reward This sweetens all their labour and makes it seeme easie and light as it did vnto Iacob EPHES. 6 Vers 9. And yee masters doe the same things vnto them putting away thrâ—atnings and knowe that euen your Master also is in heauâ—n neither is there respect of persons with him WE are now come to the last order in the family viz. of masters which although it be last according to the Apostles order is in dignity the chiefe But the Apostle first sets downe the orders of inferiority to shew that the duties of subiection are hardâ—r to be pâ—rformâ—d then those of gouernment and authority For the meaning of the words it is thus By masters are meant all that haue authority ouer particular pâ—rsons that are attâ—ndant vâ—to tâ—em whether they bee chiefe or such as being vnâ—â—r others haue seruants vnder them Them that is to â—eruantâ— befoâ—e mâ—ntionâ—d Doe the same things This seâ—meth a strang phrase What may some saâ— must mastâ—rs obâ—â— anâ— reuerence their seâ—uantâ— c No tâ—is may beâ— vndâ—rstood 1 With râ—â—â—rence to 〈◊〉 dutiâ—â— aforegoing namely not vnto thosâ— proper dutiâ—s that bâ—long to sâ—ruants but to those common rulâ—s of equity tâ—at belong both to masâ—â—rs and â—â—ruants as to doâ— aâ—l things in simplicity of 〈◊〉 c. 2 Or to the vâ—rs immâ—diatly aforâ—going that being a generall â—uâ—e belonging to all sorts to doe the good thing that belongs vnto thâ—m in their place aâ—d calling 3 Without reference and so it is meant of a mutuall reciprocall and proportioâ—all duty that ought to passe betweene them that is in generall that duties are to be performâ—d of both one to the othâ—r aswâ—ll masters to seruants as oâ— seruants to masters All these do not crosse one another but 〈◊〉 a common equity betweene masters and seruaâ—â—â— a mutuall duty though not an equality This is â—xprâ—â—sed by the Apostle Col. 4.1 And this is exprâ—ssâ—d to meete with a conceit of many masters that thiâ—kâ— indeâ—d their seruants are boâ—nd to them but tâ—at thâ—mâ—â—lues are not tied to their seruants 〈…〉 to sâ—eke the good of their seruants 〈…〉 gouâ—â—nment aswell as seruants are to seeke their mastâ—rs by theâ—r obedience Putting away threatning not that this is simply a vicâ— and so forbidâ—â—n for it is lawfull and sometimâ— to be vsed but the excâ—ssâ— is â—oâ—biddâ—n The reason of mentioning of this vice of mastâ—rs rathâ—r then any other is 1 Because men in authority are exceeding giuen by nature to this vice thinking that their authority is not shewne vnlesse they be rigorous Thus are husbands forbidden to bee bitter to their wiues â—ol 3.19 And also Fathâ—rs to prouoke their childrâ—n ver 4. 2 Because Infidels aâ—d heathen men thougâ—t they had an absolute power ouer seruaâ—ts of life and dâ—ath thâ—rfore lest these newly conuerted to Christianity should reâ—aine any such conceit hee biddeâ—h them forbeare rigour But for the furthâ—r meaning of the word wee are to considâ—r that by thâ—eatning is mâ—ant aâ—l rigour in thoughts countâ—nance lookes word and actions so that by forbâ—aring of it all excesse is forbidden as 1 In continuance when masters shall be too frequent in correcting vpon euery occasion 2 In measure when theâ— are furious fierce and violent 3 In execution not alwaies to execute punishment if there be repentance anâ— hope of amâ—ndmâ—nt In all these mâ—sters are to moderate their threatning Furthâ—rmore vnder the forbidding of this vice thâ— contrary vertue is commanded viz. Gentlenesse and mildenesse Know yee here followes the reason which the Apostle takes for a mattâ—r graunted therefore he saith Know yâ—e Your master Some copies haue both yours and thâ—irs Very fitly for the sencâ— buâ— the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen doth imply as much The argument is drawne from the place of the masters subiection that they haue not an absolâ—te authoâ—ity but are vnder the authority of anothâ—r Mastâ—r to whom they must giue an accompt and therefore to take hâ—ed lest if they pâ—rforme not their owne duties theâ— prouoke this their Master to wrath Now He is dâ—scribâ—d 1 By the place where he is in heauen Which implies 1 That he is higher than the highest so that all are vnder him Eccles 5.7 Psal 33.15 〈…〉 15.3 that hâ—e seeth and doth take noâ—ice oâ— all 〈◊〉 that hâ— is an Almighty God able to exâ—cutâ— venâ—â—â—nce on all such as oppresse others Psalm 113.4 5. Deut. 24.14.2 His property that he is no accepter of persons The Hebrew word is Face and so signifiâ—th the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the face is out ward but God doth behold the heart 1 Sam. 16.15 and by pâ—rson iâ— Scripture is meant the outward quality and coâ—dition of men in regard of greatnessâ— meanâ—nesse superiority or infâ—riority c. as Iob 34.19 which things though men respect yet God doth not This phrase is taken from such as sit in iudgement who must respect the cause only for whatsoeuer is beside it is called â—erson and therâ—foâ—e did the Arâ—opagitae iudge in the darke c. This is noted to meâ—te with another conceit of mastâ—rs that might thinke that God would respect them being greaâ— and in place of authority rather than their sâ—ruants who were meane and base Hauing seene the meaning of the words it followeth to handle them in order The summe of them is a direction for masters how to carry themselues towards their seruants The parts are two 1 The duties to be performed 2 The reasons to vrge them Concerning the duties wee are to consider 1 The ground of them that masters doe owe a duty Doe the same thing 2 The duties themselues in their seuerall branches 1 Ground Doct. That masters doe owe a duty euen to their seruants a point cleare by the Law of God as the precepts giuen vnto masters heâ—re and in othâ—r places doe tâ—stifie and by the Law of nature for this is one of those bonds of ministration which are spoken of Whereby we are bound as well to doe good to others as to receiue good from them like as the members of the body do one to another Bâ— the Law of nations for wise States haue alwaies from time to time ordained Lawes for to curbe and restraine masters by equity for good receiued râ—quires good to bee done againe And lastly by the Law of the Land In Indentures the mastâ—r is bound to the seruant as well as he to his master Vse is for masters to take notice of this That seeing in generall seruants are no more bound to thâ—m than they to their seruants therâ—fore to be carefull for the performaâ—ce of â—heir owne dutie as they would looke for dutie from their seruants and to consider if the failing of their seruants in their duties arise not fâ—om the neglect of their owne in themseluâ—s 2 For ministâ—rs that they be not partiall in vrging these duties but prâ—sse them vpon the masters as well as on the seruants and the rather â—ecause there are not such outward meanes to
good Conscience That shee subiect her selfe for conscience sake this the Church doth obeying Christ because of her place and because it is pleasing to him though there were no other motiue in the world So must wiues obey for conscience of Gods CoÌ„mandement and for that their husbands stand in the roome of Christ and not as many doe for by-respects for feare for praise for hope that their husbands will let them haue what they desire and such like for heereby appeares a maine difference betweene religious and meere naturall women Rom. 13.5 Constancy This makes all other duties perfect and 〈◊〉 the Crowne on them therefore wiues must not â—hinke it sufficient to hâ—ue done well but they must continue to doe well still and not as many wiues who at the first haue beene subiâ—ct and obedient to their husbands but aferwards haue growne stubborne and â—o lost the comâ—ort of their good beginning by a badde ending Ezek. 18.24 Such a one it seemes Michâ—l was Compare 1 Sam· 19.11 c. with 2 Sam. 6.20 Obiect But the wife will say If my husband were to mee as Christ is to the Church that is a wise and religious man then I could obey him but otherwise I cannot Answ Shee must more regard his place than his person for by vertue of his place hee carrieth the glorious Image of Christ though in regard of his qualities and conditions he may beare the â—mage of the diuell like as wee see other inferiours obey their superiours but the 1 Pet. 3.1 puts all out of doubt In euery thing ver 24. The extent which is not so generall but that a limitation must be vnderstood otherwise it will bee contrary to many other places in Scripture as Acts 5.29 But it is layd downe in these generall tearmes 1 To shew the large authority of the husband 2 Because the wife ought to obey in all things that is euery thing that the husband by vertue of his place may command and not onely in some things which shee best liketh of So that in briefe by this generality not Gods will but the wifes will is excluded From this ground arise two conclusions 1 That the wife labour to bring her iudgement and will in subiection to the will and iudgement of her husband Not onely in things necessary which are expresly commanded by the Word of God but also in things indifferent for she must think her husband to be wiser than her selfe both for his sexe and place 2 Though in iudgement shee cannot thinke that to be meere which her husband commands yet shee must yeeld in outward action in things indifferent for peace and quâ—et sake Neuerthelesse shee may perswade and indeed the husband ought to heare her as the Shunamites husband did 2 Kings 4.23 The reason is 1 Because hereby is her subiection manifested that it is for conscience in regard of her husbands place and authority for if it be in things commanded shee must doe it whether her husband will or no. 2 For the peace and quiet of families for from hence we see arise many contentions and brawlings that the wife will not yeeld in such indifferent matters Vers 23 24. For the husband is the wiues head euen as Christ is the head of the Church and the same is the Sauiour of his body Therefore as the Church c. THese words containe in briefe fiue Reasons to vrge and presse the former duties 1 Drawne from the husbands authority because the husband is in the Lords stead and roome 2 Vnder a metaphor Bâ—cause the husband is the wiues head 3 Because heerein hee doth resemble Christ 4 That by vertue of his place hee is a sauiour of his wife 5 The example of the Church The first reason is a cleare point by that generall rule that all who haue any lawfull authority ouer other they are as gods vnto them as Moses is said to bee to Aaron Hence arise two conclusions 1 That the wife in subiecting her selfe to her husband subiects her selfe to Christ 2 That in refusing subiection to her husband shee refuseth subiection to Christ prooued by example of Christ himselfe Mat. 11.40 Iohn 5.23 of Ministers 2 Cor. 5.20 Luke 10.16 1 Sam. 8.7 In thus doing wiues shall be the wiues of Christ Iesus Now if wee consider duly this reason we shall see how strong a motiue it is to perswade wiues to performe this duty of obedience 2 1 Cor. 11.3 This reason sheweth that the husband is to the wife as the head of a naturall body is to it hee is more eminent in place more excellent in dignity he hath power to rule and gouerne and therefore it stands with the law of nature that the wife doe submit her selfe 1 Cor. 11.14 3 For the further vrging and pressing the former reason it is added that the husbaÌ„d herein hath a fellowship and copartnership with Christ and they are brethren in office And though there be an infinite disparity betweene Christ and the husband yet may there be a resemblance where is no parity and a similitude where there is no equality and therefore this hinders not that fellowship Hence two conclusions 1 That hee is vnto his wife as Christ to the Church and therefore subiection is as well due vnto the husband by the wife as subiection by the Church to Christ 2 That they that do subiect themselues to their husbands doe honour Christ they that impeach the authority of their husbands impeach the authority of Christ yea the very place of the head in a naturall body as we see he that impeacheth the authority of one Magistrate impeacheth the authority of all in the same degree See Ester 1.16 Corollary 1 That Christ will surely maintaine the husbands authority as Magistrates in the like case will doe one of another Wherefore though the husband himselfe forbeare yet may stout and rebellious wiues iustly feare the reuengement of Christ 4 The fourth reason sheweth that the husband hath this authority not so much for himselfe and for his wife 's good The name of Sauiour is properly and truely applyed to Christ Math. 1.21 Luke 2.22 Acts 4.12 Luke 1.69 and 2.30 He is called saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But heere in some sence it is applyed to the husband in that hee is to protect his wife to defeâ—d her from hurt and danger to prouide for her c. And indeed the head is vnited to the body for this cause not onely for the authority and soueraignety but for the good and benefit of it Hence wee see 1 That the subiection of the wife is for her owne good 2 That they who refuse to be subiect as they are iniurious to themselues so they are vngratefull to their husbands 5 Taken from the example of the Church which if either example it selfe which wee see is of great force both without and against precept or if the warrantable example of the Church that is of good and perfect men can preuaile it ought much
world a Heb. 7.25 Ioh. 19.30 An euidence of which perfect saluation obtained by him was his Resurrection for this cause he is called Saluation Luk. 2.30 Note here first the Blasphemie of the Iesuites that deriue of that name of their society from that name of Christ which is incommunicable Indeede we may be well called Christians of Christ because this name is communicable for wee are partakers of the anointing but no man is partaker with Christ in the worke of saluation as also Linwood a Papist saith and secondly the dotings of the Papists that seeke for other Sauiors besidâ—s Christ as the Saints to whom may bee applyed that of Esa 30.1 c. and Ier. 2 13. As also another conceit of the Treasure of the Church which what needs if Christ alone haue purchased perfect saluation b Rom. 5.18 As Adam is a naturall root and all comming from him partake of his sin and curse so Christ being another roote all that come from him partake of his righteousnessâ— to iustification Ioh. 6.37 and verse 39. A reason is a added â—â—cause the Elect are committed to his trust and fidelity and therefore if they bee lost the losse redounds not only to the hurt of the members buâ— to his owne discredit Obiect Ioh. 17.12 Iudas is expresly sayd to be lost Answ Iuâ—as was nâ—uer of this company which is plaine both by thâ— words in the place aâ—leadged where he is called the sonne of perdition fore-ordained of old vnto this condemnation as Iude speaâ—es ver 4. Then apply that 1 Ioh. 2.19 This ouerthrowes that grosse errour of the Lutheranes who say that those who are Elect may not onely wholy but finally fall away an opinion strange contradictory in it selfe to be a chosâ—n vessell and to bee damned and contrary to the Scripture it breakes in sunder that golden chaine Rom. 8.30 Math. 24.24 Yea the Papists confesse the absurdity of it Bellar. de grat libero arbitrio lib. 2. cap. 10. The ground of this opinion is that they hold that election is conditionall which Tenent is derogatory to glory making his will and decree changeable whereas he is immutable in both and also depriues euery faithfull soule of a ground of maine comfort which otherwise doth rest in an holy security opposed to feare and distrust when once it perceiues in it selfe the certaine signes of Election Obiect 1 Exod. 32.32 and Rom. 9.3 Answ These holy men rapt with loue and zeale did onely shew what in their hearts they could wish to be done not what could be done it was Votum affectus non Effectus Obiect Psalme 69.28 Answ That is spoken according to the common opinion of men now therefore Dauid desireth God to make it manifest that they did heerein deceiue themselues others were deceiued in them who because of their profession and outward carriage accounted them to be written in the Booke of Life So in like manner that which is spoken of Iudas was spoken in regard of his office and Apostleship not in regard of the eternall election of God For in that former respect hee might haue seemed to haue beene a chosen vessell Act. 1.17 Vse is for comfort vnto vs that though wee be not the principall parts of the body of Christ an eye or an eare that is not instructed with so much knowledge as others c. yet if wee be of the body wee shall be saued Gal. 3.28 c Because that satisfaction of Christ was a ransome and price and none can be redeemed and bought but those for whom it was paid Against carnall Gospellers that hope still to be saued when as yet they haue no euidence that they are of this body for the body is guided by the head but those by the prince that ruleth in the Ayre Ephes 2.2 The members of the body loue one another but these hate and persecute the Saints Briefely this word body imports two things that is 1 A mysticall vnion with Christ by faith 2 And a spirituall vnion one with another by loue whereof they haue neither So much concâ—rning the authority of Christ The next point is the subiection of the Church ver 24. Which subiection is due on the Churches part in regard of the place of Christ who is her head but much more in regard that he is so wise so glorious a head so prouident and powerfull to procure her good and againe in that shee is so farre inferiour vnto him and therefore meete it is that she subiect her selfe and vnworthy she were of so great benefits if she should not as Vashty was in not obeying her husband the King Doct. Whosoeuer is of the Catholike Church is indeed subiect to Christ AN EXPOSITION VPON THE FOVRTH VERSE OF THE SIXT CHAPTER TO THE EPHESIANS And yee fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. THe duties concerning the wel-nurturing of children are of 2 kinds 1 Such as respect temporall good as first training of them vp in ciuility good behauior secondly in a good calling 2 Or such as respâ—ct spirituall good viz. that they be trained vp in piety which in the text and diuers other place ais expresly commanded of God who also for this end ordained in the Law many meanes to stirre vp children to aske of their Parents what they meant as of the 12 Stones of the Passeouer c commanding Parents to declare vnto their children the mystery of these things Reasons of this are 1 This is the best good that parents can doe for their children by reason men exceed beasts by ciuiâ—ity ciuill men excell sauages but by piety the godly man goeth beyond all other 2 There is a necâ—ssity of this instructioÌ„ of them in the feare of the Lord for by nature they haue no pronenesse to it and without this nurturing they will neuer learne 3 This belongs to the office and charge of parents as they who best know the capacity of children and therefore are best able to apply instruction to them and instruction comming from them will take more place 4 Because children are borne of their parents in a wofull estate and therefore as they haue beene the meanes to conuay sinne and misery vnto them so should they labour to be a like meanes of conuaying grace 5 This is a double band to binde them vnto their parents in loue and duty when both nature and a religious conscience shall ioyne both together 6 By this meanes when parents dye they may with greater comfort and security commend their children vnto God 7 This is lastly an especiall meanes of continuing and propagating the truth of religion and worship of God Now come wee to some directions for the performâ—nce of this duty These are 1 That they be sure that all such principles as they instruct their children in be grounded on the Word of God for it must be information of the Lord. 2 That when they beginne to learne they be
aâ— maâ—y sâ—â—bboâ—â—â— seruants and â—hâ—ewish maids though buâ— one 〈◊〉 a houâ—e will perswade the rest to 〈◊〉 agaâ—nst â—he mastâ—â— aâ—d like 〈…〉 sheepe infeâ—t tâ—e whole stoâ—ke Aâ—â—o qâ—aâ—elâ—iâ—g one with anoâ—her â—s Mâ—th â—4 4◠〈…〉 odious and abâ—minâ—bâ—e of all is it when seruants shaâ—l deâ—â—â—e one another â— aâ—d commit vncleanenessâ— which besides that it is most beastly vice doth moreouer brâ—ng dishonour shame griefe and vexation and great damagâ— vnto their mastâ—rs to the great aggraâ—ating of the sinne vnto such sâ—ruants 5 In regard of their masters children that when they are yong they especially maids who coÌ„monly hauâ— that charge look vnto them louingly tenderly keep them nâ—arâ—ly and cleanely and giâ—e them their due And because chiâ—dren arâ— most in seruants company to take heed that they leâ—â—n no ill of them and when thâ—y come to yeers to respect them with reuerence not esteeming of them as their equals but as of their superiors being the children of their masters So did Abrahams seruant call Isaac master Gen 24.65 Contrary to this is when seruants are doggish and churlish to the Children Let such take heed lest they get such a custome by it as that they prooue churlish to their owne also Also sluttishnesse and further when by corrupt rotten and euill communication that commeth from them they infect children who learne of them to sweare to sing lewd songs and the like So it commeth to passe that many times a man hath his children spoyled euen by his seruants who teach them so much wickednesse whilest they are young that hardly it can be rooted out a great while after Againe when seruants will inueigle away the affection of children either to marry them as when they haue portions c. or to commit vncleannesse with them whereby many times parents affection is alienated from their children to dis-inherite them or the like Lastly when they shall withdraw their portion from them and conuert it to their owne vse 6 In regard of the masters bedfellow his wife or the mistresses bedfellow her husband that seruants doe onely not intice them but not yeeld vnto any inticing of their vncleannesse as Ioseph did Gen. 39. The contrary to which we see many times practised and what effects haue followâ—d thereupon not only the aliâ—nating of their affections one from another but also manâ— times bâ—oody conspiracies for the death of one anothâ—r the wife plotting with the man for the death of her husband and he with the maid likewise for hers 7 In regard of their persons bodies that when thâ—y are in troublâ— and sickâ—nâ—sse they labour by all meanes to be helpfuâ—l vnto them for if they ought to do all the rest before named much more ought they to be faithfull in this regard to haue a care of their mastâ—rs own body Contrary to this is when seruants be Iudasses to betray their owne masters 3 The third and last point is the motiues to stirre vp seruants to performe the former duties 1 Motiue is drawne from the place of their masters who are in Christ stead wherefore in obeying them they obey Christ and râ—belling against them they rebell against Christ 2 From the place of seruants because in a conscionable performance of their seruice vnto their masters they shew themseluâ—s be the seruants ver 7. and in this respect though the place of seruants seeme but mâ—ane yet indeed it is honorable To be the seruant of the King is an honorable place which ought to be a comfort and incouragement of seruants that they should not thinke themselues troden vnder foote and made base seeing that euen by vertue of this that they are seruants thâ—y are the seruants of Christ 1 Cor. 7.21 3 From the ground of their subiection the will of God which â—s it serued for a direction so it is also â— motiue to stirre vp seruants to their duty because it is the will of God in his Word This motiue is of great moment to perswade seruants to be content with their place of subiâ—ction in which they are put and also faithfully to do their duties seeing both are the will of God For Gods will is the worke whereaâ— wee ought to time Râ—m 12.2.1 Thes 4.3 1 Pâ—t 2.15 For Gods will iâ— the ground of good euery thing being so farre good as hee willeth it It is also a rule and a pâ—rfect ruâ—e to which if wee frame our actions wee shall be sure not to doe amisse Lastly it is a sufficient ruâ—e and if we haue this warrant that God doth will it wee need not feare any opposition Hence 〈◊〉 followes 1 That therefore it is no arbitraâ—y matter to doâ— or not to doe but a matter of necessity of Râ—lâ—â—ion Piâ—ty and Conscience wherein wâ—e haue to doe with â—od 2 That there is no dispensation for them and therefore 〈◊〉 although mastâ—rs do not require their duty of their seruants as some masters are of such a nature yet are they bound in conscience to performe their duty 4 The last reason is ver 8. drawne from the issue and euent that followes vpon their faithfull seruice viz. the reward the argument is drawne from Gods generall dealings with all that are faithfull in their places and if euery faithfull man bee rewarded then also seruants Doct. Seruants may be sure that they shall not lose their reward Col. 3.24 Thus was Iacob and Ioseph rewarded and those faithfull seruants Mat 25. And this argument though it be not of greatest force yet it doth most preuaile with vs wherâ—in God shewes his loue in heâ—ping ouâ— infirmities that wherâ—as he might of his absolute commâ—nd haue reqâ—ired obedieâ—ce 〈◊〉 â—ather obsâ—rues what we are mosâ— moued with 〈◊〉 and 〈◊〉 he seeks to stirre vs vp Now if â—â—â—withstanding â—his seruants be disobedient thâ—y do both disâ—onouâ— iâ— disobeying his coâ—mandâ—mâ—nts and doe inâ—â—ry to themselues in dâ—priuing themsâ—lues of such a blessiâ—g This rewâ—rd is 1 Temporall in this lifâ— for God moues the heart of their mastâ—rs whom thâ—â— haue sâ—rued to recompâ—nce their paines as of King Aâ—ashuâ—â—â—sh for Mordâ—cas â—steâ— 8.15 who had serued â—im faithfully So Mat 14 47. 25.21 In thâ— parabâ—â— oâ— the 〈◊〉 Or 〈◊〉 if thâ—ir masters 〈◊〉 hard and vnkind â—od wâ—â—l moue other to reward them as Ioseph who had but an 〈◊〉 recompence of his master God moued first the â—aylor to dâ—ale kindlâ— with him and afterward the King himselfe to aduancâ— him highly Or 3 it neither tâ—eir master 〈◊〉 others regard thâ—â— God himselfe doth giâ—e a secret blessing as vnto Iacob and this more-ouâ—r that they hauing beene themselues faithfull God stirres vp their own seruants to be faithfull to them Luk. 7 38. 2 Spirituall 〈◊〉 all other faile yet there is a recompâ—nce of reward â—iz an inheritance in heauen Col. 3.24 â—phâ—s 1.18 Mat. 25.21 23. Rom. 2.7 And this were enough although there were no other reward 2 Cor. 4.17 Yea all their paines and labour are not worthy of such a
constraine masters to performe their duties as there are for seruants 2 The dutâ—es may all be referred to two heads the first whereof concerneth the choyce of seruants the second the good gouâ—rnement of them 1 For the choyce the duty is that masters be carefull to choose such seruants as be good such was the care of Dauid Psalm 101.6 And if this care be in masters it shewes plainly that they haue a care to the good both of their family and of Church and Common-wealth whereof the family is the seminary 2 This will be a meanes that masters shall receiue more good from their sâ—ruants as also doe more good vnto them 3 It shewes that masters haue as great a care to haue their seruants about tâ—em good as to hâ—ue any thing else good whatsoeuer Directions for the choyce of good seruants are these 1 That they choose seruants that feare the Lord as Dauid did Psal 101 6. for Piety and Religion is the ground of râ—uâ—rence of obedience of faithfulnesse and aâ—l other duties 2 Such seruants wiâ—l pray for a blessing on their masters businesse 3 And also they bring the blessing of God with them vpon the family 2 That they choose such as be fit for that worke whâ—â—eunto they will put thâ—m This mooâ—â—d Saul to choose Dauid for hâ—s sâ—ruaâ—â— 1 Sam. 16.18 3 To chooâ—e 〈◊〉 as they may 〈◊〉 choosiâ—g of them shâ—wes a worke of charâ—ty 〈…〉 arâ— pooâ—e and hâ—lpelesse for this wilâ— bâ— a moâ—iuâ— to mâ—kâ— tâ—â—m to â—e diliâ—ent and sâ—â—uiceable to thâ—ir mâ—stâ—rs becausâ— they depeâ—d onely vpâ—n them and know not what course to takâ— else Now aâ—though we may be dâ—ceiued notwithstanding all thiâ— yet must we not be dâ—ceiuâ—d willingly but vse circumspection and takâ— tryall of them before wâ— enter into couâ—nant with thâ—â— as Laban with Iacob Gen. 29.14 Contrary is the praâ—tice of such who choose wicked and prophanâ— swearing and swaggering seruants or popish c and so bring a curse and snare vpon their family and a plague to infâ—ct their children and the râ—st of their family â—o regarding neither it nor Church nor Commonwealth 2 Of such as will choose none but rich mens sonnes that may bring a great portion with them who indeed prooue most vnseruiceable of all other scorning to doe â—ny worke c. whereas poore mens sonnes knowing they must trust to their trade will be diligent c. 2 Concerning their good gouernment and authority ouer them it is seene in two points 1 That they haue a care to maintaine and countenance their authority 1 Tim. 3.4 For that may be applyed to masters and this is a commendatioâ— of the Centurion Maâ—h 8.9 Reason is 1 A master by vertue his â—â—ace doth carry the Image of God thâ—refore to maintaine his authority is to magnifie Gods Image and â—o honouâ— him and the contrary is â—o defacâ— this Image 2 This is a spâ—ciaâ—l mâ—anes to haue more diligent seruice performâ—d bâ— theâ—r seruants towards themselues 3 As of â—oiâ—g â—ore good vnto â—heir seruaâ—ts Directioâ—s how this mâ—y bee performed are 1 That they carry themselues worthy of their calling and answerable vnto it by hauing a speciall care to their owne duties to performe them faithfully that so they may be a patterne and example to their seruants 1 Tim. 4.12 For this will gaine honour to them as it did to Iâ—b Iob 29.89 So Dauid saith he will walke in integrity in the midst of his house 2 To keepe seruants in awe and feare That euill seruant was kept in awe though he made no good vse of it Math. 25.25 yet is it noted for a commendation of his master 3 What they doe to doe it with authority and grauity as did the Centurion Math. 8. Tit. 2.15 Contrary is that of those who carry themselues basely and abiectly in their house before their seruants being vaine foolish wicked c. This makes seruants to contemne and to despise them This made Michol despise Dauid who in her conceit had debased himseâ—fe 2 Sâ—â— 6.20 And heerein Daâ—id offended in too much mourning for his sonne 2 Sam. 19.5 c. 2 Of such as carry themselues too remissely praying their seruants as Prethee doe this c. And if it be not done thâ—n patience and do it themâ—â—lues Thâ—s â—â—ough towards equâ—â—s it bee gentlenesse yet in such as are in authority 〈◊〉 is basenesse 3 Of such as make their seruants their fellowes and companions to play with them to drinke with them and the like whereby they become very presumptuous for all are ambitious and giue an Inch they take an Ell. 4 Of such as conspire with their seruants to deceiue their masters or mistresses of their goods so to ride abroad spend and do other things without their priuity for hereby they make themseâ—ues slaues to their seruant snot daring to speake of their seruants wickednesse for feare lest they discouer their owne practices 5 When masters will suffer themselues to be ouer-ruled in things vniust vnmeet and vnlawfull as Zedekâ—ah was by the Princes Ierem. 38.5 Thus they lose their authority and their seruants become their mastâ—rs a thing intolerable Eâ—cles 10.7 6 In the other extreme when men are too imperious and rigorous that seruants dare scarce appeare in their prâ—sence but are glad when they are from them this was Dauiâ—s fault when his word preuailed 2 Sam. chap. 24. and of churlish Nabal 1 Sam. 25.17 Much vnlike to Iâ—b chap. â—1 13 or Naaman 2 King 5.13 whose seruants perswadâ—d them The sâ—cond point is in well managing of their authority This consisteth in two things expressed Col. 4.1 Masters giue vnto your seruants that which is iust and equall Iust respects the place and worke of seruants and therefore it is to be done to all Equall respects the minde of the seruant when he doth seruice with good will in singlenesse of heart in absence as in presence c. Here must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equity to loue them to recompence them somewhat aboue that which the Law requires This Iustice respects 1 The soule of the seruant 2 The bodâ— 3 His estate In all thâ—se masters are bound by iustice to doe good vnto them 1 Touching their soule â—he duty of masters is to instruct their seruants in the wayes of saâ—uation as Abraham Gen. 18.19 Thus did Ioshua chap. 24. and Zacheus Therefore Christ said Saluation is come to his house because hee knew that Zacheus being now conuâ—rted would instruct his seruants So Iohn 4.53 the seruants beâ—eeuâ—d though they saw not the miracle because the Centurion instructed them in faith So Aâ—ts 10.2 and 16.34 in this regard is there said to be a Church in the house of Aquila and Priscillâ— and of â—hilemon This ought to be performed 1 In regard of God who commanded 2 Of themsâ—lues their office requirâ—s it for masters are as well Priests and Prophets to prâ—y for and to instruct their family as Kings to gouerne it And further this
following Verse 23. That all men should honour the Sonne euen as they honour the Father he that honoreth not the Sonne honoreth not the Father which hath sent him THis verse containes an Amplification of the former Effects by the end of them wherein consider 1. The end it selfe which is a duty of Honour to be performed 2. The manner of performing it 3. The motiues to vrge and presseit In the duty consider 1. the thing it sâ—lfe 2. the extent The thing it selfe is honour which is a generall word comprising vnder it all those duties which we owe to Christ as it is vsuall to comprehend the duties of inferiours to superiour in this word Honour as the fift Commandement Doct. Honour is due to our Lord Christ Iesus Psal 2. last For kissing was a token of subiection Heb. 1.6 so we read that Christ was often worshipped as by the wise men Mat. 2. by the leper Mat. 8. and by his disciples Reason because Christ though he did abase himselfe yet he still remained God and lost none of â—is excâ—llency therefore we are still to honour him Vse That it is not sufficient to abstaine from rebellion and from dishonouring and despiting of Christ but we must reuerence and honor him for the omitting of a holy duty makes vs liable to the iudgement of God as appeares in the last sentence of Christ Wherfore it is not sufficient to say we are no Arrians nor Iews to denie Christ nor Papists to confound his offices but where is the faith in him how dost thou reuerence and feare him c. 2. Point is the Extent in this word all Doct. All of what state and condition soeuer are bound to this dutie of honouring Christ the Angels Psalm and Heb. 1.6 Reason is Phil. 2.9 he hath a name aboue euery name and so euery knee must bow to him The manner of performing this duty is in these words as they honor the Father which shewes the measure of that honour which we must doe vnto the Sonne for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies not only a similitude and likenes as some Heretikes would put it off but also an equality implying such an honour as is due to no creature but only to God Doct. So high and great honour as is due to the father in that measure is it due to the Sonne as appeares by many places Iude verse 25. in the salutation of Paul in his Epistles where he is ioyned with the Father and hath the Church done in giuing glory to the Father Sonne and Holy Ghost c. ioyning all together Reason of this is the equality between them and this is also another argument the sixt to proue that same equality because the same honour is giuen to Christ that is giuen to God the Father Esay 42.8 Note this against Turkes that account Christ to bee a great Prophet and Arrians that count him to be a God but an inferiour and created God The Motiues to vrge this dutie are in these words He that honoureth not c. Where consider first the Reason secondly the Amplification The Reason is He that honoureth not the Son honoureth not the Father which is layd downe First as a strong reason because this honour is not only in regard of a high account that he hath of his Sonne as a King counts himselfe honoured when his sonne is honoured or in regard of a deare affection that he beares to him or in regard of place and representation of the person of the Father the King is honored when his Ambassadour is honoured but also in regard of an identity and samenesse that the Father cannot bee honoured but by the Sonne 2. It is set downe to preuent an obiection that might bee made that this honour was derogatory to the Father Christs answeres Thâ—re is no such consequence but that the Father is honoured in this and not dishonoured Doct. The Father is honoured in and by the Sonne Phil. 2.11 Thus God is to be praised by Christ Heb. 13.15 Eph. 5.20 so are the Prayers of the Church concluded all in the name of Christ Vse 1. it shewes that many deceiue themselues in the worshipping of God for thâ—ugh all thiâ—ke that God is to be honouâ—ed yet not knowing Christ they worship not him but their owne conceits 2. It teacheth vs to behold all the attributes of God in Christ The Amplification is in these words Who hath sent him This may seeme to crosse all that hath beene formerly said For an Embassadour is inferiour in honour to a King that sent him Answ The Phrase of sending doth not alwaies implie an infeâ—iority It is here vsed in a threefold respect first of distinction of the Persons in the Trinity So the second may bee sayd to bee sent of the first and so the Holy Ghost though he neuer abased himselfe nor were incarnate is yet sayd to bee sent by the Father and the Sonne Ioh. 14.26 et 15.26 2. Of Christs incarnation that though he became man yet was he Lord of Heauen and Earth and sent from God So it implies an honour and dignity 3. Of the Offices of Christ as he is Mediatour in a twofold respect first that no Office that Christ had but it was appointed and ordeined of God Luk. 1.69 God is sayd to rayse vp a saluation Secondly as these Offices were appointed to Christ so was he deputed to them Heb. 5.4 5. This Phrase then amplifies the reason and shewes that this equall right of honor to him as to the Father is no vsurpation but a naturall communication and voluntary dispensation Doct. Christ vsurped not that honour to be equall in dignity to his Father Psal 110. 1. Act. 2.36 Vse 1. Of comfort that the things that Christ did are acceptable to the Father for vs. 2. It shewes the sinne to be the greater in dishonouring the Sonne 3. Here we haue a good ground why we performe diuine worship to Christ Why doe not the Papists bring the like for worshipping of Saints Vers 24. Verily verily I say vnto you he that heareth my Word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life CHrist hauing in the former verse laid down the ends of the particular euidences of his Deity proceedes againe in this verse and followeth to a further amplification of them more powerfully plainely and distinctly to vrge and presse them The former as we haue heard was the Power of quickening In the amplification whereof there are three parts 1. Who are quickned in this verse 24. 2. By what Meanes they come to be quickened 12. The voice of Christ verse 25. 3. The Ground of this quickening power that is in Christ verse 26. The second effect was the Power of Iudging whereof wee shall speake verse 27. and followeth Verse 24· Touching the occasion of these words and dependance of them on the former it may bee considered in two respects 1. Wee heard
vers 22. that the Sonne quickeneth whom hee will hereby implying that euery Son of Adam is not quickened but those only to whom he sheweth fauour Now who they be is here expressed in this verse viz. such as heare his Word and beleeue in God 2. Verse 23. was shewed that there is an honour due to Christ now he sheweth what it is viz. to belieue in him c. Hence we learne Doct. 1. That they only which doe heare the Word of Christ and doe beleeue in God the Father doe partake of the the quickening power of Christ For this hearing and beleeuing is a beginning of our quickening and raising from death so that from hence wee may gather an euidence and assurance whether this quickening power of Christ doe belong to vs and whether we be of the number whom Christ will rayâ—e vp vnto life eternall yea or no. Doct. 2. That the honour which is due vnto Christ is to hearken to him in his Word and to beleeue in him This is all that is required of vs Deut. 18.15 Mat. 17.5 Ioh. 3.16 viz. to beleeue Vse is first to stirre vs vp to honour Christ by this meanes euen as subiects if they see their King to count himselfe honoured by such and such things they will endeauour to doe them 2. To reproue them that will honour God after their owne conceits as Saul 1. Sa 15.22 or after the traditions of men as Mat. 15.9 or by outward pomps and solemnities as the Papists which are but toyes to the excellent maiesty of Christ So much for the dependance The words themselues containe in generall a description of such as are raised vp by Christ The parts are 1. A Preface Verily c. of which hath been spoken before only here it is added to moue vs to attend vnto the matter deliuered as a point to bee much regarded and obserued 2. A promise wherein obserue first the Parties to whom it is made Secondly the promise it selfe hath euerlasting life c. The Parties are described by their actions first he that heareth Secondly and beleeneth these actions are both of them amplified by their obiects first my word secondly him that sent me The first action he that heareth which is layd downe both as a cause of the latter viz. of beleeuing and as a meanes to attaine to life euerlasting Whence we learne Doct. That the meanes to attaine to true faith and to eternal life is the hearing of the Word Rom. 10.14 15 17. Ephes 1.13 Act. 15.7 that faith followes hearing the Word Now eternall life is a consequent of faith as Esa 55.3 1. Ti. 4.16 hence the word is called the word of saluation Act. 13.26 Eph. 1.13 Rom. 1.16 yea saluation it selfe Heb· 2.3 Reason First hearing is a cause of knowledge now knowledge and illumination are a ground of Faith Secondly by hearing is the Spirit conuayed vnto vs by which Spirit Faith is wrought in vs by faith we are vnited to Christ and being vnited to him we haue a right and title to heauen So the Word is called the ministery of the Spirit 2. Cor. 3.6 Gal. 3.2 Vse 1 For Ministers that they be faithfull diligent and conscionable in preaching of the Word for it there bee no preaching there can be no hearing Rom. 10.14 a point of exceeding great moment because idle and idoll pastors doe shut vp the kingdome of heauen against the people and cause them to lie in sinne and incredulity so becomming guilty of their blood 1. Cor 9.16 2. For the people to stirre them vp to diligence to hearken and attend vnto this Word when it is preached c. The obiect of hearing is here sayd to be the Word of Christ Whence we learne Doct. That it is not euery word which is able to worke faith in vs but only the Word of the Sonne of God The Gospell my Word as opposed to the words of men and their traditions Ioh. 6.63 Rom. 1 9. Ioh. 1.18 and 14.6 The law cannot doe this for that is the letter that killeth and it is the ministery of death 2. Cor. 3.6.7 and much lesse then the words of men and their traditions Vse is to teach vs that as we be diligent to heare so we bee carefull to know what we heare The second Action is to belieue Though hearing be a thing necessary and a good ground-work and beginning yet it is not sufficient but we must further beleeue in the truth declared by the Gospell Doct. It is not sufficient to heare the Word onely but Faith must be added to our hearing Hebr. 3.2 Ephes 1.13 Rom. 1.16 For the Word doth but onely offer grace Now what good is it to haue a Benefice offered onely if it be not receiued but this is done by Faith Act. 13.48 Vse As before we were exhorted to heare so here wee are directed how to heare viz. not to content our selues with a bare and naked hearing or that we doe vnderstand the Preacher and know the mysteries of the Scripture but to apply the Word and Promises to our selues The Obiect of this action is described in these words him that sent me which is a description of God the Father and implies a relation betweene the Father and the Sonne as if he had said In him of whom I am who hath giuen me vnto the World c. Doct. God as he is the Father of Christ Iesus is the onely obiect of our Faith and therefore he saith not and beleeueth in God simply but in him that sent me And therefore wee must come vnto God in Christ and doe whatsoeuer we doe in and through him Heb. 13.15 No creature can bee the obiect of our Faith on which wee may rest because it is not able to protect vs from Gods wrath Neither is God himselfe as he hath immediately to doe with vs for so he is most strict in iustice and as a consuming fire before which we are but stubble Onely as he is well pleased in Christ and in him manifesteth his grace and fauour may approach vnto him with confidence Vse It shewes the vanitie of the most part of the World that either know not Christ or deny him as the Iewes and so dare to come vnto him in great iustice So much of the Parties The Promise is declared first affirmatiuely hath euerlasting life Secondly negatiuely and shall not c. Doct. The fruite of that honour which we performe to Christ Iesus is eternall life Ioh. 10.27 28. 1. Pet. 1.3 4. which is not in regard of any desert of the workes but of Gods free grace who sets downe this reward to encourage vs and to magnifie his owne mercy Which shewes his fatherly tendernesse towards vs that whereas we are bound to doe no lesse and he might absolutely command vs yet hee rather chuseth to draw vs on by the hope of reward Vse To bee stirred vp to the performance of these duties both in regard of thankefulnesse to God and in respect of our
duties of Christianity vnlesse we practise the seuerall duties of our particular vocations as the Apostle heerein is as carefull to set downe the one as the other and to the Colossians the like Chap. 4.5 And the Apostle Peter in his Epistle exhorts and in the 2 Chap. ver 15. of Titus the Apostle shewes that this is a thing that the Ministers ought to teach the people as is plain also in the 5 Commandement in which euery one is ranked into certaine degrees There are 4 considerations to stirre vs vp 1 That those seuerall places and callings wherein we are set are appoynted of God and that hee prescribes the duties belonging vnto them 2 That the particular callings wherein wee are set serue to make vp the comlinesse of the Church of God and the beauty of the body of Christ Iesus now wee disturbe this comely order when we either exalt or debase our selfe too much or liue out of our callings 3 These are the bonds whereby wee are bound and knit one to another and by which wee both doe much good and reape much profit one of another Eph. 4.16 4 That the generall duties of Christianity cannot better be shewed then in the practice of our particular duties of our seuerall callings Vse 1 That euery one doe obserue that place wherein God hath set him herein we must haue recourse to the word which shewes vs direction to walke in the same Tit. â— 9 10. heereby shall wee adorne the Gospell of Christ in all things And wee may well say without breach of charity that they who are not carefull to performe the duties of particular callings are no good Christians whatsoeuer shew they make abroad as an vnconscionable Minister in his calling cannot possibly be a good Christian 2 Generall doctrine is in that the Apostle doth make choice of those callings that serue to build vp a family all which in 3 ranks he reckoneth vp very acurately and is very earnest copious and large in vrging the duties of them Hence wee learne that the particular callings of a family are some of those that belong to Christians and such as in which wee ought to be diligent in obâ—eruing the duties of them The reason is because the family is the seminary of the Church and Commonwealth as it were the Bee-hiue which heere and there sendeth swarmes forth So all men came first from the family of Adam and Eue after the floud from the family of Noah therefore great care is to be taken heerin seeing in families all men are first trained vp and ought so to be instructed that they may be profitable members afterward of Church and Commonwealth Therefore those that haue no other calling but onely of a family ought not to be discomforted and troubled in conscience as if they had no calling at all because they haue no publike calling but they ought to kâ—ow that such callings are warranted by the Word of God wherein they may haue busines enough to imploy themselues if they be conscionable in performance of it â—nd the more free they are from pubâ—ike callings the more care and diligence in gouerning and instructing their families ought they to haue 2 For those that haue another publike calling to tell them that by this they are not exempted from the calling of the family for the duties of the one doe not crosse the other as Iosua was a captaine of the host of the Lord yet what said hee I and my house will serue the Lord Iosh. 24.15 Eâ—i a good man otherwise was vnconscionable heerein so was Dauid in bringing vp his children and we know what issue was of both familiâ—s 1 Tim. 3.9 〈◊〉 he that cannot rule and order his family well cannot rule the Common-wealth well so a stubborne chiâ—de will neuer proue a good subiect These doctrines serâ—e as prâ—paratiues to the ensuing duties in our particular vocations Now from those general doctrines we come to handle the duâ—ies that belong to the particular callings heere mentioned and first to shew the duties â—o belong to man and wife Fitly doth the Apostle beginne with the married couple 1 Because in the beginning of the world this was the first as Adam and Eue were married and ioyned together by God Gen. 2. before either seruants or children were any 2 Because they are the chiefe in the familie hauing the gouernment thereof and so are the guides and examples to others and if they carry themselues lewdly their seruants and children will be ready to follow their examples So then their fault is double 1 In neglecting â—heir owne duties and so wronging one another 2 In giuing offence and ill example to others Now come we to the duties belonging to them in which we will proceed in this order 1 to lay downe the generall duties that belong to both 2 To lay downe the seuerall duties of their particular callings The former are twofold either de Necessitate de Honestate either such as are absolutâ—ly necâ—ssary for the prâ—seruing of the marriage knot or such as are meete and conuenient to be done for the better preseruing of it and furthâ—rance of their mutuall helpes and comfort Those that are absolutely necessary are two 1 Chastity opposed to adultery By both which the marriage knot is broken 2 Cohabitation opposâ—d to desertion By both which the marriage knot is broken Chastity is a vertue whereby we possesse our vesselâ— in holinâ—sse and honor 2 Cor. 11.2 1 Thes 5. in a generall intent is it vnderstood of all purity But in 1 Thes 4.4 of the chastity of the body It is twofold either of single life this either of those that were neuer married or such as are widdowes or widdowers Of such 1 Tim. 5.16 Married estates Tit. 2.5 This note against the dotage of Papists who thinke that chastity and marriage cannot stand together whereas the Apostle called the marriage bed vndefiled Now this is a mutuall duty to be performed of both 1 Cor. 7.4 the man and the wife neither of them haue more liberty than the other It is also absolutely necessary because adultery doth break the marriage bond Pro. 2.17 Mat. 5 3â— Mat. 19.9 Where the exception sheweth that adultry breaketh this bond so that if the man marry another hee is not an adulterer Reason is euident because in adultery they make themselues one flesh with a stranger 1 Cor. 6.16 Now this neer vnion can be but betwixt two The vse is therfore that we obserue this couâ—sell of the Apostle 1 Cor. 7 4 5 and of Sâ—lomon Pro. 5.17 18 19. Shewing hereby that if we haue a delight in our wiues and comfort our sâ—lues with one another truely to loue one another we shall the better auoyde strange flesh Considering also that it is a point of so great consequence and adultery such a sinne as God himselfe will iudge and auenge If we haue also an eye to the feare of the Lord then wee haue Gods promisâ— Prou. 2.16 and 6.20
preserue the life of hâ—r husband and family 1 Sam. 25.18 19. This was a case of necessitie and a seruant might haue done it Iust as wee see in a great fire a man puts downe another mans house and carries away his goods to saue it from the fire Heere there is a generall direction for wiues in this matter that what a sonne who is vnder the gouernment of his parents may doe in this caâ—e in disposing of the goods of his father the same may the wife doe in the disposing of her husbands goods and no more Neither lâ—t the wife plead that shee brought maintenance with her and therefore shee may doe what shee list but she must consider the subiection that God hath laid vpon her and that now her goods are not her owne but her husbands And though they be yoke-fellowes yet it is in familiarity not in authority Now then what vnnaturall wiues are they that steale aâ—d purloyne from their husbands sâ—lling away their wares and such like for to bestow their money in gosâ—ipping in following the fashion and fine fare c Hereby they 1. breake the Commandement 2. They ill â—epay their husbands labour and paines and so reward euill for good 3. They impouerish their husbands estate it decayes they know not how when the yeere comes about theâ—r gaines are gone and consumed as the dew before the Sunne 4. They shew themselues to be arrant theeues so much more worse than other because greater trust is put in them than in other therefore the deceit is the greater as Prou. 28.24 5. They are ill examples to those that are vnder them to doe the like and indeed commonly they vse their seruants helpe in this dealing 2 Another particular wherein shee must haue her husbands consent is in intertaining of guests if shee haue a desire to bring in guests she must make it known to her husband as the Shunamite 2 King 4.9 The reason is because wiues know not their husbands estate and so hereby he may be burdened Which condemnes those wiues that will feast and entertaine guests in their husbands absence A note of a light houswife Pro. 7.19 2 Such as will send their meate out a dores to their companions and gossips yea though it be to neuer so good company Lastly such as will haue it in their husbands presence but how It must be as they list or else the house will be too little for them 3 Concerning children and the disposing of themâ— as first in giuing of the name they cannot do it without the allowance of their husbands Leah and Rahel gaue names to their children Gen. 29. and 30. but it is probable they had their husbands consent as may appeare also for that Iacob changed the name of one when Rahel had giuen him a name without his coÌ„sent GeÌ„ 35.18 So in the naming of Iohn when his mother had giuen him the name yet did not this satisfie them but they would haue him name him Luke 1.60.62 2. For appoynting of the Calling manner of education marriage c. as Rebbeca did Gen. 27.43 compared with 46. ver and the beginning of the 28. Chap. and Hannah 1 Sam. 1.22 and so likewise for the apparelling of the child maintenance and giuing of portions This condemnes those wiues that cocker their children and will not let them be at the husbands disposing and to be in such places as hee sees fit for them 4 Concerning seruants in taking them in putting them away imploying them in businesse whether they be prentizes in the shop or other as labouring men in the field c. The Shunamite asked leaue of her husband to take one of her seruants with her 2 King 4.22 Sarah thurst not Hagar out a doores of her selfe Gen. 21.10 Neither hath shee command ouer her husbands beasts his horses c. to runne and ride whither shee list as appeares by that example of the Shunamite 2 Kings 4.22 This condemnes such as will haue their seruants alwaies at coÌ„mand to go with them about their businesse though their husband haue neuer so much need of them 2 Such shrewish wiues as will change their seruants when they list against their husbands consent 5 Touching their owne goings abroade that they gadde not vp and downe at their owne pleasure 1 Tim. 5.13 A fault of a Leuites wife Iudg. 19.2 A note of a whore Prou. 7.11 12. 6 Concerning vowes that shee be not rash in binding her selfe without his consent and agreement for this the Scripture is plaine Numb 30.9 Hannah in vowing her sonne to God had the implicit consent of her husband 1 Sam. 1.11 These duties thus warranted from the example of holy women in Scripture are sound and strong arguments to enforce the like duties vpon all women vnlesse wee deny the Apostles argument from the example of Sarah 1 Peter 3.6 So much for the negatiue part of obedience The affirmatiue or actiue part followeth and that is twofold in regard of his 1 Commandement 2 Reproofe For the former the duty is that she yeeld to do what he willeth requireth which duty is laid downe in the Commandâ—ment Gen. 3.16 and further proued by the comparison betweene the woman and the Church Let wiues obserue first the generaâ—l rule viz. That they subiect their iudgement and will vnto their husbands iudgement and will obeying them in thoâ—e things which to their owne iudgement seeme vnmeete and inconuenient for many wiues will be content to doe as their husbands would haue them in such things as themselues also thinke fit but if any thing be required that likes not them this they will sticke at More particularly we may diuide it into three branches 1 That the wife be content to dwell and abide where her husband will haue her vnlesse it be an Idolatrous place where shee may be drawne away to Idolatry 1 Cor. 7.15 or where shee cannot hâ—are the Word preached Examples of Sarah who went with Abraham from place to place and Rebecca and Leah Rachel Gen. 31.4 with 16. Yea if a mans calling requires that he must soiourne here and there and trauell vp and downe see 1 Cor. 9.5 So Mary went to Ierusalem with Ioseph not be to taxed but because shee was his wife Luk. 2.5 the story sheweth as Gods prouidence so Marioâ— obedience Against this duty they offend who are so addicted to some one place eyther where they were borne or where their friends dwell that when their husbands calling requires that hee dwell in some other place they will not depart to come with him whereby it comes to passe that either they must soiourn one from the other or the husband is constrained to leaue his calling 2 That they come vnto their husbands when he shall send and call for them as Iacobs wiues did Gen. 3.4 The Scripture registreth the fault of Vashti in not comming to Ahashuerosh Ester 1.12 This condemnes those stubborne and proud wiues that will not come at their husbands call
are to be obserued 1 That when it commeth to this high pitch of loue there be an absolute necessitâ— that the good cannot be effected by any other meanes as the benefit of the Church could haue beene wrought by no other meanes than by the death of Christ 2 That the good whâ—ch wee intend for them be of greater value than our liues as for the good of their soules 2 Cor. 12.15 3 That we doâ— it not rashly but haue a iust and wâ—rrantable calling thereunto Contrary to this is it that many will preferre any thing before their wiues good as the case of costs and charges c. 6 Coâ—tinuâ—â—ce Christs loue is constant and perpetuall without intermission after the first bâ—ginneth to loue he purgeth her more more and neuer â—eaues her till he make her a glorious Church in heauen Ioh. 13.1 This aâ—so must be added to the rest that the husband doe perseuere constant in his loue for this puts the Crowne on and bringeth renowne to the party louing and profit to the party loued To this hee must haue care 1 That it be grounded on a sure rocke and foundation namely on the ordinance of God because that now they are made one flesh and not on the sand as beauty or riches which will weare away and then this loue doâ—h faile with them 2 That hee arme himselfe against all those things which may ouerthrow the building and hauing once determined to doe thus and thus for her to doe it notwithstanding all oppositions Contrary to this is the loue of many which at first is as hot as fire afterwards as cold as Ice or none at all and so alwayes variable as the winde which shewes that it was but a naturall loue Now then by this comparison we may see what we must aime at and so labour to be perfect 2 By beholding how farre wee come short of our duty wee shall finde much matter of humiliation and amendment The 2 patterne is of a mans owne selfe It seemes strange why this should be added for is not the example of Christ perfect Yes neuerthelesse the Apostle addes this for very good reason because that this is most sensible and so best perceiued for a man that knowes not Christ knowes how hee loues himselfe Whâ—refore because some might say that the former is a matter of impossibility the Apostle prouideth for vs an easier patterâ—e to foâ—low wherein are nor laid downe more duties than in the other but the same things are vrged more sensibly and therefâ—re we need noâ— to stand long vpon it â—et some poynts doe more euidently appeare in this as first Cheerefulnesse No man loues himselfe repiningly accounting it as a taske laid vpon him 2 Willingnesse euery one is willing and ready to doe any thing that may be beneficiall to his own body 3 Tendernesse which wee see plaine by naturall experience how tenderly a man will handle his own flesh So the Apostle saith that none hateth his owne flesh but nourisheth and cherisheth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The metaphor is taken from birds that houer their wings ouer their young ones or that sit vpon their egges We see how tenderly they doe it 4 Intirenesse no man can dissemble with himselfe for euery thing that a man doth is knowne to himselfe and hee will pretend no more but that which hee doth intend Now according to these points ought the husband to performe his dutie towards his wife which if nature cannot moue him to doe it because indeed this bond is spirituall and mysticall and not naturall then ought â—â—ason religion and conscience make him to performe it Now let vs consider these patternes as they are motiues and reasons to stirre vp husbands to the practice of their duties where first we see that the arguments are drawne from examples which many times are of more force to perswade than reason and therfore heere the Apostle maketh choyce of them But among examples what doe moue vs more than those of Great men Now who is greater than Christ Besides that his example is also a rule of perfection That wee may see the weight of this argument two poynts are to be noted 1 The great disparity that is betweene the Church and Christ which appeareth in two branches 1 The greatnesse of Christ who is in Scriptâ—â—e compared 1 To creatures so hee is more excellent than the excellentest of them all namely the Angels Philip. 2.9 Ephes 1.21 2 To God he is euery way equall to God no whit inferiour vnto him Pâ—il 2.6 so that hee is Eternall Infinite Incomprehensible and to be adored as God himselfe 2 The basenesse and meannâ—sse of the Church she is but a creature and that corrupt and defiâ—ed through sinne Yea take euery one of vs in our selues and wee are more odious in Gods sight than any creature else beside the diuels But betweene man and woman there is no such difference but they are equall in respect of gifts of graces by Creation and also by Redemption And in regard of infirmities both were made of the dust both tainted with the same corruption and subiect to the same end The difference that is is only outward for ciuill respects in sexe state and conditions c. And secondly it is onely momentany extending it selfe but to this life Math. 22.30 Now then if Christ who is infinitely more excellent than the Church haue yet chosen her to bee his spouse and doth so loue her this ought to be a strong argument to mooue husbands to loue their wiues betweene whom there is so little disparity 2 The 2 point is the small benefit that Christ gets by the loue of the Church If we aske what it is We answer It 's nothing For neither hee needeth to receiue any thing of her being already full of the abundance of all good things neither is she able to giue any thing of her owne because she receiues all from him Iob 35.7 But much comfort and profit comes to a man by his wife Yea and that in his innocent estate Gen. 2.18 and therefore is it said that he who findeth a wife findeth a good thing Prou. 18 22. Wherefore if Christ who stood in no nâ—ed of the Church yet did so loue her as to come from heauen to dye for her to giue her all good things c. Let it then bee a shame for husbands not to loue their wiues of whom they doe receiue great helpe and comfort Now we are the rather diligent to marke and take heed to this example of Christ because that it wipes away all pretences that men vsually bring for their not louing of their wiues As 1 Some wil say that they are too great their wiues too meane To such we say 1 That after the marriage solemnized the wife is partaker of their honour 2 That if they looke vpon Christ there was a greater disparity betweene him and the Church 2 Some will say that there is nothing worth in
will be a meanes that they shall haue more faithful seruice if they can plant Religion in the hearts of their seruants 3 Of seruants for if the master will doe any good for his seruant this is the greatâ—st good hee can doe and so if it be truly wrought in the seruant hee will acknowledge hee could not haue receiued a greater good 4 Of Church and Common-wealth for being faithfull in the family they wilâ— be faithfull in the other also and this also will make them to instruct their owne seruants another day Direâ—tions are 1 That there be daily instruction information and ctaechizing and if this course continue though it be but a little at a time yet great profit and increase of knowlege will come thereby 2 To cause them to come to the pâ—blique mâ—nistery of the Word Exod. 34.23 Thus Christ came to the Temple and Synagogue with his Disciples who were his seruants attendants on him So did Cornelius Act. 10.33 We are all here c. And this is expresly commanded in the 4 Commandement for this will strengthen their faith when they heare those things publikely taught which they haue learned in priuate 3 And as to come to the Church so also to cause them to tarry there 4 To pray for them that both the priuate and publike meanes may be â—ffectuall Contrary is 1 The practice of most masters whose conceit is that they are not bound vnto this duty but if they pay them their wages c. it is enough They will obiect Why wee made no such couenant with them to catechize them and the like Answ There is a double bond wâ—ereby they are bound vnto their seruants 1 Of compact and couenant And thus wages c. is due to seruants 2 Of their place and office what it is that God requireth at their hands And thus thâ—y haue couenanted no such thing with seruants yet must they instruct them because God hath commandâ—d and their offâ—ce râ—quireth it 2 They faile heerein who lay so much worke vpon their seruants that they can haue no time for religious exercisâ—s 3 Thosâ— that kâ—â—pe their sâ—ruants from Church and send thâ—m hiâ—her and thither on the Sabbath day 4 Such as make feâ—â—ts in their houses on the Sabbath day And hâ—nce it is that in many housâ—s inferiour officâ—rs â—r goe to Church but once in a yeâ—re to recâ—â—â—e 5 Those â—hat â—re so long a dressing c. thaâ— theâ— come to Câ—uâ—ch in no time their sâ—ruants also tending on thâ—m 6 Such as will haue their seruants attend on them to the Church but thâ—n thâ—y maâ— goe whither they will so they comâ— when seruice is done to bring them home againe 7 Such as neuer examine them how they profit c. For their body 1 In health the duty is to allow them that which is meet for the preseruation of hâ—aâ—th as to aâ—ford them food for quantity suâ—ficient for quality wholsome mans mâ—at as wee say for time seasonable 2 Apparell nâ—cessary against heate and cold and also decâ—nt and comely 3 For labour that it be moderate not too much to opprâ—sse them 4 To allow them râ—st at those two ordinary times the night and on the Sabbath day Contrary is when masters regard not their seruants health but care not how they vse them in all the former points 2 In sicknesse to prouide things needfull for them to vse the best meanes of recouery and if thâ—y die to bury them according to their place For their estate The 1 duty is That masters pay vnto seruants their wages Here is requirâ—d 1 that their wages bee according to equity sufficient for them to prouide things necessary 2 That it bee paid in season at the time couenantâ—d yea in kindnâ—sse if neede bee before-hand 3 To pay it with the most Contrary is 1 When as masters vniustly detaine their seruants wages and neuer pay them this is a crying sinne 2 When they â—oath to pay it and long in holding it backe that seruants must aske and aske againe till they bee ashamed 3 When they alter their seruants wages and seeke to diminish them as Laban did toward Iacob 2 Duty is so to dispose of their seruants and order them that after their time is out they may liue of themselues therfâ—re 1 to keep them still imployed 2 In such things as may be profitable to them hereafter 3 To vse inspection ouer them to see that they performe their duty 4 To suffer them to set vp after their time is out Aberrations are 1 When the master hath no carâ— for the time and so harbors Idle-packes in his house that haue no imployment 2 Such as enuy to their seruants the mystery of their trade 3 Such as will vse all means to hinder their seruants from setting vp of themselues indeauouring to keepe them still seruants as long as they liue Equity the second point is shewne in this that mastâ—rs doe distinguish and put a difference betweenâ— good and bad seruants and if they bee good indeed to respect them accordingly and to haue them in price and good estâ—eme to commend them to recompence them to passe by and winke at an offence when they are going away not to suffer them to goe away empty but to helpe them in their setting vp and in their marriage Contrary is when masters make all alike yea a seruant that hath beene a long time good and faithfull vnto them at his going away they will picke a quarrell against him and so turne him away with nothing In regard of the power that masters haue this is their duty That they keepe within compâ—sse of their poweâ— not to go beyond it as not to coÌ„mand aâ—ything vnâ—awfull or vnmeete in regard oâ— tâ—e aâ—e sâ—xâ— coâ—dition or conscience of thâ—ir seruaâ—ts or any thing that may endâ—nger their life for they haue no power ouer it 3 That the master let his seruant bâ—e free in his marriage not inforcing him to take one or other 4 In putting him off to another master which hee hath power to doe that the master bee carefull to make choice of such a one as should dâ—ale with him as himselfe would haue done that this change may bee for the good of the seruant Contrary aberrations bee 1 When the master makes his will a rule 2 When hee shall cause the vntimely death of his seruant not onely by open murder but by being an occasion to bring him within danger of the law or by thrusting him to maintaine quarrells or so beating of him that death doe follow 3 When hee shall inforce marriage vpon his seruants 4 To passe them ouer to men vngodly and wicked either of no calling or of an vnlawfull calling And knowe euen your Master also c. Hauing finished the duties there comes in the next place to bee considered the Reasons to moue masters to performe which are layd downe in these words The argument in generall is drawne from that place of subâ—ection