the renuing of the minde with knowledge and of the whole man with the image of Christ v. 10. Verse 10. Thirdly God is no accepter of persons without grace he will respect none and with it he will disregard none for with him there is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free Christ is all in all things v. 11. Verse 11. Hitherto of the second thing needfull to holy life viz. the mortification of vices The third followes viz. the exercise of holy graces and duties from v. 12. to 18. and here the rules concerne either 1. the matter of holinesse v. 12. to 16. or the meanes of holinesse v. 16. or the end of holinesse v. 17. For the first he giues in charge nine graces but first proposeth three motiues 1. the election of God as the elect of God 2. their sanctification holy 3. the loue of God to them and beloued The graces are of three sorts some of them haue their greatest praise in prosperitie viz. mercy kindnesse meeknes humblenes of minde some of them concerne the times of aduersitie principally viz. long-suffering and clemencie in forbearing and forgiuing v. 12.13 Verse 12.13 Some of these graces ought to raigne at all times these are three First Loue which is set out both by the dignitie of it aboue all put on loue and by the vse of it it is the bond of perfectnesse v. 14. Verse 14. Secondly Peace amplified by the author of God by the power of it let it rule and by the seat of it in your hearts to which he exhorts by two reasons 1. from their vocation to which ye are called 2. from their mutuall relation as members of one body v. 15. Verse 15. The third is thankfulnes or amiablenesse v. 15. Thus of the matter of holinesse The meanes followes which is the word The exhortation to the vse of the word 1. concernes the word in generall 2. the Psalmes in speciall For the first he propounds three things 1. the author of it the word of Christ 2. the manner of entertaining the word let it dwell in you plenteously in all wisedome 3. the end or vse it should be put to viz. to teach in what we know not and to admonish in what we doe not The second part concernes the Psalmes in particular where he sets downe the sorts Psalmes Hymnes and spirituall songs and the right manner of singing of Psalmes singing with grace in your hearts to the Lord. Thus of the meanes of holines v. 16. Verse 16. The third thing is the end which is considered two waies First Verse 17. as the end of intention that wee aime at and so hee exhorts to it in these words whatsoeuer yee doe in word or deed doe all in the name of the Lord Iesus 2. as the end of consummation that finisheth our workes and so they must giue thankes to God euen the Father by him And thus of the rules of holy life that concerne all men as they are Christians Now follow particular rules fitted for particular callings and that in the familie In the familie there are three couples Wiues and Husbands Children and Parents Seruants and Masters and to these he giueth rules distinctly First the Wiues dutie is laid downe and inlarged laid downe in these words Wiues be subiect to your Husbands inlarged first by a reason it is comely 2. a limitation in the Lord v. 18. Verse 18. Secondly The Husbands duty is propounded 1. by exhortation Husbands loue your Wiues 2. by dehortation be not bitter to them v. 19. Verse 19. Thirdly The dutie of children is laid downe in these words Children obey your Parents and amplified 1. by the extent in all things 2. by reason for this is well pleasing to the Lord v. 20. Verse 20. Fourthly The duty of Parents is exprest by dehortation Verse 21. in these words Parents prouoke not your children to anger and confirmed by a reason taken from the ill effect lest they be discouraged Fifthly In setting downe the duty of Seruants there is first the exhortation v. 22.23 the reasons v. 24.25 Verse 22.23.24.25 The exhortation is both briefly laid downe in these words Seruants be obedient to them that are your Masters and explicated 1. by prouisoes about their obedience 2. the manner how they must obey The prouisoes are two one restraines Masters they are their seruants but according to the flesh the other extends the dutie of seruants they must obey in all things The manner how they must obey is set downe first negatiuely not with eye-seruice not as men-pleasers secondly affirmatiuely and so they must obey 1. With singlenes of heart 2. With feare of God 3. Heartily as to the Lord. The reasons are two first from the certaine hope of reward from God v. 24. Secondly from the certaine vengeance of God vpon them that doe wrong THE METAPHRASE vpon the third CHAPTER VERSE I. IF ye then be risen vvith CHRIST seeke those things that are aboue vvhere CHRIST sits at the right hand of GOD. HItherto you haue beene taught exhorted and dehorted in matters that concerne faith and opinions Now it followeth that I should stirre you in such things as concerne your carriage both generall as you are Christians and particular as you are of seuerall conditions of life And the first thing you should be carefull of in the right order of your liues is to raise vp your thoughts and affections to the studie and contemplation of heauenly things for hereby you doe effectually proue that you are risen vp in the first resurrection with IESVS CHRIST And heauenly things are aboue and therefore for their worthinesse fitting your contemplation and for their difficultie they cannot be reached without seeking and diligent studie and inquirie Besides is not CHRIST aboue your Head and Sauiour and where should your hearts be but where your treasure is yea where CRIST is there in singular glorie aduanced aboue all men and Angells next in glory and power to GOD himselfe ô then how should your mindes runne vpon him and to contemplate of these things is to ascend after him Verse 2. Set your affections on things vvhich are aboue and not on things vv ch are on the earth And when I exhort you to seeke the things that are aboue my meaning is that you should studie about them and with all wisedome raise vp not your thoughts onely but your affections also to the loue of heauenly things and this you cannot doe vnlesse you withdraw your affections from things on earth whether they bee traditions or worldly things or the workes of the flesh Verse 3. For ye are dead your life is hid vvith CHRIST in GOD. Now there are excellent reasons by which I may briefly stir you vp hereunto both from the consideration of your present estate in this world and from the meditation of your future condition in the day of CHRIST
3. T is as easie to reuiue a dead man as perswade a carnall man fol. 4 Eight sorts of things that are aboue fol. 4 A fourefold presence of Christ fol. 6 Of Christs sitting at the right hand of the Father fol. 6 Three benefits come by tender affections fol. 8 Three sorts of things called things on earth fol. 8 Eight reasons in generall to disswade from affecting earthly things fol. 9 Salomons reasons against the loue of earthly things fol. 10. 11 Christs reasons fol. 12 The faithfull are dead three waies fol. 13 The life of Christians is hid in diuers respects fol. 14 Who may say Christ is their life fol. 16 Of the appearing of Christ fol. 16 Six appearings of Christ. fol. 16 Threefold iudgement fol. 16 Who shall iudge who shall be iudged where the iudgement shall be and when fol. 17 The signes of the second comming of Christ fol. 18 The forme of the last iudgement the preparation of the Iudge the citation resurrection collection and separation of the iudged the law and euidence by which men shall be iudged and the sentence and the fiue consequents of the iudgment with the vses fol. 19. to 22 What we must doe that we might be assured of the glory of heauen fol. 26 How long we must continue our sorrowes in mortification fol. 29 Why sinnes are called members fol. 30 Reasons against whoredome fol. 31 Seuen kindes of vncleannesse besides whoredome fol. 33 Remedies against vncleannesse fol. 34 The causes and occasions of lust fol. 35 What couetousnes is and the effects of it 36. 37. the signes of it 38. remedies against it fol. 39 Gods wrath vpon vncleane persons fol. 41 Iustice in God considered foure waies fol. 42 The fearefulnesse of Gods wrath set out fol. 43 The signes of Gods wrath the meanes to pacifie Gods anger and how we may know that God is pacified fol. 44. 45. 46 The markes of a childe of disobedience fol. 47 Difference betweene Gods anger towards the godly and the wicked fol. 48 The profit of remembring our naturall miserie fol. 49 A fourefold life fol. 51 How we may know when sinne is aliue and when it is dead fol. 51 A man neuer truely repents till he indeuour to be rid of all sinne and motiues fol. 53 Anger indifferent laudable vitious 54. Degrees of vicious anger reasons and remedies against it fol. 55. 56 Malice and the degrees and kindes of it 57. Reasons and remedies against it fol. 57. 58 Of blasphemie the kindes of it and reasons against it fol. 59. 60 Against filthy speaking fol. 61 Of lying reasons against it and questions answered fol. 61. 62 What the old man signifieth and why corruption is called the man and why the old man 63. 64. and what the workes of the old man are the old man is put off six waies fol. 64 The necessitie of the new birth fol. 66 Of the renouation of the creature in foure things and of the obedience in three things fol. 66 Rules for attaining of true knowledge fol. 67 Of the image of God in Christ in the Angels and in man 68. with their difference at large fol. 68. 69 How Christ is all in all and the comfort of it fol. 72. 73 The kindes and signes of election fol. 74 How many waies the elect are holy fol. 75 Fiue properties of Gods loue fol. 76 The kindes of mercy fol. 77 Motiues to mercy Rules how to shew mercy fol. 78 True Christian curtesie fol. 79 What humblenesse of minde is negatiuely and affirmatiuely fol. 80 Motiues to humblenesse of minde and of diuers sorts of pride fol. 80. 81 Of Christian meeknesse fol. 81 Of Long-suffering fol. 81. 82 Of forbearance the kindes and motiues and rules for the practise of it fol. 82. 83 Of forgiuing diuers questions fol. 84 To forgiue as Christ forgiues hath fiue things in it fol. 85 How loue is aboue all vertues fol. 85 The sorts and signes of loue fol. 86 Loue is the bond of perfection three waies fol. 87 Of Peace it is threefold fol. 87 How it is of God and when it rules and what we must doe to get it fol. 88 What is required in performing thankefulnes to men and what in receiuing it fol. 90 The Scripture is the word of Christ in foure respects fol. 92 Men sinne against the word six waies fol. 92 Women must seeke knowledge as well as men fol. 94 The vse of Scripture in our houses fol. 94 Of the wise vse of the word fol. 95 What we must doe that the word may dwell plenteously in vs and how we may know it doth fol. 98 Who may admonish or be admonished 99. Rules to be obserued in admonition fol. 100. What meant by Psalmes hymnes and spirituall songs and rules in singing of Psalms fol. 101 Vnto the goodnes of the action the goodnes of the end is required fol. 102 Things are done in the name of Christ foure waies fol. 103 Six reasons why Gods children should be more carefull of their words and deeds then others fol. 104 Of giuing thanks to God fol. 105 Of the gouernment of a familie the authoritie antiquitie and vtilitie of it fol. 107. 108 Foure things in a holy liuing together in a familie fol. 108 Six things in houshold piety fol. 108 Fiue things required in the labours of a familie fol. 109 The dutie of Wiues fol. 110. 111. 112. 113 Why subiection is rather named in the Wiues dutie fol. 111 Fiue things in the Wiues subiection fol. 111 Six waies Wiues must honour their Husbands fol. 111 Foure waies Wiues shame their Husbands fol. 112 Fiue waies Wiues shew faithfulnesse fol. 112 Six waies Wiues shew feare fol. 112 Six rules for Wiues workes fol. 112. 113 What Wiues are not bound to fol. 113 What they must doe that they may performe subiection fol. 113 The Wiues comelinesse in three things fol. 114 Husbands shew their loue foure waies fol. 116 Six waies Husbands honor their Wiues fol. 116 Seauen reasons why men must loue their Wiues fol. 117 Husbands obiections answered fol. 117 Causes why men loue not their Wiues fol. 117 Of bitter Husbands fol. 118 Foure rules for curing this bitternesse fol. 118 The dutie of children fol. 121 Childrens obiections answered fol. 122 Reasons of their obedience fol. 123 The dutie of Parents fol. 124. 125 How Parents prouoke their Children fol. 126 Seruants dutie fol. 128. 129. 130. c. Fiue faults in Seruants fol. 128 Foure things in the manner of Seruants obedience fol. 129 Six waies to know singlenesse of heart fol. 132 Twelue signes of a single hearted man fol. 133 Eight signes of a single hearted Seruant fol. 133 Of the feare of God in Seruants fol. 134 What Masters must doe to get the feare of God into their Seruants fol. 134 Eight obiections of Seruants answered fol. 135 CHAPTER III. VERSE I. If yee then be risen with Christ seeke those things that are aboue where Christ sits at the right hand of God HITHERTO of
God vpon her Thus of what is required Loue viz indefinitely First in heart as well as in word Mal. 2.15 Secondly not before others onely but priuately Thirdly not sometimes or the first weeke moneth or yeare but for euer constantly Fourthly for conscience sake and not for shame or respect of her friends or while her meanes doe last Your Wiues This is added First to exclude all others all others I say not from Christian loue in the generall but from coniugall loue Secondly to include all wiues though poore lesse wise or frugall froward c. Thus of the exhortation The dâ—hortation followes Be not bitter vnto them In these words the Apostle doth mollifie the authoritie of the husband and prouides that it passe not into tyrannie Here I consider foure things First what it hath not in it Secondly how men shew themselues bitter to their wiues Thirdly the meanes to cure this bitternesse Fourthly the reasons to moue thereunto For the first this exhortation to loue and dehortation from bitternes doth not binde them 1. To loue their vices they may know them to be the weaker vessell yea take notice of the weaknesse of the vessell 2. To lose his owne authoritie by lightnesse and vaine behauiour 3. To omit the performance of holy duties to please her humour 4. To giue her a licence to doe what shee list and liue how shee will 5. From finding fault and reprouing so as they vse not their owne words but Gods Lastly distinguish their natures wiues of soft and gentle natures must be vsed with all gentlenesse but that lets not but that wilfull and stubborne wiues may be held downe to a meet subiection Men shew their bitternesse First by words and that diuersly when they reproch them for their infirmites Of bitter husbands or deformities or when they grow quarrellous finding fault with euery thing or grow into passion vpon euery occasion Secondly in deeds by vsing them discourteously or by vniust restraint Or lastly by blowes Many men haue litle growing in their furrowes but wormwood they haue a true gall of bitternes in them they may be compared to the starre in the Reuelations 8.11 for as that made the third part of the waters bitter so are more then three parts of the words of many husbands bitter words yea as if their naturall frowardnes were not enough some men will sharpen and whet their tongues to sound out cursed words like swords or arrowes yea some are so vnappeasable their anger is like the fooles wrath Prou. 27.3 these are a brood of Caldeans a bitter a furious nation For the cure of this bitternesse foure rules are to be obserued 1. Men must pray God to cast something into their fountaine to sweeten it Foure rules for curing of this bitternes in men 2. They must turne the course of this humor and spend it vpon their sins in the practise of the duties of mortification 3. Eat Gods booke for that will inable men to godly sorrow by being bitter in their bellies and will sweeten their mouthes 4. Looke to the rootes of bitternes stay the spring of it in the beginning take heede of a custome in frowardnesse for then onely custome in the vse of the meanes will cure thee againe it will cost them daily sorrowes before they can get their natures throughly healed Lastly the reasons follow why they must mortifie bitternesse Reasons against bitternesse 1. It is a wise mans glory and discretion to passe by infirmities Prou. 19.10 2. Shee is not his footestoole but his helper 3. Seeing we are heires of blessing let vs blesse and not curse if God hath sweetned our hearts with grace let not our fountaines send forth bitter waters and sweet 4. The Apostle requires that all bitternesse be put away all for degrees it is not inough we are not so bad as some be and in all persons 5. Lastly it is a part of our good workes and holy conuersation to mortifie bitternesse and enuie and strife hereby we must shew that we haue the wisdome that is from aboue for if our knowledge be right it will make vs peaceable gentle and easie to be intreated On the other side if men sharpen their tongues to cursed and bitter speaking they may not boast of their knowledge For such wisdome is carnall sensuall and diuelish and they are liars against the word Iam. 3.13.17 Vse is for instruction to all husbands that feare God to approue themselues vnto God in their sincere and louing behauiour towards their wiues especially they should take notice of this vice of bitternesse or if they haue failed this way they should recouer themselues repent and amend and not be like those wretched persons that draw iniquitie with cords of vanitie and call bitter sweet it is ill to fault this way but worse to excuse defend or denie it Thus of the husbands dutie The next couple in the familie is parents and children The duties of children is set downe first because the inferiors are charged first and chiefly to mend and performe their duties VERS 20. Children obey your Parents in all things for this is well-pleasing to the Lord. THe exhortation hath in it two things First their dutie Secondly the reasons of it Their dutie hath in it foure things First who are charged Children Secondly what is charged vpon them obey Thirdly to whom they owe it your Parents Fourthly the extent how far forth in all things The reason is because though it were not gratefull pleasing to the Parents by reason of their waywardnesse yet it is well-pleasing to God Children viz All children without difference of sex both sonnes and daughters or of age not onely infants but children growne and of riper and full yeares of condition the children both of poore and rich Obey The obedience of Children must be considered More specially at sometimes and so they must obey The obedience of children considered of more especially or more generally 1. In the choice of their callings 2. In the election and disposing of their mariages it must be with consent of Parents Thus did Isaac Gen. 24. Thus euen Ismael Gen. 21.21 Thus Iaakob Gen. 27.46 28.9 Thus Sampson Iudg. 14.2 And this power hath euery Father ouer his Virgin 1 Cor. 7.36 37. More generally here I consider First that they must obey not in some things at some times but alwaies throughout the course of our liues this is plaine here and likewise charged Ephes 6.2 Secondly how they must obey Children must performe obedience 1. With reuerence internall and externall internally they must conceiue a holy estimation and tendernesse of respect and honour and obseruance of their Parents And externally they must shew it by all reuerent behauiour as by rising vp before them by giuing them the honour to speake first 2. With readinesse to receiue and heare instruction Prou. 1.8 Thirdly with endeuour to fulfill their desires by their labors or otherwise Fourthly with submission first
this blessing by commutation into a better as when he giues them eternall life for long life But the reason why children should obey is here mentioned in the Text. It is well pleasing to the Lord Some leaue out to the Lord and so the argument is more generall for obedience is exceeding pleasing to their Parents Prou. 10.1 and 15.20 and 19.13 and 13.16 and besides it is pleasing to God but I see no reason to leaue out the words Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord and so here is First a limitation they must obey but in the Lord. Secondly they must obey not because nature and ciuilitie requires it but for conscience sake as Gods institution But I take it as it is here rendred to the Lord. Well-pleasing to the Lord From the consideration of these words I obserue foure things First that it is not enough to serue God but wee must so serue as we please him Heb. 12.28 Secondly that there is a way how to please God euen in Family duties and these externall and ordinarie things at home and this serues First to shew Gods great loue to man in that he frames himselfe to mens condition and likes what may like them will be pleased himselfe with what pleaseth them obedience and seruice to men he accounts a seruice to himselfe Secondly it is a great incouragement to diligence and conscience in these Family duties in as much as they will not only please man but God Thirdly it reproues hypocrites that care to be good no where but in Gods house but God will haue obedience and not sacrifice yea here he will be serued with obedience to men Thirdly that euen children are bound to make conscience of their waies and to learne to please God in their youth First God requires it Eccles 12. ◠Psal 148.12 There is Scripture for babes and young men as well as old men Secondly there are worthy examples to excite them recorded in Scripture as the examples of Ioseph Samuel Dauid Iosiah Ieremie Daniel and Timothie yea this was a great praise in Ieroboams young and dying sonne 1 King 14.3 Thirdly a conscionable care in children to please God is much praised in Scripture they are blessed that beare the yoke in their youth and the workemanship of grace and obedience in the hearts and liues of children is like the grauing of a Kings Pallace Psal 144.12 A happy thing when the young men see visions as well as old men dreame dreames Ioel. 2. Then doth the Church flourish when the Sonne marrieth the mother Is 62.5 Vse 1. This should teach parents to beginne betimes to teach their children the trade of their way Prou. 22.6 and to bring them vp in the instruction and admonition of the Lord Ephes 6.4 2. Parents should learne also to be content that their children serue and please God as well as them some Parents are so bad that they neither will instruct their children themselues nor abide it that they should heare sermons read the Scriptures seeke the companie of such as feare God or sanctifie Gods Sabbaoths 4. This should teach all to repent euen for the sinnes of their youth Psa 25. For they were then tied to please God aswell as afterwards 4. That God will be pleased and will accept the indeauours and conscionable cares and obedience euen of children this is a comfort to children that though they cannot please wayward parents yet they shall please God and againe it reproues froward parents Is God pleased and art thou displeased Doth God loue and like the desires and endeauours of his childe and dost thou dislike Thus of childrens duty the Parents duty followes Fathers prouoke not your children to anger least they be discouraged Doctrine From the coherence Parents must performe their duty to their children it is not an easie thing to be a Father and mother in performance of fatherly and motherly duties Prouoke not D. Men are in general here to learne that it is not enough to abstaine from sin but they must abstaine from all prouocations to sin It is not enough to abstaine from whoredome but men must abstaine from wanton attire from suspected places from filthy speeches from chābering wantones not enough to abstaine from murther but men must abstaine from bitter and prouoking words It is not enough to absteine from Idolatry but men must abstaine from all the monuments and occasions of Idolatry and therefore men must abstaine from all marriage with Papists and from making of images of the trinity c. If men would auoide periury they must take heed of common swearing So Ministers must not only call for peace and vnitie but they must take heed of prouocations to discords when all is at peace Thus of the generall The words of this verse are a dehortation and therein is First the duty of parents Secondly the reason of it Parents All Parents are tied to performe their duties to their children By Fathers he meanes both Parents none are too good to doe it Vse for reproofe of such women as thinke themselues too good to nurse their owne children and of such Fathers as turne the Care of their children wholly to others Prouoke to wrath Here I note the manner of setting downe their duty and the matter The dutie of parents is negatiuely set downe to teach that parents must not thinke onely of their sinnes against God and abroad to others but they may be guiltie of much sinne in trespassing against their owne children if parents were otherwise neuer so honest or religious yet the carelesse discharge of their duty to their children may much prouoke God and will certainely be found on their score if they repent not Quest But why is the dutie of parents in this place so sparingly set downe but in one branch of it and that negatiuely Answ It is not to allow Parents to be lesse carefull but it may be the Apostle spares them heere because in respect of other relations they are charged before and after as husbands and masters Againe it may bee the Apostle would haue children to know they haue not that liberty to inquire into their parents faults or to reckon it as a part of their skill to finde them out parents shall account to God but not to their children Thus of the manner of setting their duty downe the matter followes Prouoke not Parents fault two waies either by too much seuerity or by too much indulgence the former is here restrained Againe the prouocation is two-fold either to sinne or to passion it is a most cursed thing for parents to prouoke their children to sinne by counselling them to euill waies or incouraging them to lewd courses This the Apostle holds too horrible vile for any professing religion or the feare of God and therefore mentions prouocation to anger Concerning this prouocation to anger I consider three things First how parents prouoke their children Secondly what they must doe that they bee not prouoked
Thirdly what is not forbidden in these words Parents prouoke their children first by word secondly by deed 1. By word three waies First How parents prouoke their children both by vvords and deeds by burthening them with vniust and vnmeet precepts Secondly by pursuing them with contumelious words especially when they be alwaies chiding and rating of them Thirdly by disgracing of them to others before their face or behinde their backes 2. By deedes fiue waies First by carelesse education for though children find not fault with this at first yet when they come to be of yeeres and finde their owne vnfitnesse for calling or society c. then they fret against their parents neglect Secondly by discourtesies and vnkind vsage of them when they be grown to be of yeeres Thirdly by vniust dealing about their marriages when either they restraine them of marriage when they haue a calling to it and a liking of meete person and thus they prouoke them to incontinency or when they compell them to marry when they haue no calling nor liking and thus they prouoke them to discontent Fourthly by indiscreet and immoderate passion and seuerity in correcting them Fifthly by vniust restraints either of present necessaries of food and raiment Math. 7.9.10 1 Tim. 5.8 Prou. 13.22 or in not saying vp for them 1 Cor. 12.14 Secondly that parents may not prouoke their children 1. They must begin betimes to teach them their duties for ignorance is waiward 2. they must sow the seedes of piety and godlinesse in their hearts as they draw out reason by degrees so there is a conscience euen in children as well as reason if it were informed and conscience would make them not onely religious to God but dutifull to parents 3. They must not giue their children too much libertie at the first for if they doe then will iust restraint afterwards be prouocation 4. They must pray for them to God many pray for children and so for their being that afterwards neuer pray to God to guide their hearts and so for their well being 5. They must in generall striue to teach or guide them by incouragements and allurements correction is not as diet but as Phisicke and thus recreation is not to be denied them Zach. 8.5.6 If nothing else will restraine passion in children they must impose silence vpon them he that imposeth silence on a foole mittigateth anger Prou. v. 26. 3. This dehortation hindreth not but that parents may 1. Rebuke their Children 2. Correct them Prou. 13.24 and 22.15.17 and 29.15.17 and 23.13 and 25.14 and 19.18.19 Thus of the dutie Children viz. All children sonnes and daughters in law as well as naturall children and these are prouoked 1. By groundlesse iealousies and suspitions testified by secret listning questioning and enquiring enuiously after euery thing they do or say 2. By suffering seruants to vexe or molest them 3. By euill reports of them 4. By giuing euill counsell or reporting of faults to the Sonne against his wife or to the daughter against her husband to make debate is ill in any but much worse in parents This of the parties to whom they owe this dutie Lest they be discouraged the reason followes There are many reasons why parents should be carefull by all meanes to keepe anger out of their Children 7. Reasons to preuent anger in children 1. Wise men and godly men can scarce gouerne this affection without sinning Psalm 4. much lesse children 2. Anger is a great prouoker of Gods anger it breedes a guiltinesse of Gods anger Math. 6.3 It lets in the Deuills Eph. 4.26 and vsually Sathan in the times of these passions sowes the most hellish seeds and stirs most impious thoughts in them 4. It may bring them into great mischiefe in time Prouerb 28.18 5. It is a great let to sound instruction and knowledge Eccles 7.11 Prouerbs 14.29 6. The angry person is vsually suspitious and so vnfit for society with men Prou. 1.22.24 yea it is a great hinderance both to the profit of the word Iam. 1.21 and the power and successe of praier 1 Tim. 2.8 7. Some times this rage in young persons is not to bee cooled but with bloud as in Caine. But to omit the reasons here parents must not prouoke their children lest they be discouraged Concerning discouragement in generall we must know that it is a great sin to discourage others and a great hurt to be discouraged the people must not discourage their Teachers Heb. 13.17 those that are in authoritie must not discourage such as are faithfull and desirous to approue their feare of God and to discharge their duties Gouernours in the familie must not discourage seruants or children in their good beginnings and desires after good things 1 Thes 5.14 Againe this is a Christian mercy compassion to comfort and incourage the feeble and lastly Gods fainting children should be admonished to be of good comfort and to strengthen their weary knees 2 Cor. 13.11 Esay 36.3.4 Concerning the discouragement of children Christian parents should be carefull for they may be discouraged 1. From the seruice of God when they shall see carnall men vse their children better then they that make such a profession of piety 2. From the capacitie and desire after the vndertaking of the knowledge or exercise of great things discouragement breakes their spirits and makes them pusillanimous 3. From the hope to please and so from the confidence of the parents loue and then at length from the very meanes of pleasing either by honour or obedience This of the duty of parents and children The third couple in the familie are seruants and masters The duty of seruants is set downe verse 22.23.24.25 VER 22. Seruants be obedient to them that are your Masters according to the flesh in all things IN all the words that concerne the dutie of Seruants I obserue 1. An exhortation vers 22.23 2. Reasons vers 24.25 The exhortation is two waies to be considered first as it is breifly set down here is first the parties exhorted Seruants Secondly the duty wherewith they are charged be obedient thirdly the persons to whom to your masters 2. Secondly as it is explicated in the explication I consider 1. The prouisoes about their obedience 2. The forme or manner how they must obey The prouisoes are either for limitation to curbe Masters they are to obey according to the flesh the soules and consciences are not in bondage to men or for extent to seruants they must obey in all things The manner how they must obey is set downe 1. Negatiuely not with eye seruice 2. Not as men pleasers 2. Affirmatiuely with singlenesse of hart 2. with feare of God 3. heartily as to the Lord. The reasons are 1. from hope of reward wages from God v. 24. 2. From the certain vengeance of God vpon them that do wrong v. 25. This is the order of the words From the generall consideration of all the words I obserue 5. things 1. That
best of vs if we search into our neglects ignorances and omissions of the many duties we should performe in our houses Thirdly for instruction to teach vs by prayer to seeke a way of God for vs and our houses and to beseech God to build vs an house 2 Sam. 2.7.11.25.27.29 and by all meanes to labour to liue godly at home in the practise of piety this is to bring saluation to our houses Thus our families would become as litle Churches Rom. 16. 1 Cor. 16. Yea wonderfull hath beene the successe of this holy order in some families Thus the house of Dauid hath become as the house of God Zach. 12.8 Yea if we were thus carefull God would hedge vs and our families round about and all that we haue that Satan could not touch vs hee cannot breake Gods fence without Gods leaue Iob 1.10 Our tabernacles would then flourish and stand long Prou. 12.7 14.11 Thus in generall of houshold gouernment or the order generally belongging to the good estate of all the members Now I come to consider each member in the familie and the Apostle diuides them into three couples The wife and the husband the childe and parents the seruant and master Doctr There are two reasons why the husbands and wiues are charged in the first place viz. First because that in this order they were thus instituted of God he first made man and wife and in the order of nature these first found the familie and so the Apostle keeps the order of nature and the first institution Secondly because the good behauiour of the inferiours in the families lieth much in the good example of the husband and wife if they be filthy wastefull or blasphemers vsually their children and seruants are so and many times it holds in the contrary for their good example either makes the familie in imitation grow like them or at least it restraines much euill Qu. But why is the wife first appointed to her dutie before the husband Answ Because in the order of the familie she must first mend before the husband howsoeuer before Gods iudgement seat they shall be tried equally in domesticall behauiour if shee would haue her husband reformed of wickednesse or ill dealing she must first mend her selfe Thus of the generall consideration Wiues be subiect to your husbands as is comely in the Lord. In these words the Wiues dutie is first laid downe Wiues submit to your husbands Secondly it is inlarged or confirmed 1. by a reason it is comely 2. by a limitation in the Lord. In laying downe the dutie I consider First who are charged Wiues Secondly with what be subiect Thirdly to whom to your Husbands Wiues Doctrine All wiues generally and indefinitely are tyed to a holy order of subiection to their husbands without distinction of yeares the elder women and the yonger Tit. 2.8 and without distinction of estate poore mens wiues must be subiect aswell as Citizens wiues or Gentiles a great fault in the baser sort Their houses in respect of rudenesse are as void of righteousnesse as they are of riches Great mens wiues also must be subiect Pharaohs daughter and Vashti the Empresse yea though there be inequalitie of meanes as if the wife were a Lady and the Husband but a meaner man yet shee must be subiect and he not waite vpon her Vse 1. For comfort of wiues nothing is required of one but what is required of all 2. Of Husbands in respect no meanes of estate or alteration in their condition can loose them their honour in the subiection of their wiues And thirdly euery woman should learne to doe her dutie seeing all are bound to it Be subiect Here I consider 1. What is required viz be subiect 2. In what manner it is required that is in the indefinite propounding of it without exception of time or place c. In the first I consider first that it is secondly I answer a question thirdly what it is 1. That subiection in women is required without dispensation by God as as his ordinance is plaine by these Scriptures Genes 3.19 Ephes 5.24 Tit. 2.5 1 Pet. 3.1 2. The Question is why the Apostle onely propounds here the wiues subiection without mentioning any other dutie Why subiection is onely named in the vviues dutie Ans I might say it is the wisdome of God to scatter directions and comforts that we may not finde them all in one place to stirre vs vp to the more diligence in studie of the Scriptures with great good successe many times for while they are seeking to learne to be good wiues they meete also with those directions that make them good women too God many times when we seek one blessing causeth vs to finde many 2. I may say that it is the wisdome of God to epitomize and draw things into a short summe that we may be more familiarly acquainted with his will Thus when he would propound his eternall rules of all righteousnesse in the Law he chuseth to giue them in ten words that men might grow to be as familiarly acquainted with them as with any ordinarie matter that they might alwaies haue them before their eyes and binde them to the fringe of their garments so God giues women their duties in one word that it might be ingrauen in their hearts and sewed downe before their eyes in capitall letters vpon their cushions be subiect should neuer be out of their mindes 3. Because of the necessitie of it if God may not haue this dutie he will not accept of the rest though they be faire rich wise prouident diligent c. yet if they be not subiect they are not regarded of God 4. Because women most faile in this the speciall dutie of the husband is loue and of the wife subiection the man most failes in loue and the woman in subiection Thirdly I consider what this subiection is and here first what it is secondly what it is not thirdly the meanes that women are to vse that they may be subiect For the first in the right discharge of their subiection Fiue things in the vviues subiection wiues are tied to fiue things first honour secondly faithfulnes thirdly feare fourthly labour fifthly submission To be subiect is first to honour them to be faithfull to feare them to be diligent in labour for them and the familie and to submit to them 1. They must honour their husbands as their superiour and heads Wiues must honour their Husbands six vvaies 1 Cor. 11.3 and this they must doe first by giuing reuerent titles to them 1 Pet. 3.6 secondly by striuing to resemble the very properties praise-worthy qualities of the husband she should be his image or his glory And thus also in his absence shee should resemble his authoritie ouer the familie women should chuse such husbands as they would not onely liue with and loue but such as they would liue by euen such as they would set before them as patternes of their
for though she may not take of his substance to spend it no not in workes of piety and mercy yet of her owne labours she may take to giue to the poore or for pious vses Pro. 31.20 Thus of what not Thirdly that women may performe this subiection 1. They must keepe home 2. They must seeke this abilitie of God for he giues the graces of the wife Nature makes her a woman election a wife but to be prudent subiect is of the Lord Pro. 19.14 and there shee must seeke it of God 3. They must preserue and keepe warme in their hearts the loue of their husbands for all disobedience ariseth of want of loue Lastly they must consider the reasons and incouragements to subiection First he is thy head and therefore be subiect 1 Cor 11.3 Secondly if the shame of men will not moue thee to be subiect yet haue power on thine head because of the Angels 1 Corinth 11.10 but especially consider the incouragements It should weigh much with them that God hath imposed such a free and ingenuous subiection It is not boundlesse when they may be still companions 2. That God that requires them to be subiect chargeth husbands to vse them well and kindly to accept their obedience 3. God hath valued the price of a good wife and set the rate to be aboue pearles Pro. 31.10 Finally their labour in the Lord shall not be lost for they are much set by of God 1 Pet. 3.4 he will blesse them with the fruit of their wombe Psal 113.9 127.3 yea the saluation of their soules may be furthered by the right performance of familie duties Thus of the things required viz be subiect The manner how it is required followes Be subiect indefinitely and so sheweth that they must be subiect 1. Not outwardly but in spirit Mal. 2.15 2. Not abroad onely but at home 3. Not sometimes but constantly alwaies 4. Not in some things but in euery thing Ephes 5.24 5. Not for feare or shame but for conscience sake and voluntarily Here I may take in the distinction subiection is twofold 1. By Gods institution and so wiues are subiect in that they are commanded to be so and God hath taken preheminence from them 2. By will or the conscience cheerefully yeelding obedience to Gods will and thus onely good wiues are subiect Thus of the dutie charged vpon them 3. The persons to whom it is due followes To your husbands These words may be considered exclusiuely and inclusiuely they exclude all others shee is not to be subiect to her seruants or children or the strange woman brought in by the husband and so also they include all husbands they must be subiect to their husbands not the wise only but the foolish not the courteous onely but the froward not the rich onely but the poore also Thus of the laying downe of the dutie It is amplified first by a reason it is comely secondly by a limitation in the Lord. As is comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The originall word is rendred three waies 1. As yee ought vt oportet and so it is a reason from Gods institution yee must doe it God indispensably requires it 2. As is meete vt convenit it is meet especially two waies 1. God hath giuen power ouer all in the family but one and therefore great reason and equitie ye be appointed subiect vnto him and it is not meet yee should rule so many if you will not obey one Againe yee are professors and haue giuen your names to Christ and therefore it is meet that you especially striue to be good wiues and better then any others lest the word be euill spoken of 3. As is comely vt decet so it is here translated The vviues comelinesse in three things The wiues comelinesse is not in beauty Prou. 11.22 31.30 nor in the gorgeousnesse of apparell 1 Pet. 3.3 but a wiues comelinesse is especially 1. In her wisdome Pro. 14.1 and that to be shewed in two things first in her skill to please her husband neither offending him with chiding words nor sullennesse puling or crying which is found to vex some men more then words Secondly in her skill to manage the businesses of the house both seasonably discreetly and with prouidence 2. In her meeknesse it is exceeding comely where the hid man of the heart is incorrupt with a meeke and quiet spirit this is better then all apparell 1 Pet. 3.3 4. Thirdly here it is in her subiection for as it is an vncomely thing to see the body aboue the head so it is to see a wife that will rule and not be subiect to her husband And if the wife labour to adorne her selfe thus shee shall appeare comely to God 1 Pet. 3.4 to men in the gate Prou. 31.23.31 to her husband and children Prou. 31.28 yea shee is an ornament to sinceritie and holinesse it selfe Tit. 2.3 In the Lord 1. These words are expounded diuersly First in the Lord that is in the feare of God as vnto the Lord in obedience to his ordinance for Gods sake because God requires this at your hands In this sense it may serue for two vses First for terror to wicked wiues they must answer it before God he will auenge their not subiecting of themselues he will certainly account with them if they be whorish contentious idle carelesse or wastefull c. 2. It is a great comfort vnto a godly woman her subiection is in the Lord it is in Gods account euen as a sacrifice to him he takes it as done to himselfe God honours her obedience in the familie as if it were piety in the Temple and this may the more support them if their husbands be vnkinde Secondly in the Lord that is so farre as they command in the Lord they must so loue their husbands as they cease not to loue God and so be subiect to them as they leaue not their subiection to God Their couenant with their husband no way inferres the breach of this couenant with God and thus it is principally here meant Thus of the Wiues dutie The Husbands dutie followes in the 19 verse Husbands loue your Wiues and be not bitter vnto them Doctr In generall Husbands must be told their duties aswell as Wiues as they would haue them mend so they must mend themselues and as they would haue comfort by liuing with them so they must make conscience to practise their dutie to them it is not the hauing of wiues or husbands that breeds contentment but the holy performance of duties mutually The dutie of the Husband is propounded here First by exhortation Husbands loue your Wiues Secondly by dehortation Be not bitter vnto them In the exhortation there is the persons exhorted Husbands the dutie loue the persons to whom they owe it your Wiues Husbands This indefinite propounding of it shewes that all sorts of Husbands are bound to shew this dutie poore and rich learned and vnlearned yong and old Loue
Concerning the Husbands dutie as it is here expressed I consider six things First that it is indispensably required Secondly why this dutie onely is named Thirdly how he must shew his loue Fourthly Reasons why Fifthly I answer certaine obiections Sixthly the lets of performance of loue First it is required Gen. 2.24 Ephes 5.25 Tit. 2.2 Secondly the Apostle names this dutie in this one word either because the Lord of purpose would haue them studie the whole scriptures that while they seeke for directions to make them good Husbands they may finde also counsell to make them good men Or else in this word is comprehended their dutie that so this being their word they might write it in their hearts haue it euer in their eyes to doe it or else it is because this is most necessarie and as women faile in subiection so doe men in loue For the third viz. how he must shew his loue we must vnderstand that the husband owes the wife First naturall or ciuill loue as a maried man Secondly spirituall loue as a Christian maried man For the first the loue of the husband is to be shewed foure waies Husbands shevv their loue 4 vvaies 1. By cohabitation 1 Pet. 3.7 He must dwell with her not wander from his wife nor depart without calling and consent nor dwell with drunkards whores or gamesters dwell I say in his owne house not in the ale-house c. 2. By chastitie and that first by auoyding vnfaithfulnesse to her bed not follow the strange woman This sinne of whoredome it consumes mens strength wastes mens substance compasseth men with all euill in the middest of the congregation is worse then theft exceeding hatefull in Gods sight and disgracefull amongst men destroies the soule both by making men without vnderstanding and sending them to hell Prou. 5.19 6.25 9.17 Iob 31.7 8. c. Secondly by yeelding her due beneuolence not departing from her bed without consent 3. By honouring her 1 Pet. 3.7 The Husband must shew that hee honoureth her Husbands honour their vviues six vvaies First by suffering himselfe to be admonished by her Gen. 21.12 Secondly by vsing her as his companion not lording ouer her as his slaue Thirdly by trusting her with disposing of such things in the familie as shee is fit for and faithfull in by giuing her imployment according to her gifts Fourthly by not disgracing her before others but chusing a fit time in secret to finde fault with her Fifthly by not speaking when shee is in passion but forcing both her and himselfe in all matters of difference to speake when they are both out of passion Sixthly by yeelding a free and iust testimonie of her praises Pro. 31.28 4. By cherishing her Eph. 5.28 And this he performes First by prouiding her maintenance according to his abilitie that in labouring so in his calling as he may prouide for her while he liues and leaue her some meanes when he dies And for manner doing it cheerefully not stay till it be wrung from him as from churlish Nabal Thus doe not they that spend at alehouse vpon whores or sports Beare-baites plaies gaming or apparell that should serue for maintenance of wiues and children at home Secondly by protecting and rescuing her from wrongs and dangers 1 Sam. 30.5 Thirdly by delighting in her loue yea not erring or wandring in his loue continually Prou. 5.19 Secondly he owes her spirituall loue aswell as naturall so Christ loued his Church not onely to inrich it but to sanctifie it Ephes 5.25 26. They must dwell with them as men of knowledge to helpe them not onely by labour but by knowledge also 1 Pet. 3.7 This religious loue he must shew 1. By forgiuing her offences vpon her repentance this is one way wherby Christ makes his Church holy 2. By edifying her by counsell exhortation admonition consolation c. 4. The reasons why he must loue her Seuen reasons vvhy men must loue their vviues are 1. Because God requires it 2. God so requires it as a man must leaue his father and mother to cleaue vnto his wife Gen. 2.24 3. The example of Christ should inforce it Eph. 5.25 4. She is his owne flesh and no man euer hated his owne flesh Eph. 5.29 〈…〉 5. Lest prayer be interrupted 1 Pet. 3.17 6. Thus he shall shew himselfe a member of Christ and to be like his head Ephes 1.30 7. It will preserue a man from the temptations and inticements of the strange woman Prou. 5.19 20. Yea and from all euill company and vnthriftinesse Fifthly the Obiections follow Obiect 1. Shee was of meane birth condition or portion Mens obiections ansvvered when I married her Ans So and much worse was the Church before Christ maried her and yet Christ loues her Obiect 2. But since mariage shee is idle froward wastefull c. Answ This is a reason to moue thee to pray for her and to watch ouer her waies to admonish and instruct her but this is no reason to moue thee not to loue her For the Church sinneth after calling and yet Christ loues her and shewes it by his intercession for her in heauen and by labouring to clense her by his spirit and word in earth Obiect 3. But shee is a carnall and vnregenerate woman a meere wicked woman that neither doth nor will feare God and Christ doth not loue heretikes or hypocrites or prophane persons and pagans Answ Though this reason from Christs example doth not hold yet the reason from Gods institution bindes thee thou must loue her not because shee deserues it but because God requires it Quest Is a man bound to esteeme his wife aboue all women Answ In respect of the affection and practise of the things essentially necessarie to coniugall duties he is but not in opinion of his praises for that is the commendation of the good wife not of euery wife Prou. 31.30 Thus of the Obiections Sixthly the lets follow The causes vvhy men loue not their vviues How comes it to passe that men do not performe this dutie Answ It is in some by reason of their sinfull comming together as in sudden mariages when they are done before there be a calling or affection in the heâ—rt So when men haue ill ends as those men that marry their wiues not for grace or fauour but for wealth when they are possessed of both they will loue their wealth and hate their wiues 2. Corruption of nature is the cause of want of loue they are wicked men therefore wicked husbands 3. It comes to passe because men doe not by praier seeke loue of God neglect of praier and mortification is the cause 4. Men loue the strange woman and therefore loue not their wiues or they loue other mens wiues 5. It comes to passe by the vntowardnesse of the wife for though that bee no iust reason to the husband because he should loue her because God commands him yet it is a iust iudgement of
keepe open shops or ride to Faires on the Sabbath day but who repents of the idle and fruitlesse spending of the Sabbath wee doe somewhat in publike duties but who cares for the priuate duties in the family on the Sabbath Men will not openly raile on Magistrates but how licentious are mens tongues in priuate or when doe men affectionately pray for their superiours where is a well ordered Familie to be found Say that men forbeare bloud fighting doe they forbeare anger enuy frowardnesse bitter words They auoide whoredome but doe they shunne filthy speaking and lust Some men shunne drunkenesse but doe they shun drinkings f 1 Pet. 4.3 Open stealth is abhord but secret fraud and deceit is common g 1 Thes 4.6 Deut. 25.13 Couetousnesse is condemned but in worldlinesse men are drowned and see it not Gaming for pounds and hundreds is easily censured but for crownes and shillings it is no offence Men make some conscience of false witnesse in Courts but at home they make no conscience of euill speaking or suspitions or censures It may be men would be loath to be found guilty of raising slanders but yet men loue lyes h Reuel 22. if any body else will inuent them and they will go about with tales and spread them i Leuit. 19.16 they will discouer secrets k Pro. 11.13 they will slaunder by scoffing or iesting l Eph. 5.4 they will report part of mens words but not all or not in their sense m Math. 16.61 and for euill thoughts and worlds of contemplatiue wickednesse these men neuer care for Obiect But some may say what neede all this adoe Ioh. 2.19 11. Obiections ansvvered it is precisenesse to be so curious Answ It is true it is precisenesse and wee are commanded to walke precisely for so the word is Eph. 5.15 And besides there is that necessitie of it that vnlesse our righteousnesse exceede the righteousnesse of the Scribes and Pharises who yet lead a ciuill life wee cannot enter into the kingdome of heauen n Math. 5.20 Obiect But we see the most men and those too men of great place learning doe not fauour such stricktnesse Answ What then such is the calling of a Christian that not many mighty not many wise nor many noble c. will be drawne to deny themselues that they may be saued But yet we must enter in at that streight gate that few findeo. * 1 Cor. 1.27 Math. 7. Obiect But there is none can doe as you require Answ In many things we sinne all but yet Gods children doe endeauour after the holinesse required confessing their failings and no sinne hath dominion ouer them but now other men allow themselues in these euils and thinke all is well and haue no desire or indeauour to shew their respect to all Gods commandements but venture all to Gods mercy yea they will not forgo such sinnes as they can leaue if they list they will continue in sinnes that neither bring them pleasure nor profit Obiect But might some one of the better sort say what are wee bound to respect all Gods wils and to be perfect and full and to stand so too who is able to beare it is it not a heauie yoake Answ It is true that all this is required and hereby wee may see whither sinne hath brought vs and what impotencie is now in vs It is true also that a mortall condition is a hard condition Our Sauiour meant some thing when he said striue to enter into the straite gate Yet a Christian needs not faint for it is all good worke and he is to obey no worse a will then Gods will and for no worse an end then his owne good and with no worse company then all the Saints Obiect But the multitude of my former sinnes troubles me that I cannot with that comfort addresse my selfe to vndertake this strickt course Answ This is thy comfort that in Christ there is a propitiation for all thy sinnes past and now that God calls for this obedience hee will accept thee as righteous by forgiuing thee all former accounts p Rom. 3.25 Obiect But if all were forgiuen me yet I cannot doe all that God requires of me in his law Answ Thou art not vnder the law but vnder grace q Rom. 6.14 thou art freed from the rigour of the law so that thou extend thy desire and indeauour to all the will of God thy perfection is but vprightnes Obiect But in my best seruices there is much euill Answ Christ makes request for thee and by the vertue of his intercession the euill of thy good workes is hid and couered Obiect But I am so weake I cannot finde strength almost to doe any worke of God much lesse all and to hold out too Answ As weake as thou haue subiected themselues to all Gods wills of which some now sleepe in the Lord who from small beginnings grew to great abilitie in Gods seruice what may not grace like a graine of mustard seede r Math. 13. grow to in short time besides Gods ordinances are mightie through God to fulfill our obedience Å¿ 2 Cor. 10.4.6 and God will shew his power in thy weaknesse t 2 Cor. 12.9 yea it is his couenant not only to require all his will but to giue vs his spirit to cause vs to do them u Ezech. 36.27 Obiect But if I were set in neuer so good a case and had for the present neuer so good successe yet I feare falling away Answ God will keepe the feete of his Saints * 1 Sam. 2.9 Obiect But I haue tried a great while and I haue great helpes and yet I finde not any such graces or fulnesse or any such likelihood to stand Answ It is one thing what is and an other thing what thou feelest 2. Consider whether thou hast not desired to doe all Gods will and endeauoured it as thou knewest it and that with desire to doe all perfectly certainly the will study care desire is accepted with God 3. Consider whether God hath not let thee see all this while that thou art accepted as full and perfect what sinne hast thou begged pardon for and not obtained it what dutie or grace is it that thou hast praied for constantly and God hath vtterly denied to answer thee If God haue accepted thee why doest thou charge thy selfe falsly Ob. But I know not all Gods wils much lesse can I doe them Answ It shall be to thee according to what thou hast and not according to what thou hast not increase in knowledge that thou maiest increase in grace What shall I say Consider but the recompence of reward God will reward euery worke and should wee not then doe all his wils Though the taske be hard and labour great yet the pay and gaine is exceeding great if we had so many wayes to thriue in our estates wee would refuse no labour Oh why should we not