said to order that the childe which by his parents had beene taught no Art should not be forced to nourish them though they were old or poore This I all eage not to iustifie the law for it is against the Christian rule of ouercomming euill with goodnesse but to shew how the very heathen iudged the neglect of this dutie a great fault in parents 2. When parents neglect to teach their children in their child-hood the generall and common grounds of all callings some vpon niggardlinesse others vpon carelesnesse Thus poore men make their children vnfit for many meanes whereby they might well maintaine themselues and rich men make theirs vnfit for magistracy and for good society Yea poore and rich are thus nousled vp the more in ignorance and made the more vnfit to profit by the preaching of the word and other meanes of spirituall edification 3. When parents bring vp their children in vnwarrantable and vnlawfull callings as to be of popish and idolatrous orders to attend vpon papists to be stage-plaiers keepers of dice-houses c. Some which is horrible to thinke of traine vp their daughters to be common strumpets and some which is yet more horrible traine vp their children to be sorcerers and witches How can they in these keepe a good conscience when the very workes of their calling are sinne Is not this to thrust them headlong into hell They who thus binde their children to the deuils sacrileges are spirituall murtherers of them 4. When parents haue no respect at all to the fitnesse of the calling as when they traine vp children of able bodies but dull and slow capacity of a stuttering tongue and other like imperfections to learning wherein they proue very dunces and lose all their time or are not able to make vse of the learning which they haue or when they traine vp children which haue a great inclination to learning and are very fit thereunto in some other trade which after many yeeres speut therein they are forced to leaue 5. When parents only seeke after the most gainfull trade and neuer thinke to educate their children most to the honour of God How can such expect Gods blessing vpon the meanes vsed for their childrens good Hence is it that among Papists so many are trained vp to Ecclesiasticall orders and functions and so few among Protestants For there is very great maintenance and reuenues for such among Papists but little in comparison among Protestants §. 34. Of parents teaching their children piety The spirituall good of children and that in their childhood is to be procured by parents as well as their temporall Wherefore Parents must traine vp their children in true piety This is expresly commanded in my text vnder this phrase admonition of the Lord. Vnder the law God did both simply command it and that very often and also ordained diuers outward rites and caused many visible and extraordinary monuments to be set vp that thereby children might be occasioned to aske of their parents the mysterie of them and that parents from that inquirie of their children might take occasion to teach them the ordinances of the Lord. This expresse charge of the Lord is further commended by that practise which holy parents from time to time haue yeelded thereunto instance the examples of Abraham Dauid Bathsheba Lois and Eunice with many others 1. Pietie is the best thing that a parent can teach his childe for as reason maketh a man differ from a beast and as learning and ciuilitie maketh a wise and sober man differ from sauages and swaggerers so pietie maketh a sound Christian much more to differ from the most ciuill and well ordered naturall man that can be Learning ciuilitie calling portion are all nothing without pietie Now it is an especiall point of wisdome to seeke the best good that we can as for our selues so also for our children yea this is an euident signe of a parents true loue of his childe 2. There is a necessitie that children be taught pietie because they are not borne but made Christians by nature they are vtterly destitute of all pietie for by nature euery imagination of the thoughts of mans heart is only euill continually Gen. 6. 5. and in that respect man is borne like the wilde asse colt Iob 11. 12. so as a man were better be vnborne then not taught pietie 3. The charge and office of parents bindeth them to teach their children pietie for they are by God made watchmen ouer their children if therefore their children liue and die in impietie through their parents negligence their bloud shall be required at their parents hands instance the example of Elie. Obiect This dutie appertaineth to Ministers Answ 1. God hath giuen an expresse charge hereof to parents as we heard before 2. In the familie a parent is all in all ouer his childe a King a Priest and a Prophet Therefore that which a Minister is to doe for matter of instruction in the Church a parent must do at home 3 Children haue need of daily instruction the parents paines in this kinde must be added to the Ministers and both are little enough 4. Parents hauing more familiaritie with their children then Ministers must needs better know their capacitie and their disposition and so may better know after what manner to instruct them whether to giue them milke or strong meat whether to deale mildly or roughly with them 5. Instructions from parents are commonly more kindly accepted then from others and children will the better rellish them when they come from their parents They say that a plant will best grow in the soile out of which it first sprung so instructions comming from those who both brought vs forth and first brought vs vp are like to doe most good 6. There is no such meanes to breed loue in a childs heart as to be an instrument of bringing piety thereinto Now who should more seeke the true loue of a childe then a parent In this respect a parent is more bound to this dutie then a Minister 7. It is impossible that a Minister who it may be hath many hundred children vnder his charge should well instruct them all It is therefore requisite that each parent looke to his owne children As these distinct answers satisfie the obiection so they serue as so many more reasons to inforce the dutie wherefore to proceed in adding other reasons 4. Great equitie there is that parents teach their children piety because they conceiued and brought them forth in iniquitie If they suffer them to lie and die in that corrupt estate they are more cruell then the Ostrich and Dragon 5. Children are most properly Gods borne to God he is the most proper parent of them in comparison of God fathers and mothers of the flesh are but nurses They must therefore nurture them in the admonition of the Lord. 6. Pietie is that
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
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
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
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
couetously dote vpon their wealth as they will not bestow a groat to helpe them in calling and mariage but say they keepe all for them What a wretched and foolish disposition is this that they should still lay vp more and more for their children and yet refuse to bestow any part thereof vpon them in their greatest need when it might redound to their greatest benefit God oft meeteth with such couetous misers and crosseth their purposes by making strangers to enioy that which they greedily hoorded vp §. 58. Of parents last speech to their children The last dutie which parents owe to their children is when they cease to be parents that is when they are going out of this world Their dutie at that time in generall is to doe what lieth in them that it may goe well with their children after their departure Both the reasons which are oft vrged by the Holy Ghost to stir vp parents to yeeld obedience to God taken from extent of Gods blessing in this kinde of phrase Blessed shall their children be after them and Gods promises made to that purpose doe proue as much For the better performing of this dutie three generall points tending both to the temporall and also to the spirituall good of children are to be obserued and two particular points most tending to their temporall estate The three generals are these 1. Good direction 2. Faithfull prayer 3. A wise choise of some friends to be as parents to them 1. For direction When parents obserue their time to draw neere they ought to commend some wise and wholsome precepts vnto their children the better to direct them in their Christian course So did Isaak and Iaakob Ob. These Patriarchs had an extraordinarie spirit of prophecying by vertue thereof foretold their children things to come Answ They sustained a double person one of a prophet another of a father as prophets they had an extraordinarie spirit as parents they performed ordinarie dutie by their extraordinarie spirit they foretold things to come the ordinarie dutie which they performed was to direct their children how to carrie themselues in those times to come For their prophesies were not only predictions but also instructions to direct and teach them what to doe What they did by an extraordinarie spirit in extraordinarie things we must doe in ordinarie duties by the ordinarie spirit of vnderstanding and wisdome which the Lord giueth vs. But the direction which Isaak gaue to Iaakob when he sent him to Laban was no extraordinarie prophesie nor that which Dauid when he was old gaue to Solomon and againe when he lay on his death-bed Now these things are thus written for our imitation And great reason there is to imitate those holy men in these things For 1. The words of a dying parent are commonly most regarded his last words doe make a deepe impression this doe the brethren of Ioseph presse vpon him If euer therefore there be a time seasonable for a parent to giue good instructions to his children then is the time when parents are cleane departing from their children 2. Thus shall a parent manifest his true affection and earnest desire of his childrens good for now they cannot thinke that he seeketh his owne ease and profit more then their good as at other times some will be ready to say of their parents instructions and admonitions Our parents know what is good for themselues That the last words of parents may be the more seasonably and profitably deliuered to their children they must note on the one side what euils their children are most prone vnto what temptations they are most assaulted withall what snares they are most like to fall into and on the other side what vertues and graces are most needfull for them and wherein they faile most and accordingly they must order and frame their last words Note for a patterne herein Isaaks counsell to Iaakob when he sent him to Laban and thought he should neuer see him againe and Dauids to his sonne Solomon §. 59. Of Parents last blessing to their children II. Concerning the prayers of parents for their children I noted it before to be a generall dutie neuer to be omitted yet here in particular I mention it againe because a parents blessing consisteth therein especially and then is the most proper time for parents to bestow a blessing on their children as Isaak Iaakob Dauid and others did Let parents therefore as they commend their owne soules into Gods hand so commend their children vnto Gods grace and blessing Gods prouidence is a good inheritance many children doe thereby exceedingly prosper though they haue but small outward meanes whereas others that haue great meanes vsed for their good come to ruine Gods curse following them Now no such meanes can be thought of to procure Gods blessing or to with-hold his curse as the faithfull prayers of parents for their children especially when parents are leauing their children and going to God §. 60. Of parents care to commend their children to some faithfull friends III. The third generall point of making choise of some faithfull friends to commend their children vnto is especially in behalfe of such as are not of sufficient age and discretion to looke to themselues or to those weightie affaires which belong vnto them The friends which in this case are made choise of ought to be such as the parents themselues by good experience haue found to be honest wise faithfull and louing to them and theirs whom parents are to set in their owne place for the good of their children This meanes did Dauid vse when he was old in the behalfe of his sonne Solomon Many children haue found much helpe thereby Such may make a good supply of the departure of parents These are so much the more needfull by how much the more vnstable and vnbridled youth is and by how much the lesse able children are to helpe and guide themselues §. 61. Of parents neglect of their children for the time to come Contrary to a parents prouidence for the good of his children after his departure is the carelesnesse of parents for the time to come They thinke the world is gone with them when they are gone and therefore they will take no thought for the future times that shall be after them as if it were enough for euery one to looke to his owne time There may seeme to be more selfe-loue in such parents then loue of their children in that their care determineth with their owne time and extendeth not it selfe to the time and continuance of their children Hence is it that not a word of direction and exhortation commeth out of their mouths to their children when they are departing no blessing that they will leaue behinde them no friends shall be deputed by them to be as parents to their children Let God prouide say they But where there is a referring of
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
the Churches iustification 55 37 Of the Churches sanctification 56 38 Of the Churches purity before God and man 56 39 Of the order and dependance of iustification and sanctification one vpon another 58 40 Of Sacramentall washing of water 59 41 How Baptisme is a meanes of cleansing and sanctifying 60 42 Obiections against the efficacie of Baptisme answered 61 43 What kinde of meanes of grace baptisme is 62 44 Of the necessitie of baptisme 62 45 Of the contrarie extremes of Papists and Ana. baptists about the necessity and efficacie of baptisme 63 46 Of the inward washing by baptisme 65 47 Of ioyning the word with baptisme 66 48 Of the inference of glorification vpon instification and sanctification 68 49 Of the fruition of Christs presence in heauen 70 50 Of the glory of the Church in heauen 72 51 Of the Churches freedome from all deformity in heauen 73 52 Of the perfect puritie of the Church in heauen 74 53 Of the application of the things which Christ hath done for the the Church vnto husbands 75 54 Of the application of the loue which a man beareth to himselfe vnto an husband 76 55 Of the amplification of a mans loue of himselfe 78 56 Of mans naturall affection to himselfe 79 57 Of naturall selfe-loue 80 58 Of spirituall selfe-loue 82 59 Of euill self-loue 82 60 Of the error of Stoicks in condemning all passion 83 61 Of well vsing naturall affection 83 62 Of mans forbearing to wrong himselfe 84 63 Of vnnaturall practises against ones selfe 85 64 Of haters of others 86 65 Of mans care in prouiding and vsing things needfull for his body 87 66 Of them that neglect to cherish their bodies 88 67 Of contentment in that which is sufficient 89 68 Of Christs forbearing to hate the Church 90 69 Of Christs nourishing and cherishing his Church 91 70 Of the vnion betwixt Christ and the Saints 93 71 Of the priuiledges appertaining to the Saints euen in this life by reason of their vnion with Christ 98 72 Of the priuiledge of our vnion with Christ in the time of death 102 73 Of the priuiledge of our vnion with Christ after death 103 74 Of the duties which are required of the Saints by vertue of their vnion with Christ 104 75 Of their regeneration who are members of Christ 105 76 Of the author of our regeneration Christ 106 77 Of the matter of our regeneration Christ 108 78 Of the excellency of regeneration 109 79 Of the ancient law of mariage 110 80 Of preferring husband or wife before parents 112 81 Of the firmnesse of the matrimoniall bond 114. 82 Of two only to be ioyned together in mariage 114 83 Of polygamy and bigamy 115 84 Of the neere coniunction of man and wife together 115 85 Of the matrimoniall coniunction of Christ and the Church 117 86 Of Christs leauing his father and mother for his spouse 120 87 Of the indissoluble vnion betwixt Christ and the Church 121 88 Of the equall priuiledge of all the Saints 122 89 Of the neere vnion betwixt Christ and the Church 123 90 Of the mysterie of the vnion of Christ and the Church 124 91 Of the Popes vsurping to be spouse of the Church 125 92 Of the false sacrament of mariage 126 93 Of the summe of husbands and wiues duties 128 94 Of applying the word to our selues 129 95 Of euery ones looking to his owne duties especially 130 96 Of the meaning of the first verse of the sixt chapter 132 97 Of the meaning of the second verse 134 98 Of aiming at our owne in seeking the good of others 137 99 Of preferring honestie before commoditie 138 100 Of the meaning of the third verse 139 101 Of prosperity how far forth it may be a blessing 140 102 Of prosperity bestowed on the wicked how it proues a curse 141 103 How both hauing and wanting prosperity is a blessing to the Saints 142 104 Of long-life how farre forth it is a blessing 143 105 Of long life prouing a curse to the wicked 144 106 Of limiting the promises of temporall blessings 144 107 Of appropriating prosperity and long life to the obedience which children yeeld to their parents 145 108 Of Gods ordering his fauours so as they may appeare to be true blessings 147 109 Of Gods high account of dutifull children 148 110 Of childrens doing good to themselues by honouring their parents 148 111 Of parents doing good to their children by keeping them vnder obedience 149 112 Of the perpetuity of the substance of such things as in their circumstances respecting the Iewes are vanished 150 113 Of the determined period of mans life 151 114 Of reward promised to obedience that it implieth no merit 153 115 Of the connexion of parents dutie with childrens 153 116 Of the extent of these words fathers children 154 117 Of parents prouoking children 155 118 Of parents seeking the good of their children 156 119 Of parents nurturing their children 157 120 Of parents fixing precepts in their childrens mindes 158 121 Of adding information to discipline 158 122 Of parents teaching their children the feare of God 159 123 Of the subiection which beleeuing seruants owe. 159 124 Of the meaning of the fift verse 160 125 Of the meaning of the sixt verse 164 126 Of the meaning of the seuenth verse 168 127 Of the meaning of the eight verse 168 128 Of the connexion of masters duties with seruants 171 129 Of the meaning of this phrase doe the same things 172 130 Of masters forbearing threatning 174 131 Of masters subiection to a greater master 175 132 Of Gods being in heauen 175 133 Of Gods hauing no respect of persons 177 II. TREATISE PART I. Of husband and wife who are so to be accounted § 1. OF those who may seeke to be maried 179 2 Of ripenesse of yeares in them that are to be maried 180 3 Of impotent persons that ought not to seeke after mariage 181 4 Of barrennesse that it hindereth not mariage 182 5 Of that ineuitable danger which hindereth mariage 183 6 Of the lawfulnesse of mariage to all sorts of persons 183 7 Of the things which are absolutely necessary to make a person fit for mariage 185 8 Of the lawfulnesse of other mariages after one of the maried couple is dead 186 9 Of equality in yeares betwixt husband and wife 188 10 Of equality in estate and condition betwixt those that are to be maried together 189 11 Of equality in piety and religion betwixt those that are to be maried together 191 12 Of mariages betwixt persons of diuers professions 192 13 Of that mutuall liking which must passe betwixt mariageable persons before they be maried 196 14 Of a contract what it is 198 15 Of the grounds of a contract 198 16 Of the reasons which shew how requisite a contract is 200 17 Of abusing or neglecting a contract 202 18 Of the distance of time betwixt a contract and mariage 202 19 Of a religious consecrating of mariage
Of parents making a will before they die 570 63 Of neglecting to make a will 571 64 Of parents leauing their estate to their children when they die 572 65 Of the inconueniences which improuident parents bring their children vnto after their death 573 66 Of parents impartiall respect to all their children 575 67 Of parents preferring a dutifull childe before a disobedient childe 576 68 Of the prerogatiue of the first borne sonne 576 69 Of parents partiality towards some children 578 70 Of the causes for which the first borne may be disinherited 579 71 Of the dutie of fathers and mothers in law 580 72 Of the peruerse carriage of fathers and mothers in law to their children 581 73 Of the faults of parents to their childrens husbands and wiues 582 74 Of their duty who are in stead of parents to orphants 583 75 Of the common neglect of orphants 584 76 Of the duty of guardians 584 77 Of the fraud of guardians 585 78 Of the duties of Schoolemasters and Tutors 586 79 Of the negligence of Schoolemasters and Tutors 587 VII TREATISE Of Seruants Duties § 1. A Resolution of the Apostles direction to seruants 589 2 Of the lawfulnesse of a masters place and power 591 3 Of the Anabaptists arguments against the authority of masters and subiection of seruants 592 4 Of a seruants feare of his master 594 5 Of the extremes contrary to seruants feare of their master 595 6 Of seruants reuerence in speech 596 7 Of the vices contrary to a seruants reuerance in speech 599 8 Of seruants reuerend behauiour to their masters 601 9 Of the faults of seruants contrary to reuerence in carriage 602 10 Of seruants obedience 603 11 Of seruants forbearing to doe things without their masters consent 604 12 Of the vnlawfull liberty which seruants take to themselues 606 13 Of seruants obedience to their masters commandements 608 14 Of seruants hearkning to their masters instructions in matters of their calling 608 15 Of seruants hearkning to their masters instructions in piety 609 16 Of seruants faults contrary to obedience in matters of religion 610 17 Of seruants obedience to reproofe and correction 611 18 Of the extremes contrary to seruants patient hearing of reproofe and correction 613 19 Of seruants amending that for which they are iustly reproued or corrected 614 20 Of seruing with trembling 615 21 Of seruing with sincerity 616 22 Of seruing for conscience sake 617 23 Of seruants willingnesse to performe their dutie 618 24 Of seruants quicknesse and diligence in their seruice 619 25 Of seruants faithfulnesse 622 26 Of seruants faithfulnesse about their masters goods 623 27 Of seruants carelesnesse ouer their masters goods 624 28 Of seruants fraud 625 29 Of seruants faithfulnesse in the businesses which they are to dispatch for their masters 626 30 Of seruants faithfulnesse in keeping their masters secrets and concealing their infirmities 628 31 Of seruants faithfulnesse in helping one another 629 32 Of seruants faithfulnesse about their masters children 630 33 Of seruants faithfulnesse in regard of their masters or mistresses bed-fellow 632 34 Of seruants faithfulnesse about their masters person 633 35 Of the meanes to make seruants faithfull 634 36 Of seruants endeuour to make their iudgements agree with their masters 635 37 Of seruants yeelding to doe such things at their masters command as they cannot thinke to be most meet 636 38 Of seruants forbearing to obey their master against God 637 39 Of seruants choosing good masters 639 40 Of the first motiue to enforce seruants duties The Place of Masters 641 41 Of the second motiue The Place of Seruants 642 42 Of the third motiue Gods will 642 43 Of the fourth motiue Reward of good seruice 643 VII TREATISE Of Masters duties § 1. OF the heads of masters duties 646 2 Of masters choosing good seruants 647 3 Of masters carelesnesse in choosing seruants 649 4 Of masters maintaining their authority 650 5 Of masters making their authority to be despised 651 6 Of masters too great rigor 652 7 Of masters commanding power restrained to things lawfull 653 8 Of masters presuming aboue their authority 654 9 Of masters commanding seruants to doe their dutie 655 10 Of the sinne of masters in suffering seruants to neglect their dutie 656 11 Of a masters wisdome in ordering things indifferent 656 12 Of masters offence against expediency 657 13 Of the power of masters to correct their seruants 658 14 Of the restraint of masters power that it reacheth not to their seruants life 659 15 Of masters excesse in correcting seruants 660 16 Of masters ordering that correction which they giue to their seruants 661 17 Of masters power ouer their seruants in and about their mariage 662 18 Of masters rigor in forcing mariages vpon their seruants or in seperating man and wife 664 19 Of masters power to dispose their seruants person 664 20 Of masters well managing their authority 665 21 Of masters endeuouring the saluation of their seruants 666 22 Of masters neglecting to edifie their seruants 668 23 Of allowing seruants sufficient food 668 24 Of defect and excesse in allowing seruants food 669 25 Of masters care about their seruants apparell 670 26 Of moderating seruants labour 671 27 Of affording seruants fit means for their worke 672 28 Of affording seasonable rest to seruants 672 29 Of denying seasonable rest to seruants 673 30 Of masters offence in keeping seruants from the rest of the Lords day 674 31 Of allowing time of recreation to seruants 675 32 Of masters care ouer their seruants in sicknesse and after death 675 33 Of neglect of seruants in sicknesse and after they are dead 677 34 Of masters prouiding for the future estate of their seruants 678 35 Of well imploying seruants 679 36 Of exercising seruants to a calling 679 37 Of appointing to euery seruant his particular function 681 38 Of disorders in families through masters negligence 682 39 Of masters ouerseeing the waies of their seruants 682 40 Of prouoking seruants to their duty both by faire and soule meanes 683 41 Of paying seruants their wages 684 42 Of masters iustice about their seruants wages 685 43 Of suffering seruants to prouide for themselues 686 44 Of kindnesse to be shewed to good seruants 686 45 Of vnkinde dealing with good seruants 688 46 Of the subiection vnder which masters are 689 47 Of the equality betwixt masters and seruants in relation to God 691 48 Of Gods being in heauen how it is a motiue to prouoke masters well to respect their seruants 691 49 Of Gods impartiall respect of all 693 The first Treatise AN EXPOSITION OF THAT PART OF SCRIPTVRE out of which Domesticall Duties are raised EPHES. 5. 21. Submit your selues one to another in the feare of God §. 1. Of the Apostles transition from generall duties to particulars AS there are two vocations whereunto it hath pleased God to call euery one one Generall by vertue whereof certaine common duties which are to be performed of all men
is ready to doe what good he can to another This is common to all Christians a dutie which euen superiours owe to inferiours according to the fore-named extent of this word one another in which respect euen the highest gouernour on earth is called a minister for the good of such as are vnder him Secondly we must put difference betwixt the worke it selfe and the manner of doing it That worke which in it selfe is a worke of superioritie and authoritie in the manner of doing it may be a worke of submission viz. if it be done in humilitie and meeknesse of minde The Magistrate by ruling with meeknesse and humilitie submitteth himselfe to his subiect In this respect the Apostle exhorteth that nothing no not the highest and greatest workes that can be be done in vaine-glory but in meeknesse Thirdly we must distinguish betwixt the seuerall places wherein men are for euen they who are superiours to some are inferiours to others as he that said I haue vnder me and am vnder authoritie The master that hath seruants vnder him may be vnder the authoritie of a Magistrate Yea God hath so disposed euery ones seuerall place as there is not any one but in some respect is vnder another The wife though a mother of children is vnder her husband The husband though head of a family is vnder publike Magistrates Publike Magistrates one vnder another and all vnder the King The King himselfe vnder God and his word deliuered by his Ambassadours whereunto the highest are to submit themselues And Ministers of the word as subiects are vnder their Kings and Gouernours He that saith Let euery soule be subiect to the higher powers excepteth not Ministers of the word and he that saith obey them that haue the ouersight of you and submit your selues excepteth not kings only the difference is in this that the authoritie of the king is in himselfe and in his owne name he may command obedience to be performed to himselfe but the authoritie of a Minister is in Christ and in Christs name only may he require obedience to be performed to Christ The reason why all are bound to submit themselues one to another is because euery one is set in his place by God not so much for himselfe as for the good of others whereupon the Apostle exhorteth that none seeke his owne but euery man anothers wealth Euen Gouernours are aduanced to places of dignitie and authoritie rather for the good of their subiects then for their owne honour Their callings are in truth offices of seruice yea burdens vnder which they must willingly put their shoulders being called of God and of which they are to giue an account concerning the good which they haue done to others for the effecting whereof it is needfull that they submit themselues Let euery one therefore high and low rich and poore superiour and inferiour Magistrate and subiect Minister and people husband and wife parent and childe master and seruant neighbours and fellowes all of all sorts in their seuerall places take notice of their dutie in this point of submission and make conscience to put it in practice Magistrates by procuring the wealth and peace of their people as Mordecai Ministers by making themselues seruants vnto their people not seeking their owne profit but the profit of many that they may be saued as Paul Fathers by well educating their children and taking heed that they prouoke them not to wrath as Dauid Husbands by dwelling with their wiues according to knowledge giuing honour to the wife as to the weaker vessell as Abraham Masters by doing that which is iust and equall to their seruants as the Centurion Euery one by being of like affection one towards another and by seruing one another in loue according to the Apostles rule Let this dutie of submission be first well learned and then all other duties will better be performed Be not high minded nor swell one against another Though in outward estate some may be higher than other yet in Christ all are one whether bond or free all members of one and the same body Now consider the mutuall affection as I may so speake of the members of a naturall body one towards another not any one of them will puffe it selfe vp and rise against the other the head which is the highest and of greatest honour will submit it selfe to the feet in performing the dutie of an head as well as the feet to the head in performing their dutie so all other parts Neither is it hereby implied that they which are in place of dignitie and authoritie should forget or relinquish their place dignitie or authoritie and become as inferiours vnder authoritie no more than the head doth for the head in submitting it selfe doth not goe vpon the ground and beare the body as the feet but it submitteth it selfe by directing and gouerning the other parts and that with all the humilitie meeknesse and gentlenesse that it can So must all superiours much more must equals and inferiours learne with humilitie and meeknesse without scorne or disdaine to performe their dutie this is that which was before by the Apostle expresly mentioned and is here againe intimated none are exempted and priuileged from it We know that it is vnnaturall and vnbeseeming the head to scorne the feet and to swell against them but more than monstrous for one hand to scorn another what shall we then say if the feet swel against the head Surely such scorne and disdaine among the members would cause not only great disturbance but also vtter ruine to the body And can it be otherwise in a politique body But on the contrarie when all of all sorts shall as hath beene before shewed willingly submit themselues one to another the whole body and euery member thereof will reape good thereby yea by this mutuall submission as we doe good so we shall receiue good §. 4. Of the feare of God Hitherto of the exhortation The direction followeth In the feare of the Lord. This clause is added to declare partly the meanes how men may be brought to submit themselues readily one to another and partly the manner how they ought to submit themselues The feare of the Lord is both the efficient cause that moueth a true Christian willingly to performe all dutie to man and also the end whereunto he referreth euery thing that he doth For the better conceiuing whereof I will briefly declare 1. What this feare of the Lord is 2. How the Lord is the proper obiect of it 3. What is the extent thereof 4. Why it is so much vrged First feare of God is an awfull respect of the diuine Maiestie Sometimes it ariseth from faith in the mercy and goodnesse of God for when the heart of man hath once felt a sweet taste of Gods goodnesse and found that in his fauour only all happinesse consisteth it is
nature the loue of God hath waxed cold in man and though the Saints be created againe according to that image of God yet while in this world they liue that image is not so perfect as it was the flesh remaineth in the best in which respect God hath fast fixed this affection of feare in mans heart and thereby both restraineth him from sinne and also prouoketh him vnto euery good dutie §. 5. Of the feare of God mouing vs to doe seruice to men Hauing briefly declared the nature obiect extent and vse of feare I returne to the point in hand viz. to shew 1. how it is here laid downe as a motiue to stirre vp men to performe the dutie here required for by this clause in the feare of the Lord the Apostle implieth that It is the feare of God which moueth men conscionably to submit themselues one to another This made Dauid so well to rule the people of God and Ioseph to deale so well with his brethren yea this is noted to be the cause of the righteous regiment of Christ himselfe Well did that good King Iehosaphat know this and therefore when he appointed Iudges ouer his people as a motiue to stirre them vp to execute the iudgements of the Lord aright he saith vnto them Let the feare of the Lord be vpon you So also S. Peter to moue subiects to honour their King prefixeth this exhortation Feare God By feare of man may one be brought to submit himselfe to another as a magistrate may be moued to deale iustly and mildly with his people through feare of insurrections and rebellions subiects may by seuere lawes and tyrannie be brought to submit themselues and so other inferiours also by threats by hard vsage and other by-respects 1. Though feare of man be a motiue yet it followeth not that therefore feare of God should be no motiue it may be another motiue and a better motiue 2. The submission which is performed through feare of man is a forced and a slauish submission nothing acceptable to God but that which is performed through a true filiall feare of God is a free willing ready cheerefull conscionable submission such a submission as will stirre vs vp to doe the best good we can thereby vnto them to whom we submit our selues and so is more acceptable to God by reason of the cause thereof and more profitable vnto man by reason of the effect and fruit thereof For a true feare of God maketh vs more respect what God requireth and commandeth than what our corrupt heart desireth and suggesteth It subdueth our vnruly passions and bringeth them within compasse of dutie It maketh vs deny our selues and our owne desires and though through the corruption of our nature and inborne pride we be loth to submit yet will Gods feare bring downe that proud minde and make vs humble and gentle It will keepe those who are in authoritie from tyranny crueltie and ouer-much seueritie and it will keepe those who are vnder subiection from dissimulation deceit and priuie conspiracies Behold how necessarie it is that a true feare of the Lord be planted in mens hearts in the hearts of Kings and all Gouernours in the hearts of subiects and all people whether superiours or inferiours Where no feare of God is there will be no good submission vnto man Abraham thought that the men of Gerar would haue no respect to him or his wife nor make conscience of common honestie nor abstaine from innocent bloud because he saw no feare of God in that place and the Apostle hauing reckoned vp many notorious effects of mans naturall corruption concludeth all with this as the cause of all There is no feare of God before their eyes Wherefore let Magistrates Parents Masters and all in authoritie haue especiall care that their subiects children seruants and all vnder them may be taught and brought to feare the Lord. I dare auouch it that such inferiours which are taught to feare God will doe better seruiee to their superiours than such as feare their superiours only as men and feare not God Let Ministers especially vrge and presse vpon the consciences of men a feare of God Let all inferiours pray that the feare of the Lord may be planted in the hearts of their superiours that so they may liue a quiet and peaceable life in all godlinesse and honestie vnder them Happie is that kingdome where Magistrates and subiects feare the Lord. Happie is that Church where Ministers and people feare the Lord. Happie is that family where husband and wife parents and children master and seruants feare the Lord. In such a Kingdome Church and family will euery one to the mutuall good one of another submit themselues one to another But if such as feare not God submit themselues whether they be superiours or inferiours it is for their owne ends and aduantages and not for their good to whom they submit themselues §. 6. Of limiting all dutie to man within the compasse of the feare of God Againe as this clause In the feare of the Lord declareth the manner of submission it sheweth that No submission is to be performed vnto man but that which may stand with the feare of God Whereby we shew that we haue respect to God and labour aboue all to approue our selues to him Thus Dauid is commanded to rule in the feare of God and other Magistrates to performe their dutie in the feare of the Lord which Nehemiah that good Gouernour was carefull to doe So also subiects are to obey in the feare of the Lord which the Apostle implieth by prefixing this precept Feare God before that Honour the King as if he had said so honour the King as in and thereby you may manifest your feare of God let not this latter crosse the former Seruants likewise are commanded to be obedient vnto their Masters with this prouiso fearing the Lord. Such phrases as these For the Lords sake As vnto the Lord In the Lord As seruants of Christ with the like being annexed to the duties of inferiours doe imply as much Great reason there is that all seruice should be limited with the feare of God for God is the highest Lord to whom all seruice primarily and principally is due whatsoeuer seruice is due to any man high or low is due in and for the Lord. The Lord hath set superiours in the places of eminencie wherein they beare the image of God The Lord also hath set inferiours in their places and commended them as his charge to the gouernment of those who are ouer them He that obeyeth not those who are ouer him in the feare of God sheweth no respect of Gods image and he who gouerneth not those who are vnder him in the feare of God sheweth no respect of Gods charge Besides God is that great Iudge to whom all of all sorts superiours and inferiours are
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
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
this body nor to haue any part in Christ their future estate being referred to him who only knoweth what it shall be §. 25. Of the extent of the Churches subiection The extent of the Churches subiection to Christ is without any restraint at all in every thing For there is nothing which Christ requireth of her but she may with a good conscience and must in obedience yeeld unto Iust and pure and perfect are all his commandements there is no error in any of them no mischiefe or inconuenience can follow vpon the keeping of them This extent being here taken for grant I may further inferre that They who are of the true Catholike Church will yeeld vniuersall obedience to Christ they will obey him in all and euery of his commandements Dauid turned not aside from any thing that the Lord commanded him Iosiah turned to the Lord with all his heart according to all the law and Zacharias and Elizabeth walked in all the commandements of God All these were of this Church and of their minde are all others that are of this Church For the spirit of Christ which is in them worketh a thorow reformation euen as the flesh leadeth a naturall man on to euery sinne so the spirit of Christ stirreth him vp to euery good duty In which respect it is said that whosoeuer is borne of God doth not commit sinne Obiect The best Saints in all ages haue transgressed in many things Answ Their sinnes though grieuous haue not wilfully in open rebellion against Christ beene committed but they haue slipped from them partly through their owne weaknesse and partly through the violence of some temptation So as that which the Apostle saith of himselfe may be applied to all that are of the body of Christ That which I doe I allow not Now then is it no more I that doe it but the sinne that dwelleth in me This extent is a good proofe of the truth of subiection for herein lieth a maine difference betwixt the vpright and the hypocrite yea betwixt restraining and renewing grace That restraining grace which is in many hypocrites stirreth them to doe many things which Christ commandeth if at least they crosse not their honour profit ease and the like Herod that notorious hypocrite did many things None that beareth the name of the Church but will be subiect in somethings But none but the vpright who are indeed renewed by the sanctifying spirit of Christ will in all things make Christs will their rule and in euery thing hold close to it preferring it before their pleasure profit preferment or any other outward allurement They who so doe giue good euidence that they are of the body of Christ and may rest vpon it that Christ is their Sauiour §. 26. Of the summe of Husbands duties EPHES. 5. 25. 25. Husbands loue your Wiues euen as Christ also loued the Church and gaue himselfe for it FRom Wiues duties the Apostle proceedeth to presse Husbands duties And as he propounded to Wiues for a patterne the example of the Church so to Husbands he propoundeth the example of Christ and addeth thereunto the patterne of a mans selfe in regard of that naturall affection which he beareth to his body Thus he addeth patterne to patterne and doth the more largely and earnestly presse them because husbands hauing a more honourable place their failing in duty is the more hainous scandalous and dangerous The Apostle restraineth the duties of Husbands to their owne Wiues as he did the duties of Wiues to their owne Husbands For though the same word be not here vsed which was before yet a word of like emphasis is vsed and as good reason there is that our English translators should haue put in this particle owne in this verse as in the 22. verse for proofe whereof read 1 Cor. 7. 2. Where these two words are vsed and both of them translated owne This I haue the rather noted because many who hold that a Wife must haue but one Husband conceit that a Husband may haue more Wiues then one which conceit this particle owne wipeth away All the duties of an Husband are comprised vnder this one word Loue. Wherein that an Husband might be the better directed and whereto that he might be the rather prouoked the forenamed example of Christ and of his loue to the Church is very liuely set forth first generally in these words euen as Christ loued the Church and then more particularly in the words following §. 27. Of the example of Christs loue The note of comparison Euen as requireth no equality as if it were possible for an Husband in that measure to loue his wife as Christ loued his Church for as Christ in excellency and greatnesse exceedeth man so in loue and tendernesse But it noteth an equity and like quality An equitie because there is as great reason that Husbands by vertue of their place should loue their Wiues as that Christ by vertue of his place should loue the Church A like quality because the loue which Christ beareth to the Church is euery way without exception and a loue which turneth to the good and benefit of the Church Hence note two points 1. Husbands must come as neare as they can to Christ in louing their wiues In which respect because they can neuer loue so much as Christ did they must neuer thinke they haue loued enough 2. Though their loue in measure cannot equall Christs loue yet in the manner thereof it must be like Christs a preuenting true free pure exceeding constant loue The measure and manner of Christs loue is distinctly noted Treat 4. § 61. c. and the loue which an husband oweth his wife paralleld applied therto which application may be also made of that Christian mutuall loue which we owe one to another The loue of Christ to the Church is amplified 1. By an Effect thereof in these words He gaue himselfe for it 2. By the End of that effect largely set downe verse 26 27. The effect is noted partly as a Confirmation of the truth of Christs loue Declaration of the measure   The Act he gaue sheweth that his loue was in deed and truth not only in shew and pretence The Object himselfe sheweth that he loued his Church more then his owne life A greater euidence of loue could not be giuen for greater loue hath no man then this that a man lay downe his life for his friend The end of Christs loue set forth vers 26 27. is noted to shew that he so loued his Church for her good and happinesse rather then for any aduantage to himselfe As this example of Christs loue to his Church is set before husbands so it may and ought also to be applied to all Christians and that in a double respect 1. As a motiue to stirre them vp to loue both Christ himselfe and also their brethren 2. As a
these things in loue to themselues as superstitious persons to merit saluation by macerating their bodie others to free themselues from ignominie penurie slauerie torment or such like euils so as there is an apparent good that maketh them so to doe and not simply hatred of themselues They that so doe are either possessed with a Deuill or blinded in their minde or bereaued of their wits or ouerwhelmed with some passion so as they know not what they doe they doe it not therefore in hatred 2. Obiect Holy and wise men deliberately and on good aduice haue beaten downe their bodies and yeelded their liues to be taken away not accepting deliuerance Answ That was farre from hatred and in great loue to themselues as was shewed before §. 63. Of vnnaturall practises against ones selfe The forenamed doctrine discouereth many practises vsed by sundry men to be against nature and in that respect most horrible and detestable 1. The practise of the idolatrous Baalites who to moue their I doll to heare them cut themselues with kniues and lancers till the bloud gushed out vpon them Not much vnlike to whom are Popish Eremites Anchorites Monks flagellants Grandimontenses sundrie sorts of Franciscans and other Friers whereof some weare shirts of haire-cloth some shirts of maile next their bodie some goe bare-foot some daily whip themselues till bloud follow and some waste their bodies with lying hard watching fasting going on pilgrimage c. 2. The practise of Gluttons Drunkards vnchaste and voluptuous persons who to satisfie their corrupt humours impaire their health pull diseases vpon them and shorten their dayes 3. The practise of Swaggerers who by quarrels cause their flesh to be wounded and their liues taken away Among these may be reckoned such as bring themselues to great straits distresses and dangers for lucre sake and they who by felonie treason and the like euill deeds cast themselues vpon the sword of the Magistrate 4. The practise of them that giue the reines to griefe feare wrath and other like violent passions so as thereby they weaken their bodies and shorten their dayes 5. The practise of selfe-murtherers who herein breake the rule of loue as thy selfe and end their dayes in a most horrible sinne depriuing themselues of the time place and meanes of repentance so as whatsoeuer fond pretence they make for their sinne little better can be thought of them then that they thrust their soules headlong into hell vnlesse the Lord betwixt the act done and the expiration of their breath extraordinarily touch their hearts Religion nature sense and all abhorre this fearefull fact so as not only those who haue beene enlightned by Gods word but also the Heathen who had no other then the light of nature haue adiudged it to be a most desperate sinne §. 64. Of haters of others 2. By that affection which nature moueth men to beare to their flesh we may see how nature more preuailes with men then conscience and obedience to Gods word yea then the Spirit for where nature keepeth all men from hating their owne flesh nothing can keepe many husbands from hating their wiues and wiues their husbands nor brothers cosens neighbours yet these are our owne flesh no nor many of those who professe themselues to be of the mysticall bodie of Christ from hating one another What shall we say of these Is nature of greater power and more mightie in operation then the Spirit Surely such either deceiue themselues and others in pretending to be members of the bodie of Christ or else the Spirit is verie weake in them and the flesh beareth a great sway Let haters of their brethren thinke of this and bee ashamed §. 65. Of mans care in prouiding and vsing things needfull for his bodie The second euidence of that loue which a man beareth to himselfe is noted in two such branches nourisheth and cherisheth as comprize all needfull things vnder them so as the Apostle implieth thereby that Nature teacheth all men to prouide such things as are needfull for them needfull for life as food and needfull for health as apparell Nature is here propounded as a Schoolemaster to Christians this therefore which nature teacheth is a bounden dutie It is much insisted vpon by Salomon who in this respect saith It is good and comely for one to eat and drinke and enioy the good of all his labour If he be worse then an Infidell that prouideth not for his owne what is he that prouideth not for himselfe euen worse then a beast for nature hath taught the bruit beasts to nourish and cherish themselues If any thinke that it more befitteth beasts or naturall men then Saints let them tell me which of the Saints at any time guided by Gods Spirit hath wholly neglected himselfe To omit all others it is expresly noted of Christ that as there was occasion he slept he eat he rested and otherwise refreshed himselfe Obiect Though he were hungry and meat prepared for him yet he refused to eat Answ 1. Forbearing one meale is no great hinderance of cherishing the body 2. Extraordinarie and weightie occasions may lawfully make a man a little neglect himselfe that so he may shew he preferreth Gods glorie and his brothers saluation before the outward nourishing of his body to which purpose Christ saith My meat is to doe the will of him that sent me that is I preferre it before my meat And Saint Paul saith I will very gladly be spent for your soules We must here therefore take heed of the extremes on both hands 1. Of vndue and ouermuch neglecting our bodies so as the strength of them be wasted and the health impaired 2. Of too much caring for it so as vpon no occasion we will lose a meales meat or a nights rest Fasting and watching as occasion requireth are bounden duties But to returne to the point of nourishing and cherishing our flesh 1. For this end hath God prouided food apparell and all things needfull for our weake bodies that they should be nourished and cherished thereby not to vse them therefore is to refuse Gods prouidence 2. By well nourishing and cherishing our bodies they are the better enabled to doe that worke and seruice which God appointeth to be done but by neglecting them they are disabled thereto As this is a motiue so ought it to be an end whereat we aime in nourishing and cherishing our bodies §. 66. Of them that neglect to cherish their bodies Against this good instinct of nature doe many offend 1. Couetous misers who so doat vpon their wealth and so delight in abundance of goods treasured vp as they afford not themselues things needfull to nourish and cherish their bodies Salomon doth much taxe such of them he saith that riches are kept for the owners thereof to their hurt Daily experience giueth euidence to the truth thereof for beside that such
drawne to two heads 1. Their Resurrection 2. Their glory in heauen That which was before said of the difference betwixt the preseruation of the bodies of the Saints and wicked in death may be applied to the difference of their Resurrection Resurrection simply in it selfe is not the priuiledge of the Saints but Resurrection of life to the wicked appertaineth the Resurrection of condemnation The benefit of Resurrection ariseth from the glory which followeth therupon in heauen That glory hath the Apostle excellently set forth before vers 27. §. 74. Of the duties which are required of the Saints by vertue of their union with Christ The mysterie of our vnion with Christ as it is a matter of great comfort and incouragement which ariseth from the forenamed priuiledges so also is it a matter of direction and instigation vnto vs for the performing of sundry duties whereof they who desire assurance of the forenamed priuiledges and comfort by them must be carefull and conscionable Some of the most principall of those duties are these 1. Confidence in Christ Christ being our head so mighty so wise so tender euery way so sufficient an head as he is we should highly dishonour him if we should not wholly and only repose our selues vpon him for euery good thing and against euery euill 2. Subiection answerable to his manner of gouerning vs. The world is subiect to Christ perforce as he is an absolute and Almighty Lord but he gouerning vs as an head we must be subiect vnto him as members willingly and readily What member will rise vp and rebell against the head yea what member is not as ready to obey as the head to command 3. A cleansing of our selues from all filthinesse of flesh and spirit Shall we defile the members of Christ The sinnes of the Saints are in this respect the more hainous because that body euen Christ whereof they are members is defiled thereby Wherefore in regard of Christ the head of other Saints their fellow members and of themselues must all that professe themselues to be of this bodie be watchfull ouer themselues and cleanse themselues from all filthinesse Otherwise they giue iust occasion to thinke that they are no members of this bodie If a Lions foot or Beares paw were held out and said to be the member of a man would any beleeue it Can we then thinke that worldlings drunkards profane riotous vncleane persons and such like limbs of the Deuill are members of Christ 4. A conformitie vnto the image of Christ in true holinesse and righteousnesse It is not therefore sufficient for the members of Christ to abstaine from polluting themselues for they are created in Christ Iesus vnto good works He that abideth in me saith Christ and I in him the same bringeth forth much fruit 5. Heauenly affections If ye be risen with Christ seeke those things which are aboue where Christ sitteth on the right hand of God Set your affections on things aboue and not on things on the earth Where our head is there also ought our heart to be Earthly affections come not from that head which is in heauen nor from that Spirit which proceedeth from him They who are after the spirit minde the things of the spirit 6. Courage against death seeing that in death we are Christs what cause haue we to feare death Be not afraid of them that kill the body and after that haue no more that they can doe The ancient worthies would not accept deliuerance that they might obtaine a better resurrection Hitherto of the vnion it selfe The meanes of effecting it remaine to be handled § 75. Of their regeneration who are members of Christ EPHES. 5. 30. Of his flesh and of his bones This clause declareth the meanes whereby we come to be members of Christ namely by receiuing a new being from Christ which is to be not of the flesh and of the bones of Adam but of the flesh and of the bones of Christ which being spiritually taken as hath beene expounded before sheweth that They who are true members of Christ body are truly regenerate If any be in Christ he is a new creature these words are so laid downe by the Apostle as they serue both for a demonstration and an exhortation he is or let him be a new creature neither is expressed but either or both may be vnderstood As many of you as have been baptized into Christ that is made members of this body haue put on Christ that is haue beene borne againe the first branch noteth out our incorporation into Christ the latter our regeneration This second man and last Adam Christ Iesus is a quickning spirit he diffuseth life and grace into all his members if his spirit be in vs it will quicken our mortall bodies If the head of our naturall bodies conueigh sense into all our members if the root of a tree diffuse sap into all the branches shall not Christ much more giue life to all his members This then is a matter of triall whereby we may proue whether indeed we are of this body or no and so haue a true right to the forenamed priuiledges Many boast of this honour that they are members of Christs body and yet are not of his flesh and of his bones they haue no other being then what they receiued from their parents These vaine professors are like woodden legs or armes on a man which may be couered ouer with hose and sleeues for a time but shall not be raised at the resurrection with the other parts of the mans body so neither shall those professors be raised to glory with Christ though they may be couered ouer with the hose and sleeues of profession and thereby seeme to be members §. 76. Of the author of our regeneration Christ This relatiue particle HIS twice repeated of HIS flesh and of HIS bones sheweth that Regeneration is of Christ The Sonne quickneth whom he will Object This worke is attributed in Scripture to the Father to the Spirit to the word and to the Ministers of the word Answ Christ may very well stand with all these The three persons in Trinitie are all one One in nature and essence One in will and consent One in vertue and power what the one doth the other doth also Yet because there is a difference in their manner of working this worke as other workes is distinctly attributed to each of them The Father is as I may so speake the beginner of this worke His will it was that his Sonne should be the head of a bodie and that there should members be made fit for that head and haue a new being of his owne will begat he vs for this end he sent his Sonne into the world to be made flesh The Sonne put in execution the will of his Father he tooke flesh vpon him
shew kindnesse to their owne flesh No man may hide himselfe from his owne flesh at large that is no man may neglect any dutie of mercie or iustice to his neighbour who is of the same stocke that he is shall then an husband or wife hide themselues from one another who in the neerest respect that possibly can be are one flesh not because they come from one flesh but because they come into one flesh Hitherto of the literall sense of this verse The mysticall followeth §. 85. Of the matrimoniall coniunction of Christ and the Church The forenamed ancient mariage law is here applied mystically to Christ and the Church as is euident by the next verse where the Apostle hauing reference to this verse saith This is a great mysterie There is then a mysterie contained in it But of what or of whom is that mysterie The Apostle himselfe maketh answer in these words I speake concerning Christ and the Church The mysterie in generall is this Christ and the Church are to one another as husband and wife The particulars of this mysterie are these The matrimoniall coniunction betwixt Christ the Church is a most Preheminent coniunction Firme   Neere   First of the generall The many espousall and matrimoniall titles which in Scripture are giuen to Christ and the Church in mutuall relation of one to another euidently shew that they are ioyned together by the honourable inseparable and inuiolable bond of mariage He is stiled a Bridegroome she a Bride he Welbeloued she Loue he an Husband she a Wife he an Head she the Body both one flesh 2. All things requisite to ioyne man and wife together doe fitly concurre betwixt Christ and the Church 1. They are persons fit to be ioyned Though Christ be God yet for this end he became man and though the Church were impure yet for this end is she cleansed and sanctified 2. They haue their parents consent for God is the common father of both And God hath giuen Christ to the Church and the Church to Christ 3. They haue giuen their mutuall consent each to other 4. He beareth an husband like affection to her and she is willing to yeeld a wife-like subiection to him 5. He hath giuen her many fauours and gifts as pledges of his loue and she in testimony of her faithfulnesse was vnder the Law circumcised and is vnder the Gospell baptized and doth binde her selfe with all the sacred bonds and couenants which God to that purpose hath sanctified 6. He hath prepared places of habitation for them both together and she earnestly desireth to be with him Behold another euidence of Christs admirable loue to the Church and of the neere vnion betwixt Christ and her The former was that she was his body This that she is his wife well might the Church say as Abigaile did Behold let thine handmaid be a seruant to wash the feet of the seruants of my Lord and as the prodigall child Make me as one of thine hired seruants or as the Baptist I am not worthy to stoope downe to vnloose thy shoe-latchets What a fauour then is it to be made his spouse his wife his Queene Great was the fauour which Ahash-verosh shewed to Esther when he made her his wife he was a great Monarch reigning from India to Ethiopia ouer 127 prouinces but Esther was a poore orphane and captiue yet was not this fauour comparable to Christs for there was no such disparity and inequality betwixt Ahash-verosh and Esther as betwixt Christ and the Church neither is Esthers aduancement to be compared with the Churches and yet there was some cause in Esther to moue Ahash-verosh to doe what he did for she was very beautifull and louely and worthy to be loued but in the Church when Christ first cast his loue on her there was no such thing No patterne of loue can be giuen any way comparable to this Let the Church therefore and all that professe themselues to be of the Church take such notice hereof as they may endeuour to carry themselues worthy of this honour and aduancement not to wax proud and insolent thereupon but to despise all vaine and worldly toies to answer loue with loue as the Church is set forth in Salomons song to be subiect to her husband to reuerence and obey him and to performe all duties appertaining to such a wife seeking by all good meanes to maintaine the honour of her place The Church is made a patterne of dutie to all wiues if she should faile greater inconuenience would follow from thence then from Vashties disobedience This is the rather to be regarded because it is not only a matter of instruction but of triall also shewing both what they which are of the Church ought to doe and also what indeed they will doe Wherefore no prophane person that lightly esteemeth the Lord Iesus no Idolater that casteth his loue on other husbands no swearer or blasphemer that dishonoreth the great Name of Iesus none that any way are rebellious against him none that hate scorne scoffe or hurt any of his members can haue any comfort in this aduancement of the Church because they haue no part therein nor right thereunto But great is that comfort which the true Saints may receiue therein For by vertue of this matrimoniall bond 1. Christ is made a yoakefellow with his Church and her companion Vnder all the burdens which are laid vpon her he putteth his shoulder to make it the more easie yea the great burdens of Gods wrath the curse of the law and sinne the cause thereof hath he so taken on him as he hath cleane freed his Church from them because they would else haue crushed her downe to hell 2. Christ is as her champion to answer all challenges sent vnto her as her aduocate to plead and answer all the complaints that shall be made against her as her suretie to discharge all her debts the Church being couert-baron vnder Christ he is as her selfe all in all for her and to her 3. All his honours goods priuiledges are hers she hath a right to them and her part in them she is a coheire with him Rom. 8. 17. a Queene because he a King Psal 45. 9. and all glorious as was noted vers 27. 4. He will assuredly performe all the offices of an husband as to loue her beare with her prouide for her with the like Able he is to doe all for he is omnipotent willing also he must needs be because willingly he hath taken vpon him this place he hath made himselfe a patterne to other husbands will he not then doe that himselfe which herequireth of others If euer any wife might receiue comfort in a match the Church may receiue comfort in this match The benefit of this match will yet more liuely
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
is set in the first place These words following which is the first commandement with promise are fitly included in a parenthesis because they are not the words of the law but inserted by the Apostle as a reason to inforce the law and so make a fourth reason Quest In what respect is this commandement called the first with promise Answ 1. The * word here vsed by the Apostle properly signifieth an affirmatiue precept as our English word commandement doth Now then of the affirmatiue precepts it is the first with promise 2. The Scripture oft appropriateth the law to the second table as where he saith he that loueth another hath fulfilled the law and so in other places Now this is the first commandement of the second table 3. It is generally true of all the commandements for among the ten it is the first with promise Obiect The second commandement hath a promise annexed to it Answ 1. That which is annexed to the second Commandement is not expresly a promise but rather a declaration of Gods Iustice in taking vengeance of transgressors and of his mercie in rewarding obseruers of the Law yet I denie not but that a promise by consequence is implied but here it is expressed 2. The promise there implied is only a generall promise made to obseruers of the whole Law and therefore he vseth the plurall number Commandements but here is a particular promise made to them that keepe this Commandement in particular 2. Quest Why is it then said the first when no other Commandements with promise follow Answ This particle first hath not alwayes reference to some other following but is oft simply taken to shew that none was before it so is the word first-borne vsed in the Law and so Christ is called the first-borne Sonne of Marie The word promise sheweth that this fourth reason includeth some benefit redounding to those children themselues that honour their parents the benefit is expresly mentioned in the next verse which we will afterwards distinctly consider §. 98. Of aiming at our owne in seeking the good of others Here in generall we may note that It is not vnlawfull to aime at our owne good and benefit in doing the duties which God requireth at our hands to others for that which God himselfe propoundeth and setteth before vs we may seeke and aime at Many like promises there be in Scripture and many approued prayers grounded on those promises whereby the truth of the doctrine is confirmed vnto vs. Hezekiah maketh the good seruice he had done to God and his Church a ground to obtaine longer life so others For God layeth no dutie on any man but therein he aimeth at the good of him who performeth the dutie as well as of him to whom the dutie is performed Whereby he would shew that his Commandements are no strait yokes and heauie burthens but meanes of procuring their good who fulfill them How highly doth this commend the good respect that God beareth to all the sonnes of men seeking their good in euerie place wherein he setteth them either of authoritie or subiection How ought this to stirre vs vp willingly and cheerefully to obserue the Lawes which God commandeth vs and performe the seruices he requireth of vs seeing thereby we procure our owne good How fully may this satisfie and euen stop the mouthes of all such as are discontent with their places and mutter against that subiection which God enioyneth to them What a good direction and resolution may this be to many who being moued in conscience to seeke the good of others doubt whether therein they may aime at their owne good or no To make this case cleare by an instance which may serue in stead of many A Minister faithfull in his place and verie painfull and in that respect of a good conscience but withall of a tender and weake conscience doubteth whether thereby he may seeke maintenance to himselfe fearing that so he seeketh himselfe and not simply the edification of Gods Church But by the forenamed doctrine we see that both may be aimed at for God commandeth the one and promiseth the other As we haue one eye on Gods Commandement for direction so we may haue another on his promise for incouragement Yet because through the corruption of our nature we are too prone to seeke our selues some cautions are in this point carefully to be obserued 1. That we seeke not our owne good by any transgression for it is promised vnto obedience 2. That we doe not so wholly seeke our selues and our owne good as we neglect others for God hauing ioyned both together no man may put them asunder 3. That we aime at our owne good as a reward following vpon the dutie which God commandeth and so be as willing to doe the dutie as desirous of the reward 4. That our owne benefit be not the only no nor the chiefest thing we aime at in doing our dutie but rather come as a motiue to adde an edge and to sharpen other motiues of greater moment And thus much the order which the Apostle obserueth in setting downe his reasons noteth vnto vs for the three former haue respect to God and to that good conscience which children ought to carrie towards him the first pointeth at Gods image which parents carie in the Lord the second setteth forth that right which God hath prescribed to children the third declareth Gods charge this fourth only which is the last hath respect to the profit and benefit of children themselues §. 99. Of preferring honestie before commoditie From the forenamed order we may further gather that Equitie and good conscience ought more to moue vs to doe our dutie then our owne profit and the benefit that thereby redoundeth to vs. If there should come such an opposition betwixt these that they could not both stand togethet but that for doing that which is right and which God hath commanded our prosperitie must be hindred and life shortned we should so stand to that which is right and commanded of God as prosperitie life and all be let goe To this purpose tend all the exhortations in Scripture to forsake goods lands life and euerie thing else for righteousnesse sake So cleare is this point that the Heathen discerned it by the glimpse of that light of nature which they had for they could say that that which is honest and right is to be preferred before that which is commodious and profitable There is no comparison betwixt honestie and commoditie right and profit The one is absolutely necessarie for attaining to eternall saluation the other giueth but a little quiet and contentment in this world nay if profit be without right it can giue no true contentment or quiet at all Vnworthie therefore they are of the name of Christians who so wholly and only aime at their outward profit and prosperitie as they regard not what is right and what God hath
shall I not seeke rest for thee that it may be well with thee and partly by their instant praier for the faithfull praier of parents is of great force with God for dutifull children whence hath risen the custome of childrens asking their parents blessing and of parents blessing their children In this respect the law thus setteth forth the blessing of the fift commandement they shall prolong thy daies 4. Because disobedience to parents bringeth much mischiefe on childrens heads and oft shorteneth their daies and that many waies 1. In that parents are oft prouoked by their childrens disobedience to disinherit them at least to allow them the lesse portion so as hereby it goeth not so well with them yea some are prouoked to bring their rebellious children to the Magistrate who by Gods law was to cut them off so as thereby their life is shortened 2. In that parents are prouoked to complaine vnto God of their childrens disobedience and God thereby moued both to lay heauie iudgements vpon such children in their life time and also to shorten their daies for parents complaint doth make a loud crie in Gods eares It is said that God by cutting off Abimelech with an vntimely death rendred the wickednesse which he did to his father 3. In that when parents are too indulgent ouer their children God doth punish the sinne both of parent and childe by shortning the childes daies Instance the examples of Hophni and Phinehas Absolom and Adonijah 4. In that disobedience to parents is a sinne that seldome goeth alone for an vndutifull childe is commonly a verie lewd person many other waies Considering the prouenesse of our nature to all sinne it cannot be auoided but that they who in the beginning shake off the yoake of gouernment should run headlong into all riot loosenesse and licentiousnesse thus then sinne being added vnto sinne it must needs bring mischiefe vpon mischiefe till at length life be cut off Wherefore in that these mischiefes are auoided by performing due obedience to parents it may well be said that it shall be well with obedient children and they shall liue long §. 108. Of Gods ordering his fauours so as they may appeare to be true blessings The particular branches of Gods promise hauing beene distinctly opened we will consider them ioyntly together for they doe exceedingly amplifie one another prosperity sweetens long life and makes it acceptable otherwise to liue long namely in misery and wretchednesse is very irksome and grieuous Againe long life added to prosperity maketh it so much the greater blessing For a good thing the longer it continueth the better it is If prosperity were but as a flower soone gone the very thought of the vanity thereof would much diminish the ioy and comfort of it But both of them ioyned together doe shew that this is no small blessing which is promised From the connexion of them both together I obserue that God so ordereth his fauours as they appeare to be true blessings tending indeed to the good of those vpon whom he bestoweth them Thus when God gaue Abraham a sonne he established his couenant with him that this gift might be a true blessing The like I might instance in all the children of promise as Sampson Salomon Iohn Baptist c. So in other fauours When God added fifteene yeares to Hezekiahs life he also promised him deliuerance from his enemies and peace and truth all his daies And when God gaue Dauid a kingdome he gaue him great victories and long life and established his kingdome to his posterity so also dealt he with Salomon But not to insist on any more particulars excellently is this doctrine confirmed in the 28 Psalme Thus God will shew that in loue he bestoweth euen the temporall blessings which he giueth to his Saints that accordingly they may esteeme them and that their hearts may be the more inlarged both to admire his goodnesse and to be thankfull for the same This vse we must make of those things which the Lord is pleased to bestow vpon vs as of long life good health honour peace plenty liberty and all prosperity we must receiue and vse them as God bestoweth them namely as tokens of his fauour and thereby be the more stirred vp to performe the duties he requireth of vs and not abuse them to his dishonour and our owne hurt but rather so as he may haue honour and we profit thereby §. 109. Of Gods high account of dutifull children More particularly by this promise we may learne what high esteeme and great account God maketh of dutifull children and of that obedience which they performe to their parents which ought so much the more to prouoke children to all obedience if at least they haue any care of Gods fauour and of the tokens of his loue Oh consider this all yee that haue parents to honour consider how carefull how earnest God is euery way by all meanes to draw you to obedience he contents not himselfe to vrge the equity of the point the place of your parent the charge that himselfe hath giuen but most presseth your owne profit and that not only in hope for the time to come but euen in present fruition for this life and that because we through our childishnesse are most affected with things sensible and present dealing with vs as a tender father who prouideth not only a good calling and a faire in heritance for his childe but giueth him also plums peares and such things as for the present he is delighted withall the more to allure him §. 110. Of childrens doing good to themselues by honouring their parents Children may further learne out of this promise that in performing their dutie they doe good not only to their parents but also to themselues they procure their owne welfare and long-life What egregious fooles then are disobedient children they regard neither God their parents nor themselues but depriue themselues of their eternall happinesse hinder their welfare and shorten their daies Fitly hereupon I may applie to vndutifull children these words of the Psalmist Marke the obedient childe for the end of him is peace but the rebellious shall be destroyed he shall be cut off and these of the wise-man I know that it shall be well with the dutifull childe but it shall not be well with the disobedient he shall not prolong his daies and these of the Prophet Say ye to the obedient childe it shall be well with him he shall eat the fruit of his doings but woe to the transgressor it shall be ill with him §. 111. Of parents doing good to their children by keeping them vnder obedience Out of this promise parents may learne how to doe good for their children how to prouide for their welfare and long to preserue their life on earth a thing whereunto most parents are naturally giuen and whereof they are much desirous namely by teaching
time appointed of the Lord it may be said that by vsing such and such meanes we prolong our daies or by doing such and such things we shorten them Now because these meanes only shew them to be long or short Gods decree remaineth firme and stable and is not altred thereby yet this worke of lengthening or shortning is attributed to vs because we doe what lieth in vs thereto and that freely without any compulsion For Gods decree though it cause a necessitie in the euent yet it imposeth no constraint on the will of man but leaueth it as free in regard of the manner of working as if there were no decree at all And herein Gods admirable wisdome is manifested that notwithstanding his determined purpose of matters man hath no ground of excuse to say he was forced to this or that The knowledge of this determined period of mans life is of great vse for it teacheth vs 1. Wholly to submit our selues to God and to be prepared either soone to depart out of this world or long to liue in it as God shall dispose of our time nor desiring longer to liue then God hath appointed nor grieuing to liue so long as he hath appointed 2. Not to feare the threats of any man thereby to be drawne from God 3. To doe Gods worke while we haue time c. §. 114. Of reward promised to obedience that it implieth no merit The other heresie which Papists gather from this text is this Mans obedience is meritorious Answ The reward here promised is no matter of wages and due desert but of meere grace and fauour Of this error I haue elsewhere more largely spoken §. 115. Of the connexion of Parents dutie with Childrens EPHES. 6. 4. And ye fathers prouoke not your children to wrath but bring them vp in the nurture and admonition of the Lord. THe Apostle hauing vrged children to performe their duties to their parents he turneth his speech to parents saying AND ye fathers c. That copulatiue particle AND ioyning an exhortation to parents for performing their duties to the forenamed exhortation made to children giueth vs to vnderstand that Parents are as well bound to dutie as children Their duties indeed be different yet notwithstanding their superioritie and authoritie ouer their children they are bound to dutie All the directions and exhortations throughout the Scripture giuen vnto parents concerning their dutie and all the threatnings denounced and iudgements executed on parents for neglect of their dutie are pregnant proofes of this point Though parents be ouer their children and by them cannot be commanded yet they are vnder God and he it is who hath enioyned them their dutie so as they are bound thereunto as they will answer it to their Father in heauen The authoritie which parents haue is not so much for their owne aduancement as for the better gouerning of their children which being so their verie gouernment is a dutie Object In the morall Law the dutie of children only is expressed Answ Parents dutie as many others duties is by iust and necessarie consequence implied which is equiualent and as much bindeth as if it were expressed It is thus implied They who haue honour must carrie themselues worthie of honour Now the way to carrie themselues worthie of honour is to be carefull in doing dutie to them that honour them This is so equall as it needed not to be exprest Wherefore let Ministers follow this patterne of the Apostle and carrie an euen hand towards all of all sorts let them not be partiall in laying all the burden of dutie on childrens necks and none on parents holding in children verie straitly but leauing parents to their owne will Parents are flesh and bloud as well as children and as prone to transgresse in their place as children in theirs Yea Ministers ought of the two to be more earnest in vrging parents to performe their dutie because they are vnder no such power and authoritie as children are Feare of parents authoritie keepeth children much in awe There is no such thing to keepe parents in awe They will be more readie therefore to take the greater libertie if by feare of God and by a good conscience they be not kept in compasse Now ye ô parents as you looke for honour carrie yourselues worthie of honour as ye looke for dutie from your children performe dutie to them Know that another day euen you shall be called to an account before the highest Iudge your authoritie will then be no pretence to excuse but an euidence to aggrauate your fault For you being elder in yeeres and more eminent in place of more experience and hauing a charge ouer your children ought to be a light to shew them the way an example to allure them that they seeing you carefull and conscionable in performing your dutie may be the more prouoked to performe theirs or at least made ashamed of their neglect of dutie But if you be carelesse of your dutie how can ye expect dutie at their hands nay if by your ill example they haue beene made negligent their bloud shall be required at your hands §. 116. Of the extent of these words Fathers Children Though the word Fathers be here vsed which properly setteth forth naturall parents and of naturall parents the male kinde yet as in many other places it is to be taken in a larger extent euen in as large as this word children was before that so there may be a iust and equall relation betwixt children and parents wherefore both sexes of naturall parents are comprised vnder it euen mother as well as father and they also who are in place of parents whether by mariage as all sorts of fathers and mothers in Law or by appointment as all they who of right haue the custodie and charge of children as Guardians Tutors and other like Gouernours and so it is euerie way answerable to the word parents vsed in the first verse and the word children is also here to be taken in the same extent as it was there §. 117. Of parents prouoking children The next phrase prouoke to wrath is the exposition of one Greeke word which being a compound word cannot by one English word be fully expressed the best and neerest that I can thinke of is exasperate The word signifieth an extremitie in the vse of authoritie euen too much austeritie and seueritie whereby children are prouoked to wrath which because it is a fault it is here expresly forbidden prouoke not c. In this word there is a trope the effect is put for the cause The Apostles meaning is that parents should take such heed of their cariage toward their children as they giue them no occasion to be stirred vp to wrath Vnder this word then are forbidden all such things as may kindle wrath in children as too much austeritie in cariage sowrenesse in countenance threatning and reuiling in words too hard
handling too seuere correction too much restraint of libertie too small allowance of things needfull with the like Parents being flesh and bloud are subiect in this kinde to abuse their authoritie yea euen they who fall into the other extreme of too much indulgencie and cockering of their children are verie prone to fall also into this extreme as many who for the most part too much suffer their children without due restraint and correction to runne into all riot will sometimes on a sudden like Lions flie vpon them and after their owne pleasure correct them and so exceedingly prouoke their children Such as are most cockering are most prone to prouoke to wrath for 1. Such least know how to keepe a meane one will sooner leape out of one extreme into another then goe from an extreme to the meane 2. The children of such are soonest prouoked Quest Is it a thing lawfull and iustifiable in children to be prouoked to wrath by their parents Answ No. This prohibition intendeth no such thing the Apostle hath here to doe with parents and instructeth them how to preuent such mischiefes as their children through their weaknesse may fall into So as here only he sheweth what is vnlawfull for parents not what is lawfull for children Hence then by the way I obserue that Parents must be so watchfull ouer their cariage as thereby they make not their children to sinne If they doe they make their owne sinne the more hainous and also they pull downe vpon their owne pates a farre more heauie vengeance euen the vengeance of their owne sinne and the vengeance of their childes sinne For euery parent is made a watchman ouer his childe If a watchman doe not what he can to hinder the sinne of such as are vnder his charge he pulls their bloud on his owne necke What doe they then that being watchmen minister occasion of sinne to them that are vnder their charge §. 118. Of parents seeking the good of their children That parents by auoiding the rocke of prouoking fall not into the gulfe of cockering the Apostle addeth a BVT which is as a stop vnto them and teacheth them that It is not sufficient for parents to preuent such mischiefes aâ children may fall into but they must also seeke their good All the precepts in Scripture charging parents to seeke their childrens good proue the point Herein lieth a maine difference betwixt the affection which parents and strangers ought to beare toward children and the dutie which one and the other owe to them Meere strangers ought not to prouoke them but parents ought moreouer euery way to seeke their good The maine good which parents ought especially to seeke after in the behalfe of their children is noted out in these words Bring them vp in the nurture and admonition of the Lord. The word translated bring vp properly signifieth to feed or nourish with all needfull things it is the same that is vsed before in the 5. chapter and 29. verse and there translated nourisheth Not vnfitly might the proper signification of the word be here kept as the best Latine translations the French and others haue kept This word ioyned with the others that follow may seeme at first sight to be here placed only to make vp the sense as if he had thus said nurture your childe in the wayes of God But if the scope of the Apostle and signification of the word be well weighed we shall finde that it further implieth a generall dutie which nature it selfe teacheth parents euen this that Parents ought to prouide all needfull things for their children euen such things as tend to the nourishing of their bodies and preseruing of their health and life for this phrase to translate it word for word nourish them in discipline or in instruction is a concise speech implying as much as if he had said nourish and nurture them or feed and instruct them But the Apostle hath thus neerely and concisely ioyned them together to shew that Nurture and instruction is as needfull and profitable as food and apparell §. 119. Of parents nurturing their children The word translated nurture signifieth as well correction as instruction as Heb. 12. 7. If ye endure chastening and 2 Tim. 3. 16. The Scripture is profitable for instruction in righteousnesse Both senses will here stand and our English word as well as the Greeke will beare both for to nurture children is as well to correct them as to instruct them Verie fitly is this aduice in this large acceptation inferred vpon the former prohibition for lest parents should thereupon take occasion to lay the reines vpon their childrens necks and let them run whither they list the Apostle hereby teacheth that Parents as they may not be too austere so neither too remisse They must not prouoke their children to wrath yet they must keepe them vnder discipline The word translated nurture according to the Greeke notation thereof doth further set forth the meane betwixt the two forenamed extremes for it noteth out such a discipline as befitteth a lad or a young childe so as the thing it selfe discipline by instruction and correction keepeth from one extreme of remisnesse the kinde or manner of discipline being such as befitteth a childe keepeth from the other extreme of rigour and crueltie Extremes on either side are dangerous and pernicious and that to parent and childe For remisnesse will make children carelesse of all dutie to God and parent rigour will make them desperate But vertue and safetie consisteth in the meane betwixt both §. 120. Of parents fixing precepts in their childrens mindes This word admonition according to the notation thereof hath a particular relation to the minde and pointeth out an informing and instructing of it It is taken either for the action of admonishing as Tit. 3. 10. reiect an hereticke after the first and second admonition or for the thing admonished in which latter sense most doe here take it yet would I not haue the former cleane excluded for according to the full meaning of the word I take thus much to be intended As parents deliuer good precepts and principles to their children so they must be carefull by forcible and frequent admonitions to fix and settle them in the minde of their children The Law expresseth as much by another metaphor which it vseth in a direction which it giueth to parents saying thou shalt whet or sharpen Gods Lawes vpon thy children that is thou shalt teach them diligently vnto them The more paines is taken in this kinde the lesse labour will be lost That which at first is little heeded by much vrging and pressing will for euer be held as a naile that at one blow scarse entreth with many blowes is knockt vp to the head § 121. Of adding information to discipline The addition of this word admonition vnto nurture is not as some take it a
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
seruants looke for such priuiledges as they haue Another manner of subiection must be performed by seruants The clause annexed as to the Lord is in effect the same with that in the 5. verse as to Christ for by the Lord he here meaneth The Lord Christ But it is added to meet with a secret Obiection For if seruants should say You require us to serue our masters with good will but what if they be hard-hearted and regard not our good will but peruert our good minde The Apostle giueth them this answer Looke not so much to men and their reward as to God and his reward serue men in and for the Lord euen as if you serued God so shall not your seruice be in vaine The inference of the eighth verse vpon this sheweth that this is it which the Apostle here intendeth Learne therefore that An eie is to be cast vpon God euen in those duties which we performe to men and that both for approbation and reward from God The negatiue clause which followeth in these words and not to men is not simplie to be taken for then would it thwart the maine scope of the Apostle in this place but comparatiuely in relation to God and that in two respects 1. That seruice be not done only to men 2. That seruice be not done to men in and for themselues Seruice must be done to God as well as men yea In that seruice which we doe to men we must serue God Men must be serued for the Lords sake because the Lord hath commanded it because they beare the Lords image and stand in his stead in the Lord and vnder the Lord. From this large declaration of the manner of doing seruice to masters note the difference betwixt such seruants as are seruants of men and such as are seruants of Christ 1. They doe all to the eie These all from the heart 2. They seeke to please men These doe the will of God 3. They doe their seruice discontentedly These cheerefully 4. They doe all vpon selfe-loue These with good will §. 127. Of the meaning of the eight verse EPHES. 6. 8. Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free GReat is the ingratitude of many masters they will exact all the seruice that a poore seruant possibly can doe but slenderly recompence his paines yea it may be very euilly reward the same not affording competent food clothing lodging but frownes checkes and blowes Now to vphold seruants in such straits and to incourage them to doe their dutie whether their masters regard it or no the Apostle in this verse laboureth to raise vp their mindes to God and to shew vnto them that he regardeth them and will sufficiently reward them so as Seruants labour shall not be in vaine in the Lord. To presse this incouragement the more vpon them he setteth it downe as a thing granted by all so cleere as none of them can be ignorant thereof Knowing as if he had said ye all well enough know that what I now say is most true hence note that Gods respect of faithfull seruants is so well knowne as none that haue any vnderstanding can be ignorant thereof The Apostles argument is drawne from the generall to a particular and the generality is noted in the thing done whatsoeuer and in the person that doth it any man But because the generalitie of the thing might be too farre stretched he addeth this limitation good and because the generalitie of the person might be too much restrained he addeth this explication whether bond or free This distinction is vsed because in those daies many seruants were bond-men and bond-women Now the Apostles argument may thus be framed Euery one of what estate and degree soeuer he be shall be rewarded of God for euery good thing he doth be it great or small Therefore euery seruant shall be rewarded of God for euery good seruice The recompence promised is set forth vnder a concise speech the same shall he receiue meaning that he shall receiue a reward for the same that phrase hath relation to the crop which an husbandman receiueth of the corne he sowed which is of the same kinde he sowed the seed being wheat the crop is of wheat the seed being plentifully sowed the crop will be plentifull to the same purpose saith this Apostle in another place whatsoeuer a man soweth that shall he also reape Now to applie this seruants that by their faithfull seruice bring honour and glory to God shall againe receiue honour and glorie If they aske of whom they shall receiue it the Apostle expresly answereth Of the Lord for it is the Lord that said Them that honour me will I honour God will not forget them though their masters may From this verse thus opened I gather these particular obseruations concerning seruants 1. Seruants may and ought to applie vnto themselues generall promises made to Christians Otherwise this generall argument of the Apostle is to little purpose in this place 2. A Christian may be a bond-slaue for the Apostle directeth this incouragement to Christians among whom he presupposeth some to be slaues opposing them to free-men who also were seruants 3. Faithfull seruice performed to men is a good thing for the good things which seruants especially doe is in their seruice 4. As God accepteth not men because they are free so neither reiecteth he them because they are bond It is not the person but the worke that he regardeth 5. The faithfull seruice of seruants is as good seed sowen it will bring forth a good crop The metaphor here intimated implieth as much 6. God is honoured by the faithfull seruice of seruants this is intimated by the application of Gods reward to them for God honoureth none but them which honour him §. 128. Of the connexion of masters duties with seruants EPHES. 6. 9. And ye masters doe the same things vnto them forbearing threatning knowing that your master also is in heauen neither is there respect of persons with him TO the duties of seruants the Apostle adioyneth the duties of masters saying AND ye masters whence learne that Masters are as well bound to dutie as seruants A like doctrine was noted from the connexion of parents duties with childrens there you may see this generall further amplified § 115. 1. Gods law requireth as much for it expresly inioyneth many duties to masters as in the eighth treatise following we shall see 2. So doth also the law of nature which hath tied master and seruant together by a mutuall and reciprocall bond of doing good as well as of receiuing good 3. The law of nations requireth also as much For in all nations where euer there was any good gouernment and where wise and good lawes were made particular lawes of the duties of
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
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 âs 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 decipheâed 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
purloining what she can from her husband 3. By it husbands and wiues are stirred vp to wish and long after one anothers death and not only inwardly in heart to wish it but outwardly also in deed to practise it 4. If from this sinne there arise not a gauling and terrifying conscience as oft there doth then which is worse a seared conscience an hard heart a reprobate sense and an impudent face Wherefore God accordingly deales with such sinners In his soule he hateth them by his word he hath denounced many fearefull iudgements against them both in this world and in the world to come against no sinne more This sin is reckoned to be one of the most principall causes of the greatest iudgements that euer were inflicted in the world as of the generall deluge of that fire and brimstone which destroied Sodome and Gomorrah of Canaans spuing out her Inhabitants of that plague which destroied in one day 24000 and of the Israelites captiuitie with the like By all which we see that fearefull doome verified Whoremongers and adulterers God will iudge Now consider what a fearefull thing it is to fall into the hands of the liuing God §. 9. Of remedies against Adulterie and in particular of due beneuolence and of defect or excesse therein For preuenting this hainous sinne to omit many other remedies which Gods word hath prescribed as a diligent keeping of the heart that lustfull thoughts proceed not from thence of the eies that they wander not on the beautie or propernesse of any ones person or on lasciuious pictures or any other like allurements of the eares that they hearken not to any inticements of others of the tongue that it vtter no vnchaste and corrupt communication of the lips that they delight not in wanton kisses of the hands that they vse no wanton daliance of the feet that they carry thee not too neere to the place where adulterie may be committed of thy company that thou be not defiled with others wantonnesse and vncleannesse of thy diet that it be not immoderate of thine apparell that it be not garish and lasciuious of thy time that it be not vainly and idly spent to omit I say these and other like remedies One of the best remedies that can be prescribed to maried persons next to an awfull feare of God and a continuall setting of him before them wheresoeuer they are is that husband and wife mutually delight each in other and maintaine a pure and feruent loue betwixt themselues yeelding that due beneuolence one to another which is warranted sanctified by Gods word and ordained of God for this particular end This due beneuolence as the Apostle stileth it is one of the most proper and essentiall acts of mariage and necessary for the maine and principall ends thereof as for preseruation of chastitie in such as haue not the gift of continency for increasing the world with a legitimate brood and for linking the affections of the maried couple more firmely together These ends of mariage at least the two former are made void without this duty be performed As it is called beneuolence because it must be performed with good will and delight willingly readily and cheerefully so it is said to be due because it is a debt which the wife oweth to her husband and he to her For the wife hath not the power of her owne body but the husband and likewise also the husband hath not the power of his owne body but the wife I haue my warrant from the Apostle to prescribe this dutie as a remedie against adulterie For to auoid fornication he aduiseth man and wife to render due beneuolence one to another If then this question be moued How will mariage keep men and women from adulterie this answer out of the Apostles words may be giuen by rendring due beneuolence which he further inculcateth by declaring the mischiefe that may follow vpon the neglect of this dutie namely a casting of themselues into the snares of Satan Well might he presse this dutie to that end because no other meanes is of like force nor fasting nor watching nor hard lodging nor long trauell nor much labour nor cold nor solitarinesse nor any thing else Some that haue by these meanes endeuoured much to beat downe their bodies and subdue lust but neglected the forenamed remedie haue notwithstanding felt lust boiling in them There are two extremes contrarie to this dutie One in the defect another in the excesse Defect therein is when in case of need it is not required or being required by the one it is not yeelded by the other Modestie is pretended by some for not requiring it but in a duty so warrantable and needfull pretence of modesty is to speake the least a signe of great infirmitie and a cause of much iniquitie To denie this dutie being iustly required is to denie a due debt and to giue Satan great aduantage The punishment inflicted on Onan Gen. 38. 9 10. sheweth how great a wrong this is From that punishment the Hebrews gather that this sinne is a kinde of murther It is so much the more hainous when hatred stoutnesse nicenesse feare of hauing too many children or any other like respects are the cause thereof Excesse is either in the measure or in the time In the measure when husband or wife is insatiable prouoking rather then asswaging lust and weakning their naturall vigor more then suppressing their vnnaturall humor Many husbands and wiues are much oppressed by their bedfellowes vnsatiablenesse in this kinde In the time when it is against Pietie Mercy or Modestie 1. Against Pietie when no day nor dutie of Religion no not extraordinarie daies and duties of humiliation will make them forbeare The Prophets bidding the bridegroome and âride goe out of their chamber in the day of a Fast and the Apostles excepting of Praier and fasting where he enioineth this dutie of due beneuolence shew that in the time of a Fast it must âe forborne 2. Against Mercy when one of the married couple being weake by sicknesse paine labour trauell or any other like âeanes and through that weaknesse not well able to performe his dutie the other notwithstanding will haue it performed â will haue mercy and not sacrifice saith the Lord. Shall Gods sacrifice giue place to mercy and shall not mans or womans ãâã for so I may well terme this vnseasonable desire Quest What if an husband or wife continue so long sicke ââ otherwise weake as the other cannot containe Answ In such cases of necessitie the body must be beaten âwne and earnest praier made for the gift of continency for âredly the Lord who hath brought thee to that necessitie all giue thee grace sufficient 3. Against Modesty when husbands require this duty in that me which vnder the Law was called the time
of a wiues separation for her disease Leu. 15. 19. c. For what can be expected âm such polluted copulation but a leprous and loathsome generation This kinde of intemperancie is expresly forbidden Leuit. 18. 19. and a capitall punishment inflicted on such as offended therein Leuit. 20. 18. Abstinence in this time is set in the catalogue of those notes which declare a man to be righteous Eccles 20. 7. and the contrary intemperancy is put in the roll of such abominations as prouoked God to spue out the Canaanits Leuit. 18. 28. and to forsake his owne inheritance Ezek. 22. 10. To this kinde of intemperancie some referre a mans knowing of his wife after she hath conceiued with childe But I finde no such matter condemned in Gods word neither dare I make that a sinne which is not there condemned Certaine Sectaries among the Iewes are branded for this error 1. Obiect No other creature will so doe so as it may seeme to be against nature Answ 1. I denie the argument though some forbeare yet all doe not 2. I denie the consequence for other creatures are not so tied one male to one female as an husband to his owne wife Besides that which beasts by nature are tied vnto must be left to mans discretion 2. Obiect After a woman hath once conceiued no more conceptions can be expected till she be deliuered Answ Conception is not the only end of this dutie for it is to be rendred to such as are barren Quest What if the wife giue sucke to her childe ought not her husband then to forbeare Answ Because giuing sucke is a mother dutie man ought to doe what he can to containe §. 10. Of mutuall loue betwixt man and wife Hitherto of those common mutuall duties which tend to the preseruation of the very being of mariage and are in that respect absolutely necessarie The other common mutuall duties though they be not of so absolute necessitie as the former are in their kinde necessary for the good estate of mariage and for the better preseruing of that knot so as if they be not performed the end and right vse of mariage will be peruerted that estate made vncomfortable very burdensome The first of these is Loue. A louing mutuall affection must passe betwixt husband and wife or else no dutie will be well performed this is the ground of all the rest In some respects Loue is proper and peculiar to an husband as I purpose to shew when I come to speake of an husbands particular duties But Loue is also required of wiues and they are commanded to be louers of their husbands as well as husbands to loue their wiues so as it is a common mutuall dutie belonging to husband and wife too and that is true wedlocke when man and wife are linked together by the bond of loue Vnder loue all other duties are comprised for without it no dutie can be well performed Loue is the fulfilling of the Law that is the very life of all those duties which the law requireth It is the bond of perfection which bindeth together all those duties that passe betwixt partie and partie Where loue aboundeth there all duties will readily and cheerefully be performed Where loue is wanting there euery duty will either be altogether neglected or so carelesly performed that as good not be performed at all in which respect the Apostle willeth that all things be done in loue Loue as it prouoketh the partie in whom it ruleth to doe all the good it can so it stirreth vp the partie loued to repay good for good It is like fire which is not only hot in it selfe but also conueigheth heat into that which is neere it whence ariseth a reflection of heat from one to another Note how admirably this is set forth betwixt Christ and his Spouse in the Song of Salomon and it is further manifested in the examples of all good husbands and wiues noted in the Scripture they did mutually beare a very louing affection one to another Though loue be a general duty which euery one oweth to another euen to his enemie yet the neerer that God hath linked any together the more are they bound to this dutie and the more must they abound therein But of all others are man and wife most neerely and firmly linked together Of all others therefore are they most bound hereunto that in the highest degree that may be euen like to Ionathans loue who loued Dauid as his owne soule Salomon saith He that findeth a wife findeth a good thing and obtaineth fauour of the Lord which by the rule of relation is also true of an husband Shee that findeth an husband findeth a good thing and obtaineth fauour of the Lord. Man and wife therefore are each to other an especiall pledge of Gods fauour and in this respect aboue all others vnder God to be loued If this be the ground as it ought to be of their mutuall loue their loue will be feruent and constant Neither will the want or withering of any outward allurements as beautie personage parentage friends riches honours or the like with-hold or with-draw extinguish or extenuate their loue neither will any excellencies of nature or grace in other husbands and wiues draw their hearts from their owne to those other nor yet will the loue of a former yoake-fellow dead and gone any whit lessen the loue of the liuing mate This instance I haue the rather mentioned because in many who are farre from setting their affection on strange flesh their loue of a former husband or wife departed is so fast fixed in their heart as they can neuer againe so intirely loue any other They who are so minded are not fit to be ioined with another yoke-fellow after they are loosed from one If they mary againe and manifest such a minde they plainly shew that they respect this or that person more then Gods ordinance By Gods ordinance man and wife are no longer bound one to another then they liue together Death is an absolute diremption and maketh an vtter dissolution of the mariage bond If the man be dead the wife is deliuered from the law of the man so as shee may take another man Which liberty is also giuen to the man Being now free if they mary another that other being now a true husband or wife their loue must be as intire to that other as it was to the former yea and more intire if there were any defect in the former For as children maried out of their parents house must not retaine such a loue of their parents as shall swallow vp their loue of the partie to whom they are maried but must according to the law leaue father and mother and cleaue to their yoke-fellow so neither must the loue of a former husband or wife be predominant when they are maried to another This other must be as close cleaued
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 âre 1. Adulterie 2. Departing from the Catholike faith 3. Soliâiting or impelling vnto sinne Concerning Adulterie we denie not but that it giueth âust cause of diuorce but withall we say as we haue good warrant from Christs words that it is the only cause of iust diâorce For to make a separation for
departing from the Catholike faith is directly contrarie to S. Pauls and S. Peters doctrine 1 Cor. 7. 12 13 14. 1 Pet. 3. 1. As for soliciting and impelling vnto sinne though it may be cause to moue an husband or a wife to walke more warily and wisely and in extremitie to auoid societie for a time or to comâlaine to the Magistrate for releefe who may see it meet to lay âhe delinquent person in prison or else otherwise keepe them sunder till that delinquent be reclaimed and brought to a better minde yet is it no sufficient cause finally to dissolue maâage in regard of bed and cohabitation They vrge that if the right eye cause to offend it must be plucâd out Ans 1. That is but a metaphor and may sundry other wayes ãâã applied 2. The words are not simply but by way of comparison to âe taken rather plucke it out then to be made to stumble thereby 3. Plucking out applied to the point in hand may be by âany other wayes then by dissoluing mariage 4. That generall inhibition whosoeuer shall put away his wife causeth her to commit adulterie restrained only with the exception of fornication admitteth neither this nor any other such cause of dissoluing mariage §. 17. Of husbands and wiues vnlawfull absenting themselues one from another Contrarie also to the forenamed dutie of cohabitation is the practise of many men who liuing themselues in one place suppose at London send their wiues vnto some countrey house and there euen mew them vp as Hawkes neuer caring to come at them but are then most merrie when their wiues are farthest off If their wiues liue at home they will be abroad mealing and lodging where their wiues shall not know their owne house is as a prison to them they are not well but when they are out of it Of the like lewd conceit and practife are many wiues who on no other occasion then meere lightnesse being eager in pursuing their pleasures and satisfying their lusts gad out of their owne houses in the day lie out of them in the night and remaine in other company dayes and nights or at least are glad when their husbands haue occasion to be from home not vnlike to the light huswife which Salomon describeth Prou. 7. 10. c. I speake of matters too famous or rather infamous I would there were no iust cause to taxe this lightnesse But let such as desire to approue themselues to God or man take heed of these hainous and more then heathenish vices Though Israel play the harlot yet let not Iudah offend Too neere to the forenamed kinde of vnlawfull separation doe they come who though they liue both in one house yet make that house by their estranging themselues one from another as two houses the man abiding in one end thereof his wife in another and so haue their seuerall roomes seuerall tables seuerall seruants all seuerall Or if the straitnesse of their house will not suffer them so to part other roomes yet they will haue seuerall bed-chambers or at least seuerall beds so as they that shall call them bed-fellowes shall but nicke-name them Thus they rob each other of that due beneuolence which they mutually owe one to another they expose themselues to the deuils snares they more and more estrange their hearts one from another and depriue themselues of such mutuall comforts and helpes as by matrimoniall societie they might afford to and receiue from one another §. 18. Of husbands and wiues mutuall prayers The matter whereabout husbands and wiues mutuall prouidence ought to be conuersant is in generall the good of one another that each of them doe that for the other which Salomon in particular applieth to a wife viz. good and not euill all the dayes of their life Now the good of man extendeth to his soule bodie good name and goods A generall dutie tending to the good of all these is prayer S. Peter requireth such a cariage of man and wife one towards another as their prayers be not hindred whereby he taketh it for grant that prayer is a mutuall dutie which one oweth to the other which dutie Isaak performed for his wife Herein may man and wife be helpfull each to other in all things needfull to either of them for it is the meanes which God in wisdome hath sanctified for the obtaining of euerie needfull blessing for ourselues or others By many it is counted but a slight dutie and of small vse but the truth is that to performe it aright in truth and faith is both difficult in the deed and powerfull in the effect It is the best dutie that one can performe for another and the least to be neglected We heard before that Isaak prayed for his wife and to shew the good he did to her thereby it is noted that the Lord was intreated of him so as she being barren before by that meanes conceiued All the physicke in the world could not haue done her so much good Alwayes therefore without ceasing is this dutie to be performed Whensoeuer man and wife make any prayer therein they must be mindfull of one another yea and oft must they of purpose take occasion to make prayers in speciall one for another and that both in absence and also in presence of one another This latter doth especially concerne the husband who is as a Priest vnto his wife and ought to be her mouth to God when they two are together yet I doubt not but that the wife may pray in the husbands presence when they two are alone âither for triall that he may haue knowledge of her abilitie and gift in that kinde or for helpe if the wife be much better able to performe that duty then the man is as many wiues are Not without cause therefore haue I reckoned this among common mutuall duties §. 19. Of the things for which husbands and wiues are to pray alone There are sundry needfull blessings which husbands and wiues are to pray for that appertaine only to themselues and are most meet to be mentioned in priuate praier betwixt themselues as 1. That as they two are one flesh so they may be also one spirit that their hearts may be as one knit together by a true spirituall matrimoniall loue alwayes delighting one in another euer helpfull one to another and readie with all willingnesse and cheerefulnesse to performe all those duties which they owe one to another 2. That their mariage bed may be sanctified and as it is by Gods ordinance so it may remaine to them by their well vsing it a bed vndefiled There is no other thing for which mutuall prayer in priuate betwixt man and wife is more needfull and that so much the rather because of the naturall heat of lust which is in most which if it be not by prayer the best meanes for that purpose asswaged it may proue a defilement of the vndefiled bed and
man and wife become adulterers one to another As other things so this also is sanctified by the word and praier The word giueth a warrant and direction for the vse of it praier both seasoneth it and procureth a blessing vpon it 3. That they may haue children and those such as may be heires of saluation and liue in this world to their owne and others good that they may be comely and well proportioned children nor ideots in vnderstanding nor monsters in bodily shape nor yet lewd and infamous in their liues which could not but be a griefe to their parents and might also open the mouthes of the wicked against them 4. That God would giue them competencie of this worlds goods and other good meanes well to nourish nurture and place forth their children and a sufficiencie for the maintenance of their family and of that estate wherein God setteth them 5. That such needfull gifts and graces as are wanting in either of them may be wrought and such vices and infirmities as they are subiect vnto may be redressed These and many other like things giue occasion to man and wife in speciall manner to pray one for another and one with another §. 20. Of husbands and wiues hatefull imprecations and wishes one against another Contrary to that holy and heauenly dutie of praier are those direfull and hellish imprecations and execrations which ordinarily doe passe out of the mouthes of many husbands and wiues against one another and that many times for very light occasions cursing the day that euer they knew one another and wishing that one of them had beene vnder the ground before they came together Most odious are these and such like execrations in any mans mouth but more then most odious in the mouth of man and wife against one another Many who for outward shame for beare to belch forth such ârotten stinking speech make small conscience of wishing the like in their hearts If an husband be any whit harsh and a wife shrewish or if through sicknesse or any other like occasion they seeme burdensome each to other or if any dislike of one arise in the heart of the other or if their hearts be set vpon others or if the suruiuor be to carry away the goods and âands their hearts will be filled with a thousand wishes of one anothers death Yea many times such as haue very good husbands or wiues without any shew of reason only through an inward corrupton of their heart and malicious instigation of Satan not taking notice of their owne good are ready to wish they were in heauen making thereby a pretence of their eternall blisse to whom they so wish whereas indeed their only desire is to be loosed and freed from them God oft meets with such wicked wishers whereby he sheweth how hatefull such wishes are to him for sometimes according to their wish he taketh away good husbands and wiues from those that are euill and when they are gone he maketh their losse to be so sensibly felt as those vngodly wishers doe as we speake in euery veine of their heart repent them of their rash wishes Yea to aggrauate their wretchednesse the more he giueth them such crabbed and peruerse husbands and wiues in the roome and stead of those good ones for seldome comes a better as they are forced with many deepe sighs and groanes to wish but all in vaine their former wiues and husbands aliue againe and so to verifie the prouerbe A good thing is not so well discerned by enioying as by wanting it Sometimes againe God in anger crosseth their wishes and first taketh away the wishers of others death or else prolongeth the life of both to their greater vexation §. 21. Of husbands and wiues neglect of mutuall praier The very neglect of mutuall prayer in husbands and wiues for each other is also a sinne contrary to the forenamed dutie of praier whereof if all that are guiltie were as well knowne to man as to God how many vnkinde husbands and wiues carelesse of one anothers good would be noted more then are Rare are those husbands and wiues that haue their seasons to pray alone together one with another if euer they pray one for another Though in outward complements they may seeme very kinde and in the outward things of this world very prouident yet if they pray not one for another they are neither kinde nor prouident Heartie feruent frequent prayer is the greatest token of kindnesse and best part of prouidence that can be §. 22. Of husbands and wiues mutuall care for one anothers saluation From the generall dutie of praier which is profitable to all things I come to the particular branches of man and wiues mutuall prouident care and will first begin with that which is first to be sought the good of one anothers soule which the Apostle intimateth to be a thing to be sought after where he saith What knowest thou ô wife whether thou shalt SAVE thine husband or what knowest thou ô man whether thou shalt SAVE thy wife S. Peter enioyneth wiues to doe their endeuour to win their husbands and S. Paul setteth before husbands the patterne of Christs loue which had especiall respect to the soule and the saluation thereof so as this is a mutuall dutie appertaining to them both which S. Peter further implieth where he stileth them coheires of the grace of life It is the greatest good that one can possibly doe for another to be a meanes of helping forward his saluation And there is nothing that can more soundly and firmely knit the heart of one to another then to be a meanes thereof §. 23. Of husbands and wiues care to win one the other when one of them is not called That the saluation of the soule may be the better effected respect must be had to the present and particular estate of husband or wife If one be a beleeuer the other not the beleeuer must vse all the meanes that may be to draw on the other also to beleeue If both be beleeuers their mutuall care must be to âedifie one another in thier most holy faith For the first it is the maine drift of S. Peters exhortation to beleeuing wiues about their conuersation to draw on their vnbeleeuing husbands to the true faith His phrase that they may be wonne or gained as in generall it hath respect to their soules saluation so in particular to their first conuersion Now if this dutie appertaine to a wife much more to an husband who is appointed an head to his wife and a Saniour To this end doth S. Paul aduise beleeuing husbands and wiues that are maried to vnbeleeuers to dwell with them For what a wofull thing is it that two which in this world are so neerely linked together as to make one flesh should in the world to come be so farre separated one from another as heauen is from hell This indeed shall
so fall out in many for Christ hath expresly foretold it that of two that were oneâed âed together who are more fitly set forth vnder this phrase then man and wife who most vsually are stiled bedfellowes âne shall be taken to mercy and glory the other shall be for saken or left to endlesse and easelesse torture and torment But though it be foretold that thus it shall fall out with many a âouple yet our care must be and that with our vttermost power to preuent it as in our selues so in our bedfellow If it please the Lord to giue such a blessing to the endeuour of an husband or wife as to be a meanes of the conuersion of their bedfellow then will the partie conuerted both intirely loue the other and also heartily blesse God as there is iust cause that euer they were so neerely linked together This dutie of winning one another is to be applied to such as are maried not only to plaine infidels but also to Papists or other like Idolaters to Atheists or any other profane persons to heretiques separatists schismatiques or any that beleeue not aright §. 24. Of husbands and wiues edifying one another The second dutie tending to the soules saluation is that two beleeuers being maried together they endeuour mutually to build vp one another more and more One Christian oweth this dutie to another much more man and wife Take heed saith the Apostle that no man fall away from the grace of God If no man then nor wife nor husband A spirituall edifying of one another is the best vse which we can make and ought to make of those ioynts and bonds whereby we are knit one to another By vertue of them the body namely the mysticall body of Christ receiueth increase to the edifying of it selfe and increaseth with the increase of God Now the bond of mariage being of all other the firmest and that whereby we are neerest knit together by vertue of what bond should we edifie one another if not by vertue of the mariage bond §. 25. Of husbands and wiues hindering sinne one in another Two things are requisite vnto spirituall edification One respecteth the hinderances of growth in grace The other the helpes thereof The hinderances of grace are all manner of sinnes Sinne to grace is as water to fire it slaketh the heat of it and if without hoe it be powred on it it will cleane put it out In regard hereof there ought to be a mutuall care in husbands and wiues both to preuent sinne before it be committed and also to make what redresse they can after it is committed That it is a mutuall dutie for husbands and wiues so much as they can to preuent sinne one in another is euident by that reason which the Apostle vseth to keepe them from defrauding one another in these words that Satan tempt you not For out of the scope and matter of those words this generall doctrine may be gathered Husbands and wiues ought to be carefull to keepe one another from the temptations of Satan that is from sinne whereunto all his temptations tend Rebekah performed the dutie of a good wife in keeping Isaak from blessing Esau which if he had done he had sinned against Gods expresse word Though she failed in the manner of doing it yet her end was good As that loue they owe one to another so that care which they ought to haue of themselues requireth as much for sinne prouoketh Gods wrath his wrath sendeth downe vengeance that vengeance which falleth on the husband can hardly misse the wife or that the husband which falleth on the wife and that by reason of their neere vnion though it fall not on both their pates yet it cannot but much affect and euen afflict the partie that escapeth The wiues of those rebells who were swallowed vp quicke in the wildernesse perished in like manner with their husbands For they who are so neere as husbands and wiues and doe not what they can to preuent one anothers sinnes make themselues accessary thereto For the better effecting of this dutie husbands and wiues must be watchfull ouer one another and obserue what sinnes either of them are giuen vnto or what occasions are offered to draw either of them into sinne If either of them be cholericke or prone to be angry on a sudden the other must endeuour to take away all occasions of offence and if both should be testie and hastie to wrath when the one seeth the other first moued the partie whose passion is not yet stirred ought the rather to be setled and composed to all meeknesse and patience lest if both together be prouoked the whole houshold be set on fire If either of them be giuen to drunkennesse couetousnesse or any other sinne the other ought by wise and gentle perswasions to keepe them as much as they can from those sinnes Yea they may also get others that are discreet and able to disswade them or vse what other good meanes they can to that purpose §. 26. Of husbands and wiues redressing sinne in one another When either husband or wife is fallen into any sinne a mutuall dutie it is for the other to vse what redresse may be of that sinne as if one of them were wounded the other must take care for the healing of that wound Abigail performed her dutie in this kinde when after she had heard what churlish entertainment her husband gaue to Dauids seruants she hastened to carry store of prouision to Dauid and humbled her selfe before him and so moued Dauid to asswage his wrath yea she tooke a seasonable time also to tell her husband his fault and the danger whereinto he brought himselfe thereby More directly and with better successe did Iaakob redresse the superstition or rather Idolatrie of his wife Rachel as may be gathered by comparing Gen. 31. 19 34 Gen. 35. 2 4.  A brother at large must not suffer sinne to lie on his brother much lesse may husband or wife the one vpon the other Thou shalt not hate thy brother saith the law and suffer sinne to lie on him To doe this then is a token and fruit of hatred If an husband should see his wife or a wife her husband lying in the fire or water ready to be burnt or drowned and not afford their best helpe to pull them out might they not iustly be thought to hate them But sinne is as fire and water which will burne and drowne men in perdition This dutie may be performed by meeke instructions pithy perswasions gentle reproofes yea and by the helpe of some good Minister or other discreet and faithfull friend §. 27. Of husbands and wiues helping forward the growth of grace in each other Hitherto of preuenting and redressing hinderances of grace Hereunto must be added an helping forward of the growth thereof which man and wife must mutually endeuour to effect
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
and wiues may be the more sparing in censuring one another they must not rashly beleeue any euill report of one another but rather suppresse all light suspitions as much as they can That the iudgement which they giue one of another may be charitable in iudging they must well obserue the properties of loue which are 1. To interpret doubtfull things in the better part 2. To mitigate so farre as truth and iustice will suffer the faults which are euident Michal offended against the first in an high degree and was cursed Abigail obserued the latter and was blessed §. 33. Of the wisdome of husbands and wiues in redressing one anothers ill name To redresse an ill name husbands and wiues must first giue one another notice of the report that goeth of them and endeuour to worke in them both a sight and also a sense of those euils which are in the mouths of others after notice giuen they must labour to bring them to repentance of those sinnes for which they are ill reported of and to a manifestation of repentance by doing things meet for repentance which is by a zealous and conscionable practise of such vettues as are cleane contrarie to the vices for which they were euill spoken of It may with good probabilitie be gathered out of the historie of the Leuite whose wife plaid the whore that thus he dealt with her And thus Abigail endeuoured to deale with her husband §. 34. Of husbands and wiues care in procuring one anothers good name To procure a good report husbands and wiues must First take notice of the good qualities which are in one another and as one hath occasion to speake of the other to make those good qualities the subiect of their speech as we heard it before commended in the husband of that wife which is described by Salomon Secondly they must lend a willing and ioyfull eare to such as shall so farre as they can conceiue truly and vnfainedly without flatterie or hypocrisie speake any thing in commendation of the one or of the other not thinking themselues dispraised which is the conceit of many when their bed-fellow is praised but rather hauing their hearts the more enlarged to praise God for bestowing on them such an excellent token and pledge of his fauour Thirdly they must imitate those good things which they behold or heare to be in one another and so imitate them as they which haue before time knowne both husband and wife may say this she learned of him or this he learned of her §. 35. Of husbands and wiues wisdome in preseruing each others good name To preserue a good name it will be meet for an husband or wife wisely and seasonably to giue one another notice of that good fame which is raised of them thereby to prouoke them both to giue glorie to God for the same as the Apostle thanketh God for that report which was spred abroad of the faith and loue of the Colossians and also to walke worthie of that good report as the Apostle who had giuen a great testimony of the bountie of the Corinthians earnestly exhorteth them to finish their beneuolence lest saith he I should be ashamed in this my constant boasting For if they of whom there is once a good report raised decay wax cold grow backward or fall into notorious and scandalous sinnes they will cleane extinguish and put out their good name among men and turne it into an euill report according to that which Salomon saith Dead flies cause the ointment of the Apothecarie to sendforth a stinking sauour so doth a little folly him that is in reputation for wisdome and honour §. 36. Of husbands and wiues like affection towards one anothers credit In the last place to manifest a mutuall prouident care of one anothers good name husbands and wiues must be so affected with the report that goeth of either of them as if the report were of their owne selues If the report be good to be glad thereof and to reioyce thereat if it be euill to be grieued and after an holy manner vexed at it thus shall they shew a true sympathie and fellow feeling of one anothers credit according to that generall rule of the Apostle Reioyce with them that reioyce and weepe with them that weepe §. 37. Of the vices contrarie to that mutuallcare which man and wife should haue of one anothers credit Vices contrarie to these duties concerning the good name of an husband and wife are in generall two One is a readinesse to disgrace and discredit one another like Michal the wife of Dauid of whom we heard before A hatefull and detestable vice this is which cannot stand with true matrimoniall loue but rather argueth an vtter dislike and a plaine hatred of one another Husbands and wiues discredit one another either by procuring an ill name or hindring a good name An ill name in procured by these meanes following 1. By blazing abroad one anothers infirmities as when tatling Gossips meet their vsuall praâe is about their husbands complaining of some vice or other in them My husband saith one is couetous I cannot get of him any thing almost he maketh me goe as no body goeth And my husband replieth another is so furious as none can tell how to speake to him so one after another goeth on in this tracke some discouering such infirmities as should be concealed others which is worse plainly belying their husbands In like manner also husbands when they meet with their boone companions make their wiues the common subiect of all their talke one accusing his wife of one vice another his of another There are two respects for which this vice most detestable in it selfe is made more odious in an husband or a wife 1. Because they know more then any other of one anothers infirmities so as if they be so euilly minded they may much more discredit one another then any other can 2. Because in regard of their neere vnion they are most bound to conceale and couer each others imperfections Cam was cursed for reuealing his fathers nakednesse but a more horrible curse doe husbands and wiues deserue that so doe 2. By opening their eares and giuing credit to euery light report that any shall raise More secret heart-burning of one against the other and more open quarrels and contentions betwixt them ordinarily arise from hence then from any other thing 3. By peruerting and mis-interpreting one anothers actions words yea and thoughts also taking euery thing in the worst part 4. By concealing from one another the common euill rumors which are raised of them and are in euery mans mouth of all other bedfellowes are most fit to disclose such things one to another and most bound to doe it Most fit because of their mutuall familiaritie most bound because of their neere vnion Many husbands and wiues doe hinder one anothers good
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 thoâowly searched we shall finde proofe enough to shew that euen âhe also is bound hereunto For first the generall end which God aimed at in making the woman namely to be helpeâo âo 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
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
with great increase it is as seed which being liberally sowen will bring forth a plentifull haruest yea it is a meanes to make vs friends to speake a good word for vs at the barre of Christs iudgement seat and it bringeth not only the blessing of men but of God also euen the greatest blessing of all the blessing of eternall life for it is a sacrifice with which God is well pleased The Apostle noteth this to be one of Christs oracles which by word of mouth he left vnto his Disciples It is more blessed to giue then to receiue Besides husbands and wiues in distributing almes may receiue good direction one from another the husband by telling the wife who are fit to be releeued for commonly husbands better know those which are abroad out of the family the wife by telling the husband what things are fittest to be giuen away for wiues commonly know of what things there is greatest store and what may in the house be best spared §. 45. Of husbands and wiues vnmercifulnesse to the poore Contrarie is the vnmercifulnesse of many husbands who are not only hard-hearted themselues neuer giuing any thing vnlesse by the law of the land they be forced then they part with that which is giuen so grudgingly as it is nothing at all acceptable to God for God loueth a cheerfull giuer but also tie their wiues hands and suffer them to giue nothing Wherein they bring both the cry of the poore and also the groanes and griefe of a mercifull wife who is thus restrained vpon their owne necks and aggrauate their sinne in an high degree On the other side the vnmercifulnesse of many wiues is also contrarie to the forenamed dutie for there are many who though they haue libertie to giue of the common goods and also allowance of their owne out of which they may giue yet couetously hoord vp all they can get giue not a pennies worth out rather suffer victuals and other things to perish in the house and when they are naught to fling them away then that any thing whilst it is good should be giuen out of the house Shall not the creatures which are spoiled in an house and the poore that haue wanted make a loud crie in the eares of the Lord against them Yea further many wiues are grieued at their husbands bountie and still mouing him to shut his hand and giue no more Are they not plaine deuils herein opposing against that which is good The third Treatise Of wiues particular duties §. 1. Of the generall heads of this treatise EPHES. 5. 22. Wiues submit your selues vnto your owne husbands as vnto the Lord. Vers 23. For the husband is the head of the wife euen as Christ is the head of the Church and he is the Sauiour of the bodie Vers 24. Therefore as the Church is subject to Christ so let wiues be subiect to their husbands in euerie thing IN the particular declaration of wiues duties the Apostle noteth two points 1. The dutie required 2. The reason to enforce it In setting forth the dutie he declareth 1. The matter wherin it consisteth 2. The manner how it is to be performed In the matter we may note 1. The thing required subiection 2. The person whom it respecteth their owne husbands The manner respecteth 1. The qualitie of that subiection 2. The extent   To declare the qualitie of wiues subiection to their husbands two rules are set downe 1. That it be such a subiection as should be performed to Christ 2. That it be such a subiection as the Church performeth vnto Christ The extent of wiues subiection doth stretch it selfe verie farre euen to all things The reason to enforce all these points is taken from that place of eminencie and authoritie wherein the husband is set aboue his wife which is 1. Propounded vnder the metaphor of an head for the husband is the head of the wife 2. Amplified by that resemblance which therein he hath vnto Christ In which resemblance two points are noted 1. That the husband by vertue of his place carrieth the verie image of Christ euen as Christ is the head of the Church 2. That the husband by vertue of his office is a protector of his wife and he is the sauiour of the body §. 2. Of a wiues subiection in generall The first point to be handled in the treatise of wiues particular duties is the generall matter of all Subiection vnder which all other particulars are comprised for it hath as large an extent as that Honour which is required in the first commandement being applied to wiues When first the Lord declared vnto woman her dutie he set it downe vnder this phrase Thy desire shall be subiect to thine husband Gen. 3. 16. Obiect That was a punishment inflicted on her for her transgression Answ And a law too for triall of her obedience which if it be not obserued her nature will be more depraued and her fault more increased Besides we cannot but thinke that the woman was made before the fall that the man might rule ouer her Vpon this ground the Prophets and Apostles haue oft vrged the same Sarah is commended for this that she was subiect to her husband 1. Pet. 3. 6. Hereby the holy Ghost would teach wiues that Subiection ought to be as salt to season euery dutie which they performe to their husband Their very opinion affection speech action and all that concerneth the husband must sauour of subiection Contrary is the disposition of many wiues whom ambition hath tainted and corrupted within and without they cannot endure to heare of subiection they imagine that they are made slaues thereby But I hope partly by that which hath beene before deliuered concerning those common duties which man and wife doe mutually owe each to other and partly by the particulars which vnder this generall are comprised but most especially by the duties which the husband in particular oweth to his wife it will euidently appeare that this subiection is no seruitude But were it more then it is seeing God requireth subiection of a wife to her husband the wife is bound to yeeld it And good reason it is that she who first drew man into sin should be now subiect to him lest by the like womanish weaknesse she fall againe §. 3. Of an husbands superioritie ouer a wife to be acknowledged by a wife The subiection which is required of a wife to her husband implieth two things 1. That she acknowledge her husband to be her superiour 2. That she respect him as her superiour That acknowledgement of the husbands superioritie is twofold 1. Generall of any husband 2. Particular of her owne husband  The generall is the ground of the particular for till a wife be informed that an husband by vertue of his place is his wiues superiour she will not be perswaded
stocke or though he were her prentise or bondslaue which also holdeth in the case betwixt an aged woman and a youth for the Scripture hath made no exception in any of those cases 2. Obiect But what if a man of lewd and beastly conditions as a drunkard a glutton a profane swaggerer an impious swearer and blasphemer be maried to a wife sober religious Matron must she account him her superiour and worthy of an husbands honour Answ Surely she must For the euill qualitie and disposition of his heart and life doth not depriue a man of that ciuill honour which God hath giuen vnto him Though an husband in regard of euill qualities may carrie the Image of the deuill yet in regard of his place and office he beareth the âmage of God so doe Magistrates in the common-wealth Ministers in the Church parents and masters in the familie Note for our present purpose the exhortation of S. Peter to Christian wiues which had infidell husbands Be in subiection to them let your conuersation be in feare If Infidels carrie âot the deuils Image and are not so long as they are Infidels âassals of Satan who are yet wiues must be subiect to them and feare them §. 6. Of wiues denying honour to their owne husbands Contrary thereunto is a very peruerse disposition in some wiues who thinke they could better subiect themselues to any husband then their owne Though in generall they acknowledge that an husband is his wiues superiour yet when the application commeth to themselues they faile and cannot be brought to yeeld that they are their husbands inferiours This is a vice worse then the former For to acknowledge no husband to be superiour ouer his wife but to thinke man and wife in all things equall may proceed from ignorance of hinde and error of iudgement But for a wife who knoweth and acknowledgeth the generall that an husband is aboue his wife to imagine that she her selfe is not inferiour to her husband ariseth from monstrous selfe-conceit and intolerable ârrogancy as if she her selfe were aboue her owne sex and âore then a woman Contrary also is the practise of such women as purposely âary men of farre lower ranke then themselues for this very end that they may rule ouer their owne husbands and of others who being aged for that end mary youths if not very boyes A minde and practise very vnseemely and cleaneth warting Gods ordinance But let them thinke of ruling what they list the truth is that they make themselues subiects both by Gods law and mans of which subiection such wiues doe oft feele the heauiest burden Salomon noteth this to be one of the things for which the earth is disquieted when a seruant reigneth Now when can a seruant more dominere then when he hath maried his mistresse As for aged women who are maried to youths I may say as in another case it was said woe to thee ô wife whose husband is a childe Vnmeet it is that an aged man should be maried to a young maid but much more vnmeet for an aged woman to be maried to a youth §. 7. Of a wiues inward feare of her husband Hitherto of a wiues acknowledgement of her husbands superioritie It followeth to speake of that answerable respect which she ought to beare towards him A wiue-like respect of her husband consisteth in two points 1. Reuerence 2. Obedience  The reuerence which she oweth to him is 1. Inward 2. Outward  Inward reuerence is an awfull respect which a wife in her heart hath of her husband esteeming him worthy of all honour for his place and office sake because he is her husband Doubtlesse Sarah had in her heart a reuerend respect and honourable esteeme of her husband when being alone and thinking of him in her very thought she gaue him this title Lord. This inward reuerence the Scripture compriseth vnder this word Feare as where our Apostle saith Let the wife see that she feare her husband and where S. Peter exhorteth wiues to haue their conuersation in Feare It is no slauish feare of her husband which ought to possesse the heart of a wife dreading blowes frownes spightfull words or the like but such an awfull respect of him as maketh her to vse the Apostles word care how she may please him This wiue-like Feare is manifested by two effects one is Ioy when she giueth contentment to her husband and obserueth him to be pleased with that which she doth the other is griefe when he is iustly offended and grieued especially with any thing that she her selfe hath done Vnlesse this inward reuerence and due respect of an husband be first placed in the heart of a wife either no outward reuerence and obedience will be performed at all or if it be performed it will be very vnsound only in shew hypocriticall and deceitfull so that as good neuer a whit as neuer the better For according to ones inward affection and disposition will the outward action and conuersation be framed Michal first despised Dauid in her heart and thence it followed that she vtteredmost vnreuerend and vile speeches of him euen to his face Wherefore after the iudgement of a wife is rightly informed of an husbands superioritie and her will perswaded to account her owne husband her head and guide it is very needfull that her heart and affection be accordingly seasoned with the salt of good respect and high esteeme which breedeth feare and that thus her heart may be seasoned she ought oft and seriously to meditate of his place and office and of that honour which the Lord by vertue thereof hath planted in him And if he haue gifts worthie his place as knowledge wisdome pietie temperance loue and the like she ought to take notice thereof and to thinke him worthie of double honour §. 8. Of a wiues base esteeme of her husband Contrary to this inward reuerence of the heart is a base and wile esteeme which many haue of their husbands thinking no better of them then of other men nay worse then of others despising their husbands in their heart like Michal of whom we heard before This as it is in it selfe a vile vice so is ât a cause of many other vices as of presumption rebellion yea and of adultery it selfe many times and it is also a maine hinderance of all dutie It commonly riseth either from selfe-conceit whereby wiues ouerweene their owne gifts thinking them so excellent is they need no guide or head but are rather fit to guide and rule both their husband and all the houshold of which proud and presumptuous spirit Iezabel seemeth to be who with an audacious and impudent face said to Ahab her husband Dost thou now gouerne the kingdome of Israel Up I will giue thee the vineyard of Naboth So also all those wiues which are noted to draw away their husbands hearts from the
a kinde of obeysance This is not so to be taken as if no difference were to be made betwixt the carriage of a seruant or childe and a wife or as if a wife should bow at euery word that she speaketh to her husband Though in the kinde and extent of many duties the same things are required of wiues which are required of children and seruants because God hath made them all inferiours and exacted subiection of all yet in the manner and measure of many duties there is great difference as in this the obeysance of children and seruants ought to be more submissiue and more frequent Yet because God hath placed authority in the husband ouer his wife she is euery way to testifie her reuerend respect of her husband and therefore at some times on some occasions as when he is going on a iourney for a time from her or when he returneth home againe or when she hath a solemne and great sute to make vnto him or when he offereth an especiall and extraordinary fauour vnto her or as I haue obserued such wiues as know what beseemeth their place and are not ashamed to manifest as much when she sitteth downe or riseth vp from table to declare her reuerence by some obeysance This cannot but much worke on the heart of a good and kinde husband and make him the more to respect his wife when he beholdeth this euidence of her respect to him Yea it cannot but be a good patterne to children and seruants and a motiue to stirre them vp to yeeld all submissiue obeysance both to her husband and to her selfe For it may make them thus to reason with themselues shall we scorne or thinke much to yeeld that to our father or master which our mother or mistresse thinketh not much to yeeld to her husband shall-she bow to him and shall not we much more bow to her Thus a wiues honouring of her husband by yeelding obeysance to him maketh both him and her selfe to be more honoured of others Contrarily minded are they who not only altogether omit this dutie but also gibe and scoffe at the very hearing thereof saying thus wiues shall be made no better then children or seruants But though scornefull dames deride these outward euidences of their subiection yet such wiues as feare the Lord ought not to be hindered thereby from doing their dutie for by such euill examples they might be discouraged from euery good dutie It is sufficient that such holy women as trusted in God so behaued themselues But for this particular we know that equals scorne not vpon occasions to performe this kinde of courtesie in making obeysance one to another how much lesse ought wiues who are their husbands inferiours §. 12. Of wife-like modestie in apparell Modestie appertaining to a wife is much manifested in her apparell S. Paul requireth this modestie in generall of all sorts of women but S. Peter presseth it in particular vpon wiues For as it well beseemeth all women so wiues after a peculiar manner namely in attiring themselues to respect rather their husbands place and state then their owne birth and parentage but much rather then their owne minde and humour A wiues modestie therefore requireth that her apparell be neither for costlinesse aboue her husbands abilitie nor for curiousnesse vn beseeming his calling As a poore mans wife must not affect costly apparell so neither Ministers graue Counsellours sage Magistrates no nor conscionable Professours wiues hunt after new fashions or in light and garish apparell attire themselues It is a token of great reuerence in a wife towards her husband to haue an eye to his place and state in her apparell On the contrarie such proud daines as must haue their owne will in their attire and thinke it nothing appertaineth to their husbands to order them therein who care not what their husbands abilitie or what his place and calling be they shew little respect and reuerence to their husbands Such are they who are no whit moued with their husbands example but though the mans apparell be plaine and graue yet the wiues shall be costly and garish Yea many there be that stand in some more awe of their husbands sight but shew little more respect vnto him who haue their silken gownes Beauer hats and other like attire not agreeable to their place and state lie in the countrey if they be of the citie or in the citie if they be of the countrey in a friends house where their husbands shall not know it and when their husbands are not with them weare them and paint their faces lay out their haire and in euerie thing follow the fashion What can they which behold this thinke but that such a wiues care is more to please other light vaine persons then her graue discreet husband or that her husband can nothing at all preuaile with her which as it staineth her owne credit so it leaueth a blot of dishonour euen vpon him If the care of a wife were to giue euidence of the reuerence which she beareth to her husband his desire and example would in this respect more preuaile with her then the humour of her owne heart §. 13. Of a wiues reuerend speech to her husband As by gesture so by speech also must a wiues reuerence be manifested this must be answerable to that For by words as well as by deeds the affection of the heart is manifested Out of the abundance of the heart the mouth speaketh A wiues reuerence is manifested by her speech both in her husbands presence and also in his absence For this end in his presence her words must be few reuerend and meeke First few For the Apostle enioyneth silence to wiues in their husbands presence and inforceth that dutie with a strong reason in these words I permit not the woman to vsurpe authoritie ouer the man but to be in silence the inference of the latter clause vpon the former sheweth that he speaketh not only of a womans silence in the Church but also of a wiues silence before her husband which is further cleared by another like place where the same Apostle enioyneth wiues to learne of their husbands at home The reason before mentioned for silence on the one side implieth a reuerend subiection as on the other side too much speech implieth an vsurpation of authoritie Obiect Then belike a wife must be alwayes mute before her husband Answ No such matter for silence in that place is not opposed to speech as if she should not speake at all but to loquacitie to talkatiuenesse to ouer-much tatling her husbands presence must some what restraine her tongue and so will her verie silence testifie a reuerend respect Otherwise silence as it is opposed to speech would imply stoutnesse of stomacke and stubbornnesse of heart which is an extreme contrarie to loquacitie But the meane betwixt both is for a wife to be sparing in speech to expect
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 ârenzy 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.
to dispose them neither is she âound to aske any further consent of her husband For it is the wiues place and dutie to guide or gouerne the house by vertue whereof prouiding sufficiently for the family she may as she seeth good occasion of such goods as are set apart to be spent distribute to poore or otherwise This I haue noted for such tender consciences as thinke they cannot giue a bit of bread or scarp of meat to a poore body or make a messe of broth or caudle for a sicke body except they first aske their husbands consent Prouided that if her husband expresly forbid this liberty she take it not except necessity require it But our question is concerning such goods as the husband hath not set apart but reserued to his owne disposing §. 22. Of a wiues liberty in extraordinary matters II. For the occasion of disposing goods it may be ordinary or extraordinary Extraordinary for the good of the husband himselfe and others in the family or such as are out of the family If there fall out an extraordinary occasion whereby the wife by disposing the goods without or against the consent of her husband may bring a great good to the family or preuent and keepe a great mischiefe from it she is not to stay for his consent instance the example of Abigail Thus a faithfull prouident wife obseruing her husband to riot and to spend all he can get in carding dicing and drinking may without his consent lay vp what goods she can for her husbands her own her childrens and whole housholds good This is no part of disobedience but a point wherein she may shew her selfe a great good helpe vnto her husband for which end a wife was first made Concerning such as are out of the family if they be in great need and require present releefe though the wife know her husband to be so hard-hearted as he will not suffer her to releeue such an one yet without his consent she may releeue him The ground of this and other like cases is that rule laid downe by the Prophets and by Christ himselfe viz. I will haue mercie and not sacrifice If God in case of mercie dispenseth with a dutie due to himselfe will he not much more dispense with a dutie due to an husband §. 23. Of a wiues restraint in disposing goods without consent of her husband and of the ground of that restraint Out of all these things thus premised I gather the true state of the question in controuersie concerning the power of wiues in disposing the goods of the family to be this Whether a wife may priuily and simply without or openly and directly against her husbands consent distribute such common goods of the family as her husband reserueth to his owne disposing there being no extraordinary necessity The most ancient and common answer vnto this question hath beene negatiue namely that a wife hath not power so to doe whereunto I for my part subscribe The ground of this answer is taken from that primary law of the wiues subiection Thy desire shall be vnto thine husband How is her desire subiect to her husband if in the case propounded she stand not vpon his consent It is further confirmed both by the forenamed and also by all other proofes that might be produced out of the Scripture concerning the subiection of wiues vnto their husbands If in ordering the goods of the family she yeeld not subiection wherein shall she yeeld it Against this ground-worke some obiect that the same law of subiection is imposed vpon a younger brother in the very same words and yet a younger brother was not therby bound to haue his elder brothers consent in disposing his goods Answ The law of the regality as I may so speake and preheminency of the first borne was vnder those words ordained and therfore a younger brother was made a subiect to his elder while he remained in the family as a sonne to the father The elder brother was as a lord ouer his other brothers whereupon when Isaak conferred the right of the first borne vpon Iaakob thinking he had beene his eldest sonne Esau he vsed these words Be lord ouer thy brethren and let thy mothers sonnes bow downe to thee Which being so questionlesse the younger brother might not simply without or directly against the elder brothers consent dispose the goods of the family so as this obiection more strongly establisheth the forenamed argument Againe it is obiected that that old law is to be expounded of weighty matters Answ The Apostle who was guided by the spirit of the law-maker extendeth that law to euery thing But is not this matter of disposing goods a weighty matter The consequences which I shall by and by note to follow hereupon will shew it to be a matter of moment §. 24. Of the example of the Shunemite in asking her husbands consent As another reason may be alleged the Shunemites patterne who asked her husbands consent before she prepared the things that were thought meet for the Prophets entertainment and before she vsed the things which were meet for her iourney Obiect It is indeed commendable for wiues to seeke their husbands consent as she did but where such consent cannot be had it is not necessary Answ This example being grounded vpon a law as we shewed before it doth not only declare what may be done but also what ought to be done And if a wife be bound to haue her husbands consent for doing of a thing by consequence it followeth that she is bound from doing it without her husbands consent 2. Answ They that except against this reason taken from example vse themselues the like reason in other points as the examples of Abigail Ioanna and Susanna for the contrarie 2. Obiect In the Shunemites example there was more then a mercifull releefe of the Prophet namely bringing him into the house to diet and to lodge wherein the husband must haue a chiefe stroake Answ The word of God maketh not that difference betwixt releeuing and entertaining it extendeth a wiues subiection to euery thing wherefore the husband hath a chiefe stroake as well in the one as in the other §. 25. Of the law of a wiues vow A third reason is taken from the law of a wiues vow whereby in generall is implied that a wife might not make a vow without her husbands consent whence it followeth as an argument taken from the greater to the lesse that she may not dispose the goods without his consent Yea the Law further expresly saith that though she hath vowed yet her husband hath power to disanull her vow Note here how the Lord will rather depart from his owne right as I may so speake then haue that order which he hath appointed betwixt man and woman broken The Lords right was to haue what was vowed to him performed the order which he appointed
as being seduced by Iesuites Priests or Friers take the Sacrament and thereupon by solemne vow and oath binde themselues neuer to read an English Bible nor any Protestants bookes no nor to goe to any of their Churches or to heare any of their Sermons and such most of all as enter into some Popish Nunnery and vow neuer to returne to their husbands againe Obiect Annah vowed her childe to God without her husbands consent why may not they much more vow themselues to God Answ Assuredly she was perswaded that her husband would not be against it and so had an implicit consent which may well be gathered because afterwards she made it knowne to him as both the name giuen to the childe and that speech of Annah I will bring him that he may appeare before the Lord and there abide for euer and the answer of her husband The Lord establish his word and his going vp with her when he was dedicated to the Lord doe all shew Thus farre of the first branch of a wiues submission in abstaining from doing things without her husbands consent The second followeth in doing the things which herequireth §. 43. Of a wiues actiue Obedience It is a good proofe and triall of a wiues obedience to abstaine from doing such things as otherwise she would doe if her husbands contrarie will did not restraine her but yet that is not sufficient there must be an actiue as well as a passiue obedience yeelded That old Law before mentioned thy desire shall be subiect to thine husband and he shall rule ouer thee implieth so much also If she refuse to doe what he would haue her to doe her desire is not subiect to him but to her selfe neither doth he rule ouer her This actiue part of her obedience hath respect 1. To his commandements readily to doe what he lawfully commands 2. To his reproofes carefully to redresse what he iustly blameth For the first so farre ought a wife to be from thinking scorne to be commanded by her husband that the very knowledge which by any meanes she hath of her husbands minde and will âought to haue the force of a straight commandement with her This readinesse to obey is commended in the wiues of Iaakob to whom when Iaakob had declared what motiues he had to depart from their fathers house intimating thereby that he meant to depart and would haue them to goe with him yet before he particularly expressed his will they readily answered Whatsoeuer God hath said vnto thee doe whereby they gaue him to vnderstand that they were ready to yeeld vnto whatsoeuer he would haue done §. 44. Of a wiues willingnesse to dwell where her husband will To make this part of a wiues obedience somewhat more cleare I will exemplifie it by two or three particular instances recorded and approued in Gods word The first is that a wife ought to be willing to dwell where her husband will haue her dwell The wiues of Abraham Isaak and Iaakob herein manifested their wiue-like obedience though their husbands brought them from their owne countrey and from their fathers house yet they refused not to goe with them but dwelt in a strange countrey and that in tents Note in particular what Iaakobs wiues say to their husband in this case Is there any portion or inheritance for vs in our fathers house implying thereby that seeing it was their husbands pleasure to be gone they would not any longer tarry in their fathers house to looke for any more portion or inheritance there These examples doe further shew that if an husband haue iust occasion to remoue from one country to another and in those countries from place to place his wife ought to yeeld to goe with him if he require it at her hands Note what the Apostle saith haue we not power to lead about a wife That interrogation implieth a strong asseueration The husband then hauing power to lead about a wife from place to place she ought to submit her selfe to that power This clause as well as other Apostles and as the brethren of the Lord and Cephas sheweth that this was not only a power which might be vsed but which was vsed by husbands and yeelded vnto by wiues Obiect The forenamed examples are extraordinary and that vpon extraordinary occasions Answ Yet they may be patternes for ordinary occasions which are lawfull and warrantable Was it not an extraordinary fact of Eliah to pray first that there might be no raine and then againe that there might be raine yet is this propounded as a generall patterne to moue vs to pray for things lawfull Now in laying downe this dutie I added the clause and caueat of iust occasion to meet both with such as vpon discontent or superstition leaue the land where the true Gospell is maintained and preached and goe into idolatrous places and also with such wandring giddy heads as only to satisfie their owne humour and to see fashions as we speake can neuer rest in a place but are continually remouing from countrey to countrey and from place to place I thinke to vse the words of the Apostle a wife is not vnder bondage in such cases But if a man be sent of an ambassage by his Prince or countrey or if a Preacher or Professor be called into another countrey as Bucer and Peter Martyr were into England in King Edwards daies which to this day is vsuall in other countries or if a man be adiudged vnto long imprisonment and vpon these and other like occasions shall require his wife to be with him she ought in dutie to yeeld vnto his demand Contrary is the minde and practise of many wiues who being affected and addicted to one place more then another as to the place where they were bred and brought vp where their greatest best and most friends dwell and where they haue good acquaintance refuse to goe and dwell where their husbands calling lieth though he require and desire them neuer so much Thus many husbands are forced to their great dammage for peace sake to yeeld vnto their wiues and so either to relinquish their calling or to haue two houses whence it followeth that sometimes they must neglect their seruants and calling and sometimes be absent from their wiues if not from their children also Some wiues pretend that they cannot endure the smoake of the citie other that they cannot endure the aire of the countrie whereas indeed their owne humour and conceit stuffes them more then either citie smoake or countrie aire I cannot call such the daughters of Sarah herein they are not like those forenamed holy women that trusted in God and were subiect to their husbands but rather like to that light housewife of the Leuite who would not dwell in her husbands house at mount Ephraim but at her fathers house in Beth-lehem Iudah Such wiues as I speake of in matrimoniall chastitie may be more honest
point in hand Though Christ be properly the Sauiour of the bodie yet euen herein an husband carieth a resemblance of Christ and is after a manner a Saniour for by vertue of his place and office he is on the one side her protector to defend her from hurt and preserue her from danger and on the other side a pronider of all needfull and necessarie things for her in which respect she is taken from her parents and friends and wholly committed to him as Iaakobs wiues said Haue we any more portion or inheritance in our fathers house yea she her selfe and all she hath is giuen to him and he againe communicateth what soeuer he hath to her good and for her vse Dauid compareth a wife to a Vine in relation to her husband intimating thereby that by him she is raised to that height of honour she hath as a vine by the tree or frame neere vnto which it is planted By his honour is she dignified by his wealth is she enriched He is vnder God all in all to her in the family he is a King to gouerne and aid her a Priest to pray with her and for her a Prophet to teach and instruct her As the head is placed in the highest place ouer the bodie and vnderstanding placed in it to gouerne direct protect and euerie way seeke the good of the bodie and as Christ is vnited to the Church as a spouse and made her head that she might be saued maintained and prouided for by him so for this end was an husband placed in his place of superioritie and his authoritie was committed to him to be a Saniour of his wife Wherefore if none of the former motiues preuaile with wiues and moue them to be subiect to their husbands yet ought this For from this reason flow these two conclusions 1. The subiection required of a wife is for her owne good 2. In refusing to obey she sheweth her selfe both vngratefull to her husband and also iniurious to her selfe That her subiection is for her owne good is euident by this end for which an husband is made an head to be a Saniour not to puffe him vp to make him insult and tyrannize ouer his wife So as if she be subiect vnto him she may reape much good from him As the Church is wisely gouerned and safely protected by subiecting her selfe to her head Christ Iesus and as the body partaketh of much good and is preserued from much euill by subiecting it selfe to the head so if a wife be subiect to her husband she will fare much the better thereby all the ease profit and benefit thereof will be hers If therefore she tender her owne good this is a way and meanes ordained of God for this end let her herein seeke it If notwithstanding this she refuse to be subiect vnto her husband doth she not as we say stand in her owne light She being by her sex the weaker and the more vnable to helpe her selfe âf she shall reiect this good helpe which God hath prouided for her is she not most iniurious to her owne selfe And considering the care and pains her husband vndergoeth for her sake is it not most vnnaturall and monstrous ingratitude inwardly to deâpise or outwardly to scorne such an head No better testimony âf a gratefull heart can be giuen by a wife to her husband then âheerefull and ready subiection and no greater ingratitude can âe shewed then rebellion and disdaine Now among vices inâratitude is one of the most odious to God and man so as both âo auoid the blacke spot of ingratitude and to carry away the âame of gratefulnesse ought wiues to be subiect §. 74. Of the example of the Church set before wines The last reason taken from the example of the Church is also âf good force to perswade wiues vnto subiection Example more âreuailes with many then precept If any example may be of âorce then this most of all for it is not the example of one only âut of many not of many ignorant and wicked persons but of understanding wise holy and righteous persons euen all the âaints that euer were are or shall be for the Church compriseth ââl vnder it euen that whole society of Saints which are chosen of God in his eternall counsell redeemed of Christ by his precious bloud and effectually called by the Gospell of faluation Gods spirit working inwardly and powerfully vpon them those very soules of iust and perfect men now triumphing in heauen not excepted note how this Church is described in the 26 and 27. verses Let this example therefore be oft thought of it will neuer repent any to follow it for it treadeth the only right path to eternall glory whereunto they shall assuredly come that follow it But to shew the force of this reason a little more distinctly note these two conclusions following from it 1. Wiues are as much bound to be subiect to their husbands as the Church to Christ Else why should this example be thus set before them and pressed vpon them why are husbands set in Christs stead and resembled to him 2. A wiues subiection to her husband answerable to the Churches subiection vnto Christ is an euidence that she is of the Church guided by the same Spirit that the Church is For it cannot be performed by the power of nature it is a supernaturall worke and so an euidence of the Spirit Wherefore ô Christian wiues as your husbands by their place resemble Christ so doe you by your practise resemble the Church Of the two this is the more commendable for that is a dignitie this a vertue but true vertue is much more glorious then any dignitie can be These reasons being well poised and the force of them all ioyned together they cannot but worke on the stoutest stomacke that is wherefore if this point of subiection seeme to be too bitter a pill to be well digested let it be sweetned with the syrupe of these reasons and it will much better be swallowed and haue the more kindly worke The fourth Treatise Husbands Particular Duties §. 1. Of the Generall Heads of this Treatise EPHES. 5. 25 c. Husbands loue your owne wiues euen as Christ also loued the Church c. AS the wife is to know her dutie so the husband much more his because he is to be a guide and good example to his wife he is to dwell with her according to knowledge 1 Pet. 3. 7. the more eminent his place is the more knowledge he ought to haue how to walke worthy thereof Neglect of dutie in him is more dishonourable vnto God because by vertue of his place he is the Imag eand glory of God and more pernicious not to his wife only but also to the whole family because of that power and authority he hath which he may abuse to the maintenance of his wickednesse hauing in the house no superiour power to restraine his fury whereas the
wife though neuer so wicked may by the power of her husband be kept vnder and restrained from outrage Wherefore to goe on in order in laying downe the husbands duties as we haue the wiues we are to consider 1. The Duties themselues 2. The reasons to inforce them In setting downe the duties we must note 1. The matter wherein they consist 2. The manner how they are to be performed The Apostle compriseth the whole matter of them all vnder Loue which is the summe and head of all This we will first handle and then proceed to other particulars §. 2. Of that loue which husbands owe their wiues This head of all the rest Loue is expresly set downe and alone mentioned in this and in many other places of Scripture whereby it is euident that all other duties are comprised vnder it To omit other places where this dutie is vrged in this place Loue is foure times by name expressed beside that it is intimated vnder many other termes and phrases Whosoeuer therefore taketh a wife must in this respect that she is his wife loue her as it is noted of Isaak the best patterne of husbands noted in the Scripture he tooke Rebekah she was his wife ana he loued her Many good reasons hereof may be rendred 1. Because no dutie on the husbands part can be rightly performed except it be seasoned with loue The Apostle exhorteth all Christians to doe all their things in loue much more ought husbands though in place they be aboue their wiues yet loue may not be forgotten 2. Because of all persons on earth a wife is the most proper obiect of loue nor friend nor childe nor parent ought so to be loued as a wife she is termed the wife of his bosome to shew that she ought to be as his heart in his bosome 3. Because his place of eminency and power of authority may soone puffe him vp and make him insult ouer his wife and trample her vnder his feet if a intire loue of her be not planted in his heart To keepe him from abusing his authority is loue so much pressed vpon him 4. Because wiues through the weaknesse of their sex for they are the weaker vessels are much prone to prouoke their husbands So as if there be not loue predominant in the husband there is like to be but little peace betwixt man and wife Loue couereth a multitude of imperfections 5. Because as Christ by his loue first manifested prouoketh the Church to loue him so an husband by louing his wife should prouoke her to loue him againe shewing himselfe like the Sunne which is the fountaine of light and from which the Moone receiueth what light she hath so he should be the fountaine of loue to his wife Obiect Loue was before laid downe as a common dutie appertaining both to man and wife how is it then here required as a particular and peculiar dutie of an husband Answ In regard of the generall extent of loue it is indeed a common dutie belonging to the one as well as to the other yea belonging to all Christians to all men for it is the very nature of loue and an especiall property thereof to seeke not her owne things but the good of others which all are bound to doe by vertue of the bond of nature more then others Christians by vertue of the bond of the spirit among Christians especially wiues and husbands by vertue of the matrimoniall bond of maried couples most of all husbands by vertue of their place and charge Their place is a place of authoritie which without loue will soone turne into tyrannie Their charge is especially and aboue all to seeke the good of their wiues as wiues are the chiefest and greatest charge of husbands so their chiefest and greatest care must be for them the parents and friends of wiues as they giue ouer all their authority to their husbands so they cast all care vpon them wherefore that husbands may take the more care of their wiues and the better seeke their good they ought after a peculiar manner to loue them Husbands are most of all bound to loue and bound to loue their wiues most of all Thus this affection of loue is a distinct dutie in it selfe peculiarly appertaining to an husband and also a common condition which must be annexed to euery other dutie of an husband to season and sweeten the same His looke his speech his carriage and all his actions wherein he hath to doe with his wife must be seasoned with loue loue must shew it selfe in his commandements in his reproofes in his instructions in his admonitions in his authoritie in his familiaritie when they are alone together when they are in company before others in ciuill affaires in religious matters at all times in all things as salt must be first and last vpon the table and eaten with euery bit of meate so must loue be first in an husbands heart and last out of it and mixed with euery thing wherein he hath to doe with his wife §. 3. Of an husbands hatred and want of loue Contrary hereunto is hatred of heart which vice as it is very odious and detestable in it selfe so much more when the wife is made the obiect thereof As loue prouoketh an husband to doe his wife what good he can so hatred to doe her what mischiefe he can Moses noteth a mans hatred of his wife to be a cause of much mischiefe for the neerer and dearer any persons be the more violent will that hatred be which is fastened on them Hence was it that a diuorce was suffered to be made betwixt a man and his wife in case he hated her which law questionlesse was made for releefe of the wife lest the hatred which her husband conceiued against her should worke her some mischiefe if he were forced to keepe her as his wife which Christ seemeth to imply in these words Moses because of the hardnesse of your hearts suffered you to put away your wines This therefore being so pestilent a poison let husbands take heed how they suffer it to soake into them Neither is it sufficient for an husband not to hate his wife for euen the want of loue though it be only a priuation yet is it a great vice and contrary also to the forenamed dutie of loue Where this want of loue is there can be no duty wel performed euen as when the great wheele of a clocke the first mouer of all the rest is out of frame neuer a wheele can be in good order They that thinke lightly hereof plainly discouer that there is little or no loue of God in them at all for if the Apostles inference be good taken from a mans neighbour or brother whom he hath seene it will much more be good hauing relation to a wife for how can he who loueth not his wife whom God hath giuen to
him as a token of his fauour and as an helpe meet for him to be in his bosome and euer in his sight yea to be no more two but one flesh loue God whom he hath not seene If any man saith he loueth God and hate his wife he is a lier Let husbands therefore by louing their wiues giue euidence that they loue God §. 4. Of an husbands wise maintaining his authoritie All the branches which grow out of this root of loue as they haue respect to husbands duties may be drawne to two heads 1. A wise maintaining of his authoritie 2. A right managing of the same That these two are branches of an husbands loue is euident by the place wherein God hath set him which is a place of authoritie for the best good that any can doe and so the best fruits of loue which he can shew forth to any are such as are done in his owne proper place and by vertue thereof If then an husband relinquish his authoritie he disableth himselfe from doing that good and shewing those fruits of loue which otherwise he might If he abuse his authoritie he turneth the edge and point of his sword amisse in stead of holding it ouer his wife for her protection he turneth it into her bowels to her destruction and so manifesteth thereby more hatred then loue Now then to handle these two seuerally and distinctly I. That an husband ought wisely to maintaine his authoritie is implied vnder this Apostolicall precept Husbands dwell with your wiues according to knowledge that is as such as are well able to maintaine the honour of that place wherein God hath set you not as sots and fooles without vnderstanding The same is also implied vnder the titles of preheminence which the Scripture attributeth to husbands as Lord Master head guide image and glory of God c. The honour and authoritie of God and of his Sonne Christ Iesus is maintained in and by the honour and authoritie of an husband as the Kings authoritie is maintained by the authoritie of his Priuy Councell and other Magistrates vnder him yea as an husbands authoritie is in the family maintained by the authoritie of his wife for as the man is the glory of God so the woman is the glory of the man The good of the wife her selfe is thus also much promoted euen as the good of the body is helped forward by the heads abiding in his place should the head be put vnder any of the parts of the body the body and all the parts thereof could not but receiue much dammage thereby euen so the wife and whole family would feele the dammage of the husbands losse of his authoritie 1. Quest Is it in the power of the husband to maintaine his owne authoritie Answ Yea in his more then in any others for note the counsell of the Apostle to Timothie though in another case yet very pertinent to this purpose Let no man despise thy youth It was therefore in Timothies power to maintaine his honour and not to suffer it to be despised and so is it in an husbands power 2. Quest How may an husband best maintaine his authoritie Answ That direction which the Apostle giueth to Timothie to maintaine his authoritie may fitly be applied for this purpose vnto an husband Be an ensample in conuersation in loue in spirit in faith and in purenesse as if he had said If thou walke before them worthy of thy place and calling and worthy of that honour and respect which is due thereunto shewing forth the fruits of loue faith and other like graces assuredly they will reuerence thy youth but if otherwise thou carrie thy selfe basely and not beseeming a minister thou giuest them iust occasion to despise thee Euen thus may husbands best maintaine their authoritie by being an ensample in loue grauitie pietie honesty c. The fruits of these and other like graces shewed forth by husbands before their wiues and family cannot but worke a reuerend and dutifull respect in their wiues and whole house towards them for by this means they shall more cleerely discerne the image of God shine forth in their faces Obiect Very goodnesse and grace it selfe is hated of wicked and vngodly wiues it was an act of pietie that made Michal despise Dauid Answ 1. Grant it to be so yet this may be a good direction for such husbands as haue not such wicked wiues 2. This doth not alwaies so fall our no nor yet for the most part in those that are wicked true vertue and integritie doth oft cause admiration in such as loue it not 3. Though some be of so crooked and peruerse a disposition as to take occasion of contempt where none is giuen yet shall that husband iustifie himselfe before God and man that carryeth himselfe worthy of his place §. 5. Of husbands losing their authoritie Contrary is their practise who by their profanenesse riotousnesse drunkennesse lewdnesse lightnesse vnthriftinesse and other like base carriage make themselues contemptible and so lose their authoritie though a wife ought not to take these occasions to despise her husband yet is it a iust iudgement on him to be despised seeing he maketh himselfe contemptible Contrary also to the forenamed directions is the sterne rough and cruel carriage of husbands who by violence and tyranny goe about to maintaine their authority Force may indeed cause feare but a slauish feate such a feare as breedeth more hatred then loue more inward contempt then outward respect And contrary is their seruile disposition who against their owne iudgement yeeld to the bent of their wiues minde in such things as are vnlawfull they will lose their authority rather then giue discontent to their wiues which is a fault expresly forbidden by the law and yet a fault whereinto not only wicked Ahab but also wise Salomon fell how heinous a fault and how grieuous a fall this was in Salomon the fearefull issue thereof sheweth Like to him not in wisdome but in this point of egregious folly are such as vpon their wiues instigation suffer Priests and Iesuites to lurke and celebrate Masses in their houses and yeeld to be present thereat themselues Like to Ahab are such Magistrates as suffer their wiues to ouersway them in course of Iustice hence it commeth to passe that more petitions and suites are made to the wiues of Magistrates in the cases of Iustice then to the Magistrates themselues and the fauour of their wiues is more esteemed then their owne so as the power of gouerning and the maine stroke in determining matters is from their wiues they are but the mouthes and instrument of their wiues in so much as among the common people the title of their places and offices is giuen to their wiues Some husbands suffer this by reason of their fearefull and foolish disposition wanting courage and wisdome to maintaine the honour of their places against the
insolency of their wiues others vpon a subtil couetous wicked minde that by the meanes of their wiues there may be more freedome for receiuing bribes Among these I may reckon those who against their owne minde to satisfie their wiues minde suffer both wiues and children to follow the fashion to attire themselues vnbeseeming their places to frequent light company with the like and also those who vpon their wiues importunitie are moued as Sampson was to reueale such secrets as are not meet to be knowne Husbands may hearken to their wiues mouing good things but they may not obey them in euill things if they doe their fault is double 1. in doing euill 2. in losing their authoritie Let husbands therefore be very watchfull against their wiues euill instigations Satan laboured to supplant Iob by his wife and by this doth he subuert many in these daies §. 6. Of husbands high account of wiues As authority must be well maintained so must it be well managed for which purpose two things are needfull 1. That an husband tenderly respect his wife 2. That prouidently he care for her An husbands tender respect of his wife is Inward Outward  Inward in regard of his Opinion of her Affection to her  Outward in regard of his cariage towards her For an husbands opinion of his wife two things are to be weighed Her place Her person  1. Her place is indeed a place of inferiority and subiection yet the neerest to equality that may be a place of common equity in many respects wherein man and wife are after a sort euen fellowes and partners Hence then it followeth that The husband must account his wife a yoke-fellow and companion This is one point of giuing honour to the wife and it is implied vnder that phrase wherby the end of making a wife is noted which in our English is translated meet for him word for word as before him that is like himselfe one in whom he might see himselfe or euen to vse our Apostles word himselfe These phrases imply a kinde of fellowship as also the many prerogatiues that are common to both which haue beene noted before As a wiues acknowledgement of her husbands superiority is the ground-worke of all her duties so an husbands acknowledgement of that fellowship which is betwixt him and his wife will make him carry himselfe much more amiably familiarly louingly and euery way as beseemeth a good husband towards her §. 7. Of that fellowship which is betwixt man and wife notwithstanding a wiues inferiority Obiect Fellowship betwixt man and wife cannot stand with a wiues inferiority and subiection Answ They are of very meane capacity that cannot see how these may stand together Is there not a fellowship betwixt superiour and inferiour magistrates in relation to their subiects yea the Scripture mentioneth a fellowship betwixt Christ the head and other Saints in relation to the glory whereof all are made partakers for it termeth vs ioynt heires with Christ and in relation to Gods people a fellowship betwixt God and his ministers for it termeth them labourers together with God yet none can denie the Saints and ministers to be inferiour and in subiection to Christ and God But distinctly to answer the obiection 1. There may not only be a fellowship but also an equality in some things betwixt those that in other things are one of them inferiour and subiect as betwixt man and wife in the power of one another bodies for the wife as well as the husband is therein both a seruant and a mistresse a seruant to yeeld her body a mistresse to haue the power of his 2. There may be fellowship in the very same things wherein is inferiority for fellowship hath respect to the thing it selfe inferiority to the measure and manner as in giuing light the Sunne and Moone haue a fellowship but in the measure and manner the Moone is inferiour the Moone hath not so much light as the Sunne and that which it hath it hath from the Sunne and as in gouerning the king and other magistrates haue a fellowship but in the measure and manner of gouernment they are inferiour to him Euen so is it betwixt man and wife in many things wherein there is a fellowship the wife is notwithstanding inferiour so as inferiority may stand with fellowship 3. There are no vnequals betwixt which there is so neere a parity as betwixt man and wife if therefore there may be a fellowship betwixt any that are superiour and inferiour one to another then much more betwixt man and wife As the soule therefore ruleth ouer the body by a mutuall and louing consent and agreement so must a man ouer his wife §. 8. Of husbands too meane account of wiues Contrary is the conceit of many who thinke there is no difference betwixt a wife and seruant but in familiarity and that wiues were made to be seruants to their husbands because subiection feare and obedience are required of them whence it commeth to passe that wiues are oft vsed little better then seruants A conceit and practise sauouring too much of heathenish and sottish arrogancy Did God at first take the wife out of mans side that man should tread her vnder his feet or rather that he should set her at his side next to him aboue all children seruants or any other in the family how neere or deare vnto him soeuer for none can be neerer then a wife and none ought to be dearer §. 9. Of husbands good esteeme of their owne wiues 2. For the person of a wife An husband ought to esteeme that particular person to whom by Gods prouidence he is ioyned in mariage to be the fittest and best for him This is implied vnder that particle of restraint OWNE noted by the Apostle where he saith husbands loue your OWNE wiues and againe presseth it vnder a comparison of the body as your OWNE bodies Euery one thinketh his owne body best and fittest for him A man might happily wish some defects or enormities in his owne body to be amended and desire that his were like an others more strait strong and comely then his owne yet would he not haue his head to be vpon that other mans body the same opinion ought a man that would loue his wife to haue of her Good reason there is for him so to doe for true is the prouerbe if it be rightly taken mariages are first made in heauen that is God hath an ouer-ruling hand in ordering them which Salomon implieth by that opposition which he maketh betwixt wealth and a wife that is from our fathers this from the Lord in which respect he saith he which findeth a wife receiueth fauour of the Lord. If therefore thou art loued of God and louest him he will make thy wife proue a good thing to thee Obiect A wife may be a very lewd and wicked woman how then can
affection whereof I speake is not a carnall sensuall beastly affection but such an one as may stand with Christian grauitie and so briety hauing relation to the soule of a mans wife as well as to her body grounded both on the neere coniunction of mariage and also on the inward qualities of his wife Thus farre of an husbands inward respect of his wife It followeth to speake of his outward cariage towards her §. 13. Of an husbands kinde acceptance of such things as his wife doth S. Peter giueth a generall rule for an husbands outward cariage to his wife which is that he dwell with her according to knowledge that is as a man able to order his cariage wisely to his owne honour and his wiues good that so she may haue iust cause to blesse God that euer she was ioyned to such an husband Out of this generall these two branches sprout forth 1. That an husband giue no iust offence to his wife 2. That wisely he order that offence which is giuen by her To auoid giuing of offence he must haue respect 1. To that which she doth as duty to him 2. To that which he doth as duty to her In regard of the former two things are requisite 1. That he kindly accept what she is willing and able to doe 2. That he wisely commend and reward what she doth well Thus hauing for orders sake laid downe these heads I will distinctly handle the seuerall points The first particular wherein an husband sheweth himselfe to be a man of knowledge in walking before his wife is by a kinde and respectiue acceptation of euery good duty which his wife performeth Abraham in testimony of his good acceptance of Sarahs pains in nursing her childe made a great feast when the childe was weined and Elkanah on a like respect gaue liberty to his wife to doe what seemed her best A great incouragement must this needs be vnto wiues to be subiect vnto their husbands in all things when they obserue no part of their subiection to be carelesly neglected but rather graciously accepted it quickens the spirit of a wife to thinke that her care and pains in pleasing her husband shall not be in vaine §. 14. Of husbands sleighting and reiecting their wiues goodnesse Contrary is their practise who thinking all which a wife doth to be but her duty take little or no notice thereof or if they cannot but take notice of it yet lightly regard it and sleightly passe it ouer This oftentimes maketh a wife euen repent the good she hath done as Dauid repented the seruice which he had done for Nabal The truth is that wiues ought rather to looke vnto God for his acceptation then vnto their husbands and though their husbands will take no notice or not regard what good thing they doe yet for conscience sake and for the Lords sake to doe their duty But yet notwithstanding considering our weaknesse and backwardnesse vnto euery duty it can not be denied but that an husbands sleight regarding of his wiues goodnesse is an occasion to make her weary thereof and that he doth as much as in him lieth to make her repent thereof But what may we say of such as scornfully reiect their wiues duty yea like them the worse for making conscience thereof and so cleane contrary to the rule of christianitie ouercome goodnesse with euill Surely they shew a very diabolicall spirit to be in them and cannot but minister much griefe and offence to their wiues and make that which they doe to be very irksome and tedious Fathers ought not to prouoke their children much lesse husbands their wiues §. 15. Of husbands courteous accepting their wiues reuerend cariage For the better conceiuing of this so needfull a point I will somewhat more particularly and distinctly applie the same to the seuerall duties of a wife which were drawne to two heads Reuerence Obedience For the first if a wife manifest her dutifull respect of her husband by any reuerend behauiour gesture or speech he ought to meet her as we say in the middest of the way and manifest his gratious acceptance thereof by some like courteous behauiour gesture and speech being seemely not foolish Obiect Thus shall an husband abase himselfe and disgrace his place Answ The courtesie which I speake of as it commeth from a superiour being a meere voluntary matter and a token of kindnesse and fauour is no abasement of himselfe but an aduancement of his inferiour a great grace to her no disgrace to him Abram was counted of the Hittits a Prince of God yet in communing with them he bowed vnto them It is noted as a commendable thing in Esau that though at that time he was his brothers superiour at least he tooke himselfe so to be yet obseruing how Iaakob reuerenced him bowing seuen times to the ground he ranne to meet him and embraced him and fell on his necke Most pertinent to the point is the example of King Ahashverosh who beholding Esthers reuerend standing before him held out his Scepter vnto her which in a King is great courtesie But to put the matter out of all question let the example of Christ noted in Salomons song be obserued and we shall finde his courtesie euery way answering the reuerence of his Spouse §. 15. Of husbands too great loftinesse Contrary is a loftie carriage of husbands to their wiues who ouerlooke all reuerence shewed by wiues no more respecting their wiues in this case then children or seruants or then Kings doe respect the reuerence of their subiects Oft haue I noted that there is a great difference betwixt a wife and all other inferiours in which respect all euidences of reuerence should much better be respected yet we know that Kings and Queenes will put out their hands to be kissed by their subiects when they kneele before them which is a token of courtesie how much more ought husbands to shew courtesie Vnworthy they are to be reuerenced of their wiues who too Lord-like ouerlooke them §. 16. Of husbands ready yeelding to their wiues humble suits Againe it being a token of reuerence in a wife humbly to make knowne her desire to her husband he ought to shew so much courtesie as readily to grant her desire this courtesie the forenamed Ahashuerosh afforded to Esther Dauid to Bathsheba Isaak to Rebekah Abraham to Sarah and many other husbands to their wiues Abraham shewed herein such respect to his wife that though the thing which she desired were grieuous to him yet he yeelded to his wife Obiect God first commanded him so to doe Answ This addeth the more force vnto the argument shewing that it is Gods expresse will that an husband should shew this kinde of courtesie to his wife Much more ought a man to doe at his wiues request then at any others whether friend childe or parent yea much more free
end for which a wife was giuen a man namely to be aâ helpe Such husbands cannot but neglect other more weighty matters which more properly belong vnto them For obserue it and you shall finde that such husbands as are most busie about the priuate affaires of the house appertaining to their wiues are most negligent of such affaires as appertaine vnto themselues they thinke they walke in integrity but yet are they not iust nor wise therein for the iust man walketh in HIS integrity and the wisdome of the prudent is to vnderstand HIS way i. that integrity which appertaineth to his owne peculiar place and his owne way but euery foole will be medling namely with things not belonging to his place 5. Who are ouer suspicious of their wiues and thereupon ouer strickt in taking account of them S. Paul calleth surmizes euill and that not without iust cause for euill they are in their nature and euill in their effects being occasions of many mischiefes but in none so euill as in husbands ouer their wiues If a wiues fidelity to whose good the welfare of the family and increase of the stocke redoundeth as well as to the husbands be without iust cause suspected who shall be trusted It is the ouerthrow of many families that seruants are trusted and not wiues Thus farre of an husbands kinde acceptance of that which his wife is willing and able to doe §. 20. Of Husbands encouraging their wiues in good things The loue which an husband oweth to his wife further reâuireth that he wisely commend and reward what she hath well âone That which the Apostle faith of the Magistrates authority may fitly be applied to an husbands in relation to his wife Doe that which is good and thou shalt haue praise of the same It is expresly noted in the description of a good husband âhat he praiseth his wife and in that he saith Giue her of the âuit of her hands it is implied also that he rewardeth her This is an vndoubted euidence of his good acceptance of âer duty and a further incouragement to stir her vp to goe on and continue in well doing Yea this is also an euidence of his by and delight both in her person and also in her well doing ãâã there be no delight in ones person well doing will rather stir vp enuy then ioy and they that enuy a mans well doing will neuer commend or reward him for it In an husbands commending of his wife this caueat must be put that he so order his commendation as it sauour not of flattery or dotage nor yet stir vp lust or enuy in others §. 21. Of husbands vngratefull discouraging their wiues Contrary is an vngratefull if not enuious disposition of such husbands as passing by many good things ordinarily and vsually euery day done by their wiues without any approbation commendation or remuneration are ready to dispraise the least slip or neglect in them and that in such generall termes as if they neuer did any thing well so as their wiues may well complaine and say as it is in the prouerbe Oft did I well and that heare I neuer Once did I ill and that heare I euer Yet such will be ready to praise other mens wiues and vp braid their owne wiues with the examples of those other when their owne doe farre excell them in all kinde of goodnesse What doth this shew but that either they take no notice of their own wiues goodnesse or else by reason of the commonnesse thereof little regard it If their wiues haue not the more grace in them this disposition is enough not only to discourage them from doing any good duty but also to breed iealousie in them and to alienate their hearts from them §. 22. Of an husbands mildnesse Hitherto of that respect which an husband is to haue of that duty which his wife performeth to him For auoiding iust offence an husband must further haue good respect to that which as duty he doth to his wife As kindly he must accept duty at his wiues hands so mildly he must performe that duty which he oweth to her This mildnesse is an especiall fruit and euidence of loue and a notable meanes to take away all offence that otherwise might be taken from many things which he doth Sugar and Hony are not more pleasant to the tongue then mildnesse to the heart it causeth such things as otherwise are irksome and grieuous to the soule to be well taken and applied euen as bitter pils dipt in sweet syrrop or rolled vp in the soft pap of an apple are soone swallowed downe and well digested If an husband desire to be accounted a seruant of the Lord he must learne this lesson For the seruant of the Lord must be gentle to all men If any other seruant of the Lord much more husbands if to all men most of all to their wiues and that in many respects 1. Because of the neere vnion betwixt man and wife 2. Because of the ioynt authority she hath with him ouer others that herein he may be a president and example to her 3. Because of her weaknesse glasses are tenderly handled a small knocke soone breakes them §. 23. Of husbands bitternesse Contrary is bitternesse a vice expresly forbidden and that in particular to husbands A vice that cannot stand with an husband-like loue whereupon the Apostle commanding the one forbiddeth the other Loue saith he and be not bitter Nothing more turneth the edge of his authority peruerteth the vse of his gouernment prouoketh the stomacke of his wife maketh his words and deeds lesse regarded then bitternesse It is as gall and wormwood mixed with sweet and wholesome meats which causeth that they cannot be well digested but with violence are spit out againe so soone as euer they be tasted Men in authority are much prone hereunto and therefore O husbands be so much the more watchfull against it loue your wiues and be not bitter vnto them §. 24. Of the Titles which an husband giueth to his wife The forenamed mildenesse of an husband must be manifested in his Speech Cariage  For so far as reuerence extends it selfe in the duties of wiues must mildnesse be extended in the duties of husbands Whether an husbands speech be to his wife before her face or of her behinde her backe it must be sweetned with mildnesse 1. For his speech to her 1. The titles wherewith he calleth her 2. The instructions which he giueth her 3. The commandements which he layeth vpon her 4. The reproofes wherewith he checketh her must all be mixed with mildnesse Among other titles the most ordinary and vsuall title wife is a milde and kinde title and least offensiue of all other if an husband giue any other title to his wife it must be such an one as manifesteth kindnesse familiaritie loue and delight Such are all the titles which Christ giueth
coniunction and very vnion that is betwixt man and wife suffereth not such dealing to passe betwixt them The wife is as a mans selfe They two are one flesh No man but a frantike furious desperat wretch will beat himselfe Two sorts of men are in Scripture noted to cut and lanch their owne flesh idolaters as the Baalites and Daemoniacks as he that was possessed with a legion of deuils Such are they who beat their wiues either blinded in their vnderstanding or possessed with a deuill Obiect He that is best in his wits will suffer his body to be pinched pricked lanched and otherwise pained if it be needfull and behoofull Answ 1. A mans heart will not suffer him to doe any of these himselfe their are Chirurgions whose office it is to doe such things if the Chirurgion himselfe haue need of any such remedy for his owne body he will vse the helpe of another Chirurgion If the case so stand as a wife must needs be beaten it is fitter for an husband to referre the matter to a publike Magistrate who is as an approued and licensed Chirurgion and not to doe it with his owne hands 2. Though some parts of the body may be so dealt withall yet euery part may not as the heart which the wife is to the man 3. The comparison holdeth not For the fore-named pinching lanching c. is no punishment for any fault as the beating of a wife in question is there is no question but a man that hath skill may if need be open a veine lanch a boile splinter a broken bone or disioynted ioynt in his wiues body which may be more painfull then correction and herein the comparison holdeth but not in the other 2. Obiect There is as neere a coniunction betwixt Christ and his Church as betwixt man and wife yet Christ for beareth not to correct and punish his Church Answ There is a double relation betwixt Christ and the Church he is an husband vnto it hauing made it of his flesh and of his bones and a supreme Lord ouer it hauing all power in heauen and earth committed vnto him In this latter respect he punisheth not in the former An husband is not such a supreme Lord ouer his wife therefore Christs example is no warrant to him 4. There is no hope of any good to proceed from an husbands beating of his wife for where the party corrected is perswaded that the party which correcteth hath no authority or right so to doe it will not be brought patiently to take it but will resist and striue if it be possible to get the mastery Let a stranger strike such a childe of yeeres or a seruant as will patiently beare many stroakes at a parents or masters hand they will turne againe at that stranger and indeauour to giue him as good as he brings now a wife hauing no ground to be perswaded that her husband hath authority to beat her what hope is there that she will patiently beare it and be bettered by it Or rather is it not likely that she will if she can rise against him ouer-master him as many doe and neuer doe any duty aright A fault in a wife is not taken away but increased by blowes Obiect Smart and paine may make her dread her husband stand in awe of him and doe her duty the better Answ Such dread and awe beseemes neither the place of an husband to exact it nor the place of a wife to yeeld it Though perforce she may be brought to yeeld some outward subiection yet inward hatred of her husbands person may be ioyned therewith which is as bad if not worse then outward disobedience Obiect She may be of so outragious a disposition as but by force she will not be kept in any compasse 1. Answ It hath beene of old time answered that no fault should be so great as to compell an husband to beat his wife 2. Answ Other forceable meanes may be vsed besides beating by her husbands hands she may be restrained of libertie denied such things as she most affecteth be kept vp as it were in hold and if no other meanes will serue the turne be put ouer to the Magistrates hands that if she be of so seruile a disposition as by no other meanes she will be kept vnder then by feare and force by smart and paine she may feare the Magistrate and feele his hand rather then her husbands Obiect If a wife waxe so mannish or rather mad as to offer to strike and beat her husband may he not in that case beat her to make her cease her outrage Answ I doubt not but that that good prouision which is made in law to preserue a mans life may be applied to this purpose The law simply condemnes all murther yet if a man be so assaulted as there is no way to preserue his owne life but by taking away his life that assaults him it condemneth not him as a murtherer because he did it in defence of himselfe So if an husband be set vpon by his wife it is lawfull and expedient that he defend himselfe and if he can doe it no other wayes but by striking her that is not to be reckoned an vnlawfull beating her §. 45. Of an husbands bearing with his wines infirmities Hither to of the husbands auoiding of offence a word concerning his bearing with offence A generall dutie it is common to all of all sorts to beare one anothers burden in which extent euen a wife is to beare her husbands burden because he as euery one else is subiect to slip and fall and so hath need to be supported Yet after a more speciall and peculiar manner doth this dutie belong to an husband and that in two respects 1. Of the two he is more bound then his wife because in relation to his wife he is the stronger for she is the weaker vessell 1. Pet. 3. 7. But the strong are most bound to beare with the infirmities of the weake Rom. 15. 1. 2. He is bound to beare with his wife more then with any other because of that neere coniunction which is betwixt them he that cannot beare with his wife his flesh can beare with no bodie The reason alleaged by the Apostle to moue a man to dwell with his wife according to knowledge and to giue honour to her intimated in this phrase as to the weaker vessell sheweth that this is a peculiar dutie belonging to an husband wherein and whereby he may both manifest his knowledge and wisdome and also doe honour to his wife For why is he put in minde of her weaknesse but to shew he should beare with her As that phrase intimateth the dutie so also it intimateth a good reason to inforce it For pretious things whereof we make high account the weaker they be the more tenderly and charily are they handled as Cheney dishes and christall glasses and of all parts of
which she did it is said The heart of her husband doth safely trust in her 2. In that after all her good deedes are reckoned vp it is said Her husband praiseth her After this patterne it is meete that other husbands whose wiues are wise and faithfull should deale with their wiues that in the house they might haue the more honour of children and seruants and that out of the house they might giue the better tryall of their charity For considering the many excellent promises that are made to workes of mercy and charity and the many terrible threatnings that are denounced not onely against such as exercise cruelty but also against such as shew no mercy considering also that wiues together with their husbands are heires of the grace of life it is very needfull yea euen necessary that they should manifest their faith by some worke of mercy and charity Now vnlesse her husband doe giue vnto her something at her owne discretion to bestow on others true and through try all of her mercifull and charitable minde cannot be made If she giue of that which her husband hath reserued to himselfe as her giuing is vnlawfull so she may be thought liberall not because she is mercifull but because notwithstanding her liberality she parteth with nothing of her owne yea though she haue a generall consent to giue as she seeth cause of the common goods of the family yet is not that so sure and sound a tryall of her charity and mercifulnesse as if she had something of her owne which she might retaine or giue away as pleaseth her selfe and what she giues not away lay vp as her owne stocke proper to her selfe For there is naturally such a selfe loue in man and a desire to keepe that which is proper to ones selfe that he is very loath to part with any of it vnlesse conscience and grace alter this corruption of nature and so moue him readily to lay out something on charitable vses But otherwise of that which in whole or in part belongeth to another be that other husband parent master friend or any else he is easily moued to be liberall and bountifull a man will willingly cut a large thong as we speake out of anothers leather It is knowne that many children and seruants who when they come to be possessers of their owne are very niggards and misers haue beene liberall of their parents and masters goods vnto the poore Yea parteners in a stocke will be much more forward in giuing away that which is common with another then that which is proper to each of them The truest triall of a mercifull and charitable heart lieth in the distribution of that which is proper to ones selfe It is therefore meet vpon this very ground that an husband should according to his ability let his wife haue some stocke and portion of her owne free to her selfe to dispose as she seeth good intimating vnto her that the principall end why he prouideth so plentifully for her is that she may shew forth the fruits of her faith by some workes of charity and exhorting her so to doe Many religious wise kinde husbands thus doe some giuing quarterly allowance in money to their wiues others giuing their wiues power to receiue a certaine portion of rent out of certaine lands or houses others making their wiues an absolute estate of some inheritance and suffering them to receiue the profits and reuenewes thereof others giuing them certaine fees of their offices or of their trade others that are poore suffering them to worke for themselues dispose their earnings as they see cause some one way some another euery one in his place best knoweth the meanes how to gratifie his wife in this kinde it shall be sufficient for me to haue laide downe the generall rule §. 55. Of husbands too great straitnesse ouer their wiues Contrary is their strait-handednesse to their wiues who allow them no more then may be for their owne priuat vse They thinke it a great matter and as much as an husband is bound to doe to let her haue apparrell meat and drinke and such necessaries as are befitting her ranke but all other ouerplus they thinke needlesse Thus their wiues are not only depriued of meanes to gaine respect of their children and seruants at home and to gratifie such as are obedient and ready to doe seruice to them but also to performe such workes of mercie as both opportunity requireth and also their conscience moueth them to doe Yea many wiues of rich husbands are brought to great shame hereby in that being in places where there is iust occasion of contributing to some charitable vse and by reason of their rich and costly apparell it is expected they should be bountiful they haue not any thing at all to bestow The fault of some husbands in this respect is great many waies As 1. in that they bring shame and griefe to their wiues whom they ought with all tendernesse to respect 2. In that they dishonour their owne places for they who take notice of this straitnesse to their wiues will be ready to iudge them both couetous and vnkinde 3. The omitting of that worke of mercie which their wiues should haue done shall be laid to their charge they shall heare that dreadfull doome Goe yee cursed into euerlasting fire for I was an hungred and yee fed me not c. and if they answer When saw we thee an hungred c. it shall be replied In that yee suffered not your wiues to doe it you did it not Thus much of the extent of an husbands prouident care for the good of his wife It followeth to speake of the continuance thereof §. 57. Of an husbands care to prouide for his wife so long as she shall liue The continuance of an husbands prouident care for his wife must be so long as she liueth yea though she out-liue him not that he can actually when he is dead prouide for her but that he may before his death so prouide for her as she may haue wherewithall to maintaine her selfe and to liue according to that place whereunto by him she is aduanced at least that he leaue her not only so much as he had with her but something more also in testimony of his loue to her and care for her Husbands haue the example of Christ to presse this duty vpon them for when he went away from his Church here on earth he left his spirit which furnished it with gifts as plentifully as if Christ had still remained with her if not more aboundantly For the better performance of this duty husbands which die before the wiues must obserue among other things two especially 1. That plainly and expresly they declare their minde and will before they die lest their wiues should be circumuented and defrauded of that which they intended them Thus did Dauid vpon the motion of Bathshebah he setled his estate and caused Bathshebahs sonne to be
points which are 1. The order 4. The qualitie thereof 2. The truth 5. The quantitie  3. The cause 6. The continuance  I. For the Order Christ began to loue his Church he mafested his loue to her before she loued him as the aire heated by the Sunne is hote and a wall on which the Sun-beames smite giueth a reflexion of heat backe againe so the Church as it were heated and warmed at heart by the sence of Christs loue loued him as the Apostle expresly noteth We loue him because he loued vs first and the Church her selfe acknowledgeth saying Because of the sauour of thy good ointments wherewith we are reuiued and cheered the virgins loue thee There is in vs by nature no sparke of loue at all if Christ by his louing of vs first did not instill loue into vs we could no more loue him then a liuing bird rise out of a cold egge if it were not kept warme by the dammes sitting vpon it Thus must an husband first begin to loue his wife His place of eminencie and authority requireth that he should be to his wife a guide which title is expresly giuen to him by the holy Ghost to teach him to goe before her and by his example to instruct and incite her to doe her dutie What a shame would it be for a man who is the Image and glory of God the head of his wife in the same place to her that Christ is to his Church to be prouoked by his wiues wiue-like carriage she being the weaker vessell vnder him to learne of him to loue her Reasons there be to stirre vp a wife to indeauour to preuent her husband in doing her dutie which if she doe it is the greater glory to her but this patterne of Christ should stirre him much more to striue to goe before her §. 62. Of husbands repaying vnkindnesse for loue Contrary is their disposition who hauing louing and dutifull wiues are notwithstanding nothing moued to loue them againe but are as vnkinde and churlish as if they had the most âeeuish and peruerse wiues that could be But what shall we say of such as loue their wiues the lesse yea and hate them for their forwardnesse to loue and in testimony of true loue to performe all good dutie What but that they are very deuils âncarnate For it is the deuils property to ouercome good with cuill These make the doctrine of a wiues subiection to seeme harsh and a carefull performance thereof an heauy burden Neuer shall they partake of Christs loue that in their place âew themselues so vnlike to Christ §. 63. Of the truth of husbands loue II. The truth of Christs loue was manifested by the fruits thereof to his Church He gaue himselfe for it It was therefore not in word only no nor only in heart but in deed also Thus his loue proued profitable and beneficiall to his Church which thereby was clensed and made a glorious Church Had he only borne a tender compassion and pittifull affection towards it or laboured only with comfortable and sweet words to vphold and succour it it had still laine polluted with sinne in the power of the deuill and vnder Gods wrath and so receiued no profit and benefit at all So must husbands loue their wiues in truth and in deed Such a loue is required of a man to his brother much more therefore to his wife who is not only a sister as the Apostle expresly stileth her but neerer then sister mother daughter friend or any other whatsoeuer This therefore serueth to presse the practise of all the forenamed duties appertaining to an husband §. 64. Of husbands dissimulation Contrary is their dissimulation and hypocrisie who make great shew of much loue and pretence of earnest affection vsing many outward complements but faile when they come to the truest triall the deed Some like suters or wooers will promise mountaines but not performe moul-hills others will coll and kisse their wiues much but trust them with nothing nor prouide for them things requisite there be that will weepe much when their wiues are sicke yet not afford physicke and such like things for their recouery yea many will carrie a faire face all their life long towards their wiues and at their death leaue them nothing to liue by Hence it is that many who by others are accounted to be very kinde husbands are by their wiues found to be farre otherwise If triall be made of husbands loue by their practise and performance of the forenamed duties it will be found that they for the most part come as farre short in loue as wiues in subiection §. 65. Of the freenesse of husbands loue III. The cause of Christs loue was his loue as Moses noteth He set his loue on you because he loued you His loue arose only and wholly from himselfe and was euery way free as there was nothing in the Church before Christ loued her to moue him to loue her so can there be nothing that he could hope for afterwards but what himselfe bestowed Indeed he delighteth in that righteousnesse wherewith as with a glorious robe she is clothed and with those heauenly graces wherewith as with pretious Iewels she is decked but that righteousnesse and those graces are his owne and of his free gift He presents it to himselfe a glorious Church In imitation hereof husbands should loue their wiues though there were nothing in wiues to moue them so to doe but only that they are their wiues yea though no future benefit could after be expected from them true loue hath respect to the obiect which is loued and the good it may doe thereunto rather then to the subiect which loueth and the good that it may receiue For loue seeketh not her owne Christs loue in this branch thereof should further moue husbands to doe what lieth in their power to make their wiues worthy of loue thus will it be in truth said that they dwell with their wiues according to knowledge and thus will their âoue appeare to be as Christs loue free §. 66. Of husbands louing for aduantage Contrary is their loue which is only for their owne content ând aduantage Many can loue no further then they may haue âome bait to allure their affections as beauty wealth honour âr the like by-respects or at least hope of some inheritance or âortion aboue that which they haue or of some fauour that they âxpect from their wiues friends This cannot be a true sound ââue such a man may be thought to loue his wiues beautie ââheritance and friends rather then his wife This loue cannot last §. 67. Of the puritie of husbands loue IIII. Christs loue for the qualitie is an holy pure chaste ââue as he himselfe is so is his loue as is euident by the ââfect thereof for it moued him to sanctifie and clense his Church to make it a glorious Church without
variablenesse whose loue is ready to turne as a weather cocke with euery blast of a contrary winde now âender-hearted then againe hard-hearted now smiling then âowring now giuing this and that fauour then denying euery thing euen such things as are needfull Many whose loue was as hot as fire while their wiues were âoung or their friends liued or while they pleased them when âhose occasions are taken away proue in their loue as cold âs ice Againe others by some continuance in doing good to their wiues thinke it a burden and waxing weary cleane leaue off âheir former good course which plainly sheweth that they neâer truly and intirely loued their wiues By this patterne of Christ here propounded to husbands âe haue on the one side a good direction to teach vs how to ââue our wiues as hath beene particularly declared and on the âther side matter of humiliation in that it sheweth vs how ââre short we come of our bounden duty Howsoeuer wiues âay most complaine of their burden because it is a Subiectionâhereunto âhereunto by nature we are all loath to yeeld yet I am sure ââe heauiest burden is laid vpon the husbands shoulders and âuch more easie it is to performe the part of a good wife then a good husband §. 74. Of husbands louing their wiues as themselues To the example of Christ the Apostle annexeth the patââne of ones selfe in these words So ought men to loue their ââes as their owne bodies Quest Is not the former patterne sufficient Is this latter more excellent or more perfect Answ Christs example is a full compleat perfect and euery way sufficient patterne farre more excellent then this of a mans selfe this is not annexed to adde any thing to that or in regard of the excellency hereof but only in regard of our dulnesse to make the point somewhat more plaine and perspicuous For this patterne is more sensible and better discerned Euery one knoweth how he loueth his owne body but few or none know how Christ loueth his Church Besides that example of Christ may seeme too high and excellent for any to attaine vnto euen inimitable therefore to shew that he requireth no more then a man may performe if he will set himselfe with care and conscience to doe his duty he addeth the patterne of ones selfe that which one doth to his body if he will he may doe to his wife No direction can be taken from this latter patterne but might be referred to the former as most of the former though in a farre meaner manner may be referred to the latter For the loue which a man beareth to himselfe is true and intire without all dissimulation the most dissembling wretch in the world who in his dealings with other men doth nothing vprightly nor will nor can dissemble with himselfe though other men shall neuer know the depth of his heart yet the spirit which is in him euen himselfe knoweth it so as this patterne also presseth truth and sincerity on husbands in their affection towards their wiues of all other they may not dissemble and deale doubly with them but let them know the intirenesse of their affection towards them and see they neither faune oâ them nor flatter them They which pretend great loue to their wiues in shew only offend against nature it selfe As the foresaid loue of a mans owne selfe is for manner intire and true so also free not forced and for measure as great as possibly iâ can be and for continuance constant and so like to Christ loue But there are two points especially to be considered in the loue of ones selfe which aboue others are most sensibly discerned in this patterne 1. Tendernesse 2. Cheerefulnesse No other man will or can so tenderly handle a mans hand arme legge or any other part of his body as himselfe he is very sensible of his owne smart The metaphors which the Apostle vseth in these words He nourisheth and cherisheth it doe liuely set forth this tendernesse for they are taken from fowles and birds which very charily and tenderly houer ouer their young ones couering them all ouer with their wings and feathers but so bearing vp their bodies as no weight lieth vpon them Thus ought husbands with all tendernesse and mildnesse to deale with their wiues as we haue before noted in many particulars only this example of a mans selfe I thought good to set before husbands as a liuely patterne wherein they might behold a president without exception going before them and whereby they might receiue excellent direction for the better performing of the particulars before noted Againe no friend no parent no other party will or can so willingly and cheerefully doe any kindnesse for one as a man for himselfe This among other is one especiall point which the law aimeth at when it enioynes a man to loue his neighbour as himselfe namely as willingly and readily as himselfe Whatsoeuer a man doth for himselfe he doth much more cheerefully then for another There needeth no other proofe then experience Let men take notice of their owne minde and disposition when they doe things for themselues and this will be as cleere as the light when the Sunne shineth forth at âoone day Such an affection ought husbands to haue to their wiues they ought more willingly and cheerefully to doe any thing âor their wiues then for parents children friends or any other Though this cheerefulnesse be an inward disposition of the âeart yet may it be manifested by a mans forwardnesse and ââadinesse to doe his wife good when his wife shall no sooner desire a kindnesse then he will be ready to grant it as âooz saith to Ruth I will doe to thee all that thou requirest yea by any meanes he may know that this or that will be beâoofull to her though she desire it not yet to effect it for her which was the minde of the said Booz to Ruth as the history ââ many particulars sheweth Contrary is the disposition of those husbands who so grudgingly repiningly and discontentedly doe those things which they doe in their wiues behalfe as their wiues had rather they were not done at all The manner of doing them causeth more griefe to tender hearted wiues then the things themselues can doe good Hitherto of the manner which husbands ought to obserue in performing their duties The reasons to inforce the same remaine to be handled §. 75. Of Christs example a motiue to prouoke husbands to loue their wiues The forenamed examples of Christ and of our selues as they are patternes for our direction so generall motiues to prouoke and stirre vs vp the more to performe all the forenamed duties after the manner prescribed A greater and stronger motiue cannot be yeelded then the example of Christ Example in it selfe is of great force to prouoke vs to doe any thing especially if it be the example of some
great one a man of place and renoune But who greater then Christ What more worthy patterne If as was shewed the example of the Church be of great force to moue wiues to be subiect to their husbands the example of Christ must needs be of much greater force to moue husbands to loue their wiues A great honour it is to be like vnto Christ and his example is a perfect patterne Two things there be which in Christs example are especially to be noted to moue husbands to loue their wiues 1. That great inequality which is betwixt him and his spouse 2. That small benefit which he reapeth by louing her For the better discerning of that inequality the greatnesse of Christ on the one side and the meanesse of the Church on the other are duly to be weighed Christs greatnesse is in Scripture set forth by comparing him with creatures and the Creator Compared with creatures he is farre more excellent then the most excellent as the Apostle by many arguments proueth in the first chapter to Hebr. that whole chapter is spent in proofe of this point And in another place it is said that He is set farre aboue all principality and power and might and dominion and euery name that is named not only in this world but also in that which is to come Compared with the Creator he is no whit inferiour to him but equall Being the brightnesse of glory and the expresse image of his person and that word of whom it is said In the beginning was the word and the word was with God and the word was God All things were made by him c. So as he is the very Creator himselfe eternall infinite incomprehensible Thus is Christs greatnesse inexplicable The meanesse of the Church is as low on the other side she is a creature fashioned out of the earth proceeding from the loines of corrupt Adam not only finite but in it selfe vile and base The Prophet Ezechiel doth set her forth in her liuely colours as she is in her selfe Compared therefore vnto Christ she is nothing lesse then nothing What equality what proportion can there then be betwixt Christ and her But if man and woman be compared together we shall finde a neere equality and that both in the points of their humiliation and also of their exaltation In regard of the former they are both of the same mould of the same corrupt nature subiect to the same infirmities at length brought to the same end In regard of the latter the best and greatest priuiledges are common to both of them they are both made after the same image redeemed by the same price partakers of the same grace and heires together of the same inheritance Quest What is then the preferment of the male kinde What is the excellency of an husband Answ Only outward and momentany Outward in the things of this world only for in Christ Iesus they are both one Momentany for the time of this life only for in the resurrection they neither marie nor are giuen in mariage but are as the Angels of God in heauen then all subiection of wiues to husbands ceaseth To conclude this point the inequality betwixt Christ and the Church and equality betwixt man and wife being such as hath beene declared seeing Christ vouchsafeth to loue his Church ought not man thereby be moued to loue his wife The other point concerning the small benefit which Christ reapeth by his Church will yet further inforce the point for illustration whereof we will note the great benefit which man reapeth by his wife The benefit which Christ reapeth from the Church is in one word nothing For Christ is in himselfe Al-sufficient he neither needeth any thing nor can receiue any thing If thou be est righteous what giuest thou to him Or what receiueth he of thine hand Yet abundantly he bestoweth all manner of gifts temporall and spirituall earthly and heauenly It was not therefore his owne good that he respected in louing the Church but her good for he being God became man being Lord of heauen and earth he tooke vpon him the forme of a seruant being rich he became poore hauing the Keyes of hell and of death and being the Lord of life he humbled himselfe and became obedient vnto the death thus to shew loue to his Church he left much for her sake but receiued nothing of her But the benefit which man reapeth from a wife is very great for It was not good for a man to be alone in so much as He who findeth a wife findeth a good thing and that in all the points of goodnesse a profitable thing a comfortable thing a delightfull thing They know not the benefit of the maried estate who prefer single life before it especially if the maried estate be ordered by Gods word and man and wife carefull to performe their owne duty each to other To apply this point also and to bring it to the conclusion If Christ who can receiue nothing from the Church notwithstanding loue her ought not men much more to loue their wiues who many waies receiue much good from them and without whom they cannot well be This example of Christ is the rather to be noted because it cleane wipeth away all those false colours and vaine pretences which many alledge as reasons to shew that there is little reason they should loue their wiues some of their pretences are these 1. Their wiues are of a farre meaner ranke then themselues should they then performe duty to their inferiours They commonly who marrie their kitchin maids or others farre vnder their degree alledge this pretence Answ I might reply That mariage aduanceth a wife to the degree of her husband and that it was his owne follie to marrie one so meane but for the purpose and point in hand let any tell me whether the supposed disparitie betwixt them their wiues be in any degree comparable to that which is betwixt Christ and the Church yet Christ thinketh not much to doe duties of loue to his Church 2. There is nothing in their wiues worthy to be loued Answ This very thing that such an one is thy wife is matter enough to make her worthy of loue But what was there in the Church to make her worthy of Christs loue If it be said that she is endued with many excellent graces which make her amiable in Christs sight I answer that of her selfe she hath none of those graces Christ hath bestowed them vpon her and so made her âmiable and thus oughtest thou to endeuour by vsing all good meanes thou canst to make thy wife answerable to thy loue but howsoeuer to loue her 3. Their wiues giue iust occasion to be hated by reason of their beeuishnesse stoutnesse insolencie and other like intolerable âices Answ No occasion may seeme iust to moue an husband
their parents in euill was so farre from extenuating their sinne as it did rather aggrauate the same The preferring of father and mother before the Lord Christ sheweth that such a childe is not worthy of Christ In comparison of Christ Father and mother must be hated But that vndue and vnchristian-like respect of parents aboue Christ is it that maketh so many young Papists young swagerers swearers liars deceitfull persons and lewd liuers For auoiding the two forenamed extremes let thine heart be filled with a true feare of God and withall consider the difference betwixt our earthly parents and our heauenly Father They are but parents of our flesh he is the Father of spirits They can but touch the body he can cast body and soule into hell They are but a while ouer vs he for euer Their authority is subordinate to his his supreme absolute of it selfe They can giue but a light temporary reward he an eternall weight of glorie They cannot shelter vs from his wrath he can from theirs Hitherto of such duties of children as respect their parents authority such as respect their necessity follow §. 39. Of childrens Recompence The generall head whereunto al the duties which children owe to their parents in regard of their Necessity is in one word Recompence which is a dutie whereby children indeauour as much as in them lieth to repay what they can for their parents kindnesse care and cost towards them and that in way of thankfulnesse which maketh a childe thinke he cannot doe too much for his parent well may he thinke so for a parent doth much more for his childe before it is able to doe for it selfe then the childe possibly can doe for the parent So as if the parents authority were laid aside yet the law of equity requireth this dutie of Recompence so also doth the law of piety and charity Wherefore of all other Duties this is most due It is in expresse termes giuen in charge to children by the Apostle who willeth them to learne to requite their parents Contrary is neglect of parents in their need which is more then monstrous ingratitude As all ingratitude is odious to God and man so this most of all and yet very many are guilty thereof In them the prouerbe is verified that loue is weighty For it is the property of weighty things to fall downe apace out to ascend slowly and that not without some violence Thus loue from the parent to the childe falleth downe apace âut it hardly ascendeth from children to parents In which respect another prouerbe saith One father will better nourish nine children then nine children one father Many children in his kinde doe no more for their parents then for strangers They either consider not how much their parents haue done for them or else they conceit that what their parents did was of meere dutie and needeth no recompence Fie vpon such barbarous and inhumane children §. 40. Of infirmities whereunto parents are subiect The rule of the forenamed recompence is on the one side the parents Necessity and on the other the childes Ability So as in euery thing wherein a parent needeth his childes helpe the childe to his power must afford his best helpe Beyond ones power nothing can be expected A parents Necessity may be through Naturall infirmities Casuall extremities  Naturall infirmities are Inward Outward  Inward Infirmities are weakenesse of iudgement slipperinesse of memory violence of passion with the like whence proceed frowardnesse testinesse suspiciousnesse iealousie feare griefe c. Outward Infirmities are such as arise from some instant temptation as were Noahs and Lots drunkennesse Lots and Dauids vncleanesse Abrahams and Isaakes dissimulation Iaakobs and Dauids excessiue lamentation c. Some of these latter which may seeme most heinous and odious sinnes are then to be accounted infirmities when they who commit them make not a sport of them nor delight to liue and lie in them as swine to wallow and lie in the mire but only at some times through some temptation as it were vnawares fall into them and after they are committed they are themselues more ashamed of them and more grieued for them then any other that see them or heare of them In regard of the naturall infirmities of parents the dutie of children is both to beare with them and also to couer them so farre as they can §. 41. Of childrens bearing with their parents infirmities Children beare with their parents infirmities when they doe not the lesse reuerendly esteeme their place or person nor performe the lesse dutie to them because of their infirmities This is the first particular branch of recompence For children in their yonger and weaker yeares are subiect to many infirmities if parents had the lesse respected them for their infirmities and from thence had taken occasion to neglect them and would not haue borne with them surely they could not haue beene so well brought vp That great patience long-sufferance and much forbearance which parents haue shewed towards their children requireth that children in way of recompence shew the like to their parents as occasion is offered It was a great infirmity in Isaak to preferre Esau a prophane childe before Iaakob a religious childe especially against Gods expresse word concerning Iaakob yet Iaakob respected not his father a whit the lesse for it as appeares by his feare to offend him and by his readinesse to obey him Iaakobs vniust reproofe of Ioseph was no small infirmity and yet how much Ioseph reuerenced and euery way respected his father the history following sheweth Sauls infirmities were farre more and much greater then any of theirs yet what dutie and faithfulnesse did Ionathan his sonne performe to him euen to their deaths for he died with him We haue herein the patterne of Christ himselfe how great infirmity did his mother bewray when ouer-rashly she rebuked him being about a good worke a bounden duty his Fathers businesse yet immediatly thereupon it is noted that he went downe with his parents and was subiect to them which manifesteth the honour he gaue to his mother notwithstanding her infirmitie Contrary to this duty doe they who take occasion from their parents infirmities to thinke basely of their person and their place and thereupon grow carelesse in duty either refusing to doe any duty at all or else doing it carelesly grudgingly disdainefully and scornefully Absolom made a supposed infirmity of his father the ground of his rebellion Had his pretence beene true yet had it not beene a sufficient cause for him to disgrace and rise against his father as he did The law that threatneth Gods vengeance against such children as mocke at their father or despise to obey their mother maketh no exception of parents infirmities §. 42. Of childrens couering their parents infirmities Children couer their parents infirmities both by
inhumane impietie was manifested in the world the Ciuill Law ordained this punishment If any shall kill his parent let him not be put to the sword nor fire nor any other vsuall punishment but let him be sowed in a sacke with a dog and a cocke and a viper and an ape and cast into the next sea or riuer that while life is in him he may begin to want all vse of the elements and be depriued while he liueth of the aire and when he is dead of the earth This sinne hauing beene committed among the heathen the Apostle reckoneth it vp among other most notorious and barbarous sinnes 1. Tim. 1. 9. As murther is one of those sinnes which the earth can least beare and which cryeth loudest to heauen for vengeance so among the seuerall kinds of murther this is the most vnsupportable and crying Thus much of the duties of children which they are to performe while their parents liue It remaineth to speake of those which they are to performe when their parents are dead §. 45. Of childrens care to burie their parents being dead The duties which children owe to their parents after they are dead concerne the Bodie of their deceased pareÌt Credit   It is the dutie of children to bring the bodies of their parents deceased with such decencie and honour as may be answerable to the place and reputation wherein they liued So as both the thing it selfe and the manner of doing it is to be obserued The thing it selfe namely Buriall of the corps of such as are deceased hath euer beene in vse in Gods Church and it hath beene vsed as a meanes to maintaine our hope of the resurrection of our bodies Many of the heathen who neuer dreamt of the resurrection were wont to burne the dead bodies of their friends other heathen learned this manner of buriall from the Church though they knew not the mysterie thereof It is more cleare then needs be proued that Gods people from the beginning of the world haue performed this dutie of buriall to their friends but it is not pertinent to the point in hand to insist vpon the generall that it belongs especially to children to procure this dutie to be performed is now the point to be proued which is readily done by the approued examples of Isaak Iaakob Ioseph and others expresly recorded in Scripture And great reason there is for it for 1. It is a testimonie of great loue and good respect to the partie deceased Now who should manifest more loue and greater respect then a childe 2. It is a kinde of blessing promised by God to his Saints to be buried as on the other side it is a curse threatned against obstinate sinners not to be buried In this respect Dauid blesseth the men of Iabesh Gilead for burying Saul and acknowledgeth it a kindnesse done to Saul Now who ought rather to procure a blessing and doe a kindnesse to parents then children who are oft blessed through their parents meanes 3. It being a great deformity to haue a mans corps lie aboue ground for no carkase will be more loathsome then a mans if it lie vnburied children who are most bound to couer their parents deformity are in this respect bound to burie their corps Contrary is their practise whose mindes are so set on their parents goods as they cleane neglect their bodies So soone as their parents breath is out of their body they so busie themselues about the things which they haue left behinde them as their corps is ready to stinke before care be taken for the buriall of it Yea some will purposely keepe their parents corps aboue ground till they be exceeding noisome for receiuing some reuenues or debts or other accounts which must be paid before the corps be buried If their corps must needes for sometime be kept aboue ground let them be imbalmed or so vsed as they may not sauour They who are carelesse hereof shew that they respect their parents wealth more then his person and honour In which respect they also heinously transgresse who are so greedy of their parents estate as they must needs preuent his departure and like Adoniah enter vpon their fathers estate and take possession of his goods before breath is out of his body whereby they doe oft cause great disquietnesse to him that would depart in peace Againe others bearing an inward grudge and secret hatred against a brother or other kinsman whom their parent intirely loued and in that respect durst not meddle with him in their parents life-time so soone as their parent is dead picke a quarrell with the party hated and so disturbe and hinder their parents funerall Such a plot Esau intended but God defeated it whereby it appeareth that God is displeased therewith §. 46. Of the decency wherewith children ought to see their parents buried The manner after which children ought to see their parents buried must be with such decency as is agreeable to the commendable custome of the countrie and Church where their parents die and with such honour as is in some measure answerable to the estate and place of their parents while they liued at least if it be not aboue the meanes that the parent hath left or aboue the abilitie of the childe that maketh the solemnitie Ioseph was a great Gouernour in Egypt by reason whereof his father when he came thither was highly accounted of accordingly with great honour did he carry him to his graue There are two extremes contrary to the forenamed decency ând honour One is an ouerlauish and prodigall sumptuousnesse ând solemnitie at their parents funerall farre aboue the estate ând farre beyond the meanes which the parent hath left and âarre also aboue the estate and ability of the childe himselfe âome by the needlesse solemnitie of their parents funerall are ââ farre cast into debt as they are neuer able to recouer themselues againe and so bring more dishonour to their parents by âhe weaknesse of their childes estate then honour by the soââmnitie of the funerall there may be great honour and much decency in a funerall where is not extraordinary charâes instance Steuens funerall The other extreme is too base and priuate a manner of âurying their parents much vnbeseeming both their parents ând their owne estate and means which ariseth from a mixture âf pride and couetousnesse possessing their hearts Pride maâeth them haue no solemnity at all because couerousnesse will not suffer them to exceed in their solemnitie Hence it commeth to passe that they chuse out strange places where neither their parents or selues are knowne and the dead of the night that none may espie them and appoint an vncertaine time that no friend may accompany them God oft meeteth with such proud couetous children in their kinde and causeth them with like dishonour to be brought to their graues §. 47. Of childrens
paying their parents debts after their death As children must haue respect to the body of their parents deceased so also to their credit and name which is a thing of greater account and honour a thing wherein they may bring a kinde of blessing to their parents and make them liue after their death Parents themselues cannot doe any thing when they are dead to preserue the same children therefore being the liuing Image of their parents must indeuour to doe it Three things there be which children must make conscience of euen in regard of their deceased parents credit and reputation one to pay their debts another to suppresse ill rumors a third to imitate their good example I. If the estate of parents their goods or lands come to their children their dutie is to pay their debts so farre as they can especially if by law those debts may be recouered at their hands For what law may force others to doe in equitie and Iustice conscience must moue good children to doe in charitie and recompence to their parents The holy Ghost makes it a note of a wicked man to borrow and not to pay Wherfore to wipe away that blot from the name of a parent deceased children must be ready in this kinde to doe what the parent himselfe if he were liuing would or should doe Yea if children of themselues be well able though their parents left not sufficient to pay all their debts they ought to pay them Herein especially a childlike affection is manifested to the parent Contrary is their practise who striue to get all they can of their parents and yet make no conscience of paying any debts at all vnlesse law force them thereto What they doe in this case cannot be thought to be done for their parents sake but rather for their owne sake Many so little respect their parents credit in this kinde as they priuily conueigh away and vtterly conceale much of their parents estate of purpose to defeate Creditors which as it is a part of apparent iniustice so it is a cause of opening the mouthes of men against their parents to their discredit and shame §. 48. Of childrens suppressing euill reports against their parents deceased * The direction giuen before concerning childrens speech of their parents behinde their backs may fitly be applied also to the care which children ought to haue of the speeches and reports which are made of their parents after their departure It followeth as from the lesse to the greater that what children doe for their parents credit in absence behinde their backes they must much more doe when they are dead for then there is no hope no possibilitie that parents should doe any thing to right their owne wrong in that kinde it lyeth therefore vpon children to doe it Doe not they cleane contrary who take occasion from the departure of their parents both to open their eares to receiue any ill reports of them and also to open their mouthes to speake ill of them then blazing abroad all their infirmities and stretching their ill reports of their parents beyond the lists of truth Ill birds they are that so bewray their owne neast They know that their parents being dead can haue no notice thereof whereby they shew what little piety to God or parent is in their heart But there is an euer-liuing all-seeing and all-knowing Father that taketh notice of all who beside other âengeance will cause such measure to be meated out to them âs they mete to their parents There is no one thing wherein this prouerb With what measure you mete it shall be measured âo you againe is more often verified then in childrens ingraâitude to their parents All ages haue giuen many instances thereof The very heathen obserued it Which sheweth Gods great indignation against it §. 49. Of childrens imitating their parents good example If parents haue beene persons of good carriage in their life time as religious towards God iust in their dealings with men mercifull to such as stood in need of their helpe doing much good in their place and so ended their daies with much credit it is an especiall meanes to maintaine and continue this their credit for children to walke in their steps and to indeuour to be like them Thus is a blessed memorie of their parents kept fresh and greene as we speake though their bodies be rotten For when they who knew the parents behold the like good qualities and actions in their children they will thereby be put in minde of the parties deceased and say Oh how such parents yet liue behold a liuely and liuing Image of them Thus did Salomon Asa Iehosaphat Hezekiah Iosiah and such like good Kings which came of the stocke and linage of Dauid keepe the memory of their father Dauid fresh faire and flourishing long after his body was rotten as is euident by these and such like phrases He walked in the ordinances of Dauid his father he walked in all the waies of Dauid his father he did that which was right as Dauid his father c. There can be no better monument of a parents pietie honestie and vertue then a childes liuely representation of the same Wherefore as a motiue to stirre vp children to walke in the good waies of their parents God hath promised to shew mercy to thousands of them that loue him and keepe his commandements that is such as hauing religious and righteous parents walke in their steps Contrary are both those that are vnlike good parents and those that are like euill parents The former sort doe much impeach and dishonour the reputation of their parents as Rehoboam who by his foolish rigorous and vniust carriage made the people speake contemptuously of Dauid The latter sort continue in memorie the euill name and the shame of their parents and cause them to stinke more and more as the sonnes and successors of Ieroboam who following his idolatrous course made it the more remembred and caused this blur to remaine in his stile from age to age Ieroboam which made Israel to sinne As they stop the current and hinder the passage of the blessing of righteous parents so these propagate and open a way for the curse of vnrighteous parents §. 50. Of the superstitious dutie enioyned by Papists to children after their parents decease To the two forenamed duties of burying the corps and preseruing the credit of parents Papists adde a third and Heathen a fourth whereof neither are warrantable by Gods word but directly contrary thereto That which Papists adde is that children after their parents death ought to procure Diriges Masses Pardons Releases and such like toies for them and make continuall prayers to free them out of Purgatory and bring them to rest in heauen of the vanity of these prayers and folly of the other toies I haue elsewhere spoken The Scripture expresly teacheth that after death the soule goeth to the place
appointed for it of endlesse blisse or woe so as there is no meanes of altering the one or helping forward the other §. 51. Of the vnlawfulnesse of childrens seeking to reuenge their parents wrongs That which Heathen adde is that children after their parents death reuenge such wrongs as haue beene done to them in their life time And they presse this so farre vpon children as they affright them with their parents Ghost saying that if they neglect to reuenge their parents wrongs their Ghost will follow them and not suffer them to liue in quiet but molest them continually This conceipt ariseth from the corruption of nature which is exceeding prone to reuenge but it is expresly forbidden in Scripture in these and such prohibitions Resist not euill Recompence to no man euill for euill Auenge not our selues c. Yet some in iustification thereof alledge Daâids charge to Salomon of taking vengeance on Ioab and Sheââei after his death Answ The charge which Dauid gaue Salomons execution thereof was no matter of priuate reuenge but only a lawfull execution of iustice which children may and ought to doe Iust reasons there were to moue Dauid to put off the execution of âustice vpon the one the other so long Ioab was too mightie to haue execution done on him in Dauids time and Shemeis offence was committed in the time of Dauids humiliation which made him sweare that he would not himselfe take Vengeance of him Besides Salomon executed iustice on the one and the other not for the wrongs they did to his father but for other crimes which they committed in his time onely their former offences were remembred to aggrauate the matter Thus farrc of childrens duties The manner of performing them followeth to be declared §. 52. Of the manner of performing childrens duties That clause which noted out the limitation of childrens duties affoordeth also an excellent direction for the manner of performing them It is this in the Lord that is Children must so performe their duty to their parents as they would or should performe it to the Lord. More particularly it implieth these six points 1. That their duties be performed in conscience or for conscience sake which is all one as for the Lords sake for the Lord onely is Iudge of the conscience and hath power ouer it Thus must subiects performe duty to magistrates much more children to parents The reason which the Apostle rendereth in these words This is wel-pleasing to the Lord sheweth that children in obeying their parents must labour to approue themselues to God 2. Their duties must be in sincerity which is when children pretend in shew to doe no more then in truth and heart they meane Whatsoeuer ye doe doe it heartily as to the Lord saith the Apostle Parents vse to deale with none more heartily then with their children accordingly must children deale with parents 3. They must be performed cheerefully with a willing and ready minde for the Lord loueth cheerefulnesse Herein lyeth a maine difference betwixt a filiall and seruile a childe like and slauelike obedience 4. They must be performed reuerendly as to them which beare the Image of God Hereof we spake before 5. They must so be performed as in performing them no sinne be committed against God Hereof also we spake before 6. Constancy must be added to all other vertues For as the Lord himselfe is constant in all his waies and workes so he expecteth that children should be in the duties which he requireth at their hands He that beginneth well and holdeth not on loseth all the glory of his good beginning If the examples of all good children commended in Scripture be well weighed we shall finde their duties so farre forth as they were acceptable to God performed after the foresaid manner in all the branches thereof §. 53. Of the aberrations of children in the manner of their obedience Contrary are these aberrations 1. When children performe their duties on by-respects for feare of parents wrath and the punishment following thereon for hope and expectation of greater portion and allowânce vpon instant perswasion of friends with the like these respects simply in themselues are not for the Lord. 2. When they performe them only outwardly in shew complementally while parents are in presence or may know thereof This is not with respect to God who seareheth the âeart 3. When they performe them grudgingly mutteringly disdainfully as if their parents authority were an vsurped âower and not giuen them of God Is this in the Lord 4. When they performe them rudely and vnmannerly his sheweth they consider not the glory of Gods Image shiâing in their parents 5. When they care not how they sinne against God so ââey may please their parents 6. When as if they repented of what they haue well done ââey refuse to doe any more duty to their parents They waxe âeary thinking that God hath laid too heauy a burden vpon ââem Many shew themselues more dutifull in their youngââ then in their riper yeares That which maketh children âeary in doing duty is commonly the great and long neede of ââeir parents as long sicknesse long impotency long pouerty with the like It appeares that such children looke only on their parents as men which as they imagine can neuer recompence their paines and cost they looke not to God who is able abundantly to recompence all These therefore performe not their duty in the Lord. §. 54. Of the equall respect that children are to beare to both parents As the distinct duties of children haue beene set forth so I thinke it requisite to declare distinctly who the parties be to whom those duties are to be performed These principally are the naturall parents both Father and Mother Secondarily such as are in the place of parents The first point then to be noted is that children beare an equall respect to both their naturall parents and performe duty to both alike The law expresly mentioneth both Honour thy Father and thy Mother Well may we thinke that there was some iust and vrgent cause that the law which so briefly vnder as few words as well could be compriseth exceeding much matter should expresly mention father and mother when as there is one word parent which includeth both Now what other reason can be rendred then the point in hand It is worthy to be noted how the Apostle contenteth not himselfe to haue named parents which implieth both but also annexeth the expresse words of the law which in particular setteth downe father and mother It is expresly set downe of Iaakob that he obeyed his father and his mother Among other pen-men of Scripture Salomon expresly mentioneth both father and mother euen almost twenty seuerall times in Prou. Many reasons there be to inforce this point 1. Both parents are vnder God a like meanes of their
annexed to it so it is the first that God gaue of any dutie to be performed vnto man The very order of the decalogue manifesteth the truth hereof The reason is cleere Honour due to parents is the ground of all the duties required in the second table for if dutie be not performed to such as we are bound vnto by some peculiar bond may we thinke that it will be performed to such as we are bound vnto at large Now of all to whom we are first and most bound and to whom we owe our first dutie our parents are the persons They therefore who are rebellious against their parents and refuse to doe their dutie to them will hardly performe dutie to any other Little hope that a disobedient childe will proue a profitable member in Church or common-wealth Absolom who was a rebellious childe proued but a traiterous subiect and Hophââ and Phineas that refused to hearken to the voice of their father proued but sacrilegious Priests Wherefore if any precept of the second table be conscionably to be obserued as all are for the same law-maker gaue all and Christ hath said that the second table is like the first then is this of honouring father and mother among the rest and aboue the rest to be obserued at least if difference of obseruing any may be made But this particle first being set downe not simply but with a connexion of promise with it The first with promise we are duly to consider the promise thereof whence a fourth reason ariseth §. 64. Of Gods promise mouing children to obey their parents The fourth reason taken from Gods promise is both generally propounded and particularly exemplified Propounded in this clause first with promise Exemplified in the third verse For the Generall Gods promise made to the performance of any duty cannot but be a strong motiue to stirre vs vp to performe it Men hereby doe stirre vp and prouoke one another to performe any thing Thus Kings when they would faine haue their subiects doe this or that promise such and such rewards vnto them Thus masters incite their seruants parents their children and one man another If the promises of men incourage vs to performe the things which they giue vs in charge how much more ought the promise of God Men âre deceitfull and may deale doubly pretending one thing with their mouthes and intending another with their heart ând neuer meane to performe what they promise But God is faithfull and true his words are as deeds his promises as performances so as he neuer maketh shew of more then he means âo performe Againe mans power is limited though he truly ââtend what he promiseth yet in the performance he may faile âither in that he knew not his owne power but thought when âe made the promise he could haue done more then in the eâent he findeth he can doe or in that he is after wards by some occasion hindered or disabled But Gods power cannot be so âaitned or hindered Besides men may be taken away before âetime of performing their promise is come but God euer ââeth and changeth not If then mans promises be any moues to any thing much more Gods who euer remaineth the âme Betwixt God and man there is no proportion no comârison This motiue doth exceedingly commend Gods fatherly indulgencie towards vs and the earnest desire he hath of our good For he hath such power and authoritie ouer all his creatures that the very knowledge of his will ought to prouoke them to performe any dutie which he shall command and if they obey not he might presently execute vengeance vpon them But considering that we are his children and need many allurements to draw vs on by little and little he accordingly dealeth with vs. He standeth not wholly and only vpon his authoritie but addeth promises thereto for this is a commandement with promise If notwithstanding all this children refuse to obey their parents may not the Lord iustly expostulate the matter with them as sometimes in another case he did with the Israelites and say Iudge betweene me and these children what could I haue done more that I haue not done I gaue them an expresse charge to honour their parents I laid it downe in the first place as a maine and principall charge to incourage them to keepe it I added a promise of good to redound to themselues what could I doe more Doe not they iustly deserue vengeance that regard none of these Thus in that this is a commandement with promise we see how children disobedient to their parents are both rebellious against God in regard of the commandement which they transgresse and iniurious to themselues in regard of the promise which they make to be void and of no effect Of this particular promise see more in the first treatise § 97 98 c. The sixth Treatise The Duties of Parents §. 1. Of the heads of Parents duties EPHES. 6. 4. And ye Fathers prouoke not your children to wrath but bring them vp in the nurture and admonition of the Lord. NExt to childrens follow Parents duties which the Apostle layeth down in this fourth verse where he noteth 1. The duties 2. The parties 1. That are to performe the duties Fathers 2. To whom they are to be performed Children The duties are set downe 1. By prohibition 2. By precept  The prohibition noteth out one extreme which is ouermuch rigour Prouoke not to wrath The inference of the precept vpon the prohibition noteth out another extreme which is ouer-much-remisnesse The precept it selfe enioyneth to parents three duties 1. To nourish children namely with food apparrell and other like necessaries Nourish them 2. To nurture them namely with good discipline In nurture 3. To instruct them namely in the waies of God And admonition of the Lord. Nature teacheth Vnreasonable Creatures to doe the First Ciuility Reasonable Men  Second  Piety Christians  Third  To these heads may all the seuerall points which I shall deliuer concerning parents duties be referred That Parents may the better discerne how one dutie followeth another I will proceed in this order 1. The fountaine of all duties shall be declared 2. The streames that issue thence  The streames shall be diuided into two riuers In the first are those generall duties that are continually to be done In the second such particular duties as are to be applied to the seuerall ages of children There are two principall generall duties 1. Faithfull prayer to God 2. Vpright walking with God All the particulars may be comprised vnder this one head A prouident care And this hath respect 1. To the Infancy of children 2. To their Youth 3. To the time of their placing forth 4. To the time of parents departing out of this world §. 2. Of that Loue which parents owe to their children The Fountaine of parents duties is Loue. This is expresly enioyned to them Many approued examples are recorded
children Another generall branch proceeding from parents loue to their children is that for their childrens sake they endeauour to walke vprightly before God and to please him This I doe the rather note because I finde the reward promised to righteous parents to be extended vnto their children The generation of the righteous shall be blessed saith Dauid And Salomon Blessed shall his children be after him and againe The good man shall giue inheritance vnto his childrens children This motiue is therefore vrged by the holy Ghost to prouoke parents vnto all righteousnesse Thus doth the Lord extend the reward of righteous parents vnto their children to shew his great good liking and high approbation of righteousnesse Reade for this purpose 1 King 11. 34. 2 King 10. 30. 1. Obiect The righteousnesse of the righteous shall be vpon himselfe Answ That is meant rather of a mans personall righteousnesse and grace it selfe which is not communicated to children then of the fruit thereof That faith in Christ feare of God obedience to Gods word or any other personall grace which is in righteous parents shall not iustifie or saue their children For the iust shall liue by his owne faith Yet this hindereth not but that the benefit and blessing of righteous parents may fall vpon their children according to the extent of Gods promise 2. Obiect By experience we finde it verified that the children of some righteous parents are cursed and the Scripture giueth vs many examples thereof as Cain Cham Absolom and others like them 1. Answ Such children by their vnworthy and degenerat cariage make forfeiture of Gods couenant and so depriue themselues of the benefit thereof 2. Answ Many good reasons may be giuen why God should sometimes alter his course and with-hold his blessings from the children of his seruants As 1. Lest Gods gifts and blessings should otherwise seeme to come rather by naturall propagation from the parent then by free donation from God 2. Lest parents should thereby be drawne to neglect the meanes of good education 3. Lest children also themselues trusting too much to their parents righteousnesse should take too much liberty and waxe licentious 4. Lest Gods free election should seeme hereby to be restrained 3. Obiect If this be so what motiue can it be vnto parents to labour after righteousnesse for their childrens sake Answ Though God doe reserue in himselfe a freedome to order his blessings as it pleaseth him and to bestow them vpon whom he will and thereupon sometimes blesseth the childe of a wicked parent instance Hezekiah denieth his blessing to the childe of a righteous parent instance Ammon yet in that it is a very vsuall course with him to extend his blessing according to his promise to the children of the righteous it is a strong motiue to such as desire the good of their children the rather for their childrens sake to endeauour after righteousnesse for thus doe they vse the meanes which by Gods word is warranted and sanctified for procuring Gods blessing to their children Leaue therefore a good memory to thy children rather then much wealth §. 7. Of the preposterous course which couetous and vniust parents take for the good of their children Contrary is the course of such parents as by vnrighteous meanes thinke to prouide well for their children For many doe not only too carkingly and distrustfully moile and toile to scrape together great masses of money or great store of land or other stockes for their children neglecting duties of piety and mercy but also by vniust and wrongfull courses defraud others to make their children rich So common is this vndue course of prouiding for children as thence hath arisen this prouerbe Happy are those children whose parents goe to the deuill A cursed prouerbe For what other thing can it intend but this that they who feare not God nor take care for their owne saulation will haue most respect to the outward estate of their children and be most carefull to make them great and rich in this world Wherein note how many waies they bewray their notorious folly 1. They preferre the outward estate of their children before the eternall saluation of their owne soules Yea and before God himselfe 2. They place the happinesse of their children in the goods of this world then which nothing more vaine 3. They make themselues drudges to their children and so debase themselues below that dignity which by reason of Gods image on them appertaineth to them 4. They with much paines care griefe and feare are long gathering that which their children in short time most riotously and prodigally will lauish out 5. They make themselues vassals to Satan and seeke by him to be made rich whereas indeed it is the blessing of God that maketh rich Thus they take a wrong course to get wealth If it be said that many are thus made rich I answer that as God gaue a King to Israell so he giueth wealth to them in wrath and in wrath will he take it away 6. They bring Gods curse into their house and leaue it vnto their children So as these are the riches that are reserued to the owners thereof for their euill Let not therefore care for children draw thee to any coueteous or vniust courses but know that he who made thy sonne made thee also and he who affoorded thee meanes of nourishment will also affoord thy children sufficient succour §. 8. Of Parents prouidence for their children The head whereunto all the particular duties which parents owe to their children may be referred is A prouident care for their childrens good This extendeth it selfe to all times and to all things To all times as to the infancie youth and man-age of their children and that not only while parents liue but after their departure To all things namely tending both to the temporall good of their children and also to their spirituall good Children are of the very substance of their parents therefore ought parents so farre to seeke their childrens good as their owne The patternes of holy parents recorded and commended in Scripture doe liuely set forth this prouident care But this generall we will exemplifie in the particulars and in order declare how parents must prouide both for the temporall and also for the spirituall good of their children in euery degree of their age They who at any time in any thing are negligent and carelesse of their childrens good offend in the contrary to this generall dutie The heinousnesse of which offences will appeare in the particulars §. 9. Of a mothers care ouer her childe while it is in her wombe The first age of a childe is the infancie thereof I will therefore first shew how therein parents must procure the temporall good of their children and then their spirituall good The first part of a childs infancie is while it remaineth in the mothers wombe Here therefore the
dutie lieth principally vpon the mother who so soone as she perceiueth a childe to be conceiued in her wombe ought to haue an especiall care thereof that so much as in her lieth the childe may be safely brought forth The heathen Philosophen by light of nature obserued this to be a dutie and prescribed it to mothers A mother then must haue a tender care ouer her selfe when shee is with childe for the childe being lodged in her and receiuing nourishment from her as plants from the earth her well-being tendeth much to the good and safetie of the childe but the hurt that commeth to her maketh the childe the worse if it be not a meanes to destroy it Why was the charge of abstaining from wine strong drinke and vncleane things giuen to Manoahs wife but because of the childe which she conceiued In this case there is a double bond to make mothers carefull of themselues 1. Their owne 2. Their childs good Husbands also in this case must be very tender ouer their wiues and helpfull to them in all things needfull both in regard of that dutie which they owe to their wiues and also of that they owe to their children Why was Manoah so desirous to heare himselfe the forenamed direction which the Angell gaue to his wife and why did the Angell againe repeat it to him but to shew it belonged to him to see her obserue it They who through violence of passion whether of griefe or anger or through violent motion of the bodie as by dancing striuing running galloping on horsebacke or the like or through distemper of the bodie by eating things hurtfull by eating too much by too much abstinence by too much bashfulnesse in concealing their desires and longings as we speake cause any abortion or miscariage fall into the offence contrary to the forenamed dutie If women were perswaded that in conscience they are bound to the forenamed dutie they would I thinke be more carefull of themselues For if through their default they themselues or their childe miscarry they make themselues guilty of that miscariage if both miscarry they make themselues guiltie of the bloud of both at least in the court of conscience before God But they who purposely take things to make away their children in their wombe are in farre higher degree guiltie of bloud yea euen of wilfull murther For that which hath receiued a soule formed in it by God if it be vniustly cast away shall be reuenged So farre forth as husbands are carelesse of their wiues being with childe denying them things needfull they are accessarie to the hurt which the woman or childe taketh guiltie of the sin and liable to the iudgement §. 10. Of prouiding things needfull for the childe so soone as it is borne and of crueltie contrary thereunto The next degree of a childs infancie is while it is in the swadling bands and remaineth a sucking childe In this also the care especially lieth vpon the mother yet so as the father must afford what helpe he can The first dutie here required is that sufficient prouision of all things needfull for a childe in that weaknesse be before hand prouided What the particulars be women better know then I can expresse For me it is sufficient to lay downe the dutie in generall which is commended vnto vs in that worthy patterne of the Virgin Marie who though she were very poore and forced to trauell farre and brought to bed in a strange place where she was so little respected as she was not afforded a place meet for a woman in her case but was faine to content her selfe with a stable in a common Inne yet she prouided for her childe For it is said She wrapped him in swadling clothes Luk 2. 7. Contrary is the practise of such lewd and vnnaturall women as leaue their new-borne children vnder stalls at mens doores in Church porches yea many times in open field It is noted as a point of vnnaturalnesse in the Ostrich to leaue her eggs in the earth and in the dust in which respect she is said to be hardned against her young ones as though they were not hers Iob 39. 14 16. Much more hardned are the foresaid lewd women The Eagle is counted an vnnaturall bird because she thrusteth her young ones which she hath brought forth out of her nest Are not then such mothers much more vnnaturall They oft lay their children forth in publike places for others to shew that mercy which they themselues haue not The Ciuill Law iudgeth this to be a kinde of further §. 11. Of giuing sucke to children Among other needfull things the milke of the breast is fit for âoung babes and with it they are to be nourished I thinke none âoubt of the equitie of this It hath in all ages and in all counâies beene accounted the bestfood that can be for young babes The metaphor which S. Peter vseth taken from young infants in these words As new-borne babes desire the sincere milke of the âord confirmeth as much So doth also the desire which such ânfants haue to the milke of the breasts and the abilitie and âomptnesse which is in them to sucke and Gods prouidence in âusing a womans breasts to yeeld forth such milke and the constant manner of nourishing little infants after this manner commended in the Scriptures and to conclude the naturall instinct which many vnreasonable creatures haue thus to nourish their young ones They who on meere curiositie where no vrgent necessitie requireth try whether their children may not as birds be nourished without sucke offend contrary to this dutie and reiect that meanes which God hath ordained as the best and so oppose their shallow wit to his vnsearchable wisdome §. 12. Of mothers giuing sucke to their owne children Of nourishing children with brest-milke there is no great question therefore I haue with a touch passed it ouer The chiefest question of doubt is concerning the partie who is bound to this dutie namely whether the mother be bound to doe it her selfe or no. Many strong arguments there be to presse it vpon the consciences of mothers and to shew that so farre as they are able they are bound to giue sucke to their owne children Some are taken from the light of Gods word and some from the light of nature Gods word doth in many places by iust consequence imply that it is a bounden dutie in other places it doth expresly commend it by the practise of holy women and againe in other places it taketh it for a granted truth and ruled case not to be denied 1. The consequences whereby the word implieth this dutie are these 1. In the blessing giuen to Ioseph thus speaketh old Iaakob God shall blesse thee with the blessing of the breasts and of the wombe By the blessing of the wombe what can be meant but children By the blessing of the breasts what but milke whereby those children are nourished As
if he had said I will blesse thee with such women as shall both beare thee children and also giue sucke to them which they beare The consequence then is this As it is a blessing to haue children of a true lawfull wife so to haue those children nursed of the same wife their mother Obiect They haue the blessing of breasts that haue other women to nurse their children Answ By the same reason it may be said they haue the blessing of the wombe who haue strange women to beare them children But the ioyning of these two branches of blessing together sheweth that both must be taken in the same kinde so that as the blessing of the wombe is to haue children of a mans wife so the blessing of the breasts is to haue them nursed of his wife If it be a blessing for the woman which beareth the childe to giue it sucke then mothers are bound to performe this dutie 2. It is denounced as a curse that women shall haue a barren wombe and drie breasts If it be a curse for women to haue drie breasts then may not women wittingly make them drie which all mothers doe that giue not sucke to their children 3. Manoahs wife being promised to beare a sonne had this charge giuen her Drinke no wine nor strong drinke c. those things were especially hurtfull for her milke It is therefore implied thereby that she should so order her diet as she might well nurse her childe and haue good milke for him 4. God by his good prouidence brought it to passe that the mother of Moses though she were forced to cast out her childe should nurse her owne childe Yea the mother her selfe was desirous to doe it and therefore appointed her daughter âo watch who should take it vp These two circumstances âmplie that it appertaineth to a mother to nurse her children 5. The Apostle layeth this downe as a note of a good woman who in her place hath beene carefull to doe her dutie ând thereupon fit to doe seruice in Gods Church If she haue âourished her children or word for word If she haue fed her children Now the proper food for young babes is breast-milk which by the Apostles rule the mother must giue 6. The same Apostle commandeth mothers to loue their children How can a mother better expresse her loue to her âoung babe then by letting it sucke of her owne breasts As his is a testimony of loue so it is a meanes of preseruing and increasing loue for daily experience sheweth that mothers âue those children best to whom they themselues giue sucke Summe these seuerall consequences together and we âall finde the dutie in question to be very strongly inforced hereby 1. As a blessing it is promised that mothers shall giue sucke to the children that they beare 2. As a curse it is threatned that women shall not be able to giue sucke 3. An Angell gaue direction to a mother so to carrie her selfe as she might haue store of good milke for the childe which she should beare 4. God by his speciall prouidence manifested that the proper mother was the best nurse for a childe 5. It is the note of a good woman to performe this part of her particular calling namely to nurse her owne childe 6. Women ought to doe all the best duties of loue that they can to their children Therefore mothers ought to nurse their owne children II. Some of the most worthy patternes in whose example this dutie is commended to mothers are these 1. Sarah gaue sucke to Isaak This example is to be noted especially of the greater sort as rich mens wiues honourable mens wiues and the like For Sarah was an honourable woman a princesse a rich mans wife a beautifull woman aged and well growne in yeeres and a mistresse of a family Are not these excuses pretended by many mothers for not nursing children themselues 2. The virgin Mary gaue sucke to Iesus This example is to be noted especially of the meaner sort for the virgin Man was young poore persecuted forced to remoue and flie with her childe from countrie to countrie Are not these excuses pretended by other mothers These two patternes doe not only commend the duty but also strippe all mothers that are negligent therein of all excuse To these may be added the examples of Annah of Dauids mother and of many others What if also I adde the example of that true naturall affectionate mother who stood before Salomons throne to plead for her childe she thus saith of her selfe I arose to giue my sonne sucke c. If this had not beene a good motherly dutie she would not then and there haue pleaded it III. The places of Scripture which take this dutie for a matter granted and for a ruled case are such as these 1. Where Sarah saith Who would haue said to Abram that Sarah should haue giuen children sucke In this phrase she setteth forth Gods blessing in giuing Abram a sonne by her Now in that she expresseth the blessing vnder this phrase of giuing sucke she taketh it for grant that the mother which beareth children must giue them sucke 2. Where Dauid saith thou diddest make me hope vpon my mothers breasts he doth not onely imply that his mother gaue him sucke but by the phrase maketh it a ruled case that the childe which suckes must hang vpon the mothers breast 3. Where Salomon saith O that thou wert as my brother that sucked the breasts of my mother he taketh if also for grant that brothers and sisters as they come out of the same wombe so they should sucke the same breasts euen the breasts of her out of whose wombe they came their owne mothers breasts 4. Where the woman said to Christ Blessed is the wombe that bare thee and the paps which thou hast sucked she taketh it for grant as it was an vsuall practise in those daies that the âaps of that woman whose wombe beare him gaue him âucke These arguments we haue from the light of Gods word other we may haue from Gods workes and the light of nature as 1. God hath giuen to women two breasts fit to containe ând hold milke and nipples vnto them fit to haue milke drawne from them Why are these thus giuen to lay them ârth for ostentation There is no warrant for that in all Gods âord They are directly giuen for the childs food that commeth out of the wombe for till the childe be borne there is âo milke in the breasts anon after it is borne milke ordinariââ floweth into the breasts yea a great part of the meat which ââey eat turneth into milke They make this admirable worke âf Gods prouidence to be in vaine that drie vp this spring ââd suffer not their children to partake of the benefit of it 2. That nourishment whereon the childe fed in the moââers wombe and whereby it was there sustained turneth into milke
and commeth into the breasts when the childe commeth out of the wombe Whence we may gather that of all womens milke that womans milke is fittest for the childe out of whose wombe the childe came 3. Together with the milke passeth some smacke of the affection and disposition of the mother which maketh mothers to loue such children best as they haue giuen sucke vnto yea and oft times such children as haue sucked their mothers breasts loue their mothers best yea we may obserue many who haue sucked others milke to loue those nurses all the daies of their life 4. Other things are nourished by the same that they are bred The earth out of which plants grow ministreth nourishment to the said plants trees that bring forth fruit yeeld sap to that fruit whereby it groweth to ripenesse vnreasonable creatures and among them the most sauage wilde beasts as Tigers and Dragons yea sea-monsters giue sucke to their young ones whereupon the Prophet saith of women that giue not sucke to their Children that they are more cruell then those sea-monsters Like the Ostriches in the wildernesse for the cruell Ostrich and the hatefull Cucco are the two kinde of creatures which are noted to leaue their young ones for others to nourish the Ostrich leaueth her eggs in the dust the Cucco leaueth hers in other birds nests Other creatures if nature afford them not milke and dugges as to birds it doth not feed their young ones other waies yet by themselues 5. Shall I adde another argument which daily experience confirmeth namely Gods blessing vpon this motherly dutie commonly such children as are nursed by their mothers prosper best Mothers are most tender ouer them and cannot indure to let them lie crying out without taking them vp and stilling them as nurses will let them crie and crie againe if they be about any businesse of their owne For who are commonly chosen to be nurses euen poore countrie women which haue much worke to doe and little helpe and so are forced to let the childe lie and crie many times till it burst againe Children nursed by their mothers are for the most part more cleanly and neatly brought vp freer from diseases not so many die I am sure not so many through negligence cast away The number of nurse children that die euery yeere is very great It hath beene obserued in many countrie villages that the most part that from time to time die there are nurse children Are not mothers that might haue nursed their owne children if they would accessary to the death of those that are cast away by the nurses negligence On these and other like reasons heathen women and very sauages haue in all ages beene moued to nurse their owne children and some heathen Philosophers haue vrged and pressed the necessitie of this dutie Neuer was it more neglected then among those that beare the name of Christians Let mothers know of what ranke or degree so euer they be that out of the case of necessitie they haue no warrant to put forth their children to others to nurse We read not in all the Scripture of any holy women that euer did it §. 13. Of the obiections for putting children forth to nurse Obiect Many nurses are mentioned in Scripture as Rebekahs nurse Mephibosheths nurse Ioash his nurse and others 1. Answ Such nurses mentioned in Scripture were commonly drie nurses Rebekahs nurse went with her before she was maried how can it be thought that she was a milch nurse Could they tell when Rebekah should haue a childe or when he had one that Deborah the nurse there mentioned should haue milke for her It is said that Naomi became nurse to Ruths âhilde now Naomi was old long before this she was past âhild-bearing without an husband for many yeeres how then was it possible that she should giue sucke She was therefore a ârie nurse as other nurses mentioned in Scripture 2. Answ The mothers of those children which are said to âaue nurses if those nurses were milch-nurses might be âead or if liuing not able to giue sucke for want of milke âipple or for some other like defect or if able sinne in putting forth their children 3. Answ Though it be said that there were nurses yet is no where said that a mother put forth her childe to sucke 2. Obiect Pharohs daughter put forth the childe which she ââoke for her owne to nurse Answ She bare not this childe nor was the naturall mother of it so as this is nothing to the purpose Yea it maketh against the obiectors in that the true mother of this childe nursed it 3. Obiect The metaphor taken from nurses is oft vsed and applied to God and to Gods ministers 1. Answ The vsing of a thing by way of comparison and resemblance doth not simply iustifie it instance the parable of the vniust steward and of a theefe 2. Answ The metaphor may be taken from a drie nurse as well as a milch nurse for the comparisons are not vsed of giuing sucke but of bearing and carrying in armes as drie nurses vse to carry children 3. Answ The metaphors are most fitly taken from mothers that are nurses to their owne children 4. Obiect Many mothers haue not such skill in giuing sucke as nurses haue Answ Let them learne seeing it is their dutie 5. Obiect Mothers that are of great wealth and high place cannot endure the paine of nursing nor take the paines in handling young children as they must be handled 1. Answ The greatest that be must set themselues to doe that duty which God requireth at their hands though it be with paine and paines Note Sarahs example before recorded 2. Answ By this it appeareth that if other women could beare their children in the wombe nine moneths and endure the paine of trauell for them they would hire them to doe it But seeing they doe the one namely beare and bring forth their owne children with hard labour why should they not doe the other If they say there is an vnauoidable necessity of bearing and bringing forth their children I answer that conscience ought to moue them to nurse those children which necessity forceth them to bring forth God by this latter oâ nursing children maketh triall of women whether they will for conscience sake doe that duty which they may if they will put off But because God knew that many will doe no more then necessity laieth vpon them he hath made it a matter oâ impossibility for women to beare and bring forth their children by another 3. Answ If women would with cheerefulnesse set themselues to performe this duty much of the supposed paine and paines would be lessened 4. Answ Though they put not forth their children to nurse they may for their ease entertaine a nurse so they giue sucke themselues 6. Obiect A mother that hath a trade or that hath the care of an house will neglect much businesse by nursing her
that fathers can endure therein Their fault therefore must needs be the greater if any way they be an occasion of their childes putting forth to nurse which I haue the rather noted because husbands for the most part are the cause that their wiues nurse not their owne children and that partly by suffering and partly by egging them on to put out their children If husbands were willing that their wiues should performe this dutie and would perswade and incourage them thereto and afford them what helpes they could where one mother now nurseth her childe twenty would doe it §. 17. Of parents ioynt care about their childrens Baptisme There is a further dutie to be performed of parents to their children euen in their infancy and that is in regard of their spirituall good which is this Parents ought to procure that their children be rightly baptized in due season This is indeed a common dutie appertaining to both parents but most principally to the father and that for two reasons 1. The father is the chiefe and principall Gouernour and hath the greatest charge accordingly he ought to haue the greatest care euen in such matters as are common to both 2. The mother at that time by reason of her trauell and deliuery is weake and not in case to haue her head much troubled with many cares much lesse able her selfe to take order for such weighty matters Only the husband is to make knowne to his wife if she be not extraordinarily weake what his purpose is concerning the place time manner and other like circumstances of baptizing the childe and to aduise with her about the name witnesses and such like points And if the husband be too backward and negligent the wife ought so farre as she is able to put him in minde of his dutie therein and to stirre him vp by her selfe or some other to performe it §. 18. Of the reasons to moue parents to see their children baptized That parents are bound to procure Baptisme for their children these reasons declare 1. The commandement of God concerning circumcising âhildren in the roome whereof Baptisme succeedeth now ânder the Gospell Col. 2. 11 12. Gods commandement to âhis dutie was first giuen to Abraham and that for himselfe ând all his posterity to obserue Gen. 17. 10. After this it was ân the law laid downe as a positiue statute Leu. 12. 3. 2. The practise of the Iewes in a faithfull and constant obââruance of this ordinance as of Abraham of Zachary and âlizabeth of Ioseph and Mary and many others Obiect The children which were borne in the wildernesse were not circumcised Answ They had no abiding place in the wildernesse but were euer and anon remouing so as it would haue beene dangerous for the children to haue beene circumcised in that extraordinary case this rule tooke place I will haue mercy and not sacrifice 3. The practise of Christians who beleeuing were themselues and their whole houshold baptized Vnder whole houshold children must needs be comprised 4. Christs embracing and blessing such children as were brought to him and rebuking those that would haue kept them from him 5. The promise of God made to them for seeing God is so gratious as to extend his promise to our children our care must be to procure the seale which God offereth for the confirmation of that promise 6. The right they haue to Gods Kingdome Baptisme is an euidence of that their right It is parents duty to get them that euidence If children haue iust title to any lands and reuenues or to any earthly honours and dignities parents will doe what they can to make that title sure vnto them euen in their infancy much more carefull should they be to make that rich and glorious inheritance which is in heauen reserued for them as sure vnto them as they can now no better meanes for the effecting of this then Baptisme 7. Their conception and birth in sinne Children drew contagion from their parents therefore great reason it is that their parents should see them washed with the water of regeneration 8. The comfort which from the performance of this dutie will arise to Christian parents yea and to the children also themselues when they come to the age of vnderstanding When parents behold the couenant of God surely sealed and confirmed to their children they cannot if at least they beare any loue to their children but much reioyce therein And it must needs also much comfort the childe when being of vnderstanding he shall know that from his infancy he hath caried the seale and pledge of his regeneration 9. The constant continued custome of the true catholicke Church which euer since the Apostles time hath afforded the sacrament of baptisme to children §. 19. Of Parents procuring their children to be rightly baptized There being such forceable motiues to stirre vp parents to performe the dutie which motiues shew it to be a weightie dutie I will further shew how this dutie ought to be performed Two things in childrens baptisme ought to be obserued 1. That it be rightly done 2. That it be seasonably done In the right performance thereof some things are necessarie and some expedient Things of necessitie are these especially 1. That the childe be baptized by a Minister of the word 2. That it be baptized with the element of water the only element sanctified to this purpose 3. That the forme prescribed by Christ Matth. 28. 19. be vsed In the name of the Father and of the Sonne and of the Holy Ghost whereby the vnitie of the Godhead and trinitie of Persons is plainly set forth 4. That the proper rite be vsed of applying the water to the bodie of the childe so as at least the face of the childe may be sprinkled therewith Things of expediencie are 1. That the childe be baptized in a publike place where Gods people ordinarily meet together being set apart for the worship and seruice of God 2. That such a time be chosen out as an assembly of Saints may be there present These two circumstances are the rather to be obserued because Baptisme is one of the solemne parts of Gods publike worship a pledge of our incorporation into the bodie of Christ and communion of his Saints and therefore with the more solemnitie as a matter of great moment before many witnesses with the assistance of the faithfull prayers of an assembly of Saints to be performed §. 20. Of Parents care to giue a fit name to their childe at his Baptisme A third matter of great expediencie about a childs baptisme is that Parents be carefull in giuing a fit name It belongeth to Parents to giue the name to their childe for so holy parents whose patterne in Scripture is in this respect commended vnto vs haue done from time to time and for their warrant to doe it it is worthy to be noted that when God was pleased to appoint a name to a
childe he gaue in charge to the Parent so to name him saying to him Thou shalt call his name thus and thus It is also euident that the time of Baptisme is the fittest time for giuing the name Vnder the Law childrens names were giuen at their Circumcision and so vnder the Gospell it hath in all ages beene vsed and that for these reasons 1. That their names may be a testimonie of their baptisme 2. That so oft as they heare their names they may be put in minde of their baptisme 3. That they might know how by name they are giuen to Christ to be his souldiers and therefore there must be no starting from him 4. That they may also be assured that being baptized with water and the spirit by name they are registred in heauen Now because names are so solemnly giuen and of so good vse most meet it is that fit names should be giuen to children And for proofe hereof let the names which in Scripture are recorded to be giuen by God himselfe and by such holy men and women as were guided by his spirit be obserued and we shall finde them to be holy sober and fit names For direction to parents in this dutie I will set downe some sorts and kinds of names as be fit and beseeming Christians 1. Names which haue some good signification and among them such as are warranted by the Scripture as Iohn the grace of God Ionathan the gift of God Andrew manly Clement meeke Simeon obedient Hannah gratious Prudens wise and such like that thus their name may stirre them vp to labour after the vertue signified thereby 2. Names which haue in times before vs beene giuen to persons of good note whose life is worthy our imitation as Isaak Dauid Peter Marie Elizabeth and such like that the names may moue them to imitate those worthies 3. Names of our owne ancestors and predecessors to preserue a memorie of the familie which appeareth to haue beene an ancient practise euen among Gods people in that the friends would haue had Zachariahs sonne named Zachariah and when the mother had iust cause to name him Iohn they answer none of thy kindred is called by this name 4. Vsuall names of the country which custome hath made familiar as Henry Edward Robert William and such like among vs. §. 21. Of Parents care in bringing their children to be baptized in due season Though Christians are not so strictly tied to a set day as the Iewes were to the eight day yet from that strict direction giuen to the Iewes we may well gather that it is not meet for Christians to defer the baptizing of their children beyond eight dayes for a young childe of that age may with more ease and lesse danger be baptized then circumcised The most seasonable time I take to be the day whereon Gods people vse in the place where the childe is borne publikely to assemble together to worship God next after the birth of the child if at least it fall not out within two or three dayes after which is somewhat with the soonest both for mother and childe Whether we respect the honour of God the riches of whose mercy is liuely set forth in the sacrament of baptisme or the good of our childe which in that sacrament receiueth a pledge and seale of that rich mercy of God Baptisme is of great consequence and therefore the first season of performing it to be taken For parents by their diligence and due speed therein giue euidence both of their zeale to Gods glory and also of their earnest desire of the childs spirituall good §. 22. Of Parents faults in neglecting their childrens Baptisme Contrary to the forenamed dutie of Parents about well baptizing their children are many aberrations as 1. The corrupt opinion of Anabaptists who denie the lawfulnesse of baptizing children The arguments before noted are sufficient to stop their mouthes 2. The practise of Separatists comming too neere to Anabaptisme who excepting against the ministerie and orders of our Church doe what they can to keepe their children from that Sacrament And to that end carry their wiues ready to be deliuered vnto a strange place where they are not knowne and anon after they are deliuered priuily conuey wife childe and all away that so the Magistrate may not against their will cause their childe to be baptized and hauing no ministerie of their owne nor meanes to conuey the childe ouer sea keepe it many yeeres vnbaptized Where is the euidence of their faith in Gods promise of their respect to Gods ordinance and of their desire of their childs spirituall good Though it be a great wrong to children to be kept from baptisme yet the sinne lieth on such parents as procure not baptisme for their children especially at that age when their children cannot gainsay it 3. The peruerse opinion and practise of certaine ancient heretikes who in stead of baptizing children with water had them branded with an hot iron They grounded their error on a false interpretation of this phrase he shall baptize with the Holy Ghost and with fire Answ 1. They erre in taking this word fire literally and properly which was meant mystically and metaphorically 2. They erre in applying that to the outward action of a Minister which was meant of the inward operation of Christ By this their misinterpretation they thwart the maine scope of him who first vsed that phrase which was to manifest the difference betwixt all other Ministers and Christ Iesus 4. The opinion and practise of those who vse other formes of Baptisme besides this In the name of the Father and of the Sonne and of the Holy Ghost Their opinion and practise is grounded on certaine concise phrases vsed by the Apostles such as these Baptized in the name of Iesus Christ In the name of the Lord In the name of the Lord Iesus c. Answ Those phrases rather set forth the very substance and inward matter of Baptisme then the forme thereof 5. Their opinion and practise who care not by whom their children are baptized whether heretiques idolaters laicks or women Little doe they regard the comfort of conscience and strength of faith that ariseth from this that a lawfull Minister in Gods roome and name as Gods ambassador putteth the seale of God to his couenant 6. The practise of those as I know not vpon what nicenesse or state must haue their children baptized at home in their priuate house This manner of baptising taketh away much from the honour of that high ordinance which ought to be done with all the seemly solemnitie that may be 7. Their practise who bring their childe to Church to be baptised accompanied only with the Midwife and three witnesses It were almost as good be baptised in a priuate house for it is not the walls of the Church but the assembly of Saints that addeth to the honour of the Sacrament and is most of all
to be respected 8. Their practise who vpon state or for great witnesses or such by-respects put off the baptising of their children longer then is meet some two or three weekes some two or three moneths some longer whereby they shew too light esteeme of this Sacrament in that they preferre meere complementall circumstances before a matter of so great moment God oft sheweth his iust indignation against such in taking away their âhildren vnbaptised before the time set downe by them for baptisme be come 9. Their practise who care not what heathenish idolatrous âidiculous names they giue to their children What respect âoe they shew either to God in whose name their childe is âaptised or to the holy Sacrament it selfe or to the congregaâion of Saints before whom the name is giuen or to the childe ââ selfe who all his life is to carrie that name §. 23. Of parents prouiding things needfull for the life and health of their children Hitherto of the duties of parents respecting their childrens Infancie Such as respect their childhood follow The childhood of a childe is âeckoned from the time that it âeginneth to be of any discretion and vnderstanding till it be ât to be placed forth euen so Many distinguish the whole course of a mans life into foure parts 1. Childhood 2. Youth 3. Man-age 4. Old-age long as ordinarily it liueth vnder the parents gouernment The duties which parents for this time must performe to their children may be drawne to these two heads 1. Care to bring them vp 2. Care to place them forth For their well training vp respect must be had both to their temporall and also to their spirituall good Two things are required of parents in regard of the temporall good of their children 1. To nourish them well 2. To nurture them well Children must be well Fed. Taught  Child-hood from his birth to 14. yeeres Youth from 14 to 25. Man-age from 25. to 50. Old age from thence to his death But for better distinguishing the duties which parents are to performe I follow not so accurate a diuision but rather distinguish the degrees of age according to the times wherein new duties are to be performed and therefore I make a distinction betwixt infancie and childhood Feed them in discipline saith the Apostle Vnder nourishment are comprised all needfull things for health and life which parents ought to prouide for their children as 1. Food which Christ taketh for a ruled case Whence he draweth his argument to shew that God will prouide for his children What father saith he if his sonne aske him bread would giue him a stone c. Mat. 7. 9 10 11. 2. Apparell for it is expresly noted that Israel made his son a coat Gen. 37. 3. 3. Recreation which in young children especially is needfull for their health In that Zachary chap. 8. vers 5. told the Iewes and that in way of blessing that boyes and girles should be playing in the streets he implieth that it is a lawfull and meet thing which parents should permit vnto their children But yet the time and measure and kinde of recreation must be well ordered 4. Meanes for recouery of health when they are sicke for this end was it that Ieroboam sent his wife to the Prophet in behalfe of his sonne who was sicke that the Ruler came to Christ for his sonne also who was at point of death and that many others came to him for their sonnes and daughters being ill Whatsoeuer other things are needfull parents to their power must prouide for their children else the Apostle counteth them worse then Infidels Both equitie and necessitie require thus much of parents Equitie in that children owe all their paines and seruice to their parents while they are vnder them and are wholly at their command and in that regard haue no meanes to prouide needfull things but by their parents helpe Parents therefore in all right must herein be helpfull to them Necessitie in that if the life and health of children be not well prouided for no dutie no seruice can be expected at their hands §. 24. Of parents too much niggardlinesse and carelesnesse toward their children There are two extremes contrary to the forenamed prouident care of parents for their childrens good In the defect Couetousnesse In the excesse Lauishnesse Some parents so farre faile in the defect as they almost starue their children through want of necessaries not affording them sufficient wholesome food nor meet and comely appaâell but suffer them to goe tagged and ragged like beggars ârats if they be sicke God may recouer them if he please but the parents will vse no meanes when they are well they afford them no time of refreshing themselues by any recreation but âuer-strictly hold them in There is not only want of charity âut plaine vnnaturalnesse in such parents euen more then in ââe most cruell beasts For the wilde beasts doe with much tenâernesse prouide for their young ones §. 25. Of parents too much lauishnesse and indulgency vpon their children Others surpasse as much in the excesse feeding them too ââintily attiring them too garishly tending them too cockeringly and letting them spend too much time in sport and play Many and great are the mischiefes that follow thereupon as 1. They who are in their childhood daintily fed and too much pampered besides that for the most part they are most sickly they will in time grow so squeamish and choice of meats as their parents shall not know what to prouide for them or when to giue it them The full soule loatheth an hony combe yea if a stranger commeth to the table where such a childe sitteth he may soone obserue that he hath beene too daintily fed If at first children be fed with ordinary moderate diet they will afterwards both be in better health and liking and also more contentedly and thankfully accept whatsoeuer shall be prouided for them But excesse breedeth diseases both in body and minde 2. Vanity in apparell doth also much corrupt young children for there is in them euen from the cradle a naturall disposition to outward brauery now for parents to pranke them vp what is it but to blow vp the fire of that vanity and make it arise into such a flame as in time may much scorch the parents themselues and vtterly consume the children and yet how vsuall a fault is this how monstrously doe many parents offend therein what foolish fashion is vsed of the greatest swaggerers and lightest strumpets which they will not bring their children vnto and that when their children are not able to discerne betwixt stuffes or colours what can this proclaime but parents pride and folly Proud maids are many times the instruments of pranking vp children especially when they are little ones more then is meet but yet the blame lieth on parents for suffering it 3. Tending children too cockishly maketh them too long children and too tender and oft
altereth a good constitution of body Some are so ouer-much tender of their children as if a childe neuer so little complaine or refuse the meate though for daintinesse or fulnesse the Physician must presently be sent for and the Apothecary sent vnto and the childe with supposed and apish kindnesse made much worse 4. Too much sport maketh them wilde rude vnfit to be trained vp to any good calling and spendeth their spirits and wasteth their strength too much Yet many parents care not how much time their children spend in sport and how little in learning they thinke it duls their children too much to be held to schoole or to any learning whereas indeed too much play infatuates them more and learning would much sharpen their wits §. 26. Of well nurturing children I referre good nurture in part to the temporall good of children because as afterwards we shall heare in the particulars it is an especiall meanes of the outward temporall welfare of the childe euen in this world Vnlesse this be added to nourishing wherein doe reasonable men and women exceed vnreasonable beasts the most cruell beasts that be are very tender as we heard before towards their young ones nourishing them and prouiding all things needfull for them till they can shift for themselues But as God hath giuen to man a reasonable soule an vnderstanding head capacity docility and aptnesse to learne so ought parents to make vse of those parts and gifts lest for want of vsing them in time they be lost and so children proue little better then bruits In this respect the prouerbe is true better be vnfed then vntaught Experience sheweth that good education is better then a great portion The Holy Ghost doth very much presse this point on parents as we shall after heare in the particulars For I will handle these three points 1. The kindes of nurture 2. The time when it is to be done 3. The meanes of well doing it §. 27. Of parents neglect in nurturing children Contrary to good nurture is too much liberty which oft bringeth much woe and vtter ruine vpon children it is the greatest enemy that can be of good education and the nurse of all vice Yet many parents care not to let their children liue as they list all the care they take is that they be fed and apparelled This is a common fault both of rich and of poore parents The rich pretend that their children need no education because they haue enough to leaue them not knowing that education is an especiall meanes to make them keepe and well vse that enough The poore pretend that they are not able to bring vp their children to any thing not considering that the Lord by his prouidence hath so ordered the affaires of men that as there are fit imployments for the greatest so also for the meanest which without much cost may be vsed The fault therefore wholly resteth in the negligence of parents And if thereupon children fall into any riot their parents shall answer for it §. 28. Of parents teaching their children good manners The nurturing of children before mentioned consisteth 1. In teaching them good manners 2. In training them vp to a good calling Not only heathen men and other moralists which were but meere naturall ciuill men but also the Holy Ghost himselfe hath prescribed many rules of good manners and much vrged and pressed the same 1. The word nurture mentioned by the Apostle in this text which we haue in hand implieth as much and the phrase which Solomon vseth Traine vp a childe in the way he should goe that is teach him how to order the course of his life 2. The many precepts of reuerencing our superiours and carying our selues with respect one to another are rules of good manners Hereof there be very many in scripture 3. Those rules are commended by many examples of holy men recorded in Scripture 4. Such as haue failed in the rules of good manners and rudely carried themselues are reproued by the Holy Ghost Neither is it without good reason that this point is so set forth For 1. Good manners are a very comely and seemely thing But it beseemeth Christians to doe all things decently That decency is not only to be applied to the affaires of Gods Church but also to the whole course of our life in which respect we are commanded to walke decently that is to order all our actions and the whole course of our life mannerly 2. They are a thing of good report and that both to parents and children Now we must doe all things that are of good report 3. They worke a kinde of delight and loue and admiration in those that behold them as is noted of the Queene of Sheba when she beheld the comely cariage of Solomons seruants and of the Egyptians when they beheld the orderly sitting of Iosephs brethren 4. They are an outward ornament to piety and religion and make it to be much more respected in which respect S. Peter exhorteth beleeuing wiues well to order their conuersation before infidell husbands and S. Paul exhorteth all sorts of christians to walke decently toward them that are without The Holy Ghost hauing thus vrged the point of good manners we may not thinke it a meere complementall matter and a needlesse point but a bounden duty §. 29. Of the obiections against good manners 1. Obiect Religion and grace consisteth not in good manners many that haue not a sparke of Gods feare in their hearts are able to carry themselues in their outward behauiour very orderly and mannerly Answ Though grace consist not wholly in it yet cannot grace well be without it it is a great ornament and comelinesse thereunto And though mannerlinesse may be seuered from a feare of God yet Gods feare will not be seuered from it Restraining grace may be in him who hath no renewing grace but renewing grace presupposeth restraining grace euen as reason presupposeth sense though sense may be without reason If such as feare not God can carry themselues comely and mannerly what a shame is it for such as seeme to feare God not to doe so shall not those be a witnesse against these 2. Obiect Good manners are an hinderance to grace they who are most diligent in teaching or practising the one are commonly most negligent in the other Answ This is a meere cauill Sure I am that grace is no hinderance to good manners If any make good manners an hinderance to grace it is their fault 3. Obiect Good manners to grace are as mint annise and cummin to the great and weighty things of the law Answ Grant it to be so yet seeing both may stand together why should they be seuered Christs rule is this These things ought ye to haue done and not to leaue the other vndone 4. Obiect Many that make great shew of religion are very rude and vnmannerly Answ If there be onely a
shew of religion in them no maruell that they haue no manners If some examples of such as are truly religious and want good manners should be shewed their patterne is no president much lesse can it proue that to be no duty which Gods word hath set downe for a duty Many that well performe some duties much faile in other duties Who almost followeth Gods word as he should in euery thing §. 30. Of parents suffering their children to be rudely brought vp Contrary to parents care in teaching their children good manners is dissolutenesse when parents suffer their children to grow vp in rudenesse not caring how they carry themselues at home or abroad toward their parents or toward others Rude bringing vp maketh children to be of a crooked peruerse stubborne churlish furly doggish disposition as on the other side good nurture in this kinde breedeth in genuity amiablenesse curtesie and kindnesse If such as are rudely brought vp be children of professors of the true religion they bring a staine vpon their profession yea they dishonour God as if he were the author of vnmannerlinesse and confusion against which the Holy Ghost protesteth and they make themselues and their children a scorne in the eie and mouth of profane persons who will be ready to point and say Behold the children of professors how rudely they are brought vp and ill taught they haue not so much as good manners in them For auoiding this blemish Schoole-masters and all such as haue the charge of trayning vp young children must bean helpe to parents in teaching children good manners §. 31. Of parents training vp their children to some good calling The second branch of good nurture is a training vp of children vnto a good calling This charge traine vp a child in the way that he should goâ directly condeth to this purpose This duty hath from the beginning of the world beene performed by parents and their performance thereof commended by the holy Ghost Adam brought vp his sonnes to seuerall callings one was a keeper of sheepe another a tiller of ground The like is noted of Iaakobs sonnes Labans and Reguels daughters Ishas sonne and many others Much good may from hence arise to parents themselues to their children and to the people and places where such children shall liue 1. A good calling is an especiall meanes for children to maintaine themselues and family to releeue those that stand in need to ease their parents and if the need of parents require it to releeue and maintaine them 2. It is that way wherein Gods Angels haue a charge to keepe them while they walke in it 3. It is a meanes wherein and whereby they may be seruiceable to the common wealth where they liue 4. It is the best place wherein the generall duties of Christianity may be most manifested and best performed 5. It is the best ordinary meanes that can be prescribed to keepe a childe from the vanities of youth from immoderate pursuit of pleasures from vnlawfull games from idlenesse from ill company and such like euils which as they are sinnes in themselues so occasions and prouocations to other most âgrieuous and enormous sinnes and proue to be the very âbane of youth Obiect Many parents haue good lands to leaue to their children what need is there of a calling to such Answ 1. Much land may soone be consumed by such as haue not skill well to vse it 2. Maintenance is but one end of a calling and that not the chiefest and most principall 3. More good may be done by skill in a calling then by great store of land 4. We are borne for others as well as for our selues it is not therefore sufficient to say I haue enough to maintaine my selfe §. 32. Of parents care in choosing a fit calling for their children The point in generall being declared to be a dutie I will adde some directions for the better performing of it 1. Children are to be trained vp in those things which are the ground worke of all callings as reading writing and principles of learning Whatsoeuer the particular calling be these will be of great vse to any one Many that haue not beene taught them at first would giue much for them afterwards Parents at the first might teach their children those things with much ease and small charge which afterwards cannot be so well learned partly for want of leasure and partly because the parts of those who are growne in yeares are not so fresh and fit to learne as in child-hood they were Those things are not to be contemned as small without which great things cannot stand 2. The calling whereunto children are trained vp must be lawfull approued by Gods word and not against the generall rules thereof so may they keepe a good conscience in the exercise thereof 3. The calling must be fit for the childe that is trained vp to it As there are diuers callings so there are diuers abilities of sundry children some are fittest for callings of wit and learning others for callings that require an able and strong body Wherein the wise disposing prouidence of God is much commended for thus are men much more vsefull one to another Now for choise of a fit calling a childs best ability wherein especially it consisteth whether in the exercise of minde or of body is duly to be obserued and also his inclination to what calling he is most disposed 4. Among fit callings for there may be many that which is best and the most excellent is to be preferred To this purpose not vnfitly may I apply that of the Apostle ccuet earnestly the best gifts On this ground let parents be exhorted to traine vp such children as they finde fit to the great and weighty calling of the ministery no calling wherein any may doe more good and wherein if they be able and faithfull Ministers they can receiue more comfort and contentment This exhortation is the more to be regarded because in comparison of those who are trained vp to other callings so few are trained vp to this § 33. Of parents faults contrary to their dutie of training their children vp to a calling On the contrary many parents much offend in not training vp their children to a calling as they should And the offence in this kinde is committed many waies As 1. When parents suffer their children to liue like little masters at home and passe ouer all their youth in idlenesse Thus they proue very drones and caterpillars in the common wealth if they haue a patrimony they soone waste it if they haue none they oft proue either theeues or beggars they are fit for all companies the readiest prey for the deuill that can be for they are like the house empty swept and garnished which when the euill spirit espieth he presently entereth into it with seuen other spirits worse then himselfe The wise law-maker among the heathen is
of solemniâing that day And as God doth any great workes of mercy âr of iudgement point them out to children When there is great famine plague or any mortality instruct children in âhe causes thereof when victory plenty peace or the like âach children from whence these come Outward sensible things doe best worke vpon children 7. Let religious schoole masters be chosen for children soââewise other masters to whom children are put forth and religious houses where they are placed Hannah commended âer first borne childe to old Eli a good religious high Priest â ãâã â masters themselues be religious there is good hope that they will instruct in piety such as are vnder them which if they âoe what an helpe will that be to parents If both parents and masters ioyne therein it must needs be very profitable to âe children If parents should faile yet might masters make a âood 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
soeuer they be In handling the duty of children we shewed that children owed a subiection to parents so long as they liued together wherefore by the rule of relation so long also an authority remaineth in parents ouer their children and accordingly they ought to haue a fatherly care for their good On this ground Eli did well in admonishing his children after they were maried his fault was that he went not farre enough in doing his duty somewhat he did but not all that he should and might haue done Iob is commended for the care he had ouer his children when they were growne in yeares for day by day he sent for them and sanctified them and that after they had seuerall houses of their owne and dwelt apart and this all their daies For the performance of that which is now vrged parents must so carrie themselues from time to time towards their children as they euer keepe the reines in their owne hands and retaine a power to curbe their children as they see occasion They may as their children grow vp in yeares slaken the reines more and more but neuer let them cleane goe and cast them loose on their childrens necke §. 41. Of parents folly in letting goe all their power ouer their children Contrary is their folly who put themselues in their childrens power and let goe all their authority ouer them Many parents that haue thus done hauing by wofull experience found the mischiefe and inconuenience that hath followed thereupon haue much repented their folly and vsed meanes of redresse but all too late For a mischiefe is much more easily preuented then redressed All the power that Dauid had could not hold in Absolom after he was permitted to haue horses and chariots and men at his command If Dauid as he begun had continued to keepe him within a compasse and still held him vnder all the treasonable plots which he put in execution might easily haue beene preuented Our times afford too many examples of parents folly in this kinde and of the mischiefes following thereupon Of Time of nurture thus farre The meanes thereof follow §. 42. Of adding admonition to instruction The meanes of helping forward the good worke of nurture are especially two 1. Frequent admonition 2. Due correction Both of them are implied in this text one in the word translated admonition which according to the notation of the Greeke word is a putting of a thing into the mind an vrging and pressing of it the other in the word translated nurture Now both these are to be ioyned together as being very helpfull each to other For admonition without correction is like to proue but meere vanity and correction without admonition will be too much austerity The dutie which the first of these setteth forth is this Parents must oft whet instruction vpon their children they may not thinke it enough to tell their children what they ought to doe but to instruction they must adde admonition and as it were beat into their childrens heads the lessons which they teach them that so they may make a deeper impression in their hearts Thus shall their instructions be like the words of the wise which are as nailes fastened or fast knocked in they remain firme where they are once fastened and cannot easily be pluckt out for as many blowes doe knocke a naile vp to the head as we speake so many admonitions doe settle good instructions in a childes heart and cause that the heart be established in that which is taught which is a thing to be laboured after The generall exhortation of being instant in season and out of season may be applied to this purpose but more pertinently that direction which is in particular giuen to parents of whetting Gods words vpon their children To this purpose is it that Solomon vseth to double his instructions and vrge them againe and againe as heare the instruction forsake not the law receiue my words hide my commandements within thee incline thine eares apply thy heart c. yea of the repeateth the very same precepts The apprehension of children is fickle and their memory weake if they be but once or seldome or sleightly instructed that which is taught will soone slip away and doe little or no good For the better performing of this dutie parents must thinke of the best meanes they can to fasten their instructions vpon their children and obserue their inclination and disposition and see with what they are most moued Constant exhortations and powerfull perswasions are comprised vnder admonition which in their kindes as occasion requireth are to be vsed §. 43. Of parents wearisomnesse in instructing their children Contrary is the practise of those parents who soone waxe weary in instructing their children The Apostle laieth it downe as a generall caueat in good duties that we wax not weary if in no good thing we must wax weary shall parents wax weary in doing good to their children Yet how many be there that hauing once taught their children thinke they haue done dutie enough in that kinde if their children will take it they may They are loth to take too much paines in often vrging the points which they haue taught them Thus that teaching vanisheth away and so it falleth out as we say in the prouerbe as good not at all as neuer the better This is one point wherein old Eli failed for he gaue very good instruction to his children but because he there staied neither was that accepted of God as a sufficient discharge of his duty nor were his children any whit bettered thereby If this were a fault in him notwithstanding his children were come to yeares of discretion and to ripenesse of vnderstanding how much greater is the fault in those whose children are but young Obiect If a childe take not instruction at first he is but of an vntoward and peruerse disposition all the paines that can be taken will be lost Answ It may be childishnesse rather then peruersnesse or some imperfection rather then obstinacy Considering the necessity of good nurture no paines may be thought too much There is more peruersenesse and vntowardnesse iâ such parents as wax weary in doing this dutie then in such children as at first are not wrought vpon for this is a means ordained of God to cure this vntowardnesse §. 44. Of parents reprouing their children The other meanes of helping nurture is correction Which is of two sorts Verball by Words Reall  Blowes  The former is reprehension and it must alwaies goe before the latter which is most vsually and properly called Correction Reprehension is a kinde of middle thing betwixt admonition and correction it is a sharpe admonition but a milde correction It is the rather to be vsed because it may be a meanes to preuent strokes and blowes especially in ingenuous and good natured children for a reproofe entereth more into him that is wise
then a hundred stripes into a foole and because it may be vsed when it is not so meet to vse strokes and blowes as when children are growne to man-age The many good fruits which the holy Ghost noteth to proceed from due reproofe doe shew that it is a dutie whereof parents ought to make conscience as they desire to promote the good of their children and so much the rather because many good fruits redound to the parents that reproue as well as to the children reproued In regard of their good who are reproued it is said Reproofes for instruction are the way of life they cause vnderstanding and make prudent In regard of their good who reproue it is said To them that rebuke shall be delight that is much comfort and matter of reioycing so as they shall not need to repent what they haue done and a blessing of good shall come vpon them that is either a blessing of good men who will blesse praise and commend them or a blessing of good things and that from the Lord who will reward them for this conscionable performance of their dutie Vpon these grounds holy men haue not spared to rebuke their children as there was occasion Though Eli did somewhat in this duty yet because he was not more seuere therein âhe brought destruction both vpon himselfe and his children The direction noted § 40. and 47. and Treat 4. § 35. may be here applied §. 45. Of parents cockering their children Contrary is their too much doting on children who are âoth to giue them a foule word Dauid though otherwise a âvery wise man herein manifested much folly for he displeased âot Adoniah at any time in saying why hast thou done so and like enough it is that also he so cockered his other rebellious sonne Absolom Note the fearefull issue that followed thereupon both to father and children Though their father would not displease them yet they cared not to displease their father yea to grieue his heart and vex his soule The like may all foolish doting parents looke for at their childrens hands For first parents by neglect of this dutie highly displease God therefore in iust reuenge will God giue their children ouer to displease and vex them Secondly neglect of reproofe is a meanes to make children rude presumptuous rebellious and so carelesse to please their parents Yea all things where in children offend through want of education shall be required at their parents hands §. 46. Of correcting children The latter and more proper kinde of correction which is by stripes and blowes is also a meanes appointed by God to helpe the good nurture and education of children It is the last remedy which a parent can vse a remedy which may doe good when nothing else can It is by the holy Ghost both expresly commanded and also very oft pressed vnder these and such like phrases Châsten thy sonne correct thy sonne with-hold not correction from the childe thou shalt smite him with the rod. Were there no other motiue this were sufficient Gods charge was such a motiue to Abraham as at it he would haue sacrificed his sonne and wilt not thou at Gods command correct thy childe It is further commended by Gods owne example which is not only set forth in some particular instances but by his generall constant dealing with all and that as an especiall token and fruit of his loue For whom the Lord loueth he chasteneth and scourgeth euery sonne whom he receiueth If ye be without chastisement wherof all are partakers then are ye bastards and not sonnes Let this example of God be well weighed for it is of great weight Who can better tell what kinde of dealing is fittest for children then God Who can better nurture children then God Who doth more truly aime at and procure the good of children then God Yea who doth more tender children then God If God the father of spirits in wisdome and loue thus deale with his children fathers of the flesh may not thinke by the contrary to shew wisdome or loue Their wisdome will be folly their loue hatred Vpon these grounds it is taken for a thing granted that parents who tender the good of their children as they should doe chastise their children as need requireth for it is said that the Lord correcteth whom he loueth as a father the sonne in whom he delighteth If parents vsed it not this were no good inference to say as a father againe as a thing without controuersie it is said we haue had fathers of our flesh which corrected vs. The grounds of the equitie of this dutie respect partly the children corrected and partly the parents that correct In regard of children it freeth them from much euill and worketh in them much good Correction is as physicke to purge out much corruption which lurketh in children and as a salue to heale many wounds and sores made by their folly In which respect Solomon saith that Foolishnesse is bound in the heart of a childe but the rod of correction shall driue it farre from him and againe The blewnesse of a wound is a purging medicine against euill so doe stripes the inward parts of the belly In regard of the inward operation of this physicke correction is further said to preserue a childe from death if thou beatest him he shall not die and that not only from temporall death as many children are thus preserued from the Magistrates sword but also from eternall death thou shalt deliuer his soule from hell Note this ye cockering parents whose ouer-much lenitie is very great crueltie For may we not iustly count him a cruell parent that should suffer diseases boiles sores and wounds to remaine increase and fester in his childe and giue him no physicke nor apply any plaisters or medicines to him Nay rather who seeth his sonne running into a flaming fire or deepe water and would not hold him backe Euen so cruell and more cruell are they who suffer their children to runne on in euill rather then correct them Obiect Who can endure to make his owne childe smart and to put him to paine Answ The future fruit is more to be considered then the present paine Potions pills and corasiues are fulsome bitter and painfull but because there is a necessitie of vsing them and great mischiefe is preuented by the vse of them wise parents will not forbeare them for the sensible bitternesse and paine Fitly doth the Apostle thus answer that obiection No chastning for the present seemeth to be ioyous but grieuous neuerthelesse afterward it yeeldeth the peaceable fruit of righteousnesse This may be applied to parents corrections as well as to Gods The good which correction bringeth to children is by Solomon noted in this and such like phrases The rod giueth wisdome for it maketh children obserue what is good and what euill what commendable and what
especiall cautions are to be obserued by parents in prouiding callings for their children 1. That such callings be prouided as their children haue beene trained vp vnto and are in some measure fitted and enabled to performe the duties thereof as to prouide a Ministers place for him that hath beene brought vp in learning and studied diuinity so in other callings such as their children may be their crafts-masters therein Thus shall their children doe the more good therein both to others and themselues Bezaleel and Aholiab were chosen to build the tabernacle because they were filled with wisdome to worke all manner of worke likewise the seruants of Hirom were chosen to hew Cedar trees for the temple because among the Iewes there were not any that could skill to hew timber like vnto the Sidonians Pharaoh was carefull to haue men of actiuity rulers ouer his cattell 2. That such meanes be vsed for prouiding a calling as parents in vsing them may with faith call vpon God for his blessing They that by lawfull meanes are brought into a calling whereunto they are fitted are set therein by God as is implied by this phrase as God hath called euery one c. A lawfull entrance into a calling is a matter of great moment he that so entreth may in a right vse thereof cast himselfe vpon Gods blessing and with strong confidence expect the same saying as the Prophet did Lord I haue not thrust in my selfe thou knowest §. 52. Of the extremes contrary to a parents lawfull care in prouiding fit callings for his children The extreme in the defect contrary to a parents prouident care in prouiding a fit calling is a carelesse neglect of children after they are well educated a leauing them to shift for themselues It is noted of the rauenous fowles that haue sharpe talents that so soone as they perceiue their young ones to be able to fly they will flap and beat them with their wings and driue them out of their nests and after that take no further care of them We may not be like such cruell birds reason ând religion teacheth vs otherwise Good education is a good duty but not a parents whole duty the stay which is here made may make all the former care and paines to be of little ââse Obiect This is to be left to Gods prouidence Answ Meanes rightly vsed are subordinate to Gods prouidence and by them doth God manifest his prouidence and bring his counsell to passe to neglect meanes is to thwart and crosse the diuine prouidence It is therefore well done to rely on Gods prouidence but ill done to neglect the meanes of effecting it Gods blessing is best discerned in the vse of meanes The extreme in the excesse is a preposterous greedinesse in parents to bring their children to a calling This is manifested two waies 1. When they care not how fit their children be for the place so it be a place of gaine and honour Experience sheweth that this is the bane of Church and commonwealth Hereby it falleth out in the politique body as it would in a naturall body if the hand should take vpon it to see or the leg to heare or the foot to taste what could from thence be expected but ruine to the body Trades-men oft vndoe themselues their families and friends by vndertaking such trades as they haue no skill in or whereof they are not crafts-masters The more excellent the calling is the more mischiefe is done by this greedy preposterousnesse This extreme is so much worse then the former as it is worse to doe much hurt then no good 2. When they make no conscience of the meanes which they vse to bring their children into callings but by vnlawfull meanes purchase their desires as by Simony to procure an ecclesiasticall function whence oft followeth also periury or by bribery to procure an office These indirect meanes take away difference betwixt fitnesse and vnfitnesse of persons for the vnfittest that be may by money purchase a place Besides though children be neuer so ãâã for these callings yet there is little hope of any blessing from God when the first entrance is without him yea against his will and word Who can thinke that God hath placed such aâ one in his place if God haue not placed him with what faith can he seeke a blessing with what hope can he expect a blessing Much terror is by this meanes brought to many men conscience and they are oft in a great strait not knowing whether it be fittest for them to retaine or relinquish theââ place But by the way to resolue that doubt if one that hath vnlawfully entred be fit for the performance of his place it then safest for him to seeke pardon for the former offence and reconciliation with God and vpon true and vnfained repentance to hold the place if at least the law vnder which he liueth establish him therein and be so much the more faithfull in the discharge of the duties thereof §. 53. Of parents care in prouiding fit mariages for their children God hath further laid a charge vpon parents to prouide mariages for their children for thus saith the Prophet in the name of the Lord vnto parents Take wiues to your sonnes and giue your daughters to husbands and thus the Apostle If any man thinke that he behaueth himselfe vncomely toward his virgin if she passe the floure of her age and need so require let them marry This direction was giuen in times of persecution when by reason of the present necessity it was better not to marry if then a parent ought to be carefull need requiring to prouide a mariage for his daughter much more ought he in times of peace Holy parents commended by the Holy Ghost haue beene carefull in performing this duty as Abraham Isaak Naomi and others yea Hagar had learned this duty in Abrahams house But the perfect patterne which surpasseth all other examples is of God himselfe who prouided a fit match for his sonne Adam 1. Children may not marry without consent of parents as was before shewed Parents therefore must be carefull in time to prouide for them 2. Parents are to children in Gods place they must therefore take vpon them this care of God 3. Mariage is the meanes which the Lord hath sanctified to preserue our bodies chaste and vndefiled as parents therefore desire to keepe their children from vncleannesse and pollution they must take care that this meanes be vsed Not only holy Apostles but also heathen Philosophers and that by the light of nature haue found this to be the fittest course 4. This also is a meanes as to increase the commonwealth and preserue an holy seed and to erect new families so to continue parents owne houses and name §. 54. Direction to parents in prouiding mariages Two cautions are to be obserued of parents in prouiding mariages
matters to Gods prouidence without the vse of those meanes which God hath warranted and commended by his word there can be little hope that God should take care of that which is so commended to him Such men doe not in faith depend vpon Gods prouidence but make the very name thereof a pretext to cast off that care which God as a bounden dutie requireth of them As there is little loue of their children in such parents so there is lesse zeale of Gods glory for a parents care of his childrens welfare especially of their continuing to feare and serue the Lord after their owne departure out of this world is an especiall meanes of preseruing Gods feare in the world and propagating it from age to age so as this neglect is a greater fault then many are aware of §. 62. Of parents making a Will before they die The two particular things to be obserued by parents for manifestation of their prouident care ouer their children for the time to come euen after their departure especially in regard of their temporall estate are these 1. That they make a will 2. That they leaue their estates to their children 1. It hath beene an ancient commendable practise both among Gods people and others also that haue beene guided with common ciuilitie when they who haue any estate waxe old or sicke and haue any occasion of expecting death offered vnto them to make their last Will and testament This is set forth in the old Testament vnder this phrase Put thy house in order A dutie it is expresly commanded by God and that not without good reason For 1. A parents Will is an especiall meanes to settle peace among children after his departure and to make them content with that allowance which he hath set out vnto them because by the Will they know it was their fathers pleasure they should haue such and such a portion If controuersies should arise yet a Will is a meanes for the law speedily to determine the same without any tedious and chargeable suits for the Apostle taketh it for a ruled case that no man disanulleth or addeth any thing to a mans ' testament 2. After a parent hath made his Will he may the more quietly settle himselfe for heauenly contemplations and preparations to death and thinke of such good instructions as are most fit to giue as his farewell to his children and the more willingly expect the moment of his dissolution and the more patiently submit himselfe to the very stroke of death In performing this dutie a man must both obserue a fit time and also take good aduice The fit time is while his vnderstanding is good and his memorie perfect so as he may call to minde his debts what he oweth and what is owing to him as also what goods he hath to bestow and with discretion and wisdome order his estate And because through the cauils which many vnconscionable lawyers and others are like to make his true meaning may be peruerted it is meet to haue the aduice of such as can in distinct words and phrases so expresse his meaning as they shall be free from exception Matters of weight are wisely to be managed §. 63. Of neglecting to make a Will Contrary is the daily practise of too many parents who are not willing to make any will at all or else on vaine hope that they may liue longer and when they are sicke vpon conceit that they may recouer or at least longer continue to enioy the vse of their vnderstanding and memory put off the making of their Will till it be too late and so die without Will or make such a Will as ministreth more matter of sute then if they had no Will at all either because doubt is made whether he that made it had his vnderstanding and memory or no or because his Will is so abrupt and ambiguous as his meaning cannot be knowne The mischiefes that follow these neglects are many As 1. Discredit to the partie deceased 2. Contentions among his suruiuing children 3. Wasting a great part if not his whole estate in suits of law 4. Defeating many creditors of their due debt The reason which maketh many to put off the making of their Will is a foolish conceit that if a mans Will be once made then he must needs die out of hand But what ground haue men for any such conceit If sicknes grow vpon a man so long as his Will is vnmade his minde is vnsetled his minde being vnsetled the physicke that is ministred to him cannot so kindly worke so as his death may be the more hastened for not making a Will Besides if his speech faile before his vnderstanding the thought that then he shall die without a Will may so perplex him as his departure will be very vnquiet and troublesome §. 64. Of parents leauing their estate to their children when they die It was before shewed that parents were to lay vp a portion for their children against their entrance into a calling and mariage There is a further duty required when they are going out of the world namely that they leaue their whole estate to their children Where I say whole I exempt not workes of charity nor payment of debts which is a point of iustice but I include more then is giuen as portions or stockes in their life time That estate especially which parents haue receiued from their progenitors are they most bound to leaue vnto their children It is expresly recorded that Abraham gaue all that he had to Isaak Gods law did prouide for this among the Iewes for a man might not sell his land to cut it off from his posterity This was it that made Naboth refuse to sell his vineyard to Ahab as his answer implieth God forbid that I should giue the inheritance of my fathers vnto thee because it was the inheritance of his fathers that is he had receiued it from them he thought it vnlawfull to depriue his children of it This phrase if children then heires taketh it for a granted truth that children haue a right to their parents estate and if they haue a right thereto they may not be defeated thereof God giueth wealth vnto parents but for their life time in which time they are but as Guardians vnto Gods children and are accountable to God so as they haue not an absolute power to doe with it what they will but according to the directions of the great Lord and Master they must vse it reserue it and leaue it For this end parents must order their manner of liuing according to that portion which the Lord hath appointed vnto them and by his prouidence bestowed vpon them they must as it is said in the prouerbe cut their coat according to their cloth Of the two it is much better for parents to liue vnder then aboue their meanes Prouided that they neglect no duty of charitie or iustice
nor through miserablenesse and niggardlinesse carry themselues vnbeseeming the place wherein God hath set them and estate which he hath bestowed vpon them He that liueth somewhat vnder his meanes hath opportunitie to lay vp portions for other children if he haue many and to reserue his inheritance intire to his eldest beside many other good workes of charity as God shall offer occasion which he that liueth aboue his meanes cannot doe §. 65. Of the inconueniences which improuident parents bring their children vnto after their death Contrary to this branch of a parents prouidence are many courses of improuident parents For 1. Some parents lauish and bezell out all their estate in their owne life time making it to determine in their persons Vnworthy they are to receiue any inheritance from ancestors Their fault is double 1. In spending prodigally aboue their estate 2. In wronging their children and depriuing them of their right for particular persons succeding one another are but as diuers linkes of a continued family which are by Gods prouidence added one to another this chaine is not to be broken at any mans pleasure but for the preseruation thereof that which hath beene receiued of the predecessors must be left to the successors 2. Others leaue their estate to their children but so incumbred with debts bonds recognizances and statutes as their children were better be without it then haue it For the hauing it maketh them liue at an answerable rate and bringeth many burdens vpon them besides the debts wherein they stand obliged make them as seruants to their creditors and in time they must be forced to sell all or as captiues lie in prison 3. Others though they deale not so hardly with their children yet they deale too hardly by peeling and polling their inheritance as much as they can they wil not forbeare to make any present gaine that they can though it tend neuer so much to the preiudice and dammage of their children after them as they who cut downe all the timber and wood that they can and take out all the heart of their land 4. Among these may be reckoned such parents as by meere negligence suffer things to goe to decay for want of timely reparations whereby it commeth to passe that such dammages as in the parents time might haue beene preuented with laying out a few shillings cannot be renewed with many pounds 5. Such also as care not in their life time to cleere the titles of those things which they leaue to their children but leaue all things so vnsetled and litigious as it oft costs children more in suit of law to maintaine the inheritance which their parents leaue them then the inheritance is worth and yet after all their paines and cost lose the inheritance too whereas the parent that knew more then the childe can might with small paines and charge haue well setled and cleered all These are mischiefes that many children haue beene brought into by the improuidence of their parents which are the rather to be made knowne that such as come after may proue the more prouident for their children §. 66. Of parents impartiall respect to all their children Hitherto of parents duties The persons to whom those duties are to be performed are distinctly to be considered The parties to whom parents are to performe all the forenamed duties are expressed vnder this word Children which hath not any speciall respect to prioritie of birth to constitution of body to affection of parent or any such thing as if first borne proper beautifull darling or the like children were only meant but all that are begotten and borne of parents all their children are meant Whence I obserue that Parents ought to haue an impartiall respect to all their children and performe dutie indifferently and equally to all We haue for proofe hereof Gods patterne who accounteth all his children deare or beloued children The Greeke word translated deare is very emphaticall it is properly attributed to an only childe the seuentie that translated the Hebrew Bible into Greeke doe with this word interpret that phrase Only Sonne for where in Hebrew it is thus said to Abraham take thy sonne thine only one they thus translate it take thy sonne thy deare one or thy beloued one Other Greeke authors doe so attribute the same word to an only childe yea also and to an only eie as when a man hath but one eie they call it a beloued eie This word then sheweth that God so respecteth all his children as if all were but one all a first-borne all a darling childe So rare a vertue this impartiall respect is rare in the excellencie of it rare also in the scarcitie of it as thorowout the Scripture I can scarce finde a perfect patterne thereof among the sonnes of men Many may be giuen of the contrary as we shall after heare But the more rare it is the more we must labour after it that so we may resemble Gods fatherhood 1. All our children come from our owne substance and bowels Why then should we respect one childe aboue another more then we doe one eie or one eare aboue another We are as tender ouer one as ouer another though it may be we haue more vse of one then of another 2. All our children are alike committed to vs by God the same precepts and directions giuen for all alike the like account to be giuen for all If a King should commit many of his children to one nurse would not he be offended and that iustly if she should put such a difference betwixt them through a foolish partialitie as to respect some and neglect others §. 67. Of parents preferring a dutifull childe before a disobedient childe Obiect What if one childe be more pious to God and parent another more rebellious may not a parent respect that more then this 1. Answ He may take notice of their different carriage and accordingly reward the one and punish the other and yet carrie an equall desire of doing good to both of them alike for the punishing of the rebellious childe is a parents dutie an euidence of loue and a meanes of doing him good 2. Answ It is no partialitie to like grace and goodnesse in a childe and for grace and goodnesse sake to loue his childe so much the more as also for impietie and obstinacy in rebellion to haue his heart the more alienated from his childe this is rather a vertue in a parent Partialitie is when on by and vndue respects one childe is preferred before another §. 68. Of the prerogatiue of the first-borne sonne Quest May not a parent preferre his first-borne childe and heire before his other children Answ We must put difference betwixt a fathers disposing his estate vpon his children and the ordering of his affection towards them A parents affection and care of good education and desire of true good and faithfull praiers to God may be as great towards his younger
wife to Iephthah Thou shalt not inherit in our fathers house for thou art the sonne of a strange woman Iust was that blame which Iotham laid vpon the men of Shechem for making Abimelech the base sonne of Ierubbaal King and iust was Gods vengeance vpon them for that wrong done to Ierubbaals legitimate children 2. If he be notoriously wicked Thus Ruben for committing abominable incest lost his birthright Many particular crimes are reckoned vp by the ciuill Lawyers which would be too long here to recite §. 71. Of the dutie of fathers and mothers in law The extent of this title Fathers is in the last place to be considered Not only naturall parents themselues but also all that are in their place are comprised vnder it As they who are in the place of parents 1. By the bond of mariage 2. By propinquity of bloud 3. By voluntary appointment The first sort are fathers and mothers in law who are so reckoned either by the mariage of parents themselues or by the mariage of their children That man or woman which is maried to a parent that had children before their mariage is in the place of a naturall parent thus Ioseph was a father to Iesus and Keturah a mother to Isaak So againe the naturall parents of that sonne that hath maried a wife or of that daughter that is maried to an husband are in the place of parents to the wife of their sonne and to the husband of their daughter Thus Iethro was a father to Moses and Naomi a mother to Ruth All these are to account their children in law that is the children of their husband and wife or the wiues of their sons and the husbands of their daughters as their owne naturall children and according to the age and place of these children to performe the forenamed duties and euery way to seeke their good except in such duties as after a peculiar manner belong to naturall parents as nursing to a naturall mother leauing the inheritance to a naturall parent For a patterne hereof take the forenamed examples of Ioseph and Naomi What naturall parents could doe more for their owne children then Ioseph did for Iesus and Naomi for Ruth The history noteth how Ioseph tooke care to haue his wiues childe circumcised and presented in the temple how he fled from place to place to preserue the childs life how perplexed he was when he thought the childe was lost how he trained him vp in his owne house The history also noteth how Naomi brought Ruth her sonnes wife into her own countrey and retained her with her selfe and directed her whither to goe and what husband to haue and became a nurse to her childe 1. Mariage maketh man and wife one flesh in which respect they ought to haue one minde and the same affections as mutually each to other so ioyntly to the children of each other On which ground also the husband and wife of a childe being one flesh with the childe ought as the childe to be respected On this ground God counteth the Saints his deare children because they are espoused to his naturall son 2. To respect the children of an husband or wife as their owne is a great euidence of intire loue to the husband and wife And to respect the husband and wife of a childe is a great euidence of loue to the childe it selfe If the worlds prouerbe hold true loue me and loue my dog how much more true is this Christian rule loue me and loue my childe or loue me and loue mine husband or loue me and loue my wife 3. This also is an especiall meanes to kindle and preserue mutuall loue betwixt man and wife who haue children of former husbands and wiues as also betwixt parents and children §. 72. Of the peruerse cariage of fathers and mothers in law to their children Contrary is the cariage of most fathers and mothers in law especially of those who are maried to husbands or to wiues that had children before mariage so farre they are from performing the forenamed duty as rather they enuy at the prosperity of their husbands and wiues children and secretly endeuour to hinder it in what they can and cunningly leeke to alienate the naturall parents affection from them whence fearefull tragedies haue beene made and lamentable mischiefes haue followed What other reason can be giuen hereof but a plaine instigation of the deuill who thus laboureth to disunite those whom God hath ioyned together For auoiding this snare note the mischiefes that follow from thence 1. Such parents sinne against Gods ordinance and as Eue leane more to Satans suggestion then to Gods direction 2. They alienate the hearts and affections of one from another not only from their children but from themselues 3. They prouoke their children in law to contemne and despise them and to yeeld no duty vnto them Hence note into what an hell vnkinde fathers and mothers in law doe cast themselues If this were duly weighed I thinke they would be otherwise minded But the god of this world doth so blinde their eies with selfe-loue and with enuy that they cannot see the mischiefes whereinto they implunge themselues This is a point the more to be weighed because the fault here taxed is so common and hath in all ages beene too common What grieuous complaints haue in former times beene made and still are made by children against fathers and mothers in law Whence also direfull imprecations haue followed Let widowers and widowes that haue children seriously thinke of it before hand and be the more circumspect in taking a second or third husband or wife and after they are maried let them take heed of Satans snares and let conscience of dutie more preuaile with them then corruption of nature §. 73. Of the faults of parents to their childrens husbands and wiues Many parents to the husbands and wiues of their children doe also much transgresse and swarue from their dutie for 1. They will shew much more respect to their owne children then to the children of their husbands or wiues as by comming to their daughters when their husbands are abroad and neuer but then and sending for their sonnes to their house but not for their wiues 2. In all differences they will take part with their owne children though it be in the worse part and shew great partiality 3. They will oft giue very ill counsell aduising their sons to keepe their wiues short aduising their daughters not to be too subiect to their husbands yea priuily to purloine from their husbands 4. If they liue with their children they will so prie into euery thing that their childrens husband or wife doth and shew such suspicion and iealously in euery thing as they cannot but cause much discord and hence it oft commeth to passe that either parent and childe or husband and wife must be parted
they cannot all in peace liue together These faults I thus note that they may the more carefully be auoided §. 74. Of their dutie who are in stead of parents to Orphants The next sort of those who are in stead of parents are those who in bloud and kindred are next to parents as grandfathers grand-mothers vncles aunts elder brothers or sisters their husbands or wiues and cosins These commonly are counted to be in the place of parents when God taketh away naturall and immediate parents from their children so as they are parents to Orphants The duties which were prescribed to naturall parents appertaine to them except before excepted Their dutie is to see these Orphants well educated well placed in some good calling well maried and if the Orphants be left destitute of meanes well prouided for Mordecai is a worthy president and patterne for this kinde of parents He brought vp Esther his vncles daughter for she had neither father nor mother he tooke her for his owne daughter when she was taken from him he went to know how she did and what should become of her and he gaue her aduice from time to time how to carrie her selfe Let such as are parents to Orphants take this example as a direction and as a motiue to performe the other duties prescribed to naturall parents as need requireth and occasion is offered God by his prouidence taking away naturall parents committeth their Orphants as a charge to the next of kin that as their naturall parents brought them forth these should bring them vp therefore for their recompence let them looke to God who taketh vpon himselfe to be a father of the fatherlesse and for their incouragement remember the reward which Mordecai receiued of the Lord yea also let them remember the blessing that God bestowed vpon Esther God doth oft so blesse the meanes vsed for the education of Orphants as they who take the care thereof haue no cause to repent their paines and cost but rather haue much matter of comfort ioy and thanksgiuing §. 75. Of the common neglect of Orphants Too too common is the contrary disposition of most kinsmen and kinswomen they thinke they are bound to none but their owne children and if they haue no children to none at all Many are of Ruths kinsmans minde they feare to marre their owne inheritance Though they be themselues exceeding rich and spend much in apparell pastimes and house-keeping yet they can suffer the Orphants of their poore kindred to want and to beg for need This is it that maketh the losse of naturall parents to be so much the greater And herein many Christians are more inhumane then the heathen which the Apostle implieth where he faith they are worse then infidels for Orphants next of kinne are to be reckoned among those whom the Apostle termeth a mans OVVNE §. 76. Of the dutie of Guardians The last sort of those who are in place of parents are such as haue the charge of children committed to them by voluntary appointment of parents or are chosen by children themselues or by the magistrate when parents are dead or lunatike or any other way impotent and vnable to traine vp their owne children Of these care and conscience is rather required then cost and charges for commonly both their charges are allowed and their paines recompenced They who by reason of the death or impotency of naturall parents haue the charge of children committed to them are commonly called Guardians of whom two generall duties are required 1. That they looke to their Pupils good education 2. That they preserue their patrimony and inheritance For their education the directions giuen before to naturall parents are to be obserued by them For preseruation of their patrimonie they must doe for their Pupils what they would doe for their owne children and so carry themselues as with good conscience they may giue that account to their Pupils or any other which the law requireth The two forenamed duties are the rhaine ends for which Guardians are chosen in performing whereof if they be faithfull great redresse will be made of the vntimely death of parents and notwithstanding parents die before their children be of discretion to manage their estate yet will their houses and families be maintained and young heires kept from cunnie-catchers and cheaters It is noted of Iohn who had the mother of Iesus commended to him that he tooke her to his owne home whereby is implied his prouident care for her good §. 77. Of the fraud of Guardians Contrary is the practise of most Guardians who take Pupils for their owne aduantage and make a prey of them The heathen could say that Guardianship is to be performed for the benefit of the Pupill and not of the Guardian Yet among Christians is the forenamed fault of Guardians 1. There are few children that haue not naturall parents to looke to their good education but are exceedingly neglected therein and brought vp very rudely and licentiously yea many times too sparingly and âiggardly for diet apparell and other needfull things though they haue sufficient to discharge all that shall be laid out vpon them 2. The maine estate patrimonie of many Pupils is much impaired and if they haue lands as much waste is made vpon them as possibly can be and when a reckoning is to be giuen it shall be a large vniust and most vnconscionable reckoning of the Guardian can but get a generall release it is all that the caueth for 3. Mariages are after a for forced vpon many Pupils and such matches put vpon them as they cannot like yea such as are no way fit for them neither for estate nor yeeres nor proportion of bodie nor qualities of minde Little doe these Guardians thinke of that account where unto they shall be brought an other day before the Lord who stileth himselfe the helper of the fatherlesse and who beholdeth mischiefe to requite it Fearefull is that iudgement which the Lord hath threatned against those that oppresse the fatherlesse Let not therefore vniust Guardians thinke that the gaine they get wrongfully from their Pupils shall prosper but rather let them looke for Gods curse vpon their owne children and goods If such as parents themselues haue vpon their death-beds committed their children vnto in confidence of their faithfulnesse shall deale deceitfully with their Pupils their sinne is doubled and trebled For 1. They violate the bond of friendship faithfulnesse and trust reposed vpon them 2. They sinne directly against iustice 3. Most monstrously they transgresse the rules of charitie §. 78. Of the dutie of Schoolemasters and Tutors Among those who are by voluntarie appointment set in the place of parents are Schoolemasters and Tutors to be reckoned The authoritie and charge of a parent is for a time committed to them therefore for that time they ought to performe a parents dutie Their dutie is appropriated to education it appertaineth not to
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 âeauen 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.
man so addicted to please him and so subiect to his will as to doe whatsoeuer he will haue done to regard nothing but his pleasure to prefer it before Gods word and will It is not therefore the thing it selfe but an excesse therein which is there forbidden §. 4. Of a seruants feare of his master The other part of that fountaine from whence the duties of seruants flow resteth in the affection and it is in one word Feare which is an awfull dread of a master An awe in regard of his masters place a dread in regard of his masters power An awe is such a reuerend esteeme of his master as maketh him account his master worthy of all honour which S. Paul expresly inioyneth seruants to doe A dread is such a feare of prouoking his masters wrath as maketh him thinke and cast euery way how to please him This is it which the Apostle here intimateth vnder these two words feare and trembling In both these respects S. Peter commandeth seruants to be subiect in al feare So proper is this feare to a seruant in relation to his master as where it is wanting there is a plaine deniall of his masters place and power which God intimateth vnder this expostulation If I be a master where is my feare that is you plainely shew that you account me not your master because in your heart there is no feare of me This feare will draw seruants on cheerefully to performe all duty the more it aboundeth the more desire and endeuour there will be to please and to giue good contentment and this is a point commanded to seruants to please well in all things yea it will glad the heart of a seruant to see his seruice prosper well hereof we haue a worthy patterne in Abrahams seruant whose care to doe his businesse as his master would haue it and prayer for Gods assistance therein and thanks for Gods blessing thereon sheweth an awefull respect which he bare to his master Againe on the other side this feare will keepe men from of fending their masters which was one reason that moued Ioseph not to yeeld to his mistresse and in this respect it may preuent many mischiefes which their masters offence and wrath might bring vpon them One especiall meanes to breed and preserue this feare in seruants is a due consideration of the ground of their masters place and power which is Gods appointment God hath placed them in his stead and in part giuen them his power they are the Deputies and Ministers of God and therefore in Scripture the title Lord is after a peculiar manner giuen to them What maketh subiects stand in awe of inferiour Magistrates Is it not because they beare the Kings person and haue authority and power giuen vnto them of the King §. 5. Of the extremes contrary to seruants feare of their masters Two extremes are contrary to this seruant-like feare 1. In the excesse a slauish feare when they feare nothing but the reuenging power of their master the staffe or the cudgell as we speake so they may auoid that they care not whither their master be pleased or no. This maketh them oft to wish that their masters had no power ouer them or that they were dead This was that feare which possessed the heart of that vnprofitable seruant who said to his master I knew thee that thou art an hard man and I was afraid Such seruile seruants will neuer be profitable 2. In the defect a light esteeme and plaine contempt of masters That this is contrary to feare is euident by that opposition which God maketh betwixt them in these words If I be a master where is my feare ô ye that despise my name As if he had said Hereby ye shew that ye feare me not as a master because ye despise me This sinne of despising masters is expresly forbidden and for it was Hagar dealt hardly withall When masters are poore meane weake aged or otherwise impotent then proud seruants are prone to despise them which argueth a base minde shewing that they respect their masters power more then his place the poorest and weakest haue the same place and authority ouer seruants that the richest and strongest haue all beare Gods image alike but disdainfull proud seruants shew that they regard not Gods image at all §. 6. Of seruants reuerence in speech The two maine streames which issue out of the forenamed fountaine are Reuerence Obedience  Reuerence is manifested in Speech Cariage  In Speech by Refraining Speech Well ordering   Seruants reuerence in refraining speech is manifested 3. waies 1. By sparing to speake without iust cause in their masters presence or audience This phrase they stand continually before thee and heare thy wisdome spoken of Salomons seruants sheweth that they were slow to speake and swift to heare in their masters presence 2. By forbearing to reply when they obserue their masters vnwilling that they should speake any more Thus did Peter forbeare when his master gaue him this short answer What is that to thee 3. By attending to that which their masters shall deliuer to them for seruants ought to shew such a respect to their masters speaking to them as Samuel did to God when he said Speake for thy seruant heareth The titles of Lord and Seruant doe shew that this speech is taken from the duty of seruants The notation of the Greeke word vsed by the Apostle translated Obey implieth as much This reuerence did Abrahams seruant shew to his master when he gaue him a charge about choosing a wife for his son Seruants for well ordering their speech vnto their masters must obserue fiue cautions 1. That they haue iust occasion to speake and that is either when their masters require them to speake as the disciples or when they see it behouefull for their masters that they should speake In such cases speech argueth reuerence as well as silence in other cases The generall points which were before deliuered of the reuerence of wiues to their husbands and of children to their parents may be applied to seruants and pressed vpon them as an argument from the lesse to the greater thus If wiues who in many things haue a ioynt authority with their husbands children who are not in so seruile a degree subiect to their parents as seruants to their masters must manifest their inward feare of their husbands and parents by outward reuerence much more must seruants to their masters To declare the force of this consequence so much the more let it be noted that the Apostle addeth another kind of word here then he did before either in wiues or childrens duties namely trembling Quest In what cases may it be behouefull for masters that their seruants speake to them Answ 1. When they know any thing that may be profitable for their masters they ought to
that he went to receiue gifts for himselfe Many such lewd seruants there be that knowing such and such friends of their master who will be ready to doe any kindnesse for them will vse their masters name to borow money or get some other fauour and neuer let their-masters know of it 3. When seruants will chuse their owne worke and doe that which liketh themselues best or else doe nothing at all Thus where many seruants be in one house together if they be not in such places as they like themselues they will mumble and grumble and doe nothing well 4. When seruants especially maid-seruants that are bound doe purposely mary to free themselues because our lawes doe free a maide that is maried from her seruice to master and mistresse 5. When they are liberall of their masters goods in giuing them away Some thinke that because they are of the house they may dispose the things of the house vpon charitable vses But pretence of charitie is no excuse for iniustice Seruants may giue notice to their masters or mistresses that there are in the house such and such things meet to be giuen away or that there are such and such poore folkes that stand in great need but priuily without any consent at all they may not giue away any thing of their masters 6. When vpon discontent they run away from their masters The two seruants of Shemei which run from their master are taxed for it by the holy Ghost One simus that run from his master is sent backe againe by S. Paul and Hagar is sent backe by an Angell Obiect What if master and mistresse be sharpe rigorous and cruell Answ An Angell from heauen giueth one answer Submit thy selfe vnder her hands And an Apostle giueth another Be subiect with all feare to the froward for conscience toward God endure griefe suffering wrongfully These faults are thus noted that seruants taking notice of them may the more carefully auoid them §. 13. Of seruants obedience to their masters commandements The affirmatiue and actiue part of seruants obedience consisting in a ready yeelding to that which their masters will haue done hath respect as the like kinde of childrens obedience to the Commandement Instruction Reproofe and Correction of their master I. A master hauing power to command his seruants it is a dutie of seruants to obey their master therein The particular worke which appertaineth to a seruant by vertue of his place is to haue an eie to his master to see what he requireth at his hands Dauid thus describes the property of good seruants Their eies looke to the hand of their master That looking as it implieth an expectation of releefe and succour so also a readinesse to receiue and execute any thing from them that they would haue done The Centurion commendeth this duty in the example of his seruants who euery one of them did what their master commanded them to doe It is further commended in the examples of Abrams seruant Eliahs seruant and many others Note how farre the Lord Christ exacteth this dutie of seruants Though a seruant hath beene all day plowing a laborious and wearisome worke yet when he commeth home his master commanding him to dresse his supper and wait he must doe it By all these proofes it appeareth that if a master bid his seruant come goe doe this or that he must obey The contrary hereunto is the highest degree of disobedience as when seruants refuse to be at their masters command and to doe what they charge them to doe as Ziba who being commanded to saddle his masters Asse went away and did it not and Iobs seruants who being called would not answer Of all other offences this doth most prouoke masters for it is a plaine contempt of their authoritie §. 14. Of seruants hearkning to their masters instructions in matters of their calling II. As a master hath power to command so his dutie it is to instruct his seruants in the way of righteousnesse and in that ciuill course of life wherein he is to walke The dutie then of seruants it is in both to hearken and be obedient vnto them 1. Such seruants as are vnder masters to learne their trade are bound many waies to hearken to them 1. That for the time they may doe the better seruice to their masters 2. That by learning a trade or skill in any good calling they may be the better able when the time of their seruice is out to maintaine themselues to teach other seruants which shall be vnder them and to doe the more good in the place where they shall liue 3. That thus they may the better discharge a good conscience in that particular place wherein God hath set them Contrary is the idle sluggish dull disposition of many seruants who by reason of their carelesnesse and vntowardnesse in doing that which they are taught vex and grieue their masters yea and make them weary of instructing them Many prentises spend all the time of their prentiship without reaping any good at all they neuer proue their crafts masters so many in the countrey liue vnder good husbands many Clearks vnder good Lawyers many maids vnder good houswiues and that many yeares together yet through their negligence get no good at all whereas if they would haue beene attentiue and carefull they might haue learned much Enemies these are to their masters to themselues to the city and country where they liue and to their friends and parents especially if they haue any aliue §. 15. Of seruants hearkning to their masters instructions in piety Such seruants as haue religious masters who are carefull to instruct their houshold in the way of righteousnesse ought to be obedient to their instructions so were Iosuahs seruants or else could not Iosuah haue vndertaken for them as he did and the seruants of that Ruler of whom it was said that himselfe beleeued and all his house and the seruants of Lidia and of the Iayâer concerning whom it is said She was baptised and her houshold he beleeued in God and all his house Vnder these words house and houshold none doubteth but that seruants are comprised Now then if the seruants of these had not hearkened and yeelded to the instructions of their master and mistresse would they haue beleeued in him in whom their masters beleeued or beene baptised when their mistresse was The like may be gathered out of this phrase The Church in their house for thereby is implied that all in the house were of the same faith that their master and mistresse were It is expresly noted of the Souldier that waited continually on Cornelius that he was a deuout man whereby it is presupposed that he hearkned to his masters instructions for it is noted of the master also that he was a deuout man and feared God The benefit which redoundeth to seruants by obeying such instructions is vnspeakable much
no small sinne §. 21. Of seruing with sincerity The second branch concerning the manner of seruants performing their dutie is in these words in singlenesse of heart so as all must be performed with an honest and vpright heart whatsoeuer yee doe doe it heartily saith the Apostle to seruants in another place Thus did Ioseph in singlenesse of heart serue his master instance his refusing to abuse his mistresse in a priuate chamber when she desired it and no other body was in the house Happy were it for masters to haue such seruants then might they take no more care then Potiphar did but put all that they haue into their seruants hands Neither would this rare vertue in seruants be only profitable to their masters but also very comfortable to themselues and bring them much peace of conscience Contrary is hypocriticall seruice when seruants haue a heart and a heart making shew-of one heart outwardly and haue another euen a cleane contrary heart within them Such an one was Gehazi who came in and stood before his master as if he had performed some good seruice for his master when he had most highly dishonoured him and such an one was Iudas who carried as faire a face to his master as any of the disciples and yet was an arrant traitor for when he was thought to goe out to buy prouision for his master he went to betray him All eye-seruice is contrary to the forenamed singlenesse of heart when seruants are diligent so long as their masters eye is on them like little children that will doe any thing their mother will haue them doe while her eye is vpon them but nothing when her backe is turned The world is full of such eye-seruing seruants who while their masters are present will be as busie as Bees but if he be away then either idling at home or gadding abroad or nothing but wrangling and eating and drinking with the drunken like that lewd seruant whom Christ noteth in the parable Let the iudgement denounced against him be noted of such seruants §. 22. Of seruing for conscience sake The third branch of the manner of seruants performing their dutie is in these words as vnto Christ as the seruants of Christ doing the will of God as to the Lord all which doe set forth a good conscience or such seruice as is performed for conscience sake or for the Lords sake which is all one because the conscience hath an eye only to the Lord to his will and to his ordinance Though there were no other motiue in the world to moue them to obey their masters yet their conscience to God would moue them Such was Iosephs manner of seruing his master as the reason which he himselfe rendreth to his mistresse sheweth How can I doe this great wickednesse and sinne against God The prayer which Abrahams seruant made to God and the thanks which he rendred to him for blessing his iourney shew that he serued his master for the Lords sake It is more cleare then needs be proued that such was Iaakobs seruice to his master This is the rather to be noted of Christian seruants because herein lieth the greatest difference betwixt beleeuing seruants and others others may serue with feare and trembling in singlenesse of heart and with good will but only Saints doe seruice as to Christ for conscience sake If this be not that which only they aime at yet assuredly they doe chiefly and principally aime at it which maketh them not to content themselues with doing the thing but to endeuour to doe it after the best manner that they can so as God may best accept thereof whereby as they approue themselues to God so they doe much good to their masters and bring much comfort vnto their owne soules Contrary is the minde of most who doe all the seruice which they doe on by-respects they may performe much dutie and it may be doe much good to their masters and thereupon they may get good wages at their masters hands and extraordinarie recompence also and liue in much quiet vnder them but no reward can they looke for at Gods hands so as I may say to such seruants as Christ said to those who did all to haue glory of men They haue their reward §. 23. Of seruants willingnesse to performe their dutie The fourth branch respecting the manner of seruants performing their dutie is noted in this phrase with good will This good will of a seruant to his master hath respect partly to the disposition of the seruant and so it implieth willingnesse and cheerefulnesse and partly to the benefit of the master and so it implieth faithfulnesse Of willingnesse to doe that dutie which belongeth to a seruant Christ Iesus who tooke vpon him the forme of a seruant hath made himselfe a worthy patterne I delight to doe thy will saith he to him that sent him and againe My meat is to doe the will of him that sent me and to finish his worke Doth not a man eat his meat willingly with delight and cheerefulnesse euen so did Christ the worke of him that sent him So cheerefully did Iaakob serue his Vncle Laban that seuen yeeres seemed to him but a few dayes Obiect The reason thereof was the loue he had to Rachel 1. Answ This was one reason but not the only reason had he not borne good will to his Vncle and Master as well as loue to his wife the time might haue seemed tedious enough but both meeting together made the time passe away the better 2. Answ If the loue he had to Rachel made him doe his seruice so cheerefully then if seruants loue God for whose sake they ought to doe their seruice it will cheerefully be done 1. That which the Apostle applieth to giuing of almes 2 Cor. 9. 7. may be extended to all manner of duties which God requireth God loueth cheerefulnesse that worke therefore which is not seasoned therewith God regardeth not 2. As cheerefulnesse maketh God the better to like the worke so it maketh the worke much more easie to him that doth it Our common prouerbe noteth as much Nothing is hard to a willing minde 3. Let there be cheerefulnesse in a seruants minde and he is as free as his master for such a seruant is the Lords freeman 1 Cor. 7. 22. and when he cannot be made free of his master he doth after a manner make his seruice free Haue an eye to God to his acceptation and remuneration and it will quicken thy spirit Mans reward maketh poore men glad of worke and cheerefull in doing their worke it is as sugar to sharpe wine Tradesmen Physitians Lawyers all sorts of men are by gaine drawne on with great willingnesse to take great paines Should not Gods recompence of our paines make vs much more willing Surely it would if we had such an eye of faith as Moses had thereby to
commended for not hearkening to his mistresse and the seruants of Saul for refusing to slaie the Lords Priests at their masters command Thus if a master should command his seruant to kill to steale to forsweare himselfe to lie to vse false measures and weights to goe to masse or doe any other vnlawfull thing he ought not obey him Againe if masters forbid their seruants to doe that which God hath commanded them to doe they must notwithstanding their masters prohibition doe it The Rulers of Israel forbid the Apostles to preach yet because Christ had commanded them to preach they would not forbeare nor would Daniel forbeare to pray to God though the King and Nobles by expresse decree forbad him So if a profane or popish master shall forbid his seruant to goe to Church or to heare the word or to take the Sacrament or to dwell with his wife if he be maried or to make restitution of that which he hath fraudulently gotten or any other bounden dutie herein they must say we ought to obey God rather then men For when masters command and forbid any thing against God they goe beyond their commission and therein their authoritie ceaseth Contrary to this restraint is both a parasiticall pleasing of masters and also a base feare of them It is the property of a parasite to say what a master will haue him say and denie what he will haue him denie and so to doe what he will haue him to doe Doeg that fawning dog at Sauls word slew all the Lords Priests and Absoloms seruants at his word killed Amnon for all the reason which they had to commit that murder was this speech of their master haue not I commanded you So prone are seruants to sooth their masters as there is no sinne so horrible which at their masters command they will not be ready to doe Thus is that verified which the Prophet long since foretold like master like seruant like mistresse like maid It is also the propertie of base fearefull seruants to doe nothing but what their master will haue them doe and to forbeare any dutie though neuer so necessary that he forbiddeth them to doe What dutie more necessary then praier We are commanded to pray continually yet the seruants of Darius were content to forbeare that dutie thirtie daies together because it was against the decree of their Lord and King The like is noted of the people in Christs time they durst not make open profession of Christ for feare of the Iewes So in our daies many seruants there be that dare not make profession of the Gospell nor goe to Church nor read the word nor performe other holy religious duties which they know to be bounden duties for feare of their masters Had not then the Apostle iust cause to strike so much vpon this string as here he hath done expresly forbidding eie-seruice man-pleasing and doing seruice to men namely in opposition to God §. 39. Of seruants chusing good masters As a iust consequence following from the forenamed extent and restraint of seruants duties I may further gather these two lessons for seruants 1. It is very behouefull that seruants make choice of good masters at least if it be in their power to chuse 2. It is behouefull that they continue and abide vnder good masters at least if they continue seruants and abide vnder any masters That these consequences iustly follow as aforesaid is euident for seeing seruants are bound to obey in all things which are not against God and must obey in nothing but what is in the Lord it is very requisite that seruants be vnder such masters as beare the Image of God in the inward disposition and grace of their heart as well as in their outward function and place and will goe along with God in vsing their authoritie commanding nothing but what a seruant may doe with a good conscience and without transgressing against God and forbidding nothing that God hath bound a seruant to doe There will be comfort in seruing such masters and our obedience to them will be obedience to God Such masters therefore must be chosen Yea and with such must seruants abide if not with the very same yet with such as they are of the same disposition for if they goe to other their former comfort will be taken away and their seruitude will seeme so much the more miserable by how much more knowledge and experience they haue had of the benefit of their former libertie for we may well call seruice vnder vnconscionable masters seruitude and in opposition thereunto seruice vnder religious masters libertie He therefore that hath a master that is faithfull due respect had to his authoritie must loue him as a father and so abide with him For choice of good masters note what is recorded of many of the Egyptians and other people they left their owne countrie and went out with the Israelites what should moue them but conscience of the true God whom they knew that Israel serued Now many of these went out as seruants as may be gathered from those many lawes which were made in the behalfe of seruants that were strangers and in speciall that were Egyptians The knowledge which Ruth had that Naomi her mother in law serued the true God moued her to leaue her owne countrie and to goe as a seruant with Naomi For abiding with good masters we haue a worthy patterne in the twelue Disciples When many of Christs Disciples at large went backe and walked no more with him Christ asking the twelue whether they also would goe away Peter in the name of all the rest answered Lord to whom shall we goe Thou hast the words of eternall life Contrary is the minde and practise of many seruants they neuer inquire after the religious disposition of their master nor care though he be popish or profane so they may haue good wages diet and lodging and yet by this meanes if at least there be any sparke of Gods feare in their heart they cast themselues vpon many sore temptations and bring themselues into many hard straits and dangerous snares And if God open their eies to see that wretched condition whereinto they haue implunged themselues they will be forced to crie out and complaine as Dauid did when he was in forraine countries where he could not freely serue his God Woe is me that I soiourne in Mesech that I dwell in the tents of Kedar Much more contrary is their minde and disposition who refuse to serue religious masters and shun them most of all or being in their seruice are neuer quiet till they be out of it againe Of these we spake before Hitherto haue we dealt about seruants duties The reasons which the Apostle rendreth to enforce those duties remaine to be declared §. 40. Of the first motiue the place of masters The first reason which the Apostle vseth to inforce
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
may expect are these especially 1. He will moue masters to respect such seruants as he moued Ahash-verosh to recompence the fidelity of Mordecai 2. If masters faile therein he will moue strangers to recompence them as he moued the Iaylor to fauour Ioseph when his master had cast him in prison and Pharaoh to aduance him to great dignity 3. To draw the hearts of their masters and others the more vnto them he will make the things which they take in hand to prosper Thus did he blesse Ioseph and Abrahams seruant 4. In dealing for themselues he will blesse their labours as he blessed Iaakobs 5. He will when they come to keepe seruants prouide such seruants for them as they were to their masters In Egypt God blessed Ioseph with a faithfull seruant Dauid who ventured his life to saue his fathers sheepe had many seruants that ventured their liues for him To this purpose may be applied that prouerbe which Christ oft vseth with what measure yee mete shall it be measured to you againe The eternall reward is expressed in this phrase the reward of the inheritance for that inheritance is meant which Christ mentioneth in this clause Come ye blessed of my Father inherit the kingdome prepared for you from the beginning of the world and Saint Peter in this an inheritance incorruptible and vndesiled and that fadeth not away reserued in heauen What can be more said What shall not be vndergone for this reward How willingly doe prentises passe ouer their prentiship in hope of a temporarie freedome of an earthly citie Many yeares seruice were but as a few daies to Iaakob because he liked his reward But behold here a greater reward which we must needs like much better If this be not sufficient to moue seruants to all dutie I know not what can be sufficient The eighth Treatise Duties of Masters §. 1. Of the heads of Masters duties EPHES. 6. 9. And yee Masters doe the same things vnto them forbearing threatning Knowing that your Master also is in heauen neither is there respect of persons with him IN the last place the duties of masters are declared by the Apostle and that in this verse where he noteth 1. The kindes of their duties 2. A Reason to enforce the same The kindes are set forth Generally doe the same things Particularly forbearing threatning The reason is taken from that subiection wherein masters are to an higher master knowing that your master also And it is amplified 1. By the equall subiection of masters and seruants to that master your also 2. By the place where that master is in heauen 3. By his property in this phrase neither is there respect of persons with him Because the seuerall duties of masters are here but pointed at and infolded vnder generall termes I will as in former treatises hath beene done propound a distinct order whereby we may the better finde out their duties and handle them one after another All may be drawne vnto these two heads 1. Care in choosing good seruants 2. Conscience in well vsing them For well vsing their seruants masters must haue an eie to their place and authority and in respect thereof 1. Wisely maintaine their authority 2. Rightly manage the same The well managing of their authority is generally noted in this phrase doe the same things but more particularly in another place referred to these two branches 1. Iustice 2. Equity Of these in order §. 2. Of masters choosing good seruants The first thing that a man who taketh vpon him to be a master must take care of is to entertaine good seruants into his seruice Mine eies saith Dauid shall be vpon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serue me What doth this phrase mine eies shall be vpon the faithfull imply but that he will diligently and carefully inquire after such yea mine eies saith he not another mans eies he would not put all the trust vpon others he would himselfe make what proofe and triall he could Such an emphasis hath this phrase mine eies where Iob saith whom I shall see for my selfe and mine eies shall behold and not another for me 1. Seruants are of all other things except wife and children of best and greatest vse If then men be carefull in well choosing other things as houses land houshold-stuffe horses and all manner of cattell as men are very circumspect therein should they not be much more carefull in well choosing seruants 2. Thus will masters shew that they seeke and aime at the good of their family yea and in their family at the good of Church and common-wealth for good members of a family are likeliest to proue profitable to Church common-wealth 3. When good seruants are chosen there is hope of receiuing the more good from them and doing more good vnto them They will be pliable to all good admonition docible by all good instruction seruiceable in all things they take in hand Obiect A master may make a bad seruant to become a good one Answ There is a great hazard and venture therein especially if they be growne to ripe yeares no creature is easily tamed or brought from the naturall course it hath taken after it is growne vp a bough that hath growne crooked many yeares together will hardly be made straight It is not in mans power to make a bad seruant good neither can man expect Gods blessing therein when he obserueth not a right course warranted by God Quest What course is fittest for choice of seruants 1. If they be young see how they haue beene from their infancy educated Great is the benefit of good education and much good may be expected from thence for it is the means which God hath sanctified for good But if they be growne to ripe yeares choose such as feare God such were they vpon whom Dauid cast his eies On this ground did Saint Paul aduise Philemon to take Onesimus againe because grace was then wrought in his heart 1. Gods feare is the ground of all good obedience and faithfulnesse note the examples of such good and faithfull seruants as are commended in Scripture and you shall finde them all to feare God 2. Such will not only be diligent in their worke but they will also faithfully call vpon God to prosper those things which they take in hand in their masters behalfe instance the example of Abrahams seruant 3. God will haue such respect vnto those seruants which feare his name as for their sakes to blesse their masters house Thus was Potiphars house blessed for Iosephs sake 2. Make some triall of their fitnesse to that calling worke and seruice whereunto thou shalt put them From such there may be hope of profit benefit by their seruice Laban made triall of Iaakob a moneth before he couenanted for any long
coining new articles of faith Not only popish but profane masters also too much exceed in this presumptuous vse of their power aboue their power as they who enioyne their seruants to kill to steale to sweare to forsweare to lie to giue false measures and weights to goe to masse to profane the Sabbath with other like sinnes In all these and all other things like to these being against Gods law masters haue no power to command they goe aboue their commission and shall accordingly answer for it §. 9. Of masters commanding seruants to doe their dutie 2. The execution of a masters commanding power consisteth in those things which God hath enioyned as bounden duties These a master by vertue of his authoritie must command his seruants to doe as to worship God to sanctifie his Sabbath to be diligent and conscionable in his calling with other like duties which God compriseth vnder these words the way of the Lord righteousnesse and iudgement and saith that he knew that Abram would command his houshold to doe them The charge giuen to masters in the fourth commandement concerning seruants thou nor thy man-seruant nor thy maid-seruant proueth as much Iosiah is commended for causing his people to stand to the couenant of God On this ground if a master haue seruants that are papists separatists or profane persons he ought to command them and cause them to goe to the holy ordinances of God It is one of the principall ends why God hath giuen power and authoritie to some ouer others that by their authoritie they may cause them which are vnder them to obserue the commandements of God euen as inferiour officers haue authoritie giuen them to see the Kings lawes kept §. 10. Of the sinne of masters in suffering seruants to neglect their dutie It is contrary to that commanding power which God hath giuen to masters to suffer their seruants to omit and neglect those bounden duties which God hath commanded them as if a seruant be so popish or profane as to refuse to goe to the word or Sacrament or to performe any dutie whereunto he is bound to let him alone Though they themselues doe those duties and though they doe not hinder and keepe their seruants from doing them yet if they cause not their seruants also to doe them they make themselues accessarie to their seruants sinne Obiect Euery mans conscience is free and cannot be forced therefore masters may not compell seruants to such things as are against their conscience Answ Though the conscience be free to a man and out of anothers power yet their outward actions are not free and though faith pietie righteousnesse nor any grace can be forced into men yet they may be forced to vse the meanes which God hath sanctified for the breeding and increasing of them Though they cannot be forced to haue a religious and righteous heart yet they may be forced to doe religious and righteous duties or if a master cannot force these yet he may and ought to doe his vttermost endeuour by which means though he cannot free his seruant from death yet he shall free his owne soule from the guilt of his death §. 11. Of a masters wisdome in ordering things indifferent Equitie hath respect to those things which are in a masters power to command or not command such are all ciuill actions as concerne himselfe concerning the particulars whereof God hath giuen no direct charge for an absolute performance of them as to goe of such an errand to doe such a message to dispatch such a businesse Concerning these things I may say of a masters power as the Apostle doth of a parents power in another case If he seeth it meet to be done and commandeth his seruant to doe it he doth well he sinneth not If he seeth it not meet to be done and commandeth it not he doth also well he sinneth not Of this kinde of things speaketh the Centurian where he saith I say to one goe to another come to a third doe this The marke which masters must aime at in commanding or forbidding these must be expediency for all things that are lawfull are not expedient Expediency dependeth much vpon circumstances and consequences which may follow vpon the doing of any thing in obseruing whereof the wisdome of him who hath power to haue a thing done or not done especially appeareth When Dauid suffered not Hushai his good friend and wise counseller to goe with him when he fled from Absolom but bid him returne to the citie and there abide he had an eie to the good consequence that might follow thereupon And when Ioab commanded Cushi rather then Ahimaaz to carrie the newes of Absoloms death he had an eie to the meetnesse of the persons and to the kinde of message To apply this to our purpose Equity requireth that masters in commanding things indifferent which they haue power to command or not to command haue an eie to their seruants ability sex age disposition conscience and other like circumstances that the thing which they command be somewhat agreeable to them not aboue their ability not vnbeseeming their sex not vnfitting their age not thwarting their disposition not against their conscience §. 12. Of masters offence against expediency It is contrary to equity for a master to regard only himselfe and his own mind euen in things that are lawfull Paul was not of this minde when he said He sought not his owne profit no nor his owne will Expediency and inexpediency were great motiues vnto him to forbeare things which were otherwise lawfull yet little is this regarded by many for 1. Many command things to the very vttermost of their seruants strength if not aboue it as Pharaoh or else things dangerous which may bring much mischiefe vpon them Dauid was touched in heart for mouing only by a wish his seruants to fetch him water with the danger of their liues 2. Others against comelinesse put men to doe maids workes and maids to doe mens worke 3. Others vpon meere partiality keepe vnder old and good seruants and preferre much younger before them 4. Others will forcibly make seruants doe things against their naturall disposition as to handle yea and eat such things as they cannot endure to touch or see 5. Others in doubtfull matters will vrge and presse them against their conscience Howsoeuer in these and other such like things not vnlawfull seruants ought to doe what they can to satisfie their masters command if he be peremptory in vrging them yet ought not a master to be too peremptory in pressing his authoritie and power §. 13. Of the power of masters to correct their seruants The second point wherein a masters power consisteth is correction which may be giuen by lookes words or deeds By a mans looke his anger and wrath against another is manifested In Hebrew the same word signifieth a face and wrath because wrath soonest sheweth it selfe in a mans face
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
least too remisse and carelesse of their gouernment §. 26. Of moderating seruants labour Though labour and paines be proper to a seruants place yet he may be so put vnto it as the health and strength of his body may be impaired thereby For the well ordering of this therefore a dutie lieth vpon masters and that in two things especially 1. That they well moderate the labour whereunto they put their seruants so as they may be able for the time to vndergoe it and to endure so long as their time of labour is appointed It was a good reason which Saul rendred to keepe Dauid from entring combat with Goliah because as he thought Dauid was not able to fight against the Philistim Dauid being a youth and Goliah a man of warre And indeed if Dauids faith had not exceeded the strength of his body it had beene vnmeet to haue put Dauid to that taske They which are put to things aboue their abilitie are like to faile and sinke vnder the burden of them It is contrary hereunto to put seruants to such hard taskes as impaire their strength endanger their lims and venture their liues Saul shall rise vp in iudgement against such for he supposing that it was too hard a taske for Dauid to vndertake combat with Goliah was loth to put him to it Dauid exceedingly failed herein when he gaue direction that Vriah should be set in the forefront of the hottest battell and yet the Generall with his strength to retire from him Many seruants being put to seruices aboue their strength either lose their liues thereby or as we speake are neuer their owne men againe It is also a fault in this kinde to put seruants to such toiling workes as are fitter for beasts then men or to oppresse them with too much worke as the Egyptians oppressed the Israelites Let Gods hearing the cry of those seruants so oppressed and reuenging their oppressors for it make all masters take heed of the like crueltie §. 27. Of affording seruants fit meanes for their worke 2. The other thing required of masters for wel ordering their seruants worke is that they afford their seruants things needfull and behouefull for that worke whereunto they are put which minde was commendable in Saul who assaied if his armour might be fit for Dauid when he was to goe against Goliah To reckon vp all the particulars were an infinite taske euery seuerall trade and worke hath proper meanes of helpe appertaining to it this generall direction may be sufficient to moue masters to applie it to the particular workes and seruices whereunto they put their seruants Fit meanes are such an helpe as that which with them may easily be done without them can hardly if possibly at all be done It is contrary hereunto to deale with seruants as the Egyptians did with the Israelites exacting worke at their hands and not affording them meanes to doe it whereby many times they exact impossibilities Some will haue much worke done in the night time and not afford candle light so in other particulars §. 28. Of affording seasonable rest to seruants Intermission ease and rest from labour at seasonable times is as needfull and requisite as food and apparell The reason which God rendreth of the fourth commandement sheweth that masters ought to afford rest to their seruants it is this that thy seruant may rest Without intermission and rest the body cannot endure labour it will wax weake faint and vtterly vnable to continue but as labour decaieth strength so rest repaireth it There are two especiall times of rest which seruants may not be denied 1. The rest of the night 2. The rest of the Lords day The first is ordinary for all liuing creatures for it was one principall-reason why God caused the light of the Sunne to be withdrawen from the face of the earth that the inhabitants thereof might rest from their labour Vntill the euening man goeth forth vnto his labour and worke Time of darknesse is more fit for rest then worke Let not this be so taken as if no worke were to be done after the light of the day is taken away then would but little worke be done in the depth of winter when the daies are short and then would not God haue afforded artificiall lights but to shew that difference must be made betwixt the day and night and that the night is afforded for that time wherein men are most to rest The other time of rest being the Sabbath day is by diuine institution It was sanctified vnto man in the time of Adams innocency when he stood as a publike head and stocke of all mankinde The very name Sabbath which in Hebrew signifieth rest and the expresse prohibition of doing any worke on that day doe shew that it is a day of rest and that one end thereof was for seruants to rest therein is euident by the reason thereof that thy seruant may rest So as there is a double bond to tie masters to afford rest to their seruants on the Lords day 1. The bond of piety to God 2. The bond of charity to seruants for in that God did thinke it meet for seruants to rest one day in seuen we ought to thinke that it is needfull and behouefull for them §. 29. Of denying seasonable rest to seruants Contrary to both the forenamed times of rest doe many masters offend as first they who make their seruants watch too long at night and againe rise too soone in the morning not affording so much time of rest and sleepe as is needfull for refreshing their bodies and repairing their strength whereby it commeth to passe that beside the wrong done to their poore seruants their worke cannot be done so well Obiect It is said of the forenamed good houswife that her candle is not put out by night Answ That is a tropicall speech and some-what hyperbolicall The word night is put for a part thereof The phrase only implieth vigilancy shewing that she is not as many in the euening betimes in bed and in the morning late vp but late downe and early vp This phrase she riseth while it is yet night vsed before sheweth that that which I haue noted is the true sense If not putting out her candle by night should imply a sitting vp all night long how could it be said that she riseth vp Quest What time may be thought sufficient to afford sleepe vnto seruants Answ As the same quantity of food is not ouer-strictly to be proportioned to all alike so nor the same continuance of sleepe Yet by experience it hath beene obserued that for sound and healthy bodies fiue houres is the least time that may be allowed and seuen houres is time sufficient for any §. 30. Of masters offence in keeping seruants from the rest of the Lords day 2. Against the rest of the Lords day doe too too many masters offend as 1. By keeping
seruants at their ordinary worke on that day 2. By sending them vp and downe on that day on many errands as to gather vp debts or to doe such other seruices as they are loth to afford time for on other daies 3. By making that the greatest day of paines and labour namely to such as are in the kitchin or haue any other businesse about feasts for the Lords day is by many ordinarily made a day of feasting 4 By keeping them vp too late on Saturday nights euen till one of the clocke Many that make some conscience of the Lords day vse to offend herein for that their seruants might not worke on that day they keepe them vp till the very moment that they thinke the Sabbath beginneth but herein they commit a double fault one in not allowing their seruants sufficient time of rest another in making them vnfit through want of sleepe to doe the holy seruices of the Lords day §. 31. Of allowing time of recreation to seruants Concerning times of recreation I may say as the Apostle doth in another case I haue no commandement of the Lord namely expresse commandement to presse vpon the conscience of masters any set time for recreation yet questionlesse it is very meet that seruants should haue some times to refresh themselues this way for recreation rightly vsed is a great meanes to put life and adde spirit to youth especially With worke and businesse not only mens bodies but their mindes also are occupied and imployed herein the labour and trauell of men differeth from the labour of beasts for refreshing therefore both of body and minde is good and moderate recreation needfull But I referre this point to the wise consideration of masters themselues who may better by their owne obseruation discerne what in this kinde is fittest then we prescribe §. 32. Of masters care ouer their seruants in sicknesse and after death Masters prouident care for the good of their seruants is not to be restrained to the time of their health but to the time of their sicknesse also if it please God to visit them while they are in seruice Wherefore all things needfull are in this case to be prouided for them by their master First spirituall comfort for their soule that so they may the better beare their infirmity then such things as may for the present giue them ease and refreshing and also if it please God to adde his blessing worke a recouery The care of the Centurion for his sicke seruant is in Scripture commended he did as much for his seruant as he could haue done for his sonne The King of Arams care also was in this kinde commendable he did not forbeare to write to his enemie and to make himselfe beholding to him in the behalfe of his seruant that was leprous If the seruant haue beene formerly a faithfull diligent and profitable seruant recompence requireth as much For it is a most vnkinde and inhumane part to denie that seruant succour in sicknesse who in health hath beene profitable to his master But if a master be carefull of his sicke seruant affording vnto him the best meanes he can for his ease and recouery and that seruant through Gods blessing vpon the meanes recouer he will if he haue any sparke of goodnesse in him hold himselfe so obliged to his master as he shall neuer be able to make sufficient recompence and thereupon be moued to vse all the diligence he can for his masters good so that a master may reapebenefit to himselfe by this kinde of kindnesse But though the seruant that is sicke haue in former time beene vnprofitable and there be little hope of future benefit by him yet for charity sake and in subiection to Gods disposing prouidence whereby that seruant is fallen sicke in his masters house must he in that case be well looked vnto If the Samaritan did well in taking care of a meere stranger out of his house because he saw him succourlesse surely that master which neglecteth his seruant that is sicke in his house doth very ill 1. Quest What if he be not a couenanted seruant for a set time but a Iourney-man at will or one that worketh by the day or weeke Answ Though a master be not so much bound to such an one yet if he fall sicke in his house he may not in that case thrust him out of doores vnlesse he know where he may be wel prouided for 2. Quest What if a master be poore and not able to prouide that which is requisite for a sicke person Answ If the sicke person haue friends and kindred that are better able they must prouide for him if not the Church must helpe but it is the masters duty to make the sicke mans case knowne to his friends or to the Church If after all good meanes are vsed for recouery the seruant die his master must see the last duty in some seemely manner performed for him which is Christian buriall Herein lieth a maine difference betwixt the vsage of mens bodies which after death shall be raised againe and beasts that vtterly perish Iaakobs care of burying his mothers nurse is expresly mentioned in way of commendation §. 33. Of neglect of seruants in sicknesse and when they are dead Many masters much offend in the contrary to the forenamed duties For 1. Some when they obserue their seruants begin to be sicke will put them out of their houses and leaue them to shift for themselues as that cruell Amalekite who left his sicke seruant abroad in the fields But note the vengeance of God which followed thereupon The leauing of that sicke seruant in that case was the occasion of the destruction of that master and all his company By that meanes they were discouered to their enemies 2. Others when they cannot remoue their sicke seruants out of their house will suffer them there to lie succourlesse and to perish for want of things needfull Many rich men that are able to prouide well enough for them will send them to some out backe roome and take no more care for them In this kinde many of them shew more kindnesse to a dogge or other beast that is not well then to a seruant An inhumane part 3. Others that seeme not so inhumane deale too hardly with their seruants in such a case they will afford them things needfull but all at the poore seruants cost and if those seruants haue not present money they will cut it off their wages if they recouer health to doe them seruice Is this to vndoe the heauy burdens Or is it not to lay burden vpon burden 4. Others that are at some charges for their seruants sicknesse doe so mutter at their seruants and fling out such discontented speeches namely that they tooke them for their worke and not to keepe them in their bed to get some thing by them not to be at such cost with them or that they make
giuing them due praise and a good reward both which are noted in the patterne of that great master who said well done thou good and faithfull seruant thou hast beene faithfull ouer a few things I will make thee ruler ouer many things Thus will those good seruants be the more encouraged to hold on and others will be moued to imitate them This incouragement doth the Apostle giue to all vnder authoritie doe that which is good and thou shalt haue praise of the same Which phrase implieth that gouernours ought to praise those that doe well 3. If such seruants be accused of any hainous crime masters must not rashly giue credit thereto but rather thorowly sift and examine the matter Herein Potiphar exceedingly failed and by that meanes lost such a seruant as he could neuer get againe If a good seruant doe by occasion slip and commit a fault his master ought in wisdome either to take no notice of it or with some milde admonition passe it ouer and not deale with him as with a lewd gracelesse seruant 4. When such seruants their couenanted time being expired depart their masters must not let them goe away empty but helpe them in their mariage as Moses his master did or in their setting vp as the great master who made his wise and faithfull seruant ruler ouer all his goods §. 45. Of vnkinde dealing with good seruants Vnworthy they are of good and kinde seruants who are of a contrary minde as many masters are For 1. Some make no difference betwixt seruants but esteeme of bad and good all alike they thinke that the best seruants doe but their duty therefore no extraordinary respect is to be borne towards them But it is a point of wisdome sometimes to account a duty as a kindnesse especially when good will of heart is ioyned with outward performance of duty 2. Others thinke it policy to take no notice of any seruants extraordinary faithfulnesse and diligence to praise and reward the same lest it puffe them vp too much But there is much more feare of seruants fainting and waxing weary of doing good if they haue no incouragement then of growing insolent by incouragement 3. Others will be more ready to checke and rebuke such for euery slip and for failing in any thing then others because others lesse regard their rebuke whereby they shew want of wisdome in well managing their authority 4. Others when their seruants are about to goe away or to marry or to set vp will seeke some occasion or other to fall out with them of purpose to send them away empty Many will carry a faire face toward profitable seruants till the time of recompence commeth and then beginne to frowne as Laban did Yea so farre are some masters from seeking the prosperity of faithfull wise diligent skilfull seruants as they will hinder them in what they can and keepe them downe fearing lest as their seruants rise they themselues should decay and fall These are both vnkinde and vngratefull masters Would masters be so dealt with by their superiours Thou oughtest so to liue with thy inferiour as thou wouldest haue thy superiour liue with thee Hitherto of masters duties The reasons to moue them to performe their duties follow §. 46. Of the subiection vnder which masters are Ephes 6. 9. Knowing that your master also is in heauen neither is there respect of persons with him There is in generall but one reason alledged by the Apostle to prouoke masters to doe their duties but it is so laid downe as it compriseth other forcible reasons vnder it The principall reason is taken from the subiection wherein masters are The other reasons are taken from the description of that authority vnder which masters are for it is such an authority as 1. In relation to it there is no difference betwixt master and seruant 2. It is farre surpassing all dignities on earth 3. It is moued with no outward respect of any thing The first reason which declareth the subiection of masters in that they haue a master ouer them putteth them in minde of that account which they are to make and reckoning which they are to giue of the well vsing of their authority and of their cariage towards such as are vnder them For they are but as stewards ouer fellow seruants euery one of them therefore shall heare this charge giue an account of thy stewardship In this respect this reason is both as a spur and as a curbe vnto masters As a spur to pricke them on forward conscionably to performe all those duties which are required of them for they haue a master that will take notice thereof and reward them for it As they approue and recompence the good seruice which their seruants doe so much more will their master approue and recompence them if they doe well Doe masters therefore looke that their seruants should performe their duty let them then performe theirs for there is the same reason of both Let this be applied to all the particular duties before mentioned It is also as a curbe to restraine masters from doing any thing to their seruants but what they can be able to iustifie vnto their owne master With this curbe did God hold in the Israelites saying Thou shalt not rule ouer thy seruant with rigor but shalt feare thy God Ioseph was held in with it when he said This doe and liue for I feare God And Nehemiah when he said The former Gouernours were chargeable to the people but so did not I because of the feare of God And Iob when he said If I did despise the cause of my seruant when God visiteth what shall I answer him Thinke of this ô masters when you are about to exact any thing of your seruants that is not lawfull or meet when you are incensed and in passion stirred vp to strike your seruants vniustly or cruelly when you detaine from them any thing that is their due when you lay more on them then they are able to beare when any way you wrong or oppresse them thinke and say with your selues can this be iustified how shall we be able to hold vp our head to our master when he calleth vs to account What stronger motiue to doe all dutie what stronger restraint from all iniustice and rigour The conceit which many haue that they are free vnder none to giue no account maketh them both negligent of their owne dutie and insolent ouer others as Pharaoh who said Who is the Lord that I should obey him and Sennacherib who said Shall your God deliuer you out of mine hands and Nebuchadnezzar who said Who is that God that shall deliuer you out of mine hands Note the issue of this insolency Pharaoh after many extraordinarie plagues laid on him and his people was drowned in the red sea with all his host Sennacherib after his host was destroied was slaine by his owne sonnes
Nebuchadnezzar became a very bruit But to let these abominable blasphemers passe there be many masters who though they vtter not with their mouthes such execrable blasphemies yet by their carriage towards their seruants shew themselues to be little better minded in that they make their owne will a rule to their seruants and will haue them doe such things as are vnmeet and vnlawfull vsing their seruants as slaues or rather as beasts Let all such masters know that they haue a master §. 47. Of the equality betwixt masters and seruants in relation to God The second reason in this particle also your master also declareth an equality betwixt masters and seruants in relation to God As God is the masters of seruants so he is the master of masters also As seruants are the Lords freemen so masters are the Lords seruants In this respect they who are made rulers and they who are vnder them are called fellow seruants For howsoeuer in outward dignity there is great difference betwixt master and seruant yet as the seruants of God they are of a like condition and in many things may be accounted equall especially if both be of the same faith and so brethren in Christ This is another spur and curbe too A spur in that God will the more kindly accept that goodnesse which masters doe to their seruants because it is done to Gods seruants A curbe in that seruants shall be heard before God as well as masters for he is the master of both Many thinke that all the kindnesse which is shewed to seruants is lost because they are so meane as they are able to make no recompence But their master is able Others thinke their seruants can neuer take any reuenge of them and thereupon vse them as they list But the master of seruants who is also the master of masters can take vengeance euen such as shall make masters sorely repent all the wrong they haue done If masters did duely weigh this point that howsoeuer in regard of outward gouernment there be some difference betwixt them and their seruants yet before God they are as fellow seruants would they be ouer-rigorous and cruell would they not be kinde and gentle §. 48. Of Gods being in heauen how it is a motiue to prouoke masters well to respect their seruants The third reason taken from the place of God in heauen declareth the surpassing excellencie of that great master who is the common master of masters and of seruants and it addeth an edge to the former motiues 1. It sheweth that though the wrong which masters doe to their seruants be within the walls of their house so as no mortall eye can see it yet God who is in heauen seeth it and though seruants cannot be admitted into the courts of men to make their complaint yet heauen is open to them to that great master that is in heauen they may haue accesse when they will That which made the euill steward deale hardly with his fellowes was the conceit which he had of his masters absence But no such conceit can they haue of this great master who know that he is in heauen and that as heauen is ouer euery place so the eyes of the Lord are in euery place and behold the euill and good he seeth all the good and all the euill that masters doe to their seruants 2. It sheweth that the kindnesse which the Lord will repay and the vengeance which he will inflict is infinitely greater then the good or euill that masters can doe to their seruants euen as heauen i higher then earth and as he that is in heauen is greater then they that are on earth Doest thou therefore who art a master on earth reioyce or grieue the soule of thy seruant God in heauen can much more make glad or sad thy soule Doest thou therefore desire the fauour or feare the frownes of thy master in heauen shew fauour to thy seruant on earth and forbeare threatning Remember the infinite disparitie betwixt thy mastership and Gods and this will the more moue thee to deale with thy seruant as thou wouldest haue God deale with thee 3. It sheweth that there is much more reason we should take notice of our seruants of their paines of their diligence and of their faithfulnesse then that God should take notice of ours and lesse reason that we should scorne or neglect our seruants then God scorne or neglect vs. For there is far greater difference betwixt God and vs then betwixt vs and our seruants We and our seruants are all of the earth of the same mould nature and disposition subiect to the same passion and to the same dissolution The heathen obserued as much But God is in heauen eternall vnchangeable euery way surpassing glorious How can we then looke to be respected of this master if we respect not our seruants O masters in all your dealings with your seruants remember your master is in heauen §. 49. Of Gods impartiall respect of all The fourth reason in these words neither is there respect of persons with him declareth Gods iust and equall manner of proceeding with all men of what ranke and degree soeuer God will doe the same things to all sorts of masters that they doe to their seruants To the consideration of this impartiall iustice of God doth the Apostle call masters both because of that outward power which they haue ouer their seruants and also because for the most part masters are backt with the power and authority of magistrates on earth who in matters of difference betwixt master and seruant are ordinarily partiall respecting masters more then seruants But let masters here learne to cast off all such fond conceits and foolish hopes Though they be higher in place haue more wealth and better friends then their seruants and though men who haue carnall eies may thereby be much moued to respect them yet will not God goe an haires bredth from iustice for the whole world If the greatest man that euer was in the world should haue a seruant that were the meanest that euer was and a case betwixt that master and that seruant should come before God God would not any whit at all leane to that master more then to the seruant If the greatest that be abuse the meanest they shall not escape Wherfore O masters giue no iust cause of complaint to any seruant The Apostles manner of setting downe these points noted in this word knowing implieth that ignorance of God of that authority which he hath ouer masters of that equality which in relation to God is betwixt masters and seruants and of Gods heauenly excellency and impartiall respect towards all maketh masters to abuse their power by neglecting all dutie and insulting tyrannizing ouer their seruants wherefore you that haue heretofore beene ignorant of these points now take knowledge of them and you that know them oft call them to minde and doe that which becommeth good masters Knowing that
vt puerili aetati conuenit * ãâã ãâã ãâã ãâã ãâã menti indere a ãâã ãâã ãâã ãâã ãâã b In monitis 7. Obseru ãâã ãâã ãâã ãâã ãâã c Deut. 6. 7. d Doctus inter Hebr. vocem ãâã ãâã ãâã ãâã ãâã continuò loqui exponit i. inculcare vel identidem repetere Innuit studium diligentiam qua pueris praecepta Dei inculcari debent Uatabl in Deut. 6. 7. vide Tr. 6. §. 42. 8. Obser Pro. 22. 6. ãâã ãâã ãâã ãâã ãâã 9. Obser * Treat 6. §. 34. * §. 10. Why the Apostle is so copious in vrging seruants to their dutie Seruus beneuolentia prosequatur dominum quamuis impiuÌ Qui fidelem habet dominum saluo eius dominio diligat vt patrem Conslit Apost li. 4. ca. 12. Gal. 4. 28. b 1 Tim. 6. 1 2. * Treat 7. §. 2 3. 1. Obser 2. Obser 3. Obser ãâã ãâã ãâã ãâã ãâã Origo vocabuli seruoruÌ in Lat. lingua inde creditur ducta quod hi qui iure belli possint occidi à victoribus cùm seruabaxtur serui fiebant à seruando appellati Aug. de Ciu. Dei lib. 19. cap. 15. Uide âud Viu ibid. 4. Obser ãâã ãâã ãâã ãâã ãâã What masters are meant 5. Obseru ãâã ãâã ãâã ãâã ãâã 6. Obseru ãâã ãâã ãâã ãâã ãâã Why masters are said to be after the flesh Dominis carnalibus vet transl Heb. 12. 9. 1 Cor. 7. 22. 7. Obseru Seruants feare of their masters ãâã ãâã ãâã ãâã ãâã Difference betwixt feare and trembling * ãâã ãâã ãâã ãâã ãâã Vers 33. * ãâã ãâã ãâã ãâã ãâã Rom. 13. 3 4. 8. Obser ãâã ãâã ãâã ãâã ãâã 9. Obser 1 Sam. 16. 7. ãâã ãâã ãâã ãâã ãâã 10. Obseru * §. 96. Opposita iuxta se posita magis elucescunt 11. Obser ãâã ãâã ãâã ãâã ãâã What eie-seruice is 11. Obser Men pleasers ãâã ãâã ãâã ãâã ãâã Gal. 1. 10. Tit. 2. 9. * ãâã ãâã ãâã ãâã ãâã How masters are to be pleased in all things 12. Obseru ãâã ãâã ãâã ãâã ãâã Who are seruants of Christ Quo pacto servus non est servus Cum prop ter Deum omnia facit Chrys in 1 Cor. 7. hom 19. 13. Obseru Ioh. 5. 30. 14. Obseru 15. Obseru 16. Obseru What it is to serue with good will ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã 17. Obseru ãâã ãâã ãâã ãâã ãâã Obiect Answ 18. Obseru 19. Obseru Difference betwixt seruants of men and of Christ Why seruants are put in minde of Gods reward 20. Obser ãâã ãâã ãâã ãâã ãâã 21. Obser A genere ad speciem ãâã ãâã ãâã ãâã ãâã m 1 Cor. 15. 38. n 2 Cor. 9. 6. o ãâã ãâã ãâã ãâã ãâã Gal. 6. 7. ãâã ãâã ãâã ãâã ãâã p 1 Sam. 2. 30. 22. Obser 23. Obser 24. Obser 25. Obser 26. Obser 27. Obser 1. Obser Col. 4. 1. * §. 124. ãâã ãâã ãâã ãâã ãâã * §. 3. * Treat 8. §. 20 44. ãâã ãâã ãâã ãâã ãâã * Or moderating a Col. 3. 19. b Ephes 6. 4. * See Treat 8. §. 14. 2. Obser Authoritie to be kept in compasse 3. Obser Excesse in dutie not good ãâã ãâã ãâã ãâã ãâã 4. Obseru 5. Obseru 1 Tim. 6. 15. Gen. 50. 19. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 6. Obseru Matth. 23. 8. 18. 28. Psal 2. 4 10 11. Iob 22. 13 14. c 1 King 8. 27. d Ier. 23. 23. e Matth. 5. 34 35. * ãâã ãâã ãâã ãâã ãâã Psal 113. 5. g Psal 102. 19. h 33. 13. i Prou. 15. 3. Psal 123. 1. Eccles 5. 8. 7. Obseru Heb. 11. 27. 8. Obseru 9. Obser 10. Obseru a ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã 1 Sam. 16. 7. Iob. 34. 19. 11. Obser Who are husband and wife * See Treat 1. §. 82. 84. Who may marie * Ephebi Vt iustas nuptias contrahant sint masculi puberes foeminae viripotentes Iustin Instit l. 1. tit 10. Gen. 2. 22. 1 Cor. 7. 36. a Iustin Instit l. 1. tit 22. Second part of Reports of Cases 35. Hen. 6. fol. 41. b. * Est invenum coniugium incommodum liberorum procreationi Cum enim in omnibus animantibus imperfecti sunt iuniorum partus ac multo etiam magis foeminarum id etiam fiat in hominibus necesse est Arist Pol. lib. 7. b 1 Chr. 22. 5. 29. 1. c 2 Chro. 12. 13. d 1 King 2. 22. e 3. 7. f 1 King 11. 4. 2 Chro. 28. 1. 29. 1. Broughton in his Concent of Script m 2 Chro. 36. 9. n 2 King 24. 8. o 2 Chro. 27. 1. 2 Chro. 26. 21. Parents sinne in marying children vnder age Puella dum ei aetas matura non est nulli dari vel promitti debet Aug. epist 233. Matrimonium contractum verum non est si impubes fuerit qui contraxit Azpilcuet Consil resp l. 4. de spons Cons 8. Mat. 19. 12. A sinne to conceale any impotencie Sterilem coniugem fas non est relinquere Aug. de Nup. lib. 1. cap. 10. b Gen. 18. 11. c Luk. 1. 7. d Gen. 25. 21. e 1 Sam. 1. 5 20. f Tantum valet sociale vinculuÌ coniugum vt cùm causa procreandi colligitur nec ipsa causa procreandi soluetur Aug. de bon Coniug cap. 7. Gen. 2. 18. 2 Chro. 26. 21. A sinne to conceale a contagious disease ãâã ãâã ãâã ãâã ãâã Heb. 13. 4. 1 Tim. 4. 1 3. 1 Cor. 7. 2 9. a Mat. 19. 12. A deuillish doctrine to forbid mariage b 1 Cor. 7. 7. c Act. 15. 10. d Uide Chrysost hom 4. in Isay 6. e Omnes Apostoli exceptis Iohanne Paulo vxores habuerunt Ambr. in 2 Cor. 11. * Tolle de Ecclesia honorabile connubium nonne reples eam concubinarijs incesluosis seminifluis mollibus masculorum concubitoribus omni denique genere immundorum Bernard in Cant. Serm. 66. vide Bernard de Conuers ad âler cap. 29. f Huldricus seu vt alij Volusianus in Epist ad Nichol. Pap. g Vtinam qui continere non valent perfectionem temerariè profiteri aut coelebatui dare nomina vererentur Sumptuosa siquidem turris est verbum grande quod non omnes capere possunt Bernard de Conuers ad Cler. serm 29. a Gen. 2. 18. Necessarie for the essence of mariage b Gen. 2. 20. Buggerie 1. Persons of the same kind * Leu. 18. 23. c Vide Aug. de Ciuit. Dei lib. 15. cap. 23. Lud. Uivem in eundem de Incubis Succubis 2. Persons of diuers sexes Maritalis copula requirit sexuum aptitudinem Bern. in Cant. serm 66. Vnnaturall commixtions Rom. 1. 25 26. 3 Persons without the degrees of consanguinity Incest O mulieris scelus incredibile praeter hanc vnam in omni vita inaudituÌ O libidinem effrenatam indomitam O audaciam singularem Non timuisse vim deorum hominumque
childrens being Children come out of the substance of both alike 2. The care and pains of both for the good of the children is very great I know not of whether the greater The mothers paines and care in bringing forth the childe is indeed the greater and it may be also the greater in bringing vp the childe especially while it is young at least if she giue it sucke her selfe yet afterwards the fathers exceedeth in prouiding fit calling sufficient meanes of maintenance yea and portion or inheritance for it and that after he himselfe is dead Thus one way or other the childe is equally bound to both and accordingly Gods law maketh no difference betwixt them Obiect The wife is subiect to her husband therefore a childe ought to preferre his father before his mother Answ Though there be a difference betwixt father and mother in relation of one to another yet in relation to their children they are both as one and haue a like authority ouer them Now children are not to looke to that difference that is betwixt their parents in that mutuall relation that is betwixt husband and wife but to that authority which both parents haue ouer their children and so to carry an equall respect to both 2. Obiect What if the fathers and mothers disposition be contrary and the one command what the other forbids Answ The thing commanded or forbidden must be obserued if it be about a thing simply good or euill lawfull or vnlawfull then the parent which would haue the thing lawfull to be done or vnlawfull to be for borne though it be the mother must be obeyed for in this case she is backt with Gods authority But if the matter be meerely indifferent then I doubt not but the father must be obeyed yet so as the childe no way shew any contempt to his mother but with all reuerence and humility make it knowne to her that it is best both for her-selfe and himselfe that his father be obeyed But if the fathers contrary authority be not interposed or if the father be dead then is a mother as simply and absolutely to be obeyed in all things as a father §. 55. Of pretences alledged to obey father rather then mother Contrary on the one side is their childish fondnesse who so wholly respect their mother and seeke to please her as they little regard their father vnlesse through feare they be forced thereto and on the other side their scornefull spirit who only beare respect to their father and altogether neglect their mother if not despise her For the most part of the two the mother is lesse regarded The reasons whereof I take to be these following whereunto I will annex particular meanes to remoue the seeming force of those reasons as antidotes or remedies vnto them 1. The mother by reason of her sex is commonly the weaker and subiect to more infirmities Answ Children ought rather to looke vpon their mothers place and authority then their person and infirmitie so these would no whit impaire their respect of the other 2. The mother is more indulgent and tender to her children and vseth more familiarity towards them now familiarity breedeth contempt Answ This is the abuse of familiarity loue should breed loue and loue must be ordered according to the condition of the parties louing and loued As children with one eie behold the affection of the mother so with another they should behold Gods image in the mother and then that which is noted as the ground of all childrens dutie a louing-feare would be wrought in their heart which would cast out all contempt 3. The mother hath not that power to reward or reuenge that a father hath Answ 1. This is not to obey in the Lord. No outward respect should moue the childe to obey his parents so much as conscience to God-wards If children duly considered God how he hath made no difference but commanded them to obey both alike and how he is able abundantly to reward and seuerely to reuenge that reason would be no reason 4. The mother is subiect to the father Answ This was remoued before As a generall answer to these and all other such pretences as can be alledged let it be noted that the Lord doth not only in expresse termes charge children to feare their mother but also the more to presse this point sometime setteth the mother in the first place thus Yee shall feare euery man his mother and his father which is not so to be taken as if the mother of the two were the more excellent in this respect the father for the most part is first named but because it is the truest triall of a childes subiection to be subiect to his mother He that willingly and conscionably subiecteth himselfe to her who is in relation to her husband the inferiour in sex the weaker in condition subiect to more infirmities in her affections lesse moderate in power lesse able to reward or to punish will much rather no doubt subiect himselfe to his father §. 56. Of the difference of childrens subiection to naturall parents and to such as only are in the place of parents Beside naturall parents there are others by God so set ouer children as they owe in conscience child-like dutie vnto them These in generall are such as are in the place of parents and so performe or at least ought to performe the dutie of parents to children They are of two sorts 1. Such as are ioyned to a naturall parent in mariage commonly called Step-fathers and step-mothers or fathers in law and mothers in law 2. Such as haue the gouernment and tuition of children committed to them commonly called Guardians Tutors Gouernours yea also foster-fathers and foster-mothers Quest Is the same dutie in euery respect due to those who are in place of parents as to naturall parents themselues Answ Not so There is such a prerogatiue appertaining to naturall parents from whom children haue receiued their being that many things wherein children by an absolute necessity are bound to them are bound vnto the other who are but in place of parents only by the law of honesty of meetnesse conueniency Whence it commeth to passe that such things as being done by children rebelliously without or against the consent of naturall parents proue meere nullities will stand in force though they be done without or against the consent of such as are only in the place of parents instance contracts made about goods lands and such other things as parents retaine a right in whereunto many good Diuines adde contracts of mariage of calling and the like Yet notwithstanding seeing in conscience we are bound to those things which the law of honesty and conueniency requirety for whatsoeuer things are honest iust and of good report are to be done great is that dutie which children owe to those who are in place of parents §. 57. Of childrens subiection to fathers and
mothers in law Fathers and mothers in law are to be ranked in the first degree of those who are in the place of naturall parents Very good proofe there is in Scripture for childrens subiection to them The respect which Moses beare to his father in law and Ruth to her mother in law and Christ himselfe to his supposed father are commended for this very purpose Subiection is noted in Christs example Reuerence in Moses Recompence in Ruths The mariage bond maketh man and wife one flesh whereupon the naturall parent that marieth another maketh that other one with him and in that respect is as a parent to the children and by them ought to be accounted so The law of God maketh it plaine inââst for a sonne to vncouer the shame of his mother in law or for a father in law to vncouer the shame of his daughter in law Whereby it appeareth that fathers and mothers in law are by Gods law in the very place and steed of naturall parents to their children and accordingly as naturall parents are to be honoured Besides it is a great honour which a childe doth to his naturall father or mother to respect such as they haue made one flesh with themselues as they doe their owne parent So as to honour a father or mother in law is to honour a naturall parent Contrary is the minde and cariage of most children Very few beare a reuerend dutifull and child-like respect to stepfathers and step-mothers but for the most part despise them in heart grumble at them in speech and are very vndutifull in their behauiour whence it commeth to passe that they bring much griefe to their naturall parent and oft cause much discord and dissention betwixt their naturall and step-parentâ being herein set on worke by Satan who laboureth what he can to disunite those whom God hath neerely vnited together and made one flesh Lamentable experience sheweth that the second third or any after-mariages are seldome so comfortable and peaceable as the first especially if either the one or other or both haue children The cause thereof for the most part is in children who brooke not fathers or mothers in law Obiect Nature cannot so well brooke a step-parent as a naturall parent Answ 1. If not so well yet despise them not there is a difference betwixt extremes 2. Conscience and religion ought to alter corrupt nature Looke to Gods ordinance and let Gods feare possesse thine heart that that may bring thee to doe what nature cannot 2. Obiect Fathers and Mothers in law seldome respect their husbands or wiues former children Answ This obiection more beseemeth the mouth of a barbarian then a Christian The Gospell teacheth to be subiect not only to the good and gentle but also to the froward and not to be ouercome of euill but to ouercome euill with goodnesse The Scripture reckoneth such as rise vp against their parents in law among such as rise vp against their naturall parents shewing thereby that the impietie of those is as blame-worthy as the impietie of these §. 58. Of childrens subiection to Guardians Tutors c. For childrens subiection to Gouernours Guardians and Tutors the Apostle saith that a childe is vnder them If by the law children are vnder them they ought in equitie to be subiect to them It is expresly noted of Esther euen after the King had chosen her for his wife that she did the commandement of Mordecai who was as a Guardian to her like as when she was brought vp with him A memorable patterne for this purpose What pretences might she haue made to haue cast off all manner of subiection Mordecai was but her cosen she was now aduanced aboue him a wife she was and so subiect to her husband yea a Kings wife and so her selfe a Queene yet she was subiect and her subiection commended We reade that the children of the Prophets much respected Elisha did reuerence to him and were obedient to him because he was as a father and tutor vnto them in which respect also Elisha was as a childe subiect to Eliah whom he called father Guardians Tutors and such like ouer-seers of children haue a parents charge laid vpon them as we shall after shew great reason therefore that child-like dutie should be yeelded to them Their honour must be answerable to their charge and care Contrary is the conceit of many lawlesse children whose parents being dead or they being sent and placed abroad out of the gouernment of their parents thinke they are cleane free from all gouernment and may liue as they list Their practise being correspondent to this opinion they runne into all riot and in time bring themselues to vtter ruine It is the ouerthrow of many children that they regard not their Guardians Tutors and Gouernours and God in iudgement bringeth many such refractarie children to some fearefull shamefull end or other Let children therefore be wise and not take too much libertie to themselues Thus farre haue beene handled the duties of children in their seuerall kindes the manner of performing them and the parties to whom they are to be performed It remaineth to speake of the reasons which the Apostle alledgeth to inforce those duties §. 59. Of the place of parents whereby children ought to be moued to obey them The reasons which the Apostle vseth to moue children to performe their dutie are foure The first is taken from the place of the parent The second from the equitie of the thing The third from Gods expresse charge The fourth from Gods promise I. The place of a parent is noted forth by this phrase IN THE LORD which as it affordeth a limitation and giueth a direction to children so it addeth a spur vnto them to stirre them vp to performe their dutie for it sheweth that parents are to then children in the Lords steed as an euidence thereof hath God communicated to them this glorious and honourable title FATHER which is proper and peculiar to himselfe Now then parents being to their children in Gods steed and by vertue of their place bearing Gods image children in obeying their parents obey God in refusing to obey them refuse to obey God A strong motiue is this first motiue For who is so void of religion but will thinke it most meet that God should be honoured or who so impious as to refuse to yeeld dutie to God Here then children may learne in one maine point how to honour the Lord shew themselues children of God And let them here by know that disobedient and vndutifull children that resist the authoritie of parents resist the ordinance of God and receiue to themselues damnation §. 60. Of the equitie whereby children should be moued to obey their parents II. The second reason in these words for this is right though it be not of greater force yet is it more plainly and expresly noted to be a reason as the