For the Sonne of God assuming an humane nature into the vnity of his diuine nature and vniting them together without confusion alteration distraction separation in one person that which is done by one nature is done by the person and in that respect the Scripture oft attributeth it to the other nature as where it is said They crucified the Lord of glorie and God purchased the Churchwith his owne bloud 2. Though the diuine nature of Christ suffered not yet did it support the humane nature and adde dignity worth and efficacie to the sufferings of that nature 3. Christs diuine nature had proper and peculiar workes in the worke of redemption as to sanctifie his humane nature to take away our sinnes to reconcile vs to God and the like Thus then in three respects the whole person of Christ was giuen vnto vs. 1. In regard of the inseparable vnion of both natures 2. In regard of the assistance of the Deity in those things which the humane nature of Christ did 3. In regard of some proper actions appertaining to the Deity In that the person of Christ God-Man was giuen vp I gather that The price of our Redemption is of infinite value Nor Christ nor God himselfe could giue a greater Heauen and earth and all things in them are not of like worth Well therefore might Saint Peter call it pretious bloud and prefer it before siluer gold and all other things of price 1. What place can be left for despaire in those that know and beleeue the worth of this ransome 2. What can be held too deare for him that notwithstanding the infinite excellency of his person gaue himselfe for vs can goods can friends can children can liberty can life can any thing else 3. What iust cause haue we to giue vp our selues a liuing sacrifice holy and acceptable to him that gaue himselfe for vs 4. How vngratefull how vnworthy of Christ are they that for his sake will not forsake their vnstable honours fading wealth vaine pleasures garish attire and such like trash §. 32. Of Christs seeking the good of the Church The End why Christ gaue himselfe was for the Church so as Christ in his death aimed at our good He was made sinne for vs that we might be made the righteousnesse of God in him he was made a curse for vs and hath redeemed vs from the curse of the Law he gaue himselfe for our sinnes that he might deliuer vs he laid downe his life for the sheepe This proues Christs giuing of himselfe to be a fruit of his loue for Loue seeketh not her owne Learne we hereby to apply all that Christ did to our selues If for vs he gaue himself he and all appertaining to him is ours Learne we also hereby how to manifest loue namely by seeking and procuring the good of others Let no man seeke his owne but euery man anothers wealth If this were practised would there be such oppressing such vndermining such deceiuing such wronging of one another as there is Too truly is the Apostles complaint verified in our daies All seeke their owne But let that minde be in vs which was in Christ Iesus and thus manifest our loue as we desire to partake of this fruit of Christs loue From hence by iust consequence it followeth that Christ merited not for himselfe Was there any need that Christ should come downe from heauen on earth to purchase any thing for himselfe When he was going out of the world thus he praied Now O Father glorifie thou me with the glorie which I had with thee before the world was Did Christ by any thing which he did on earth merit that glorie which he had before the world was All the exaltation whereunto he was aduanced euen in his human nature was due to the dignity of his person 1. Obiect He endured the crosse for the ioy which was set before him Answ He vsed that ioy which of right was due to him as an helpe to support him in the weaknesse of his humane nature not as a recompence which he should deserue 2. Obiect He became obedient to the death of the Crosse WHEREFORE God also hath highly exalted him Answ That particle wherefore doth not declare the cause but the order of his exaltation nothing a consequence that followed after his death After he had humbled himselfe so low he was most highly aduanced 3. Obiect Christ being man was bound to the Law and therefore for himselfe he ought to fulfill it Answ If he had beene meere man that were true But he vniting his humane nature vnto his diuine and making of both one person which person was God as well as man he was bound to nothing further then it pleased him voluntarily to subiect himselfe vnto for our sakes 2. If Christ were bound to the Law of dutie he must haue fulfilled it and if of dutie he was to fulfill it how could he thereby merit so high a degree of honour as he is aduanced vnto This conceit of Christs meriting for himselfe doth much extenuate the glorie of Christs grace and goodnesse in giuing himselfe §. 33. Of the particular ends why Christ gaue himselfe and of the condition of the Church before Christ tooke her EPHES. 5. 26. That he might sanctifie it and cleanse it with the washing of water by the word THe generall End of Christs giuing himselfe being before intimated in this phrase for vs is in this and the next verse particularly exemplified and that in two branches One respecteth the estate of the Church in this world v. 26. The other respecteth her estate in the world to come v. 27. The latter of these two is the most principall The former is subordinate to the latter an end for the accomplishing of the other end for the Church is here made pure that hereafter it may be made glorious In laying downe the former he noteth 1. The end whereat Christ aimed 2. The meanes wherby he effected that which he aimed at That end is set forth in these words that he might sanctifie it hauing cleansed it thus may they word for word be translated so as that which for order of words is in the latter place for order of matter is in the first place The word cleansing pointeth out our instification The word sanctifying expresseth our sanctification The meanes of effecting these are two 1. Baptisme comprised vnder this phrase washing of water 2. The word The two branches of the former end namely Cleansing and Sanctifying doe in generall imply two things 1. The Condition of the Church in it selfe 2. The Alteration thereof by Christ The condition is presupposed which is that she was impure polluted in the common estate of corrupt man Things in themselues pure are not cleansed but things foule and impure persons of themselues freed and exempted from a common misery need not anothers helpe to free and
man in his right wits for furious franticke mad desperate persons will cut their armes legs and other parts mangle their flesh hang drowne smother choake and stab themselues Euen so they are as men out of their wits who hate or any way hurt their wiues yea it is the part of a mad man to doubt of louing and doing good to himselfe These two words to nourish and cherish comprize vnder them a carefull prouiding of all things needfull for a mans bodie To nourish is properly to feed To cherish is to keepe warme The former is done by food the latter by apparell Vnder food and apparell the Apostle comprizeth all things needfull for this life where he saith Hauing food andraiment let vs therewith be content This applied to an husband sheweth that he ought to haue a prouident care for the good of his wife in all things needfull for her That he may yet further presse this point he returneth againe to the example of Christ euen as the Lord the Church The Apostle thought that this naile of loue had need be fast beaten into the heads and hearts of husbands and therefore addeth blow to blow to knocke it vp deepe euen to the head before he confirmed Christs example with the example of our selues here he confirmeth the example of our selues with the example of Christ againe This he doth for two especiall reasons 1. The more forcibly to vrge the point for two examples adde weight one to another especially this latter which is so farre more excellent as we heard out of vers 25 26 27. 2. To giue husbands a better direction for their prouidence towards their wiues whom they must nourish and cherish not only as their bodies but as Christ nourisheth and cherisheth his Church not only with things temporall but also with things spirituall and eternall §. 56. Of mans naturall affection to himselfe EPHES. 5. 28 29. So ought men to loue their wiues as their owne bodies he that loueth his wife loueth himselfe For no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord the Church HAuing briefly shewed the generall scope of the 28 and 29 verses I will proceed to a more distinct handling of them They setforth The naturall affection of a man to himselfe Two points are here to be noted 1. The generall proposition that a man is well affected to himselfe 2. The particular amplification and manifestation of that affection This is manifested two waies 1. Negatiuely No man hateth his owne flesh   2. Affirmatiuely and that in two branches 1. Nourisheth it 2. Cherisheth   Both these are iustified by the like affection of Christ to the Church which is his body Euen as the Lord the Church In that the Apostle propoundeth the naturall affection of a mans selfe to his body as a motiue and patterne to Christians to loue their wiues and also iustifieth the same by a like affection of Christ to his Church I obserue that Naturall affection is a thing lawfull and commendable it is an affection which may stand with a good conscience which Gods word is so farre from taking away as it doth establish it For such as are without naturall affection are directly condemned and we are commanded to be so kindly affectioned one to another as we are to our selues Yea the law in the strict rigour thereof laieth downe that naturall affection which is in a man to himselfe as a rule for the loue of his neighbour thou shalt loue thy neighbour as thy selfe Hence is it that the Prophets Apostles and Christ himselfe doe oft call vpon vs to haue an eie to that affection which we beare to our selues Of this patterne Christ saith This is the Law and the Prophets this is the briefe summe of them this is it which they doe much vrge and presse 1. Naturall affection was at first created of God by him planted in man so that as soule body the powers and parts of them are in their substance good things this affection also in it selfe is good 2. There are the same reasons to loue our selues as our brethren For we our selues are made after Gods image redeemed by Christs bloud members of the same mysticall bodie keepers of our selues to giue an account of the good or hurt we doe to our selues with the like In the Law vnder this word neighbour our selues are comprised and euery commandement of the second table is to be applied to our selues §. 57. Of naturall selfe-loue Obiect Louers of themselues are condemned in Gods word as 2 Tim. 3. 2. Phil. 2. 21. 1 Cor. 10. 24. Rom. 15. 1. Answ There is a double louing of a mans selfe One good and commendable The other euill and damnable Good and commendable louing of a mans selfe is 1. Naturall 2. Spirituall  That which is naturall is in all by the very instinct of nature and it was at first created and still is by Gods prouidence preserued in our nature and that for the preseruation of nature Were there not such a naturall loue of himselfe in euery one man would be as carelesse of himselfe as of others and as loth to take paines for himselfe as for others Wherefore that euery one might haue care at least of one euen of himselfe and so the world be better preserued God hath reserued in man this naturall affection notwithstanding his corruption by sin Yea further because euery one is not able to looke to himselfe at least when he is young sicke old or any other way impotent God by his wise prouidence hath extended this naturall affection towards otheralso as they are neerely linked vnto vs by the bonds of nature The next to a mans selfe are by bloud and bond of nature children Admirably much is that which parents doe for their children which they would neuer doe if there were not a naturall affection in them to their children From children againe this affection ariseth towards their parents that when parents grow old impotent or any way vnable to helpe themselues they might haue succour from their children And because parents and children are not alwaies together or not able to helpe one another or vnnaturall God hath yet further extended this naturall affection to brethren cousins and other kindred And for a further extent thereof hath instituted mariage betwixt such as are not of the same bloud and by vertue of that bond raised a naturall affection not only in husband and wife one to another but also in all the alliance that is made therby Moreouer this affection is wrought in neighbours friends fellowes and other by like bonds knit together that the bow of Gods prouidence might haue many strings and if one breake another might hold In all these kinds the neerer a man commeth to himselfe the more doth this affection shew it selfe according to the prouerbe Neare is my
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
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
handling too seuere correction too much restraint of libertie too small allowance of things needfull with the like Parents being flesh and bloud are subiect in this kinde to abuse their authoritie yea euen they who fall into the other extreme of too much indulgencie and cockering of their children are verie prone to fall also into this extreme as many who for the most part too much suffer their children without due restraint and correction to runne into all riot will sometimes on a sudden like Lions flie vpon them and after their owne pleasure correct them and so exceedingly prouoke their children Such as are most cockering are most prone to prouoke to wrath for 1. Such least know how to keepe a meane one will sooner leape out of one extreme into another then goe from an extreme to the meane 2. The children of such are soonest prouoked Quest Is it a thing lawfull and iustifiable in children to be prouoked to wrath by their parents Answ No. This prohibition intendeth no such thing the Apostle hath here to doe with parents and instructeth them how to preuent such mischiefes as their children through their weaknesse may fall into So as here only he sheweth what is vnlawfull for parents not what is lawfull for children Hence then by the way I obserue that Parents must be so watchfull ouer their cariage as thereby they make not their children to sinne If they doe they make their owne sinne the more hainous and also they pull downe vpon their owne pates a farre more heauie vengeance euen the vengeance of their owne sinne and the vengeance of their childes sinne For euery parent is made a watchman ouer his childe If a watchman doe not what he can to hinder the sinne of such as are vnder his charge he pulls their bloud on his owne necke What doe they then that being watchmen minister occasion of sinne to them that are vnder their charge §. 118. Of parents seeking the good of their children That parents by auoiding the rocke of prouoking fall not into the gulfe of cockering the Apostle addeth a BVT which is as a stop vnto them and teacheth them that It is not sufficient for parents to preuent such mischiefes a◠children may fall into but they must also seeke their good All the precepts in Scripture charging parents to seeke their childrens good proue the point Herein lieth a maine difference betwixt the affection which parents and strangers ought to beare toward children and the dutie which one and the other owe to them Meere strangers ought not to prouoke them but parents ought moreouer euery way to seeke their good The maine good which parents ought especially to seeke after in the behalfe of their children is noted out in these words Bring them vp in the nurture and admonition of the Lord. The word translated bring vp properly signifieth to feed or nourish with all needfull things it is the same that is vsed before in the 5. chapter and 29. verse and there translated nourisheth Not vnfitly might the proper signification of the word be here kept as the best Latine translations the French and others haue kept This word ioyned with the others that follow may seeme at first sight to be here placed only to make vp the sense as if he had thus said nurture your childe in the wayes of God But if the scope of the Apostle and signification of the word be well weighed we shall finde that it further implieth a generall dutie which nature it selfe teacheth parents euen this that Parents ought to prouide all needfull things for their children euen such things as tend to the nourishing of their bodies and preseruing of their health and life for this phrase to translate it word for word nourish them in discipline or in instruction is a concise speech implying as much as if he had said nourish and nurture them or feed and instruct them But the Apostle hath thus neerely and concisely ioyned them together to shew that Nurture and instruction is as needfull and profitable as food and apparell §. 119. Of parents nurturing their children The word translated nurture signifieth as well correction as instruction as Heb. 12. 7. If ye endure chastening and 2 Tim. 3. 16. The Scripture is profitable for instruction in righteousnesse Both senses will here stand and our English word as well as the Greeke will beare both for to nurture children is as well to correct them as to instruct them Verie fitly is this aduice in this large acceptation inferred vpon the former prohibition for lest parents should thereupon take occasion to lay the reines vpon their childrens necks and let them run whither they list the Apostle hereby teacheth that Parents as they may not be too austere so neither too remisse They must not prouoke their children to wrath yet they must keepe them vnder discipline The word translated nurture according to the Greeke notation thereof doth further set forth the meane betwixt the two forenamed extremes for it noteth out such a discipline as befitteth a lad or a young childe so as the thing it selfe discipline by instruction and correction keepeth from one extreme of remisnesse the kinde or manner of discipline being such as befitteth a childe keepeth from the other extreme of rigour and crueltie Extremes on either side are dangerous and pernicious and that to parent and childe For remisnesse will make children carelesse of all dutie to God and parent rigour will make them desperate But vertue and safetie consisteth in the meane betwixt both §. 120. Of parents fixing precepts in their childrens mindes This word admonition according to the notation thereof hath a particular relation to the minde and pointeth out an informing and instructing of it It is taken either for the action of admonishing as Tit. 3. 10. reiect an hereticke after the first and second admonition or for the thing admonished in which latter sense most doe here take it yet would I not haue the former cleane excluded for according to the full meaning of the word I take thus much to be intended As parents deliuer good precepts and principles to their children so they must be carefull by forcible and frequent admonitions to fix and settle them in the minde of their children The Law expresseth as much by another metaphor which it vseth in a direction which it giueth to parents saying thou shalt whet or sharpen Gods Lawes vpon thy children that is thou shalt teach them diligently vnto them The more paines is taken in this kinde the lesse labour will be lost That which at first is little heeded by much vrging and pressing will for euer be held as a naile that at one blow scarse entreth with many blowes is knockt vp to the head § 121. Of adding information to discipline The addition of this word admonition vnto nurture is not as some take it a
seruants looke for such priuiledges as they haue Another manner of subiection must be performed by seruants The clause annexed as to the Lord is in effect the same with that in the 5. verse as to Christ for by the Lord he here meaneth The Lord Christ But it is added to meet with a secret Obiection For if seruants should say You require us to serue our masters with good will but what if they be hard-hearted and regard not our good will but peruert our good minde The Apostle giueth them this answer Looke not so much to men and their reward as to God and his reward serue men in and for the Lord euen as if you serued God so shall not your seruice be in vaine The inference of the eighth verse vpon this sheweth that this is it which the Apostle here intendeth Learne therefore that An eie is to be cast vpon God euen in those duties which we performe to men and that both for approbation and reward from God The negatiue clause which followeth in these words and not to men is not simplie to be taken for then would it thwart the maine scope of the Apostle in this place but comparatiuely in relation to God and that in two respects 1. That seruice be not done only to men 2. That seruice be not done to men in and for themselues Seruice must be done to God as well as men yea In that seruice which we doe to men we must serue God Men must be serued for the Lords sake because the Lord hath commanded it because they beare the Lords image and stand in his stead in the Lord and vnder the Lord. From this large declaration of the manner of doing seruice to masters note the difference betwixt such seruants as are seruants of men and such as are seruants of Christ 1. They doe all to the eie These all from the heart 2. They seeke to please men These doe the will of God 3. They doe their seruice discontentedly These cheerefully 4. They doe all vpon selfe-loue These with good will §. 127. Of the meaning of the eight verse EPHES. 6. 8. Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free GReat is the ingratitude of many masters they will exact all the seruice that a poore seruant possibly can doe but slenderly recompence his paines yea it may be very euilly reward the same not affording competent food clothing lodging but frownes checkes and blowes Now to vphold seruants in such straits and to incourage them to doe their dutie whether their masters regard it or no the Apostle in this verse laboureth to raise vp their mindes to God and to shew vnto them that he regardeth them and will sufficiently reward them so as Seruants labour shall not be in vaine in the Lord. To presse this incouragement the more vpon them he setteth it downe as a thing granted by all so cleere as none of them can be ignorant thereof Knowing as if he had said ye all well enough know that what I now say is most true hence note that Gods respect of faithfull seruants is so well knowne as none that haue any vnderstanding can be ignorant thereof The Apostles argument is drawne from the generall to a particular and the generality is noted in the thing done whatsoeuer and in the person that doth it any man But because the generalitie of the thing might be too farre stretched he addeth this limitation good and because the generalitie of the person might be too much restrained he addeth this explication whether bond or free This distinction is vsed because in those daies many seruants were bond-men and bond-women Now the Apostles argument may thus be framed Euery one of what estate and degree soeuer he be shall be rewarded of God for euery good thing he doth be it great or small Therefore euery seruant shall be rewarded of God for euery good seruice The recompence promised is set forth vnder a concise speech the same shall he receiue meaning that he shall receiue a reward for the same that phrase hath relation to the crop which an husbandman receiueth of the corne he sowed which is of the same kinde he sowed the seed being wheat the crop is of wheat the seed being plentifully sowed the crop will be plentifull to the same purpose saith this Apostle in another place whatsoeuer a man soweth that shall he also reape Now to applie this seruants that by their faithfull seruice bring honour and glory to God shall againe receiue honour and glorie If they aske of whom they shall receiue it the Apostle expresly answereth Of the Lord for it is the Lord that said Them that honour me will I honour God will not forget them though their masters may From this verse thus opened I gather these particular obseruations concerning seruants 1. Seruants may and ought to applie vnto themselues generall promises made to Christians Otherwise this generall argument of the Apostle is to little purpose in this place 2. A Christian may be a bond-slaue for the Apostle directeth this incouragement to Christians among whom he presupposeth some to be slaues opposing them to free-men who also were seruants 3. Faithfull seruice performed to men is a good thing for the good things which seruants especially doe is in their seruice 4. As God accepteth not men because they are free so neither reiecteth he them because they are bond It is not the person but the worke that he regardeth 5. The faithfull seruice of seruants is as good seed sowen it will bring forth a good crop The metaphor here intimated implieth as much 6. God is honoured by the faithfull seruice of seruants this is intimated by the application of Gods reward to them for God honoureth none but them which honour him §. 128. Of the connexion of masters duties with seruants EPHES. 6. 9. And ye masters doe the same things vnto them forbearing threatning knowing that your master also is in heauen neither is there respect of persons with him TO the duties of seruants the Apostle adioyneth the duties of masters saying AND ye masters whence learne that Masters are as well bound to dutie as seruants A like doctrine was noted from the connexion of parents duties with childrens there you may see this generall further amplified § 115. 1. Gods law requireth as much for it expresly inioyneth many duties to masters as in the eighth treatise following we shall see 2. So doth also the law of nature which hath tied master and seruant together by a mutuall and reciprocall bond of doing good as well as of receiuing good 3. The law of nations requireth also as much For in all nations where euer there was any good gouernment and where wise and good lawes were made particular lawes of the duties of
after the manner of women but also by such a blessing as might stand with the course of nature being obtained by praier as Rebeckah and Annah whereof daily experience giueth good euidence for many after 10 15 20 and more yeares barrennesse haue brought forth children On these grounds many Saints who haue beene barren haue maried and their practise therein not disallowed nor their mariage dissolued For though procreation of children be one end of mariage yet is it not the only end and so inuiolable is the mariage bond that though it be made for childrens sake yet for want of children it may not be broken §. 5. Of that ineuitable danger which hindereth mariage 3. They who are infected with such contagious diseases as diffuse themselues into those who haue societie with them and infect them also ought not to seeke after mariage for that cannot but turne to the danger of the partie with whom they marie It was for mutuall good one of another that God ordained the law of mariage to vse it to the hurt and danger of one another is against the maine end of the first institution The law of shutting vp a leper from all societie with men proueth as much for if lepers might not haue mutuall society with any man much lesse might they haue matrimoniall societie with a wife or an husband By contagious diseases not only both the parties which company together will be infected but also their issue whereby their disease which otherwise might die with themselues is propagated to their posterity A like restraint may be applied to such foule and loathsome diseases as make the company and society of that person who is infected therewith irkcsome and odious to their companion Contrarie to the end and vse of mariage doe they sinne who conceale such diseases and so ioyne themselues in mariage to the vnanswerable preiudice of the partie whom they marrie §. 6. Of the lawfulnesse of mariage to all sorts of persons Where there is no such iust impediment as hath beene before mentioned it is lawfull for all sorts of people of what calling or condition soeuer to marrie For Mariage is honourable in all or among all namely in or among all sorts of people whereupon it is accounted a Doctrine of deuils to forbid to marrie For it is a Doctrine contrarie to Gods word and a Doctrine that causeth much inward burning and outward pollution and so maketh their bodies which should be temples of the holy Ghost to be sties of the deuils The disease for the redressing whereof mariage is sanctified is a common disease which hath infected all sorts of people why then shall not the remedy be as common In this case the Apostle saith indefinitly of all without exception of any to auoid fornication let euery man haue his owne wife and let euerie woman haue her owne husband And againe If they cannot containe let them marie for it is better to marie then to burne Obiect There be Eunuchs which haue made themselues Eunuchs that is haue abstained from mariage and liued in a single life continently for the kingdome of heauens sake Answ That is spoken of some particular persons to whom the gift of continency was giuen not of any distinct conditions and callings as if all and euerie one of this or that calling had so done or were able so to doe whereupon Christ addeth this clause He that is able to receiue it let him receiue it and the Apostle to the same purpose saith euery one hath his proper gift of God Contrarie to this necessarie and warrantable libertie is the impure and tyrannicall restraint of the Church of Rome whereby all that enter into any of their holy orders are kept from mariage Doe they not herein tempt God by putting a yoke vpon mens necks which neither our fathers nor we are able to beare No such restraint was euer enioyned by Gods word to any of those holy functions which he ordained for vnder the Law it was lawfull for high Priests ordinarie Priests all sorts of Leuites and extraordinarie Prophets to marie and vnder the Gospell for Apostles Bishops Deacons and all Ministers of the word Fearefull haue beene the effects of this Diabolicall doctrine as fornication adulterie incest Sodomie buggerie and what not Many wiues put from their husbands because their husbands were Ministers and many Ministers put from their calling because they had wiues many children by this meanes basely borne and among them many in their infancie cruelly murthered Six thousand heads of infants were found in the ponds of a religious house How many more thousands haue beene from time to time cast into other ponds or buried in gardens or other places or other wayes conueyed out of sight Deuillish must that doctrine needs be which hath such deuillish effects Well did he wish that wished that all they who cannot containe would take heed how they doe rashly professe perfection and vow virginitie §. 7. Of the things which are absolutely necessarie to make a person fit for mariage They who haue power to marie must be carefull in chusing an helpe meet for them for this was Gods care when first he instituted mariage To make an helpe meet for mariage some things are absolutely necessary for the very essence or being of mariage others necessarie for the comfort and happinesse of mariage In regard of the former sort there must be chosen 1. One of the same kinde or nature for among all the creatures which were made there was not found an helpe meet for man therefore God out of his bone and flesh made a woman of his owne nature and kinde Contrarie to this is the detestable sinne of buggerie with beasts expresly forbidden by the law A sinne more then beastly for the bruit beasts content themselues with their owne kinde Monstrous it is in the kinde thereof and a cause of abominable monsters Contrary also is that copulation which witches haue with deuils then which none more vnnaturall none more prodigious and odious 2. One of the contrarie sex the male must choose a female the female a male Thus God hauing made Adam a male made Eue a female and ioyned them in mariage A coniunction of these different sexes is only fit for increase of mankinde and other mariage duties Contrarie are those vnnaturall commixtions of parties of the same sex which the Apostlereckoneth vp as iudgements inflicted on the heathen because they changed the truth of God into a lie and worshipped and serued the creature more then the Creator 3. One beyond those degrees of consanguinitie and affinitie which are forbidden by the law of God these degrees are expressed by Moses Leuit. 18. 6 7 c. and explained in a table of the degrees of consanguinitie and affinitie within which none may mary appointed to be hung vp in euery Church Contrary
â—nd inuited to their feast Iesus his mother and his Disciples Such as Iesus will minister occasion of sauourie and sanctified communication whereby all the guests may be much edified â—uch as the virgin Mary will be a good example of modesty â—brietie and other like Christian graces Such as the Disciples will be farre from scorning and deriding wholsome and â—ood instructions but rather giue all diligent heed thereunto â—â—d lay them vp in their hearts Aboue all that the mirth and ioy of mariage be not dampt as Belshazzars was let them that are maried and all that come to reioyce with them be sure that they haue true assurance of their spirituall mariage with Christ and of a good right in him to the creatures which they vse Otherwise their sinnes will be as that hand-writing which appeared to Belshazzar on the wall Finally in regard of that libertie which God giueth with plentie and abundance to eat of the fat and drinke of the sweet let the poore that scarce haue sufficiencie be remembred Thus by a right celebrating of mariage is it much honoured and man and wife with much honour are brought together §. 23. Of the honour of mariage in regard of the first institution thereof Great reason there is why mariage should with such honour be solemnized For it is a most honourable thing Honourable in the institution ends priuiledges and mysterie thereof No ordinance was more honourable in the first institution thereof as is euident by the Author thereof the Place where it was instituted the Time when it was instituted the Persons who were first maried and the Manner of ioyning them together 1. The Author and first Institutor of mariage was the Lord God Could there haue beene a greater or any way a more excellent Author 2. The Place was Paradise the most faire glorious pleasant honourable commodious and euery way most excellent place that euer was in this world Place though it be but a circumstance addeth much to the honour of a thing Solemat ordinances are made in honourable places Thus with vs mariages are solemnized in Churches not in priuate houses 3. The Time was the most pure and perfect time that euer was in the world when no sinne or pollution of man had stained it euen the time of mans innocencie Puritie addeth much to the honour of a thing 4. The Persons were the most honourable that euer were euen the first father and mother of all mankinde they who had an absolute power and dominion ouer all creatures and to whom all were subiect None but they euer had a true monarchy ouer the whole world 5. The Manner was with as great deliberation as euer was vsed in instituting any ordinance For first the three glorious persons in the Trinity doe meet to aduise about it For The Lord God said and to whom should he speake not to any created power but to him that was begotten of himselfe that Wonderfull Counseller c. In this consultation this ordinance is found to be very needfull It is not good for man to be alone thereupon a determination is set downe to make an helpe meet for man For the better effecting hereof the Lord proceedeth thereto very deliberatly by sundry steps and degrees 1. All the creatures that liued on the earth or breathed in the aire are brought before man to see if an helpe meet for him might be found among them 2. Euery of them being thorowly viewed and found vnfit another creature is made and that out of mans substance and side and after his image 3. This excellent creature thus made is by the maker therof presented to man to see how he would like it 4. Man manifesting a good liking to her she is giuen to him to be his wife 5. The inuiolable law of the neere and firme vnion of man and wife together is enacted Let all the forenamed branches concerning the first institution of mariage expresly recorded by the holy Ghost be well weighed and we shall easily see that there is no ordinance now in force among the sonnes of men so honourable in the institution thereof as this §. 24. Of the Ends of Mariage 2. The Ends for which mariage was ordained adde much to the honour thereof They are especially three 1. That the world might be increased and not simply increased but with a legitimate brood and distinct families which are the seminaries of cities and common-wealths Yea also that in the world the Church by an holy seed might be preserued and propagated Mal. 2. 15. 2. That men might auoid fornication 1 Cor. 7. 2. and possesse their vessels in holinesse and honour In regard of that pronenesse which is in mans corrupt nature to lust this end addeth much to the honour of mariage It sheweth that mariage is as an hauen to such as are in ieopardy of their saluation through the gusts of temptations to lust No sinne is more hereditary none whereof more children of Adam doe partake then this Well might Christ say Mat. 19. 11 all men receiue not this saying Of all the children of Adam that euer were not one to a million of those that haue come to ripenesse of yeares haue beene true Eunuches all their life time Against this hereditary disease no remedie is so soueraigne as this Yea for those that haue not the gift of continency this is the only warranted and sanctified remedy 3. That man and wife might be a mutuall helpe one to another Gen. 2. 18. An helpe as for bringing forth so for bringing vp children and as for erecting so for well gouerning their family An helpe also for well ordering prosperity and well bearing aduersity An helpe in health and sicknesse An helpe while both liue together and when one is by death taken from the other In this respect it is said Pro. 18. 22. who so findeth a wife findeth a good thing which by the rule of relation is true also of an husband No such helpe can man haue from any other creature as from a wife or a woman as from an husband §. 25. Of the Priuileges of mariage III. If as once of circumcision it be demanded what is the priuilege aduantage and profit of mariage I answer Much euery way 1. By it men and women are made Husbands and Wiues 2. It is the only lawfull meanes to make them Fathers and Mothers 3. It is the ordinarie meanes to make them Masters and Mistresses All these are great dignities wherein the image and glorie of God consisteth 4. It is the most effectuall meanes of continuing a mans name and memory in this world that can be Children are liuing monuments and liuely representations of their parents 5. Many priuileges haue of old beene granted to such as were maried In pleading causes or giuing sentence they had the first place and in choice of offices they were preferred In meetings they had the vpper hand And if they
she shall say it is her right and if she cannot haue his consent she will doe it without his consent she therein sheweth no great respect Many other inconueniences might be reckoned vp but I will not longer insist on them only from these let it be well considered whether it were not better for a familie that the husband should be bard from disposing the goods without consent of his wife so as there might be according to the prouerbe but one hand in the purse then both husband and wife to haue libertie to dispose them without each others consent §. 28. Of propertie in goods whether it giue libertie to dispose them as a wife will To iustifie a wiues libertie in disposing the common goods of the family without her husbands consent it is said that she hath a true right and propertie in those goods 1. Answ Though it were granted that a wife hath a true property in the goods yet this conclusion would not follow thereupon that she hath power of her selfe to dispose the goods without her husbands consent for the authoritie which God hath giuen an husband and subiection which he hath laid on a wife restraine her power and libertie in that which is her owne as for example suppose that a woman at the time of her mariage haue a lease for yeeres or the wardship of the body and lands of an infant or haue it by gift or purchase after mariage she cannot giue it away whatsoeuer the extremitie be but her husband may any time during couerture dispose of it and such his disposition shall cut off the wiues interest Or suppose that the only childe of her father be an inheretrix of land and haue in her selfe her father being dead the full possession thereof or that a widow haue the right vnto and possession of her husbands estate and thus possessed be maried to an husband hath she being a wife liberty to dispose that estate which she brought with her without or against her husbands consent I thinke none will say it Sure I am that what she giueth lendeth selleth or otherwise disposeth without his consent he if he will may for his life-time recouer againe and yet no man will denie but that she hath the truest interest and propertie in the forenamed lands and inheritance Obiect May she not as well dispose of her owne inheritance as of those goods or reuenues which her husband giueth her Answ No for the gift of the husband is a generall consent of his for her to dispose that which is giuen her as she seeth meet §. 29. Of the reasons against a wiues propertie in the common goods of the family 2. Answ It may safely be denied that a wife hath a propertie in the common goods of the family whereof she is no heire for property in goods is a ciuill matter and to be limited according to the law of man vnder which we liue Where the law or custome of the place make all the children coheires all haue an equall right to their seuerall parts where the eldest only is made heire he hath a right to all where the youngest only is made heire he hath a right to all but neither the law of nations nor of the land where we liue giue the wife a property By the common law mariage is a gift of all the goods and chattels personall of the wife to her husband so that no kinde of propertie in the same remaineth in her And all personall goods and chattels during mariage giuen to the wife are presently ipso facto transferred as to the property of them to the husband So that by our law she is so farre from gaining any property by her mariage in her husbands goods as she loseth all the property she formerly had in her owne goods Yea her necessary apparell is not hers in property While she remaineth a wife she is to vse the law-phrase vnder couert baron She can neither let sell alien giue nor otherwise of right make any thing away no nor yet make a will so to dispose any goods while her husband liueth without his consent which yet an husband may while his wife liueth and that without or against her consent Obiect The law states a wife in a great part of the husbands goods prouiding for her iointer or thirds which the husband cannot make away without her consent Answ This prouision is only for the time of her widowhood in case she ouerliue him but for the time that she remaineth his wife he may make away all and she can recouer none till he be dead Obiect This restraint of wiues is only in the court of men Answ Seeing it is not against the law of God it must also hold good in the court of Conscience Nay it is agreeable to the law of God and grounded thereupon For to omit the proofes before alleaged what might be the reason that the daughters of Zelophehad who were heires to their father were forbidden to mary out of their fathers tribe and that a law was made that no daughters that possessed any inheritance should mary out of their fathers tribe but because all that a woman had before mariage passed vpon the husband and became his by vertue of mariage This also for that purpose is by some not vnfitly nor without probabilitie noted that it is the common phrase of Scripture to terme husbands but not wiues rich implying thereby that riches by a property appertaine to husbands yea vsually in Scripture goods and lands are said to be the husbands Obiect The wiues of Iaakob doe terme the goods which their husbands had theirs saying the riches which God hath taken from our Father is OVRS Gen. 31. 16. Answ They vse the word Ours in opposition to their fathers house and in relation not to their persons but to their husbands family and therefore they adde and our childrens So as by that place no greater right can be proued for wiues then for children When the holy Ghost speaketh of the same goods he saith not in relation to husband and wiues both their flockes their substance but only in relation to the husband his flockes his substance For as in mixture of wine and water though the greater quantitie be water yet we call the whole wine so in the common goods of the family though the wife should bring the greater part we call all the husbands §. 30. Of answers to the reasons for a wiues property To proue a wiues property in the common goods of the family the reasons following are alledged 1. Obiect Mariage giuing a wife right of her husbands body doth much more of his goods Answ I denie the consequence For the vse of the body is a proper act of the matrimoniall bond wherein the difference betwixt superioritie and subiection appeareth not the wife hath as great a power ouer the husbands body as the husband ouer the wiues which is not so
a power the power of a wife that now we speake of is directly in relation to her husband The like may be said of their beasts and cattell a particular point noted also in the example of the Shunemite who hauing occasion to vse a beast went to her husband and said send I pray thee with me one of the asses §. 41. Of a wiues subiection in entertaining strangers iournying abroad and making vowes If wiues may not at their pleasure vse the things appertaining to the house much lesse may they bring strangers into the house and entertaine them without or against their husbands consent The good Shunemite so often named as a president for good wiues first asked her husbands consent before she lodged a Prophet of the Lord. The same patterne is also commended vnto wiues to moue them not to iourney abroad without their husbands consent For though that good wife had a very weighty and iust occasion to goe vnto the Prophet yet she would not before she knew her husbands minde As for a wiues power to make vowes in that the law giueth an husband power to disanull her vow when he knoweth it it implieth that she ought to haue his consent in making it if at least she desire to haue it established which she ought to desire or else she mocketh God I haue thought good to mention these particular points for illustration of a wiues subiection because they are all of them grounded on Gods word many other might be added to them but these are sufficient §. 42. Of aberrations contrary to a wiues subiection in doing things without or against their husbands consent Now consider we the vsuall vices and aberrations contrary to those duties the generall summe of all is for a wife to take on her to doe what she list whether her husband will or no either not willing that he should know what she doth or not caring though it be against his minde and will Of this sort are 1. Such as priuily take money out of their husbands closets counters or other like places where he laieth it neuer telling him of it nor willing that he should know it likewise such as after the like manner take ware out of the shop corne out of the garner sheepe out of the flocke or any other goods to sell and make money of or to giue away or otherwise to vse so as their husbands shall neuer know if they can hinder it Such wiues herein sinne hainously and that in many respects First they disobey the ordinance of God in a maine branch of their particular calling which is subiection 2. They ill repay the care and paines which their husbands take for their good Many such wiues recompence euill for good which is a deuillish qualitie 3. They are oft a meanes to impaire and impouerish their husbands estate 4. They shew themselues no better then pilfring theeues thereby All that can be iustly and truly said for their right in the common goods cannot defend them from the guilt of theft they are the more dangerous by how much the more they are trusted and lesse suspected and their fact is so much the more hainous by how much the more deere their husbands ought to be vnto them 5. They are a verie ill example to other inferiours in the house for seldome hath a man a deceitfull wife but some of the children or seruants are made accessarie thereunto being made her instruments to take the goods and bestow them as she ordereth and so are made vnfaithfull 6. They make themselues slaues to their owne children and seruants whom they dare not displease lest they should tell what was done 7. They teach their children and seruants to be theeues for besides that such as are vsed by their mistresses to purloine for them are thereby made accessarie to their sinne they will also purloine for themselues when their mistresses shall not know So as what with the wiues purloining one way and the childrens or seruants another way a mans estate may be wasted as dew before the Sunne and he not know which way 2. Such as will haue what allowance they thinke best for themselues and family and scornfully say They will not be at their husbands finding they know best what allowance is fittest for the family and that it shall haue Many will make their husbands eare tingle againe yea and make the whole house if not the street also ring of it if they thinke their allowance be not answerable to the vttermost extent of their husbands estate This impatiencie and insolencie as it crosseth Gods ordinance so it maketh both their liues vncomfortable 3. Such as cocker attire or any way bring vp their children otherwise then their husbands would euen to the griefe and dishonour of their husbands keeping them at home when their husbands for their better education would haue them abroad as these sinne in hindring the good of their children so also in not yeelding to their husbands 4. Such as will haue their owne will about seruants taking in and putting out whom they please and when they please vsing some seruants whom they finde for their turne to the preiudice of their husbands and carying themselues so sharply and shrewishly to others that are for their husbands turne as a good trustie faithfull seruant cannot long stay in the house 5. Such as secretly lend out their husbands horses or other like cattell more respecting to pleasure a vaine friend then to please a good husband This fault is so much the greater when it is done to the dammage and preiudice of the husband 6. Such as are then most frolicke and iolly when their husbands are furthest off and cannot know it Salomon sets it downe as a note of a strumpet then to tricke vp her house and to seeke for guests when her husband is gone a iourney farre off Then ought she to be most solitarie and by abstaining from merrie meetings to shew that there can be no greater dampe to her mirth then the absence of her husband 7. Such as thinke their houses a prison vnto them that cannot long tarrie at home they thinke they haue power to goe when and whither they will and to tarrie out as long as they list thinke their husbands of it what they will The Apostle layeth downe this as a marke of a wanton wife and an idle house-wife being idle saith he they goe about from house to house therefore in another place he exhorteth them to be keepers at home The Wise-man goeth further and maketh this to be another note of a strumpet that her feet cannot abide in the house which we may see verified in the Leuites adulterous wife whose fearefull end was a stampe of Gods iudgement on such loose lewdnesse 8. Such as care not how or what they binde themselues vnto without their husbands consent or knowledge Herein especially offend such
as being seduced by Iesuites Priests or Friers take the Sacrament and thereupon by solemne vow and oath binde themselues neuer to read an English Bible nor any Protestants bookes no nor to goe to any of their Churches or to heare any of their Sermons and such most of all as enter into some Popish Nunnery and vow neuer to returne to their husbands againe Obiect Annah vowed her childe to God without her husbands consent why may not they much more vow themselues to God Answ Assuredly she was perswaded that her husband would not be against it and so had an implicit consent which may well be gathered because afterwards she made it knowne to him as both the name giuen to the childe and that speech of Annah I will bring him that he may appeare before the Lord and there abide for euer and the answer of her husband The Lord establish his word and his going vp with her when he was dedicated to the Lord doe all shew Thus farre of the first branch of a wiues submission in abstaining from doing things without her husbands consent The second followeth in doing the things which herequireth §. 43. Of a wiues actiue Obedience It is a good proofe and triall of a wiues obedience to abstaine from doing such things as otherwise she would doe if her husbands contrarie will did not restraine her but yet that is not sufficient there must be an actiue as well as a passiue obedience yeelded That old Law before mentioned thy desire shall be subiect to thine husband and he shall rule ouer thee implieth so much also If she refuse to doe what he would haue her to doe her desire is not subiect to him but to her selfe neither doth he rule ouer her This actiue part of her obedience hath respect 1. To his commandements readily to doe what he lawfully commands 2. To his reproofes carefully to redresse what he iustly blameth For the first so farre ought a wife to be from thinking scorne to be commanded by her husband that the very knowledge which by any meanes she hath of her husbands minde and will â—ought to haue the force of a straight commandement with her This readinesse to obey is commended in the wiues of Iaakob to whom when Iaakob had declared what motiues he had to depart from their fathers house intimating thereby that he meant to depart and would haue them to goe with him yet before he particularly expressed his will they readily answered Whatsoeuer God hath said vnto thee doe whereby they gaue him to vnderstand that they were ready to yeeld vnto whatsoeuer he would haue done §. 44. Of a wiues willingnesse to dwell where her husband will To make this part of a wiues obedience somewhat more cleare I will exemplifie it by two or three particular instances recorded and approued in Gods word The first is that a wife ought to be willing to dwell where her husband will haue her dwell The wiues of Abraham Isaak and Iaakob herein manifested their wiue-like obedience though their husbands brought them from their owne countrey and from their fathers house yet they refused not to goe with them but dwelt in a strange countrey and that in tents Note in particular what Iaakobs wiues say to their husband in this case Is there any portion or inheritance for vs in our fathers house implying thereby that seeing it was their husbands pleasure to be gone they would not any longer tarry in their fathers house to looke for any more portion or inheritance there These examples doe further shew that if an husband haue iust occasion to remoue from one country to another and in those countries from place to place his wife ought to yeeld to goe with him if he require it at her hands Note what the Apostle saith haue we not power to lead about a wife That interrogation implieth a strong asseueration The husband then hauing power to lead about a wife from place to place she ought to submit her selfe to that power This clause as well as other Apostles and as the brethren of the Lord and Cephas sheweth that this was not only a power which might be vsed but which was vsed by husbands and yeelded vnto by wiues Obiect The forenamed examples are extraordinary and that vpon extraordinary occasions Answ Yet they may be patternes for ordinary occasions which are lawfull and warrantable Was it not an extraordinary fact of Eliah to pray first that there might be no raine and then againe that there might be raine yet is this propounded as a generall patterne to moue vs to pray for things lawfull Now in laying downe this dutie I added the clause and caueat of iust occasion to meet both with such as vpon discontent or superstition leaue the land where the true Gospell is maintained and preached and goe into idolatrous places and also with such wandring giddy heads as only to satisfie their owne humour and to see fashions as we speake can neuer rest in a place but are continually remouing from countrey to countrey and from place to place I thinke to vse the words of the Apostle a wife is not vnder bondage in such cases But if a man be sent of an ambassage by his Prince or countrey or if a Preacher or Professor be called into another countrey as Bucer and Peter Martyr were into England in King Edwards daies which to this day is vsuall in other countries or if a man be adiudged vnto long imprisonment and vpon these and other like occasions shall require his wife to be with him she ought in dutie to yeeld vnto his demand Contrary is the minde and practise of many wiues who being affected and addicted to one place more then another as to the place where they were bred and brought vp where their greatest best and most friends dwell and where they haue good acquaintance refuse to goe and dwell where their husbands calling lieth though he require and desire them neuer so much Thus many husbands are forced to their great dammage for peace sake to yeeld vnto their wiues and so either to relinquish their calling or to haue two houses whence it followeth that sometimes they must neglect their seruants and calling and sometimes be absent from their wiues if not from their children also Some wiues pretend that they cannot endure the smoake of the citie other that they cannot endure the aire of the countrie whereas indeed their owne humour and conceit stuffes them more then either citie smoake or countrie aire I cannot call such the daughters of Sarah herein they are not like those forenamed holy women that trusted in God and were subiect to their husbands but rather like to that light housewife of the Leuite who would not dwell in her husbands house at mount Ephraim but at her fathers house in Beth-lehem Iudah Such wiues as I speake of in matrimoniall chastitie may be more honest
â—reditor ouer a desperate debtor 4. A fierce fiery countenance as of an angry King ouer a â—biect that hath displeased him These and such like countenances as they manifest a proud stout furious discontented disposition of heart so they cannot but giue great discontent to a wife yea and much affright her being but a weake vessell and alienate her heart and affection from him §. 42. Of an husbands familiar gesture with his wife II. An husbands gesture ought to be so familiar and amiable towards his wife as others may discerne him to be her husband and his wife may be prouoked to be familiar with him They which this way are ready to shew themselues kind and milde husbands are prone to exceed and so to fall into an extreame on the right hand for some are neuer well but when they haue their wiues in their laps euer colling kissing and dallying with them they care not in what company thus they shew more lightnesse fondnesse and dotage then true kindnesse and loue which forgetteth not an husband-like grauity sobriety modesty and decency Some sticke not to alledge Isaacks sporting with Rebeckah to countenance their lasciuiousnesse But they forget that what Isaak did was when he and his wife were alone he was seene through a window Much greater liberty is granted to man and wife when they are alone then in company Besides there are many other waies to shew kindnesse and familiarity then by lightnesse and wantonnesse §. 43. Of an husbands strangenesse to his wife Contrary to the familiaritie I speake of is as we speake strangenesse when an husband so carrieth himselfe towards his wife as if she were a stranger to him if he come in coÌ„pany where his wife is of all other women he will not turne to her nor take notice of her This fault is so much the greater if such a man be of a free pleasant cariage and vse to be merry and familiar with other women Though his mirth and familiarity be such as is not vnbeseeming a Christian yet his cariage being of another temper towards his wife it may be a meanes to breed iealousie in her Many thinke outward kinde gesture towards wife to be fondnesse but if they knew what a meanes it is to stirre vp increase and preserue loue in a wiues heart to her husband they would be otherwise minded §. 43. Of an husbands giuing fauours to his wife III. Actions are of all other the most reall demonstrations of true kindnesse wherein an husband must not faile as he would haue his kinde speech countenance and gesture to be taken in the better part Kindnesse and mildnesse in action consisteth in giuing fauours as we speake vnto his wife This is expresly noted in Elkanah who euery yeere gaue fauours to his wiues Thus an husband as he testifieth his loue to his wife so he will much prouoke her to doe all duty to him A small gift as an action of kindnesse freely giuen not vpon any debt but in testimony of loue doth more worke on the heart of her to whom it is giuen then much more giuen vpon contract or for a worke done whereby it may seeme to be deserued In giuing fauours to a wife an husband ought to be more bountifull and liberall then to others that so she may see thereby he loues her aboue all as it is noted that Elkanah gaue Annah a worthy portion because he loued her And in giuing fauours it is best to bestow them with his owne hands vnlesse he be absent from her §. 44. Of husbands beating their wiues Contrary are the furious and spightfull actions of many vnkinde husbands heads too heady whose fauours are buffets blowes strokes stripes wherein they are worse then the venemous viper For the viper for his mates sake casteth out his poison and wilt not thou ô husband in respect of that neere vnion which is betwixt thee and thy wife lay aside thy fiercenesse and cruelty Many wiues by reason of their husbands furie are in worse case then seruants for 1. Such as will not giue a blow to a seruant care not what load they lay vpon their wiues 2. Where seruants haue but a time and terme to be vnder the tyranny of such furious men poore wiues are tied to them all their life long 3. Wiues can not haue so good remedy by the helpe of law against cruell husbands as seruants may haue against cruell masters 4. Masters haue not such opportunity to exercise their cruelty ouer seruants as husbands ouer wiues who are to be continually at boord and bed with their husbands 5. The neerer wiues are and the dearer they ought to be to their husbands the more grieuous must stroakes needs be when they are giuen by an husbands hand then by a masters 6. The lesse power and authority that an husband hath to strike his wife then a master to strike a seruant the more heauie doe his stroakes seeme to be and the worse doth the case of a wife seeme to be in that respect then of a seruant Not vnfitly therefore is such a man if he may be thought a man rather then a beast said to be like a father-queller and mother-queller Quest May not then an husband beat his wife Answ With submission to better iudgements I thinke he may not my reasons are these 1. There is no warrant thorowout the whole Scripture by precept or example for it which argument though it be negatiue yet for the point in hand is a forceable argument in two respects 1. Because the Scripture hath so plentifully and particularly declared the seuerall duties of husbands and wiues and yet hath deliuered nothing concerning an husbands striking and beating his wife 2. Because it hath also plentifully and particularly spoaken of all such as are to correct and of their manner of correcting and of their bearing correction who are to be corrected and of the vse they are to make thereof and yet not any thing at all concerning an husbands punishing or a wiues bearing in this kinde The Scripture being so silent in this point we may well inferre that God hath not ranked wiues among those in the family who are to be corrected 2. That small disparity which as I haue before shewed is betwixt man and wife permitteth not so high a power in an husband and so low a seruitude in a wife as for him to beat her Can it be thought reasonable that she who is the mans perpetuall bed-fellow who hath power ouer his body who is a ioynt parent of the children a ioynt gouernour of the family should be beaten by his hands What if children or seruants should know of it as they must needs for how can such a thing be done in the house and they of the house know it not can they respect her as a mother or a mistresse who is vnder correction as well as they 3. The neere
coniunction and very vnion that is betwixt man and wife suffereth not such dealing to passe betwixt them The wife is as a mans selfe They two are one flesh No man but a frantike furious desperat wretch will beat himselfe Two sorts of men are in Scripture noted to cut and lanch their owne flesh idolaters as the Baalites and Daemoniacks as he that was possessed with a legion of deuils Such are they who beat their wiues either blinded in their vnderstanding or possessed with a deuill Obiect He that is best in his wits will suffer his body to be pinched pricked lanched and otherwise pained if it be needfull and behoofull Answ 1. A mans heart will not suffer him to doe any of these himselfe their are Chirurgions whose office it is to doe such things if the Chirurgion himselfe haue need of any such remedy for his owne body he will vse the helpe of another Chirurgion If the case so stand as a wife must needs be beaten it is fitter for an husband to referre the matter to a publike Magistrate who is as an approued and licensed Chirurgion and not to doe it with his owne hands 2. Though some parts of the body may be so dealt withall yet euery part may not as the heart which the wife is to the man 3. The comparison holdeth not For the fore-named pinching lanching c. is no punishment for any fault as the beating of a wife in question is there is no question but a man that hath skill may if need be open a veine lanch a boile splinter a broken bone or disioynted ioynt in his wiues body which may be more painfull then correction and herein the comparison holdeth but not in the other 2. Obiect There is as neere a coniunction betwixt Christ and his Church as betwixt man and wife yet Christ for beareth not to correct and punish his Church Answ There is a double relation betwixt Christ and the Church he is an husband vnto it hauing made it of his flesh and of his bones and a supreme Lord ouer it hauing all power in heauen and earth committed vnto him In this latter respect he punisheth not in the former An husband is not such a supreme Lord ouer his wife therefore Christs example is no warrant to him 4. There is no hope of any good to proceed from an husbands beating of his wife for where the party corrected is perswaded that the party which correcteth hath no authority or right so to doe it will not be brought patiently to take it but will resist and striue if it be possible to get the mastery Let a stranger strike such a childe of yeeres or a seruant as will patiently beare many stroakes at a parents or masters hand they will turne againe at that stranger and indeauour to giue him as good as he brings now a wife hauing no ground to be perswaded that her husband hath authority to beat her what hope is there that she will patiently beare it and be bettered by it Or rather is it not likely that she will if she can rise against him ouer-master him as many doe and neuer doe any duty aright A fault in a wife is not taken away but increased by blowes Obiect Smart and paine may make her dread her husband stand in awe of him and doe her duty the better Answ Such dread and awe beseemes neither the place of an husband to exact it nor the place of a wife to yeeld it Though perforce she may be brought to yeeld some outward subiection yet inward hatred of her husbands person may be ioyned therewith which is as bad if not worse then outward disobedience Obiect She may be of so outragious a disposition as but by force she will not be kept in any compasse 1. Answ It hath beene of old time answered that no fault should be so great as to compell an husband to beat his wife 2. Answ Other forceable meanes may be vsed besides beating by her husbands hands she may be restrained of libertie denied such things as she most affecteth be kept vp as it were in hold and if no other meanes will serue the turne be put ouer to the Magistrates hands that if she be of so seruile a disposition as by no other meanes she will be kept vnder then by feare and force by smart and paine she may feare the Magistrate and feele his hand rather then her husbands Obiect If a wife waxe so mannish or rather mad as to offer to strike and beat her husband may he not in that case beat her to make her cease her outrage Answ I doubt not but that that good prouision which is made in law to preserue a mans life may be applied to this purpose The law simply condemnes all murther yet if a man be so assaulted as there is no way to preserue his owne life but by taking away his life that assaults him it condemneth not him as a murtherer because he did it in defence of himselfe So if an husband be set vpon by his wife it is lawfull and expedient that he defend himselfe and if he can doe it no other wayes but by striking her that is not to be reckoned an vnlawfull beating her §. 45. Of an husbands bearing with his wines infirmities Hither to of the husbands auoiding of offence a word concerning his bearing with offence A generall dutie it is common to all of all sorts to beare one anothers burden in which extent euen a wife is to beare her husbands burden because he as euery one else is subiect to slip and fall and so hath need to be supported Yet after a more speciall and peculiar manner doth this dutie belong to an husband and that in two respects 1. Of the two he is more bound then his wife because in relation to his wife he is the stronger for she is the weaker vessell 1. Pet. 3. 7. But the strong are most bound to beare with the infirmities of the weake Rom. 15. 1. 2. He is bound to beare with his wife more then with any other because of that neere coniunction which is betwixt them he that cannot beare with his wife his flesh can beare with no bodie The reason alleaged by the Apostle to moue a man to dwell with his wife according to knowledge and to giue honour to her intimated in this phrase as to the weaker vessell sheweth that this is a peculiar dutie belonging to an husband wherein and whereby he may both manifest his knowledge and wisdome and also doe honour to his wife For why is he put in minde of her weaknesse but to shew he should beare with her As that phrase intimateth the dutie so also it intimateth a good reason to inforce it For pretious things whereof we make high account the weaker they be the more tenderly and charily are they handled as Cheney dishes and christall glasses and of all parts of
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
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
paying their parents debts after their death As children must haue respect to the body of their parents deceased so also to their credit and name which is a thing of greater account and honour a thing wherein they may bring a kinde of blessing to their parents and make them liue after their death Parents themselues cannot doe any thing when they are dead to preserue the same children therefore being the liuing Image of their parents must indeuour to doe it Three things there be which children must make conscience of euen in regard of their deceased parents credit and reputation one to pay their debts another to suppresse ill rumors a third to imitate their good example I. If the estate of parents their goods or lands come to their children their dutie is to pay their debts so farre as they can especially if by law those debts may be recouered at their hands For what law may force others to doe in equitie and Iustice conscience must moue good children to doe in charitie and recompence to their parents The holy Ghost makes it a note of a wicked man to borrow and not to pay Wherfore to wipe away that blot from the name of a parent deceased children must be ready in this kinde to doe what the parent himselfe if he were liuing would or should doe Yea if children of themselues be well able though their parents left not sufficient to pay all their debts they ought to pay them Herein especially a childlike affection is manifested to the parent Contrary is their practise who striue to get all they can of their parents and yet make no conscience of paying any debts at all vnlesse law force them thereto What they doe in this case cannot be thought to be done for their parents sake but rather for their owne sake Many so little respect their parents credit in this kinde as they priuily conueigh away and vtterly conceale much of their parents estate of purpose to defeate Creditors which as it is a part of apparent iniustice so it is a cause of opening the mouthes of men against their parents to their discredit and shame §. 48. Of childrens suppressing euill reports against their parents deceased * The direction giuen before concerning childrens speech of their parents behinde their backs may fitly be applied also to the care which children ought to haue of the speeches and reports which are made of their parents after their departure It followeth as from the lesse to the greater that what children doe for their parents credit in absence behinde their backes they must much more doe when they are dead for then there is no hope no possibilitie that parents should doe any thing to right their owne wrong in that kinde it lyeth therefore vpon children to doe it Doe not they cleane contrary who take occasion from the departure of their parents both to open their eares to receiue any ill reports of them and also to open their mouthes to speake ill of them then blazing abroad all their infirmities and stretching their ill reports of their parents beyond the lists of truth Ill birds they are that so bewray their owne neast They know that their parents being dead can haue no notice thereof whereby they shew what little piety to God or parent is in their heart But there is an euer-liuing all-seeing and all-knowing Father that taketh notice of all who beside other â—engeance will cause such measure to be meated out to them â—s they mete to their parents There is no one thing wherein this prouerb With what measure you mete it shall be measured â—o you againe is more often verified then in childrens ingraâ—itude to their parents All ages haue giuen many instances thereof The very heathen obserued it Which sheweth Gods great indignation against it §. 49. Of childrens imitating their parents good example If parents haue beene persons of good carriage in their life time as religious towards God iust in their dealings with men mercifull to such as stood in need of their helpe doing much good in their place and so ended their daies with much credit it is an especiall meanes to maintaine and continue this their credit for children to walke in their steps and to indeuour to be like them Thus is a blessed memorie of their parents kept fresh and greene as we speake though their bodies be rotten For when they who knew the parents behold the like good qualities and actions in their children they will thereby be put in minde of the parties deceased and say Oh how such parents yet liue behold a liuely and liuing Image of them Thus did Salomon Asa Iehosaphat Hezekiah Iosiah and such like good Kings which came of the stocke and linage of Dauid keepe the memory of their father Dauid fresh faire and flourishing long after his body was rotten as is euident by these and such like phrases He walked in the ordinances of Dauid his father he walked in all the waies of Dauid his father he did that which was right as Dauid his father c. There can be no better monument of a parents pietie honestie and vertue then a childes liuely representation of the same Wherefore as a motiue to stirre vp children to walke in the good waies of their parents God hath promised to shew mercy to thousands of them that loue him and keepe his commandements that is such as hauing religious and righteous parents walke in their steps Contrary are both those that are vnlike good parents and those that are like euill parents The former sort doe much impeach and dishonour the reputation of their parents as Rehoboam who by his foolish rigorous and vniust carriage made the people speake contemptuously of Dauid The latter sort continue in memorie the euill name and the shame of their parents and cause them to stinke more and more as the sonnes and successors of Ieroboam who following his idolatrous course made it the more remembred and caused this blur to remaine in his stile from age to age Ieroboam which made Israel to sinne As they stop the current and hinder the passage of the blessing of righteous parents so these propagate and open a way for the curse of vnrighteous parents §. 50. Of the superstitious dutie enioyned by Papists to children after their parents decease To the two forenamed duties of burying the corps and preseruing the credit of parents Papists adde a third and Heathen a fourth whereof neither are warrantable by Gods word but directly contrary thereto That which Papists adde is that children after their parents death ought to procure Diriges Masses Pardons Releases and such like toies for them and make continuall prayers to free them out of Purgatory and bring them to rest in heauen of the vanity of these prayers and folly of the other toies I haue elsewhere spoken The Scripture expresly teacheth that after death the soule goeth to the place
childrens being Children come out of the substance of both alike 2. The care and pains of both for the good of the children is very great I know not of whether the greater The mothers paines and care in bringing forth the childe is indeed the greater and it may be also the greater in bringing vp the childe especially while it is young at least if she giue it sucke her selfe yet afterwards the fathers exceedeth in prouiding fit calling sufficient meanes of maintenance yea and portion or inheritance for it and that after he himselfe is dead Thus one way or other the childe is equally bound to both and accordingly Gods law maketh no difference betwixt them Obiect The wife is subiect to her husband therefore a childe ought to preferre his father before his mother Answ Though there be a difference betwixt father and mother in relation of one to another yet in relation to their children they are both as one and haue a like authority ouer them Now children are not to looke to that difference that is betwixt their parents in that mutuall relation that is betwixt husband and wife but to that authority which both parents haue ouer their children and so to carry an equall respect to both 2. Obiect What if the fathers and mothers disposition be contrary and the one command what the other forbids Answ The thing commanded or forbidden must be obserued if it be about a thing simply good or euill lawfull or vnlawfull then the parent which would haue the thing lawfull to be done or vnlawfull to be for borne though it be the mother must be obeyed for in this case she is backt with Gods authority But if the matter be meerely indifferent then I doubt not but the father must be obeyed yet so as the childe no way shew any contempt to his mother but with all reuerence and humility make it knowne to her that it is best both for her-selfe and himselfe that his father be obeyed But if the fathers contrary authority be not interposed or if the father be dead then is a mother as simply and absolutely to be obeyed in all things as a father §. 55. Of pretences alledged to obey father rather then mother Contrary on the one side is their childish fondnesse who so wholly respect their mother and seeke to please her as they little regard their father vnlesse through feare they be forced thereto and on the other side their scornefull spirit who only beare respect to their father and altogether neglect their mother if not despise her For the most part of the two the mother is lesse regarded The reasons whereof I take to be these following whereunto I will annex particular meanes to remoue the seeming force of those reasons as antidotes or remedies vnto them 1. The mother by reason of her sex is commonly the weaker and subiect to more infirmities Answ Children ought rather to looke vpon their mothers place and authority then their person and infirmitie so these would no whit impaire their respect of the other 2. The mother is more indulgent and tender to her children and vseth more familiarity towards them now familiarity breedeth contempt Answ This is the abuse of familiarity loue should breed loue and loue must be ordered according to the condition of the parties louing and loued As children with one eie behold the affection of the mother so with another they should behold Gods image in the mother and then that which is noted as the ground of all childrens dutie a louing-feare would be wrought in their heart which would cast out all contempt 3. The mother hath not that power to reward or reuenge that a father hath Answ 1. This is not to obey in the Lord. No outward respect should moue the childe to obey his parents so much as conscience to God-wards If children duly considered God how he hath made no difference but commanded them to obey both alike and how he is able abundantly to reward and seuerely to reuenge that reason would be no reason 4. The mother is subiect to the father Answ This was remoued before As a generall answer to these and all other such pretences as can be alledged let it be noted that the Lord doth not only in expresse termes charge children to feare their mother but also the more to presse this point sometime setteth the mother in the first place thus Yee shall feare euery man his mother and his father which is not so to be taken as if the mother of the two were the more excellent in this respect the father for the most part is first named but because it is the truest triall of a childes subiection to be subiect to his mother He that willingly and conscionably subiecteth himselfe to her who is in relation to her husband the inferiour in sex the weaker in condition subiect to more infirmities in her affections lesse moderate in power lesse able to reward or to punish will much rather no doubt subiect himselfe to his father §. 56. Of the difference of childrens subiection to naturall parents and to such as only are in the place of parents Beside naturall parents there are others by God so set ouer children as they owe in conscience child-like dutie vnto them These in generall are such as are in the place of parents and so performe or at least ought to performe the dutie of parents to children They are of two sorts 1. Such as are ioyned to a naturall parent in mariage commonly called Step-fathers and step-mothers or fathers in law and mothers in law 2. Such as haue the gouernment and tuition of children committed to them commonly called Guardians Tutors Gouernours yea also foster-fathers and foster-mothers Quest Is the same dutie in euery respect due to those who are in place of parents as to naturall parents themselues Answ Not so There is such a prerogatiue appertaining to naturall parents from whom children haue receiued their being that many things wherein children by an absolute necessity are bound to them are bound vnto the other who are but in place of parents only by the law of honesty of meetnesse conueniency Whence it commeth to passe that such things as being done by children rebelliously without or against the consent of naturall parents proue meere nullities will stand in force though they be done without or against the consent of such as are only in the place of parents instance contracts made about goods lands and such other things as parents retaine a right in whereunto many good Diuines adde contracts of mariage of calling and the like Yet notwithstanding seeing in conscience we are bound to those things which the law of honesty and conueniency requirety for whatsoeuer things are honest iust and of good report are to be done great is that dutie which children owe to those who are in place of parents §. 57. Of childrens subiection to fathers and
mothers in law Fathers and mothers in law are to be ranked in the first degree of those who are in the place of naturall parents Very good proofe there is in Scripture for childrens subiection to them The respect which Moses beare to his father in law and Ruth to her mother in law and Christ himselfe to his supposed father are commended for this very purpose Subiection is noted in Christs example Reuerence in Moses Recompence in Ruths The mariage bond maketh man and wife one flesh whereupon the naturall parent that marieth another maketh that other one with him and in that respect is as a parent to the children and by them ought to be accounted so The law of God maketh it plaine 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
causall particle for prefixed before it sheweth It is a generall reason drawne from common equitie a reason which may moue all sorts euen Infidels and Pagans therefore much more Christians In saying It is right he implieth three things 1. That it is agreeable to all law To the law of God which is the fountaine of equitie To the law of Nature which proceeds from thence And to the law of Nations which is answerable in many respects The forenamed proofes out of Gods word shew it to be agreeable to Gods law The precepts which heathen men haue giuen of this point shew it to be agreeable to the law of nature And the many Constitutions of Law-makers in all ages shew it to be agreeable to the law of nations 2. That the place of parents requireth as much For RIGHT requireth that euery one haue his owne that which is his due It being therefore right that children obey their parents that dutie â—s due to them 3. That parents deserue as much for right presupposeth deâ—ert That which is done of right is done by way of recompence The cause of this desert is the loue which parents beare to children the paine paines care and cost they haue beene at in bringing them forth and bringing them vp These things being implied vnder right note what followeth â—rom the force of this reason 1. Disobedient and vndutifull children transgresse against Gods law against common equitie of all nations and against light â—f nature so as they are vnworthy of the name of Christians â—hey are worse then Infidels yea worse then the brute beasts 2. They haue no respect to the place of their parents they disgrace the image of God which their parents by vertue of their place carrie and they disturbe that comely order and degree which God hath set among men 3. They ill repay their parents care and paines for their good and shew themselues both vngratefull and vnnaturall which are two most monstrous and odious sinnes §. 61. Of Gods accepting childrens obedience The forenamed reason is by this same Apostle in another place thus set downe This is well-pleasing to the Lord. By comparing that place with my text I obserue that What is right is well-pleasing to the Lord. And againe What is well-pleasing to the Lord is right These two propositions are as we speake in Schooles conuertible and reciprocall either of them true of the other euery way Wherefore the Apostle in another place ioyneth them both together For hauing exhorted children to recompence their parents he saith That is good and acceptable before God Good or honest is in effect the same that right This sheweth that dutifull children as they doe that which is good or honest and right vnto their parents so also therein they highly please God so as they may be sure not to lose thereby At Gods hand they shall receiue a reward though their parents should little regard their dutifulnesse Thus God dealt with Iaakob His father in law ill repaid his faithfulnesse but God looked vpon him and abundantly recompenced all his paines This sheweth againe that vndutifull children as they doe not that which is right but rather wrong vnto their parents so they highly displease God they may be sure therefore not to escape vnpunished though their parents through ouer-much indulgencie should let them alone instance the two impious children of Elie Hophni and Phinehas and the two rebellious children of Dauid Absolom and Adoniah This therefore addeth force to the second reason and moueth children to doe right to their parents by obeying them as they respect God his good pleasure or displeasure as they looke for recompence or feare vengeance from him §. 62. Of Gods charge how inuiolable a bond it is to tie children to obey their parents III. The third drawne from Gods charge is not only in expresse termes noted but for more weight the very words of the morall law are quoted Honour thy father and thy mother and it is added that this is a commandement yea the first commandement and that with promise all which is for amplification of the point Here then consider we 1. The reason it selfe 2. The amplification thereof  From the reason that it is Gods charge I gather these three points 1. That it is no arbitrary matter left to childrens discretion whether they will obey their parents or no but a matter whereunto in conscience they are bound euen as they owe alleageance to God himselfe the great law-giuer so as in neglecting dutie to parents children sinne euen against God himselfe for the same God who hath commanded vs to honour himselfe hath commanded vs to honour father and mother 2. That this is a perpetuall and a generall law a law whereunto all children of all times places sexes estates and degrees alwaies haue beene still are and euer shall be bound For the morall law is of that extent it is generall for all persons perpetuall for all times Therefore no children may thinke to be exempted from it Quest What if children be growne to yeeres and not vnder their parents gouernment Answ There may be some difference both in some parts of subiection and also in the manner of subiection betwixt such children as remaine vnder their parents gouernment and such as are freed from it but yet so long as a childe hath a parent of what age or estate so euer he be he oweth an honour vnto his parent Ioseph when he was a great Gouernour of Egypt a man growne hauing wife and children yet performed the honour of reuerence obedience and recompence vnto his father Salomon when he was in an higher place then Ioseph euen an absolute King did the honour of Reuerence to his mother 3. That no man can giue children any dispensation or ex emption from their dutie to parents If any may he must be either the law-maker himselfe or one greater then he one that hath power ouer him Now God is the author and giuer of that law God spake all these words c. But is any greater then God hath any power ouer him Who then can dispence with children in this kinde Hence then I inferre these two conclusions 1. That the Popes dispensation is nothing worth they who make it to be of force must make him greater then God which is a horrible blasphemy 2. Though parents themselues should not exact dutie of their children yet children were bound to performe dutie to them because of Gods charge To this therefore are children to looke This sheweth that there is no lesse paine hanging ouer the heads of the transgressors of this charge then the curse of the law eternall condemnation §. 63. Of the title FIRST giuen to the fift commandement In the amplification of the forenamed reason the Apostle stileth the commandement of honouring parents the first with promise as to shew that it is the first which hath a particular promise
altereth a good constitution of body Some are so ouer-much tender of their children as if a childe neuer so little complaine or refuse the meate though for daintinesse or fulnesse the Physician must presently be sent for and the Apothecary sent vnto and the childe with supposed and apish kindnesse made much worse 4. Too much sport maketh them wilde rude vnfit to be trained vp to any good calling and spendeth their spirits and wasteth their strength too much Yet many parents care not how much time their children spend in sport and how little in learning they thinke it duls their children too much to be held to schoole or to any learning whereas indeed too much play infatuates them more and learning would much sharpen their wits §. 26. Of well nurturing children I referre good nurture in part to the temporall good of children because as afterwards we shall heare in the particulars it is an especiall meanes of the outward temporall welfare of the childe euen in this world Vnlesse this be added to nourishing wherein doe reasonable men and women exceed vnreasonable beasts the most cruell beasts that be are very tender as we heard before towards their young ones nourishing them and prouiding all things needfull for them till they can shift for themselues But as God hath giuen to man a reasonable soule an vnderstanding head capacity docility and aptnesse to learne so ought parents to make vse of those parts and gifts lest for want of vsing them in time they be lost and so children proue little better then bruits In this respect the prouerbe is true better be vnfed then vntaught Experience sheweth that good education is better then a great portion The Holy Ghost doth very much presse this point on parents as we shall after heare in the particulars For I will handle these three points 1. The kindes of nurture 2. The time when it is to be done 3. The meanes of well doing it §. 27. Of parents neglect in nurturing children Contrary to good nurture is too much liberty which oft bringeth much woe and vtter ruine vpon children it is the greatest enemy that can be of good education and the nurse of all vice Yet many parents care not to let their children liue as they list all the care they take is that they be fed and apparelled This is a common fault both of rich and of poore parents The rich pretend that their children need no education because they haue enough to leaue them not knowing that education is an especiall meanes to make them keepe and well vse that enough The poore pretend that they are not able to bring vp their children to any thing not considering that the Lord by his prouidence hath so ordered the affaires of men that as there are fit imployments for the greatest so also for the meanest which without much cost may be vsed The fault therefore wholly resteth in the negligence of parents And if thereupon children fall into any riot their parents shall answer for it §. 28. Of parents teaching their children good manners The nurturing of children before mentioned consisteth 1. In teaching them good manners 2. In training them vp to a good calling Not only heathen men and other moralists which were but meere naturall ciuill men but also the Holy Ghost himselfe hath prescribed many rules of good manners and much vrged and pressed the same 1. The word nurture mentioned by the Apostle in this text which we haue in hand implieth as much and the phrase which Solomon vseth Traine vp a childe in the way he should goe that is teach him how to order the course of his life 2. The many precepts of reuerencing our superiours and carying our selues with respect one to another are rules of good manners Hereof there be very many in scripture 3. Those rules are commended by many examples of holy men recorded in Scripture 4. Such as haue failed in the rules of good manners and rudely carried themselues are reproued by the Holy Ghost Neither is it without good reason that this point is so set forth For 1. Good manners are a very comely and seemely thing But it beseemeth Christians to doe all things decently That decency is not only to be applied to the affaires of Gods Church but also to the whole course of our life in which respect we are commanded to walke decently that is to order all our actions and the whole course of our life mannerly 2. They are a thing of good report and that both to parents and children Now we must doe all things that are of good report 3. They worke a kinde of delight and loue and admiration in those that behold them as is noted of the Queene of Sheba when she beheld the comely cariage of Solomons seruants and of the Egyptians when they beheld the orderly sitting of Iosephs brethren 4. They are an outward ornament to piety and religion and make it to be much more respected in which respect S. Peter exhorteth beleeuing wiues well to order their conuersation before infidell husbands and S. Paul exhorteth all sorts of christians to walke decently toward them that are without The Holy Ghost hauing thus vrged the point of good manners we may not thinke it a meere complementall matter and a needlesse point but a bounden duty §. 29. Of the obiections against good manners 1. Obiect Religion and grace consisteth not in good manners many that haue not a sparke of Gods feare in their hearts are able to carry themselues in their outward behauiour very orderly and mannerly Answ Though grace consist not wholly in it yet cannot grace well be without it it is a great ornament and comelinesse thereunto And though mannerlinesse may be seuered from a feare of God yet Gods feare will not be seuered from it Restraining grace may be in him who hath no renewing grace but renewing grace presupposeth restraining grace euen as reason presupposeth sense though sense may be without reason If such as feare not God can carry themselues comely and mannerly what a shame is it for such as seeme to feare God not to doe so shall not those be a witnesse against these 2. Obiect Good manners are an hinderance to grace they who are most diligent in teaching or practising the one are commonly most negligent in the other Answ This is a meere cauill Sure I am that grace is no hinderance to good manners If any make good manners an hinderance to grace it is their fault 3. Obiect Good manners to grace are as mint annise and cummin to the great and weighty things of the law Answ Grant it to be so yet seeing both may stand together why should they be seuered Christs rule is this These things ought ye to haue done and not to leaue the other vndone 4. Obiect Many that make great shew of religion are very rude and vnmannerly Answ If there be onely a
said to order that the childe which by his parents had beene taught no Art should not be forced to nourish them though they were old or poore This I all eage not to iustifie the law for it is against the Christian rule of ouercomming euill with goodnesse but to shew how the very heathen iudged the neglect of this dutie a great fault in parents 2. When parents neglect to teach their children in their child-hood the generall and common grounds of all callings some vpon niggardlinesse others vpon carelesnesse Thus poore men make their children vnfit for many meanes whereby they might well maintaine themselues and rich men make theirs vnfit for magistracy and for good society Yea poore and rich are thus nousled vp the more in ignorance and made the more vnfit to profit by the preaching of the word and other meanes of spirituall edification 3. When parents bring vp their children in vnwarrantable and vnlawfull callings as to be of popish and idolatrous orders to attend vpon papists to be stage-plaiers keepers of dice-houses c. Some which is horrible to thinke of traine vp their daughters to be common strumpets and some which is yet more horrible traine vp their children to be sorcerers and witches How can they in these keepe a good conscience when the very workes of their calling are sinne Is not this to thrust them headlong into hell They who thus binde their children to the deuils sacrileges are spirituall murtherers of them 4. When parents haue no respect at all to the fitnesse of the calling as when they traine vp children of able bodies but dull and slow capacity of a stuttering tongue and other like imperfections to learning wherein they proue very dunces and lose all their time or are not able to make vse of the learning which they haue or when they traine vp children which haue a great inclination to learning and are very fit thereunto in some other trade which after many yeeres speut therein they are forced to leaue 5. When parents only seeke after the most gainfull trade and neuer thinke to educate their children most to the honour of God How can such expect Gods blessing vpon the meanes vsed for their childrens good Hence is it that among Papists so many are trained vp to Ecclesiasticall orders and functions and so few among Protestants For there is very great maintenance and reuenues for such among Papists but little in comparison among Protestants §. 34. Of parents teaching their children piety The spirituall good of children and that in their childhood is to be procured by parents as well as their temporall Wherefore Parents must traine vp their children in true piety This is expresly commanded in my text vnder this phrase admonition of the Lord. Vnder the law God did both simply command it and that very often and also ordained diuers outward rites and caused many visible and extraordinary monuments to be set vp that thereby children might be occasioned to aske of their parents the mysterie of them and that parents from that inquirie of their children might take occasion to teach them the ordinances of the Lord. This expresse charge of the Lord is further commended by that practise which holy parents from time to time haue yeelded thereunto instance the examples of Abraham Dauid Bathsheba Lois and Eunice with many others 1. Pietie is the best thing that a parent can teach his childe for as reason maketh a man differ from a beast and as learning and ciuilitie maketh a wise and sober man differ from sauages and swaggerers so pietie maketh a sound Christian much more to differ from the most ciuill and well ordered naturall man that can be Learning ciuilitie calling portion are all nothing without pietie Now it is an especiall point of wisdome to seeke the best good that we can as for our selues so also for our children yea this is an euident signe of a parents true loue of his childe 2. There is a necessitie that children be taught pietie because they are not borne but made Christians by nature they are vtterly destitute of all pietie for by nature euery imagination of the thoughts of mans heart is only euill continually Gen. 6. 5. and in that respect man is borne like the wilde asse colt Iob 11. 12. so as a man were better be vnborne then not taught pietie 3. The charge and office of parents bindeth them to teach their children pietie for they are by God made watchmen ouer their children if therefore their children liue and die in impietie through their parents negligence their bloud shall be required at their parents hands instance the example of Elie. Obiect This dutie appertaineth to Ministers Answ 1. God hath giuen an expresse charge hereof to parents as we heard before 2. In the familie a parent is all in all ouer his childe a King a Priest and a Prophet Therefore that which a Minister is to doe for matter of instruction in the Church a parent must do at home 3 Children haue need of daily instruction the parents paines in this kinde must be added to the Ministers and both are little enough 4. Parents hauing more familiaritie with their children then Ministers must needs better know their capacitie and their disposition and so may better know after what manner to instruct them whether to giue them milke or strong meat whether to deale mildly or roughly with them 5. Instructions from parents are commonly more kindly accepted then from others and children will the better rellish them when they come from their parents They say that a plant will best grow in the soile out of which it first sprung so instructions comming from those who both brought vs forth and first brought vs vp are like to doe most good 6. There is no such meanes to breed loue in a childs heart as to be an instrument of bringing piety thereinto Now who should more seeke the true loue of a childe then a parent In this respect a parent is more bound to this dutie then a Minister 7. It is impossible that a Minister who it may be hath many hundred children vnder his charge should well instruct them all It is therefore requisite that each parent looke to his owne children As these distinct answers satisfie the obiection so they serue as so many more reasons to inforce the dutie wherefore to proceed in adding other reasons 4. Great equitie there is that parents teach their children piety because they conceiued and brought them forth in iniquitie If they suffer them to lie and die in that corrupt estate they are more cruell then the Ostrich and Dragon 5. Children are most properly Gods borne to God he is the most proper parent of them in comparison of God fathers and mothers of the flesh are but nurses They must therefore nurture them in the admonition of the Lord. 6. Pietie is that
children as towards his eldest sonne and heire and yet may he bestow the greatest patrimony vpon the heire which is no partialitie 2. Quest Is it then iust and equall that the eldest sonne should haue a greater patrimony then any of the rest Answ It is most iust and equall For 1. God hath so appointed it yea he made this to be one of the prerogatiues of the first-borne to haue a double portion Vpon this ground Ioseph who was the first-borne of the true wife had a double portion and as a testimony thereof his posteritie made two tribes 2. The lawes of all nations doe order as much 3. Our law giueth the whole inheritance of freeholds to the eldest sonne in which respect it is due vnto him For in ciuill and temporall matters this rule is true we liue by law I take it to be a matter of conscience for a parent to leaue that to euery childe which by law is due to him Neither is it without good reason that the law ordaineth that a parents whole estate of freehold land should descend for 1. There is an excellency in the first borne as is euident by Iaakobs speech to his eldest sonne thou art my first borne my might and the beginning of my strength the excellency of dignity and the excellency of power And thereupon God tooke the first borne as peculiar to himselfe 2. Houses and families by this meanes are vpheld and continued from age to age How needfull it is for the establishment of a commonwealth that families should thus be continued is euident both by experience to all such as haue but halfe an eie to see wherein the stability of a common wealth consisteth and also by the many lawes which God ordained among the Iewes for this purpose as 1. That no land should be quite cut off from a family 2. That if any through pouerty were forced to sell his land the next of kin was to buy it 3. That if a man that had sold his land could by no meanes redeeme it againe at the yeere of Iubilee he was to haue the possession of it againe 4. That if daughters were heires they should not marry out of their fathers tribe and this reason is giuen that euery man may enioy the inheritance of his fathers Obiect By leauing the whole inheritance to the eldest he may be made a Gentleman and all the other beggars Answ In this respect parents ought to be so much the more prouident for their other children in training them vp to callings or laying vp portions or setling other estates vpon them beside the maine inheritance or in taking order that compâ—ent portions be raised out of the inheritance of the eldest son â—n case God take them away before they haue otherwise proâ—ided for their children Out of this answer may a third reason be gathered to shew that it is a behouefull law for the commonwealth that the heire should haue all the land For this law maketh parents more carefull in training vp their younger sonnes to sundry callings which are profitable to a commonwealth If euery childe should haue a part of his fathers lands they would all so depend thereupon as none of them would exercise themselues to such callings as are meanes of mens maintenance §. 69. Of parents partiality towards some children Contrary to the forenamed duty of a parents equall respect to all his children is partiality in fathers and mothers manifested sundry waies For 1. Many parents haue their darling children to whom so much affection is shewed as in comparison none is shewed to others When some are hugged in the bosome others are neglected as if they were none of their owne but basely borne The vnnaturalnesse of the eagle is noted in this kinde that she flaps and driues out of the nest one of her young ones and feedeth only the other as her owne From such partiality in parents proceed many mischiefes as these 1. They giue occasion to such as obserue it to suspect that those children who are so little respected are none of their owne 2. They cause enuy malice and much contention to arise among children When Iosephs brethren saw that their father loued him more then all them they hated him and could not speake peaceably vnto him 3. They prouoke God to inflict some iudgement on those children that are so cockered and preferred before the rest that so they may the better see their folly This sinne of parents partiality is so much the greater when vpon outward respects they preferre the wicked and vngodly children before pious and gracious children Isaak herein much failed for he loued Esau a profane wretch because he did eat of his Venison 2. Other parents so set themselues to raise their house as aâ— their care is to aduance their eldest sonne by education by liberall allowance and by leauing all they haue to him and iâ— the meane while neglect their younger children Though as was noted before the maine inheritance may iustly without shew of partiality be left to the heire yet to be carefull only for him and to neglect the other sauoureth ranke of partiality It is most agreeable to naturall reason that as life is giuen to all children so meanes of maintaining life should be giuen to all 3. In the number of partiall parents may they be reckoned who vniustly disinherit their first borne For the inheritance of right belonging to them and they not deseruing to be disinherited assuredly it is some by respect or other which maketh parents prefer the younger before the elder and this is plaine partiality This kinde of partiality is commonly in such parents as haue had children by seuerall wiues Sometimes dislike of a former wife maketh a father dislike the children he hath by her and through dislike to disinherit the heire by her God gaue the Iewes an expresse law against this kinde of partiality Sometimes againe a gripulous seeking of aduantage to themselues maketh parents to disinherit the right heire as when a man after he hath buried the mother of his first borne hearing of another woman which is of great wealth maketh sute for her She refuseth because he hath an heire of a former wife He to remoue that blocke entereth couenant to make the sonne which he hath by her if he haue any his heire hereupon the mariage is consummate his second wife bringeth forth a sonne he for his couenant sake disinheriteth the first heire An vniust and vnlawfull practise §. 70. Of the causes for which the first-borne may be disinherited Quest May not then a first-borne sonne be disinherited Answ Yes The Scripture noteth two causes wherein the first-borne may be put from the inheritance 1. If he be illegitimate for such an one hath no good title The sonne of the bondwoman shall not be heire with my sonne saith Sarah and that iustly To like purpose say the sons of Gileads
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
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
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