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 satisfie their masters and to sooth them they will doe any thing though neuer so vnlawfull From this vice thus discouered note that God requireth more then that which may satisfie mans eie Gods eie is a piercing eie and can see much foulnesse where to mans eie all things seeme very faire so as they much deceiue themselues who thinke all is well because no man can say to them blacke is thine eie Those that content themselues with doing eie-seruice the Apostle here termeth men-pleasers which title he giueth vnto them for two especiall reasons 1. To shew the ground of eie-seruice which is because all their care is to please their master who is a man for well they know that man can see but the outward shew or that which is done before his face 2. To shew the hainousnesse of that sinne for it is tainted with Atheisme in that the man guilty thereof hath no respect to God but preferreth his master before God he careth not to please God so he please his master for this is the emphasis of that word men-pleasers It is spoken in opposition to God as the Apostle implieth in another place saying If I yet pleased men I should not be the seruant of Christ Obiect How can it be so hainous a sinne to be men-pleasers when the Apostle aduiseth seruants to please their masters in all things 1. Answ The aduice there giuen is not simply to please but to please well as the originall word properly signifieth and the Kings translators haue fitly turned it 2. Answ That generall particle all things must be restrained to the duties of a seruant and to all the parts of obedience which he there mentioneth in the words immediatly going before Seruants therefore must please their masters in all things that their masters haue power to require at their hands and they are bound to doe Men-pleasing here spoken of is opposed to pleasing of God Pleasing of men there mentioned is subordinate to our pleasing of God here to please men is to sooth them vp in euerie thing good or euill there to please them is conscionably to obey them in euerie lawfull thing Here is condemned a seeking to please men in the first place and that only and wholly in euery thing whereas we ought first to seeke Gods approbation then the testimony of a good conscience and after these a pleasing of men but in for and vnder God Hence then obserue that A seruant must not wholly giue himselfe to sooth and please his master for so may he in many things highly displease Almighty God To auoid the two forenamed sinnes eie-seruice and men-pleasing the Apostle giueth an excellent direction in these words as the seruants of Christ doing the will of God from the heart where we may obserue Seruants of Christ to be opposed to men-pleasers and doing Gods will from the heart to eie-seruice Seruants of Christ are they who know that their masters are in Christs place beare his image haue their authority from him and are vnder him so as in seruing their masters they serue Christ and so farre as they may serue both together they will but if they proue contrarie masters and thereupon one of necessity must be left then they will cleaue vnto the highest master which is Christ and in this respect they are called the Lords freemen 1. Cor. 7. 22. Thus we see how a seruant may be no seruant if he doe all things for the Lord. From this opposition betwixt men-pleasers and seruants of Christ note that They who in all things giue themselues to please men are no seruants of Christ That we may the better know who are seruants of Christ the Apostle addeth a description of them in these words doing the will of God from the heart Christs will is Gods will for as Christ is God the fathers will and his is all one as he is man he wholly ordereth his will by his fathers he seeketh not his owne will but the will of the father that sent him This description of a seruant of Christ the Apostle addeth partly as a direction to seruants to teach them how in seruing their masters they may be seruants of Christ namely in hauing an eie to Gods word whereby his will is reuealed both for the matter and manner of all things which they doe and partly as a motiue to perswade them to be content with their place and cheerefully to doe their dutie because so is the will of God Gods will is that which must direct and settle euery one in the things which they doe for Gods will is the rule of that which is right Euery thing is very right which he willeth and nothing is right that swerueth from his will To put a difference betwixt Christ and other masters and to shew that he looketh not as man doth vpon the outward appearance but beholdeth the heart the Apostle annexeth this clause from the heart And it declareth that A good thing must be well done To doe that which is Gods will commended by his word is for substance a good thing to doe it from the heart is the right manner of doing it That which being good is done after a right manner is well done §. 126. Of the meaning of the seuenth verse EPHES. 6. 7. With good will doing service as to the Lord and not to men IN this verse the Apostle doth yet againe inculcate the forenamed point concerning seruants manner of obeying their masters and their care therein to approue themselues to their highest master whence obserue that Matters needfull and weightie are againe and againe to be pressed This is a needfull point because seruants exceedingly faile therein and a weightie point it is because all the comfort and benefit of seruice consisteth in Gods approbation But the former point is not here meerely and barely repeated but so set downe as other good directions are afforded to seruants for their manner of obedience 1. To serue with good will is somewhat more then with singlenesse of heart For it further implieth 1. A readinesse and cheerefulnesse in doing a thing a doing it with a good minde as the notation of the Greeke word sheweth 2. A desire and endeuour that their masters may reape profit and benefit by their seruice whereby they shew that they beare a good will and good minde to their masters In setting downe seruants duties the Apostle vseth another word then before in the fift verse namely this doing seruice wherby he sheweth that a seruants place and dutie is of a more abiect and inferiour kinde then the place and dutie of a childe or a wife the former word obey was common to all this word doing seruice is proper to seruants and the very title of a seruant is deriued from thence Hence note that Though wiues and children be inferiours as well as seruants yet may not
to hate his wife nor any vice seeme to him intolerable with goodnes he â—â—ught to ouercome euill If notorious sins seemed intolerable to Christ or that he thought any occasion iust to cause hatred many â—hat are of his Church would oft draw his hatred vpon them but Christ hateth neuer a member of his Church 4. There is no hope that euer I shall receiue any helpe of my wife or benefit from her Ans There is little charitie in such as can conceiue no hope for â—ue hopeth all things but yet the case so standeth with Christ The Church is so vtterly vnable to help or benefit him as he may iustly â—y he cannot hope to receiue any thing froÌ„ her Christ loueth the â—hurch for her own good not for his so ought husbands Thus if Christs example be well weighed obserued of husbands it will â—ford matter enough to remoue euery doubt or scruple raised to â—enate their affections from their wiues Fitly therefore hath the Apostle set it before husbands both to direct them how to loue their wiues and also to moue them so to doe §. 76. Of a mans loue to himselfe a motiue to prouoke him to loue his wife To the same purpose that Christs example tendeth tendeth also the patterne of a mans selfe Great is the affection that a man beareth to himselfe to his owne flesh his owne bodie he neuer hateth but euer loueth himselfe no sore no disease no paine no stinch that the flesh bringeth to a man can make him hate it but rather all manner of infirmities doe make him the more to pitty tender and cherish it This is a worke of nature the most heathenish and barbarous that euer were doe it Now a wife being to a man as his bodie and his flesh for they two are one flesh and God hauing commanded men to loue their wiues as their owne bodies these conclusions will necessarily follow from this motiue 1. He that loueth not his wife is more caried with the instinct of nature then with the expresse charge of the God of nature Natures instinct moueth him to loue his bodie But Gods expresse charge moueth him not to loue his wife 2. He that loueth not his wife is worse then an infidell and a barbarian yea then a very beast for all these loue their owne bodies and their owne flesh but a wife by Gods ordinance is as ones bodie and his flesh 3. He that loueth his wife loueth himselfe the Apostle himselfe in these very words layeth downe this conclusion from whence by the rule of contraries this also will follow He that loueth not his wife loueth not himselfe 4. He that loueth not his wife cannot but bring woe and mischiefe vpon himselfe For the damage and mischiefe which followeth on a wife through any neglect of dutie on her husband part followeth also on him as the mischiefe which followeth on the bodie through any negligence of the head lighteth also on the head If these be not motiues sufficient to prouoke an husband to loue his wife I know not what can be sufficient The fifth Treatise Duties of Children §. 1. Of the generall Heads of Childrens duties EPHES. 6. 1. Children obey your Parents in the Lord for this is right 2. Honour thy father and mother which is the first commandement with promise 3. That it may be well with thee and thou maist liue long on the earth THe second couple in a familie are Parents Children In laying downe their duties the Apostle beginneth with children his direction and instigation vnto them is laid downe in the three first verses of the sixt chapter wherein 1. He declareth their dutie 2. He addeth reasons to inforce the same In laying downe their dutie he noteth three points 1. Wherein it consisteth obey honour 2. To whom it is to be performed your parents 3. After what manner it is to be done in the Lord. The reasons vsed by the Apostle are foure 1. The place of parents in the Lord. 2. The aequitie of the thing this is right 3. The charge of God Honour thy father c. 4. The reward promised That it may goe well c. Vnder this word obey which the Apostle vseth and that word honour which the law vseth are all those duties comprised which any where thorowout the whole Scripture are inioyned to children We will therefore set them downe in some order and handle them distinctly one after another 1. The Fountaine of childrens duties is to be searched out 2. The Streames that flow from thence are to be obserued The Fountaine is an inward disposition of the heart compounded of loue and feare The Streames issuing from thence extend vnto parents both while they are liuing and also when they are dead Childrens duties which are to be performed to their parents while they liue haue respect to their Authoritie Necessitie  The Authoritie of parents requireth of children Reuerence Obedience  Their Necessitie requireth Recompence The duties which children owe to their parents deceased respect their Body Credit  Their Body with decency must be buried Their Credit with honour must be maintained §. 2. Of Childrens loue to their Parents I make the fountaine of childrens duties to be a mixed and compound disposition in respect of that authoritie and affection which is mixed together in parents The authoritie of parents requireth feare in children and their affection loue So intire and so ardent is parents affection towards their children as it would make children too bold and insolent if there were not authoritie mixed therewith to worke feare and so supreme and absolute is their authoritie ouer them as it would make children like slaues to dread their parents if a fatherly affection were not tempered therewith to breed loue But both these ioyned together make a very good composition loue like sugar sweetneth feare and feare like salt seasoneth loue and thus to ioyne them both together it is a louing-feare or a fearingloue which is the ground of childrens duties Where Christ forbiddeth an excessiue loue in children to their parents he implieth that parents are a fit obiect for children to loue so as their loue be wel moderated yea he implieth that it is an affection euen by nature ingraffed in children to loue their parents Ioseph is commended vnto children as a worthy patterne in louing his father and that from his youth till the decease of his father in testimony whereof in his younger yeeres he brought to his father the euill report of his brethren whereby he incurred their enuie and hatred which he would neuer haue done if he had not loued his father and hauing beene long absent from his father when by Gods prouidence there was offered an occasion for him to meet with his brethren one of his first questions to them was about their father and hearing that he was liuing he thought it not enough to send him food for his need but must also needs see his
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 inâ—â—st 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
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 â—nd 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 â—â—se 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 〈◊〉 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 theâ—â— 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
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
husband forbiddeth 325 52 Of cases wherein a wife ought to forbeare what her husband requireth 328 53 Of wiues faults in shewing more respect to their husbands then to God 329 54 Of the manner of a wiues subiection to her husband 329 55 Of wiues humility in euery duty 331 56 Of wiues pride 331 57 Of wiues sincerity in euery duty 332 58 Of wiues complement all subiection 334 59 Of wiues cheerefulnesse in euery duty 334 60 Of wiues sullen and forced obedience 334 61 Of wiues constancy in doing their duty 335 62 Of wiues repenting their former goodnesse 335 63 Of the extent of a wiues obedience 336 64 Of a wiues labouring to bring her iudgement to the bent of her husbands 337 65 Of wiues ouerweining conceit of their owne wisdome 338 66 Of a wiues yeelding to her husband in such things as she thinketh not to be the meetest 338 67 Of wiues making their owne will their law 339 68 Of care in choosing such husbands as wiues may without griese be subiect vnto 340 69 Of the reasons to moue wiues to doe their duties 341 70 Of an husbands place 342 71 Of an husbands office 343 72 Of the resemblance betwixt Christ and an husband 344 73 Of the benefit which a wife hath by an husband 346 74 Of the example of the Church set before wiues 347 IV. TREATISE Of Husbands particular duties § 1 OF the generall heads of this treatise 349 2 Of that loue which husbands owe their wiues 350 3 Of an husbands hatred and want of loue 352 4 Of an husbands wise maintaining his authority 353 5 Of husbands losing their authority 355 6 Of husbands high account of wiues 356 7 Of that fellowship which is betwixt man and wife notwithstanding a wiues inferiority 357 8 Of husbands too meane account of wiues 358 9 Of husbands good esteeme of their owne wiues 358 10 Of husbands preposterous opinion of their owne wiues 359 11 Of husbands intire affection to their wiues 360 12 Of the stoicall disposition of husbands to their wiues 362 13 Of an husbands kinde acceptance of such things as his wife doth 362 14 Of husbands fleighting and reiecting their wiues goodnesse 363 15 Of husbands courteous accepting their wiues reuerend cariage 364 16 Of husbands ready yeelding to their wiues humble suits 365 17 Of husbands harshnesse to their wiues 365 18 Of husbands forbearing to exact all that they may 366 19 Of husbands too much strictnesse towards their wiues 368 20 Of husbands encouraging their wiues in good things 369 21 Of husbands vngratefull discouraging their wiues 370 22 Of an husbands mildnesse 370 23 Of husbands bitternesse 371 24 Of the titles which an husband giueth to his wife 371 25 Of an husbands manner of instructing his wife 372 26 Of an husbands manner of commanding his wife any thing 373 27 Of an husbands wise cariage when his wife is erroneously scrupulous 375 28 Of an husbands forbearing to presse things vnbeseeming a wiues place 376 29 Of an husbands pressing his authority in weighty matters 376 30 Of husbands too great pride in commanding 377 31 Of husbands rare and milde vsing their commanding power 378 32 Of husbands insolency and peremptorinesse 378 33 Of an husbands reprouing his wife 379 34 Of neglecting reproofe 379 35 Of well ordering reproofe in the matter thereof 379 36 Of vndue reproofe 381 37 Whether an husband may reproue his wife for such things as he is guilty of 382 38 Of well ordering reproofe in the manner thereof 382 39 Of vndiscreet reproouing a wife 385 40 Of an husbands amiable countenance towards his wife 386 41 Of husbands too great austerity 387 42 Of an husbands familiar gesture with his wife 388 43 Of an husbands giuing fauours to his wife 389 44 Of husbands beating their wiues 389 45 Of an husbands bearing with his wiues infirmities 393 46 Of an husbands prouident care for his wife 396 47 Of an husbands prouiding meanes of spirituall edification for his wife 397 48 Of neglecting their wiues edification 398 49 Of an husbands prouiding things needfull for his wiues body 399 50 Of an husbands prouident care for his wife about her childe-bearing 399 51 Of neglecting wiues in their weaknesse 401 52 Of an husbands prouiding for his wife according to his estate and ability 402 53 Of an husbands niggardlinesse to his wife 402 54 Of husbands allowing their wiues to bestow on others as they see good occasion 403 55 Of husbands too great straitnesse ouer their wiues 405 56 Of an husbands care to prouide for his wife so long as she shall liue 406 57 Of husbands neglect of their wiues future estate 407 58 Of an husbands protecting his wife from danger 408 59 Of an husbands maintaining his wife against children of a former venter and seruants 409 60 Of neglecting to maintaine their wiues 410 61 Of an husbands first beginning to loue his wife 412 62 Of an husbands repaying vnkindnes for loue 413 63 Of the truth of husbands loue 414 64 Of husbands dissimulation 414 65 Of the freenesse of husbands loue 415 66 Of husbands louing for aduantage 415 67 Of the purity of husbands loue 415 68 Of husbands lightnesse 416 69 Of husbands louing their wiues more then themselues 417 70 Of husbands vnkindnesse 417 71 Of combats in pretence of wiues honour 417 72 Of husbands constancy in loue 418 73 Of husbands variablenesse 419 74 Of husbands louing their wiues as themselues 419 75 Of Christs example a motiue to prouoke husbands to loue their wiues 422 76 Of a mans loue to himselfe a motiue to prouoke him to loue his wife 426 V. TREATISE Of childrens duties § 1 OF the generall heads of childrens duties 427 2 Of childrens loue to their parents 428 3 Of a childes feare of his parents 430 4 Of a childes reuerence in refraining speech before his parent and in hearkning to his parent 431 5 Of a childes reuerend framing his speech to his parent 433 6 Of the vices in children contrary to the forenamed reuerence in speech 434 7 Of childrens reuerend speeches of their parents 435 8 Of a childes reuerend cariage to his parent 436 9 Of childrens asking their parents blessing whether it be lawfull or no. 437 10 Of the vices contrary to childrens reuerend gesture towards their parents 439 11 Of childrens obedience 441 12 Of childrens forbearing to doe things without consent of parents 442 13 Of consent of parents for childrens entring into a calling 443 14 Of the vnlawfulnesse of childrens entring into religious orders without consent of parents 443 15 Of the vnlawfulnesse of childrens trauelling and binding themselues prentises without consent of parents 446 16 Of parents consent to the mariage of their children 446 17 Of the equity of the point and reasons why children should haue their parents consent vnto their mariage 449 18 Of a childes carriage in case a parent prouide an vnfit mate or none at all 449 19 Of the sinne of children
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
strucken with such an inward awe and reuerence as it would not for any thing displease his Maiestie but rather doe whatsoeuer it may know to be pleasing and acceptable vnto him For these are two effects which arise from this kinde of feare of God 1. A carefull endeuour to please God in which respect good king Iehosaphat hauing exhorted his Iudges to execute the iudgement of the Lord aright addeth this clause as a motiue thereunto Let the feare of the Lord be vpon you implying thereby that Gods feare would make them endeuour to approue themselues to God 2. A carefull auoiding of such things as offend the Maiesty of God and grieue his spirit in which respect the Wiseman saith The feare of the Lord is to hate euill and of Iob it is said that he fearing God departed from euill Sometimes againe awe and dread of the diuine Maiestie ariseth from diffidence For when a mans heart doubteth of Gods mercy and expecteth nothing but vengeance the very thought of God striketh an awe or rather dread into him and so maketh him feare God From this double cause of feare whereof one is contrary to another hath arisen that vsuall distinction of a filiall or sonne-like feare and a seruile or slauish feare which distinction is grounded on these words of the Apostle ye haue not receiued the spirit of bondage againe to feare this is a seruile feare but ye haue receiued the spirit of adoption whereby we cry Abba father this causeth a filiall feare The filiall feare is such a feare as dutifull children beare to their fathers But the seruile feare is such an one as bondslaues beare to their masters A sonne feareth simply to offend or displease his father so as it is accompanied with loue A bondslaue feareth nothing but the punishment of his offence so as it is ioyned with hatred and such an one feareth not to sinne but to burne in hell for sinne Faithfull Abraham like a gratious childe feared God as Gods Angell beareth witnesse Gen. 22. 12. when he was ready rather to sacrifice his only sonne then offend God by refusing to obey his commandement But faithlesse Adam like a seruile bondslaue feared God as he himselfe testifieth against himselfe Gen. 3 10. when after he had broken Gods commandement he hid himselfe from the presence of God This slauish feare is a plaine diabolicall feare for the deuils so feare as they tremble It maketh men wish there were no hell no day of Iudgement no Iudge yea no God This is that feare without which we must serue the Lord. In this feare to submit ones selfe is nothing acceptable to God It is therefore the filiall feare which is here meant Secondly of this feare God is the proper obiect as by this and many more testimonies of Scripture is euident where the feare of God and of the Lord is mentioned This feare hath so proper a relation vnto God as the Scripture stileth God by a kinde of proprietie with this title Feare for where Iaakob mentioneth the feare of Isaak he meaneth the Lord whom Isaak feared It is then vnlawfull to feare any but God No Men also may be feared as Princes Parents Masters and other superiours For the Apostle exhorting to giue euery one their due giueth this instance feare to whom feare is due But yet may God notwithstanding be said to be the proper obiect of feare because all the feare that any way is due to any creature is due to him in and for the Lord whose image he carrieth so as in truth it is not so much the person of a man as the image of God placed in him by vertue of some authoritie or dignitie appertaining to him which is to be feared If there should fall out any such opposition betwixt God and man as in fearing man our feare would be withdrawne from God then the rule of Christ is to take place which is this feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Thirdly the extent of this true filiall feare of God is very large No one point throughout the whole Scripture is more vrged than this feare of the Lord. It is oft added to other duties as that whereby they are seasoned and without which they cannot well be performed wherefore we are commanded to serue the Lord in feare to perfect holinesse in the feare of God to worke out our saluation with feare and the Churches are commended for walking in the feare of the Lord so likewise particular men as Abram Ioseph Iob and many other yea the whole worship of God is oft comprised vnder this branch of feare whereupon our Sauiour Christ alleaging this text thou shalt feare the Lord thy God thus expresseth it thou shalt worship the Lord thy God And againe where the Lord by his Prophet Isay saith Their feare toward me is taught by the precept of men Christ thus quoteth that text In vaine doe they worship me teaching for doctrines the commandements of men out of which places compared together it is euident that vnder the feare of God is comprised the worship of God Yea all that dutie which we owe to God and man is comprised vnder this title the feare of God for Dauid when he would in one word declare the summe and substance of all that which a Minister ought to teach his people saith I will teach you the feare of the Lord. Fourthly The reason why the Holy Ghost so much vrgeth the feare of God and that in so large an extent as hath beene shewed I take to be this to shew a difference betwixt that integritie and perfection of Gods image which was at mans creation first planted in him and the renouation thereof while here he liueth in this world So compleat and perfect was then Gods image in man as he needed no other motiue to prouoke him to any dutie but loue Wherefore when the Holy Ghost would set forth that perfection of Gods image first planted in man he addeth this title Loue vnto other duties whether they concerne God or man Concerning God Moses exhorteth Israel to loue the Lord and serue him and againe to loue the Lord to walke in his waies to keepe his commandements c. Concerning man the Apostle exhorteth to serue one another by loue and to doe all things in loue Yea sometimes the Holy Ghost is pleased to comprise all duties vnder loue In which respect Christ calleth this commandement Thou shalt loue the Lord the great commandement which compriseth all the commandements of the first table vnder it and for the second table S. Paul saith that loue is the fulfilling of the law But by Adams fall and the corruption which thereby infected mans
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
father and master Thus is their breach of dutie a double fault one in respect of the party whom they wrong and to whom they denie dutie the other in respect of those to whom they giue occasion of sinning Know therefore O husbands and wiues that yee aboue all other in the familie are most bound vnto a conscionable performance of your dutie Greater will your condemnation be if you faile therein Looke to it aboue the rest and by your example draw on your children and seruants if you haue any to performe their duties which surely they will more readily do when they shall behold you as guides going before them and making conscience of your ioynt and seuerall duties §. 10. Of the Apostles order in setting downe inferiours duties in the first place In handling the duties of the first forenamed couple the Apostle beginneth with wiues and layeth downe their particular duties in the first place The reason of this order I take to be the inferiority of the wife to her husband I doe the rather take it so to be because I obserue this to be his vsuall method and order first to declare the duties of inferiours and then of superiours For in handling the duties of children and parents and of seruants and masters he beginneth with the inferiours both in this and in other Epistles which order also S. Peter obserueth yea the law it selfe doth in the first place and that expresly mention the inferiours dutie only implying the superiours to follow as a iust consequence which is this If the inferiour must giue honour and by vertue thereof performe such duties as appertaine thereto then must the superiour carrie himselfe worthy of honour and by vertue thereof performe answerable duties Quest Why should inferiours duties be more fully expressed and placed in the first ranke Answ Surely because for the most part inferiours are most vnwilling to vndergoe the duties of their place Who is not more ready to rule than to be subiect I denie not but that it is a farre more difficult and hard matter to gouerne well than to obey well For to rule and gouerne requireth more knowledge experience wisdome care watchfulnesse diligence and other like vertues than to obey and be subiect He that obeyeth hath his rule laid before him which is the will and command of his superiour in things lawfull and not against Gods will But the superiour who commandeth is to consider not only what is lawfull but also what is most fit meet conuenient and euery way the best yea also he must forecast for the time to come and so farre as he can obserue whether that which is now for the present meet enough may not be dangerous for the time to come and in that respect vnmeet to be vrged Whence it followeth that the superiour in authoritie may sinne in commanding that which the inferiour in subiection may vpon his command doe without sinne Who can iustly charge Ioab with sinne in numbring the people when Dauid vrged him by vertue of his authoritie so to doe Yet did Dauid sinne in commanding it Without all question Saul did sin in charging the people by an oath to eat no food the day that they pursued their enemies a time when they had most need to be refreshed with food as Ionathans words implie and yet did not the people sinne in forbearing witnesse the euent that followed on Ionathans eating though he knew not his fathers charge Who seeth not hereby that it is a matter of much more difficultie to rule well than to obey which is yet further euident by Gods wise disposing prouidence in ordering who should gouerne who obey Commonly the younger for age the weaker for sex the meaner for estate the more ignorant for vnderstanding with the like are in places of subiection but the elder stronger wealthier wiser and such like persons are for the most part or at least should be in place of authority Woe to thee ô land saith Salomon when thy king is a childe And Isaiah denounceth it as a curse to Israel that children shall be their Princes and babes shall rule ouer them and complaineth that women had rule ouer the people Now to returne to the point though it be so that gouernours haue the heauiest burden laid on their shoulders yet inferiours that are under subiection thinke their burden the heauiest and are lothest to beare it and most willing to cast it away For naturally there is in euery one much pride and ambition which as dust cast on the eies of their vnderstanding putteth out the sight thereof and so maketh them affect superiority and authority ouer others and to be stubborne vnder the yoke of subiection which is the cause that in all ages both by diuine and also by humane lawes penalties and punishments of diuers kinds haue beene ordained to keepe inferiours in compasse of their dutie and yet such is the pride of mans heart all will not serue What age what place euer was there which hath not iust cause to complaine of subiects rebellion seruants stubbornnesse childrens disobedience wiues presumption Not without cause therefore doth the Apostle first declare the duties of inferiours Besides the Apostle would hereby teach those who are vnder authority how to moue them that are in authority ouer them to deale equally and kindly not hardly and cruelly with them namely by endeuouring to performe their owne dutie first For what is it that prouoketh wrath rage and fury in gouernours What maketh them that haue authority to deale roughly and rigorously is it not for the most part disobedience and stoutnesse in those that are vnder gouernment though some in authority be so proud so sauage and inhumane as no honour done to them no performance of duty can satisfie and content them but they will as Dauids enemies reward euill for goodnesse yet the best generall direction that can be prescribed to inferiours to prouoke their gouernours to deale well with them is that inferiours themselues be carefull and conscionable in doing their duty first If their gouernours on earth be nothing moued therewith yet will the highest Lord in heauen graciously accept it Lastly men must first learne to obey well before they can rule well for they who scorne to be subiect to their gouernours while they are vnder authority are like to proue intolerably insolent when they are in authority Learne all that are vnder authority how to win your gouernours fauour how to make your yoke easie and your burden light how to preuent many mischiefes which by reason of the power of your superiours ouer you may otherwise fall vpon you First doe ye your duty There are many weighty reasons to moue gouernours first to begin to doe their dutie For First by vertue of their authority they beare Gods image therefore in doing their duty they honour that image Secondly by
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
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
Sanctification of the Saints shall be perfect in heauen They shall not only be iustified by hauing their sinnes couered to them nor only haue their sanctification truly begun in them but also in euerie part point and degree thereof absolutely perfected in which respect they are said to be iust men made perfect Adam in his innocencie was not more pure then the Saints shall be in heauen yea they shall farre surpasse Adam as in the measure so in the stabilite and perpetuitie thereof In our endeuour after holinesse let vs haue an eye to this perfection and not faint if we attaine not to that measure which we desire Perfection is reserued for the world to come Yet know we that the more holy and blamelesse we are the neerer we come to that heauenly estate the more spots and blemishes of sinne we haue the more vnlike we are vnto it and the lesse hope we haue of enioying that heauenly happinesse All the forenamed seuerall points of the glorious estate of the Church in heauen should rauish our spirits and euen breake our hearts with an holy admiration of Christs good-nesse and fill our mouths with praises for the same and make vs sigh and long after the same and with all good conscience and diligence vse all the meanes we can to attaine thereunto no labour will be lost herein Surely this is either not knowne or not beleeued or not remembred or not duly and seriously considered by such as make light account thereof Let that which hath beene but briefly touched be further meditated vpon and let vs pray that the eyes of our vnderstanding may be enlightned that we may know what is the riches of the glorious inheritance of the Saints Were it not for this hope the Saints were of all the most miserable whereas now they are the most happy §. 53. Of the application of the things which Christ hath done for the Church vnto husbands EPHES. 5. 28. So ought men to loue their wiues c. THE first clause of this verse serueth both for an application of the former argument and also for a transition to another argument The particle of relation So sheweth that that which hath before beene deliuered of Christs loue to his Church ought to be referred and applied to husbands For as Christ loued his Church So ought husbands to loue their wiues Quest Why are these transcendent euidences of Christs surpassing loue to his Church set before husbands can any such things be expected from husbands to their wiues Answ No not for measure but for likenesse For in this large declaration of Christs loue there are two generall points to be noted 1. That the Church in her selfe was no way worthie of loue 2. That Christ so carried himselfe towards her that he made her worthie of much loue This ought to be the minde of husbands to their wiues 1. Though they be no way worthie of loue yet they must loue them 2. They must endeuour with all the wit and wisdome they haue to make them worthie of loue I say endeuour because it is not simply in the husbands power to doe the deed Yet his faithfull endeuour shall on his part be accepted for the deed Of these points I shall hereafter more fully speake §. 54. Of the application of the loue which a man beareth to himselfe vnto an husband EPHES. 5. 28. So ought men to loue their wiues as their owne bodies THe forenamed particle So hath also relation to another patterne namely of a mans selfe to his bodie and so it is a transition from one argument to another There is some more Emphasis here vsed in setting downe an husbands dutie then was before vers 25. There it was laid downe by way of exhortation Husbands loue your wiues Here it is laid downe with a straiter charge Husbands ought to loue their wiues So as this dutie is not a matter arbitrarie left to the husbands will to doe it or leaue it vndone there is a necessitie laid vpon him he must loue his wife Woe therefore vnto him if he doe it not In setting downe this argument taken from a mans selfe the Apostle resembleth a mans wife vnto his bodie wherein he hath relation to vers 23. where he said the husband is the head of the wife Whereby he sheweth that as an husbands place is a motiue to his wife for her to performe her dutie so to himselfe for him to performe his dutie He is her head therefore she must be subiect to him She is his bodie therefore he must loue her This example of a mans selfe is both a reason the more to moue husbands to loue their wiues and also a rule to teach them how to loue them The reason is implied vnder that neere vnion that is betwixt a man and his wife she is as neere to him as his owne bodie therefore she ought to be as deere to him The bodie neuer dissenteth from it selfe nor the soule against it selfe So neither should man and wife The rule is noted vnder the manner of a mans louing his owne bodie as intirely as he loueth his bodie so intirely he ought to loue his wife Of the manner of a mans louing himselfe see Treat 4. § 74. 76. The more to enforce this comparison the Apostle addeth He that loueth his wife loueth himselfe By this clause two things are implied 1. That a wife is not only as a mans bodie namely his outward flesh but as his person his bodie and soule She is as his bodie because she was taken out of his bodie and because she is set vnder him as his bodie vnder his head She is as himselfe by reason of the bond of mariage which maketh one of two In which respect a wife is commonly called a mans second selfe 2. That an husband in louing his wife loueth himselfe so as the benefit of louing his wife will redound to himselfe as well as to his wife §. 55. Of the amplification of a mans loue of himselfe EPHES. 5. 29. For no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord the Church THe former patterne of a mans selfe is here further amplified For first the Apostle proueth that a man loueth himselfe and then he sheweth how he loueth himselfe Two arguments are vsed to proue the point One is taken from the contrarie No man euer yet hated his owne flesh Therefore he loueth it The other is taken from the effects of loue To nourish and cherish ones flesh is a fruit of loue But euerie man nourisheth and cherisheth his flesh Therefore he loueth it This latter argument sheweth the manner of a mans louing himselfe and therein a mans loue of himselfe is a rule to teach him how to loue his wife This indefinite particle no man is to be restrained to such as haue the vnderstanding and affection of a man in them as if he had said no
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
flesh he addeth this law Therefore shall a man leaue his father c. In this place these words haue both a literall and a mysticall sense A literall of man and wife A mysticall of Christ and the Church The maine thing which the Apostle aimeth at is to shew how neerely man and wife are linked together that thereby they may the rathet be moued to performe those mutuall and seuerall duties which they owe each to other But because he propounded to husbands and wiues the examples of Christ and the Church as patternes and motiues to them to doe their dutie he applieth that which was first spoken of man and wife vnto Christ and his Church to shew that there being so fit a resemblance betwixt these two couples the patterne propounded is the more pertinent to the purpose and the reason enforced from thence the more forcible Because the opening of the literall sense will giue great light to the mysterie I will first handle this text according to the meaning of the letter The first clause for this cause implieth a necessarie connexion with that which went before The neere vnion of man and wife as well as of Christ and his Church was before noted A wife was said to be as the bodie of a man yea as himselfe Adam called her his flesh and bones Hereupon both Moses and Paul inferre Therefore or For this cause shall a man leaue father Because man and wife are so neere by Gods institution they must also be most deare each to other in their mutuall affection The Man meaning an husband is here in particular mentioned because at the first making of this Law the woman was brought to him to see how he would like her and hauing cast his affection on her he was to be bound hereby to continue that good liking towards her as also because of the preheminencie which man hath aboue his wife Yet is not the man only tied hereby but the wife also the nature and rule of relation requireth as much if a man must inseparably cleaue to his wife the wife must answerably cleaue to her husband These words shall leaue father and mother are neither generally to be taken of all duties as if no dutie were to be performed to parents by children after they are maried nor simply as if indeed parents were vtterly to be forsaken but they are meant 1. Of that daily seruice which children vnder their parents gouernment performe vnto them seeking to please them in all things When children are maried then their daily attendance must be vpon their wiues or husbands taking care how to please them 2. Of erecting a new family for which end their parents house must be left and the husband and wife must dwell each with other 3. Of the difference to be put betwixt parents and wife or husband So as if by any ineuitable occasion it should so fall out that a man must leaue his parent or his wife as in case parent and wife were both giuing vp the Ghost and in places so farre remote as the husband could not possibly be with both yet both instantly desired his companie by this Law he must leaue his parent and cleaue to his wife Hereby then the bond of mariage is declared to be the most inuiolable bond that can be For all men know that the bond betwixt parent and childe is a firme and inuiolable bond but the bond betwixt husband and wife is more firme and inuiolable To set forth the firmnesse of the mariage bond he addeth this Emphacicall phrase shall be ioyned or as the word properly cording to the naturall notation thereof signifieth shall be glued to his wife Things well glued together are as fast firme and close as if they were one intire peece Yea we obserue by experience that a table will oft times cleaue in the whole wood before it will part asunder where it is glued so as an husband ought to be as firme to his wife as to himselfe and she to him Fitly doth this agree with that which followeth they two shall be one flesh Our English cannot well expresse the Greeke in good sense word for word which is thus they two shall beinto or in one flesh the meaning is They which were two before mariage by the bond of mariage are brought into one flesh to be euen as one flesh as neerely vnited as the parts of the same body and the same flesh This vnitie is not in regard of carnall copulation for if they be maried they are one flesh though they neuer know one another nor in regard of procreation because one childe commeth from them both for though they neuer haue childe yet are they one flesh but in regard of Gods institution who hath set it downe for a law and as another nature that man and wife should be so neere one to another Their consent in mariage by vertue of Gods institution maketh them to be one flesh Well doth our English note the emphasis of the originall in this particle THEY they two which sheweth that the bond of mariage knitteth only two together one man and one woman and no more This Law setteth forth the Vnion betwixt man and wife Therein three things are noted concerning the state of mariage 1. The praeeminencie of it a man shall leaue father and mother 2. The firmnesse of it and be ioyned to his wife 3. The neerenesse of it they two shall be one flesh §. 80. Of preferring husband or wife before parents The first point sheweth that A wife or an husband must be preferred before parents The examples of Leah and Rachel yea and of Micol are commendable in this respect 1. The bond of mariage is more ancient more firme more neere There was husband and wife before there was parent and child and there is a time when parents children may depart one from another and that while both liue but no time wherein man and wife may part asunder till death part them And children though they come from the flesh of their parents yet are made two so as of one are two but husbands and wiues though they were two before yet are made one so as of two is one What wrong then doe such parents vnto their children as keepe them euen after they are maried so strait vnder subiection as they cannot freely performe such duty as they ought to their husband or their wife This is more then a parents authority reacheth vnto Yet many thinke that their children owe as much seruice to them after they are maried as before which is directly against this law Greater is the wrong and more sinfull is the practise of such as keepe their children from their husbands or from their wiues The match say they falleth out much worse then we looked for But this should haue beene looked to more carefully before hand After mariage it is
too late to seeke such a redresse On the other side there be many children who so respect their parents as they neglect their husband or their wife Some husbands will bestow what they can on their parents and keepe their wiues very bare suffering them to want necessaries not caring how they vex and grieue them so they please their parents Some wiues also will priuily purloine from their husbands to bestow on their parents Others can neuer tarrie out of their parents houses but as oft as they can goe thither The ancient Romans to shew how vnmeet this was had a custome to couer the brides face with a yellow veile and so soone as she was out of her fathers house to turne her about and about and so to carrie her to the house of her husband that she might not know the way to her fathers house againe All those pretenses of loue to parents are more preposterous then pious and naturall affection beareth more sway in such then true religion Their pretence of piety to parents is no rust excuse for that iniury they doe to husband and wife §. 81. Of the firmnesse of the matrimoniall bond The second point concerning the firmnesse of the mariage knot in these words shall be ioyned to his wife affor deth two doctrines 1. Man and wife must associate themselues together by continuall cohabitation for this end they leaue their parents family and erect a new family 2. Man and wife are ioyned together by an inuiolable bond It must neuer be cut asunder till death cut it Body and soule must be seuered one from another before husband and wife Be carefull therefore to preserue this indissoluble knot and so liue together as with comfort you may liue together because you may not part §. 82. Of two only to be ioyned together in mariage The third point concerning the neerenesse of man and wife in these words they two shall be one flesh affordeth two other doctrines 1. Mariage can be but betwixt two one man and one woman for it is impossible that more then two should so neerely and firmely be ioyned together as man and wife are Euery word almost in this law proueth this doctrine For it saith a man not men to a wife not to wiues to his wife not to anothers wife two not more then two they two not any two one flesh not many fleshes Obiect This particle two is not in the law as Moses recordeth it Answ It is there necessarily implied for at that time there were but two in the world God then speaking of them meaneth but two The same spirit that guided Moses guided also the Euangelists and the Apostles so as by their inserting of this particle two it is certaine that it was intended by Moses as the particle only which Christ putteth into this text him only shalt thou serue Quest Why did God at first make but one man and one woman Answ The Prophet answereth that he might seeke a godly seed If therefore there be more then two it is an adulterous seed which proceedeth from thence §. 83. Of Polygamy and Bigamy Can Polygamy the hauing of many wiues or Bigamy the hauing of two wiues at once haue any good warrant against such an expresse law Are not both of them against the first institution of mariage so as we may say from the beginning it was not so Yea also and against other particular lawes Lamech one of Cains cursed stocke was the first that we read of to haue presumed against that ancient law Obiect Afterwards many Patriarkes and other Saints tooke that liberty vnto themselues Answ It was their sinne and a great blemish in them The common error of the time their vnsatiable desire of increase made them fall into it Many inconueniences followed thereupon neither can it be thought but that much mischiefe must needes follow vpon hauing more wiues then one for whereas God at first made a wife to be as an helpe vnto man two or more wiues cannot but be a great griefe and vexation vnto him by reason of that emulation that is betwixt them Through Hagars meanes was Sarah stirred against Abraham and Abraham grieued at Sarahs words Though Leah and Rachel were sisters yet great were their emulations the like whereof is noted of Peninnah and many others Considering the hainousnesse of this sinne our lawes haue iustly made it felony for a man to haue more wiues then one or a woman more husbands §. 84. Of the neere coniunction of man and wife together 2. The neerest of all other are husband and wife one to another Euery clause in the forenamed law proueth as much 1. Parents must be left for wife who neerer then parent and childe if man and wife be neerer then the neerest then they are the neerest of all 2. A man is glued to his wife This metaphor setteth forth the neernesse of a thing as well as the firmnesse of it for things glued together are as one intire thing 3. Man and wife are one flesh many of one are made two but no two so neerely and truly made one as man and wife As God hath limited a propinquity and vnity of things so are they to be accounted but God hath thus neerely knit man and wife together and made them one flesh Those whom GOD hath ioyned together saith Christ of man and wife in which respect matrimoniall coniunction is called the couenant of God so as this couenant cannot be released by any no not by the mutuall consent of man and wife Those whom GOD hath ioyned together let no man put asunder yet may many other couenants made betwixt partie and partie be released and disanulled by mutuall consent of both parties 1. This sheweth that the transgressions of man and wife one against another are of all the most hainous more then of friend fellow brother childe parent or any other Who would not cry fie vpon that child that hates his parent or fie vpon that parent that hates his childe The heathen sauages would not thinke them worthy of humane society What then may be thought of the man that hateth his wife or the wife that hateth her husband Apply this to all other transgressions and well note how the Lord is a witnesse thereof 2. This also sheweth how monstrous a thing it is to sow any seeds of discord and stirre debate betwixt man and wife The deuils instruments they are therein and a diabolicall spirit is in them For Satan most laboureth to vnloose those knots which the Lord knitteth most firmly Children of seuerall venters and seuerall friends of each partie are much faultie herein Cursed be they all before the Lord. 3. This neere coniunction betwixt man and wife is a great motiue to stirre them both vp cheerefully to performe all the duties which God requireth of either of them For thereby they doe dutie and
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
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
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
meere explication of the same point but also a declaration of a further dutie which is this As parents by discipline keepe their children vnder so by information they must direct them in the right way Salomon doth both deliuer the point and also adde a good reason to inforce it for saith he Traine vp a childe in the way that he should goe there is the dutie and when he is old he will not depart from it there is the reason Keeping a childe vnder by good discipline may make him dutifull while the father is ouer him but well informing his vnderstanding and iudgement is a meanes to vphold him in the right way so long as he liueth §. 122. Of parents teaching their children the feare of God The last word of the Lord intimateth the best dutie that a parent can doe for his childe Admonition of the Lord declareth such principles as a parent hath receiued from the Lord and learned out of Gods word such as may teach a childe to feare the Lord such as tend to true pietie and religion whence further I obserue that Parents must especially teach their children their dutie to God Come children saith the Psalmist hearken vnto me I will teach you the feare of the Lord. Of this particular more largely hereafter §. 123. Of the subiection which beleeuing seruants owe. Because there is yet another order in the family besides those which haue been noted before namely the order of Masters seruants the Apostle prescribeth also vnto them their dutie As he began with wiues and children in the two former orders so here he beginneth with seruants who are the inferiours for the same reasons before rendred The Apostle is somewhat copious in laying forth the duties of seruants and in vrging them to performe their dutie and that for two especiall reasons One in respect of those whose masters were infidels another in respect of those whose masters were Saints 1. Many seruants there were in those daies wherein the Gospell was first preached to the Gentiles that by the preaching thereof were conuerted whose masters embraced not the Gospell whereupon those seruants began to conceit that they being Christians ought not to be subiect to their masters that were infidels 2. Other seruants there were whose Masters beleeued the Gospell as well as they now because the Gospell taught that there is neither bond nor free but all are one in Christ Iesus they thought that they ought not to be subiect to their master who was their brother in Christ These two preposterous and presumptuous conceits doth the Apostle intimate and expresly meet with in another place And because they had taken too deepe rooting in the mindes of many seruants the Apostle here in this place laboureth the more earnestly to root them out and that by a thorow pressing vpon their conscience that subiection wherein they are bound to their masters as masters whatsoeuer their disposition were Hereof more afterwards Here by the way note three points 1. The Gospell doth not free inferiours from that subiection to men whereunto by the morall law they are bound 2. Men are ready to turne the grace of God into libertie 3. As errors begin to sprout vp in the Church Ministers must be carefull to root them out §. 124. Of the meaning of the fift verse EPHES. 6. 5. Seruants be obedient to them that are your Masters according to the flesh with feare and trembling in singlenesse of your heart as vnto Christ THis title Seruants is a generall title which may be applied to all such as by any outward ciuill bond or right owe their seruice to another of what sex soeuer the persons themselues be or of what kinde soeuer their seruitude is whether more seruile or liberall Seruile as being borne seruants or sold for seruants or taken in warre or ransomed For of old they were called seruants who being taken in warre were saued from death Liberall as being by voluntary contract made seruants whether at will as some seruing-men iournie men and labourers or for a certaine terme of yeeres as prentises clearkes and such like Wherefore whatsoeuer the birth parentage estate or former condition of any haue beene being Seruants they must be subiect and doe the dutie of seruants the Apostles indefinite title seruants admitteth no exception of any The other title Masters hath as large an extent comprising vnder it both sexes Masters and Mistresses and of these all sorts great and meane rich and poore strong and weake faithfull and infidels true professors and profane superstitious idolatrous hereticall persons or the like so as No condition or disposition of the master exempteth a seruant from performing dutie to him Among other degrees and differences most especially let it be noted that both sexes mistresses as well as masters are here meant that so the duties which are enioyned to be performed to masters may answerably be performed to mistresses so farre as they are common to both and that both by maid-seruants and also by men-seruants that are vnder mistresses In families mistresses are as ordinary as masters and therefore I thought good to giue an especiall item of this Vnder this word obey are comprised all those duties which seruants owe to their masters it is the same word that was before vsed in the first verse and it hath as large an extent here being applied to seruants as it had there being applied to children It sheweth that The rule of seruants as seruants is the will of their Master This clause according to the flesh is by some referred to the action of obedience as if it were added by the Apostle to shew what kinde of obedience seruants owe to their masters namely a ciuill corporall obedience in temporall things opposed to that spirituall obedience which is due to God alone Ans Though distinction may be made betwixt that seruice which is due to God and that which is due to man yet this application of this phrase in this place may giue occasion to seruants to thinke that if they performe outward seruice to their masters all is well they owe no inward feare or honour which is an error that the Apostle doth here mainly oppose against But because this clause according to the flesh is immediatly ioyned to Masters I referre it to the persons to whom obedience is to be giuen and so take it as a description of them as if he had said to fleshly or bodily Masters The Apostle thus describeth masters for these reasons 1. For distinction to shew he meanes such masters as are of the same mould that seruants are so distinguishing them from God who is a spirit thus doth the Apostle distinguish betwixt fathers of our flesh and father of spirits 2. For preuention left seruants might say our masters are flesh and bloud as we are why then should we be subiect to them To meet with
masters haue beene made 4. The law of equitie doth so also One good deserueth another good therefore the Apostle saith to masters giue vnto your seruants that which is iust and equall Now let masters take notice hereof and know that God the great Lord of all hath made this relation betwixt master and seruant and hath set each of them in their seuerall and distinct places for the mutuall good of one another so as seruants are no more for the good of masters then masters are for the good of seruants Wherefore as they looke for dutie let them performe dutie if seruants faile in their dutie let masters see if they themselues be not the cause thereof by failing in theirs Their authoritie will be no excuse before Christ but a meanes to aggrauate their fault and increase their condemnation for the greater the talent is the more diligence is expected and the straiter account shall be exacted §. 129. Of the meaning of this phrase Doe the same things These two titles Masters Seruants are so taken here as they were before in the fift verse All the duties of masters are comprised vnder this phrase doe the same things which at first sight may seeme to be somewhat strange for may some say The things which seruants must doe are these to feare to obey to doe seruice with the like and are masters to doe the same things Answ 1. These words are not to be referred to those particular duties which are proper to seruants but to those generall rules of equitie which are common to masters as well as seruants namely that in their seuerall places with singlenesse of heart as vnto Christ not with eie seruice as men pleasers but as the seruants of Christ they doe the will of God from the heart 2. Those words may be referred to the eight verse the verse going immediatly before which laieth downe a generall rule for all men in their seuerall places to doe the good things of their places Now then as seruants must haue an eie to their places to doe the good things thereof so masters must doe the same things that is they must haue an eie to their places to doe the good things thereof 3. Those words may be taken without reference to any former words and expounded of a mutuall reciprocall and proportionable dutie that ought to passe betwixt master and seruant not in the particulars as if the same duties were to be performed by each of them for that were to ouerthrow the order and degrees which God hath set betwixt master and seruant to crosse Gods ordinance and inferre contradiction but in generall that duties are to be performed of each to other in which respect the Apostle said before of all sorts superiours and inferiours Submit your selues one to another And thus by this phrase the doctrine before mentioned is confirmed that Masters are as well bound to dutie as seruants None of these answers thwart another but all of them may well be admitted and all of them well stand together They all imply a common equitie betwixt masters and seruants but no equalitie mutuall duties but diuers and distinct duties appertaining to their seuerall places Compare with this text that which the Apostle himselfe hath more plainly and fully noted Col. 4. 1. and we shall obserue him to expound his own meaning for that which here he implieth vnder this phrase the same things that he expresseth there vnder these two words iust equall whereof we shall hereafter more distinctly speake Purposely doth the Apostle infold masters duties vnder this generall phrase the same things to preuent a secret obiection raised from the eminency and superioritie of masters aboue seruants which maketh them thinke that seruants are only for the vse of masters and that masters are no way tied to their seruants But if in the generall masters must doe the same things then they are for their seruants good as well as seruants for theirs §. 130. Of masters forbearing threatning The Apostle in these words forbearing threatning doth not simply forbid all manner of threatning but only prescribe a moderation thereof and so much haue the Kings translators well expressed in the margin against this Text. Threatning is a dutie which as occasion serueth masters ought to vse and that to preuent blowes But men in authoritie are naturally prone to insult ouer their inferiours and to thinke that they cannot shew their authoritie but by austerit ie for which reason the Apostle dehorteth husbands from bitternesse and parents from prouoking their children to wrath Besides the Gentiles and Heathen thought that they had an absolute power ouer seruants and that of life and death whereupon the Roman Emperors made lawes to restraine that rigour for they would vse their seruants like beasts Now that Christian masters should not be of the same minde the Apostle exhorteth them to forbeare threatning Hence note that Authoritie must be moderated and kept in compasse else will it be like a swelling riuer without bankes and wals Threatning is here put for all manner of rigor whether in heart looke words or actions for it is vsuall in Scripture to put one instance for all of the same kinde Forbearing implieth a restraint of all manner of excesse as 1. In time and continuance when there is nothing but continuall threatning vpon euery small and light occasion 2. In measure when threatning is too fierce and violent so as it maketh the heart to swell againe and as it were fire to come out of the eies and thunder out of the mouth and the body to shake in euery part thereof 3. In execution when euery vengeance once threatned shall surely be put in execution though the partie that caused the threatning be neuer so sorie for his fault and humble himselfe and promise amendment and giue good hope thereof Woe were it with vs the seruants of the high God if he should so deale with vs. Here note that men may exceed in doing a bounden dutie and so turne a needfull vertue into an hurtfull vice great respect therefore must be had to the manner of doing good and lawfull things Yet further for the extent of this prohibition we are to know that vnder the vice forbidden the contrarie vertues are commanded as mildnesse gentlenesse patience long suffering with the like §. 131. Of masters subiection to a greater master The latter part of this verse containeth a reason to enforce the directions in the former part The reason in summe layeth downe that subiection wherein masters are vnder God A point whereof none of them could be ignorant and therefore he thus setteth it downe knowing for All men know that there is an higher then the highest on earth The light of nature reuealeth as much no Pagan much lesse Christian can be ignorant thereof In that speaking to masters he telleth them that they haue a master thereby he giueth them to
the former treatise laid downe the foundation of all domesticall duties by expounding the words of the Apostle I purpose now distinctly to lay them forth in order beginning with the first and chiefest couple in the family Man and Wife Here we are first to speake of the persons who are to be accounted true and lawfull husband and wife and then of the duties which they owe each to other So as this Treatise consisteth of two parts 1. The first declareth who are man and wife 2. The second noteth out those common mutuall duties which they owe one to another First of the first Husband and wife are they who are rightly ioyned together by the bond of mariage Whereby two are made one flesh For the better cleering of this point we will consider both the parties that may be so nearely ioyned together and also the manner how they are rightly ioyned in so firme an vnity About the parties we are to search 1. Who may seeke a mate for mariage 2. What kinde of mate is to be taken 1. All they who are able without ineuitable danger to their yoake fellow to performe the essentiall duties of mariage may be maried Out of this proposition arise three questions to be discussed 1. Who are to be accounted able 2. What danger is ineuitable 3. Whether mariage be free for all but such §. 2. Of ripenesse of yeares in them that are to be maried 1. They are to be accounted able who haue past the floure of their age and are not by defect of nature or any other occasion made impotent 1. Ripenesse of yeares is absolutely necessary for consummating a iust and lawfull mariage wherefore as God at first made Adam of full age so when he sought out a wife for him he made her of full age too he made her a woman not a childe Where the Apostle aduiseth parents to take care for the mariage of their children he putteth in this prouiso if they passe the floure of their age Child-hood is counted the floure of age While the floure of the plant sprouteth the seed is greene vnfit to be sowen Quest How long lasteth the floure of age Answ The ciuill law and common law also set downe twelue yeares for the floure of a females age and foureteene of a males which is the least for before those yeares they can haue no need of mariage nor yet are well fit for mariage so as if they forbeare some yeares longer it will be much better for the parties themselues that marie for the children which they bring forth for the family whereof they are the head and for the common wealth whereof they are members Note the ages of the Kings of Israel and Iudah when they were first maried and we shall finde few of them to be vnder twenty and those few not aboue one or two yeares vnder and yet of all sorts of people the Kings did vse to marie the soonest that so they might haue heires betimes Obiect Salomon was but a childe when he came to the crowne and yet he had then a childe of a yeare old at least Answ He was said to be a childe not simply but comparatiuely in relation to his other brothers which were elder then he in regard of that great worke he was to vndertake In the time of his reign he is saidto be old which could not be if he had beene in yeares a childe when he began to reigne for he reigned but fortie yeares 2. Obiect Ahaz was but twentie yeare old when he began to reigne and reigned but sixteene yeares and yet when he died Hezekiah his sonne was fiue and twentie yeare old by which computation Ahaz had a childe when he was but eleuen or twelue yeare old at most 1. Answ Some say that this was extraordinary and render this reason Ahaz so young a father as Elizabet an old mother should haue hoped in Emmanuel of a virgin 2. Answ The beginning of that reigne when Ahaz was but twentie yeare old is to be referred to Iotham his father for Ahaz was twentie yeare old when he namely Iotham began to reigne as Iehoiachin was eight yeare old when he namely his father Iehoiachim began to reigne for Iehoiachin was eighteene when he himselfe began to reigne Obiect Iotham was but twentie and fiue yeare old when he began to reigne how then could Ahaz his sonne at that time be twentie Answ Iotham was fiue and twentie yeare old when his father Vzziah was strucke with leprosie from which time he reigned as King euen in his fathers life time But after his father was dead the kingdome was established to him alone after a more solemne manner in which respect it is said that then he began to reigne and then was his sonne Ahaz twentie yeare old Iotham himselfe being about fortie Contrarie to the forenamed fitnesse of age is the practise of such parents or other friends of children as make matches for them in their child-hood and moue them to consent and so cause them to be maried such mariages are mock-mariages and meere nullities For children cannot know what appertaineth to mariage much lesse can they performe that which is required of maried persons their consent therefore is iustly accounted no consent vnlesse they doe ratifie it after they come to yeares §. 3. Of impotent persons that ought not to seeke after mariage 2. They are to be accounted impotent and in that respect vnable to performe the essentiall duties of mariage who to vse the Scripture phrase were borne Eunuchs from their mothers wombe or by any accidentall occasion are so made as they who are defectiue or closed in their secret parts or taken with an incurable palsie or possessed with frigidity or any other such like impediment These ought not to seeke after mariage for by those signes of impotencie God sheweth that he calleth them to liue single Contrarie to this manifestation of Gods will doe they sinne who conceale their impotencie and ioyne themselues in marriage whereby they frustrate one maine end of mariage which is procreation of children and doe that wrong to the partie whom they marie as sufficient satisfaction can neuer be made §. 4. Of barrennesse that it hindereth not mariage Quest Are such as are barren to be ranked among those impotent persons Answ No there is great difference betwixt impotencie and barrennesse 1. Impotencie may by outward sensible signes be knowne and discerned barrennesse cannot it is not discerned but by want of child-bearing 2. Impotent persons cannot yeeld due beneuolence but such as are barren may 3. Impotencie is incurable but barrennesse is not simply so Many after they haue beene a long while barren haue become fruitfull and that not only by an extraordinary worke of God aboue the course of nature as Sarah and Elizabeth with whom by reason of age it ceased to be
occasions of discord are offered say Let there be no strife betwixt thee and me for we are man and wife no more two but one flesh §. 14. Of husbands and wiues dwelling together From a mutuall affection of loue proceedeth a mutuall prouident care in husband and wife one for another In handling whereof we will first note the meanes whereby their mutuall prouidence may be the better effected and manifested and then the matter whereabout it must be conuersant The meanes in one word is cohabitation For a dutie it is that man and wife dwell together The phrase vsed in setting out the womans creation he built a woman whereby the erecting of a family is intimated implieth as much so doth the law of mariage whereby man is enioyned to leaue father and mother and to cleaue vnto his wife that is to goe out of his fathers house and to dwell with his wife and so doth this phrase forget thy fathers house taken from the dutie of a wife and mystically applied to the Church Saint Peter expresly chargeth husbands to dwell with their wiues and Saint Paul layeth it to the charge both of husbands and wiues not to leaue one another but to dwell together yea though the one be an infidell Surely it was conscience of this dutie which made the Leuite to goe after his wife that went away from him to bring her home againe and which made Iaakobs wiues to leaue their fathers house and goe with their husband The word vnder which Saint Peter compriseth this dutie is a title appropriated to an husband and an answerable title is appropriated to a wife from which the notation of our two vsuall English words husband housewife doth not much differ The power which the one hath of the others body and the aduantage which by liuing asunder they giue vnto Satan both of which are expresly noted 1 Cor. 7. 4 5. doe shew the necessity of this dutie and the many benefits arising from thence doe further presse the equity of it By husbands and wiues dwelling together all mariage duties are better performed mutuall loue is better bred preserued and increased the good gifts of either of them are better obserued by the other better helpe and succour is mutually by each afforded to the other and in fine they are made more capable of doing good one to another and of receiuing good one from another Why then should they haue any minde of liuing asunder vnlesse they be forced by extraordinary occasions as captiuity close imprisonment contagious sicknesse and such like which are no faults of theirs but crosses to be borne with griefe and instant praier together with all other good meanes to be vsed to bring them together againe Yea if the imprisonment banishment or other like kinde of absence be such as one may if they will come at the other the partie that is free ought to come to the other if at least that other require it §. 15. Of the respects for which man and wife may for a time liue asunder Quest May there be any iust causes for man and wife willingly to liue asunder Answ There can nor ought to be any cause of vtter relinquishing one another which is a kinde of desertion but for liuing asunder for a time there may be iust causes as 1. Weighty and vrgent affaires which concerne the good of the Church or commonwealth as when a man is sent forth to warre or on an ambassage in which case though he may take his wife with him yet is he not necessarily bound there to especially if the place whither he is sent be farre off the passage thereto difficult and dangerous and his abode there not long When Reuben Gad and halfe the tribe of Manassch passed ouer Iorden to helpe their brethren in their battels against the Canaanites they left their wiues behinde them in their families when Vriah went to warre he left his wife at home and when Moses was to bring Israel out of Egypt his wife remained at her fathers house 2. Maine duties of their particular calling as of Mariners who are oft to be on the sea Merchants who trade in other countries Lawyers who attend publike places of iustice Courtiers who in their months or quarters attend their Prince Keepers of women in child-bed and sicke persons and other nurses Prouided alwaies that in these and other like cases there be a ioynt and mutuall consent of both parties for if man and wife may not defraud one another for a time to giue themselues to fasting and praier without consent much lesse may they for lighter occasions liue any time asunder without consent Prouided also that they take no delight to liue asunder but rather be grieued that they are forced so to doe and in testimony thereof to take all occasions that they can to manifest their longing desire one after another by letters messages tokens and other like kindnesses and to returne with all the speed they can No distance or absence ought any whit to diminish their mutuall loue §. 16. Of the errour of Papists about man and wifes separation Contrarie to the dutie of cohabitation is the doctrine of Papists whereby they teach that Separation may be made betwixt man and wife for many causes from bed or cohabitation for a certaine or vncertaine time The Councell of Trent is bold to denounce Anathema against such as say the Church erreth therein If the many causes which they alledge besides adulterie be well weighed we shall finde them without all warrant of Gods word They draw them to two heads 1. Mutuall consent 2. Demerit By consent say they of both parties maried to attaine a greater and perfecter estate mariage consummate may be loosed from bed and cohabitation Answ 1. In mariage there is a couenant of God Prou. 2. 17. as well as of the two parties the consent therefore of parties is not sufficient to breake it 2. No estate in this world can be greater or perfecter then is meet for maried persons Adam and Eue in their best estate were maried and now is mariage honourable in all 3. The estates which they count more perfect are either such as are not in mans power as perpetuall continencie or such as may be as well performed by maried persons as by single persons as Ecclesiasticall functions if at least they be such as are warranted by Gods word High Priests and other Priests all sorts of Leuites extraordinarie Prophets and Apostles were maried What greater functions then these The causes which for demerit they say make a separation â—re 1. Adulterie 2. Departing from the Catholike faith 3. Soliâ—iting or impelling vnto sinne Concerning Adulterie we denie not but that it giueth â—ust cause of diuorce but withall we say as we haue good warrant from Christs words that it is the only cause of iust diâ—orce For to make a separation for
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 comâ—laine to the Magistrate for releefe who may see it meet to lay â—he 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 maâ—age in regard of bed and cohabitation They vrge that if the right eye cause to offend it must be plucâ—d out Ans 1. That is but a metaphor and may sundry other wayes 〈◊〉 applied 2. The words are not simply but by way of comparison to â—e taken rather plucke it out then to be made to stumble thereby 3. Plucking out applied to the point in hand may be by â—any 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 â—ither 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
so fall out in many for Christ hath expresly foretold it that of two that were oneâ—ed â—ed together who are more fitly set forth vnder this phrase then man and wife who most vsually are stiled bedfellowes â—ne 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 â—ouple 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
teach but not to priuate families in which she may and ought to teach for Barthshebah taught Salomon When Apollos was brought to the house of Aquila Priscilla the wife of Aquila did helpe to expound to Apollos the way of God more perfectly 2. The other branch concerning authoritie hath not reference to the inferiour members in the family ouer which the wife of an houshold gouernour hath authoritie but only to the husband ouer whom if she take any authoritie she vsurpeth it Therfore neither this place of Scripture nor any other doth exclude the wife being iointly considered with the husband to rule gouerne those in the family which are vnder them both 2. Obiect This ioint gouernment of the wife doth much impaire the dignity and authority of the husband Answ Nothing lesse for she is subordinate to her husband and must so rule others as she be subiect to her husband and not command any thing against his command prouided that his command be not against the Lord and his word We see that in all estates the king or highest gouernour hath other Magistrates vnder him who haue a command ouer the subiects and yet thereby the kings supreme authoritie is no whit impaired but rather the better established and he the more honoured So is it in a family Let therefore husbands and wiues herein assist one another for so they may be very helpfull one to another and bring by their mutuall helpe in gouerning much good to the family The husband by his helpe aiding his wife addeth much authoritie vnto her and so causeth that she is not despised nor lightly esteemed The wife by her helpe causeth many things to be espied and so redressed which otherwise might neuer haue beene found out for two eies see more then one especially when one of those is more at hand and in presence as the wife is in the house Besides there are many things in well gouerning a family more fit for one to meddle withall then for the other as for the husband to meddle with the great and weightie affaires of the family as performing Gods worship appointing and setling good orders prouiding conuenient house-roome and other necessaries for the family keeping children when they grow great or waxe stubborne in awe ruling men seruants with the like And for the wife to meddle with some lesse but very needfull matters as nourishing and instructing children when they are young adorning the house ordering the prouision brought into the house ruling maid seruants with the like Yea further as the man especially is to performe the very actions of prayer reading the word catechizing and other like duties in the family so the wife may be a great helpe in putting her husband in minde both of the dutie it selfe and of the time of performing it and incouraging him to doe it in gathering the family together and exhorting them to be forward in making her selfe an example to the rest by her diligent and reuerend attention in oft vrging and pressing to her children and seruants such points of instruction as her husband hath taught yea in praying reading teaching and performing like exercises her selfe so farre as she is able when her husband is absent or negligent and carelesse and will not himselfe doe them or it may be is not able to doe them or if she performe them not her selfe in getting some other to performe them §. 41. Of the vices contrary to a ioint care of gouerning the family The minde and practise of many both husbands and wiues is contrary to this dutie Many a husband because the wiues office is especially to abide at home will put off all gouernment to the wife leauing it to her not only to order the things in the house but also to bring in all needful things to order and gouerne the children both young and old yea euen to prouide for them also to take in to put out to vse all sorts of seruants as pleaseth her yea if seruants shall be stubborne and stout against her he will take no notice of it nor endure to be told of it much lesse afford her his assistance but suffer her to be disgraced and despised As for religious duties he will no way meddle with them Oh base minded men vnworthy to be husbands and heads of wiues shall your wiues who were made to be an helpe to you haue no helpe from you â—o not in those things which especially belong to your charge shall the weaker vessels beare all the burden Assuredly as the man carrieth away the greatest reputation and honour when a family is well gouerned though it be by the ioynt care and wisdome of his wife so lieth he most open to the iudgement of God if the gouernment thereof be neglected and through the neglect thereof children and seruants grow impious instance Elie and Dauid For as in a common-wealth the greatest honour of good gouernment victorious battels happy peace and prosperity and the greatest dishonor and dammage of the contrary redoundeth to the king so to the man who is chiefe gouernour in a family for it is presupposed that all which doe any good are instruments of the highest gouernour if any euill or mischiefe fall out that it is through his negligence On the other side because the husband is the most principall many wiues thinke that the gouernment of the family nothing at all appertaines to them and thereupon are carelesse of the good thereof and will not stirre their least finger to order any thing aright but if any thing be amisse lay all the blame on their husbands Doe not such peruert that maine end for which God made them euen to be an helpe Doe they not carrie themselues most vnworthy of the place wherein God hath set them namely to be ioynt-gouernours with their husbands and partakers of their dignities As by their negligence they make themselues accessary to all the euill which falleth out in the family so assuredly shall they haue their part in those iudgements which are executed on the head thereof Most contrary to the forenamed dutie is the practise of such as are hindrances one to another in gouerning the family as when wiues are not only negligent themselues in comming to religious exercises but keepe backe children and seruants and so are a great griefe vnto their religious husbands or when they vse any of the children or seruants to be instruments of iniquity or are themselues disquiet and troublesome in the house like to her of whom Salomon speaketh in this prouerbe It is better to dwell in the corner of the house top then with a contentious woman in a wide house Husbands also are oft an hinderance to that good gouernment which their wiues would helpe forward when they scoffe and scorne at that good counsell which their wiues giue them for that purpose or when they will not suffer their wiues to meddle with any thing at
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
a fit time and iust occasion of speech to be willing to hearken to the word of knowledge comming out of her husbands mouth This argueth reuerence Elihu manifested thereuerend respect which as a younger he bare to his elders by for bearing to speake while they had any thing to say How much more ought wiues in regard both of their sex and of their place Contrarie is their practise who must and will haue all the prate If their husbands haue begun to speake their slipperie tongues cannot expect and tarrie till he haue done if as verie hastile and forward they are to speake they preuent not their husbands they will surely take the tale out of his mouth before he haue done Thus-they disgrace themselues and dishonour their husbands §. 14. Of the titles which wiues giue their husbands As their words must be few so those few words must be reuerend and meeke both which are also implied vnder the forenamed word silence which in the originall signifieth also quietnesse Reuerence hath respect to the titles whereby a wife nameth her husband Meeknesse to the manner of framing her speech to him For the titles which a wife in speaking to her husband or naming him giueth vnto him they must be such as signifie superioritie and so sauour of reuerence Such are the titles wherewith husbands are named in the Scripture they are titles of honour Such also are the titles which the Church who by our Apostle is made a patterne for wiues in all subiection giueth to her Spouse Christ Iesus as may be gathered out of the Song of songs It is likely that Sarah did vsually giue this title Lord to her husband For hauing occasion to thinke of him presently this title Lord was in her heart which would not so suddenly haue risen vp if she had not ordinarily vsed it According to the vsuall titles which we giue to any doe we in our hearts name them when we haue occasion to thinke of them Among all other titles the name husband as it is the most vsuall so it is the fittest and meetest title It intimateth reuerence and sauoureth not of nicenesse singularitie as these titles Head Guide Master Man and the like doe which though they be lawfull titles because the Scripture attributeth them to husbands and they signifie superioritie yet because they are vnusuall and sauour of singularitie they are not so meet Common vse and practise hath made the addition of the husbands surname to this title Master more meet Saint Peter by this argument proueth that Sarah obeyed Abraham because she called him Lord. Contrarie are those compellations which argue equalitie or inferioritie rather then superioritie as Brother Cosen Friend Man c. if a stranger be in presence how can he tell by this manner of compellation that he whom thou speakest vnto is thy husband If he espie any matrimoniall familiaritie betwixt you what can he iudge of it otherwise to be lightnesse and wantonnesse Remember the fearefull issue that had like to haue fallen out by reason of such compellations giuen by Sarah and Rebekah to their husbands Not vnlike to those are such as these Sweet Sweeting Heart Sweet-heart Loue Ioy Deare c. and such as these Ducke Chicke Pigsnie c. and husbands Christian names as Iohn Thomas William Henry c. which if they be contracted as many vse to contract them thus Iack◠Tom Will Hall they are much more vnseemly seruants are vsually so called But what may we say of those titles giuen to an husband by his wife not seldome in passion but vsually in ordinarie speech which are not fit to be giuen to the basest men that be as Grub Rogue and the like which I am euen ashamed to name but that the sins of women are to be cast as dirt on their faces that they may be the more ashamed Obiect Many of the forenamed titles are titles of amitie and familiaritie Answ Subiection is that marke which wiues are directed to aime at in their thoughts words deeds and whole conuersation towards their husband Such tokens of familiaritie as are not withall tokens of subiection and reuerence are vnbeseeming a wife because they swerue from that marke §. 15. Of wiues meeknesse in their speeches Meeknesse in a wiues manner of framing her speech to her husband doth also commend her reuerend respect of him This is an especiall effect of that meeke and quiet spirit which S. Peter requireth of wiues which dutie he doth strongly inforce by this weighty argument which is before God a thing much set by Is a wiues meeknesse much set by before God and shall not wiues hold it both a bounden dutie and comely ornament and grace vnto them As the forme of words which a wife vseth in asking or answering questions or any other kinde of discourse which shee holdeth with her husband so her moderation in persisting arguing and pressing matters yea and the milde composition of her countenance in speaking declare her meeknesse If she be desirous to obtaine any thing of him fairely she must intreat it as the Shunemite If she would moue him to performe a bounden dutie mildly she must perswade him If she would restraine and keepe him from doing that which is euill euen that also she must doe with some meeknesse as Pilats wife If she haue occasion to tell him of a fault therein she ought to manifest humilitie and reuerence by obseruing a fit season and doing it after a gentle manner as Abigail who as she wisely behaued her selfe in this respect with her husband in obseruing a fit season so also with Dauid by intimating his fault vnto him rather then plainly reprouing him when she said It shall be no griefe nor offence vnto my Lord that he hath not shed bloud causelesse This meeknesse requireth also silence and patience euen when she is reproued Contrary is the waspish and shrewish disposition of many wiues to their husbands who care not how hastily and vnaduisedly they speake to them like Rahel nor how angerly and chidingly like Iezabel nor how disdainfully and spightfully like Zipporah nor how scoffingly and frumpingly like Michal nor how reproachfully and disgracefully like Iobs wife If they be reproued by their husbands their husbands shall be reproached by them they are ready to answer again not only word for word but ten for one Many wiues by their shrewish speeches shew no more respect to their husbands then to their seruants if so much The least occasion moueth them not only inwardly to be angry and fret against them but also outwardly to manifest the same by chiding and brawling The very obiect whereupon many wiues vsually spit out their venomous words is their husband when their stomacks are full they must needs ease them on their husbands wherein their fault is doubled Let wiues therefore learne first to moderate their passion and
Christ as we expect his pleasure and not prescribe time meanes manner or any other like circumstances vnto him Quest What if the husbands reproofe be bitter Answ He therein forgets his place yet thereupon she must not forget her duty If Iaakobs reproofe be well noted we shall finde it very tart for it is expresly said that his anger was kindle◠against her Gen. 30. 2. so as he spake in anger the manner and forme of his words being with an interrogation and the matter also am I in Gods stead c. declare tartnesse yet as was declared before she shewed meeknese Quest What if his reproofe be vniust 2. Answ Yet may not meeknesse be forgotten In such a case a wife may make a iust apologie to cleare her owne innocencie and manifest her husbands error but if he refuse to heare her or will not beleeue her then as S. Peter speaketh in another case she must endure griefe for conscience toward God The two reasons which there he rendreth in that other case may not vnfitly be applied to this 1. In generall this is thank-worthy it is a grace a glory to her a matter that deserueth praise and commendation 2. In particular it is acceptable to God howsoeuer their husbands may deale roughly and vntowardly with them yet God will graciously respect them if they shall patiently in obedience to his ordinance beare their husbands vniust reproofes 3. I may adde this reason also that thus they shall shew themselues good Christians indeed in that they are not ouercome of euill Contrary is their minde who by no meanes will brooke a rebuke at their husbands hands it skills not whether it be iust or vniust if their husbands reproue them they shall be sure to haue the reproofe rebounded backe againe vpon their faces and that with greater violence then euer it came from them There be some that seeme to be very good wiues till they be tried by the touch-stone of reproofe but then though the reproofe be for matter most iust for manner most milde and that in priuate betwixt their husbands and themselues yet they grow so impatient or rather mad as they forbeare not to giue their husbands the most scornfull speeches that they can inuent vsing withall bitter imprecations and execrations and threaten to drowne or hang themselues if they be crossed of their wills Yea further if wise husbands shall forbeare them in their passion and after it is allaied tell them how vnbeseeming their places they carried themselues they will seeke to iustifie themselues and lay all the blame on their husbands for crossing them in their will or if they cannot but see their fault yet they will only say it is my infirmitie but yet euer continue in that infirmitie and though they make shew of fearing God yet labour not to purge this corrupt humour out of their hearts Hence is it for the most part that contentions arise betwixt man and wife If wiues would learne in this point to be subiect many iarres which from time to time arise betwixt them would be allaied if not preuented Michal the wife of Dauid and Iobs wife though they gaue iust occasion to be most sharply reproued yet shall rise vp in iudgement against these wiues because they were silent after they were reproued and replied not Salomon oft titles such as cannot beare rebuke scorners so as hereby wiues shew that they are very scornfull §. 48. Of a wiues readinesse to redresse what her husband iustly reproueth in her A further degree of obedience in bearing reproofe is that a wife readily redresse what is iustly reproued by her husband I say iustly because where no fault is there needs no amendment patience may be needfull as was before shewed but no repentance of that which is not amisse But where any thing is amisse there must be a redresse Rachel did amisse in bringing Idols into her husbands house her husband in bidding her among others to put away their strange gods reproued them all Whereupon she with all the rest gaue to him all their strange gods This was a good redresse A reproofe may be iustly giuen either for a good dutie omitted or for an euill thing committed and accordingly must the redresse or amendment be A dutie formerly omitted must after the reproofe be more carefully obserued and performed if it be a continuall dutie and may be againe performed otherwise the redresse is a testification of true sorrow for that fault When an euill is committed if any meanes can be vsed to make vp the hurt and redresse the mischiefe that followed thereupon it must be done if not sorrow as before must be testified and care taken that the same or the like be not committed againe As a good conscience requireth as much of all Christians by whomsoeuer they be reproued so the respect which a wife oweth to an husband doth after an especiall manner require it Otherwise her fault is doubled 1. by continuance in her sin 2. by disobedience to her husband Contrary is their spirit who for reproofe waxe the worse being like those scorners of whom Salomon speaketh that hate those that reproue them It is the speech of some wiues that if their husbands would let them alone they would doe the better but vpon rebuke they will neuer amend the more their husbands finde fault the more will they goe on in doing what they doe What other iudgement can be giuen of such then that which the wise man giueth there is more hope of a foole then of them §. 49. Of a wiues contentment with her husbands present estate Of submission hitherto Contentment is also a part of obedience it hath respect to a mans outward estate and abilitie in and with which a wife must rest satisfied and contented whether it be high or low great or meane wealthy or needy aboue equall or vnder that estate wherein she was before mariage yea though a man haue beene sometimes great in estate yet if he decay therein and be brought to a meane estate she ought to rest content Thus much Iob implieth in his replie to his wife saying shall we receiue good at the hand of God and not receiue euill The euill he speaketh of was the losse of his goods seruants and children together with other miseries that Satan through Gods permission inflicted vpon him the receiuing of euill which he speaketh of was a resting content with it and a patient bearing of it Euill may be laid on any and so they forced to beare it but they only receiue it who are content with it Now in that he vseth the plurall number WE and speaking to his wife saith shall not we receiue euill he sheweth that his wife ought as well as he to haue rest contented in that poore and miserable estate For 1. Man and wife being one flesh by vertue of their matrimoniall vnion both his aduancement and also his
seruants they are the seruants of God Againe I hope none are so void of all religion and piety as to refuse to be subiect vnto Christ here then take notice that if wilfully yee refuse to be subiect to your husbands yee wilfully refuse to be subiect to Christ fitly on this ground may I apply that to wiues which the Apostle speaketh of subiects whosoeuer resisteth the power and authority of an husband resisteth the ordinance of God and they that resist shall receiue to themselues iudgement A strong motiue is this first motiue If it were duly considered of wiues they would more readily and cheerefully be subiect then many are they would not so lightly thinke of their husbands place nor so reproachfully speake against Gods Ministers who plainly declare their duty vnto them as many doe §. 71. Of an husbands office The second reason is like vnto this taken from an husbands office he is the wiues head which is also vrged to this very purpose in other places This metaphor sheweth that to his wife he is as the head of a naturall body both more eminent in place and also more excellent in dignity by vertue of both which he is a ruler and gouernour of his wife Nature teacheth vs that this is true of the head of a naturall body and the Apostle by intituling an husband an head teacheth vs that it is as true of an husband whence it followeth that it standeth with common equity and with the light of nature that the wife should be subiect to her husband This argument doth the Apostle in plaine termes vrge in another place saying doth not nature teach you c. Goe therefore ô wiues vnto the schoole of nature looke vpon the outward parts and members of your bodies Doe they desire to be aboue the head are they loth to be subiect vnto the head Let your soule then learne of your body Were it not monstrous for the side to be aduanced aboue the head If the body should not be subiect to the head would not destruction follow vpon head body and all the parts thereof As monstrous and much more monstrous is it for a wife to be aboue her husband and as great yea and greater disturbance and ruine would fall on that family The order which God hath set therein would be cleane ouerthrowne thereby and they that ouerthrow it would shew themselues oppugners of Gods wisdome in establishing order This reason drawne from nature is of force to moue very Pagans and Sauages to yeeld subiection how much more Christian wiues it being also agreeable to Gods word and ratified thereby §. 72. Of the resemblance betwixt Christ and an husband The third reason taken from an husbands resemblance vnto Christ herein addeth an edge vnto that former reason in being an head he is like Christ So as there is a kinde of fellowship and copartnership betwixt Christ and an husband they are brethren in office as two kings of seuerall places Obiect There is no equality betwixt Christ the Lord from heauen and an earthly husband the disparity betwixt them is infinite Answ Yet there may be similitude resemblance and fellowship inequality is no hinderance to these Two kings may be more different in estate then a subiect and a king yet those two kings brethren and fellowes in office There may be a resemblance where there is no parity and a likenesse where there is no equality The glorious and bright Sunne in the firmament and a dimme candle in an house haue a kinde of fellowship and the same office which is to giue light yet there is no equality betwixt them So then an husband resembleth not only the head of a naturall body but also the glorious image of Christ and is that to his wife which Christ is to his Church To apply this point marke how from it two positions worthy to be noted doe arise 1. Subiection is due to an husband as well as to Christ I say not as great because of the difference in glory but as well because of the likenesse in office A Constable though a poore meane man must be obeyed as well as an high sherife A beggars childe must obey his father as well as a kings childe Such wiues therefore who are not subiect wrong their husbands as well as they wrong Christ who are not subiect to him 2. They who by their subiection maintaine the honour of their husbands place maintaine thereby the honour of Christs place and againe by the rule of contraries They who by refusing to be subiect impeach the honour of their husbands place impeach thereby the honour of Christs place The obedience of a poore mans childe or seruant iustifieth that obedience which kings children and seruants owe their father and soueraigne and so on the contrary disobedience in meane ones dishonoureth the place of great ones The argument of Memucan drawne from the greater to the lesse in these words Vashty the Queene hath not done wrong to the king only but also to all the princes and all the people may be applied from the lesse to the greater Disobedient wiues doe wrong not only to their owne particular husbands but also to all heads euen to Christ the head of the Church If a naturall body and the Church were flexible and could be seduced and drawne to presume and rebell against their heads the ill example of wiues were enough to moue them thereunto for as much as in them lieth they by example seduce them From the last forenamed positions viz. that the obedience of a good wife maintaineth the honour of Christs place and on the contrary side that the disobedience of an ill wife impaireth the honour thereof I may iustly inferre two other conclusions 1. That Christ will assuredly reward the good subiection of good wiues for he hath said and what he hath said he can and will performe them that honour me will I honour 2. That he will sorely reuenge the rebellion of euill wiues for againe he hath said they that despise me shall be despised We know that fellowes in office are ready to stand for the credit of one anothers place and to maintaine the honour thereof and that not without good reason for thereby they maintaine their owne honour and credit Wherefore as good wiues may well expect a reward at Christs hands howsoeuer their husbands respect their obedience whether well or ill a great incouragement for wiues to performe their duties though their husbands be neuer so ill so euill wiues haue iust cause to feare reuenge at Christs hand how soeuer their husbands beare with them They who duly weigh this reason taken from that resemblance which is betwixt Christ and the Church cannot but hold it to be a motiue of great moment §. 73. Of the benefit which a wife hath by an husband The fourth reason taken from the benefit which a wife receiueth from her husband doth yet further presse the
opprobrious and ignominious words Quest What if her fault be an heinous notorious sinne Answ In an extraordinary case some sharpnesse may be vsed as the reproofes of Iaakob Iob and Dauid doe shew for they were euery one of them sharpe but yet this sharpnesse must not be made bitter by any euill language A womans wickednesse may not moue an husband to be froward and outragious but rather to be the more watchfull ouer himselfe that he containe himselfe within the bounds of discretion and moderation For which end it is meete that husbands lay it downe for a rule neuer to rebuke their wiues when they are in passion Passion raiseth a darke mist before the eies of reason which while it remaineth keepeth reason from giuing any good direction Yea passion is as a fire and it so incenseth a man and distempereth him that in his disorder he can keepe no meane or measure Howsoeuer a man be not able to rule himselfe when passion is stirred vp yet if before hand while his eie is single and his whole body light while he is in tune as we speake and well tempered he resoluedly determine with himselfe not to doe such or such a thing in his passion that fore-going resolution will be an especiall means to make him forbeare doing that in passion which if he should doe he could not in passion well order and moderate For if once he begin to doe a thing in passion the least prouocation that can be will be as bellowes to blow vp that fire into a flame In regard of the violence of passion wherein women by reason of the weaknesse of their iudgement are for the most part most violent it is also the part of a wise man to forbeare this duty of reprouing his wife euen when she is in passion For as it is needfull that he should be in case well to giue a reproofe so as needfull it is that she should be in case well to take a rebuke Passion both filleth and festereth ones heart The heart then being full of passion what roome is left for good aduice will a man powre wine into a vessell full of water or stay till all the water be dreaned out The heart also being so festered as it sauoureth of nothing but passion what good can then good aduice doe It is therefore an especiall point of wisdome and sheweth a good respect that a man beareth to his wife yea it sauoureth of much meeknesse and moderation for an husband well to weigh both his owne and his wiues temper when he reproueth her and to forbeare doing it while either he or she be in passion §. 39. Of vndiscreet reproouing a wife Contrary is the indiscretion of husbands who regard nor place nor persons nor time nor temper of themselues or their wiues nor any other circumstance in reprouing but like Saul who at a table where a great feast was in presence of his Nobles and Captaines when he was inraged with anger with most virulent and bitter speeches not rebuked onely but reproached also his sonne and that with such words as he spared not his owne wife for in his passion he called his sonne sonne of the peruerse rebellious woman like this foolish and furious Saul I say they take the most open place of the family before children seruants and whole house to reproue their wiues and that with such bitter and disgracefull termes as either they prouoke their wiues to answer againe for maintaining as they thinke their owne credit and reputation thus Ionathan was prouoked to answer his father againe or else giue them of the house that behold her thus trampled vnder foot occasion to set their feet also vpon her Most husbands are forward enough to reproue but few doe it in meeknesse and moderation They cannot doe it but in company nor without bitter words Many in rebuking their wiues sticke not to vse all the euill termes that they can thinke of euen such as tend not only to their wiues dishonour but also to their owne and their childrens infamy The reason whereof is because they neuer rebuke but when they are in passion and so scarse know what they doe whereby also they stirre vp passion in their wiues and yet for all that refraine not any whit the more but rather grow more violent as when the heat of two fires meet together the flame must needs be the greater This being the preposterous practise of many husbands is it any maruell that ordinarily so little good and so much hurt is done by reprouing Nay would it not be a wonder if any good and no hurt should be done thereby This therefore though it be a duty yet a dutie rarely and with great moderation to be vsed Thus farre of an husbands mildnesse in his speeches to his wife §. 40. Of an husbands amiable countenance towards his wife An husbands cariage towards his wife must be answerable to his speech or else all the mildnesse thereof will seeme but complementall A mans cariage compriseth vnder it his Countenance Gesture Actions in all which must mildnesse be seated 1. His countenance in his wiues presence and towards his wife must be composed to an amiable pleasantnesse His authority ouer her and eminencie aboue her may not make him forget the neere coniunction and vnion betwixt them Vnder the face and countenance I comprise head brow eies lips and such other parts which are according as they are framed signes of amiablenesse or discontentednesse Now among and aboue other parts of the body the outward composition of the countenance doth soonest and best declare the inward disposition of the heart By Esaus pleasant countenance Iaakob perceiued that he was pacified in his heart towards him and thereupon said I haue seene thy face as though I had seene the face of God that is an amiable gracious countenance On this ground Dauid desired God to lift vp the light of his countenance vpon him that thereby he might know the fauour and loue of God towards him On the other side by a frowning and lowring face by hanging downe the head putting out the lips with the like anger malice griefe with other like affections of heart are manifested by Caines casting downe of his countenance God discerned anger and enuy to be in his heart by Labans countenance Iaakob obserued that his affection was turned from him A wife then beholding mildnesse and amiablenesse in her husbands face beholds it as the face of God and therein as in a looking glasse beholds the kindnesse and loue of his heart and so hath her heart thereby the more firmely knit vnto him and is moued the more to respect him §. 41. Of husbands too great austeritie Contrary is 1. A loftie proud countenance as of an imperious Lord ouer his vassals 2. A grim sterne countenance as of a iudge ouer poore prisoners 3. A lowring frowning countenance as of a discontented
actually crowned before he himselfe gaue vp the Ghost which he did as for other weighty reasons so in particular for his wiues good as may be gathered from that reason she alleaged to the King in these words Else when my Lord the King shall sleepe-with his fathers I shall be reputed vile 2. That he request some faithfull friend in his steed to be an helper vnto her as Christ commended his mother vnto his disciple Iohn which will be needfull in regard of her weaknesse by reason of her sex and want of experience to manage such affaires especially as are out of the house At the time of a mans departure out of this world from his wife will the truest triall of his affection to his wife be giuen for many that beare their wiues faire in hand while they liue with them at their death shew that there was no soundnesse of affection in their heart towards them all was but a meere shew for some by-respects §. 58. Of husbands neglect of their wiues future estate Contrary are diuers practises of vnkinde husbands For 1. Some through improuidence vnthriftinesse and prodigality disable themselues from doing good to their wiues after their death and so leaue their wiues nothing or that which is worse then nothing in debt and with a great charge of children That care which husbands ought to haue of their wiues should make them thinke before hand of the time to come and euen for their wiues sake be some-what the more diligent thrifty and prouident and cut off many vnnecessary expences else their sinne is doubled 1. By a needlesse wasting their estate 2. By neglecting their wiues 2. Others by fawning or forcing meanes draw their wiues to yeeld vp that interest they haue in money goods house or land by ioynter inheritance or any other way and yet make them no sufficient recompence in another kinde but at their death leaue their wiues in a farre worse estate then they were in before mariage beside a greater charge then they had before As this is a great part of vnkindnesse so also a maine point of iniustice 3. Others grudging against the lawes vnder which they â—iue for prouiding for a wife by thirds or otherwise vse all the â—raudulent meanes they can to depriue her of that which otherwise the law would lay vpon her The ciuill politique awes of the place where we liue ought to be the rule of our ciuill actions so farre as they are not repugnant to Gods word and we ought for conscience sake to be subiect vnto them Besides an husband ought though the law forced him â—ot to leaue at least the thirds to his wife as a testimony of his loue to her and care for her so as this also is a douâ—le fault 1. A transgression of the law 2. A note of vnâ—indnesse 4. Orthers hauing aged and sickly wiues or otherwise â—hinking that their wiues may or rather hoping that their â—iues will die before themselues put off the making of their wills of purpose that they might not put in their wiues thirds but dispose them some other way Besides that these husbands shew no good affection towards their wiues they prouoke God to disappoint them of their hopes and so he doth often-times for he taketh them away before their wiues and so taketh them away as hauing no time to make their will not only their wiues enioy their thirds which they so much desired to auoid but also some other whom of all in their life time they misliked seaze vpon the other two parts §. 58. Of an husbands protecting his wife from danger Hauing shewed how an husband is to prouide things needfull for his wife It remaineth to shew how he is to protect her from things hurtfull In regard of that protection which an husband oweth his wife he is called the veile of her eies which phrase as it implieth Subiection on the wiues part so also Protection on the husbands to protect one is as it were to couer them namely from danger to be negligent and carelesse of them is as it were to lay them open to danger The same duty is implied vnder another like phrase of spreading his wing ouer his wife The metaphor is taken from winged fowles which to keepe their young ones from hurt vse to spread their wings ouer them this phrase and metaphor is also attributed to God to set forth his protection But most pertinent to this purpose is the title Saniour giuen to an husband in relation to his wife For this end the Lord who subiected a woman vnto her husband gaue to his sexe greater strength courage and boldnesse then to hers that he might protect her which is the weaker vessell In this duty of protection Christ sheweth himselfe an excellent patterne and president vnto husbands The better to performe this dutie an husband must bee carefull 1. To preuent as much as he may such dangers as his wise is like to fall into 2. To recouer her out of such as she is fallen into For this purpose did Dauid carry his wiues into Gath lest if they were left in Israel Saul should worke them some mischiefe and againe when they were taken by the Amalakites he recouered them According to that danger whereunto wiues are subiect must an husbands care of protecting his wife be manifested 1. If she be in danger to be seduced and inticed as Euah was by any euill instruments of the deuill as Iesuits Priests Friers profane blasphemous lasciuious or riotous persons his care must be either to keepe them away that they come not at her or to put them away from her so soone as he can he may not suffer them to harbour in his house 2. If by any sleight she be drawne from his house he must seeke her and fetch her againe as the Leuite did his wife or cause her if he can to be brought home againe as Dauid caused Michal to be brought especially if they be taken away by force as Ahinoam and Abigail Dauids wiues were 3. If she be vniustly slandered he is to maintaine her credit and reputation as much as his owne as Christ accounteth himselfe despised when his Church is so must he This care must he haue of his wiues credit euen after her death as well as while she liueth 4. What other mischiefe so euer is intended or practised against her he must be a tower of defence to protect her as Ahoshuerosh was to Ester against Haman and that not only against strangers without the house but also against children and seruants in the house Children growne to yeeres that are stout and stubborne will be ready to rise vp against their mother especially if she be a mother in law because she is the weaker sex the countenance of a father for the most part keepeth most in awe Wherefore the husband must be an helpe to his wife and maintaine her
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 â—eeuish 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 â—ncarnate 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 â—ew 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 â—oue appeare to be as Christs loue free §. 66. Of husbands louing for aduantage Contrary is their loue which is only for their owne content â—nd aduantage Many can loue no further then they may haue â—ome bait to allure their affections as beauty wealth honour â—r the like by-respects or at least hope of some inheritance or â—ortion aboue that which they haue or of some fauour that they â—xpect from their wiues friends This cannot be a true sound â—â—ue such a man may be thought to loue his wiues beautie â—â—heritance 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 â—â—ue as he himselfe is so is his loue as is euident by the â—â—fect 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 â—ender-hearted then againe hard-hearted now smiling then â—owring 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 â—oung or their friends liued or while they pleased them when â—hose occasions are taken away proue in their loue as cold â—s ice Againe others by some continuance in doing good to their wiues thinke it a burden and waxing weary cleane leaue off â—heir former good course which plainly sheweth that they neâ—er truly and intirely loued their wiues By this patterne of Christ here propounded to husbands â—e haue on the one side a good direction to teach vs how to â—â—ue our wiues as hath beene particularly declared and on the â—ther side matter of humiliation in that it sheweth vs how â—â—re short we come of our bounden duty Howsoeuer wiues â—ay most complaine of their burden because it is a Subiectionâ—hereunto â—hereunto by nature we are all loath to yeeld yet I am sure â—â—e heauiest burden is laid vpon the husbands shoulders and â—uch 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 patâ—â—ne of ones selfe in these words So ought men to loue their â—â—es 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 â—oone day Such an affection ought husbands to haue to their wiues they ought more willingly and cheerefully to doe any thing â—or their wiues then for parents children friends or any other Though this cheerefulnesse be an inward disposition of the â—eart yet may it be manifested by a mans forwardnesse and â—â—adinesse to doe his wife good when his wife shall no sooner desire a kindnesse then he will be ready to grant it as â—ooz 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 beâ—oofull 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 â—â— 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
their speech not only themâ—efore â—efore their faces but also of them behinde their backes must 〈◊〉 so framed both for matter and manner when they haue any â—â—casion to fall into speech of their parents as all that heare â—â—em may note them to beare a reuererend respect to their â—â—rents As a generall direction for the better performing of this â—â—ty let children speake nothing of their parents that they would be loath should come to their parents eare More particularly let them speake of those things which most tend to their commendation that so as Christ said of his father they may honour their parents Let other things be buried in silence so much as in them lieth And if others speake of matters disgracefull to their parents let them interpret in the better sense things doubtfull and so farre as they may extenuate things euident and sharply reproue them that slander their parents This is that blessing which children owe to their parents for neglecting whereof the wiseman taxeth children saying There is a generation that doth not blesse their mother Contrary to that kinde of blessing is discouering of parents infirmities noted in cursed Cham and broaching vntruths of them noted in impious Absolom and mocking and cursing them expresly condemned The reward whereof is by Gods law death yea a shamefull and ignominious death for the Rauens of the valley shall plucke out his eies and the young Eagles shall eat it which phrase setteth forth the end of a notorious malefactor that is hanged §. 8. Of a childs reuerend cariage to his parent As the speech so the cariage of children towards their parents must be seasoned with reuerence for 1. This is a fruit and proofe of filiall feare as well as that 2. Of the two this is the surer euidence for actions are better signes of the disposition of the heart then words 3. Faire words ioyned with contrary deeds cannot but be accounted meerely complementall and hypocriticall 4. Where there is a contrariety betwixt words and deeds the one will be a witnesse against the other and that mans condemnation the greater Wherefore let all reuerence be manifested in childrens behauiour to their parents and that in these and such like instances 1. If a parent be comming to a childe and the childe obserue it let him haste to meet his parent so did Ioseph to his father and Salomon to his mother Which two examples are the rather to be noted because both were in eminent place one a great gouernour the other a king 2. Let such child-like obeisance be performed as becommeth the age and sex either in going to remaining before or going from a parent as vncouering the head bending the knee bowing the body standing vp with the like The two forenamed eminent persons Ioseph and Solomon bowed the one to his father the other to his mother 3. Let the countenance and gesture of the body be so soberly and modestly ordered in the presence of the parent as may argue due respect 4. Let the vpper place and hand be giuen to parents and if occasionally a childe be aboue his parent let him come below him For that is a manifest token of inferiority and subiection What maketh men to striue for the vpper hand but because they would be accounted better then those with whom they striue But that ought not to be the minde of children to their parents Quest What if children be in estate more wealthy or honourable then their parents are they then to giue the hand to them Answ No honour is comparable to the dignity of fatherhood it giueth a greater eminency to the parent ouer his childe then any other honour can to the childe ouer his parent I grant that a childe may by some office and outward dignity be so aduanced aboue his father as other men may more honour and reuerence the childe and giue the vpper place to him and for order sake the childe may and ought to take it in company but when they are alone the childe must rather reuerence the father 5. According to the custome of the time and place wherein they liue let children aske their parents blessing §. 9. Of childrens asking their parents blessing whether it be lawfull or no. Some doubt is made of this duty both in regard of the thing it selfe and also of the gesture of kneeling vsed in the performance thereof I will therefore distinctly proue both For the thing it is noted of Iaakob that he carried sauory meat to his father that he might blesse him and of Ioseph that he went to his father and carried his two sonnes with him that his father might blesse both him and them for which end the twelue sonnes of Iaakob assembled to their father Obiect These were extraordinary examples the Patriarchs were indued with the spirit of prophesie whereby they reuealed to their children what their estate should be in the times to come for knowledge whereof their children came to them 1. Answ Their blessings were more then predictions of things to come they were confirmations and assurances to the children that God would indeed performe that blessing which their parents had pronounced For they sustained a double person the person of a Prophet and of a father as prophets they foretold things to come as fathers they obtained the blessings pronounced and an assurance thereof to their children and that by faith and praier 2. Answ Though all parents cannot with such an extraordinary spirit assure vnto their children any distinct particular blessing yet the faithfull praier of parents is an especiall and ordinary meanes to obtaine a blessing from God vpon their children and that because of Gods promise which extends it selfe not only to fathfull parents but also to their seed Wherefore as the children of the patriarches came to their fathers to be assured of some extraordinary blessing so may other children goe to their parents as a meanes to obtaine an ordinary blessing It is noted of Eliah that by an extraordinary spirit in praier he obtained extraordinary matters Yet the Apostle setteth forth that example to all Christians as a motiue to stirre them vp in faith to pray for ordinary blessings But for further clearing of this point note the phrase vsed in the fift commandement as a reason to moue children to honour their parents this it is word for word That they may prolong thy daies c. how can parents prolong their childrens daies but by begging that blessing of God The praiers then of parents are a great blessing to children and children ought to seeke this blessing of their parents Obiect If parents be wicked their praier is abomination what blessing then can children looke for from wicked parents Answ Though God heare not wicked parents in loue and goodnesse to themselues yet for the good of their children he may and will
reproofe that patience can be no better accounted of then dissimulation and plaine mockage When the father in law of Moses told him that what he did was not well he forthwith amended it But contrarily many lewd and vngracious children continue to goe on in their wicked courses though their parents againe and againe rebuke them for it Iust was Elies reproofe of his children but yet no amendment followed Now note the inference made thereupon by the holy Ghost They obeyed not the voice of their father because the Lord would slay them whereby is implied that to despise the iust reproofe of parents is an euident signe and forerunner of Gods heauy iudgement Salomon calls the childe which will heare no rebuke a Scorner which noteth out a most obstinate sinner that cannot be reclaimed and in that respect is scorned of the Lord. §. 33. Of Childrens submission to their parents correction IIII. Correction is a reall reproofe a reproofe in the highest degree euen the seuerest kinde of reproofe so as by subiection hereunto great tryall of obedience is made By the same meanes must a childes submission to his parent in this kinde of reproofe be manifested as in the former namely 1. By bearing patiently the correction which his parent shall giue him 2. By amending readily that for which he is iustly corrected The former of these is noted by the Apostle as a ruled case a matter not to be denied in these words We haue had fathers of our flesh which corrected vs and we gaue them reuerence One speciall part of this reuerence is a patient suffering therefore he inferres thereupon ought we not to be in subiection c. The latter is set forth by Salomon vnder an effect which followeth vpon the performance thereof for hauing aduised a parent to correct his childe he addeth this reason He shall giue thee rest yea he shall giue delight vnto thy soule how can this rest and delight be giuen but by the childes amendment of that for which he is corrected A parent taketh no delight in the paine and smart of his childe but in the fruit that followeth thereupon As a childes transgression is a griefe and vexation to the parent so his amendment causeth rest and delight Now this effect followeth not simply vpon correction but vpon the good vse thereof which is made by the childe It lyeth therefore in the childe and so lyeth vpon him as a dutie to giue this rest and delight to his parent by amending the fault for which he is corrected as he brought griefe to him by prouoking him to vse correction Thus shall neither parent repent the inflicting nor the childe repent the induring of correction That a childe may attaine to this degree of obedience he must duly consider both the Cause whereby his parent is moued to correct him and also the End which he aimeth at therein The cause is the loue he beareth to his childe The end which he aimeth at is his childes good If these motiues worke not obedience what can §. 34. Of refusing or abusing correction Contrary is disdaine on the one side and obstinacie on the other Disdaine when children scorne to be corrected by their parents and in that respect when by all the meanes they can vse they cannot auoid it they will mutter and murmure fret and fume rage and raue against their parents and despise and hate them for it Obstinacie when they will be no whit bettered thereby but still runne on in their leaud courses and rather waxe the worse for being corrected This may be counted the highest pitch of a childes rebellion for this is the last meanes which a parent can vse to reclaime his childe from desperate courses If this preuaileth not the law of God requireth that a parent should giue vp his childe into the hand of the Magistrate that he may be put to death Hitherto of the distinct branches of childrens Obedience The Extent thereof followeth §. 35. Of childrens conforming their iudgements to their parents The extent of childrens obedience is only implied in this Epistle to the Ephesians but it is expressed Col. 3. 20 in these words Children obey your parents IN ALL THINGS A large extent but not simply to be taken without any limitation for the Apostle himselfe noteth a restraint in these words In the Lord. So farre forth as children transgresse not any of Gods commandements in obeying their parents they ought to obey This is to obey in all things in the Lord. The extent of childrens duties being the very same that was of wiues duties and the restraint also the same that order which was there obserued shall here also be kept Only other proofes more pertinent to childrens place shall be brought to confirme those generall propositions which may be applied to any inferiours Many generall reasons there alledged for proofe of the propositions shall here be omitted Wherefore compare this place with that Thus we see that parents authority is very large there is no restraint of it but Gods contrary command whereof a childe must be assured if he refuse to obey his parent in any thing It is not enough for a childe to say I haue thus long and in thus many things obeyed my parent I hope in some things if I haue mine owne will I may be excused No All things comprise more then many things Wherefore Many are not enough And though Gods will be exempted yet is not thine owne will exempted though thou maiest doe nothing against Gods will yet thou oughtest to doe many things against thine owne will if it be contrary to thy parents Two things are to be laboured after by children for attaining to this extent of obedience in all things 1. They must labour to bring their iudgement and will to the bent of their parents to thinke that meet and conuenient for them to doe which their parents will haue them doe Though Isaak thought it somewhat strange that he should carry wood vp to an hill to offer sacrifice where was nothing for a burnt offering yet it being the will of his father that he should doe so he thought it meet enough for him to doe so This subiection of iudgement and will is to be yeelded in all the particular cases of obedience which were before propounded as in their calling mariage apparrell allowance c. So as children are to thinke that kinde of calling that particular match that apparrell and that allowance to be meetest for them which their parents thinke meete If the iudgement be perswaded of the meetnesse of a thing and the will inwardly brought to yeeld vnto it outward obedience will more readily and cheerefully bee yeelded thereunto Contrary is the ouerweining conceipt which many children haue of their owne iudgement and will who thinke they can better discerne what is fit and meete for themselues then their parents They imagine their parents
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 Daâ—ids charge to Salomon of taking vengeance on Ioab and Sheâ—â—ei 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 â—ustice 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 allowâ—nce 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 â—eart 3. When they performe them grudgingly mutteringly disdainfully as if their parents authority were an vsurped â—ower 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 shiâ—ing in their parents 5. When they care not how they sinne against God so â—â—ey may please their parents 6. When as if they repented of what they haue well done â—â—ey refuse to doe any more duty to their parents They waxe â—eary thinking that God hath laid too heauy a burden vpon â—â—em Many shew themselues more dutifull in their youngâ—â— then in their riper yeares That which maketh children â—eary in doing duty is commonly the great and long neede of â—â—eir 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 Hophâ—â— 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 â—re deceitfull and may deale doubly pretending one thing with their mouthes and intending another with their heart â—nd 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 â—o performe Againe mans power is limited though he truly â—â—tend what he promiseth yet in the performance he may faile â—ither in that he knew not his owne power but thought when â—e made the promise he could haue done more then in the eâ—ent he findeth he can doe or in that he is after wards by some occasion hindered or disabled But Gods power cannot be so â—aitned or hindered Besides men may be taken away before â—etime of performing their promise is come but God euer â—â—eth and changeth not If then mans promises be any moues to any thing much more Gods who euer remaineth the â—me Betwixt God and man there is no proportion no comâ—rison 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
childe and her husband will saue more by giuing halfe a crowne a weeke to a nurse then if his wife gaue the childe sucke Answ No outward businesse appertaining to a mother can be more acceptable to God then the nursing of her childe this is the most proper worke of her speciall calling therefore all other businesses must giue place to this and this must not be left for any other businesse As for the husbands sauing by putting the childe forth to nurse no gaine may giue a dispensation against a bounden duty 7. Obiect It will breake tender faire women and make them looke old too soone 1. Answ Gods ordinance must not giue place to womens â—â—icenesse Sarah was faire and old The Virgin Mary was faire and young 2. Answ Drying vp a womans milke will more breake her then her childes sucking of it for it is a meanes both of better health and also of greater strength as to beare children so to giue them sucke Barren women and bearing women which put forth their children to sucke are most subiect to sicknesse and weaknesse The drawing forth of a womans milke by her childe is a meanes to get and preserue a good stomach which is a great preseruatiue of good health 8. Obiect Husbands are disturbed in the night time and hindred of their sleepe by their wiues giuing sucke to their children 1. Answ By this reason neither mothers nor other nurses which haue husbands should giue sucke to children 2. Answ Seeing children come from the loines of the father as well as out of the wombe of the mother they must be content to endure some disturbance as well as their wiues and so much the rather that they may the more pitty their wiues and afford vnto them what helpe they can 9. Obiect Many husbands will not suffer their wiues to nurse their children themselues Answ Because it is a bounden duty wiues must vse all the meanes they can by themselues or others to perswade their husbands to let them performe it they must take heede that they make not this a pretext to couer their owne sloth and lothnesse to this duty they may not make themselues accessarie to their husbands fault by prouiding a nurse and sending the childe away themselues if their husbands will stand vpon their authority and be perswaded by no meanes to the contrary they must be meere patients in suffering the childe to be taken away 10. Obiect Many poore women maintaine their house by nursing other folkes children Answ If they were not that way imployed they might take paines in some other thing But the gaine of one may not make another neglect her duty 11. Obiect Some mothers cannot giue sucke they haue no milke others cannot very well in that they haue no nipples or they haue sore breasts or are sickly or it may be that they haue such a disease as the childe if it should sucke of their milke would draw to it selfe and so the sucking might proue very dangerous to the childe 1. Answ God requireth no impossibilities wherefore in propounding the duty I put in this caution so far as they are able 2. God requireth mercie and not sacrifice if therefore in truth it be so that the mothers giuing sucke to the childe will be dangerous to her selfe or to the childe she may and ought to forbeare for giuing sucke is but as sacrifice to preuenting of danger which is mercie But women must take heed that they pretend not inability and danger without iust cause Some are themselues the cause of wanting milke because they will not let it be drawne downe or because they will not vse meanes for meanes there are to get and increase milke There are meanes also to raise nipples where the breasts are very flat Refusing to giue sucke many times causeth some sickishnesse in a woman and sore breasts which might be preuented with the childes sucking If the forenesse be only in the nipples a mother with enduring a little more paine may safely giue the childe sucke Many mothers haue giuen their children sucke when bloud hath runne by the mouth of the childe by reason of sore nipples and yet both mother and childe done very well 12. Obiect Diuers children being nursed by the mother haue died one after another Answ Due and thorow search must be made by those that are skilfull and if any cause be found in the mother then the rule holdeth Mercy and not sacrifice but if none can be found the issue must be referred to Gods prouidence and the vncertaine euen must not be an hinderance to a knowne dutie Thus the answering of the forenamed obiections maketh the point so much the more cleere §. 14. Of the fathers dutie in incouraging his wife to nurse her childe The dutie which on a fathers part in this respect is required is that he incourage his wife and helpe her with all needfull things for the performance of this dutie It is noted of Elkaâ—ah that he suffered his wife to tarry at home while she gaue sucke to her sonne and would not force her to goe vp to the tabernacle as his other wife did but gaue her all the ease and content he could saying to her Doe what seemeth thee good And of Abraham it is noted that after Sarah had done giuing the childe sucke he made a great feast euen the day that Isaak was weined one end whereof was to testifie his reioycing for Gods blessing on her motherly dutie so well performed §. 15. Of the faults contrarie to a mothers nursing her childe Contrary to this dutie doe all such mothers offend as for any by-respects when no necessity requireth put forth their children to be nursed by others 1. Some doe it for ease and quiet because they cannot endure to haue their sleepe broken or to heare their childe wrangle and crie 2. Others doe it for nicenesse because they are loth to open their breasts or to soile their cloathes 3. Others vpon pride conceiting that their beauty would be impaired and they looke old too soone 4. Others vpon gaine because they can haue a childe cheaper nursed abroad then at home where at least they must hire a maid the more 5. Others vpon pleasure that they might more freely ride abroad and meet their Gossips 6. Others vpon other by-respects all which doe argue much selfe-loue little loue to their childe and little respect to God They can be counted but halfe-mothers for nursing a childe is as much as bearing and bringing it forth §. 16. Of a fathers fault in hindring his wiues nursing of her child To the forenamed fault of mothers doe all such fathers make themselues accessary as forbid their wiues to nurse their children or are a griefe to them by their complaints of trouble disquiet and expence or afford not things needfull or doe not incourage them all they can to doe it The mothers both paine and paines is the greatest it is in comparison but a small thing
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 â—hildren in the roome whereof Baptisme succeedeth now â—nder the Gospell Col. 2. 11 12. Gods commandement to â—his dutie was first giuen to Abraham and that for himselfe â—nd all his posterity to obserue Gen. 17. 10. After this it was â—n the law laid downe as a positiue statute Leu. 12. 3. 2. The practise of the Iewes in a faithfull and constant obâ—â—ruance of this ordinance as of Abraham of Zachary and â—lizabeth 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
is euident by the ordinary course of nature in all things Clay wax and such other things while they are soft receiue any impression twigs while they are tender are bowed any way birds and beasts are easily tamed when they are young corne sowne betimes bringeth a timely and plentifull haruest 4. That which in childhood is learned is longest retained Traine vp a childe in the way he should goe and when he is old he will not depart from it A vessell longest keepeth that sauour with which at first it is seasoned and by experience we may note old men best to remember the things which in their childhood they learned yea by well educating children from their infancy much labour may afterwards be spared for constant vse of vertue bringeth it vnto a law Obiect To teach children while they are young is but as to teach a Parrot or such like vnreasonable creatures they may learne what is taught them but they cannot conceiue it 1. Answ Though children haue not so deepe an apprehension while they are young as they haue when they come to riper yeares yet so soone as they are capable of instruction they doe much better conceiue what is taught them then vnreasonable creatures can doe 2. Though that were granted yet it would not thereupon follow that it is better not to be taught while they are young For first it is better that they should be framed and squared to a good course before they can discerne betwixt good and euill â—hen be suffered to runne on in euill till they get an habit â—herein which after it is got will hardly be cast off Secondly by teaching them before they can well conceiue their apprehension is much helped What may be the reason that â—hildren of kings and great men are commonly of more vnderstanding at 12. or 14. yeares of age then poore and meane â—ens children at 17. or 18. but that they are sooner and beter instructed Thirdly as by age their vnderstanding commeth to more and more ripenesse they will more and more â—â—nceiue that which at first they did not so well vnderstand Then schollers first learne their Latine rules they learne them â—eerely by rote without vnderstanding the meaning of them â—t afterwards come to make very good vse of them Whereâ—â— children are to be instructed betimes euen for the benefit at may be after reaped as corne is sowne in winter to receiue â—â—op the haruest following and to preuent the mischiefes at may fall out lest they get head ouer their parents against â—ir minde §. 38. Of mothers peculiar care in nurturing young children By the way let mothers especially note this point of timely nurture as a point in peculiar appertaining to them The grandmother Lois and mother Eunice first taught Timothy Bathsheba taught Salomon when he was young Oft doth Salomon warne children not to forsake their mothers teaching Whereby he implieth that mothers should teach their children especially while they are young which duty so belongeth to a mother as Salomon laieth the blame and shame of the neglect thereof vpon her on the other side the honour of well nurturing children redoundeth especially to the mother To this purpose is it that the particular names of the mothers of the kings are recorded in Scripture intimating thereby that mothers were a maine cause of the piety or impiety of such children Salomon and Absolom had both one father but diuers mothers May we not well thinke that Salomons mothers care to instruct him was an especiall meanes of his piety and that Absoloms mothers neglect of this duty was some cause of his impiety It is expresly noted of Ahaziahs mother that she was his counseller to doe wickedly which made him so wicked as he was Home-experience confirmeth as much for if father and mother be of diuers religions most of the children will follow the mother For while children are young their mother is most in their sight she feedeth she apparelleth them she tendeth them when they are not well when the Shunemites childe being ill said to his father my head my head he said to his seruant carrie him to his mother Her precepts therefore and practise in that respect are best heeded by the children and she hath the best opportunity to perswade them to what she liketh best so as what they learne in their younger yeares commonly they learne of their mothers and that which then they learne for the most part sticketh most close vnto them and is longest retained by them as was noted before I haue not thus in particular pressed this point vpon mothers as if I exempted fathers from all care of nurturing their children in the beginning for in my text the Apostle named Fathers and Salomon saith that his father taught him eueâ— while he was tender and Dauid felt the smart of neglecting hiâ— other children It is therefore as hath before beene proued a ioynt duty belonging to both Fathers therefore must doe their best endeuour and see that mothers doe theirs also because he is a gouernour ouer child mother and all §. 39. Of letting slip the best time for nurture Contrary is the negligence of most parents who let the best yeares wherein their children are most docible passe ouer in wantonnesse vanity and folly and so lose that which can neuer be recouered againe most precious time Hence is it that when they goe about to reclaime their children they finde them exceedingly peruerse and head-strong much like to a strong bigge arme of a tree which if a man goe about to straiten he cannot easily make it bow and though it bow yet will it not continue to stand as he would haue it nay it may be that it will rather breake then bow much Such a branch was Adoniah It is apparent that in his childhood he was not well nurtured for his father would not displease him from his childhood The fathers putting off this duty to the mother and the mothers putting it off to the father is a great cause of the neglect thereof Were both of them perswaded that it belonged to them both and in that respect would to their power be helpfull each to other children would much better be instructed §. 40. Of parents continuing to nurture their children As parents must begin betimes to nurture their children so they must hold on therein as long as they retaine any gouernment ouer them yea so long as they remaine to be parents vnto them Some difference there may be in the manner of performing this duty for children are to be vsed as children and they who are growne in yeares and of riper vnderstanding accordingly to be dealt withall yet still must parents haue a care of their well doing The word vsed in my text and translated Children is a generall word which in Scripture and other writers is vsed to set forth all sort of children of what sexe of what age of what degree
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 i◠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
blame-worthy and accordingly to doe the good and leaue the euill which is a great point of wisdome Obiect Instruction will better doe this Answ Instruction may giue them more knowledge but it is correction which bringeth them to practise what they know which is the chiefest point of wisdome In regard of parents due correcting of their children both freeth them of many inconueniences and also bringeth to them much quiet 1. It spareth them much paines For many admonitions oft repeated and inculcated againe and againe will not make many children so much to heed wholsome and good aduice as a little correction They are much more sensible of smart then of words 2. It preuenteth much griefe shame and vexation for a foolish sonne is a griefe to his father and bitternesse to her that bare him But it is the rod of correction that driueth away foolishnesse and so preuenteth that griefe and bitternesse 3. It freeth them from the guilt of their childrens sinne so as they are not accessarie thereto as Eli was For correction is the last remedie that a parent can vse if by that he can doe no good it is presupposed that he hath done his vttermost endeuour in which respect though the childe die in his sinne yet the parent hath deliuered his owne soule The quiet which is brought to parents by correcting their children is thus noted out by Solomon Correct thy sonne and he shall giue thee rest yea he shall giue delight vnto thy soule For children well nurtured and by correction kept in a filiall awe will so carrie themselues as their parents may rest somewhat secure and not disquiet themselues as they doe with children set at libertie yea as trees well pruned and ground well tilled they will bring forth pleasant and abundant fruit and so their parents will haue iust cause to reioyce in them §. 47. A direction to parents in correcting their children For well vsing this biting corasiue of correction parents must haue respect to the matter for which they doe correct and to their manner of correcting In regard of the matter these three things must be noted 1. That they be sure there is a fault committed that so there be iust cause of correcting else more hurt then good will proceed from thence If a corasiue be laid where there is no sore it will make one If correction be vniustly giuen it may prouoke to wrath but will doe little good This is it wherein earthly fathers are taxed and made vnlike to God for that many times they correct after their owne pleasure which is a point of great iniustice 2. That the fault be made knowne to the childe corrected and he apparantly conuinced thereof Correction must be for instruction which cannot be except the childe know why he is corrected for it is all one to him as if he were corrected for no fault if he know not his fault God thus a first proceeded with the serpent with Eue and with Adam Thus Iudges proceed in punishing malefactors Yea thus will men deale with a dog Should they not much more with a childe 3. That the faults be such especially as the parents can shew to their children if at least they be of so much discretion to be against Gods word as swearing lying pilfring and the like for 1. these are most dangerous faults and therefore more carefully to be purged out 2. the childe corrected will thus be the better euicted of his fault the more condemne himselfe and more contentedly beare the correction In regard of the manner of correcting foure generall and foure particular rules are to be obserued The generall rules are these 1. An eye must be had to Gods manner of correcting his children and in particular of Gods correcting the parent himselfe no better generall direction can be giuen for Gods patterne is a perfect rule 2. Prayer must be made by parents for themselues and for their children for themselues to be directed in doing it for their children to be bettered by it Thus will good Physitians in ministring physicke In all duties is prayer to be vsed especially in this for a parent is ready partly through his owne intemperate passion and partly through the childs impatiencie to fall into one extreme or other This is not to impose vpon all whensoeuer they take vp the rod to goe and make a solemne prayer but to lift vp the heart for direction and blessing 3. Correction must be giuen in loue All things must be done in loue much more this that carieth a shew of anger and hatred In loue they will giue physicke to their children and splinter a ioynt if need be God correcteth his children in loue so must parents Loue will make them doe it with tendernesse and compassion 4. Correction must be giuen in a milde moode when the affections are well ordered and not distempered with choler rage furie and other like passions Disturbed passions cast a mist before the vnderstanding so as a man cannot discerne what is enough what too much When passion is moued correction must be deferred God correcteth in measure The particular rules are these 1. Due order must be kept Correction by word must goe before correction by the rod. I rebuke and chasten saith the Lord. Thus a parent will shew that he taketh no delight in smiting his childe it is necessitie that forceth him thereunto Thus a parent sheweth himselfe like to God who doth not punish willingly Lam. 3. 33. Physitians when they minister strong physicke will giue a preparatiue rebuke may be as a preparatiue Good and pitifull Chirurgions will try all other meanes before they come to launce and seere 2. Due respect must be had to the partie corrected if he be young and tender the lighter correction must be vsed Solomon oft mentioneth a rod as meetest for a childe for that is the lightest correction So if the childe be of a flexible and ingenuous disposition soone sneapt the correction must accordingly be moderated If he be well growne and withall be stout and stubborne the correction may be more seuere 3. Due respect must be had to the fault Sinnes directly against God open notorious scandalous sinnes knowne sinnes sinnes often committed in which they are growne vp and whereof they haue gotten an habit are with greater seueritie to be corrected 4. A parent must behold his owne faults in correcting his childes so more compassion will be wrought in him §. 48. Of parents too much indulgency Contrary to this dutie of correcting are two extremes 1. Too much lenitie 2. Too much seueritie Many so cocker their children as they will suffer them to run into any misdemeanour rather then correct them They cannot endure to heare their children cry and therefore their children must be pleased in all their humours and euill desires These parents bring shame to themselues and mischiefe vpon their children for God is oft
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 â—iggardly 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 â—eauen which seasoneth the whole batch of dough with that season and sauour which it selfe hath When children spend almost all their time with their Schoolemasters of whom should they learne it if not of them What blessing can be hoped from the paines of such Schoolemasters I might to these adde the ouer-much remisnesse of some whereby children get too great an head and the too great seueritie of others either in frequencie of correcting as if they delighted therein or in the measure thereof as if they had to doe with beasts whereby they affright children make them dull yea and impudent also But these extremes were before handled The common fault of Tutors is altogether to neglect their Pupils Many thinke a Tutor to be a meeretitular matter no more to be required of them but to beare the very name and to vndertake that the Colledge be discharged for their Pupils diet This conceit and the practise answerable thereunto is the blemish and bane of the Vniuersities Many children well trained vp in schooles vtterly lose the benefit of all their former education when they are sent to the Vniuersitie because their Tutors altogether leaue them to themselues and so they are made a prey to idle and lewd companions By reason hereof many parents are vtterly discouraged to send their children to the Vniuersitie The seuenth Treatise Duties of Seruants §. 1. A Resolution of the Apostles direction to Seruants EPHES. 6. 5. Seruants be obedient to them that are your Masters according to the flesh with feare and trembling in singlenesse of your heart as vnto Christ 6. Not with eie-seruice as men-pleasers but as the seruants of Christ doing the will of God from the heart 7. With good will doing seruice as to the Lord and not to men 8. Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free THe third and last couple of a family are Masters Seruants  The direction which the Apostle giueth to seruants is in this text set downe Therein he 1. Declareth their duties 2. Addeth motiues to performe them  I. In declaring seruants duties he noteth 1. The kindes of them 2. The manner   3. The extent   1. The kindes of seruants duties are noted in two words Obey vers 5. Serue vers 7.  2. The manner is set downe Affirmatiuely vers 5 7. Negatiuely vers 6 7.  1. Affirmatiuely by shewing what graces are requisite to which purpose he reckoneth vp foure particulars 1. Feare and trembling 2. Singlenesse of heart 3. Conscience to Christ 4. Good will Vnder which are comprised 1. Cheerfulnesse 2. Readinesse  3. Diligence  4. Faithfulnesse  2. Negatiuely by shewing what vices are to be auoided and these are two especially 1. Eie-seruice which is opposed to doing of things as Christs seruants from the heart  2. Men-pleasing which is opposed to doing the will of God 3. The extent of seruants duties is noted in these foure phrases 1.
Masters after the flesh vers 5. 2. As to Christ vers 5.  3. As seruants of Christ vers 6.  4. Doing Gods will vers 6.  II. The motiues which the Apostle vseth are partly Implied Expressed  They are implied three waies 1. By declaring the place of a Master as to Christ 2. By noting out the honour of their seruice as seruants of Christ 3. By shewing the ground of seruants subiection Gods will The motiue expressed is the Recompence which seruans shall haue for their paines largely laid forth vers 8. Therein these distinct points are noted in order 1. The assurance thereof knowing 2. The ground thereof taken from a generall rule whatsoeuer good thing any man doth 3. The particular application thereof whether bond or free 4. The kinde thereof the same shall he receiue 5. The author and giuer thereof of the Lord. §. 2. Of the lawfulnesse of a masters place and power In handling seruants duties I will proceed according to the order propounded In the first place therefore I will note out the kindes of seruants duties For finding out the kindes I will obserue the method followed in handling childrens duties Note then 1. The Fountaine of seruants duties 2. The Streames that issue from thence The Fountaine resteth partly in the opinion and partly in the affection of seruants In their Opinion they must be informed and resolued that the place of a master and a seruant is lawfull and warrantable that God ingenerall ordained degrees of superioritie and inferioritie of authority and subiection and in particular gaue to masters the authoritie which they haue and put seruants in that subiection wherein they are Till the iudgement be resolued hereof nor reuerence nor obedience will be yeelded as it ought For Reuerence hath reference to Eminencie and superioritie and Obedience to Authoritie and power Who will reuerence or obey him whom he taketh to be his equall This was the ground of the conspiracie of Corah Dathan and Abiram that they thought Moses and Aaron tooke too much vpon them and lift themselues vp aboue the congregation of the Lord. Wherefore I will here note the grounds of a masters authoritie and seruants subiection 1. God hath giuen expresse commandement vnto masters to gouerne their seruants and vnto seruants to be subiect to their masters In the fourth commandement God giueth a charge to masters ouer their seruants to see that they doe no manner of worke And the Angell biddeth Hagar humble her selfe vnder her mistresse hands And here seruants are commanded to obey their masters 2. Many directions are giuen both to masters and seruants in regard of their different places how to carry themselues one to another Read for this purpose the many lawes which Moses prescribed to both the many counsels which Solomon in his prouerbs especially giueth also to both and particularly the directions of this and other Apostles 3. Saints in all ages haue beene set in these places some in the places of masters and some in the places of seruants and according to the place wherein God hath set them they haue performed their dutie masters the duties of masters and seruants the duties of seruants 4. The many parables which Christ vseth taken from the power which masters haue and exercise ouer their seruants and the subiection which seruants yeeld to their masters shew that the authoritie of the one and subiection of the other are things without question granted and not denied 5. God hath made many promises of reward both to masters and seruants that conscionably performe the duties of their place and hath made many threatnings against the one and the other that are negligent therein All these grounds are so cleerely and plentifully noted in the Scripture that any one who is any whit acquainted therewith may know them to be so Were there no other arguments then this text which I haue in hand it were enough to confound all gainsaiers and to moue such as beleeue the rather for their faith and profession sake to serue their masters after the flesh §. 3 Of the Anabaptists arguments against the authoritie of masters and subiection of seruants Contrary to this first ground of seruants subiection is the opinion of Anabaptists who teach that all are alike and that there is no difference betwixt masters and seruants Their reasons whereby they would make shew to proue their vnreasonable opinion are these 1. Obiect Masters are either Infidels or Christians and so seruants either one or other If masters be Infidels and seruants Christians how vnmeet is it that Christians should be subiect to Infidels and if master and seruant be both Christians they are brothers but brothers are equalls and neither subiect to other Answ Rule and subiection are matters of outward policy they tend to the outward preseruation of Church Common-wealth and family in this world but faith piety and such graces are inward matters of the soule tending to a better life These being thus different one that is more excellent in the one may be inferiour in the other Yea though there be an equality in the one namely in spirituall things yet there may be a disparity in the other namely in ciuill and temporall matters And though Saints may be farre inferiour to infidels in outward estate yet they are not a whit the lesse glorious before God The honour proper and peculiar to Saints is inward not visible to the carnall eye of a naturall man 2. Obiect It is against nature for one to be seruant especially a bond-seruant to another Answ To grant that it is against that absolute and perfect nature wherein at first God created man and that it came in by sinne yet is it not against that order and course of nature wherein God hath now setled man God hath turned many punishments of sinne to be bounden duties as subiection of wife to husband and mans eating bread in the sweat of his brow 3. Obiect It is the prerogatiue of Christians to be all one but subiection of seruants to masters is against that prerogatiue Answ That prerogatiue is meerely spirituall for in Christ all are one as they are members of Christ which is a spirituall body not as they are members of a politique body A politipue inequality is not against a spirituall equality 4. Obiect This subiection is against the liberty that Christ hath purchased for vs and wherewith he hath made vs free Answ It is not For that liberty is from the curse and rigor of the morall law from the ceremoniall law and the rites thereof from Satan sinne death and damnation but not from those degrees which God hath established betwixt man and man for the good of mankinde 5. Obiect We are expresly forbidden to be seruants of men Answ To be a seruant in that place is not simply to be in subiection vnder another and to doe seruice vnto him but to be so obsequious to a
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
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
continuance 3. Take such especially as are of meane and poore estate and know not how to maintaine themselues but by seruice Thus will a double worke of charitie be done therein and thus maist thou looke for better seruice for commonly such are most industrious and most obedient to their masters Obiect When men haue taken all the care they can in their choice they may be deceiued Answ 1. Then much more likely is it that if they be carelesse therein they shall be deceiued 2. Diligent and wise search is a meanes to finde out the disposition and abilitie of seruants 3. If hauing vsed the meanes men be deceiued they may haue the more comfort in bearing the crosse because they haue not wittingly or carelesly pulled it vpon themselues §. 3. Of masters carelesnesse in chusing seruants Contrary is their carelesnesse who are ready to receiue any into their house euen Atheists Papists swearers swaggerers profane wretches vncleane persons and such like against whom Dauid protesteth he would not haue him that worketh deceit to dwell in his house nor him that telleth lies to tarrie in his sight They who entertaine such make their houses to be cages of vncleane birds seminaries of wicked persons and vnprofitable members for one scabbed sheepe is enough to infect a whole flocke No maruell though many mischiefes fall vpon such a familie for a man were as good bring so many Snakes and Adders into his house as such persons yea with them is brought Gods curse Can any good then be looked for Such foolish masters regard neither themselues nor their houshold no nor yet Church or Common-wealth If none would entertaine such it might be a meanes to make them alter their condition Many are not only carelesse in chusing good seruants but also except against such as are religious thinking it a matter of reproach to entertaine them By which conceit they oft put away Gods blessing from their house Others so stand vpon a great portion of money with a prentise or a clerke or other seruant as they will take none but rich mens children Whence it commeth to passe that this point which is a great point of charitie is neglected persons most vnfit for seruice are entertained and such many times as scorne to doe seruice Thus their masters grow weary of them the seruants lose their time neuer proue to be their crafts-masters and their parents repent the giuing of such a portion with them §. 4. Of masters maintaining their authoritie After that masters haue chosen good seruants their dutie is well to vse them which by reason of the difference betwixt masters and seruants cannot be well done except masters wisely maintaine their authoritie A master therefore must be able well to rule his owne house this is a dutie which the Apostle in particular requireth of a Bishop who is master of an house but it appertaineth in generall to all masters of families Women also who by vertue of their places are mistresses are commanded to guide the house or to rule and performe the part of a mistresse therein It was the Centurions commendation that hauing seruants vnder him he had them at his command 1. Gods image and authoritie which a master carrieth is thus preserued 2. Thus shall a master haue much better seruice done Not one seruant of a thousand that is not kept vnder authoritie will doe good seruice A like dutie to this was enioyned to an husband in relation to a wife Treat 4. §. 4. Some of the reasons directions other points there handled may be here applied Read it therefore For this end three things are to be obserued 1. That masters carrie themselues worthy of their place and worthy of that honour which is due to them which may best be done by making themselues a patterne of such good things as in their places appertaine to them I and my house will feare the Lord saith Iosuah he would not only put them to it but he also would doe it he would goe before them I will behaue my selfe wisely I will walke within my house with a perfect heart saith Dauid 2. That masters keepe their seruants in awe and feare Children must be kept in subiection much more seruants 3. That masters doe the things which they doe in their cariage towards their seruants with authoritie Command forbid rebuke to vse the Apostles phrase with all authoritie The manner of speech which the Centurion vsed to his seruants goe come doe this sauour of authoritie So the Church taking vpon her the person of a mistresse vseth a word of authoritie I charge you not to doe this §. 5. Of masters making their authoritie to be despised The aberrations in the defect contrary to the forenamed dutie and point of wisdome are many as 1. When masters carrie themselues basely and abiectly before their seruants being light in their behauiour foolish in their cariage giuen to drunkennesse vncleannesse lewd companie and other vices Nabal was such an one for his seruant could say of him He is a sonne of Belial Dauid though he did not giue himselfe ouer to such foule sinnes as these are yet he oft failed in an vnseemly cariage before his seruants as when he changed his behauiour and fained himselfe mad and scrabled on doores and let his spittle fall downe vpon his beard and againe when he gaue such reines to his passion for the death of his traiterous sonne Absolom as his people being ashamed stole away from him and Ioab his seruant was forced roundly to tell him of it saying thou hast shamed this day the faces of all thy seruants c. Mistresses oft lose their authoritie by conspiring with their seruants to goe abroad take away goods gossip and doe such other like things priuily without their husbands consent they make themselues thereby slaues to their seruants not daring to doe any thing which may offend their seruants lest they should discouer to their masters such lewd pranks as their Mistresses did 2. When masters are too remisse and sheepish intreating and praying their seruants to doe such things as they ought to command and require at their hands and if it be not done all their remedie is patience or else to doe it themselues Howsoeuer this might be counted meeknesse and gentlenesse towards equals and strangers ouer whom we haue no authoritie yet towards seruants it is too base remisnesse yea it is a relin quishing of that power which God hath giuen and whereof God will take an account 3. When masters suffer their seruants to be their companions playing drinking reuelling with them and saying as it is in the prouerbe haile fellowes met Thus seruants oft take libertie to presume aboue their master for men are naturally prone to ambition and if an inch be giuen they will take an ell They who in this kinde so farre debase themselues as to giue their seruants power
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
only for their owne turne without any respect to the seruants good whereby they peruert the maine end of that relation betwixt master and seruant which is a mutuall and reciprocall good to passe from the one to the other §. 37. Of appointing to euery seruant his particular function For the better exercising of seruants vnto some calling let these directions be noted 1. That masters appoint to their seruants their proper and peculiar worke that they may know what to doe and wherein to exercise themselues And if there be many seruants in one house to set vnto euery one their distinct function The phrase before noted of the good mistresse she giueth a portion to her maidens proueth thus much This was one thing which the Queene of Sheba obserued and admired in Solomons house the standing of his seruants namely euery one in his owne place at his owne taske To this purpose it is noted that the great master gaue to each of his seruants their distinct talents It is thus in the bodie naturall euery member is not only imployed but also imployed in his owne function the eye in seeing the eare in hearing the foot in standing or going and so the rest It is thus also in Christs mysticall bodie one hath the spirit of wisdome another of knowledge another of faith and so in other gifts Thus also ought it to be in a familie where are many seruants This is an especiall meanes to make euery one the more diligent and faithfull For when euery one hath his particular worke they know that they in particular are to giue an account thereof so as if it be not done or ill done they shall beare all the blame if done and well done they shall haue all the praise 2. Thus shall euery one be made skilfull and expert in some thing by continuall attending vpon it and exercising themselues therein §. 38. Of disorder in families through masters negligence The great disorder which is in many families is contrary hereunto for there are many masters that hauing sundry seruants doe looke that all things should be well done and yet appoint no particular place or worke to any one but thinke and say that euery one should be forward to doe euery thing and when they finde not things done to their minde they fret and fume and complaine that they keepe so many seruants and yet nothing well done Such seruants are not free from all blame but surely the masters haue greatest cause to complaine of themselues and of their owne disorder in gouerning For their negligence in appointing no set worke to their seruants is the cause that all is neglected For where many things to be done are left to many seruants one will put off this and another that and say it belongeth not to them Thus is it verified that what is spoken to all is spoken to none and that generall charges are no charges §. 39. Of masters ouerseeing the wayes of their seruants The second direction is that masters vse inspection ouer their seruants and haue an eye vpon their seruants to see how they spend their time and dispatch the businesse committed to them The good mistresse looketh well to the wayes of her houshold This is noted of Booz that he went to his field to see what his reapers did The eye of a master is a great motiue to make a seruant diligent and faithfull for thus he knoweth that both his diligence and also his negligence shall be seene and accordingly dealt withall Hence arose that prouerbe The eye of the master maketh the horse fat The conceit which the euill seruant had that his master delayed his comming and so could not see what he did made him so vnfaithfull as he was If a masters place will beare it it is behouefull that he be present with his seruants and as a good president goe before them It is recorded of the good mistresse that shee riseth and giueth a portion to her maids shee is with them her selfe shee worketh willingly with her hands This note of difference is put betwixt a prouident thriuing master and a dissolute carelesse master This man saith to his seruants goe yee but that man saith goe we or thus goe sirs and ga'w sirs It is contrary hereunto to let all goe as we speake at six and seuens and neuer to see what seruants doe How can such expect that their seruants should be diligent in doing that which tendeth to their masters good when they themselues are negligent in ouerseeing that which tendeth to their owne good Such masters as giue themselues to gaming and following their pastimes all day long doe much offend herein So also such mistresses as spend all the morning in lying a bed and dressing themselues a custome cleane contrary to that which is noted of the good mistresse and at noone when they come out of their chamber chide and brawle because things are not more forward §. 40. Of prouoking seruants to their dutie both by faire and foule meanes The third direction is that masters vse what meanes they can to prouoke and stirre vp their seruants to be diligent and faithfull as in the first place exhortation admonition perswasion promises of reward with other like faire meanes Such were the meanes which Saul vsed to make his seruants faithfull vnto him when he said Will the sonne of Iesse giue euery one of you fields and vineyards c. had the thing which he expected from them beene good this manner of dealing with them had beene commendable But if faire meanes preuaile not then they may and ought to rebuke threaten and correct their seruants And if seruants be impudent in sinning and neither faire nor foule meanes will reclaime them they must then be thrust out of doores Note what the master in the parable said to his seruant Thou maist be no longer steward to which purpose Dauid also said He that worketh deceit shall not dwell within mine house he that telleth lies shall not tarry in my sight When Ismael grew a scoffer at Gods word Abraham thrust him and his mother out of doores and that by Gods appointment The parable of cutting downe the fruitlesse figtree may fitly be applied to this point and the reason also there rendred why combereth it the ground Why should incorrigible seruants take vp the roome of good seruants yea why should they remaine to insect and peruert other seruants Obiect This is so farre from helping seruants in their estate as it may proue their vtter vndoing Answ 1. They haue then none iustly to blame but themselues Iustice in case of necessitie must haue her course though through the iniquitie of man some mischiefe follow thereupon 2. The execution of this on some may make others better looke to themselues 3. It may make them that are thrust out to be the more dutifull vnder another master or more diligent in another course
of life Contrary is their course who obserue no course or order in drawing on their seruants to doe their dutie but begin with that which should be last nay only vse that remedy which should not be vsed vnlesse no remedy will serue the turne which is to turne their seruants out of doores for euery small occasion No instruction perswasion admonition rebuke threatning is vsed by many when their seruants haue offended but this thunderbolt cast at them be gone get you out of doores If this were taken notice of as a fault longer might seruants tarry in an house then ordinarily they doe and more good might master and seruant reape one from another yea and the secrets of an house be better kept for the oft chopping and changing of seruants is it that maketh all things done priuatly in houses to be blazed vp and downe §. 41. Of paying seruants their wages A third thing required of masters in respect of the estate of their seruants is to giue them their iust wages euen this is included vnder that generall precept render to all their dues and more particularly expressed in the example of that master who hired labourers into his vineyard and at the end of their worke gaue them euery one their wages yea there is an expresse law to this purpose Obiect These places concerne labourers hired by the day Answ Seruants are in the same ranke and the ground for both is the same for both worke for wages Yea the argument will more strongly follow from the lesse to the greater thus If a labourer and seruant for a day must haue his wages iustly paid much rather a seruant and labourer for a yeere and yeeres 1. A masters couenant requireth as much if there were no other bond yet that bond whereby he voluntarily bindeth himselfe tyeth him in conscienc thereto Among the fruits of the Spirit S. Paul reckoneth Faith meaning thereby fidelitie in keeping promise and couenant 2. Common equitie and iustice requireth as much for wages is as due for labour as money for wares Christ taketh it for an vndeniable principle that the labourer is worthy of his hire so also doth the Apostle This dutie is to be performed to such as are hired for wages of them that are found all things by their master I spake before In giuing seruants their wages these three things are to be obserued 1. That there be a sufficient competency of wages allowed euen so much at least as may serue to prouide such necessaries as are fit for a seruant for there is great reason that he that worketh should liue of his worke 2. That it be giuen in due season God would not haue the labourers hire be vnpaid one night after it was due The time couenanted by a seruant for his wages is the seasonable time then he expecteth it to that time he putteth his occasions of vsing it at that time therefore it ought to be giuen him 3. That it be paid to the full according to the couenant the masters promise and the seruants need require as much §. 42. Of masters iniustice about their seruants wages Iniustice contrary to the forenamed dutie of due paying their seruants wages is many waies committed 1. When masters doe altogether detaine their seruants wages this is a crying sinne which entreth into the eares of God 2. When they make their seruants aske for their wages againe and againe euen till they be ashamed yea to stay and wait for it till they be forced to sigh vnto God or else to filch and steale to supply their necessities though these masters haue not a purpose vtterly to defraud their seruants of their due yet the putting them off and delaying to pay it putteth seruants that for the most part haue but from hand to mouth vnto great straits which the Lord well knew and therefore expresly forbad the detaining of a seruants hire one night This therefore is a point not only of vnkindnesse but also of iniustice 3. When masters alter and change the couenanted wages and seeke to diminish it as hard-hearted Laban did they shew thereby that they repine at their seruants welfare and seeke only themselues §. 43. Of suffering seruants to prouide for themselues A fourth thing required of masters in regard of their seruants estate is that after sufficient seruice done they suffer their seruants to prouide for themselues This Iaakob required of Laban as a most equall and reasonable matter saying when shall I prouide for mine owne house also as was before noted in the generall This hath respect especially vnto such seruants as haue beene a long time with masters as apprentises and spent their time labour and paines only and wholly for their masters good Gods law tooke expresse order for such that after certaine yeeres seruice they should goe free So doe also the lawes of our land especially the orders of London Herein lyeth a maine difference betwixt seruants who are vnder subiection and held to worke for their owne good and beasts which are only for mans seruice and good They therefore who are of a contrary minde keeping seruants as long as possibly they can euen all their life long vnto hard labour and vnder seruitude deserue to be serued with beasts rather then men and women This kinde of masters rigour to their seruants is in particular noted to be one of the causes of that great indignation of God against the Iewes whereby he was prouoked to giue them ouer as captiues to their enemies §. 44. Of kindnesse to be shewed to good seruants As masters must giue that which is iust to all seruants so that which is equall to them that deserue it that is they must be of an answerable minde and disposition to good honest louing kinde faithfull seruants who stand not so much vpon that which is exacted as vpon that which they are able to doe for their masters and in that respect as they see occasion doe oft times much more then is exacted or expected Goodnesse requireth goodnesse good will good will and this is to doe the same things This kinde of Equitie consisteth in these and such like particulars 1. Masters must well esteeme of such good seruants and haue them in high account Abram accounted his old good faithfull seruant as his childe and till he had a childe thought of making him his heire Great was that esteeme which Potiphar had of Ioseph when of a bondslaue he made him ouerseer ouer his house Gen. 39. 4. Why is the title Father giuen to masters 2. King 5. 13. and the title Sonnes to seruants Ios 7. 19. 1 Sam. 24. 16. but to shew that seruants should beare a child-like affection to their masters and that masters should beare a fatherlike affection to such seruants 2. Masters must take notice of the goodnesse and kindnesse of such seruants and manifest as much both by
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
your master also is in heauen neither is there respect of persons with him FINIS Some faults escaped thus to be corrected PAge 215. line 25. such a dissolution pag. 218. lin 28. haue no direct ibid. in maâ—g l. 8. viro pag. 268. l. 25. the fift com pag. 297. l. 6. A fift reason p. 412. l. 2. and also p. 606. l. 9 point of iniustice p. 629. l. 18. of one equall * Since Midsommer 1608. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. lib. 8. cap. 12. M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammon Multum loqui est rem superfluis agere verbis Aug. Epist 121. ad Prob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. lib. 3. cap. 2. a Paraphernalia Treat 3. §. 21. b Ibid. c Treat 3. §. 22. d Treat 3. §. 19. e Treat 3. §. 18. f Treat 4. §. 18. g Ephes 5. 33. See Treat 1. §. 95. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. Mat. 11. 30. Methodusintelligentiae parens est magistra memoriae Ordo memoriae maximè lumen affert Cic. 2. de Orat. Church-court in Black-Fryers London 2. Febr. 1621. a Num. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submit Note Doct. b Matt. 22. 38 39. c Heb. 13. 15 16. d Psal 16. 2. e Iob 22. 3. 35. 7. f Iob 35. 8. g Psal 16. 3. 1. Vse A note of hypocrisie Iam. 1. 26. Isa 58. 3 c. Mic. 6. 6. c. Matt. 23. 14. 1 Ioh. 4. 20. 2. Vse Put not off one dutie with another Matt. 23. 23. Matth. 19. 6. 2. Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 13. 1 Cor. 10. 24. Quest Rom. 12. 10. How superiours ought to subiect themselues Answ Difference betwixt subiection of Reuerence and Seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 4. Difference betwixt the worke and manner of doing it Phil. 2. 3. Euery one vnder some authoritie Matth. 8. 9. Rom. 13. 1. Heb. 13. 17. Difference betwixt Magistrates and Ministers authoritie Reason Euery ones Office for the good of another 1 Cor. 10. 24. 1. Vse Exhòrtation vnto all to doe seruice Est 10. 3. 1 Cor. 9. 19. 10. 33. Prou. 4. 3 4. Gen. 16. 6. Luke 7. 2. Rom. 12. 16. Gal. 5. 13. 2. Vse Dehortation from swelling one against another Gal. 3. 28. 1 Cor. 12. 27. Ephes 4. 2. 1. What the feare of God is The causes of it Two effects of a filiall feare of God Deum timere est nulla mala facere nulla bona quae faci enda sunt praete rire Bernar. de modo benè viuen ser 4. 2 Chro. 19. 6 7. Prou. 8. 13. Job 1. 1. Difference betwixt filiall and seruile feare Bernard loc citat Rom. 8. 15. * Est timor ne amittatur gratia beneficij Hic timor cast us est non eum charitas eijcit sed asciscit August epist 120. Qui gehennas metuit non peccare metuit sed ardere Aug. epist 144. Jam. 2. 19. Luke 1. 74. 2. How God is the proper obiect of feare Gen. 31. 42 53. Quest. Ans. How men are to be feared Rom. 13. 7. Matth. 10. 28. 3. Euery dutie to be seasoned with a feare of God Psal 2. 11. 2 Cor. 7. 1. Phil. 2. 12. Acts 9. 31. a a Gen. 22. 12. b b 42. 18. c c Iob 1. 1. Deut. 6. 13. Matth. 4. 10. Isa 29. 13. Matth. 15. 9. Psal 34. 11. 4. Why a feare of God is so much vrged Deut. 11. 13. Deut. 30. 16. Gal. 5. 13. 1 Cor. 16. 14. Matth. 22. 38. Rom. 13. 10. Doct. d 2. Sam. 23. 3. e Gen. 42. 18. f Isa 11. 2 3. 2 Chron. 19. 7. 1 Pet. 2. 17. Obiect Answ Difference betwixt doing a thing for feare of God and feare of man Reason The power of a feare of God Vse The necessitie of a feare of God Gen. 20. 11. Rom. 3. 11 c. Doct. 2 Sam. 23. 3. 2 Chro. 19 9. Neh. 5. 15. 1 Pet. 2. 17. Coloss 3. 22. 1 Pet. 2. 13. Eph. 5. 22. 6. 1 6. 1. Reason God the highest Lord. 2. Reason God the Iudge of all 1. Vse The folly of all those who feare man more than God Gen. 3. 6. Exod. 32. 1. 1 Sam. 15. 21. 2 Chro. 24 7. Marke 15. 15. Euscb hist Eccl. lib 2. cap. 7. Luke 12. 4 5. 2 King 1. 9 c. Ier. 44. 19. Numb 16. 32. a Numb 11. 29. b 1 Sam. 24. 8. 26. 9. c Gen. 39. 10. 1 Sam. 22. 17. d Act. 4. 19. Doct. a Eph. 4. 1. b Col. 3. 18 c. 1 Cor. 7. 1 Tim. 3. c 1 Pet. 2. 3. d Tit. 2. See more of this point in The whole armour of God Treat 2. part 1. §. 4. e Tit. 2. 10. 1 Pet. 3. 1 2. Use 2 Doctr. Priuate duties of the familie well beseeme any Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Polit. lib. 1 Reason The familie a seminarie 2 Reason A familie is a representation of Church and common-wealth f 1. Tim. 3. 5. 1 Vse Priuat callings in a familie sufficient callings 2 Vse Reproofe of such as hauing no publike office thinke themselues freed from all dutie Gods blessing on men diligent in their calling g Gen. 31. 42. h Gen. 39. 2. i Exo. 3. 1 2. k 1 Sam. 16. 11 l 1 King 19. 19. m Luk. 2. 8. n Psal 91. 11. n 3. Vse Publike callings may not hinder priuate duties o Ios 24. 15. p 1 Sam. 2. 29. 3. 13. q 1 King 1. 6. Why duties of man and wife first deliuered 1. Man and wife were the first couple 2. Man and wife are commonly the chiefest in a familie Bis peccat qui exemplo peccat Vse Wiues particular duties first laid downe because they are inferiours a Eph. 6. 1. b Ephes 6. 5. c Col. 3. 18 20 22. d 1 Pet. 3. 1. e Exod. 20. 12. Inferiours duties first taught because they are most backward and loth to performe them Greater difficultie in ruling well than in obeying Ducem velim qui à fronte pariter tergo sit oculatus Timoth. apud Plutarch 2 Sam. 24. 2 c. See Treat 7. §. 37. 1 Sam. 14. 24. c. Seniores inter eos optimos prudentes potentes oportet imperare Iuniores vero parere Plat. de rep lib 3. f Eccl. 10. 16. g Isa 3. 4. h Isa 3. 12. Ambition is it which maketh inferiours loth to be subiect 2. Inferiours duties first deliuered to teach them how to winne their gouernours fauour i Psal 38. 20. 3. By obeying men learne to rule well Parendo disces imperare Arist Polit. lib. 3. c. 3. Use Reasons why gouernours ought first to performe their duties Vterque suum praeoccupet officium Chrys hom 26. in 1 Cor. 11. Reasons why inferiours ought first to performe their duties k Rom. 8. 7. Gen. 3. 16. l See Treat 3. §. 4. Exod. 23. 2. Si propter Deum viro parueris noli proponere quae ab eo fieri deceant sed ea quibus
5. 23 24. n Eph. 4 8. o Ioh. 14. 3. p Reu. 22. 17 20. 1. Vse An high fauour to be the spouse to Christ 1 Sam. 25. 41. Luk. 15. 19. Mar. 1. 7. * §. 33 34. 2. Vse Direction How Christs spouse must cary her selfe Est 1. 16. c. 3. Vse Triall Who are Christs spouse * §. 24. 4. Vse Consolation The priuiledges of Christs spouse Ecclesia omnem sponsi potestatem tenet Aug. contr Don. l. 4. c. 1. Ioh. 1. 18. Prou. 8. 30. Ephes 4. 9. Ioh. 16. 28. Mark 3. 33 34. Vse Imitation All to be forsaken for Christ Psal 45. 10. Matth. 10. 37. Luke 14. 26. expounded How parents to be hated for Christ Deut. 33. 9. Gen. 41. 4. Matth. 19. 27. Hosea 2. 19. Isa. 61. 8. 54. 10. Reason Ioh. 13. 1. Rom. 11. 29. Mal. 2. 16. Ier. 3. 1. Vse Cleaue to Christ d Deut. 10. 20. 13. 4. Acts 11. 23. 1 Sam. 18. 1. Rom. 8. 35. c. All the Saints made one Spouse 1 Cor. 12. 13. See §. 22. Gal. 3. 28. Reason Vse Christus nihil aliud deputat corpus suum i. Ecclesiam quam seipsum quia de Christo ecclesia verius intelligitur Erunt duo in carne una Aug. de pec mer. lib. 1. cap. 31. * See §. 70. * §. 84. 1 Cor. 6. 17. 12. 12. Heb. 10. 27. Heb. 12. 15. Eph. 4. 27. Of a mysterie see more in the whole armour of God Treat 3. §. 168. on Eph. 6. 19. 1. Vse The mysterie of our vnion with Christ not to be measured with the last of our reason 2. Use No carnall thing in our vnion with Christ Ecclesia Christo in occulto vxor est Occultè quippe atque intus in abscondito secreto spiritali anima humana inhaeret verbo Dei vt sint duo in carne vna Aug. contr Faust Man lib. 22. cap. 38. 3. Use Papists make our vnion with Christ a carnall matter Joh 6. 52. Ioh. 3. 4. Multos adulteros video qui sponsam tanto pretio emptam possidere volunt id agunt vt pro sponso amentur Aug. in Ioh. Tract 12. Uide Bern. ep 237. ad Eugen. * See §. 17. 2 Cor. 11 2. Quod est in Christo in Ecclesia magnum hoc in singulis quibusque viris vxoribus minimum Aug. de nupt concup lib. 1. cap. 21. * Alphons à Castro contr haer lib. 3. Petrus à Soto de Matr. lect 2. Concil Trident. Sess 24. Can. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reu. 2. 7. x Luk. 8. 8. Mar. 13. 37. Eph. 5. 14. Rom. 11. 20. Reason The life of Gods word in application 1 Cor. 14 9. Vnum duntaxat tibi considerandum est quo pacto te praestes innoxium Chrys hom 26. in 1 Cor. 11. Reasons Act. 20. 35. Rom. 14. 12. Ezec. 18. 5. c. Luk. 17. 34. Vse Non quae alijs data sunt praecepta quaerimus quando alicuius criminis ac cusamur Chrys loc citat * §. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are to be accounted children who parents * Treat 5. §. 56 57 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All duties of children comprised vnder obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chap. 5. vers 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the morall law is alleaged A genere ad speciem Honour compriseth all childrens duties Why both father and mother expressed How the fift commandement is the first with promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13 8. Difference betwixt the promise in the second and fist commandement First simply taken Exod. 13. 2. Matth. 1. 25. Isa 38. 2 3. 1. Vse 2. Vse 3. Vse 4. Vse Cautions in seeking our owne good Cic. lib. 2. de Offic. Paradox 1. Vse Nihil bonum Scriptura nisi quod honestum asserit Ambr. Offic. lib. 2. cap. 3. b Exod. 20. 12. c Deut. 5. 16. Longlife and prosperitie ioyned together Deut. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporall prosperitie promised 1 Tim. 4. 8. Deut. 5. 16. Prosperitie a good thing Leuit. 26. 4. c. Deut. 28. 1. c. Gen. 28. 20. 32. 10 11. Leuit. 26. 15. c. Deut. 28. 16. c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73. 13. Ier. 12. 1. Hab. 1. 3. How prosperitie proues a curse to the wicked Matth. 5. 45. Rom. 2. 4. Ose 13. 11. 1 Tim. 6. 9. Gen. 40. 19. Rom. 8. 28. Complaints of Saints impeach not their well being b Iob. 9. 3. 2 Cor. 12. 9. c Epb. 3. 1. d Psal 119. 67 e Iob 1. 12. f Ose 5. 15. g 2 Cor. 5. 2. Long life a blessing Psal 6. 5. Isa 38. 18. Phil. 1. 24. Iob. 32. 7. Iob. 9. 4. Gal. 6. 10. Gen. 15. 16. Rom. 2. 5. m 1 King 14. 13. n 1 King 13. 14. Isa 17. 1. o 1 Cor. 11. 32. p Gen. 5. 24. Heb. 11. 5. Deut. 6. 2. Psal 34. 12 13 14. Rut. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How disobedient children hinder their welfare and shorten their daies Deut. 21. 21. Judg. 9. 5 6. a 1 Sam. 2. 34. b 2 Sam. 18. 14. c 1 King 2. 25. How fitly prosperity and long life are ioyned together God makes his sauours true blessings Gen. 17. 19. Isa 38. 5 6. 39. 8. 2 Sam. 7. 9. c. 1. Vse 2. Vse 3. Vse Psal 37 37 38. Eccl. 8. 12 13. Isa 3. 10 11. 4. Use Prou. 22. 6. Doctr. Substance of promises made to the Iewes still remaineth Heb. 13. 5. Act. 2. 39. Vse Rom. 15. 4. Rom 4. 23. 1 Cor. 10. 11. Hinc patescit humanae vitae terminum non esse decreto simplici absoluto constitutum c. Zach. Muthel in hunc loc N. Heming alijque Mans time set Iob 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 14. 14. Iob 14. 5. Eccles 2. 3. Iob. 7. 30. Isa 38. 5. Mat. 10. 30. 6 27. Stat sua cuique dies c. Virg. Aenied 10. Vses to be made of the determined time of mans life Dan. 3. 17 18. Iob. 9. 4. Against merit * Whole armour of God Treat 2. Part. 4. §. 7. on Ephes 6. 14. 1. Obseru Parents bound to duties How parents duties are implied in the 5. Commandement 1. Vse Ministers must prouoke parents to their dutie 2. Use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occasions of prouoking children to wrath Heb. 12. 10. * See Treat 5. §. 31 41. 2. Obser Ezec. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Obser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enutrite Beza Nourrissez Fr. 4. Obseru Parents to prouide all needfull things for children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Obseru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Obseru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instituere