drawne to two heads 1. Their Resurrection 2. Their glory in heauen That which was before said of the difference betwixt the preseruation of the bodies of the Saints and wicked in death may be applied to the difference of their Resurrection Resurrection simply in it selfe is not the priuiledge of the Saints but Resurrection of life to the wicked appertaineth the Resurrection of condemnation The benefit of Resurrection ariseth from the glory which followeth therupon in heauen That glory hath the Apostle excellently set forth before vers 27. §. 74. Of the duties which are required of the Saints by vertue of their union with Christ The mysterie of our vnion with Christ as it is a matter of great comfort and incouragement which ariseth from the forenamed priuiledges so also is it a matter of direction and instigation vnto vs for the performing of sundry duties whereof they who desire assurance of the forenamed priuiledges and comfort by them must be carefull and conscionable Some of the most principall of those duties are these 1. Confidence in Christ Christ being our head so mighty so wise so tender euery way so sufficient an head as he is we should highly dishonour him if we should not wholly and only repose our selues vpon him for euery good thing and against euery euill 2. Subiection answerable to his manner of gouerning vs. The world is subiect to Christ perforce as he is an absolute and Almighty Lord but he gouerning vs as an head we must be subiect vnto him as members willingly and readily What member will rise vp and rebell against the head yea what member is not as ready to obey as the head to command 3. A cleansing of our selues from all filthinesse of flesh and spirit Shall we defile the members of Christ The sinnes of the Saints are in this respect the more hainous because that body euen Christ whereof they are members is defiled thereby Wherefore in regard of Christ the head of other Saints their fellow members and of themselues must all that professe themselues to be of this bodie be watchfull ouer themselues and cleanse themselues from all filthinesse Otherwise they giue iust occasion to thinke that they are no members of this bodie If a Lions foot or Beares paw were held out and said to be the member of a man would any beleeue it Can we then thinke that worldlings drunkards profane riotous vncleane persons and such like limbs of the Deuill are members of Christ 4. A conformitie vnto the image of Christ in true holinesse and righteousnesse It is not therefore sufficient for the members of Christ to abstaine from polluting themselues for they are created in Christ Iesus vnto good works He that abideth in me saith Christ and I in him the same bringeth forth much fruit 5. Heauenly affections If ye be risen with Christ seeke those things which are aboue where Christ sitteth on the right hand of God Set your affections on things aboue and not on things on the earth Where our head is there also ought our heart to be Earthly affections come not from that head which is in heauen nor from that Spirit which proceedeth from him They who are after the spirit minde the things of the spirit 6. Courage against death seeing that in death we are Christs what cause haue we to feare death Be not afraid of them that kill the body and after that haue no more that they can doe The ancient worthies would not accept deliuerance that they might obtaine a better resurrection Hitherto of the vnion it selfe The meanes of effecting it remaine to be handled § 75. Of their regeneration who are members of Christ EPHES. 5. 30. Of his flesh and of his bones This clause declareth the meanes whereby we come to be members of Christ namely by receiuing a new being from Christ which is to be not of the flesh and of the bones of Adam but of the flesh and of the bones of Christ which being spiritually taken as hath beene expounded before sheweth that They who are true members of Christ body are truly regenerate If any be in Christ he is a new creature these words are so laid downe by the Apostle as they serue both for a demonstration and an exhortation he is or let him be a new creature neither is expressed but either or both may be vnderstood As many of you as have been baptized into Christ that is made members of this body haue put on Christ that is haue beene borne againe the first branch noteth out our incorporation into Christ the latter our regeneration This second man and last Adam Christ Iesus is a quickning spirit he diffuseth life and grace into all his members if his spirit be in vs it will quicken our mortall bodies If the head of our naturall bodies conueigh sense into all our members if the root of a tree diffuse sap into all the branches shall not Christ much more giue life to all his members This then is a matter of triall whereby we may proue whether indeed we are of this body or no and so haue a true right to the forenamed priuiledges Many boast of this honour that they are members of Christs body and yet are not of his flesh and of his bones they haue no other being then what they receiued from their parents These vaine professors are like woodden legs or armes on a man which may be couered ouer with hose and sleeues for a time but shall not be raised at the resurrection with the other parts of the mans body so neither shall those professors be raised to glory with Christ though they may be couered ouer with the hose and sleeues of profession and thereby seeme to be members §. 76. Of the author of our regeneration Christ This relatiue particle HIS twice repeated of HIS flesh and of HIS bones sheweth that Regeneration is of Christ The Sonne quickneth whom he will Object This worke is attributed in Scripture to the Father to the Spirit to the word and to the Ministers of the word Answ Christ may very well stand with all these The three persons in Trinitie are all one One in nature and essence One in will and consent One in vertue and power what the one doth the other doth also Yet because there is a difference in their manner of working this worke as other workes is distinctly attributed to each of them The Father is as I may so speake the beginner of this worke His will it was that his Sonne should be the head of a bodie and that there should members be made fit for that head and haue a new being of his owne will begat he vs for this end he sent his Sonne into the world to be made flesh The Sonne put in execution the will of his Father he tooke flesh vpon him
fall of man was ordained to liue chastely This the Apostle implieth where he saith to auoid fornication let euerie man haue his owne wife and let euerie woman haue her owne husband And againe If they cannot containe let them marrie 2. By chastitie is a godly seed preserued on earth By this reason doth the Prophet Malachie inforce this dutie For after he had said that the Lord made one meaning of two one flesh by mariage he inferreth this exhortation Therefore take heed to your spirit and let none deale vnfaithfully against the wife of his youth 3. An especiall part of the honour of mariage consisteth in chastitie whereupon the Apostle hauing giuen this high commendation of mariage that it is honourable in all addeth this clause and the bed vndefiled to shew the reason of that honour As if he had said Because the mariage-bed is in it selfe a bed vndefiled mariage is therefore in it selfe honourable and doth so farre remaine honourable as the bed remaineth vndefiled §. 5. Of Adulterie The vice contrarie to matrimoniall chastitie is Adulterie one of the most capitall vices in that estate a vice whereby way is made for Diuorce as is cleare and euident by the determination of Christ himselfe concerning that point first propounded in his sermon on the mount and againe repeated in his conference with the Pharisies where condemning vniust diuorces he excepteth the diuorce made for adulterie And great reason there is thereof For the adulterer maketh himselfe one flesh with his harlot Why then should he remaine to be one flesh with his wife Two saith the Law shall be one flesh not three The like may be said of a wife committing adulterie §. 6. Of pardoning adulterie vpon repentance Quest Seeing by adulterie iust cause of diuorce is giuen may this fault vpon the repentance of the delinquent person be so forgiuen as no diuorce be sought by the innocent person but both continue to liue together in wedlocke as before Answ Though it be not meet in this case to impose it as an inuiolable law vpon the innocent partie to retaine the delinquent because of repentance for we haue direct and strict warrant for it yet I doubt not but they may so doe if they will and that without iust exception to the contrarie they ought so to doe For the law of diuorce did not necessarily enioyne any to sue out the bill but only afforded them libertie to vse that punishment if they saw cause I doubt not but for warrant of this libertie we may take Gods patterne in retaining Churches and people after they haue committed spirituall adulterie and Christs forgiuing the woman that had committed adulterie For Seeing Christ said to an adult eresse I condemne thee not goe and sinne no more who cannot conceiue that an husband ought to forgiue that which he seeth the Lord both of husband and wife hath forgiuen and that he ought not to account her an adulteresse whose fault he beleeueth to be blotted out by the mercie of God vpon her repentance §. 7. Of the difference of adultery in a man and in a wife Quest Is the bond of mariage as much violated on the mans part when he committeth adulterie as on the womans when she doth so Answ Though the ancient Romans and Canonists haue aggrauated the womans fault in this kinde farre aboue the mans and giuen the man more priuiledges then the woman yet I see not how that difference in the sinne can stand with the tenour of Gods word I denie not but that more inconueniences may follow vpon the womans default then vpon the mans as greater infamy before men worse disturbance of the family more mistaking of legitimate or illegitimate children with the like The man cannot so well know which be his owne children as the woman he may take base children to be his owne and so cast the inheritance vpon them and suspect his owne to be basely borne and so depriue them of their patrimony But the woman is freed from all such mistakings Yet in regard of the breach of wedlocke and transgression against God the sinne of either partie is alike Gods word maketh no disparity betwixt them At the beginning God said of them both they two shall be one flesh not the woman only with the man but the man also with the woman is made one flesh Their power also ouer one another in this respect is alike If on iust occasion they abstaine it must be with mutuall consent If the husband leaue his wife she is as free as he should be if she left him Accordingly the punishment which by Gods law was to be inflicted on Adulterers is the same whether the man or the woman be the delinquent Deut. 22. 22. If difference be made it is meet that adulterous husbands be so much the more seuerely punished by how much the more it appertaineth to them to excell in vertue and to gouerne their wiues by example §. 8. Of the hainousnesse of Adulterie But to returne to the discouery of the hainousnesse of Adulterie I finde no sinne thorowout the whole Scripture so notoriously in the seuerall colours thereof set forth as it is For besides that it is by name forbidden in the Decalogue it is further expresly branded to be committed 1. Against each person in the holy Trinitie the Father whose couenant is broken the Sonne whose members are made the members of an harlot and the Holy Ghost whose Temple is polluted 2. Against ones neighbour as the partie with whom the sinne is committed for this sinne cannot be committed singly by one alone the husband and wife of each partie who cannot rest contented with any satisfaction the children borne in adulterie whom they brand with an indelible character of infamie and depriue of many priuiledges that otherwise they might enioy the alliance and friends of each partie to whom the griefe and disgrace of this foule sinne reacheth the whole family appertaining to either of them for this is as a fire in an house the towne citie and nation where such vncleane birds roost for all they lie open to the vengeance of God for this sinne and the very Church of God the holy seed whereof is by this sinne hindred 3. Against the parties themselues that commit this sinne and that against their soules bodies name goods and all that appertaineth to them As this sinne is in it selfe a sinfull sinne so by the bitter and cursed fruits which proceed from it it is made out of measure sinfull For 1. By it husbands and wiues affection which of all other ought to be the most inuiolable is so alienated as seldome it is reconciled againe 2. By it the goods of the family are much wasted the adulterous husband spending that wherewith he should prouide for his family on his harlot and the adulterous wife
This commeth too neere to the quicke and pierceth too deepe But to interpret all according to the rule of loue in the better part I take the maine reason of the many exceptions which were taken to be this that wiues duties according to the Apostles method being in the first place handled there was taught as must haue beene taught except the truth should haue beene betrayed what a wife in the vttermost extent of that subiection vnder which God hath put her is bound vnto in case her husband will stand vpon the vttermost of his authority which was so taken as if I had taught that an husband might and ought to exact the vttermost and that a wife was bound in that vttermost extent to doe all that was deliuered as dutie whether her husband exact it or no. But when I came to deliuer husbands duties I shewed that he ought not to exact whatsoeuer his wife was bound vnto in case it were exacted by him but that he ought to make her a ioynt Gouernour of the family with himselfe and referre the ordering of many things to her discretion and with all honourable and kinde respect to carrie himselfe towards her In a word I so set downe an husbands duties as if he be wise and conscionable in obseruing them his wife can haue no iust cause to complaine of her subiection That which maketh a wiues yoake heauy and hard is an husbands abuse of his authority and more pressing his wiues dutie then performing his owne which is directly contrary to the Apostles rule This iust Apologie I haue beene forced to make that I might not euer be iudged as some haue censured me an hater of women Now that in all those places where a wiues yoke may seeme most to pinch I might giue some ease I haue to euery head of wiues duties made a reference in the margin ouer against it to the duties of husbands answerable thereunto and noted the reference with this marke * that it might the more readily be turned vnto Yea I haue further parallel'd and laid euen one against another in one view the heads of husbands and wiues duties as they answer each other and in like manner the contrary aberrations with a reference made vnto the particular sections where they are handled that so on the one side it may appeare that if both of them be conscionable and carefull to performe their owne duty the matrimoniall yoke will so equally lie on both their necks as the wife will be no more pinched therewith then the husband but that it will be like Christs spirituall yoke light and easie and that on the other side it may be manifest that there is commonly as much failing by husbands in their duties as by wiues in theirs This parallel and euen-setting out of each of their duties and of the contrary aberrations I haue annexed next to this epistle And further I haue added thereto a table of the seuerall heads of those points that are handled in the eight following Treatises that by this helpe you may the more readily finde out such particular points as you desire most especially to read To shew that the duties prescribed to Husbands Wiues Parents Children Masters and Seruants are such as in conscience they are bound vnto I haue endeuoured to shew how they are grounded on the word of God and gathered from thence To auoid prolixity I haue referred most of the quotations to the margin If your leisure will serue you you may doe well to search them out Two things haue beene especiall helpes to me for finding out the many duties noted in these Treatises vices contrary thereunto Obseruation and Disposition Obseruation both of such duties as the Scripture commendeth and contrary vices as it condemneth and also of such commendable virtues as I well liked in those Husbands Wiues Parents Children Masters and Seruants that I came among and such vnseemely vices as I disliked in them and Disposition of one point after another in the best order that I could My method and manner of proceeding brought many things to my minde which otherwise might haue slipped by For by method sundry and seuerall points appertaining to one matter are drawne forth as in a chaine one linke draweth vp another There is no better way to finde out many obseruations in a text then by a methodicall resolution thereof As method is an helpe to Inuention so also to retention It is as the thread or wier whereon pearles are put which keepeth them from scattering And if a man by abundance of matter be cast into a labyrinth by the helpe of method he may easily and readily finde out the way againe In which respects method is fitly stiled the Mother of the Minde and Mistresse of Memorie If you well marke the order and dependance of points one vpon another you will finde as great an helpe in conceiuing and remembring them as I did in inuenting and disposing them Because there is not one word to comprise vnder it both masters and mistresses as fathers and mothers are comprised vnder Parents and sonnes and daughters vnder Children I haue according to the Scripture phrase comprised Mistresses vnder Masters so as the duties enioyned to them belong to these so farre as may stand with their sex To conclude in recompence of all my paines I heartily pray you all to pray heartily for him who daily praieth for you euen The Watch-man of your soules WILLIAM GOVGE A few faults escaped in the printing are noted in the end of the booke which I desire you to amend with a pen. TREAT III.  Particular duties of Wiues  SVbiection the generall head of all wiues duties § 2.  1 Acknowledgment of an husbands superioritie § 3. 2 A due esteeme of her owne husband to be the best for her and worthy of honour on her part § 5. 3 An inward wiue-like feare § 7. 4 An outward reuerend cariage towards her husband which consisteth in a wiue-like sobrietie mildnesse curtesie and modestie in apparell § 9 10 11 12. 5 Reuerend speech to and of her husband § 13 14 15 16. 6 Obedience § 17. 7 Forbearing to doe without or against her husbands consent such things as he hath power to order as to dispose and order the common goods of the familie and the allowance for it or children seruants cattell guests iournies c. § 18 23 38 39 40 41. 8 A ready yeelding to what her husband would haue done This is manifested by her willingnesse to dwell where he will to come when he calls and to doe what he requireth § 43 44 45 46. 9 A patient bearing of any reproofe and a ready redressing of that for which she is iustly reproued § 47 48. 10 Contentment with her husbands present estate § 49. 11 Such a subiection as may stand with her subiection to Christ § 51. 12 Such a subiection as the Church yeeldeth to Christ which is sincere
appeare by a particular consideration of the three forenamed properties of this matrimoniall bond the preheminencie firmnesse and neerenesse thereof §. 86. Of Christs leauing his Father and mother for his spouse I. The preheminencie of the matrimoniall bond betwixt Christ and the Church herein appeareth that Christ left his Father and his mother for his spouse the Church As Christ is God God is his Father as man the Virgin Marie was his mother Now the leauing of his Father must be taken only by way of resemblance in that he came from the place of his Fathers habitation to the place where his Spouse was The Scripture saith that he was in the bosome of his Father by him as one brought vp with him his daily delight reioycing alway before him yet descended he into the lowest parts of the earth where his spouse was He came out from the Father and came into the world But truly and properly did he preferre his Spouse before his mother For when he was instructing his Spouse and his mother came to interrupt him he said to his mother who is my mother and to his Spouse behold my mother Of the same minde must the Church and all that are of the Church be vnto Christ she must forget her owne people and fathers house Seeing Christ hath gone before vs and giuen vs so good an example what an high point of ingratitude would it be for vs to preferre father mother or any other before Christ our husband Note what he saith in this case He that loueth father or mother more then me is not worthie of me And againe If any come vnto me and hate not his father and mother he cannot be mine To hate here is to be so farre from preferring father mother before Christ as rather then not to loue Christ to hate father and mother Or so intirely to loue Christ aboue all as our loue of parents in comparison thereof to be an hatted Thus Leui said vnto his father and mother I haue not seene him for they obserued the word and kept the couenant of Christ This then is our dutie that we suffer not any naturall affection and dotage on our parents to swallow vp that loue we owe to Christ as Pharaohs ill-fauourèd and leane-fleshed kine eat vp the seuen well-fauoured and fat kine How much lesse should any loue of this world of the profits promotions or pleasures of this world draw away our hearts from Christ should we not rather say and doe as the Apostles did Behold we haue for saken all and followed Christ §. 87. Of the indissoluble vnion betwixt Christ and the Church II. The firmnesse of that bond whereby Christ and the Church are said to be glued together is greater and more inuiolable then that whereby man and wife are ioyned together Death parteth man and wife but death cannot make a diremption betwixt Christ and the Church so as we may well from this metaphor inferre that Christ and the Church are inseparably knit together I will betroth thee vnto me for euer saith Christ vnto the Church The couenant which Christ maketh with his Church is an euerlasting couenant The mountaines shall depart and the hils be remoued before his kindnesse shall depart from the Church The stedfastnesse and vnchangeablenesse of his will is the only cause thereof Whom he loueth he loueth vnto the end His gifts and calling are without repentance He is not like the hard hearted Iewes who vpon euerie sleight occasion would put away their wiues The Lord hateth putting away Though therefore the Church through her weaknesse doe depart from him and play the harlot yet returne againe to me saith the Lord. Learne we by this patterne to cleaue close vnto the Lord which is a dutie most due to Christ who cleaueth so close to vs and therefore oft expressed in the Scripture Three vertues there are which are of speciall vse to this purpose Faith Hope Loue. Faith is the hand whereby we lay fast hold on Christ and as it were knit him to our selues as he by his Spirit knitteth vs to himselfe This maketh vs rest and repose our selues on him for all needfull things and not to leaue him for any thing Hope is the anchor which holdeth vs fast against all the stormes of Satan so as they can neuer driue vs out of our harbour which is the Lord Iesus Christ Loue is the glue and soader which maketh vs one with Christ for it is the propertie of loue to vnite those that loue one another in one Ionathans soule was knit with the soule of Dauid For why Ionathan loued him as his owne soule He that loueth is well pleased with him whom he loueth and seeketh also to please him that they may mutually delight one in another Were these three vertues well rooted in vs we would say who shall separate vs from the loue of Christ shall tribulation or distresse c. §. 88. Of the equall priuiledge of all the Saints III. Concerning the phrase whereby the neerenesse of man and wife is set forth they two shall be one flesh it may be demanded how this can be applied to Christ and the Saints who are more then two Answ Christ by one Spirit knitteth vs all into one bodie and so maketh all ioyntly considered together one Spouse The multitude of Saints doth no more imply many wiues then the multitude of members which the naturall bodie of a wife hath This point then teacheth vs that In the mysticall mariage betwixt Christ and the Church all and euerie of the Saints haue an equall priuiledge Some are not Concubines some wiues nor some more loued or preferred to another but all one wife All are one in Christ Iesus Neither the Father that gaue them all nor the Sonne who tooke them all saw any thing in one more then in another their meere grace moued them to doe what they did Well may euerie one apply all the forenamed priuiledges vnto themselues and not one emulate another This affordeth instruction to the more eminent in the Church that like proud dames they insult not ouer others as if they were their hand-maids and consolation to the meaner sort that they may vphold themselues and possesse their soules with patience and not enuie or grieue at the outward prosperitie and priuiledges of others In the greatest priuiledge they are equall to the greatest This of the parties coupled to Christ For these words they two shew that all the Saints are but one Christ is the other of the two The next words are one flesh shew how neere those Saints are to Christ §. 89. Of the neere vnion betwixt Christ and the Church The maine point here to be noted is that Christ and the Church are most neerely linked together What can be neerer then that two should come into one flesh This is
is incest a sinne not only forbidden by Gods word but so horrible euen to the heathen as to vse the Apostles words 1 Cor. 5. 1. it is not so much as named among the Gentiles Excellently is that censure verified by the heathen Orators patheticall exclamation against one Sassia who maried her sonne in law in these words O incredible wickednesse of a woman not heard of in any age but this O vnbridled and vntamed lust O singular boldnesse Not to feare the power of God and fame of men c. Lust impudencie madnesse ouercame shame feare and reason What may we now thinke of the dispensations which the Pope giueth for incestuous mariages allowed vnto great Princes euen by the Tridentine councell doth he not herein shew himselfe to be that man of sinne who opposeth and exalteth himselfe aboue all that is called God 4. One that is free nor maried nor betrothed to another the law of mariage noteth thus much in this clause They two shall be one flesh And in that the law inflicteth the same punishment vpon the person which being betrothed committeth vncleannesse that it doth vpon a maried person it is euident that it is vnlawfull to marie one betrothed to another as well as one maried to another So firme is a contract as the law calleth a betrothed maid a wife and a betrothed maid might not be put away without a bill of diuorce Contrary is Bigamy and Polygamy whereof before vnto which head may be referred mariages with such as haue beene espoused to others before These are vtterly vnlawfull §. 8. Of the lawfulnesse of other mariages after one of the maried couple is dead 1. Quest Are they who haue buried their husband or wife so free as they may marie againe Answ Yea as free as they who were neuer before maried The law doth not only permit a widow to marie againe but if her husband died before he had any children it commanded the next kinsman that was liuing and free to marie her that he might raise vp seed to his brother deceased which if he refused to doe a penalty of ignominy was inflicted on him the widow reiected was to loose his shooe from his foot and to spit in his face in the presence of the Elders The Apostle expresly saith that a woman when her husband is dead is at liberty to be maried 1. Cor. 7. 39. yea speaking of young widowes he further saith I will that they marie 1. Tim. 5. 14. This libertie which the Prophet of God and Apostle of Christ grant to a wife can by no shew of reason be denied to an husband for the bond of mariage giueth them a like power ouer one anothers body 1 Cor. 7. 4. and knitteth one as inuiolably as the other Mat. 19. 6. Husbands therefore as well as wiues haue vsed this libertie as Abraham Gen. 25. 1. The Apostle that giueth this libertie rendreth a reason thereof taken from the limitation of that time wherein maried persons haue power one ouer another and that is the time of this life only For the woman which hath an husband is bound by the law to her husband so long as he liueth but if the husband be dead she is loosed c. On this ground all the reasons which warrant or moue such as neuer were maried to mary may be applied to them that by death haue their yoake-fellow taken from them 2. Quest May this libertie be extended any further then to a second mariage Answ We finde no restraint from a third or fourth or more mariages if by the diuine prouidence so many wiues or husbands one after another be taken away while there is need for the suruiuing partie to vse the benefit of mariage The woman of Samaria that had fiue husbands one after another is not blamed for being maried to so many but for liuing with one after the other were dead that was not her husband Ioh. 4. 18 Neither did the Lord condemne that woman which was said to haue seuen husbands one after another Mat. 22. 25 c. Contrarie is the opinion of Montanists and Cataphryges ancient heretiques that accounted those mariages which the suruiuor made after the death of a yoke-fellow to be adulterous with which heresie Tertullian an ancient and learned father was so farre infected as he wrote a treatise in defence thereof It seemeth by their arguments that one maine ground of their error was a misinterpretation of those Scriptures which forbid men to haue two wiues at once and women to haue two husbands at once as Two shall be one flesh Gen. 2. 24. A Bishop and a Deacon must be the husband of one wife 1 Tim. 2. 2 10. Let a widow be taken that hath beene the wife of one husband 1 Tim. 5. 9. These are indeed expresse texts against such Digamists and Polygamists as haue beene described before but they make no more against second or other after-mariages one mate being dead then against first mariages Into the roll of these heretiques may they be put who denie such after mariages to any kinde of Ministers So doe our aduersaries they exclude such as are maried againe after one wife is dead from such functions of inferiour orders as they admit those who are but once maried vnto They alleage many of those Scriptures which Montanists doe as 1 Tim. 2. 2 10. and 5. 9 which sheweth that they are infected with the same heresie though they pretend to renounce it §. 9. Of equalitie in yeeres betwixt husband and wife That matrimoniall societie may proue comfortable it is requisite that there should be some equalitie betwixt the parties that are maried in Age Estate Condition Pietie 1. For Age as the partie that seeketh a mate must be of ripe yeeres fit to giue consent and able to performe mariage duties so the mate which is taken must be somewhat answerable in age if one young both young if one of middle age both so if one growne to yeeres the other also It is noted of Zacharie and Elizabeth that both were well striken in yeeres If both were old together then both also were young together Equalitie in yeeres maketh maried persons more fit for procreation of children for a mutuall performance of mariage duties each to other and for making their companie and societie euery way more happie This equalitie is not ouer strictly to be taken as if the maried couple were to be iust of the same age but only for some answerablenesse in yeeres which may be though there be a disparitie of fiue or ten or somewhat more yeeres especially if the excesse of yeeres be on the husbands part for besides that according to the ordinarie course of nature a mans strength and vigour lasteth longer then a womans it is very meet that the husband should be some what elder then his wife because he is an head a gouernour a protector of his wife The
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
dead 2. Some gather that this steward was that Ruler whose sonne Christ healed who thereupon beleeued with all his house Which if he were then it cannot be doubted but that his wife followed Christ with his good liking and consent 3. Chuza being Herods steward and so a man of great place and publike imploiment might if he were then liuing depute the managing of all affaires at home to his wife as the husband of the good wife commended by Salomon and so she might haue at least a generall consent I doe not certainly determine any of these expresly to be so I doe but note them as probabilities yet such as doe sufficiently ouerthrow the surmised libertie of a wife in giuing almes without any consent of her husband for this of all other probabilities seemeth to be most improbable Into my heart it can neuer enter to imagine that Christ would giue such an occasion of slander vnto his enemies as to say he caried about with him other mens wiues without or against the consent of their husbands and suffered them to spend the goods of their husbands vpon him I had much rather thinke that either such women as followed him had no husbands liuing or if they had that they did that which they did with the consent of their husbands §. 38. Of the restraint of wiues about allowance for themselues or families without their husbands consent That which hath hitherto beene deliuered concerning a wiues subiection in disposing goods may also be applied to other things concerning her selfe children seruants c. whereof I will giue some examples A wife hath not power to appoint what she list her selfe without or against her husbands consent either for her owne allowance or for her family she must rather rest satisfied with that which he appointeth for he being the head must haue the ouer-ruling stroake therein Besides he better knoweth what may be afforded Quest What if an husband make himselfe poorer then he is and the allowance which he appointeth be meaner then his meanes and vnbeseeming his place and state Answ She ought if possiby she can by her owne instant perswasion or any other faire meanes moue him to that which tendeth to his honour and reputation but if she can no way preuaile her subiection requireth contentment and patience §. 39. Of a wiues subiection to her husband about children A wife may not simply without or directly against her husbands consent order and dispose of the children in giuing them names apparelling their bodies appointing their callings places of bringing vp mariages or portions 1. For giuing names to children besides that it is throughout the Scripture for the most part enioyned to the husband as to Abraham to Zacharias and to others and that accordingly husbands haue ordinarily done as Adam Lamech Abraham and others It is to be noted that when there was a difference betwixt the man and his wife in giuing a childes name he giuing one name she another the name which he gaue stood though Rachel named her youngest sonne Benoni yet Beniamin which name Iaakob gaue was the childes name So also when Elizabeth told her friends that her childes name must be Iohn they would not rest therein till Zacharias had ratified that name Yea though Ioseph were but the supposed father of Iesus yet because he was the husband of Mary the mother of Iesus he had this honour giuen him to giue the name vnto her childe Whereas in Scripture it is sometimes said that the mothers named their children as Leah Rahel and others it is vpon the forenamed ground to be supposed that they had their husbands consent 2. For appointing place and mariage it is noted that Rebekah asked the consent of her husband though she told her sonne Iaakob that he should goe to Haran to his vncle Laban to be there kept in safety from the fury of Esau yet she would not send him till Isaak had giuen his consent for his abode there and taking a wife from thence 3. For deputing vnto a calling it is noted of Annah that though before her childe was borne she had by solemne vow dedicated him to the Lord yet when the childe was borne she asked her husbands consent about it 4. That which is noted of Annahs carrying a little coat to her sonne yeare by yeare when she went vp with her husband sheweth that she did it not without her husbands consent Women are for the most part prone to pranke vp their children aboue their husbands place and calling and therefore good reason that therein they should be gouerned by their husbands Obiect What if husbands be more forward to haue their children attired vainly and vnseemely then wiues Answ A wife must doe what she can to hinder it if she can no way preuaile with him she by reason of her subiection is much more excused then he could be if he would suffer his wife therein to haue her will 5. The law that layeth the charge vpon husbands to giue such and such portions to his children and the answerable practise of husbands from time to time shew that the wife of her selfe hath not power to order them §. 40. Of a wiues subiection to her husband about ordering seruants and beasts If wiues must haue their husbands consent in ordering and disposing of their children which come out of her wombe much more of their seruants They may not take in or thrust out seruants against their husbands minde In this point as in many other Sarah manifested her wiue-like obedience in that she would not deale roughly with her maid though she were prouoked much lesse put her out of doores till she had made the matter knowne to her husband Though she failed in the manner yet in the thing it selfe she is a good example It is further noted and approued in the Shunemite that she asked her husbands consent about sending a seruant with her My meaning is not that such wiues as haue seruants allowed them to attend vpon them should aske their husbands consent whensoeuer they haue occasion to vse them for their husbands by allowing them men for their attendance manifest their will and consent that they may vse them as they see occasion but that they should not vse and imploy their seruants in such things as they know their husbands would dislike except they can gaine their husbands consent Against those particulars of children and seruants it may be obiected that wiues are parents of their children as well as husbands and mistresses of seruants as well as they masters and therefore haue altogether as great power ouer them as their husbands Answ Indeed if the authority of the husband come not betweene that may be granted in relation betwixt her and them but her power being subordinate to her husbands in relation to him she hath not so great
to hate his wife nor any vice seeme to him intolerable with goodnes he â—â—ught to ouercome euill If notorious sins seemed intolerable to Christ or that he thought any occasion iust to cause hatred many â—hat are of his Church would oft draw his hatred vpon them but Christ hateth neuer a member of his Church 4. There is no hope that euer I shall receiue any helpe of my wife or benefit from her Ans There is little charitie in such as can conceiue no hope for â—ue hopeth all things but yet the case so standeth with Christ The Church is so vtterly vnable to help or benefit him as he may iustly â—y he cannot hope to receiue any thing froÌ„ her Christ loueth the â—hurch for her own good not for his so ought husbands Thus if Christs example be well weighed obserued of husbands it will â—ford matter enough to remoue euery doubt or scruple raised to â—enate their affections from their wiues Fitly therefore hath the Apostle set it before husbands both to direct them how to loue their wiues and also to moue them so to doe §. 76. Of a mans loue to himselfe a motiue to prouoke him to loue his wife To the same purpose that Christs example tendeth tendeth also the patterne of a mans selfe Great is the affection that a man beareth to himselfe to his owne flesh his owne bodie he neuer hateth but euer loueth himselfe no sore no disease no paine no stinch that the flesh bringeth to a man can make him hate it but rather all manner of infirmities doe make him the more to pitty tender and cherish it This is a worke of nature the most heathenish and barbarous that euer were doe it Now a wife being to a man as his bodie and his flesh for they two are one flesh and God hauing commanded men to loue their wiues as their owne bodies these conclusions will necessarily follow from this motiue 1. He that loueth not his wife is more caried with the instinct of nature then with the expresse charge of the God of nature Natures instinct moueth him to loue his bodie But Gods expresse charge moueth him not to loue his wife 2. He that loueth not his wife is worse then an infidell and a barbarian yea then a very beast for all these loue their owne bodies and their owne flesh but a wife by Gods ordinance is as ones bodie and his flesh 3. He that loueth his wife loueth himselfe the Apostle himselfe in these very words layeth downe this conclusion from whence by the rule of contraries this also will follow He that loueth not his wife loueth not himselfe 4. He that loueth not his wife cannot but bring woe and mischiefe vpon himselfe For the damage and mischiefe which followeth on a wife through any neglect of dutie on her husband part followeth also on him as the mischiefe which followeth on the bodie through any negligence of the head lighteth also on the head If these be not motiues sufficient to prouoke an husband to loue his wife I know not what can be sufficient The fifth Treatise Duties of Children §. 1. Of the generall Heads of Childrens duties EPHES. 6. 1. Children obey your Parents in the Lord for this is right 2. Honour thy father and mother which is the first commandement with promise 3. That it may be well with thee and thou maist liue long on the earth THe second couple in a familie are Parents Children In laying downe their duties the Apostle beginneth with children his direction and instigation vnto them is laid downe in the three first verses of the sixt chapter wherein 1. He declareth their dutie 2. He addeth reasons to inforce the same In laying downe their dutie he noteth three points 1. Wherein it consisteth obey honour 2. To whom it is to be performed your parents 3. After what manner it is to be done in the Lord. The reasons vsed by the Apostle are foure 1. The place of parents in the Lord. 2. The aequitie of the thing this is right 3. The charge of God Honour thy father c. 4. The reward promised That it may goe well c. Vnder this word obey which the Apostle vseth and that word honour which the law vseth are all those duties comprised which any where thorowout the whole Scripture are inioyned to children We will therefore set them downe in some order and handle them distinctly one after another 1. The Fountaine of childrens duties is to be searched out 2. The Streames that flow from thence are to be obserued The Fountaine is an inward disposition of the heart compounded of loue and feare The Streames issuing from thence extend vnto parents both while they are liuing and also when they are dead Childrens duties which are to be performed to their parents while they liue haue respect to their Authoritie Necessitie  The Authoritie of parents requireth of children Reuerence Obedience  Their Necessitie requireth Recompence The duties which children owe to their parents deceased respect their Body Credit  Their Body with decency must be buried Their Credit with honour must be maintained §. 2. Of Childrens loue to their Parents I make the fountaine of childrens duties to be a mixed and compound disposition in respect of that authoritie and affection which is mixed together in parents The authoritie of parents requireth feare in children and their affection loue So intire and so ardent is parents affection towards their children as it would make children too bold and insolent if there were not authoritie mixed therewith to worke feare and so supreme and absolute is their authoritie ouer them as it would make children like slaues to dread their parents if a fatherly affection were not tempered therewith to breed loue But both these ioyned together make a very good composition loue like sugar sweetneth feare and feare like salt seasoneth loue and thus to ioyne them both together it is a louing-feare or a fearingloue which is the ground of childrens duties Where Christ forbiddeth an excessiue loue in children to their parents he implieth that parents are a fit obiect for children to loue so as their loue be wel moderated yea he implieth that it is an affection euen by nature ingraffed in children to loue their parents Ioseph is commended vnto children as a worthy patterne in louing his father and that from his youth till the decease of his father in testimony whereof in his younger yeeres he brought to his father the euill report of his brethren whereby he incurred their enuie and hatred which he would neuer haue done if he had not loued his father and hauing beene long absent from his father when by Gods prouidence there was offered an occasion for him to meet with his brethren one of his first questions to them was about their father and hearing that he was liuing he thought it not enough to send him food for his need but must also needs see his
Contrary to silence is sawcinesse as we speake and ouermuch boldnesse in children when without due respect of their parents presence they will be prating of this thing or that thing insomuch as if strangers should come into the roome where such children are they would not thinke that their parents were in presence or if they knew it they might well thinke that such children beare little respect to their parents Contrary to patience in hearing is fretting and murmuring against parents if at least their speech be any whit long anâ— flinging or slinking away before they haue done These faults are the greater if children by their loquacitie or impatiencie hinder or interrupt their parents speech when they are giuing any admonition or instruction for thus they shew both too light a respect of their parents and also too little regard of the meanes of their owne good §. 5. Of a childes reuerend framing his speech to his parent A childes reuerence in well framing his speech to his parents may many waies be manifested as 1. By giuing vnto them reuerend and honourable titles No title can be more honourable then that which is most proper and vsuall Father to the one parent and Mother to the other God taketh the title Father vnto himselfe as a title of great dignity Obiect This title is so proper to God as We are to call none â—n earth Father Answ This is not simply to be taken of the title it selfe but of the minde of him that giueth or affecteth that title If it be affected or giuen to obscure Gods Fatherhood or to make a man a Father of himselfe without dependance on God â—r reference to him who is properly the father of all it is an â—mpious and sacrilegious title But otherwise lawfull and warrantable In Scripture the title Father is giuen to all degrees of dignities among men as to Kings Captaines and other chiefe Gouernours to Priests Prophets Apostles and other Ministers In the fift commandement all superiours are compriâ—ed vnder it therefore Father is a title of great honour and â—y the rule of relation Mother is a title of as great honour to â—â—e female sex Religious and dutifull children haue euer vsed â—â— giue those titles to their parents My Father saith Isaak to Abraham and Iaakob to Isaak My Mother saith Salomon to â—athsheba I finde also the title of Sir or Lord vsed a title â—f honour 2. By vsing few words before their parents and those few â—ot without iust occasion being first spoken to by their paâ—â—nts or hauing leaue of them or making knowne to them me needfull matter at least not against their parents liking as their parents should be offended thereby And if they â—bserue their parents to be vnwilling to heare them speake any â—ore of such and such a matter then ought they to lay their hands vpon their mouthes as Isaak Gen. 22. 7. and Iaakob Gen. 27. 12. This is a token of great respect 3. By meeke and humble speeches Such was the speech of Ionathan the naturall sonne of Saul and of Dauid his son in law wherewith he was much contented and his wrath pacified 4. By obseruing a fit opportunity as when parents are not seriously busied or in company or in passion When Saul was out of passion how well did he accept Ionathans Apologie for Dauid but in his passion how ill did he take it This wise obseruing of fit opportunity sheweth great reuerence 5. By a present ready willing pleasing answer when by their parents they shall be spoken vnto Eli was as a father to Samuel therefore when Samuel thought that Eli called him he presently and readily answered Here am I and when Eli was instant to know what the Lord had said to him Samuel told him euery whit and held nothing from him The younger son noted in the parable shewed a sonne-like reuerence in giuing a willing and ready answer to his father though he failed in his obedience by not performing what he promised §. 6. Of the vices in children contrary to the forenamed reuerence in speech Contrary to those branches of reuerence in speech are 1. Pride when children scorne to giue the title of Father or Mother to their parents This is the minde of many who haue gotten more wealth or honour then euer their parents had In publicke especially such children most refuse to giue those titles Salomon was not so minded He being a great king sitting vpon his throne in sight and hearing of all his people that were about him called Bathsheba Mother If children had that regard to the honour of their parents which they should they being themselues in places of honour and dignity would the rather openly call their parents Father and Mother that they might be knowne to be the father and mother of so eminent a person 2. Loquacity and too much importunity or rather impudency in speech when children hauing to doe with their parents can neuer haue done as we speake but must needs vâ—â— matters to the very vttermost Many parents are oft much prouoked hereby It skilleth not that the childe haue the right especially in a matter of no great consequence For reuerence sake the childe must forbeare at least for a time And if the matter of difference be weighty as in points of religion the child must either take some other opportunity of better informing his parent or else get some other wise friend to doe it 3. Stoutnesse when children answer their parents as if they were their equals giuing word for word It doth as ill become children to answer againe as seruants to whom the Apostle hath expresly forbidden it Tit. 2. 9. Both law and nature forbiddeth children to be prouoked hereunto by any thing that their parents say or doe how great then is their fault who giue scornefull and stout words to their parents when they are no way prouoked as the elder sonne noted in the paâ—able and the elder brother of the prodigall childe 4. Indiscretion when children haue no respect to any time businesse or temper of their parents in speaking to them and so much prouoke them It is laid downe as a caueat to parents that they prouoke not their children to wrath How much more must children obserue that cauear 5. Stubbornesse when children pout loure swell and giue â—o answer at all to their parents This is too common a fault in children and many parents are much offended and grieued â—hereat We heard before of a childelike silence which was â—ery commendable and a token of great reuerence but this is worthy of much blame a token of great vndutifulnesse and carefully to be avoided as that to be practised §. 7. Of childrens reuerend speeches of their parents So true and intire ought that reuerend respect to be which children beare to their parents as
are the inheritance of the Lord the Lord hath giuen them to parents as an inheritance a childe therefore may no more marry for himselfe without consent of parents then alienate his parents goods for himselfe §. 21. Of stealing children from parents for mariage sake To the forenamed sinne and to the vengeance thereof doe they make themselues accessary who fraudulently allure or violently take away children to marry them otherwise then their parents would This is a worse kinde of felony then stealing away the goods of a man For children are much more properly a mans owne then his goods and dearer to him then any goods can be yea and so much more highly to be esteemed by how much reasonable creatures are to be preferred before senselesse and sensuall things Our statute law expresly condemneth this and imposeth a seuere punishment on such as shall offend therein And iustly doe such offenders deserue to be seuerely punished both in regard of the heinousnesse of the sinne and also in regard of the many mischiefes which follow thereon as Alienation of parents affection from their children Disinheriting heires Enmity betwixt the friends of each party so married Litigious suits in law Ruine of families and if the personages whose children are married without their parents consent be great and noble Disturbance of whole townes cities and nations Instance the destruction of the Shechemites Gen. 34. This is said to haue beene the cause of the tenne yeares warre betwixt the Grecians and Troianes and of the ruine of Troy §. 22. Of ministers sinne in marying children without parents consent Such ministers also as through Carelesnesse not taking due account of the parties whom they marie whether they haue their parents consent or no or through bribery being hired by reward doe marie such children as they know haue not their parents consent doe in an high degree make themselues accessary to the forenamed sinne Their fact is as bad as the fact of the principals themselues Their solemnization of such mariages emboldneth both the parties that are so maried and also all the persons that are present thereat They highly dishonour Gods holy ordinance in that bearing the person of God they say of such as God hath forbidden to be so ioyned together Those whom God hath ioyned together let no man put asunder If ministers had not their hand in such vnlawfull mariages they could not be made for our Church ratifieth no mariage but what is made by a minister Wherefore some minister or other is guilty of this foule sinne whensoeuer any childe is maried without consent of parents Well therefore doth our Church to preuent this sinne expresly forbid ministers to marie any without parents consent and inflict a seuere censure on them that shall offend therein §. 23. Of childrens forbearing to dispose any of their parents goods without consent A third branch of the subiection of children in forbearing to doe any thing without their parents consent is about their parents goods That children though liuing in their parents house ought not without their parents consent to dispose their goods is euident by the extent of their obedience in all things In that Isaak was pleased to send Iaakob to Padan Aram without any great prouision it seemeth that Iaakob made conscience of taking any thing priuily but went as his father sent him with his staffe And the apology which he made to Laban his father in law concerning things taken away sheweth that he held it vnlawfull for children priuily to conuey â—way their parents goods What is my trespasse what is my sinne saith he what hast thou found of all my houshold-stuffe Doth he not hereby imply that if Labans daughters had â—aken away any of their fathers goods it had beene a trespasse â—nd sinne The Apostle saith of the heire who of all the children may seeme to haue the greatest right that as long as he is a childe that is vnder the gouernment of his parents he differeth nothing from a seruant though he be Lord of all If he differ not from a seruant what right can he haue at his pleasure to dispose his parents goods Hath a seruant any such right It is very requisite that children herein should be tied to their parents consent both for the good of parents and of children themselues Of parents that they may know what they haue or haue not and accordingly order their expences How can parents tell what they haue if children priuily without their knowledge purloin and dispose their goods Of children that their lauish humor might by this meanes be restrained for youth is much prone beyond moderation to spend if it haue wherewithall and that their parents may the better lay vp for them §. 24. Of the sinne of children in purloining and wasting their parents goods Contrary is both the opinion and practise of many children For opinion many thinke and say that whatsoeuer is their parents is theirs also and thereupon being through the watchfull eie and prouident care of their parents restrained from ouerlauish spending or from laying out any thing with their owne hands they murmure against that restraint Knowledge and perswasion of their subiection in this case would be a good meanes to suppresse that repining humour For practise 1. Some priuily take away and purloine what goods money wares or any thing else they can come by of their parents This the holy Ghost accounteth plaine theft for Rachel hauing priuily taken away her fathers idolls the Scripture saith that she stole them Hereunto doe they make themselues accessary who counsell and incourage children so to doe as many busibodies and deceitfull persons aduise daughters when God hath taken away their mothers to take away linnen and other-like houshold-stuffe from their father pretending that their father may marie another wife who will carrie all away And vpon like pretence also perswade sons when their fathers die to conuey away what they can from their mother But such pretences are no sufficient warrant vnto children to deceiue their parents It were better for children to be depriued of their parents goods then to enioy them with such deceit for they will be like that bread which is sweet to a man and afterward his mouth is filled with grauell 2. Others riotously spend their portion like the prodigall childe and runne into debt and so make their parents either to pay it or to leaue them to the law Many Schollers at the Vniuersities Gentlemen at Innes of Court and such children as are somewhat liberally trained vp in their parents or other friends houses doe much offend herein Little doth this excesse and riot differ from the forenamed kinde of theft and ordinarily it bringeth as many mischiefes as that doth 3. Some also be so vngracious and vngratefull that being come to yeeres and their parents growne old seeke to defeat their parents of all they haue and
appointed for it of endlesse blisse or woe so as there is no meanes of altering the one or helping forward the other §. 51. Of the vnlawfulnesse of childrens seeking to reuenge their parents wrongs That which Heathen adde is that children after their parents death reuenge such wrongs as haue beene done to them in their life time And they presse this so farre vpon children as they affright them with their parents Ghost saying that if they neglect to reuenge their parents wrongs their Ghost will follow them and not suffer them to liue in quiet but molest them continually This conceipt ariseth from the corruption of nature which is exceeding prone to reuenge but it is expresly forbidden in Scripture in these and such prohibitions Resist not euill Recompence to no man euill for euill Auenge not our selues c. Yet some in iustification thereof alledge Daâ—ids charge to Salomon of taking vengeance on Ioab and Sheâ—â—ei after his death Answ The charge which Dauid gaue Salomons execution thereof was no matter of priuate reuenge but only a lawfull execution of iustice which children may and ought to doe Iust reasons there were to moue Dauid to put off the execution of â—ustice vpon the one the other so long Ioab was too mightie to haue execution done on him in Dauids time and Shemeis offence was committed in the time of Dauids humiliation which made him sweare that he would not himselfe take Vengeance of him Besides Salomon executed iustice on the one and the other not for the wrongs they did to his father but for other crimes which they committed in his time onely their former offences were remembred to aggrauate the matter Thus farrc of childrens duties The manner of performing them followeth to be declared §. 52. Of the manner of performing childrens duties That clause which noted out the limitation of childrens duties affoordeth also an excellent direction for the manner of performing them It is this in the Lord that is Children must so performe their duty to their parents as they would or should performe it to the Lord. More particularly it implieth these six points 1. That their duties be performed in conscience or for conscience sake which is all one as for the Lords sake for the Lord onely is Iudge of the conscience and hath power ouer it Thus must subiects performe duty to magistrates much more children to parents The reason which the Apostle rendereth in these words This is wel-pleasing to the Lord sheweth that children in obeying their parents must labour to approue themselues to God 2. Their duties must be in sincerity which is when children pretend in shew to doe no more then in truth and heart they meane Whatsoeuer ye doe doe it heartily as to the Lord saith the Apostle Parents vse to deale with none more heartily then with their children accordingly must children deale with parents 3. They must be performed cheerefully with a willing and ready minde for the Lord loueth cheerefulnesse Herein lyeth a maine difference betwixt a filiall and seruile a childe like and slauelike obedience 4. They must be performed reuerendly as to them which beare the Image of God Hereof we spake before 5. They must so be performed as in performing them no sinne be committed against God Hereof also we spake before 6. Constancy must be added to all other vertues For as the Lord himselfe is constant in all his waies and workes so he expecteth that children should be in the duties which he requireth at their hands He that beginneth well and holdeth not on loseth all the glory of his good beginning If the examples of all good children commended in Scripture be well weighed we shall finde their duties so farre forth as they were acceptable to God performed after the foresaid manner in all the branches thereof §. 53. Of the aberrations of children in the manner of their obedience Contrary are these aberrations 1. When children performe their duties on by-respects for feare of parents wrath and the punishment following thereon for hope and expectation of greater portion and allowâ—nce vpon instant perswasion of friends with the like these respects simply in themselues are not for the Lord. 2. When they performe them only outwardly in shew complementally while parents are in presence or may know thereof This is not with respect to God who seareheth the â—eart 3. When they performe them grudgingly mutteringly disdainfully as if their parents authority were an vsurped â—ower and not giuen them of God Is this in the Lord 4. When they performe them rudely and vnmannerly his sheweth they consider not the glory of Gods Image shiâ—ing in their parents 5. When they care not how they sinne against God so â—â—ey may please their parents 6. When as if they repented of what they haue well done â—â—ey refuse to doe any more duty to their parents They waxe â—eary thinking that God hath laid too heauy a burden vpon â—â—em Many shew themselues more dutifull in their youngâ—â— then in their riper yeares That which maketh children â—eary in doing duty is commonly the great and long neede of â—â—eir parents as long sicknesse long impotency long pouerty with the like It appeares that such children looke only on their parents as men which as they imagine can neuer recompence their paines and cost they looke not to God who is able abundantly to recompence all These therefore performe not their duty in the Lord. §. 54. Of the equall respect that children are to beare to both parents As the distinct duties of children haue beene set forth so I thinke it requisite to declare distinctly who the parties be to whom those duties are to be performed These principally are the naturall parents both Father and Mother Secondarily such as are in the place of parents The first point then to be noted is that children beare an equall respect to both their naturall parents and performe duty to both alike The law expresly mentioneth both Honour thy Father and thy Mother Well may we thinke that there was some iust and vrgent cause that the law which so briefly vnder as few words as well could be compriseth exceeding much matter should expresly mention father and mother when as there is one word parent which includeth both Now what other reason can be rendred then the point in hand It is worthy to be noted how the Apostle contenteth not himselfe to haue named parents which implieth both but also annexeth the expresse words of the law which in particular setteth downe father and mother It is expresly set downe of Iaakob that he obeyed his father and his mother Among other pen-men of Scripture Salomon expresly mentioneth both father and mother euen almost twenty seuerall times in Prou. Many reasons there be to inforce this point 1. Both parents are vnder God a like meanes of their
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
which of all other things will make the childe most obedient and gratefull to his parents for thus there is a double bond to binde him 1. his birth 2. his new birth especially when the cause of the one hath beene also the cause of the other 7. Nothing can more settle the heart of a wise parent on his death-bed concerning his children then assurance that pietie is planted in them for then may he with stronger confidence commend them to Gods prouidence and with greater assurance expect his blessing vpon them after he is dead 8. Parents by teaching their children pietie are an especiall meanes of propagating true religion from age to age and from generation to generation No better meanes can be thought of For if all parents were carefull of their dutie in this kinde as there is a succession of children and thereby a preseruation of mankinde so there would be a succession of those that feare God and thereby a preseruation of true religion My children that are taught by me may be fathers of children and so teach that to their children which they haue learned of me yea after them may grand-children proue fathers of other children and they teach their children the same and so from age to age others after them This is the meanes on our part and in our time we must doe our part and for those who come after vs leaue the issue to God Not only the great benefit of this point but also the too much neglect thereof in most families hath moued me the longer to insist on it and the more forcibly to presse it For the better performing thereof I will adde some directions §. 35. Of directing parents how to teach their children true pietie 1. Whatsoeuer principle of pietie parents doe teach their children they must be sure that it be grounded on Gods word thus much this phrase admonition of the Lord implieth Thus shall parents be sure to feed them with good wholesome spirituall food such as shall make to their spirituall nourishment and eternall life In this respect principles of religion grounded on Gods word are called sound or wholsome or healthfull words and that both in regard of their matter and substance and also in regard of their effect they cause and preserue good sound spirituall health We know that naturall men haue a care to giue their children such food as is wholsome for their bodie for will a father that is euill giue his childe a stone or a serpent and not that which is good Conscience must moue religious parents to haue the like care of the soules of their children as nature teacheth all parents to haue of their bodies If parents be carefull to draw those principles wherein they instruct their children out of Gods word they shall be sure not to poyson their soules with any error heresie superstition or idolatrie 2. When children begin to read let them read the holy Scripture so was Timothie trained vp from a childe 2 Tim. 3. 15. Thus will children sucke in religion with learning for there is a secret vertue lurking in the holy Scripture which is Gods owne word more then in any bookes of men so as through Gods blessing there may by this meanes be an inward worke of grace in children euen in their young yeeres Besides no bookes are more easie then many parts of Scripture and no histories more admirable and delightfull then the histories of the Scripture It is the aduice of an ancient Father that young children be made acquainted with the words and names of holy Scripture and that in stead of tales and fables choice histories of the Bible be made knowne to them and that they be instructed in the Prouerbs of Solomon 3. Let children be catechised constantly from day to day rehearse them continually vnto thy children saith the Law That which is daily done is in Scripture said to be done continually as the sacrifice which was daily offered was called a continuall offering Here let this caueat be noted that in giuing this spirituall food parents deale with their children as skilfull nurses and mothers doe in feeding infants they will not at once cram more into their mouthes then their stomach is able to digest but they will rather oft feed them with a little so it is not meet that parents be too tedious that will but dull a childs vnderstanding and breed wearisomnesse and make it loath to be againe instructed but precept vpon precept precept vpon precept line vpon line line vpon line here a little and there a little Thus shall they learne with case and delight and this being oft performed in time a great measure of knowledge will be gained thereby If a vessell haue a little mouth we vse not to fill it by powring whole paile-fuls vpon it for so all may be spilt and it receiue little or nothing but we let the liquor fall in by little and little according to the capacitie of the mouth so is nothing lost and the vessell filled the sooner Thus are children to be dealt withall 4. To the set times of catechizing children let other occasions of teaching them pietie be added as at table by resembling the spirituall food of their soules to that corporall food whereby their bodies are nourished when they are walking abroad by shewing them the starres how they remaine stedfast in their course the trees how they bring forth fruit in their season how all things are for the vse and benefit of man and thereupon make spirituall vses note the direction which for this purpose the Law giueth to parents Thou shall talke to thy children of my words when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest vp 5. Let parents open to their children the mysteries of those outward rites which God hath ordained in his Church as of Preaching Baptising children administring the Lords Supper ceasing from worke on the Lords day with the like This was expresly commanded vnder the law Visible rites are great helpes to the weake vnderstanding of children when they are plainly opened and applied yea they are also especiall meanes of keeping in memory the mysteries contained vnder them as course threds or wiars are meanes to preserue pearles put vpon them So oft as they see the rites they will be put in minde of the mysteries implied vnder them 6. To this may be referred a declaration of such great and admirable workes as God in former times hath done for his Church especially such workes as haue beene done in their time and if any memorials be remaining of them make them knowne to children This direction was also giuen vnder the law concerning the monuments which were set vp of the great deliuerances that God gaue to his people In particular when the day of the gunpowder-treason is solemnized parents ought to teach their children the occasion
of solemniâ—ing that day And as God doth any great workes of mercy â—r of iudgement point them out to children When there is great famine plague or any mortality instruct children in â—he causes thereof when victory plenty peace or the like â—ach children from whence these come Outward sensible things doe best worke vpon children 7. Let religious schoole masters be chosen for children soâ—â—ewise other masters to whom children are put forth and religious houses where they are placed Hannah commended â—er first borne childe to old Eli a good religious high Priest ◠〈◊〉 â— masters themselues be religious there is good hope that they will instruct in piety such as are vnder them which if they â—oe what an helpe will that be to parents If both parents and masters ioyne therein it must needs be very profitable to â—e children If parents should faile yet might masters make a â—ood supply 8. Let parents be to their children a good patterne and example in pietie I and my house saith Iosua will serue the Lord he setteth himselfe first as a guide to the rest I will walke in mine house with a perfect heart saith Dauid whereby he would make himselfe an example as to others of his family so to his children Example is a reall instruction and addeth a sharpe edge to admonition Much more shall a religious parent doe by practise then by precept For children are much inclined to follow their parents let them goe before children will soone follow after Practise is an euident proofe of the necessitie of the precept deliuered §. 36. Of Parents faults contrary to their dutie of teaching their children piety Many are the aberrations contrary to the forenamed care of teaching pietie For 1. Most parents care only for the temporall and ciuill good of their children so their children may be well fed and clothed and brought vp in some profitable calling whereby they may well maintaine themselues in this world little thought is had or care taken for their spirituall life in this world or eternall life in the world to come Wherein are these parents better then heathen Iob was otherwise minded he was more carefull for their soules then for their bodies 2. Many are so farre from teaching piety as they teach their children profanenesse pride riot lying deceit and such like principles of the deuill It had beene better for such children to haue liued among wilde beasts then vnder such parents As the children hereby are thrust headlong to hell so their blood shall be required of their parents 3. Others thinke it enough that their children be taught a religion but what religion it skilleth not Such are they as hauing rich kindred but popish commend their children to the education of such kindred in hope of some temporall benefit that their children may reape from them If they were as carelesse of their childrens bodies they would be accounted little better then murtherers and is not the soule more pretious then the body 4. So farre are many from catechising their children and that daily as they teach them not so much as the Lords praier the Beleefe and the ten Commandements Wherein Papists shall rise vp in iudgement against them that are very diligent in teaching their children Pater noster Aue Maria and such like Latine principles as the children cannot possibly vnderstand 5. Few vse the forenamed outward helpes as the holy rites appointed of God the great and glorious workes of God his extraordinary workes of mercy or iudgement to instruct their children thereby As they themselues care not to take notice of any such thing so they care not whether their children doe it or no. 6. So much doe some preferre a little pelfe before the true good of their children as they care not to what schoolemaster they put their children be he profane or popish or vnlearned especially if he be a kinsman or one of their friends Few will so doe in case of their health or outward estate but will rather get the best Physitian or the best Lawyer that they can Children oft learne such euill qualities of their schoolemasters as they can neuer shake off againe 7. Many proue very bad patternes to their children and giue very ill example by profanensse riotousnesse swearing drinking playing at vnlawfull games c. These parents as they brought forth their children in sinne so they lead them on forward to hell Their euill example is not only an hinderance to the good instruction of others but also maketh all their owne counsells if at any time they doe giue any good counsell to be in vaine for the left hand of euill example soone pulleth downe more then the right hand of instruction can build againe To conclude those parents whose children are not brought vp in the instruction of the Lord shew plainly that they regard neither the saluation or damnation of their soules §. 37. Of instructing children so soone as they are capable Hitherto of the Kindes of nurture The Time thereof followeth In handling the time of good nurture I wil shew 1. When it ought to be begun 2. How long it ought to be continued  1. Parents ought to begin to nurture their children so soone as they are capable of any instruction Euen as young birds are taught by their dammes to flie so soone as their wings can carry them Traine vp a childe saith Solomon that is while he is young and tender and againe He that loueth his childe nurtureth him be times Thus was Samuel sent when he was very young to be trained vp vnder Eli 1 Sam. 1. 24. and Solomon was instructed by his father when he was tender Pro. 4. 3. and Timothy was taught the Scriptures from a young childe or infant There are both priuatiue and positiue reasons to presse this point Priuatiue in regard of the mischiefes that may be preuented thereby Positiue in regard of the good that may be gained thereby 1. Many are the euils which children by nature are prone vnto euen as ranke ground is subiect to bring forth many weeds for the imagination of mans heart is euill from his youth and foolishnesse is bound in the heart of a childe If therefore they be not well nurtured betimes what can be looked for but the fruits of euill and folly But timely nurture will preuent such fruits and be an excellent preseruatiue against their owne naturall corruption against Satans temptations and against the allurements or discouragements of the world 2. Continuance in euill maketh children obstinate and inflexible therein Elies sonnes being suffered to goe on in wickednesse till they came to ripenesse of yeeres would not afterwards harken to the voice of their Father What creature can be tamed if it be not begun with while it is young 3. When children first begin to be capable of instruction they are most pliable to follow the direction of their parents as
declare it though they be not asked as that maide which told her mistresse Naamans wife that there was a Prophet in Samaria that could deliuer him of his leprosie 2. When masters through ignorance passion or such like cause refuse to doe that which their seruants know to be good for them they ought to perswade their masters to doe it as Naamans seruants perswaded their master to wash himselfe in Iordan as the Prophet aduised him 3. When seruants are not fully instructed in those things which they ought to doe for their master they ought to aske of him what is to be done as the disciples who said to their master where wilt thou that we prepare for thee to eat the passeouer 4. When some scruple ariseth in their minds about any charge that their master shall giue them they may inquire of their master as Abrahams seruant when he said what if the woman will not come with me 5. When their master vniustly suspecteth any euill of them they may speake to cleere their owne innocency as Dauid did to Saul A second caution for seruants well ordering their speech is That the very forme and manner of their speech when they haue iust occasion to speake to their masters doe sauour of reuerence for which purpose let these particulars be noted 1. That seruants giue reuerend titles to their masters It was in an honourable respect of their master that the seruants of Naaman called him Father In Scripture one of Gods titles is attributed to masters as Lord. 2. That their words be few no more then must needs euen when they haue occasion to speake as may be gathered out of the forenamed examples alleaged to shew when seruants might and ought to speake 3. That all their words spoken to their master be meeke milde and humble note for this purpose how the children of the Prophets framed their speech to their master 1. They humbly beg leaue for themselues to goe to Iorden 2. They intreat him to goe in these words vouchsafe I pray thee to goe with thy seruants 3. When one of them had lost the head of his hatchet as if he durst not be so bold as to speake to his master to get it him againe he referreth the thing to his good pleasure saying Alas master it was but borrowed A third caution is That they obserue a fit season to speake to their master as when he is at leasure to heare them thus it is noted of the disciples that when their master was alone they propounded their questions vnto him or when his minde is quiet not troubled with passion thus when Dauid obserued that Sauls minde was somewhat pacified towards him by that speech he vsed Is this thy voice my sonne Dauid then he tooke occasion more freely to speake to him A fourth caution is That they giue a ready and present answer to their master This is oft commended in Peter that when Christ propounded any question to his disciples he would presently and readily answer A fift caution is That all their speeches and answers to their master be true not daring to tell a lie vnto them this argueth a very reuerend respect of a master When Eli demanded of Samuel what the Lord had said to him Samuel told him euery whit and hid nothing from him And when Dauid bid the woman of Tekoah not to hide the thing that he should aske her from him she told him the whole truth There is a double bond to tie seruants hereunto 1. Their conscience towards God who is a God of truth 2. Their respect to their masters with whom they ought to deale faithfully Lastly a seruants reuerence ought to be manifested by his speech of his master euen behinde his backe speaking good of him and no euill this part of reuerence also did Abrahams seruant shew to his master Thus shall they shew themselues good true-hearted faithfull seruants and not parasites §. 7. Of the vices contrary to a seruants reuerence in speech Offences contrary to the forenamed Reuerence of seruants to their masters are these 1. Sawcinesse and boldnesse in seruants when they haue no more respect to their masters presence then to any others but are full of prate and loud in speech before their master or in the roome next to him where they may be heard as well as if they were in the same roome much offence is thus oft times giuen to masters 2. Importunity in speaking and replying againe and againe though their masters doe not only shew their dislike thereof but also expresly charge them to speake no more Scolding maids that will haue the last words of their mistresse much offend herein This is directly against the Apostles prohibition to seruants that they answer not againe 3. Impatiency when they cannot endure to heare their master make an end of his speech but either they will interrupt him or fling away 4. Stoutnesse when as Solomon noteth though they vnderstand they will not speake though they know very well that it is their masters pleasure they should speake yea though they are bidden to speake yet their stout stomach and sullen heart will not suffer them to speake no though it be neuer so behouefull for their masters if they know that their master goeth on in a course very preiudiciall to him yet will not they tell him of it nay if their master vniustly suspect any euill of them they will let him abide in that iealously rather then speake to cleare themselues and if their master doe not expresly appoint them from time to time what to doe they will neuer aske nor if they be doubtfull of that which he giueth them in charge will they further inquire to be resolued thereof This kinde of silence in these and such like cases argueth more doggednesse then dutifulnesse 5. Disdaine when they scorne to giue the title Master to him that is set ouer them because he is a poore and meane man 6. Arrogancy when their words are high and lofty against their master pretending that they are as good as he though for a time they be vnder him Clerkes prentises waiting women and such like being borne of gentlemen and men of good degree are for the most part guilty of this fault the reason is because their birth and parentage maketh them forget their present place and condition or else which is worse maketh them wilfully presume aboue it 7. Muttering and murmuring vpon euery occasion of discontent whereby it commeth to passe that they oft prouoke much wrath for grieuous words stirre vp anger 8. Vnseasonable interruption of their master speaking to him when he is seriously occupied in some weighty businesse as they who told Christ of his mother and brethren when he was preaching or vnseasonably speaking vnto him while he is in passion whereby they oft bring much mischiefe vpon themselues 9. Answering their master at their owne leisure
morning or euening for religious exercises they thinke by their seruants labour to thriue and thinke not of Gods blessing which maketh rich Some goe so far therein as they keepe their seruants from the publike worship of God euen on the Lords day Thus it commeth to passe that seruants who came ignorant and profane to a master after long abode with him so goe away as they came Many that themselues make some conscience of fearing God much faile herein they regard not to teach their seruants the feare of God whereby they depriue themselues of much blessing and pull Gods curse vpon their persons and houses §. 23. Of allowing seruants sufficient food In regard that seruants haue not bodies of brasse or steele but of flesh and bloud as all others masters that haue the benefit of their strength and abilitie of their bodies must be carefull of nourishing and cherishing them and that both in health and sicknesse For preseruing seruants health respect must be had to their Food Clothing Labour Rest A due prouision of food for seruants is commended in Solomons good house-wife who giueth meat to her houshold And in the direction which he giueth to housholders in these words Let the milke of thy goats be sufficient for thy food and for the food of thy family The food which masters prouide for their seruants must be for qualitie good and wholesome for quantitie sufficient to preserue health and increase strength for time giuen in due season It is noted that the hired seruants of the father of the prodigall childe had bread by bread according to the Scripture phrase is meant all kinde of needfull wholsome food in which sense it must needs be there taken because it is opposed to huskes which are not very wholsome fitter for swine then men yea they had bread enough It is further noted of that good steward who was as a master ruler ouer the houshold that he gaue the houshold their portion of meat in due season Quest May not seruants be stinted of their food Answ In regard of superfluitie they may and ought to be stinted but not in regard of sufficiencie It is not meet that all seruants should haue as much as they can deuoure for then many of them would doe but little worke but most meet it is that euery one should haue as much as is needfull for strength that so he may be the better able to doe and endure his worke the Greeke word translated in the place before quoted portion implieth as much There is a double bond to tie masters to performe this dutie one in regard of themselues the other in regard of their seruants Masters themselues shall haue the profit and benefit of the health and strength of their seruants for their owne sakes therefore it is requisite to afford them sufficient food Men that desire to haue their worke well done by their beasts or in their iourney to be well carried to the end thereof will be carefull that their beasts shall be well fed But beside this considering the health and strength of seruants is spent in their masters businesse iustice requireth that their health and strength should be repaired and preserued by them §. 24. Of defect and excesse in allowing seruants food There are two extremes contrary to this dutie One of those that are too niggardly and as we speake miserable in the allowance of food to their seruants and that sometimes in the quantitie when seruants bellies are too much pinched euen so as their bodies are weakned for want of food The Prodigall childe was thus serued these are both vniust and iniurious masters vniust to their seruants iniurious to their seruants and themselues too Sometimes againe such miserable masters offend in the qualitie of that food which they giue to their seruants as when it is kept too long and growne musty mouldy or otherwise vnsauoury or when the worst kinde of food for cheapnesse sake is bought euen such as is scarce fit for mans meat the more abundance that there is of such stuffe the more loathsome it is Lastly though I thinke it not meet to binde masters vnto set houres for their seruants meales Christ affordeth a greater libertie vnto masters in the parable of a masters vsage of his seruant after he came from his worke yet there may be a fault as there is in many masters in keeping their seruants too long from meat not suffering them to interrupt their worke for meat sake but to tarry for their supper till ten a clocke at night when they giue ouer worke surely this cannot be good for the bodies health and strength Another extreme doe such masters fall into as bring vp their seruants too delicatly Solomon hath expresly taxed such and noteth that this mischiefe is like to follow thereupon he shall haue him become his sonne at the length such a seruant will forget his place scorne to be as a seruant but aspire to be as his masters childe which is next to a masters mate §. 25. Of masters care about their seruants apparell A wise care for seruants cloathing is also commended in the example of Solomons good housewife She is not afraid of the snow for her houshold that is for the coldest season in winter for all her houshold are clothed with double garments that is with such clothing as is fit for cold weather Fit and decent apparell is both a meanes of preseruing health and also a matter of good report tending to the credit of a master Yet contrary is the humour of many they care not how tagged and ragged their seruants apparell is insomuch as many seruants haue neither comely nor warme apparell The Hebrew word is oft vsed for scarlet But according to the proper notation of it it signifieth things doubled which I take to be most pertinent to this place and therefore I haue so translated it The Kings translators haue noted as much in the margin This point concerneth those masters especially that finde their seruants as we speake and prouide all things for them as in old time masters did for most seruants and as now they doe for prentises whether male or female If seruants by couenant be at their owne finding for apparell masters are not so strictly bound therein yet they must haue a care that their seruants fall neither into the one extreme of too base slouen-like or sluttish apparell nor into the other of too garish or too costly apparell Masters hauing authority ouer their seruants must keepe them in order and good compasse and haue respect to decencie in this as in other things For apparell is one of those outward signes whereby the wisdome of masters and mistresses in well gouerning their seruants is manifested to the world If therefore seruants be attired vnseemly for their place and abilitie all that see them will thinke their masters and mistresses are of such a minde as the seruants are or at
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