For the Sonne of God assuming an humane nature into the vnity of his diuine nature and vniting them together without confusion alteration distraction separation in one person that which is done by one nature is done by the person and in that respect the Scripture oft attributeth it to the other nature as where it is said They crucified the Lord of glorie and God purchased the Churchwith his owne bloud 2. Though the diuine nature of Christ suffered not yet did it support the humane nature and adde dignity worth and efficacie to the sufferings of that nature 3. Christs diuine nature had proper and peculiar workes in the worke of redemption as to sanctifie his humane nature to take away our sinnes to reconcile vs to God and the like Thus then in three respects the whole person of Christ was giuen vnto vs. 1. In regard of the inseparable vnion of both natures 2. In regard of the assistance of the Deity in those things which the humane nature of Christ did 3. In regard of some proper actions appertaining to the Deity In that the person of Christ God-Man was giuen vp I gather that The price of our Redemption is of infinite value Nor Christ nor God himselfe could giue a greater Heauen and earth and all things in them are not of like worth Well therefore might Saint Peter call it pretious bloud and prefer it before siluer gold and all other things of price 1. What place can be left for despaire in those that know and beleeue the worth of this ransome 2. What can be held too deare for him that notwithstanding the infinite excellency of his person gaue himselfe for vs can goods can friends can children can liberty can life can any thing else 3. What iust cause haue we to giue vp our selues a liuing sacrifice holy and acceptable to him that gaue himselfe for vs 4. How vngratefull how vnworthy of Christ are they that for his sake will not forsake their vnstable honours fading wealth vaine pleasures garish attire and such like trash §. 32. Of Christs seeking the good of the Church The End why Christ gaue himselfe was for the Church so as Christ in his death aimed at our good He was made sinne for vs that we might be made the righteousnesse of God in him he was made a curse for vs and hath redeemed vs from the curse of the Law he gaue himselfe for our sinnes that he might deliuer vs he laid downe his life for the sheepe This proues Christs giuing of himselfe to be a fruit of his loue for Loue seeketh not her owne Learne we hereby to apply all that Christ did to our selues If for vs he gaue himself he and all appertaining to him is ours Learne we also hereby how to manifest loue namely by seeking and procuring the good of others Let no man seeke his owne but euery man anothers wealth If this were practised would there be such oppressing such vndermining such deceiuing such wronging of one another as there is Too truly is the Apostles complaint verified in our daies All seeke their owne But let that minde be in vs which was in Christ Iesus and thus manifest our loue as we desire to partake of this fruit of Christs loue From hence by iust consequence it followeth that Christ merited not for himselfe Was there any need that Christ should come downe from heauen on earth to purchase any thing for himselfe When he was going out of the world thus he praied Now O Father glorifie thou me with the glorie which I had with thee before the world was Did Christ by any thing which he did on earth merit that glorie which he had before the world was All the exaltation whereunto he was aduanced euen in his human nature was due to the dignity of his person 1. Obiect He endured the crosse for the ioy which was set before him Answ He vsed that ioy which of right was due to him as an helpe to support him in the weaknesse of his humane nature not as a recompence which he should deserue 2. Obiect He became obedient to the death of the Crosse WHEREFORE God also hath highly exalted him Answ That particle wherefore doth not declare the cause but the order of his exaltation nothing a consequence that followed after his death After he had humbled himselfe so low he was most highly aduanced 3. Obiect Christ being man was bound to the Law and therefore for himselfe he ought to fulfill it Answ If he had beene meere man that were true But he vniting his humane nature vnto his diuine and making of both one person which person was God as well as man he was bound to nothing further then it pleased him voluntarily to subiect himselfe vnto for our sakes 2. If Christ were bound to the Law of dutie he must haue fulfilled it and if of dutie he was to fulfill it how could he thereby merit so high a degree of honour as he is aduanced vnto This conceit of Christs meriting for himselfe doth much extenuate the glorie of Christs grace and goodnesse in giuing himselfe §. 33. Of the particular ends why Christ gaue himselfe and of the condition of the Church before Christ tooke her EPHES. 5. 26. That he might sanctifie it and cleanse it with the washing of water by the word THe generall End of Christs giuing himselfe being before intimated in this phrase for vs is in this and the next verse particularly exemplified and that in two branches One respecteth the estate of the Church in this world v. 26. The other respecteth her estate in the world to come v. 27. The latter of these two is the most principall The former is subordinate to the latter an end for the accomplishing of the other end for the Church is here made pure that hereafter it may be made glorious In laying downe the former he noteth 1. The end whereat Christ aimed 2. The meanes wherby he effected that which he aimed at That end is set forth in these words that he might sanctifie it hauing cleansed it thus may they word for word be translated so as that which for order of words is in the latter place for order of matter is in the first place The word cleansing pointeth out our instification The word sanctifying expresseth our sanctification The meanes of effecting these are two 1. Baptisme comprised vnder this phrase washing of water 2. The word The two branches of the former end namely Cleansing and Sanctifying doe in generall imply two things 1. The Condition of the Church in it selfe 2. The Alteration thereof by Christ The condition is presupposed which is that she was impure polluted in the common estate of corrupt man Things in themselues pure are not cleansed but things foule and impure persons of themselues freed and exempted from a common misery need not anothers helpe to free and
seruants looke for such priuiledges as they haue Another manner of subiection must be performed by seruants The clause annexed as to the Lord is in effect the same with that in the 5. verse as to Christ for by the Lord he here meaneth The Lord Christ But it is added to meet with a secret Obiection For if seruants should say You require us to serue our masters with good will but what if they be hard-hearted and regard not our good will but peruert our good minde The Apostle giueth them this answer Looke not so much to men and their reward as to God and his reward serue men in and for the Lord euen as if you serued God so shall not your seruice be in vaine The inference of the eighth verse vpon this sheweth that this is it which the Apostle here intendeth Learne therefore that An eie is to be cast vpon God euen in those duties which we performe to men and that both for approbation and reward from God The negatiue clause which followeth in these words and not to men is not simplie to be taken for then would it thwart the maine scope of the Apostle in this place but comparatiuely in relation to God and that in two respects 1. That seruice be not done only to men 2. That seruice be not done to men in and for themselues Seruice must be done to God as well as men yea In that seruice which we doe to men we must serue God Men must be serued for the Lords sake because the Lord hath commanded it because they beare the Lords image and stand in his stead in the Lord and vnder the Lord. From this large declaration of the manner of doing seruice to masters note the difference betwixt such seruants as are seruants of men and such as are seruants of Christ 1. They doe all to the eie These all from the heart 2. They seeke to please men These doe the will of God 3. They doe their seruice discontentedly These cheerefully 4. They doe all vpon selfe-loue These with good will §. 127. Of the meaning of the eight verse EPHES. 6. 8. Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free GReat is the ingratitude of many masters they will exact all the seruice that a poore seruant possibly can doe but slenderly recompence his paines yea it may be very euilly reward the same not affording competent food clothing lodging but frownes checkes and blowes Now to vphold seruants in such straits and to incourage them to doe their dutie whether their masters regard it or no the Apostle in this verse laboureth to raise vp their mindes to God and to shew vnto them that he regardeth them and will sufficiently reward them so as Seruants labour shall not be in vaine in the Lord. To presse this incouragement the more vpon them he setteth it downe as a thing granted by all so cleere as none of them can be ignorant thereof Knowing as if he had said ye all well enough know that what I now say is most true hence note that Gods respect of faithfull seruants is so well knowne as none that haue any vnderstanding can be ignorant thereof The Apostles argument is drawne from the generall to a particular and the generality is noted in the thing done whatsoeuer and in the person that doth it any man But because the generalitie of the thing might be too farre stretched he addeth this limitation good and because the generalitie of the person might be too much restrained he addeth this explication whether bond or free This distinction is vsed because in those daies many seruants were bond-men and bond-women Now the Apostles argument may thus be framed Euery one of what estate and degree soeuer he be shall be rewarded of God for euery good thing he doth be it great or small Therefore euery seruant shall be rewarded of God for euery good seruice The recompence promised is set forth vnder a concise speech the same shall he receiue meaning that he shall receiue a reward for the same that phrase hath relation to the crop which an husbandman receiueth of the corne he sowed which is of the same kinde he sowed the seed being wheat the crop is of wheat the seed being plentifully sowed the crop will be plentifull to the same purpose saith this Apostle in another place whatsoeuer a man soweth that shall he also reape Now to applie this seruants that by their faithfull seruice bring honour and glory to God shall againe receiue honour and glorie If they aske of whom they shall receiue it the Apostle expresly answereth Of the Lord for it is the Lord that said Them that honour me will I honour God will not forget them though their masters may From this verse thus opened I gather these particular obseruations concerning seruants 1. Seruants may and ought to applie vnto themselues generall promises made to Christians Otherwise this generall argument of the Apostle is to little purpose in this place 2. A Christian may be a bond-slaue for the Apostle directeth this incouragement to Christians among whom he presupposeth some to be slaues opposing them to free-men who also were seruants 3. Faithfull seruice performed to men is a good thing for the good things which seruants especially doe is in their seruice 4. As God accepteth not men because they are free so neither reiecteth he them because they are bond It is not the person but the worke that he regardeth 5. The faithfull seruice of seruants is as good seed sowen it will bring forth a good crop The metaphor here intimated implieth as much 6. God is honoured by the faithfull seruice of seruants this is intimated by the application of Gods reward to them for God honoureth none but them which honour him §. 128. Of the connexion of masters duties with seruants EPHES. 6. 9. And ye masters doe the same things vnto them forbearing threatning knowing that your master also is in heauen neither is there respect of persons with him TO the duties of seruants the Apostle adioyneth the duties of masters saying AND ye masters whence learne that Masters are as well bound to dutie as seruants A like doctrine was noted from the connexion of parents duties with childrens there you may see this generall further amplified § 115. 1. Gods law requireth as much for it expresly inioyneth many duties to masters as in the eighth treatise following we shall see 2. So doth also the law of nature which hath tied master and seruant together by a mutuall and reciprocall bond of doing good as well as of receiuing good 3. The law of nations requireth also as much For in all nations where euer there was any good gouernment and where wise and good lawes were made particular lawes of the duties of
to bring their parents vnder them to be ordered by them labouring to get possession of all before their parents be dead or before they be willing to resigne any such right vnto their children Such were Absolom and Adoniah How highly displeasing such practises are to God the vengeance which fell vpon the pates of those two Brethren in euill traiterous and disloyall children doth shew All such children as seeke after the forenamed or any other like meanes to defraud their parents doe very ill repay their parents care ouer them and more like Barbarians then Christians recompence euill for good they oft bring pouerty and ignominy vpon their parents and themselues they are worse then other theeues because they are more deerely accounted of and more freely trusted yea they are a very bad example to seruants in the house or subiects in the commonwealth §. 25. Of childrens contentednesse to be apparelled after their parents minde and liking IIII. A fourth branch of the foresaid subiection of children is about their apparell that it be no other then may stand with their parents good liking It is noted that Israel made Ioseph a coat doth not the particular mentioning of that circumstance shew that parents must haue the ordering of their childrens apparell Which is also intimated in the reason giuen of Tamars garment of diuers colours namely because with such garments were the kings daughters that were virgins apparelled And whereas Rebekah had the keeping of her sonne Esaus clothes it appeareth that his clothes were to the minde of his parents else he would haue hid them from them for further confirmation whereof it is noted that his apparell was pleasing to his father Contrary is the vaine-glorious humour of many children who to the griefe and discredit of their parents apparell themselues both against the minde and also aboue the ability and vnbeseeming the place and calling of their parents Among others many ministers children bring much discredit on their parents hereby Let all such proud Youths note how the Lord hath threatned to visit euen Kings children that are clothed with strange apparell §. 26. Of childrens forbearing to binde themselues to doe any thing against their parents consent V. The fift and last branch wherewith I will exemplifie the forenamed subiection of children shall be that which is expresly noted in the law namely a childes binding of it selfe by a vow The law giueth the parent power to disanull his childes vow It is therefore a childes dutie to abstaine from vowing without his parents consent Contrary are such vowes as Papists allure children to make namely vowes of continencie perpetuall virginitie regular obedience voluntarie pouertie with the like Though by these they be not drawne to forsake their parents which before we proued to be vtterly vnlawfull and though these in their nature were lawfull which they are not because they are against Gods law and ordinance and against Christian libertie and sauour too rankly of Iudaisme yea of a worse superstition yet without parents consent might they not be made As vnlawfull are oaths and other like meanes whereby children binde themselues to the performance of such indifferent things as their parents are not willing they should doe What doth this but bring a snare vpon the consciences of children and cause a necessitie of breaking one of Gods commandements either the third in breaking their vow or oath or the fift in disobeying their parents §. 27. Of childrens actiue obedience The affirmatiue and actiue part of a childs obedience consists in yeelding himselfe pliable to his parents will which must be added to the forenamed negatiue and passiue part of obedience in forbearing to doe things without consent of parents for manifestation of a true child-like affection and disposition toward the parent Passiue obedience may arise from meere fullennesse and stoutnesse of stomach For there are many who will forbeare to doe this or that without consent of parents because they are loth to aske their consent they had rather haue their owne wills crost in the things they desire then be made subiect to their parents will What doth this argue but a stout stomach and a disdainfull heart Besides to forbeare the doing of an vnlawfull thing is but to abstaine from euill But it is required of Christians to doe that which is good as well as to abstaine from that which is euill This is it which is commended in Iaakob he did not only forbeare to take such a wife as would be a griefe to his parents wherein his brother Esau had offended but also obeyed his parents in taking such a wife as they willed him to take This generall point we will exemplifie in foure particular instances namely in a childs obedience to his parents commandements instructions reproofes corrections §. 28. Of childrens obedience to their parents commandements I. What lawfull commandements soeuer parents giue to their children they must be ready to the vttermost of their power to obey Obey your parents saith the Apostle to children Parents by vertue of their place haue power and authoritie to command Children therefore must obey or else that power is to no purpose To demonstrate this by some particulars 1. If a parent call his childe or send for him he must readily come yea though he know not the occasion Eli was in place of a parent to Samuel whereupon the childe supposing that Eli called him ranne to him once and againe and againe Dauid when he was sent for by his father out of the field to be anointed King knew not the occasion yet came The twelue sonnes of Iaakob though men growne yet called for by their father assembled themselues together before him 2. If a parent be disposed to send his childe any whither or of any errand though it be farre off and may seeme somewhat troublesome yet he ought to goe and doe it The forenamed example of Iaakob the example also of Ioseph being sent to see whether it were well with his brethren and of the tenne sonnes of Iaakob being sent by their father into Egypt and of Dauid sent to visit his brethren in the hoste are in this case commended by the holy Ghost Of Dauid it is noted that he arose vp early and went as Ishai had commanded him which setteth forth his ready obedience 3. If a parent require his childe to attend vpon him he must also doe that When Abram was going vp to the top of Moriah his will was that his seruants should tarrie behinde and that his sonne Isaak should attend him and carry the wood for the sacrifice and accordingly Isaak obeyed 4. If a parent inioyne any taske or commit any businesse to his childe he ought faithfully to performe it This kinde of faithfull obedience is commended in Ioseph in the Rechabites and in Dauid with many others Ioseph by
time appointed of the Lord it may be said that by vsing such and such meanes we prolong our daies or by doing such and such things we shorten them Now because these meanes only shew them to be long or short Gods decree remaineth firme and stable and is not altred thereby yet this worke of lengthening or shortning is attributed to vs because we doe what lieth in vs thereto and that freely without any compulsion For Gods decree though it cause a necessitie in the euent yet it imposeth no constraint on the will of man but leaueth it as free in regard of the manner of working as if there were no decree at all And herein Gods admirable wisdome is manifested that notwithstanding his determined purpose of matters man hath no ground of excuse to say he was forced to this or that The knowledge of this determined period of mans life is of great vse for it teacheth vs 1. Wholly to submit our selues to God and to be prepared either soone to depart out of this world or long to liue in it as God shall dispose of our time nor desiring longer to liue then God hath appointed nor grieuing to liue so long as he hath appointed 2. Not to feare the threats of any man thereby to be drawne from God 3. To doe Gods worke while we haue time c. §. 114. Of reward promised to obedience that it implieth no merit The other heresie which Papists gather from this text is this Mans obedience is meritorious Answ The reward here promised is no matter of wages and due desert but of meere grace and fauour Of this error I haue elsewhere more largely spoken §. 115. Of the connexion of Parents dutie with Childrens EPHES. 6. 4. And ye fathers prouoke not your children to wrath but bring them vp in the nurture and admonition of the Lord. THe Apostle hauing vrged children to performe their duties to their parents he turneth his speech to parents saying AND ye fathers c. That copulatiue particle AND ioyning an exhortation to parents for performing their duties to the forenamed exhortation made to children giueth vs to vnderstand that Parents are as well bound to dutie as children Their duties indeed be different yet notwithstanding their superioritie and authoritie ouer their children they are bound to dutie All the directions and exhortations throughout the Scripture giuen vnto parents concerning their dutie and all the threatnings denounced and iudgements executed on parents for neglect of their dutie are pregnant proofes of this point Though parents be ouer their children and by them cannot be commanded yet they are vnder God and he it is who hath enioyned them their dutie so as they are bound thereunto as they will answer it to their Father in heauen The authoritie which parents haue is not so much for their owne aduancement as for the better gouerning of their children which being so their verie gouernment is a dutie Object In the morall Law the dutie of children only is expressed Answ Parents dutie as many others duties is by iust and necessarie consequence implied which is equiualent and as much bindeth as if it were expressed It is thus implied They who haue honour must carrie themselues worthie of honour Now the way to carrie themselues worthie of honour is to be carefull in doing dutie to them that honour them This is so equall as it needed not to be exprest Wherefore let Ministers follow this patterne of the Apostle and carrie an euen hand towards all of all sorts let them not be partiall in laying all the burden of dutie on childrens necks and none on parents holding in children verie straitly but leauing parents to their owne will Parents are flesh and bloud as well as children and as prone to transgresse in their place as children in theirs Yea Ministers ought of the two to be more earnest in vrging parents to performe their dutie because they are vnder no such power and authoritie as children are Feare of parents authoritie keepeth children much in awe There is no such thing to keepe parents in awe They will be more readie therefore to take the greater libertie if by feare of God and by a good conscience they be not kept in compasse Now ye ô parents as you looke for honour carrie yourselues worthie of honour as ye looke for dutie from your children performe dutie to them Know that another day euen you shall be called to an account before the highest Iudge your authoritie will then be no pretence to excuse but an euidence to aggrauate your fault For you being elder in yeeres and more eminent in place of more experience and hauing a charge ouer your children ought to be a light to shew them the way an example to allure them that they seeing you carefull and conscionable in performing your dutie may be the more prouoked to performe theirs or at least made ashamed of their neglect of dutie But if you be carelesse of your dutie how can ye expect dutie at their hands nay if by your ill example they haue beene made negligent their bloud shall be required at your hands §. 116. Of the extent of these words Fathers Children Though the word Fathers be here vsed which properly setteth forth naturall parents and of naturall parents the male kinde yet as in many other places it is to be taken in a larger extent euen in as large as this word children was before that so there may be a iust and equall relation betwixt children and parents wherefore both sexes of naturall parents are comprised vnder it euen mother as well as father and they also who are in place of parents whether by mariage as all sorts of fathers and mothers in Law or by appointment as all they who of right haue the custodie and charge of children as Guardians Tutors and other like Gouernours and so it is euerie way answerable to the word parents vsed in the first verse and the word children is also here to be taken in the same extent as it was there §. 117. Of parents prouoking children The next phrase prouoke to wrath is the exposition of one Greeke word which being a compound word cannot by one English word be fully expressed the best and neerest that I can thinke of is exasperate The word signifieth an extremitie in the vse of authoritie euen too much austeritie and seueritie whereby children are prouoked to wrath which because it is a fault it is here expresly forbidden prouoke not c. In this word there is a trope the effect is put for the cause The Apostles meaning is that parents should take such heed of their cariage toward their children as they giue them no occasion to be stirred vp to wrath Vnder this word then are forbidden all such things as may kindle wrath in children as too much austeritie in cariage sowrenesse in countenance threatning and reuiling in words too hard
of a wiues separation for her disease Leu. 15. 19. c. For what can be expected â—m such polluted copulation but a leprous and loathsome generation This kinde of intemperancie is expresly forbidden Leuit. 18. 19. and a capitall punishment inflicted on such as offended therein Leuit. 20. 18. Abstinence in this time is set in the catalogue of those notes which declare a man to be righteous Eccles 20. 7. and the contrary intemperancy is put in the roll of such abominations as prouoked God to spue out the Canaanits Leuit. 18. 28. and to forsake his owne inheritance Ezek. 22. 10. To this kinde of intemperancie some referre a mans knowing of his wife after she hath conceiued with childe But I finde no such matter condemned in Gods word neither dare I make that a sinne which is not there condemned Certaine Sectaries among the Iewes are branded for this error 1. Obiect No other creature will so doe so as it may seeme to be against nature Answ 1. I denie the argument though some forbeare yet all doe not 2. I denie the consequence for other creatures are not so tied one male to one female as an husband to his owne wife Besides that which beasts by nature are tied vnto must be left to mans discretion 2. Obiect After a woman hath once conceiued no more conceptions can be expected till she be deliuered Answ Conception is not the only end of this dutie for it is to be rendred to such as are barren Quest What if the wife giue sucke to her childe ought not her husband then to forbeare Answ Because giuing sucke is a mother dutie man ought to doe what he can to containe §. 10. Of mutuall loue betwixt man and wife Hitherto of those common mutuall duties which tend to the preseruation of the very being of mariage and are in that respect absolutely necessarie The other common mutuall duties though they be not of so absolute necessitie as the former are in their kinde necessary for the good estate of mariage and for the better preseruing of that knot so as if they be not performed the end and right vse of mariage will be peruerted that estate made vncomfortable very burdensome The first of these is Loue. A louing mutuall affection must passe betwixt husband and wife or else no dutie will be well performed this is the ground of all the rest In some respects Loue is proper and peculiar to an husband as I purpose to shew when I come to speake of an husbands particular duties But Loue is also required of wiues and they are commanded to be louers of their husbands as well as husbands to loue their wiues so as it is a common mutuall dutie belonging to husband and wife too and that is true wedlocke when man and wife are linked together by the bond of loue Vnder loue all other duties are comprised for without it no dutie can be well performed Loue is the fulfilling of the Law that is the very life of all those duties which the law requireth It is the bond of perfection which bindeth together all those duties that passe betwixt partie and partie Where loue aboundeth there all duties will readily and cheerefully be performed Where loue is wanting there euery duty will either be altogether neglected or so carelesly performed that as good not be performed at all in which respect the Apostle willeth that all things be done in loue Loue as it prouoketh the partie in whom it ruleth to doe all the good it can so it stirreth vp the partie loued to repay good for good It is like fire which is not only hot in it selfe but also conueigheth heat into that which is neere it whence ariseth a reflection of heat from one to another Note how admirably this is set forth betwixt Christ and his Spouse in the Song of Salomon and it is further manifested in the examples of all good husbands and wiues noted in the Scripture they did mutually beare a very louing affection one to another Though loue be a general duty which euery one oweth to another euen to his enemie yet the neerer that God hath linked any together the more are they bound to this dutie and the more must they abound therein But of all others are man and wife most neerely and firmly linked together Of all others therefore are they most bound hereunto that in the highest degree that may be euen like to Ionathans loue who loued Dauid as his owne soule Salomon saith He that findeth a wife findeth a good thing and obtaineth fauour of the Lord which by the rule of relation is also true of an husband Shee that findeth an husband findeth a good thing and obtaineth fauour of the Lord. Man and wife therefore are each to other an especiall pledge of Gods fauour and in this respect aboue all others vnder God to be loued If this be the ground as it ought to be of their mutuall loue their loue will be feruent and constant Neither will the want or withering of any outward allurements as beautie personage parentage friends riches honours or the like with-hold or with-draw extinguish or extenuate their loue neither will any excellencies of nature or grace in other husbands and wiues draw their hearts from their owne to those other nor yet will the loue of a former yoake-fellow dead and gone any whit lessen the loue of the liuing mate This instance I haue the rather mentioned because in many who are farre from setting their affection on strange flesh their loue of a former husband or wife departed is so fast fixed in their heart as they can neuer againe so intirely loue any other They who are so minded are not fit to be ioined with another yoke-fellow after they are loosed from one If they mary againe and manifest such a minde they plainly shew that they respect this or that person more then Gods ordinance By Gods ordinance man and wife are no longer bound one to another then they liue together Death is an absolute diremption and maketh an vtter dissolution of the mariage bond If the man be dead the wife is deliuered from the law of the man so as shee may take another man Which liberty is also giuen to the man Being now free if they mary another that other being now a true husband or wife their loue must be as intire to that other as it was to the former yea and more intire if there were any defect in the former For as children maried out of their parents house must not retaine such a loue of their parents as shall swallow vp their loue of the partie to whom they are maried but must according to the law leaue father and mother and cleaue to their yoke-fellow so neither must the loue of a former husband or wife be predominant when they are maried to another This other must be as close cleaued
with great increase it is as seed which being liberally sowen will bring forth a plentifull haruest yea it is a meanes to make vs friends to speake a good word for vs at the barre of Christs iudgement seat and it bringeth not only the blessing of men but of God also euen the greatest blessing of all the blessing of eternall life for it is a sacrifice with which God is well pleased The Apostle noteth this to be one of Christs oracles which by word of mouth he left vnto his Disciples It is more blessed to giue then to receiue Besides husbands and wiues in distributing almes may receiue good direction one from another the husband by telling the wife who are fit to be releeued for commonly husbands better know those which are abroad out of the family the wife by telling the husband what things are fittest to be giuen away for wiues commonly know of what things there is greatest store and what may in the house be best spared §. 45. Of husbands and wiues vnmercifulnesse to the poore Contrarie is the vnmercifulnesse of many husbands who are not only hard-hearted themselues neuer giuing any thing vnlesse by the law of the land they be forced then they part with that which is giuen so grudgingly as it is nothing at all acceptable to God for God loueth a cheerfull giuer but also tie their wiues hands and suffer them to giue nothing Wherein they bring both the cry of the poore and also the groanes and griefe of a mercifull wife who is thus restrained vpon their owne necks and aggrauate their sinne in an high degree On the other side the vnmercifulnesse of many wiues is also contrarie to the forenamed dutie for there are many who though they haue libertie to giue of the common goods and also allowance of their owne out of which they may giue yet couetously hoord vp all they can get giue not a pennies worth out rather suffer victuals and other things to perish in the house and when they are naught to fling them away then that any thing whilst it is good should be giuen out of the house Shall not the creatures which are spoiled in an house and the poore that haue wanted make a loud crie in the eares of the Lord against them Yea further many wiues are grieued at their husbands bountie and still mouing him to shut his hand and giue no more Are they not plaine deuils herein opposing against that which is good The third Treatise Of wiues particular duties §. 1. Of the generall heads of this treatise EPHES. 5. 22. Wiues submit your selues vnto your owne husbands as vnto the Lord. Vers 23. For the husband is the head of the wife euen as Christ is the head of the Church and he is the Sauiour of the bodie Vers 24. Therefore as the Church is subject to Christ so let wiues be subiect to their husbands in euerie thing IN the particular declaration of wiues duties the Apostle noteth two points 1. The dutie required 2. The reason to enforce it In setting forth the dutie he declareth 1. The matter wherin it consisteth 2. The manner how it is to be performed In the matter we may note 1. The thing required subiection 2. The person whom it respecteth their owne husbands The manner respecteth 1. The qualitie of that subiection 2. The extent   To declare the qualitie of wiues subiection to their husbands two rules are set downe 1. That it be such a subiection as should be performed to Christ 2. That it be such a subiection as the Church performeth vnto Christ The extent of wiues subiection doth stretch it selfe verie farre euen to all things The reason to enforce all these points is taken from that place of eminencie and authoritie wherein the husband is set aboue his wife which is 1. Propounded vnder the metaphor of an head for the husband is the head of the wife 2. Amplified by that resemblance which therein he hath vnto Christ In which resemblance two points are noted 1. That the husband by vertue of his place carrieth the verie image of Christ euen as Christ is the head of the Church 2. That the husband by vertue of his office is a protector of his wife and he is the sauiour of the body §. 2. Of a wiues subiection in generall The first point to be handled in the treatise of wiues particular duties is the generall matter of all Subiection vnder which all other particulars are comprised for it hath as large an extent as that Honour which is required in the first commandement being applied to wiues When first the Lord declared vnto woman her dutie he set it downe vnder this phrase Thy desire shall be subiect to thine husband Gen. 3. 16. Obiect That was a punishment inflicted on her for her transgression Answ And a law too for triall of her obedience which if it be not obserued her nature will be more depraued and her fault more increased Besides we cannot but thinke that the woman was made before the fall that the man might rule ouer her Vpon this ground the Prophets and Apostles haue oft vrged the same Sarah is commended for this that she was subiect to her husband 1. Pet. 3. 6. Hereby the holy Ghost would teach wiues that Subiection ought to be as salt to season euery dutie which they performe to their husband Their very opinion affection speech action and all that concerneth the husband must sauour of subiection Contrary is the disposition of many wiues whom ambition hath tainted and corrupted within and without they cannot endure to heare of subiection they imagine that they are made slaues thereby But I hope partly by that which hath beene before deliuered concerning those common duties which man and wife doe mutually owe each to other and partly by the particulars which vnder this generall are comprised but most especially by the duties which the husband in particular oweth to his wife it will euidently appeare that this subiection is no seruitude But were it more then it is seeing God requireth subiection of a wife to her husband the wife is bound to yeeld it And good reason it is that she who first drew man into sin should be now subiect to him lest by the like womanish weaknesse she fall againe §. 3. Of an husbands superioritie ouer a wife to be acknowledged by a wife The subiection which is required of a wife to her husband implieth two things 1. That she acknowledge her husband to be her superiour 2. That she respect him as her superiour That acknowledgement of the husbands superioritie is twofold 1. Generall of any husband 2. Particular of her owne husband  The generall is the ground of the particular for till a wife be informed that an husband by vertue of his place is his wiues superiour she will not be perswaded
wife though neuer so wicked may by the power of her husband be kept vnder and restrained from outrage Wherefore to goe on in order in laying downe the husbands duties as we haue the wiues we are to consider 1. The Duties themselues 2. The reasons to inforce them In setting downe the duties we must note 1. The matter wherein they consist 2. The manner how they are to be performed The Apostle compriseth the whole matter of them all vnder Loue which is the summe and head of all This we will first handle and then proceed to other particulars §. 2. Of that loue which husbands owe their wiues This head of all the rest Loue is expresly set downe and alone mentioned in this and in many other places of Scripture whereby it is euident that all other duties are comprised vnder it To omit other places where this dutie is vrged in this place Loue is foure times by name expressed beside that it is intimated vnder many other termes and phrases Whosoeuer therefore taketh a wife must in this respect that she is his wife loue her as it is noted of Isaak the best patterne of husbands noted in the Scripture he tooke Rebekah she was his wife ana he loued her Many good reasons hereof may be rendred 1. Because no dutie on the husbands part can be rightly performed except it be seasoned with loue The Apostle exhorteth all Christians to doe all their things in loue much more ought husbands though in place they be aboue their wiues yet loue may not be forgotten 2. Because of all persons on earth a wife is the most proper obiect of loue nor friend nor childe nor parent ought so to be loued as a wife she is termed the wife of his bosome to shew that she ought to be as his heart in his bosome 3. Because his place of eminency and power of authority may soone puffe him vp and make him insult ouer his wife and trample her vnder his feet if a intire loue of her be not planted in his heart To keepe him from abusing his authority is loue so much pressed vpon him 4. Because wiues through the weaknesse of their sex for they are the weaker vessels are much prone to prouoke their husbands So as if there be not loue predominant in the husband there is like to be but little peace betwixt man and wife Loue couereth a multitude of imperfections 5. Because as Christ by his loue first manifested prouoketh the Church to loue him so an husband by louing his wife should prouoke her to loue him againe shewing himselfe like the Sunne which is the fountaine of light and from which the Moone receiueth what light she hath so he should be the fountaine of loue to his wife Obiect Loue was before laid downe as a common dutie appertaining both to man and wife how is it then here required as a particular and peculiar dutie of an husband Answ In regard of the generall extent of loue it is indeed a common dutie belonging to the one as well as to the other yea belonging to all Christians to all men for it is the very nature of loue and an especiall property thereof to seeke not her owne things but the good of others which all are bound to doe by vertue of the bond of nature more then others Christians by vertue of the bond of the spirit among Christians especially wiues and husbands by vertue of the matrimoniall bond of maried couples most of all husbands by vertue of their place and charge Their place is a place of authoritie which without loue will soone turne into tyrannie Their charge is especially and aboue all to seeke the good of their wiues as wiues are the chiefest and greatest charge of husbands so their chiefest and greatest care must be for them the parents and friends of wiues as they giue ouer all their authority to their husbands so they cast all care vpon them wherefore that husbands may take the more care of their wiues and the better seeke their good they ought after a peculiar manner to loue them Husbands are most of all bound to loue and bound to loue their wiues most of all Thus this affection of loue is a distinct dutie in it selfe peculiarly appertaining to an husband and also a common condition which must be annexed to euery other dutie of an husband to season and sweeten the same His looke his speech his carriage and all his actions wherein he hath to doe with his wife must be seasoned with loue loue must shew it selfe in his commandements in his reproofes in his instructions in his admonitions in his authoritie in his familiaritie when they are alone together when they are in company before others in ciuill affaires in religious matters at all times in all things as salt must be first and last vpon the table and eaten with euery bit of meate so must loue be first in an husbands heart and last out of it and mixed with euery thing wherein he hath to doe with his wife §. 3. Of an husbands hatred and want of loue Contrary hereunto is hatred of heart which vice as it is very odious and detestable in it selfe so much more when the wife is made the obiect thereof As loue prouoketh an husband to doe his wife what good he can so hatred to doe her what mischiefe he can Moses noteth a mans hatred of his wife to be a cause of much mischiefe for the neerer and dearer any persons be the more violent will that hatred be which is fastened on them Hence was it that a diuorce was suffered to be made betwixt a man and his wife in case he hated her which law questionlesse was made for releefe of the wife lest the hatred which her husband conceiued against her should worke her some mischiefe if he were forced to keepe her as his wife which Christ seemeth to imply in these words Moses because of the hardnesse of your hearts suffered you to put away your wines This therefore being so pestilent a poison let husbands take heed how they suffer it to soake into them Neither is it sufficient for an husband not to hate his wife for euen the want of loue though it be only a priuation yet is it a great vice and contrary also to the forenamed dutie of loue Where this want of loue is there can be no duty wel performed euen as when the great wheele of a clocke the first mouer of all the rest is out of frame neuer a wheele can be in good order They that thinke lightly hereof plainly discouer that there is little or no loue of God in them at all for if the Apostles inference be good taken from a mans neighbour or brother whom he hath seene it will much more be good hauing relation to a wife for how can he who loueth not his wife whom God hath giuen to
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
annexed to it so it is the first that God gaue of any dutie to be performed vnto man The very order of the decalogue manifesteth the truth hereof The reason is cleere Honour due to parents is the ground of all the duties required in the second table for if dutie be not performed to such as we are bound vnto by some peculiar bond may we thinke that it will be performed to such as we are bound vnto at large Now of all to whom we are first and most bound and to whom we owe our first dutie our parents are the persons They therefore who are rebellious against their parents and refuse to doe their dutie to them will hardly performe dutie to any other Little hope that a disobedient childe will proue a profitable member in Church or common-wealth Absolom who was a rebellious childe proued but a traiterous subiect and Hophâ—â— and Phineas that refused to hearken to the voice of their father proued but sacrilegious Priests Wherefore if any precept of the second table be conscionably to be obserued as all are for the same law-maker gaue all and Christ hath said that the second table is like the first then is this of honouring father and mother among the rest and aboue the rest to be obserued at least if difference of obseruing any may be made But this particle first being set downe not simply but with a connexion of promise with it The first with promise we are duly to consider the promise thereof whence a fourth reason ariseth §. 64. Of Gods promise mouing children to obey their parents The fourth reason taken from Gods promise is both generally propounded and particularly exemplified Propounded in this clause first with promise Exemplified in the third verse For the Generall Gods promise made to the performance of any duty cannot but be a strong motiue to stirre vs vp to performe it Men hereby doe stirre vp and prouoke one another to performe any thing Thus Kings when they would faine haue their subiects doe this or that promise such and such rewards vnto them Thus masters incite their seruants parents their children and one man another If the promises of men incourage vs to performe the things which they giue vs in charge how much more ought the promise of God Men â—re deceitfull and may deale doubly pretending one thing with their mouthes and intending another with their heart â—nd neuer meane to performe what they promise But God is faithfull and true his words are as deeds his promises as performances so as he neuer maketh shew of more then he means â—o performe Againe mans power is limited though he truly â—â—tend what he promiseth yet in the performance he may faile â—ither in that he knew not his owne power but thought when â—e made the promise he could haue done more then in the eâ—ent he findeth he can doe or in that he is after wards by some occasion hindered or disabled But Gods power cannot be so â—aitned or hindered Besides men may be taken away before â—etime of performing their promise is come but God euer â—â—eth and changeth not If then mans promises be any moues to any thing much more Gods who euer remaineth the â—me Betwixt God and man there is no proportion no comâ—rison This motiue doth exceedingly commend Gods fatherly indulgencie towards vs and the earnest desire he hath of our good For he hath such power and authoritie ouer all his creatures that the very knowledge of his will ought to prouoke them to performe any dutie which he shall command and if they obey not he might presently execute vengeance vpon them But considering that we are his children and need many allurements to draw vs on by little and little he accordingly dealeth with vs. He standeth not wholly and only vpon his authoritie but addeth promises thereto for this is a commandement with promise If notwithstanding all this children refuse to obey their parents may not the Lord iustly expostulate the matter with them as sometimes in another case he did with the Israelites and say Iudge betweene me and these children what could I haue done more that I haue not done I gaue them an expresse charge to honour their parents I laid it downe in the first place as a maine and principall charge to incourage them to keepe it I added a promise of good to redound to themselues what could I doe more Doe not they iustly deserue vengeance that regard none of these Thus in that this is a commandement with promise we see how children disobedient to their parents are both rebellious against God in regard of the commandement which they transgresse and iniurious to themselues in regard of the promise which they make to be void and of no effect Of this particular promise see more in the first treatise § 97 98 c. The sixth Treatise The Duties of Parents §. 1. Of the heads of Parents duties EPHES. 6. 4. And ye Fathers prouoke not your children to wrath but bring them vp in the nurture and admonition of the Lord. NExt to childrens follow Parents duties which the Apostle layeth down in this fourth verse where he noteth 1. The duties 2. The parties 1. That are to performe the duties Fathers 2. To whom they are to be performed Children The duties are set downe 1. By prohibition 2. By precept  The prohibition noteth out one extreme which is ouermuch rigour Prouoke not to wrath The inference of the precept vpon the prohibition noteth out another extreme which is ouer-much-remisnesse The precept it selfe enioyneth to parents three duties 1. To nourish children namely with food apparrell and other like necessaries Nourish them 2. To nurture them namely with good discipline In nurture 3. To instruct them namely in the waies of God And admonition of the Lord. Nature teacheth Vnreasonable Creatures to doe the First Ciuility Reasonable Men  Second  Piety Christians  Third  To these heads may all the seuerall points which I shall deliuer concerning parents duties be referred That Parents may the better discerne how one dutie followeth another I will proceed in this order 1. The fountaine of all duties shall be declared 2. The streames that issue thence  The streames shall be diuided into two riuers In the first are those generall duties that are continually to be done In the second such particular duties as are to be applied to the seuerall ages of children There are two principall generall duties 1. Faithfull prayer to God 2. Vpright walking with God All the particulars may be comprised vnder this one head A prouident care And this hath respect 1. To the Infancy of children 2. To their Youth 3. To the time of their placing forth 4. To the time of parents departing out of this world §. 2. Of that Loue which parents owe to their children The Fountaine of parents duties is Loue. This is expresly enioyned to them Many approued examples are recorded
dutie lieth principally vpon the mother who so soone as she perceiueth a childe to be conceiued in her wombe ought to haue an especiall care thereof that so much as in her lieth the childe may be safely brought forth The heathen Philosophen by light of nature obserued this to be a dutie and prescribed it to mothers A mother then must haue a tender care ouer her selfe when shee is with childe for the childe being lodged in her and receiuing nourishment from her as plants from the earth her well-being tendeth much to the good and safetie of the childe but the hurt that commeth to her maketh the childe the worse if it be not a meanes to destroy it Why was the charge of abstaining from wine strong drinke and vncleane things giuen to Manoahs wife but because of the childe which she conceiued In this case there is a double bond to make mothers carefull of themselues 1. Their owne 2. Their childs good Husbands also in this case must be very tender ouer their wiues and helpfull to them in all things needfull both in regard of that dutie which they owe to their wiues and also of that they owe to their children Why was Manoah so desirous to heare himselfe the forenamed direction which the Angell gaue to his wife and why did the Angell againe repeat it to him but to shew it belonged to him to see her obserue it They who through violence of passion whether of griefe or anger or through violent motion of the bodie as by dancing striuing running galloping on horsebacke or the like or through distemper of the bodie by eating things hurtfull by eating too much by too much abstinence by too much bashfulnesse in concealing their desires and longings as we speake cause any abortion or miscariage fall into the offence contrary to the forenamed dutie If women were perswaded that in conscience they are bound to the forenamed dutie they would I thinke be more carefull of themselues For if through their default they themselues or their childe miscarry they make themselues guilty of that miscariage if both miscarry they make themselues guiltie of the bloud of both at least in the court of conscience before God But they who purposely take things to make away their children in their wombe are in farre higher degree guiltie of bloud yea euen of wilfull murther For that which hath receiued a soule formed in it by God if it be vniustly cast away shall be reuenged So farre forth as husbands are carelesse of their wiues being with childe denying them things needfull they are accessarie to the hurt which the woman or childe taketh guiltie of the sin and liable to the iudgement §. 10. Of prouiding things needfull for the childe so soone as it is borne and of crueltie contrary thereunto The next degree of a childs infancie is while it is in the swadling bands and remaineth a sucking childe In this also the care especially lieth vpon the mother yet so as the father must afford what helpe he can The first dutie here required is that sufficient prouision of all things needfull for a childe in that weaknesse be before hand prouided What the particulars be women better know then I can expresse For me it is sufficient to lay downe the dutie in generall which is commended vnto vs in that worthy patterne of the Virgin Marie who though she were very poore and forced to trauell farre and brought to bed in a strange place where she was so little respected as she was not afforded a place meet for a woman in her case but was faine to content her selfe with a stable in a common Inne yet she prouided for her childe For it is said She wrapped him in swadling clothes Luk 2. 7. Contrary is the practise of such lewd and vnnaturall women as leaue their new-borne children vnder stalls at mens doores in Church porches yea many times in open field It is noted as a point of vnnaturalnesse in the Ostrich to leaue her eggs in the earth and in the dust in which respect she is said to be hardned against her young ones as though they were not hers Iob 39. 14 16. Much more hardned are the foresaid lewd women The Eagle is counted an vnnaturall bird because she thrusteth her young ones which she hath brought forth out of her nest Are not then such mothers much more vnnaturall They oft lay their children forth in publike places for others to shew that mercy which they themselues haue not The Ciuill Law iudgeth this to be a kinde of further §. 11. Of giuing sucke to children Among other needfull things the milke of the breast is fit for â—oung babes and with it they are to be nourished I thinke none â—oubt of the equitie of this It hath in all ages and in all counâ—ies beene accounted the bestfood that can be for young babes The metaphor which S. Peter vseth taken from young infants in these words As new-borne babes desire the sincere milke of the â—ord confirmeth as much So doth also the desire which such â—nfants haue to the milke of the breasts and the abilitie and â—omptnesse which is in them to sucke and Gods prouidence in â—using a womans breasts to yeeld forth such milke and the constant manner of nourishing little infants after this manner commended in the Scriptures and to conclude the naturall instinct which many vnreasonable creatures haue thus to nourish their young ones They who on meere curiositie where no vrgent necessitie requireth try whether their children may not as birds be nourished without sucke offend contrary to this dutie and reiect that meanes which God hath ordained as the best and so oppose their shallow wit to his vnsearchable wisdome §. 12. Of mothers giuing sucke to their owne children Of nourishing children with brest-milke there is no great question therefore I haue with a touch passed it ouer The chiefest question of doubt is concerning the partie who is bound to this dutie namely whether the mother be bound to doe it her selfe or no. Many strong arguments there be to presse it vpon the consciences of mothers and to shew that so farre as they are able they are bound to giue sucke to their owne children Some are taken from the light of Gods word and some from the light of nature Gods word doth in many places by iust consequence imply that it is a bounden dutie in other places it doth expresly commend it by the practise of holy women and againe in other places it taketh it for a granted truth and ruled case not to be denied 1. The consequences whereby the word implieth this dutie are these 1. In the blessing giuen to Ioseph thus speaketh old Iaakob God shall blesse thee with the blessing of the breasts and of the wombe By the blessing of the wombe what can be meant but children By the blessing of the breasts what but milke whereby those children are nourished As
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
nature the loue of God hath waxed cold in man and though the Saints be created againe according to that image of God yet while in this world they liue that image is not so perfect as it was the flesh remaineth in the best in which respect God hath fast fixed this affection of feare in mans heart and thereby both restraineth him from sinne and also prouoketh him vnto euery good dutie §. 5. Of the feare of God mouing vs to doe seruice to men Hauing briefly declared the nature obiect extent and vse of feare I returne to the point in hand viz. to shew 1. how it is here laid downe as a motiue to stirre vp men to performe the dutie here required for by this clause in the feare of the Lord the Apostle implieth that It is the feare of God which moueth men conscionably to submit themselues one to another This made Dauid so well to rule the people of God and Ioseph to deale so well with his brethren yea this is noted to be the cause of the righteous regiment of Christ himselfe Well did that good King Iehosaphat know this and therefore when he appointed Iudges ouer his people as a motiue to stirre them vp to execute the iudgements of the Lord aright he saith vnto them Let the feare of the Lord be vpon you So also S. Peter to moue subiects to honour their King prefixeth this exhortation Feare God By feare of man may one be brought to submit himselfe to another as a magistrate may be moued to deale iustly and mildly with his people through feare of insurrections and rebellions subiects may by seuere lawes and tyrannie be brought to submit themselues and so other inferiours also by threats by hard vsage and other by-respects 1. Though feare of man be a motiue yet it followeth not that therefore feare of God should be no motiue it may be another motiue and a better motiue 2. The submission which is performed through feare of man is a forced and a slauish submission nothing acceptable to God but that which is performed through a true filiall feare of God is a free willing ready cheerefull conscionable submission such a submission as will stirre vs vp to doe the best good we can thereby vnto them to whom we submit our selues and so is more acceptable to God by reason of the cause thereof and more profitable vnto man by reason of the effect and fruit thereof For a true feare of God maketh vs more respect what God requireth and commandeth than what our corrupt heart desireth and suggesteth It subdueth our vnruly passions and bringeth them within compasse of dutie It maketh vs deny our selues and our owne desires and though through the corruption of our nature and inborne pride we be loth to submit yet will Gods feare bring downe that proud minde and make vs humble and gentle It will keepe those who are in authoritie from tyranny crueltie and ouer-much seueritie and it will keepe those who are vnder subiection from dissimulation deceit and priuie conspiracies Behold how necessarie it is that a true feare of the Lord be planted in mens hearts in the hearts of Kings and all Gouernours in the hearts of subiects and all people whether superiours or inferiours Where no feare of God is there will be no good submission vnto man Abraham thought that the men of Gerar would haue no respect to him or his wife nor make conscience of common honestie nor abstaine from innocent bloud because he saw no feare of God in that place and the Apostle hauing reckoned vp many notorious effects of mans naturall corruption concludeth all with this as the cause of all There is no feare of God before their eyes Wherefore let Magistrates Parents Masters and all in authoritie haue especiall care that their subiects children seruants and all vnder them may be taught and brought to feare the Lord. I dare auouch it that such inferiours which are taught to feare God will doe better seruiee to their superiours than such as feare their superiours only as men and feare not God Let Ministers especially vrge and presse vpon the consciences of men a feare of God Let all inferiours pray that the feare of the Lord may be planted in the hearts of their superiours that so they may liue a quiet and peaceable life in all godlinesse and honestie vnder them Happie is that kingdome where Magistrates and subiects feare the Lord. Happie is that Church where Ministers and people feare the Lord. Happie is that family where husband and wife parents and children master and seruants feare the Lord. In such a Kingdome Church and family will euery one to the mutuall good one of another submit themselues one to another But if such as feare not God submit themselues whether they be superiours or inferiours it is for their owne ends and aduantages and not for their good to whom they submit themselues §. 6. Of limiting all dutie to man within the compasse of the feare of God Againe as this clause In the feare of the Lord declareth the manner of submission it sheweth that No submission is to be performed vnto man but that which may stand with the feare of God Whereby we shew that we haue respect to God and labour aboue all to approue our selues to him Thus Dauid is commanded to rule in the feare of God and other Magistrates to performe their dutie in the feare of the Lord which Nehemiah that good Gouernour was carefull to doe So also subiects are to obey in the feare of the Lord which the Apostle implieth by prefixing this precept Feare God before that Honour the King as if he had said so honour the King as in and thereby you may manifest your feare of God let not this latter crosse the former Seruants likewise are commanded to be obedient vnto their Masters with this prouiso fearing the Lord. Such phrases as these For the Lords sake As vnto the Lord In the Lord As seruants of Christ with the like being annexed to the duties of inferiours doe imply as much Great reason there is that all seruice should be limited with the feare of God for God is the highest Lord to whom all seruice primarily and principally is due whatsoeuer seruice is due to any man high or low is due in and for the Lord. The Lord hath set superiours in the places of eminencie wherein they beare the image of God The Lord also hath set inferiours in their places and commended them as his charge to the gouernment of those who are ouer them He that obeyeth not those who are ouer him in the feare of God sheweth no respect of Gods image and he who gouerneth not those who are vnder him in the feare of God sheweth no respect of Gods charge Besides God is that great Iudge to whom all of all sorts superiours and inferiours are
at least a liuely representation thereof whereby triall may be made of such as are fit for any place of authoritie or of subiection in Church or common-wealth Or rather it is as a schoole wherein the first principles and grounds of gouernment and subiection are learned whereby men are fitted to greater matters in Church or common-wealth Wherupon the Apostle declareth that a Bishop that cannot rule his own house is not fit to gouerne the Church So we may say of inferiours that cannot be subiect in a familie they will hardly be brought to yeeld such subiection as they ought in Church or common-wealth instance Absolom and Adoniah Dauids sonnes This is to be noted for satisfaction of certaine weake consciences who thinke that if they haue no publike calling they haue no calling at all and thereupon gather that all their time is spent without a calling Which consequence if it were good and sound what comfort in spending their time should most women haue who are not admitted to any publike function in Church or common-wealth or seruants children and others who are wholly imployed in priuate affaires of the familie But the forenamed doctrine sheweth the vnsoundnesse of that consequence Besides who knoweth not that the preseruation of families tendeth to the good of Church and common-wealth so as a conscionable performance of houshold duties in regard of the end and fruit thereof may be accounted a publike worke Yea if domesticall duties be well and throughly performed they will be euen enough to take vp a mans whole time If a master of a family be also an husband of a wife and a father of children he shall finde worke enough as by those particular duties which we shall afterwards shew to belong vnto masters husbands and parents may easily be proued So a wife likwise if she also be a mother and a mistris and faithfully endeuour to doe what by vertue of those callings she is bound to doe shall finde enough to doe As for children vnder the gouernment of their parents and seruants in a familie their whole calling is to be obedient to their parents and masters and to doe what they command them in the Lord. Wherefore if they who haue no publike calling be so much the more diligent in the functions of their priuate callings they shall be as well accepted of the Lord as if they had publike offices Yet many therebe who hauing no publike imployment thinke they may spend their time as they list either in idlenesse or in following their vaine pleasures and delights day after day and so cast themselues out of all calling Such are many masters of families who commit all the care of their house either to their wiues or to some seruant and mispend their whole time in idlenesse riotousnesse and voluptuousnesse Such are many mistresses who spend their time in lying a bed attiring themselues and goshipping Such are many young gentlemen liuing in their fathers houses who partly through the too-much-indulgencie and negligence of their parents and partly through their owne headstrong affections and rebellious will runne without restraint whither their corrupt lusts lead them These and such other like to these though by Gods prouidence they be placed in callings in warrantable callings and in such callings as minister vnto them matter enough of imployment yet make themselues to be of no calling Now what blessing can they looke for from the Lord The Lord vseth to giue his blessing to men while they are busied in their callings Iaacobs faithfull seruice to his vncle Laban moued God to blesse him Iosephs faithfulnesse to his master Potiphar was had in remembrance with God who aduanced him to be ruler in Egypt Moses was keeping his father in lawes sheepe when God appeared to him in the bush and appointed him a Prince ouer his people Dauid was sent for from the field where he was keeping his fathers sheepe when he was anointed to be king ouer Israel Elisha was plowing when he was anointed to be a Prophet The shepherds were watching their sheepe when that gladsome tidings was brought to them that the Sauiour of the world was borne Not to insist on any more particulars the promise of Gods protection is restrained to our callings for the charge which God hath giuen to the Angels concerning man is to keepe him in all his waies As for those who haue publike offices in Church or common-wealth they may not thereupon thinke themselues exempted from all family-duties These priuate duties are necessarie duties Though a man be a magistrate or a minister yet if he be an husband or a father or a master he may not neglect his wife children and seruants Indeed they who are freed from publike functions are bound to attend so much the more vpon the priuate duties of their families because they haue more leisure thereunto But none ought wholly to neglect them Iosuah who was a Captaine and Prince of his people and very much imployed in publike affaires yet neglected not his familie for he professeth that he and his house would serue the Lord. It seemeth that Eli was negligent in performing the dutie of a father and Dauid also But what followed thereupon Two of Elies sonnes proued sacrilegious and lewd Priests Two of Dauids sonnes proued very ill common-wealths-men euen plaine traitors §. 9. Of the Apostles order in laying downe the duties of husbands and wiues in the first place There being three especiall degrees or orders in a familie as we heard before the Apostle placeth husband and wife in the first ranke and first declareth their duties and that not without good reason for First The husband and wife were the first couple that euer were in the world Adam and Eue were ioyned in mariage and made man and wife before they had children or seruants So falleth it out for the most part euen to this day in erecting or bringing together a familie the first couple is ordinarily an husband and a wife Secondly most vsually the husband and his wife are the chiefest in a familie all vnder them single persons they gouernours of all the rest in the house Therefore most meet it is that they should first know their dutie and learne to practise it that so they may be an example to all the rest If they faile in their dutie one to another they giue occasion to all the rest vnder them to be carelesse and negligent in theirs Let an husband be churlish to his wife and despise her he ministreth an occasion to children and seruants to contemne her likewise and to be disobedient vnto her yea to be churlish and froward one to another especially to their vnderlings Let a wife be vntrustie and vnfaithfull to her husband let her filch and purloine from him children and seruants will soone take courage or rather boldnesse from her example priuily to steale what they can from their
father and master Thus is their breach of dutie a double fault one in respect of the party whom they wrong and to whom they denie dutie the other in respect of those to whom they giue occasion of sinning Know therefore O husbands and wiues that yee aboue all other in the familie are most bound vnto a conscionable performance of your dutie Greater will your condemnation be if you faile therein Looke to it aboue the rest and by your example draw on your children and seruants if you haue any to performe their duties which surely they will more readily do when they shall behold you as guides going before them and making conscience of your ioynt and seuerall duties §. 10. Of the Apostles order in setting downe inferiours duties in the first place In handling the duties of the first forenamed couple the Apostle beginneth with wiues and layeth downe their particular duties in the first place The reason of this order I take to be the inferiority of the wife to her husband I doe the rather take it so to be because I obserue this to be his vsuall method and order first to declare the duties of inferiours and then of superiours For in handling the duties of children and parents and of seruants and masters he beginneth with the inferiours both in this and in other Epistles which order also S. Peter obserueth yea the law it selfe doth in the first place and that expresly mention the inferiours dutie only implying the superiours to follow as a iust consequence which is this If the inferiour must giue honour and by vertue thereof performe such duties as appertaine thereto then must the superiour carrie himselfe worthy of honour and by vertue thereof performe answerable duties Quest Why should inferiours duties be more fully expressed and placed in the first ranke Answ Surely because for the most part inferiours are most vnwilling to vndergoe the duties of their place Who is not more ready to rule than to be subiect I denie not but that it is a farre more difficult and hard matter to gouerne well than to obey well For to rule and gouerne requireth more knowledge experience wisdome care watchfulnesse diligence and other like vertues than to obey and be subiect He that obeyeth hath his rule laid before him which is the will and command of his superiour in things lawfull and not against Gods will But the superiour who commandeth is to consider not only what is lawfull but also what is most fit meet conuenient and euery way the best yea also he must forecast for the time to come and so farre as he can obserue whether that which is now for the present meet enough may not be dangerous for the time to come and in that respect vnmeet to be vrged Whence it followeth that the superiour in authoritie may sinne in commanding that which the inferiour in subiection may vpon his command doe without sinne Who can iustly charge Ioab with sinne in numbring the people when Dauid vrged him by vertue of his authoritie so to doe Yet did Dauid sinne in commanding it Without all question Saul did sin in charging the people by an oath to eat no food the day that they pursued their enemies a time when they had most need to be refreshed with food as Ionathans words implie and yet did not the people sinne in forbearing witnesse the euent that followed on Ionathans eating though he knew not his fathers charge Who seeth not hereby that it is a matter of much more difficultie to rule well than to obey which is yet further euident by Gods wise disposing prouidence in ordering who should gouerne who obey Commonly the younger for age the weaker for sex the meaner for estate the more ignorant for vnderstanding with the like are in places of subiection but the elder stronger wealthier wiser and such like persons are for the most part or at least should be in place of authority Woe to thee ô land saith Salomon when thy king is a childe And Isaiah denounceth it as a curse to Israel that children shall be their Princes and babes shall rule ouer them and complaineth that women had rule ouer the people Now to returne to the point though it be so that gouernours haue the heauiest burden laid on their shoulders yet inferiours that are under subiection thinke their burden the heauiest and are lothest to beare it and most willing to cast it away For naturally there is in euery one much pride and ambition which as dust cast on the eies of their vnderstanding putteth out the sight thereof and so maketh them affect superiority and authority ouer others and to be stubborne vnder the yoke of subiection which is the cause that in all ages both by diuine and also by humane lawes penalties and punishments of diuers kinds haue beene ordained to keepe inferiours in compasse of their dutie and yet such is the pride of mans heart all will not serue What age what place euer was there which hath not iust cause to complaine of subiects rebellion seruants stubbornnesse childrens disobedience wiues presumption Not without cause therefore doth the Apostle first declare the duties of inferiours Besides the Apostle would hereby teach those who are vnder authority how to moue them that are in authority ouer them to deale equally and kindly not hardly and cruelly with them namely by endeuouring to performe their owne dutie first For what is it that prouoketh wrath rage and fury in gouernours What maketh them that haue authority to deale roughly and rigorously is it not for the most part disobedience and stoutnesse in those that are vnder gouernment though some in authority be so proud so sauage and inhumane as no honour done to them no performance of duty can satisfie and content them but they will as Dauids enemies reward euill for goodnesse yet the best generall direction that can be prescribed to inferiours to prouoke their gouernours to deale well with them is that inferiours themselues be carefull and conscionable in doing their duty first If their gouernours on earth be nothing moued therewith yet will the highest Lord in heauen graciously accept it Lastly men must first learne to obey well before they can rule well for they who scorne to be subiect to their gouernours while they are vnder authority are like to proue intolerably insolent when they are in authority Learne all that are vnder authority how to win your gouernours fauour how to make your yoke easie and your burden light how to preuent many mischiefes which by reason of the power of your superiours ouer you may otherwise fall vpon you First doe ye your duty There are many weighty reasons to moue gouernours first to begin to doe their dutie For First by vertue of their authority they beare Gods image therefore in doing their duty they honour that image Secondly by
reason of their place they ought to goe before such as are vnder them Thirdly a faithfull performance of their duty is an especiall means to keepe their inferiours in compasse of theirs Fourthly their failing in duty is exemplary it causeth others vnder them to faile in theirs and so it is a double sin Fiftly their reckoning shall be the greater for of them who haue receiued more more shall be required It were therefore to be wished that superiours and inferiours would striue who should beginne first and who should performe their owne part best and in this kinde striue to excell as runners in a race striue in running to out-strip one another But if question be made who shall beginne I aduise inferiours not to stand out in this strife but to thinke the Apostle first inciteth them and that it is the safest for them to begin for in this contention inferiours are like to fare the worst by reason of the power which superiours haue ouer them And though it be more against our corrupt proud and stout nature to be subiect and obey yet let vs so much the more endeuour to yeeld duty in this kinde For it is an especiall part of spirituall prudence to obserue what our corrupt nature is most prone vnto and wherein it most swelleth up that therein we may most striue to beat it downe nature is contrary to grace and the wisdome of the flesh is enmitie against God §. 11. Of the reasons why wiues duties are first taught Quest Why among other inferiours are wiues first brought into the schoole of Christ to learne their duty Answ Many good reasons may be giuen of the Apostles order euen in this point First of all other inferiours in a family wiues are farre the most excellent and therefore to be placed in the first ranke Secondly wiues were the first to whom subiection was inioyned before there was childe or seruant in the world it was said to her thy desire shall be subiect to thine husband Thirdly wiues are the fountaine from whence all other degrees spring and therefore ought first to be cleansed Fourthly this subiection is a good patterne vnto children and seruants and a great means to moue them to be subiect Fiftly I may further adde as a truth which is too manifest by experience in all places that among all other parties of whom the Holy Ghost requireth subiection wiues for the most part are most back ward in yeelding subiection to their husbands But yee wiues that feare God be carefull of your duty and though it may seeme somewhat contrary to the common course and practise of wiues yet follow not a multitude to doe euill Though it be harsh to corrupt nature yet beat downe that corruption yea though your husbands be backward in their duties yet be ye forward and striue to goe before them in yours remembring what the Lord saith Mat. 5. 46 47. If you loue them which loue you what singular thing doe ye Yea remembring also what the Apostle saith 1 Tim. 2. 14. The woman was first in the transgression and first had her duty giuen vnto her and was made for the man and not man for the woman Thus shall ye deserue that commendation of good wiues Many haue done vertuously but ye excell them all Hauing hitherto handled the forenamed generall instructions I will proceed to a more distinct opening of the words and collect such obseruations as thence arise and then particularly declare the seuerall duties which the three orders in a family owe each to other §. 12. Of wiues subiection EPHES. 5. 22. Wiues submit your selues vnto your owne husbands as vnto the Lord. THe word by which the Apostle hath noted out the duties of wiues is of the middle voice and may be translated passiuely as many haue done or actiuely as our English doth submit your selues and that most fitly for there is a double subiection 1. A necessary subiection which is the subiection of order 2. A Voluntary subiection which is the subiection of duty The necessary subiection is that degree of inferioritie wherein God hath placed all inferiours and whereby he hath subiected them to their superiours that is set them in a lower ranke By vertue thereof though inferiours seeke to exalt themselues aboue their superiours yet are they subiect unto them their ambition doth not take away that order which God hath established A wife is in an inferiour degree though she domineere neuer so much ouer her husband The Uoluntary subiection is that dutifull respect which inferiours carry towards those whom God hath set ouer them whereby they manifest a willingnesse to yeeld to that order which God hath established Because God hath placed them vnder their superiours they will in all duty manifest that subiection which their place requireth Because it is a duty which is here required the Voluntary subiection must needs be here meant and to expresse so much it is thus set downe submit your selues Though the same word be here vsed that was in the former verse yet it is restrained to a narrower compasse namely to subiection of reuerence Here learne that to necessary subiection must voluntary subiection be added that is duty must be performed according to that order and degree wherein God hath set vs. This is to make a vertue of necessity Vnder this phrase submit your selues all the duties which a wife oweth to her husband are comprised as I shall afterwards more distinctly shew §. 13. Of the persons to whom wiues must be subiect In setting downe the parties to whom wiues owe subiection the Apostle noteth a particle of restraint owne and that to shew that a wife ought to haue but one husband which is more plainly expressed in another place by the same phrase let euery woman haue her owne husband that is only one proper to her selfe so as It is vnlawfull for a wife to haue more than one husband at once A wife must submit her selfe only to that one proper husband and to no other man as she is a wife and yeeldeth the duty of a wife so as the subiection of adulteresses is here excluded and the duty required is that A wife must yeeld a chaste faithfull matrimoniall subiection to her husband Here by the way note the foolish collection of Adamites Familists and such like licentious libertines who from the generall words which the Apostle vseth men and women inferre that all women are as wiues to all men and that there needeth not any such neere coniunction of one man with one woman Which beastly opinion as it is contrary to the current of Scripture and to the ancient law of mariage two shall be one flesh so also to this clause their owne husbands The Apostle in vsing those generall words followed the Greeke phrase which putteth those two words men women for husbands and wiues so also doe other
these things in loue to themselues as superstitious persons to merit saluation by macerating their bodie others to free themselues from ignominie penurie slauerie torment or such like euils so as there is an apparent good that maketh them so to doe and not simply hatred of themselues They that so doe are either possessed with a Deuill or blinded in their minde or bereaued of their wits or ouerwhelmed with some passion so as they know not what they doe they doe it not therefore in hatred 2. Obiect Holy and wise men deliberately and on good aduice haue beaten downe their bodies and yeelded their liues to be taken away not accepting deliuerance Answ That was farre from hatred and in great loue to themselues as was shewed before §. 63. Of vnnaturall practises against ones selfe The forenamed doctrine discouereth many practises vsed by sundry men to be against nature and in that respect most horrible and detestable 1. The practise of the idolatrous Baalites who to moue their I doll to heare them cut themselues with kniues and lancers till the bloud gushed out vpon them Not much vnlike to whom are Popish Eremites Anchorites Monks flagellants Grandimontenses sundrie sorts of Franciscans and other Friers whereof some weare shirts of haire-cloth some shirts of maile next their bodie some goe bare-foot some daily whip themselues till bloud follow and some waste their bodies with lying hard watching fasting going on pilgrimage c. 2. The practise of Gluttons Drunkards vnchaste and voluptuous persons who to satisfie their corrupt humours impaire their health pull diseases vpon them and shorten their dayes 3. The practise of Swaggerers who by quarrels cause their flesh to be wounded and their liues taken away Among these may be reckoned such as bring themselues to great straits distresses and dangers for lucre sake and they who by felonie treason and the like euill deeds cast themselues vpon the sword of the Magistrate 4. The practise of them that giue the reines to griefe feare wrath and other like violent passions so as thereby they weaken their bodies and shorten their dayes 5. The practise of selfe-murtherers who herein breake the rule of loue as thy selfe and end their dayes in a most horrible sinne depriuing themselues of the time place and meanes of repentance so as whatsoeuer fond pretence they make for their sinne little better can be thought of them then that they thrust their soules headlong into hell vnlesse the Lord betwixt the act done and the expiration of their breath extraordinarily touch their hearts Religion nature sense and all abhorre this fearefull fact so as not only those who haue beene enlightned by Gods word but also the Heathen who had no other then the light of nature haue adiudged it to be a most desperate sinne §. 64. Of haters of others 2. By that affection which nature moueth men to beare to their flesh we may see how nature more preuailes with men then conscience and obedience to Gods word yea then the Spirit for where nature keepeth all men from hating their owne flesh nothing can keepe many husbands from hating their wiues and wiues their husbands nor brothers cosens neighbours yet these are our owne flesh no nor many of those who professe themselues to be of the mysticall bodie of Christ from hating one another What shall we say of these Is nature of greater power and more mightie in operation then the Spirit Surely such either deceiue themselues and others in pretending to be members of the bodie of Christ or else the Spirit is verie weake in them and the flesh beareth a great sway Let haters of their brethren thinke of this and bee ashamed §. 65. Of mans care in prouiding and vsing things needfull for his bodie The second euidence of that loue which a man beareth to himselfe is noted in two such branches nourisheth and cherisheth as comprize all needfull things vnder them so as the Apostle implieth thereby that Nature teacheth all men to prouide such things as are needfull for them needfull for life as food and needfull for health as apparell Nature is here propounded as a Schoolemaster to Christians this therefore which nature teacheth is a bounden dutie It is much insisted vpon by Salomon who in this respect saith It is good and comely for one to eat and drinke and enioy the good of all his labour If he be worse then an Infidell that prouideth not for his owne what is he that prouideth not for himselfe euen worse then a beast for nature hath taught the bruit beasts to nourish and cherish themselues If any thinke that it more befitteth beasts or naturall men then Saints let them tell me which of the Saints at any time guided by Gods Spirit hath wholly neglected himselfe To omit all others it is expresly noted of Christ that as there was occasion he slept he eat he rested and otherwise refreshed himselfe Obiect Though he were hungry and meat prepared for him yet he refused to eat Answ 1. Forbearing one meale is no great hinderance of cherishing the body 2. Extraordinarie and weightie occasions may lawfully make a man a little neglect himselfe that so he may shew he preferreth Gods glorie and his brothers saluation before the outward nourishing of his body to which purpose Christ saith My meat is to doe the will of him that sent me that is I preferre it before my meat And Saint Paul saith I will very gladly be spent for your soules We must here therefore take heed of the extremes on both hands 1. Of vndue and ouermuch neglecting our bodies so as the strength of them be wasted and the health impaired 2. Of too much caring for it so as vpon no occasion we will lose a meales meat or a nights rest Fasting and watching as occasion requireth are bounden duties But to returne to the point of nourishing and cherishing our flesh 1. For this end hath God prouided food apparell and all things needfull for our weake bodies that they should be nourished and cherished thereby not to vse them therefore is to refuse Gods prouidence 2. By well nourishing and cherishing our bodies they are the better enabled to doe that worke and seruice which God appointeth to be done but by neglecting them they are disabled thereto As this is a motiue so ought it to be an end whereat we aime in nourishing and cherishing our bodies §. 66. Of them that neglect to cherish their bodies Against this good instinct of nature doe many offend 1. Couetous misers who so doat vpon their wealth and so delight in abundance of goods treasured vp as they afford not themselues things needfull to nourish and cherish their bodies Salomon doth much taxe such of them he saith that riches are kept for the owners thereof to their hurt Daily experience giueth euidence to the truth thereof for beside that such
men make their riches to be snares and hinderances to keepe them from eternall life they make this present life to be very irksome filling their heads full of much carking care and keeping them from quiet rest Many in this case are so besotted as though they haue abundance yet they will not in health afford themselues a good meales meat nor seemly apparell nor in sicknesse needfull physicke no nor fire and such like common things Their case is worse then theirs who want for others will pitie and succour such as want but who will pitie and succour such 2. Such as are too intentiue vpon their businesses euen the affaires of their lawfull callings for in good things there may be excesse herein many Students Preachers Lawyers Tradesmen Farmers Labourers and others offend when they afford not seasonable times of refreshing and resting to their bodies but fast watch and toile too much in their calling They who by such meanes disable themselues doe make themselues guiltie of the neglect of so much good as they might haue done if they had nourished and cherished their bodies Some are so eager on their businesse that they thinke all the time mispent which is spent in nourishing and cherishing their bodies and thereupon wish that their bodies needed no food sleepe or other like meanes of refreshing These thoughts and desires are foolish and sinfull in many respects as 1. In manifesting a secret discontent and grudging against Gods prouidence who hath thus disposed our estate for the clearer manifestation of mans weaknes Gods care ouer him 2. In taking away occasions of calling vpon God and giuing praise vnto him For if we stood not in such need of Gods prouidence should we so oft pray vnto him for his blessing if by the good meanes which he affordeth vnto vs we felt not the sweetnesse and comfort of his prouidence should we be so thankfull to him 3. In taking away the meanes of mutuall loue for if by reason of our weaknesse we stood not in need of succour and help one from another what triall would there be of our loue 3. Such as sever these two duties of nature nourishing and cherishing and make them an hinderance one to another some so nourish their bodies as they cannot cherish them that is they spend so much in eating and drinking as they haue nothing to cloath themselues withall Others so cherish them as they cannot nourish them that is they so prancke vp themselues with braue apparell aboue their abilitie as they haue not competent food for themselues These fall into two contrarie extremes into the excesse in one thing and into the defect in another §. 67. Of contentment in that which is sufficient As the Apostle by naming these two nourish cherish sheweth that both of them are needfull so by naming them only and no more but them he sheweth that they two are sufficient whence we learne that Hauing food and raiment we must be therewith content The Apostle in these very words laieth downe this doctrine in another place The praier of Agur and the tenour of the fourth Petition proue as much Quest Is a man then strictly bound to care for no more then food to nourish and apparell to cherish him Answ So this nourishing and cherishing be extended to that estate wherein God hath set vs to the charge which God hath giuen vs and to the calling which he hath appointed unto vs we ought to care for no more Let vs therefore take heed of that excesse which ariseth from the corruption of nature and content our selues with that competency which nature requireth §. 68. Of Christs forbearing to hate the Church EPHES. 6. 29. Euen as the Lord the Church THis confirmation of the patterne of a mans selfe by a like patterne of the Lord hath relation to both the parts of the manifestation of a mans loue to himselfe both to the negatiue and so it sheweth that The Lord hateth not his Church And to the affirmatiue and so it sheweth that The Lord nourisheth and cherisheth his Church That difference which is made betwixt Esau a type of the world Esau haue I hated and Iaakob a type of the Church Iaakob haue I loued sheweth that the Lord is farre from hating his Church The world not the Church is the obiect of Gods hatred Obiect The Church her selfe and the enemies thereof oft conceiue by Christs dealing with her that he hateth her Answ It is the flesh abiding in them that are of the Church which maketh them so to conceiue not the spirit and in the enemies of the Church the flesh altogether reigneth But the things of God and his minde and affection nor can nor may be iudged by carnall eies eies of flesh The Spirit of God accounteth such things euidences of Gods Ioue which flesh iudgeth to be tokens of hatred namely corrections It is not because there is no matter of hatred in the Church that Christ hateth it not for by nature all are of one and the same cursed stocke children of wrath and after our sanctification is begun the flesh abiding in vs we daily giue much occasion of hatred if Christ should take that aduantage against vs which he might but it is that neere vnion which Christ hath made betwixt himselfe and the Church that keepeth him from hating her he hath made her his Spouse and he will not hate his Spouse all the occasion of hatred that she giueth he will either wipe away or couer Admirable is the comfort which euery true member of the Catholike Church may reape from hence for so long as the wrath and hatred of the Lord is turned from vs nothing can make vs miserable we may in this respect reioyce not only in prosperitie but also in all manner of affliction No calamitie can moue Christ to hate his Church but rather the more to pittie it as we doe our bodies Nay though by sinne he be prouoked and see it needfull to correct his Church yet in loue not in hatred in mercy not in wrath will he correct it What now if all the world have vs Seeing Christ hateth vs not we need not feare nor care The subiect which is sure of his Kings fauour little regardeth the hatred of others This therefore is to be thought of both to comfort vs vnder the crosse and to encourage vs against the hatred of the world That none may peruert this comfortable doctrine let me adde two caueats 1. That men deceiue not themselues with a naked name thinking themselues to be of the Church when they are only in it such may Christ hate 2. That being of the Church they waxe not insolent and too much prouoke Christ to anger for though he hate not such yet in wisdome he may so seuerely correct them as if he hated them and make them repent their folly and insolencie againe and
whereof they haue taken from this text which ground by the Apostles application of this mysterie to Christ and the Church is as plainly remoued as if the Apostle had purposely ordered his stile to preuent this erroneous collection as if he had said That none may mistake this mysterie and apply it to a matrimoniall coniunction of man and woman together know that I meane no such thing the mysterie which I speake of is concerning Christ and the Church I maruell how they dare misapply that which is so plainly expressed Though the Apostle had not so clearely shewed his minde and meaning yet the verie thing it selfe would lead vs so to iudge of it For that which in Christ and the Church is a great mysterie in man and wife is but a small matter The vulgar Latine translation first led them into this error for it translateth the word mysterie a Sacrament But a translation is no sufficient ground to proue a doctrine Besides the word Sacrament vsed by that Translator hath as large an extent as a mysterie if they should make euerie thing which he translateth Sacrament a proper Sacrament of the Church there would be many more Sacraments then the Papists themselues doe make 1. As for this supposed Sacrament no Papist could euer shew when or where God ordained it to be a Sacrament Nay they agree not among themselues about the time how long it hath beene a Sacrament Some of them hold that euer since the first institution of mariage in Paradise it hath beene a Sacrament But the greater number of Papists hold it to be a Sacrament of the new Testament vnder the Gospell because their Tridentine Councell hath so decreed it Where we may note how the greater number of them when two absurdities are questioned are readie to fall into the worst Vnder the Law the nonage of the Church needed and had more Sacraments then vnder the Gospell yet that which was in vse as much vnder the Law as vnder the Gospell and had then as much to make it a Sacrament as now was then none yet now is one 2. As they cannot shew where it was ordained for a Sacrament so neither can they shew what is the Sacramentall signe thereof Some make carnall copulation to be it But there may be a true mariage though the parties maried neuer know each other Others make the Parents giuing to be the signe But they hold that that is a true mariage which is done without parents consent Others the Priests blessing Yet they hold the mariage of Infidels and Heretiques who haue no Priests to be a true mariage Others the consent of the parties themselues Thus shall a partie administer a Sacrament to himselfe Others other things Thus they wanting the light of Gods word one strayeth in one by-path another in another and none of them hit vpon the right 3. A like difference there is about the forme of this Sacrament 4. If other positions deliuered by them concerning matrimonie be noted a man would thinke that they should be farre from making it a Sacrament They preferre virginitie before it Yea they account it a kinde of pollution They hold it vnlawfull for Priests Monks Nuns and such like holy orders as they esteeme them to marie so as there is a Sacrament whereof their holy ones may not partake The order of Priesthood is a Sacrament in their account yet that order keepeth from mariage so as one Sacrament fighteth against another Yea Infidels may be partakers of a Sacrament and so their holy and precious things shall be denied to their holy ones and cast vnto swine Thus we see a rotten building erected vpon a sandie foundation a false Sacrament established vpon a false application of this text Can it then stand §. 93. Of the Summe of husbands and wiues duties EPHES. 5. 33. Neuerthelesse let euerie one of you in particular so loue his wife euen as himselfe and the wife see that she reuerence her husband THe Apostle hauing made a large digression about the mutuall relation betwixt Christ and the Church whom he propounded as patternes to husbands and wiues he now returneth to the maine point intended namely to the duties of husbands and wiues and so much doth the first particle imply Neuerthelesse as if he had thus said Though I haue a little digressed into the mysterie of the vnion of Christ and the Church yet neuerthelesse doe ye ô husbands and wiues call to minde that which I principally aimed at euen your duties This verse then containeth a conclusion of the Apostles discourse concerning the duties of husbands and wiues Two points are especially noted therein 1. A declaration of their seuerall and distinct duties 2. A direction to apply their owne proper duties each of them to themselues Their distinct duties are noted in two words Loue. Feare  These two as they are distinct duties in themselues so are they also common conditions which must be annexed to all other duties Loue as sugar to sweeten the duties of authoritie which appertaine to an husband Feare as salt to season all the duties of subiection which appertaine to a wife The Apostle therefore hath set them downe as two marks for husbands and wiues to aime at in euerie thing wherein they haue to deale one with the other Of these I will more distinctly speake in the treatises of the particular duties of husbands and wiues §. 94. Of applying the word to our selues The direction for a particular application of their owne proper duties to either of them is here especially to be noted In this direction two things are to be obserued 1. That euery particular person apply to himselfe that which by a Minister is indefinitly deliuered to all Euery one of you in particular saith the Apostle which is as much as if he had thus more largely expressed his minde I haue laid downe such generall duties as all husbands and wiues without exception of any of what ranke or degree soeuer they be are bound vnto which though by name I haue not seuerally deliuered to euerie one one by one but generally to you all yet doe euerie one of you apply those things to your selues in particular 2. That euery one apply his owne peculiar dutie vnto himselfe Loue being peculiar to an husband to him he saith Let him loue his wife and reuerence being peculiar to a wife to her he saith let the wife see that she reuerence her husband The direction in euery of those seuerall Epistles which were sent to the seuen Churches of Asia in these words He that hath an eare let him heare what the Spirit saith to the Churches doth teach euerie member in any of those Churches to apply to himselfe that which was deliuered to the whole Church so doth a like exhortation which Christ with an exclamation made to the people whom he taught in parables and this declaration of the extent of Christs counsell what I say to
for according to the notation of it it signifieth such as are begotten and borne Answerable is the other word parents which signifieth such as beget and bring forth children Yet are they not so strictly to be taken as if none but such as begat and brought forth or such as are begotten and brought forth of them were meant for vnder the title parents he includeth all such as are in the place of naturall parents as Grandfathers and Grandmothers Fathers in law and Mothers in law Foster-fathers and Foster-mothers Guardians Tutors and such like gouernors and vnder the title children he compriseth Grand-children Sonnes and daughters in law Wards Pupils and such like For there is an honour and a subiection due by all who are in place of children to all such as are in place of parents though in a different kinde as we shall after shew This word children which in the originall is of the neuter gender doth further include both sexes males and females sonnes and daughters so as either of them are as carefully to apply the duties here set forth to themselues as if in particular both kindes had beene expressed He expresseth parents in the plurall number to shew that he meaneth here also both sexes father and mother as the law expresseth both and addeth this relatiue particle your as by way of restraint to shew that euery child is not bound to euery parent so by way of extent to shew that whatsoeuer the estate of parents be honourable or meane rich or poore learned or vnlearned c. their owne children must not be ashamed of them but yeeld all bounden dutie to them if they be parents to children they must be honoured by children The word Obey vnder which all duties of children are comprised according to the Greeke notation signifieth with an humble submission to hearken that is to attend and giue heed to the commandements reproofes directions and exhortations which are giuen to them and that with such a reuerend respect of the parties who deliuer them as they make themselues conformable thereto A dutie proper to inferiours and implieth both reuerence and obedience the verbe noteth out Obedience the preposition Reuerence Vnder this word Obey the Apostle comprehendeth all those duties which thorowout the Scripture are required of children as is manifest by his owne exemplification thereof in the second verse by the word honour which the law vseth so as this word obey is to be taken in as large an extent as that word honour Quest Why is obedience put for all the rest Answ 1. Because it is the hardest of all the rest and that which children are loathest to performe they who willingly yeeld to this will sticke at no duty 2. Because it is the surest euidence of that honour which a childe oweth to his parent and so of performing the fift commandement 3. Because children are bound to their parents the duties which they performe are not of curtesie but necessity Their parents haue power to command and exact them The clause added in the Lord is in effect the same which was vsed before as vnto the Lord and it noteth forth a limitation direction and instigation a limitation shewing that childrens obedience to their parents is to be restrained to the obedience which they owe to Christ and may not goe beyond the limits thereof a direction shewing that in obeying their parents they must haue an eye to Christ and so obey them as Christ may approue thereof an instigation shewing that parents beare the image of Christ and in that respect children must the rather obey their parents The last clause of this verse for this is right is an expresse reason to inforce the forenamed point of obedience and it is drawne from equity and sheweth that it is a point agreeable to all law yea that in way of recompence it is due and if children be not obedient to parents they doe that which is most vniust they defraud their parents of their right The former phrase in the Lord implying one reason this plainly noteth out another as the first particle for declareth §. 97. Of the meaning of the second verse EPHES. 6. 2. Honour thy father and mother which is the first commandement with promise THe very words of the fift commandement are here alleaged by the Apostle as a confirmation of the forenamed reason that it is iust and right to obey parents because God in the morall law enioyneth as much The law is more generall then the Apostles precept for the law compriseth vnder it all those duties which all kinde of inferiours owe to their superiours whether they be in family church or common wealth but the Apostles precept is giuen only to one kinde of inferiours in the family yet the argument is very sound and good from a generall to a particular thus All inferiours must honour their superiours therefore children their parents By adding the expresse words of the law the Apostle sheweth that the subiection which he required of children is no yoke which he of his owne head put on their neckes but that which the morall law hath put on them so as this may be noted as a third reason namely Gods expresse charge in his morall law If I should handle this law according to the full extent thereof I should wander too farre from the Apostles scope I will therefore open it no further then it may concerne the point in hand viz. the duty of children Honour compriseth here all those duties which children in any respect owe to their parents It implieth both an inward reuerend estimation and also an outward dutifull submission Yea it implieth also recompence and maintenance Honour in relation to parents is vsed for two reasons especially 1. To shew that parents beare Gods image for honour is properly due to God alone to the creature it is due only as it standeth in Gods roome and carieth his image 2. To shew that it is an honour to parents to haue dutifull children euen as it is a dishonour to them to haue disobedient children Both father and mother are expresly mentioned to take away all pretence from children of neglecting either of them for through the corruption of nature we are prone to seeke after many shifts to exempt vs from our bounden dutie and if not in whole yet in as great a part as we can Some might thinke if they honour their father who is their mothers head they haue done what the law requireth others may thinke they haue done as much if they honour their mother who is the weaker vessell but the law expressing father and mother condemneth him that neglecteth either of them Yet to shew that if opposition should arise betwixt them and by reason thereof both could not be obeyed together the father commanding what the mother forbiddeth the father is to be preferred especially if it be not against the Lord the father
handling too seuere correction too much restraint of libertie too small allowance of things needfull with the like Parents being flesh and bloud are subiect in this kinde to abuse their authoritie yea euen they who fall into the other extreme of too much indulgencie and cockering of their children are verie prone to fall also into this extreme as many who for the most part too much suffer their children without due restraint and correction to runne into all riot will sometimes on a sudden like Lions flie vpon them and after their owne pleasure correct them and so exceedingly prouoke their children Such as are most cockering are most prone to prouoke to wrath for 1. Such least know how to keepe a meane one will sooner leape out of one extreme into another then goe from an extreme to the meane 2. The children of such are soonest prouoked Quest Is it a thing lawfull and iustifiable in children to be prouoked to wrath by their parents Answ No. This prohibition intendeth no such thing the Apostle hath here to doe with parents and instructeth them how to preuent such mischiefes as their children through their weaknesse may fall into So as here only he sheweth what is vnlawfull for parents not what is lawfull for children Hence then by the way I obserue that Parents must be so watchfull ouer their cariage as thereby they make not their children to sinne If they doe they make their owne sinne the more hainous and also they pull downe vpon their owne pates a farre more heauie vengeance euen the vengeance of their owne sinne and the vengeance of their childes sinne For euery parent is made a watchman ouer his childe If a watchman doe not what he can to hinder the sinne of such as are vnder his charge he pulls their bloud on his owne necke What doe they then that being watchmen minister occasion of sinne to them that are vnder their charge §. 118. Of parents seeking the good of their children That parents by auoiding the rocke of prouoking fall not into the gulfe of cockering the Apostle addeth a BVT which is as a stop vnto them and teacheth them that It is not sufficient for parents to preuent such mischiefes a◠children may fall into but they must also seeke their good All the precepts in Scripture charging parents to seeke their childrens good proue the point Herein lieth a maine difference betwixt the affection which parents and strangers ought to beare toward children and the dutie which one and the other owe to them Meere strangers ought not to prouoke them but parents ought moreouer euery way to seeke their good The maine good which parents ought especially to seeke after in the behalfe of their children is noted out in these words Bring them vp in the nurture and admonition of the Lord. The word translated bring vp properly signifieth to feed or nourish with all needfull things it is the same that is vsed before in the 5. chapter and 29. verse and there translated nourisheth Not vnfitly might the proper signification of the word be here kept as the best Latine translations the French and others haue kept This word ioyned with the others that follow may seeme at first sight to be here placed only to make vp the sense as if he had thus said nurture your childe in the wayes of God But if the scope of the Apostle and signification of the word be well weighed we shall finde that it further implieth a generall dutie which nature it selfe teacheth parents euen this that Parents ought to prouide all needfull things for their children euen such things as tend to the nourishing of their bodies and preseruing of their health and life for this phrase to translate it word for word nourish them in discipline or in instruction is a concise speech implying as much as if he had said nourish and nurture them or feed and instruct them But the Apostle hath thus neerely and concisely ioyned them together to shew that Nurture and instruction is as needfull and profitable as food and apparell §. 119. Of parents nurturing their children The word translated nurture signifieth as well correction as instruction as Heb. 12. 7. If ye endure chastening and 2 Tim. 3. 16. The Scripture is profitable for instruction in righteousnesse Both senses will here stand and our English word as well as the Greeke will beare both for to nurture children is as well to correct them as to instruct them Verie fitly is this aduice in this large acceptation inferred vpon the former prohibition for lest parents should thereupon take occasion to lay the reines vpon their childrens necks and let them run whither they list the Apostle hereby teacheth that Parents as they may not be too austere so neither too remisse They must not prouoke their children to wrath yet they must keepe them vnder discipline The word translated nurture according to the Greeke notation thereof doth further set forth the meane betwixt the two forenamed extremes for it noteth out such a discipline as befitteth a lad or a young childe so as the thing it selfe discipline by instruction and correction keepeth from one extreme of remisnesse the kinde or manner of discipline being such as befitteth a childe keepeth from the other extreme of rigour and crueltie Extremes on either side are dangerous and pernicious and that to parent and childe For remisnesse will make children carelesse of all dutie to God and parent rigour will make them desperate But vertue and safetie consisteth in the meane betwixt both §. 120. Of parents fixing precepts in their childrens mindes This word admonition according to the notation thereof hath a particular relation to the minde and pointeth out an informing and instructing of it It is taken either for the action of admonishing as Tit. 3. 10. reiect an hereticke after the first and second admonition or for the thing admonished in which latter sense most doe here take it yet would I not haue the former cleane excluded for according to the full meaning of the word I take thus much to be intended As parents deliuer good precepts and principles to their children so they must be carefull by forcible and frequent admonitions to fix and settle them in the minde of their children The Law expresseth as much by another metaphor which it vseth in a direction which it giueth to parents saying thou shalt whet or sharpen Gods Lawes vpon thy children that is thou shalt teach them diligently vnto them The more paines is taken in this kinde the lesse labour will be lost That which at first is little heeded by much vrging and pressing will for euer be held as a naile that at one blow scarse entreth with many blowes is knockt vp to the head § 121. Of adding information to discipline The addition of this word admonition vnto nurture is not as some take it a
masters haue beene made 4. The law of equitie doth so also One good deserueth another good therefore the Apostle saith to masters giue vnto your seruants that which is iust and equall Now let masters take notice hereof and know that God the great Lord of all hath made this relation betwixt master and seruant and hath set each of them in their seuerall and distinct places for the mutuall good of one another so as seruants are no more for the good of masters then masters are for the good of seruants Wherefore as they looke for dutie let them performe dutie if seruants faile in their dutie let masters see if they themselues be not the cause thereof by failing in theirs Their authoritie will be no excuse before Christ but a meanes to aggrauate their fault and increase their condemnation for the greater the talent is the more diligence is expected and the straiter account shall be exacted §. 129. Of the meaning of this phrase Doe the same things These two titles Masters Seruants are so taken here as they were before in the fift verse All the duties of masters are comprised vnder this phrase doe the same things which at first sight may seeme to be somewhat strange for may some say The things which seruants must doe are these to feare to obey to doe seruice with the like and are masters to doe the same things Answ 1. These words are not to be referred to those particular duties which are proper to seruants but to those generall rules of equitie which are common to masters as well as seruants namely that in their seuerall places with singlenesse of heart as vnto Christ not with eie seruice as men pleasers but as the seruants of Christ they doe the will of God from the heart 2. Those words may be referred to the eight verse the verse going immediatly before which laieth downe a generall rule for all men in their seuerall places to doe the good things of their places Now then as seruants must haue an eie to their places to doe the good things thereof so masters must doe the same things that is they must haue an eie to their places to doe the good things thereof 3. Those words may be taken without reference to any former words and expounded of a mutuall reciprocall and proportionable dutie that ought to passe betwixt master and seruant not in the particulars as if the same duties were to be performed by each of them for that were to ouerthrow the order and degrees which God hath set betwixt master and seruant to crosse Gods ordinance and inferre contradiction but in generall that duties are to be performed of each to other in which respect the Apostle said before of all sorts superiours and inferiours Submit your selues one to another And thus by this phrase the doctrine before mentioned is confirmed that Masters are as well bound to dutie as seruants None of these answers thwart another but all of them may well be admitted and all of them well stand together They all imply a common equitie betwixt masters and seruants but no equalitie mutuall duties but diuers and distinct duties appertaining to their seuerall places Compare with this text that which the Apostle himselfe hath more plainly and fully noted Col. 4. 1. and we shall obserue him to expound his own meaning for that which here he implieth vnder this phrase the same things that he expresseth there vnder these two words iust equall whereof we shall hereafter more distinctly speake Purposely doth the Apostle infold masters duties vnder this generall phrase the same things to preuent a secret obiection raised from the eminency and superioritie of masters aboue seruants which maketh them thinke that seruants are only for the vse of masters and that masters are no way tied to their seruants But if in the generall masters must doe the same things then they are for their seruants good as well as seruants for theirs §. 130. Of masters forbearing threatning The Apostle in these words forbearing threatning doth not simply forbid all manner of threatning but only prescribe a moderation thereof and so much haue the Kings translators well expressed in the margin against this Text. Threatning is a dutie which as occasion serueth masters ought to vse and that to preuent blowes But men in authoritie are naturally prone to insult ouer their inferiours and to thinke that they cannot shew their authoritie but by austerit ie for which reason the Apostle dehorteth husbands from bitternesse and parents from prouoking their children to wrath Besides the Gentiles and Heathen thought that they had an absolute power ouer seruants and that of life and death whereupon the Roman Emperors made lawes to restraine that rigour for they would vse their seruants like beasts Now that Christian masters should not be of the same minde the Apostle exhorteth them to forbeare threatning Hence note that Authoritie must be moderated and kept in compasse else will it be like a swelling riuer without bankes and wals Threatning is here put for all manner of rigor whether in heart looke words or actions for it is vsuall in Scripture to put one instance for all of the same kinde Forbearing implieth a restraint of all manner of excesse as 1. In time and continuance when there is nothing but continuall threatning vpon euery small and light occasion 2. In measure when threatning is too fierce and violent so as it maketh the heart to swell againe and as it were fire to come out of the eies and thunder out of the mouth and the body to shake in euery part thereof 3. In execution when euery vengeance once threatned shall surely be put in execution though the partie that caused the threatning be neuer so sorie for his fault and humble himselfe and promise amendment and giue good hope thereof Woe were it with vs the seruants of the high God if he should so deale with vs. Here note that men may exceed in doing a bounden dutie and so turne a needfull vertue into an hurtfull vice great respect therefore must be had to the manner of doing good and lawfull things Yet further for the extent of this prohibition we are to know that vnder the vice forbidden the contrarie vertues are commanded as mildnesse gentlenesse patience long suffering with the like §. 131. Of masters subiection to a greater master The latter part of this verse containeth a reason to enforce the directions in the former part The reason in summe layeth downe that subiection wherein masters are vnder God A point whereof none of them could be ignorant and therefore he thus setteth it downe knowing for All men know that there is an higher then the highest on earth The light of nature reuealeth as much no Pagan much lesse Christian can be ignorant thereof In that speaking to masters he telleth them that they haue a master thereby he giueth them to
knowne who had it Many there be who in mistrust of their husbands prouidence or in dislike of them or on some other by-respects commit whatsoeuer they can get to the trust and custody of others whereby it oft commeth to passe that they themselues meeting with deceitfull friends are vtterly defeated euen because they dare not make their fraud knowne As Couetousnesse is in it selfe an odious sinne so it is made much more hainous by defrauding husband or wife who ought to be as deare each to other as themselues 2. Prodigalitie and too lauish spending vpon themselues and those things which are most agreeable to their owne corrupt humor as when husbands without any meane or meaâ—ure spend their goods abroad in hunting hauking carding â—icing eating drinking or the like and suffer their wiues to want at home and yet tooke their wiues to maintaine them and therefore had their portion Or when wiues bring their husbands into debt and weaken if not cleane ouerthrow their estate by gorgeous decking and adorning their houses by braue and costly apparell by dainty fare by gossipping abroad with the like Many wiues are so violent herein that if their desire and humour be not satisfied their husbands shall haue no rest forsooth they brought a portion and maintained they must and will be it skilleth not whether their husbands estate can beare it or no in so much as many are forced wittingly for quietnesse sake to suffer their estate to sinke O foolish and wretched wiues how little do they consider that they were maried to doe their husbands good and not euill all the daies of their life is this to be an helpe to man or rather is it not cleane to thwart Gods counsell and peruert his purpose can we thinke that God will forbeare and not be auenged of them yet much more will God be auenged of the forenamed husbands because of that image of himselfe which he hath placed in them and because of that place and authority wherein he hath set them The Apostle expresly saith of them that they are worse then Infidels which being so they must looke for the greater iudgement 3. Idlenesse and a carelesse neglect of their estate Many men spend day after day like a bird that flieth vp and downe as it falleth out from tree to tree from twigge to twigge they goe from place to place but know not for what end as they meet with any company so they abide as long as the company tarrieth and then seeke after other company and are ready to goe with any to Ale-house Tauerne Play-house Bowling-alley or other like places Many women also spend all the forenoone in lying a bed and tyring themselues and the afternoone as occasion is offered in sitting idly at home or walking forth to little purpose but only to weare out time little regarding their husbands estate whether it increase or diminish Thus by the idlenesse and carelesnesse of husband and wife come faire estates many times to ruine and both of then brought to penury and beggery §. 40. Of husbands and wiues ioint care in gouerning the family Hitherto I haue deliuered such common duties as mutually respect the husband and wife and are to be performed of each to other There are other common duties which they are both iointly bound to performe to other persons and those either members of the family or strangers comming to the family Concerning the members of the family though there be some peculiar duties belonging to the master and some to the mistresse some to the father and some to the mother of which we shall speake in their due place yet in generall the gouernment of the family and the seuerall members thereof belongeth to the husband and wife both if at least they haue a family and a ioint common dutie it is to be helpfull one to another therein Obiect Seeing it is not necessarily required that a husband and wife should haue a family to gouerne for two may be maried and haue neither children nor seruants as many are and yet be true husband and wife why is this care of a family ranked among the duties of husband and wife Answ 1. Because ordinarily when two are maried they gather a family and are the gouernours thereof so as though it faile in some particulars yet for the most part it holdeth 2. Because the ioint gouernment whereof I speake in this place is by vertue of the mariage-bond for if a man and a woman should liue together in an house and by mutuall consent haue a ioint authority and gouernment this would be very offensiue to all that should know it or heare of it neither were they by any ordinance of God bound to be so helpfull one to another as husband and wife nor the members of a family so bound to subiect themselues to both 3. The duty whereof I speake though it be about the gouernment of a family yet hath it respect to an husband as he is an husband and to a wife as shee is a wife namely that by vertue of their mariage-bond and neere vnion they be helpfull one to another in well-ordering the things of the family Whether the man ought to look to the good gouernment of his house is a question without all question He is the highest in the family and hath both authoritie ouer all and the charge of all is committed to his charge he is as a king in his owne house as a king is to see that land well gouerned where he is king so he that is the chiefe ruler in an house The dutie which the Apostle applieth in particular to Bishops Deacons in generall appertaineth to all husbands that they rule their owne house honestly and againe that they be such as can rule their children well and their owne housholds The care of many husbands is in this respect commended in Scripture as of Abram of Iaakob of Iosuah of Dauid the Ruler at Galile and of many other That the wife also ought to be an helpe to him therein is very euident for the Apostle layeth it expresly to their charge that they gouerne the house would the Wise man haue so highly commended a wife for well gouerning her husbands house if it had not appertained to her It is very likely that wise Abigail had a great hand in gouerning Nabals house because the seruants made complaint to her of Nabals churlishnesse and because she had the seruants at command readily to doe what she would haue them yea also because she could so readily prepare such store of prouision for Dauid and his men as she did Hence is it that the wife is called mistresse of the house as well as the husband master of the house Obiect A woman is not to teach nor to vsurpe authoritie ouer the man Answ 1. That branch of teaching hath respect to publike assemblies and Churches in which she may not
caution is that she vse all good meanes she can to gaine her husbands consent before she doe euen that which is commanded against his consent Thus shall she testifie her subiection both to God and her husband To God in that nothing can keepe her from doing his expresse commandement she will rather offend her husband then God when one of them must needs be offended To her husband in that she putteth it to the vttermost push and vseth all the meanes she can to auoid his offence in so much as he himselfe might see if the god of this world blinded not his eies that the offence is no way giuen on her part but meerely taken on his For proofe of this it is without all contradiction true that the wife is not bound to greater subiection vnto her husband then the subiect is vnto the magistrate but a subiect ought not to forbeare a bounden duty commanded of God because his gouernour forbids him Instance the example of Daniel who daily made his praiers to God though the King had made a solemne decree that none should aske any petition of God or man within thirty daies but of the king Instance also the Apostles who preached the Gospel thogh they were expresly forbiddē Though the Scripture be plentifull in affording examples of wiues subiection yet it is very sparing in recording examples of those who in such warrantable cases refused to be subiect lest wiues from thence should take too great liberty Some are recorded but such as are either extraordinary or not euery way instifiable Abigails example was extraordinary and therfore not imitable but in such like extraordinary cases The example of Rebekah which may seeme somewhat more pertinent is not euery way to be iustified For though the thing which she intended were for the substance of it very good and ought to haue beene done namely the blessing of Iaakob for God foreshewed that the blessing appertained to Iaakob in that he said The elder shall serue the younger yet because she put not her husband in minde of Gods word nor laboured to perswade him to fulfill the same but went about the matter deceitfully she cannot therein be iustified But in the generall this example sheweth that Gods word must be yeelded vnto rather then an husbands will For better application of this point I will lay downe some particular instances agreeable to Gods word Suppose a wife well instructed in the true religion be maried to an idolatrous or profane husband and he without any iust cause forbid her to goe to the Church especially on the Lords daies to pray in English to read the word to teach her children the principles of religion to restore that which she hath vniustly and fraudulently gotten with the like she may and must doe them notwithstanding Obiect Why may not giuing of almes be reckoned among these Answ 1. Because the husband hath a greater power ouer the goods then ouer these things 2. Because almes-giuing is not simply commanded to all but to such as haue wherewithall to giue but these things are simply commanded to all §. 52. Of cases wherein a wife ought to forbeare what her husband requireth The other particular conclusion is this that If an husband require his wife to doe that which God hath forbidden she ought not to doe it Two cautions like the former are likewise to be obserued about this point First that she be sure being truly informed by Gods word that that which she refuseth to doe at her husbands command is forbidden by God Secondly that she first labour with all meekenesse and by all good meanes that she can to disswade her husband from vrging and pressing that vpon her which with a good conscience she cannot doe A like proofe may be brought for this as was for the former for we know that a wife is not bound vnto greater subiection to her husband then a sonne is vnto a father but a sonne may in the case propounded forbeare to doe that which his father requireth and commandeth him to doe instance the approued example of Ionathan who refused to bring Dauid vnto Saul to be slaine though his father commanded him so to doe I might also instance the same in Sauls subiects and seruants who refused to slay the Priests of the Lord at his command Though an husband be not reckoned in particular among those to whom we are forbidden to hearken if they intice vs to idolatry yet by the rule of relation he is implied and by iust consequence gathered from this clause thy friend which is as thine owne soule for who so deare as an husband To exemplifie this in some particulars as I did the former If an husband shall command his wife to goe to Masse to a stage play to play at dice to prostitute her body to vncleannes to goe garishly and whorishly attired to sell by scant weights short measures or the like she ought not to doe so §. 53. Of wiues faults in shewing more respect to their husbands then to God Contrary to this limitation is on the one side a fawning flattering disposition of such wiues as seeke to please their husbands so as they care not to displease God Iezabel was such an one to please her husband most lewdly she did practise Naboths death and on the other side a fainting timorous heart which maketh them feare their husbands more then they feare God Good Sarah that worthy president of good wiues in other things somewhat failed herein Did wiues duly consider and alwaies remember that they haue an husband namely Christ in heauen as well as on earth and that there is greater difference betwixt that and this husband then betwixt heauen and earth and that both in giuing reward and taking reuenge there is no comparison betwixt them their care of pleasing or their feare of offending their husband in heauen would be much more then of pleasing or offending their husband on earth if any thing were commanded or forbidden them by their husbands on earth against Christ they would say If I doe this or forbeare that I should worke falshood against mine owne soule for nothing can be hid from mine husband in heauen yea I should herein obey Satan rather then God §. 54. Of the manner of a wiues subiection to her husband The second generall conclusion concerning the manner of a wiues subiection which was gathered from the place of an husband was this that The wife must subiect her selfe to her husband in that manner that she would or should subiect her selfe to Christ The particle As in this clause as vnto the Lord importeth so much This verie conclusion is also inferred out of the place of a wife In the same place that the Church is to Christ a wife is to an husband therefore such subiection as the Church yeeldeth to Christ must a wife yeeld to her husband which the verie words of the Apostle doe expresly
variablenesse whose loue is ready to turne as a weather cocke with euery blast of a contrary winde now â—ender-hearted then againe hard-hearted now smiling then â—owring now giuing this and that fauour then denying euery thing euen such things as are needfull Many whose loue was as hot as fire while their wiues were â—oung or their friends liued or while they pleased them when â—hose occasions are taken away proue in their loue as cold â—s ice Againe others by some continuance in doing good to their wiues thinke it a burden and waxing weary cleane leaue off â—heir former good course which plainly sheweth that they neâ—er truly and intirely loued their wiues By this patterne of Christ here propounded to husbands â—e haue on the one side a good direction to teach vs how to â—â—ue our wiues as hath beene particularly declared and on the â—ther side matter of humiliation in that it sheweth vs how â—â—re short we come of our bounden duty Howsoeuer wiues â—ay most complaine of their burden because it is a Subiectionâ—hereunto â—hereunto by nature we are all loath to yeeld yet I am sure â—â—e heauiest burden is laid vpon the husbands shoulders and â—uch more easie it is to performe the part of a good wife then a good husband §. 74. Of husbands louing their wiues as themselues To the example of Christ the Apostle annexeth the patâ—â—ne of ones selfe in these words So ought men to loue their â—â—es as their owne bodies Quest Is not the former patterne sufficient Is this latter more excellent or more perfect Answ Christs example is a full compleat perfect and euery way sufficient patterne farre more excellent then this of a mans selfe this is not annexed to adde any thing to that or in regard of the excellency hereof but only in regard of our dulnesse to make the point somewhat more plaine and perspicuous For this patterne is more sensible and better discerned Euery one knoweth how he loueth his owne body but few or none know how Christ loueth his Church Besides that example of Christ may seeme too high and excellent for any to attaine vnto euen inimitable therefore to shew that he requireth no more then a man may performe if he will set himselfe with care and conscience to doe his duty he addeth the patterne of ones selfe that which one doth to his body if he will he may doe to his wife No direction can be taken from this latter patterne but might be referred to the former as most of the former though in a farre meaner manner may be referred to the latter For the loue which a man beareth to himselfe is true and intire without all dissimulation the most dissembling wretch in the world who in his dealings with other men doth nothing vprightly nor will nor can dissemble with himselfe though other men shall neuer know the depth of his heart yet the spirit which is in him euen himselfe knoweth it so as this patterne also presseth truth and sincerity on husbands in their affection towards their wiues of all other they may not dissemble and deale doubly with them but let them know the intirenesse of their affection towards them and see they neither faune oâ— them nor flatter them They which pretend great loue to their wiues in shew only offend against nature it selfe As the foresaid loue of a mans owne selfe is for manner intire and true so also free not forced and for measure as great as possibly iâ— can be and for continuance constant and so like to Christ loue But there are two points especially to be considered in the loue of ones selfe which aboue others are most sensibly discerned in this patterne 1. Tendernesse 2. Cheerefulnesse No other man will or can so tenderly handle a mans hand arme legge or any other part of his body as himselfe he is very sensible of his owne smart The metaphors which the Apostle vseth in these words He nourisheth and cherisheth it doe liuely set forth this tendernesse for they are taken from fowles and birds which very charily and tenderly houer ouer their young ones couering them all ouer with their wings and feathers but so bearing vp their bodies as no weight lieth vpon them Thus ought husbands with all tendernesse and mildnesse to deale with their wiues as we haue before noted in many particulars only this example of a mans selfe I thought good to set before husbands as a liuely patterne wherein they might behold a president without exception going before them and whereby they might receiue excellent direction for the better performing of the particulars before noted Againe no friend no parent no other party will or can so willingly and cheerefully doe any kindnesse for one as a man for himselfe This among other is one especiall point which the law aimeth at when it enioynes a man to loue his neighbour as himselfe namely as willingly and readily as himselfe Whatsoeuer a man doth for himselfe he doth much more cheerefully then for another There needeth no other proofe then experience Let men take notice of their owne minde and disposition when they doe things for themselues and this will be as cleere as the light when the Sunne shineth forth at â—oone day Such an affection ought husbands to haue to their wiues they ought more willingly and cheerefully to doe any thing â—or their wiues then for parents children friends or any other Though this cheerefulnesse be an inward disposition of the â—eart yet may it be manifested by a mans forwardnesse and â—â—adinesse to doe his wife good when his wife shall no sooner desire a kindnesse then he will be ready to grant it as â—ooz saith to Ruth I will doe to thee all that thou requirest yea by any meanes he may know that this or that will be beâ—oofull to her though she desire it not yet to effect it for her which was the minde of the said Booz to Ruth as the history â—â— many particulars sheweth Contrary is the disposition of those husbands who so grudgingly repiningly and discontentedly doe those things which they doe in their wiues behalfe as their wiues had rather they were not done at all The manner of doing them causeth more griefe to tender hearted wiues then the things themselues can doe good Hitherto of the manner which husbands ought to obserue in performing their duties The reasons to inforce the same remaine to be handled §. 75. Of Christs example a motiue to prouoke husbands to loue their wiues The forenamed examples of Christ and of our selues as they are patternes for our direction so generall motiues to prouoke and stirre vs vp the more to performe all the forenamed duties after the manner prescribed A greater and stronger motiue cannot be yeelded then the example of Christ Example in it selfe is of great force to prouoke vs to doe any thing especially if it be the example of some
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
face and haue him dwell with him and while his father was in the way he went out to meet him and at first sight fell on his neck and wept a good while a token of great affection That loue which naturally parents beare to their children ought in equitie to breed in children a loue to their parents For loue deserueth loue and most vnworthy are they to be loued who cannot loue againe The loue of parents aboue all others is to be answered with loue on childrens part to the vttermost of their power because it is free great and constant Besides there is a necessitie of loue in children to their parents lest for want thereof their subiection which of all others ought to be most free should turne into slauish seruitude This ought children the rather to labour after because by nature they are nothing so prone to loue their parents as their parents are to loue them Loue is weightie and as weighty things it descendeth Children therefore with conscience of dutie must labour to make supply of this defect and helpe nature by grace I denie not but naturally there is in children a greater loue to their parents then to others yet in comparison of the heat of parents loue to them their loue to their parents is but cold Wherfore as the heat of the Sun shining much and long on a stone wall draweth a reflection of heat from that wall so the hot beames of parents loue which with feruency and constancy is cast on children ought to prouoke and stirre vp children to send forth a reflection of loue on their parents Two extreames are contrary to this affection of loue One is want of naturall affection which is a vice most odious and abominable in all but most of all in children The Apostle reckoneth this among the most heighnous vices that be The other is hatred and despight of parents a vice more then monstrous and vnnaturall From thence commeth mocking and cursing of parents whereof we shall afterwards heare §. 3. Of a childes feare of his parent To the forenamed dutie of loue must feare be added which is a childes awfull respect of his parent This awfull respect ariseth from an honourable esteeme which a childe in his iudgement and opinion hath of his parent as he is his parent and from it proceedeth on the one side a desire and indeauour in all things to please the parent and on the other side a loathnesse to offend him In this respect the feare of a childe is opposed to the feare of a slaue For a childes feare being mixed with loue hath respect to the offence which a parent may take but a slaues feare which is ordinarily mixed with hatred hath respect to nothing but the punishment which his master may inflict vpon him The forenamed feare is so proper to children as that awfull respect which the Saints beare to God is called a siliall or child-like feare This feare in a childe is an especiall branch of that honour which the law requireth of children to their parents and it is in expresse termes inioyned to children by the law That phrase which God vseth of Miriam If her father had but spit in her face should she not be ashamed seuen daies sheweth that there ought to be such a feare of the parent in a childes heart as should worke shame in it when the parent is offended A worthy patterne we haue hereof in Iaakob who was loath to gaine the blessing with offence of his father This feare keepeth loue in compasse and restraineth a childe from ouermuch saucinesse and malipartnesse And it is a cause of a childes reuerend and dutifull carriage to his parent For as the heart is affected the carriage will be ordered Contrary hereunto is that light or which is more abomiâ—nable that base and vile esteeme of parents which is in the heart of many children especially if parents be poore of low degree vnlearned ignorant or subiect to any infirmities It cannot be but that Cham had too light if not a base esteeme of his father when he derided him A true filiall feare would haue restrained him from that extreme Wherefore to breed and cherish this feare and to preuent â—r redresse the contrary extreme let children well informe themselues of their parents place and authoritie how they are in Gods stead and a meanes vnder God of their childrens being children haue receiued their very substance from the subâ—tance of their parents In which respect though they should â—eeme contemptible to others yet not to their children Thus much of a childes inward disposition towards his parent The manifestation thereof must be by his outward carriage and that in two things Reuerence and Obedience both which respect a parents authoritie §. 4. Of a childes Reuerence in refraining speech before his parent and in hearkening to his parent The outward reuerence which children owe to their paâ—â—nts consisteth partly in their speech partly in their carriage Their speech both to and of their parents must sauour reuerence To their parents in presence OF their parents in absence In presence by refraining their speech well framing   For refraining speech two vertues are requisite Silence Patience  Silence in forbearing to speake breaking of speech  Patience in hearkening to their parents The two branches of silence in forbearing to speake espeâ—â—â—lly when parents are speaking or till parents giue leaue to their children to speake and in breaking off speech when parents come into the place where children are speaking are tokens of great reuerence Thus children testifie that there are some in place whom they much respect and honour Iob doth thus set forth the respect which Princes and others did beare to him in his prosperitie The Princes saith he refrained talking and laid their hand vpon their mouth the Nobles held their peace c. Namely while he was in presence or while he spake The like may be said of childrens patience in induring their parents speech which Iob also noteth in these words Vnto me men gaue eare and waited and kept silence Though parents in their speech seeme to be long and tedious yet must children indure it And it is very needfull that patience be added to silence because many parents in tender loue of their children and earnest desire of their good thinke they can neuer speake enough in instructing and admonishing them The many exhortations giuen in Scripture vnto children to heare hearken giue eare giue heed marke and obserue the words of their parents doe imply the forenamed silence and patience for they who ought to be swift to heare must be slow to speake I denie not but much more is intended vnder those phrases namely obedience yet must these also be presupposed for he that will not in silence patiently hearken to his parents while they speake will much lesse obey what they say
causall particle for prefixed before it sheweth It is a generall reason drawne from common equitie a reason which may moue all sorts euen Infidels and Pagans therefore much more Christians In saying It is right he implieth three things 1. That it is agreeable to all law To the law of God which is the fountaine of equitie To the law of Nature which proceeds from thence And to the law of Nations which is answerable in many respects The forenamed proofes out of Gods word shew it to be agreeable to Gods law The precepts which heathen men haue giuen of this point shew it to be agreeable to the law of nature And the many Constitutions of Law-makers in all ages shew it to be agreeable to the law of nations 2. That the place of parents requireth as much For RIGHT requireth that euery one haue his owne that which is his due It being therefore right that children obey their parents that dutie â—s due to them 3. That parents deserue as much for right presupposeth deâ—ert That which is done of right is done by way of recompence The cause of this desert is the loue which parents beare to children the paine paines care and cost they haue beene at in bringing them forth and bringing them vp These things being implied vnder right note what followeth â—rom the force of this reason 1. Disobedient and vndutifull children transgresse against Gods law against common equitie of all nations and against light â—f nature so as they are vnworthy of the name of Christians â—hey are worse then Infidels yea worse then the brute beasts 2. They haue no respect to the place of their parents they disgrace the image of God which their parents by vertue of their place carrie and they disturbe that comely order and degree which God hath set among men 3. They ill repay their parents care and paines for their good and shew themselues both vngratefull and vnnaturall which are two most monstrous and odious sinnes §. 61. Of Gods accepting childrens obedience The forenamed reason is by this same Apostle in another place thus set downe This is well-pleasing to the Lord. By comparing that place with my text I obserue that What is right is well-pleasing to the Lord. And againe What is well-pleasing to the Lord is right These two propositions are as we speake in Schooles conuertible and reciprocall either of them true of the other euery way Wherefore the Apostle in another place ioyneth them both together For hauing exhorted children to recompence their parents he saith That is good and acceptable before God Good or honest is in effect the same that right This sheweth that dutifull children as they doe that which is good or honest and right vnto their parents so also therein they highly please God so as they may be sure not to lose thereby At Gods hand they shall receiue a reward though their parents should little regard their dutifulnesse Thus God dealt with Iaakob His father in law ill repaid his faithfulnesse but God looked vpon him and abundantly recompenced all his paines This sheweth againe that vndutifull children as they doe not that which is right but rather wrong vnto their parents so they highly displease God they may be sure therefore not to escape vnpunished though their parents through ouer-much indulgencie should let them alone instance the two impious children of Elie Hophni and Phinehas and the two rebellious children of Dauid Absolom and Adoniah This therefore addeth force to the second reason and moueth children to doe right to their parents by obeying them as they respect God his good pleasure or displeasure as they looke for recompence or feare vengeance from him §. 62. Of Gods charge how inuiolable a bond it is to tie children to obey their parents III. The third drawne from Gods charge is not only in expresse termes noted but for more weight the very words of the morall law are quoted Honour thy father and thy mother and it is added that this is a commandement yea the first commandement and that with promise all which is for amplification of the point Here then consider we 1. The reason it selfe 2. The amplification thereof  From the reason that it is Gods charge I gather these three points 1. That it is no arbitrary matter left to childrens discretion whether they will obey their parents or no but a matter whereunto in conscience they are bound euen as they owe alleageance to God himselfe the great law-giuer so as in neglecting dutie to parents children sinne euen against God himselfe for the same God who hath commanded vs to honour himselfe hath commanded vs to honour father and mother 2. That this is a perpetuall and a generall law a law whereunto all children of all times places sexes estates and degrees alwaies haue beene still are and euer shall be bound For the morall law is of that extent it is generall for all persons perpetuall for all times Therefore no children may thinke to be exempted from it Quest What if children be growne to yeeres and not vnder their parents gouernment Answ There may be some difference both in some parts of subiection and also in the manner of subiection betwixt such children as remaine vnder their parents gouernment and such as are freed from it but yet so long as a childe hath a parent of what age or estate so euer he be he oweth an honour vnto his parent Ioseph when he was a great Gouernour of Egypt a man growne hauing wife and children yet performed the honour of reuerence obedience and recompence vnto his father Salomon when he was in an higher place then Ioseph euen an absolute King did the honour of Reuerence to his mother 3. That no man can giue children any dispensation or ex emption from their dutie to parents If any may he must be either the law-maker himselfe or one greater then he one that hath power ouer him Now God is the author and giuer of that law God spake all these words c. But is any greater then God hath any power ouer him Who then can dispence with children in this kinde Hence then I inferre these two conclusions 1. That the Popes dispensation is nothing worth they who make it to be of force must make him greater then God which is a horrible blasphemy 2. Though parents themselues should not exact dutie of their children yet children were bound to performe dutie to them because of Gods charge To this therefore are children to looke This sheweth that there is no lesse paine hanging ouer the heads of the transgressors of this charge then the curse of the law eternall condemnation §. 63. Of the title FIRST giuen to the fift commandement In the amplification of the forenamed reason the Apostle stileth the commandement of honouring parents the first with promise as to shew that it is the first which hath a particular promise
if he had said I will blesse thee with such women as shall both beare thee children and also giue sucke to them which they beare The consequence then is this As it is a blessing to haue children of a true lawfull wife so to haue those children nursed of the same wife their mother Obiect They haue the blessing of breasts that haue other women to nurse their children Answ By the same reason it may be said they haue the blessing of the wombe who haue strange women to beare them children But the ioyning of these two branches of blessing together sheweth that both must be taken in the same kinde so that as the blessing of the wombe is to haue children of a mans wife so the blessing of the breasts is to haue them nursed of his wife If it be a blessing for the woman which beareth the childe to giue it sucke then mothers are bound to performe this dutie 2. It is denounced as a curse that women shall haue a barren wombe and drie breasts If it be a curse for women to haue drie breasts then may not women wittingly make them drie which all mothers doe that giue not sucke to their children 3. Manoahs wife being promised to beare a sonne had this charge giuen her Drinke no wine nor strong drinke c. those things were especially hurtfull for her milke It is therefore implied thereby that she should so order her diet as she might well nurse her childe and haue good milke for him 4. God by his good prouidence brought it to passe that the mother of Moses though she were forced to cast out her childe should nurse her owne childe Yea the mother her selfe was desirous to doe it and therefore appointed her daughter â—o watch who should take it vp These two circumstances â—mplie that it appertaineth to a mother to nurse her children 5. The Apostle layeth this downe as a note of a good woman who in her place hath beene carefull to doe her dutie â—nd thereupon fit to doe seruice in Gods Church If she haue â—ourished her children or word for word If she haue fed her children Now the proper food for young babes is breast-milk which by the Apostles rule the mother must giue 6. The same Apostle commandeth mothers to loue their children How can a mother better expresse her loue to her â—oung babe then by letting it sucke of her owne breasts As his is a testimony of loue so it is a meanes of preseruing and increasing loue for daily experience sheweth that mothers â—ue those children best to whom they themselues giue sucke Summe these seuerall consequences together and we â—all finde the dutie in question to be very strongly inforced hereby 1. As a blessing it is promised that mothers shall giue sucke to the children that they beare 2. As a curse it is threatned that women shall not be able to giue sucke 3. An Angell gaue direction to a mother so to carrie her selfe as she might haue store of good milke for the childe which she should beare 4. God by his speciall prouidence manifested that the proper mother was the best nurse for a childe 5. It is the note of a good woman to performe this part of her particular calling namely to nurse her owne childe 6. Women ought to doe all the best duties of loue that they can to their children Therefore mothers ought to nurse their owne children II. Some of the most worthy patternes in whose example this dutie is commended to mothers are these 1. Sarah gaue sucke to Isaak This example is to be noted especially of the greater sort as rich mens wiues honourable mens wiues and the like For Sarah was an honourable woman a princesse a rich mans wife a beautifull woman aged and well growne in yeeres and a mistresse of a family Are not these excuses pretended by many mothers for not nursing children themselues 2. The virgin Mary gaue sucke to Iesus This example is to be noted especially of the meaner sort for the virgin Man was young poore persecuted forced to remoue and flie with her childe from countrie to countrie Are not these excuses pretended by other mothers These two patternes doe not only commend the duty but also strippe all mothers that are negligent therein of all excuse To these may be added the examples of Annah of Dauids mother and of many others What if also I adde the example of that true naturall affectionate mother who stood before Salomons throne to plead for her childe she thus saith of her selfe I arose to giue my sonne sucke c. If this had not beene a good motherly dutie she would not then and there haue pleaded it III. The places of Scripture which take this dutie for a matter granted and for a ruled case are such as these 1. Where Sarah saith Who would haue said to Abram that Sarah should haue giuen children sucke In this phrase she setteth forth Gods blessing in giuing Abram a sonne by her Now in that she expresseth the blessing vnder this phrase of giuing sucke she taketh it for grant that the mother which beareth children must giue them sucke 2. Where Dauid saith thou diddest make me hope vpon my mothers breasts he doth not onely imply that his mother gaue him sucke but by the phrase maketh it a ruled case that the childe which suckes must hang vpon the mothers breast 3. Where Salomon saith O that thou wert as my brother that sucked the breasts of my mother he taketh if also for grant that brothers and sisters as they come out of the same wombe so they should sucke the same breasts euen the breasts of her out of whose wombe they came their owne mothers breasts 4. Where the woman said to Christ Blessed is the wombe that bare thee and the paps which thou hast sucked she taketh it for grant as it was an vsuall practise in those daies that the â—aps of that woman whose wombe beare him gaue him â—ucke These arguments we haue from the light of Gods word other we may haue from Gods workes and the light of nature as 1. God hath giuen to women two breasts fit to containe â—nd hold milke and nipples vnto them fit to haue milke drawne from them Why are these thus giuen to lay them â—rth for ostentation There is no warrant for that in all Gods â—ord They are directly giuen for the childs food that commeth out of the wombe for till the childe be borne there is â—o milke in the breasts anon after it is borne milke ordinariâ—â— floweth into the breasts yea a great part of the meat which â—â—ey eat turneth into milke They make this admirable worke â—f Gods prouidence to be in vaine that drie vp this spring â—â—d suffer not their children to partake of the benefit of it 2. That nourishment whereon the childe fed in the moâ—â—ers wombe and whereby it was there sustained turneth into milke
that fathers can endure therein Their fault therefore must needs be the greater if any way they be an occasion of their childes putting forth to nurse which I haue the rather noted because husbands for the most part are the cause that their wiues nurse not their owne children and that partly by suffering and partly by egging them on to put out their children If husbands were willing that their wiues should performe this dutie and would perswade and incourage them thereto and afford them what helpes they could where one mother now nurseth her childe twenty would doe it §. 17. Of parents ioynt care about their childrens Baptisme There is a further dutie to be performed of parents to their children euen in their infancy and that is in regard of their spirituall good which is this Parents ought to procure that their children be rightly baptized in due season This is indeed a common dutie appertaining to both parents but most principally to the father and that for two reasons 1. The father is the chiefe and principall Gouernour and hath the greatest charge accordingly he ought to haue the greatest care euen in such matters as are common to both 2. The mother at that time by reason of her trauell and deliuery is weake and not in case to haue her head much troubled with many cares much lesse able her selfe to take order for such weighty matters Only the husband is to make knowne to his wife if she be not extraordinarily weake what his purpose is concerning the place time manner and other like circumstances of baptizing the childe and to aduise with her about the name witnesses and such like points And if the husband be too backward and negligent the wife ought so farre as she is able to put him in minde of his dutie therein and to stirre him vp by her selfe or some other to performe it §. 18. Of the reasons to moue parents to see their children baptized That parents are bound to procure Baptisme for their children these reasons declare 1. The commandement of God concerning circumcising â—hildren in the roome whereof Baptisme succeedeth now â—nder the Gospell Col. 2. 11 12. Gods commandement to â—his dutie was first giuen to Abraham and that for himselfe â—nd all his posterity to obserue Gen. 17. 10. After this it was â—n the law laid downe as a positiue statute Leu. 12. 3. 2. The practise of the Iewes in a faithfull and constant obâ—â—ruance of this ordinance as of Abraham of Zachary and â—lizabeth of Ioseph and Mary and many others Obiect The children which were borne in the wildernesse were not circumcised Answ They had no abiding place in the wildernesse but were euer and anon remouing so as it would haue beene dangerous for the children to haue beene circumcised in that extraordinary case this rule tooke place I will haue mercy and not sacrifice 3. The practise of Christians who beleeuing were themselues and their whole houshold baptized Vnder whole houshold children must needs be comprised 4. Christs embracing and blessing such children as were brought to him and rebuking those that would haue kept them from him 5. The promise of God made to them for seeing God is so gratious as to extend his promise to our children our care must be to procure the seale which God offereth for the confirmation of that promise 6. The right they haue to Gods Kingdome Baptisme is an euidence of that their right It is parents duty to get them that euidence If children haue iust title to any lands and reuenues or to any earthly honours and dignities parents will doe what they can to make that title sure vnto them euen in their infancy much more carefull should they be to make that rich and glorious inheritance which is in heauen reserued for them as sure vnto them as they can now no better meanes for the effecting of this then Baptisme 7. Their conception and birth in sinne Children drew contagion from their parents therefore great reason it is that their parents should see them washed with the water of regeneration 8. The comfort which from the performance of this dutie will arise to Christian parents yea and to the children also themselues when they come to the age of vnderstanding When parents behold the couenant of God surely sealed and confirmed to their children they cannot if at least they beare any loue to their children but much reioyce therein And it must needs also much comfort the childe when being of vnderstanding he shall know that from his infancy he hath caried the seale and pledge of his regeneration 9. The constant continued custome of the true catholicke Church which euer since the Apostles time hath afforded the sacrament of baptisme to children §. 19. Of Parents procuring their children to be rightly baptized There being such forceable motiues to stirre vp parents to performe the dutie which motiues shew it to be a weightie dutie I will further shew how this dutie ought to be performed Two things in childrens baptisme ought to be obserued 1. That it be rightly done 2. That it be seasonably done In the right performance thereof some things are necessarie and some expedient Things of necessitie are these especially 1. That the childe be baptized by a Minister of the word 2. That it be baptized with the element of water the only element sanctified to this purpose 3. That the forme prescribed by Christ Matth. 28. 19. be vsed In the name of the Father and of the Sonne and of the Holy Ghost whereby the vnitie of the Godhead and trinitie of Persons is plainly set forth 4. That the proper rite be vsed of applying the water to the bodie of the childe so as at least the face of the childe may be sprinkled therewith Things of expediencie are 1. That the childe be baptized in a publike place where Gods people ordinarily meet together being set apart for the worship and seruice of God 2. That such a time be chosen out as an assembly of Saints may be there present These two circumstances are the rather to be obserued because Baptisme is one of the solemne parts of Gods publike worship a pledge of our incorporation into the bodie of Christ and communion of his Saints and therefore with the more solemnitie as a matter of great moment before many witnesses with the assistance of the faithfull prayers of an assembly of Saints to be performed §. 20. Of Parents care to giue a fit name to their childe at his Baptisme A third matter of great expediencie about a childs baptisme is that Parents be carefull in giuing a fit name It belongeth to Parents to giue the name to their childe for so holy parents whose patterne in Scripture is in this respect commended vnto vs haue done from time to time and for their warrant to doe it it is worthy to be noted that when God was pleased to appoint a name to a
said to order that the childe which by his parents had beene taught no Art should not be forced to nourish them though they were old or poore This I all eage not to iustifie the law for it is against the Christian rule of ouercomming euill with goodnesse but to shew how the very heathen iudged the neglect of this dutie a great fault in parents 2. When parents neglect to teach their children in their child-hood the generall and common grounds of all callings some vpon niggardlinesse others vpon carelesnesse Thus poore men make their children vnfit for many meanes whereby they might well maintaine themselues and rich men make theirs vnfit for magistracy and for good society Yea poore and rich are thus nousled vp the more in ignorance and made the more vnfit to profit by the preaching of the word and other meanes of spirituall edification 3. When parents bring vp their children in vnwarrantable and vnlawfull callings as to be of popish and idolatrous orders to attend vpon papists to be stage-plaiers keepers of dice-houses c. Some which is horrible to thinke of traine vp their daughters to be common strumpets and some which is yet more horrible traine vp their children to be sorcerers and witches How can they in these keepe a good conscience when the very workes of their calling are sinne Is not this to thrust them headlong into hell They who thus binde their children to the deuils sacrileges are spirituall murtherers of them 4. When parents haue no respect at all to the fitnesse of the calling as when they traine vp children of able bodies but dull and slow capacity of a stuttering tongue and other like imperfections to learning wherein they proue very dunces and lose all their time or are not able to make vse of the learning which they haue or when they traine vp children which haue a great inclination to learning and are very fit thereunto in some other trade which after many yeeres speut therein they are forced to leaue 5. When parents only seeke after the most gainfull trade and neuer thinke to educate their children most to the honour of God How can such expect Gods blessing vpon the meanes vsed for their childrens good Hence is it that among Papists so many are trained vp to Ecclesiasticall orders and functions and so few among Protestants For there is very great maintenance and reuenues for such among Papists but little in comparison among Protestants §. 34. Of parents teaching their children piety The spirituall good of children and that in their childhood is to be procured by parents as well as their temporall Wherefore Parents must traine vp their children in true piety This is expresly commanded in my text vnder this phrase admonition of the Lord. Vnder the law God did both simply command it and that very often and also ordained diuers outward rites and caused many visible and extraordinary monuments to be set vp that thereby children might be occasioned to aske of their parents the mysterie of them and that parents from that inquirie of their children might take occasion to teach them the ordinances of the Lord. This expresse charge of the Lord is further commended by that practise which holy parents from time to time haue yeelded thereunto instance the examples of Abraham Dauid Bathsheba Lois and Eunice with many others 1. Pietie is the best thing that a parent can teach his childe for as reason maketh a man differ from a beast and as learning and ciuilitie maketh a wise and sober man differ from sauages and swaggerers so pietie maketh a sound Christian much more to differ from the most ciuill and well ordered naturall man that can be Learning ciuilitie calling portion are all nothing without pietie Now it is an especiall point of wisdome to seeke the best good that we can as for our selues so also for our children yea this is an euident signe of a parents true loue of his childe 2. There is a necessitie that children be taught pietie because they are not borne but made Christians by nature they are vtterly destitute of all pietie for by nature euery imagination of the thoughts of mans heart is only euill continually Gen. 6. 5. and in that respect man is borne like the wilde asse colt Iob 11. 12. so as a man were better be vnborne then not taught pietie 3. The charge and office of parents bindeth them to teach their children pietie for they are by God made watchmen ouer their children if therefore their children liue and die in impietie through their parents negligence their bloud shall be required at their parents hands instance the example of Elie. Obiect This dutie appertaineth to Ministers Answ 1. God hath giuen an expresse charge hereof to parents as we heard before 2. In the familie a parent is all in all ouer his childe a King a Priest and a Prophet Therefore that which a Minister is to doe for matter of instruction in the Church a parent must do at home 3 Children haue need of daily instruction the parents paines in this kinde must be added to the Ministers and both are little enough 4. Parents hauing more familiaritie with their children then Ministers must needs better know their capacitie and their disposition and so may better know after what manner to instruct them whether to giue them milke or strong meat whether to deale mildly or roughly with them 5. Instructions from parents are commonly more kindly accepted then from others and children will the better rellish them when they come from their parents They say that a plant will best grow in the soile out of which it first sprung so instructions comming from those who both brought vs forth and first brought vs vp are like to doe most good 6. There is no such meanes to breed loue in a childs heart as to be an instrument of bringing piety thereinto Now who should more seeke the true loue of a childe then a parent In this respect a parent is more bound to this dutie then a Minister 7. It is impossible that a Minister who it may be hath many hundred children vnder his charge should well instruct them all It is therefore requisite that each parent looke to his owne children As these distinct answers satisfie the obiection so they serue as so many more reasons to inforce the dutie wherefore to proceed in adding other reasons 4. Great equitie there is that parents teach their children piety because they conceiued and brought them forth in iniquitie If they suffer them to lie and die in that corrupt estate they are more cruell then the Ostrich and Dragon 5. Children are most properly Gods borne to God he is the most proper parent of them in comparison of God fathers and mothers of the flesh are but nurses They must therefore nurture them in the admonition of the Lord. 6. Pietie is that
forced to correct such Heauy are Gods corrections and oft light on parent and childe both as appeareth by the iudgement on Eli and his sonnes for such parents make themselues accessary to their childrens sinnes yea also to the iudgements laid vpon their children God saith of such parents that they honour their children aboue God It is therefore a fond indulgency which maketh parents regard neither Gods honour nor their owne or childrens safetie Mothers for the most part offend herein who are so farre from performing this dutie themselues as they are much offended with their husbands if they doe it And to proclaime their folly to all the world they cannot commit their children to a Tutor or Schoole-master but with a strait charge that they correct them not Obiect Correction maketh children sots and blocks Answ If Gods spirit deserue to haue more credence then such foolish women that obiection is most false for we heard before how correction giueth wisdome and driueth out foolishnesse 2. Obiect Mothers may be the more borne with herein because with long trouble they did beare and with great trauell bring forth their children Answ That may be a good motiue for them to seeke the true good of their children that so their trouble and trauell may not be in vaine but not to vphold them in the broad way that leadeth to destruction §. 49. Of parents too much seueritie in correcting their children They who offend in the other extreme of seuerity of the two are the more vnnaturall parents they offend directly against the first branch of this text Prouoke not to wrath Nothing more prouoketh then immoderate seuerity for 1. It argueth no loue in the parent but rather hatred at least wrath and other such like distempered affections 2. It softeneth not the childes heart but hardeneth it rather 3. It maketh him dull and stupid and cleane peruerteth the right and true end of correction 4. It oft maketh a childe thinke of doing some mischiefe to his parent or himselfe That parents may the rather take heed of this extreme I will briefly note wherein excesse in seueritie is shewed It is shewed when correction is giuen 1. For no fault In this case though correction be neuer so light it is too seuere 2. For small faults in wrath and furie though the stripes be few and light yet the parents behauiour is too much seueritie 3. To children that are young and tender or soft milde and ingenuous as if they were in some yeeres the most obstinate and peruerse that could be 4. Too often for euery thing done amisse whereas parents should seeme not to see or heare many things which they see and heare 5. Too sorely so as the childe is lamed or some way so hurt as he shall feele it as long as he liueth §. 50. Of Parents care in prouiding fit callings for their children Hauing laid downe such duties of parents as especially respect the childhood of children I proceed to lay forth such as haue respect to their riper yeeres wherein they are to be placed forth Here we are to note 1. The kindes of those duties 2. The meanes of performing them  The kindes may be drawne to two heads 1. Prouiding fit places and callings for them to exercise their gifts 2. Prouiding fit mariages for them We heard before how children were to be trained vp and fitted to some good calling euen in their childhood Now further when by vertue of good education they are inabled to discharge the functions and duties of a calling and by yeeres they are well growne vp so as it is time they should be set to some particular calling Parents ought to prouide fit callings for their children and fit places for them to exercise the gifts which by nature or education they haue gotten For example If children haue beene brought vp in learning parents must vse what lawfull and honest meanes they can to settle them in such a place and course as they may professe and exercise their gifts according to their seuerall kindes be it Diuinitie Law Physicke or the like or if they haue beene brought vp in any trade to prouide that they may set vp as we speake and exercise their trade The two first children that euer were borne of woman Cain and Abel were placed forth in seuerall callings and without doubt their places were so ordered by their parents The like may be gathered out of these phrases Esau was a man of the field and Iaakob dwelt intents It is noted of Samuel that he made his two sonnes Iudges Had they beene as faithfull in well vsing their places as their father was carefull in prouiding them they might haue liued well themselues and done much good to others Ishai hauing many sonnes had a care hereof for he sent his three eldest sonnes to the war and placed them in a souldiers course of life his youngest he made a shepheard which was in those daies and places a calling of greater reckoning then now it is with vs. 1. Thus shall they make vse of that abilitie whereunto by their parents prouidence and their owne diligence they haue attained otherwise that abilitie may soone be lost Doth not daily experience shew that many who haue beene well trained vp by their parents in learning so farre as they haue beene fit to haue entred into the ministerie for want of place and imploiment haue in time so forgotten all as if they had neuer beene trained vp in learning and so in other sciences 2. Thus come they to doe much more good in Church or Common-wealth till men be placed in distinct callings they are but fitting and preparing for future times I denie not but that both Church and Common-wealth may reape much benefit by the paines and labour of the younger sort who are trained vp vnder others but most properly are they counted members of the Church and Common-wealth and actuall instruments of the good thereof who haue some particular distinct calling whereby they doe good to others 3. Thus they come to liue of themselues and to be able to releeue others also All the time of their education they are commonly at the charge of others at least though by their paines they may gaine much yet the gaine returnes to others they themselues for the most part haue but a bare maintenance meat drinke and cloth as we say little haue they to lay vp for themselues for the time to come or to giue to others for the present 4. They thus come to traine vp others against after times as they themselues haue beene trained vp whereby a continuall and perpetuall succession of all kindes of callings is from time to time preserued and thus Family Church and Common-wealth vpheld and maintained In short time would all callings and functions vtterly decay if a continuall supplie were not thus made §. 51. Direction for parents in prouiding callings for their children Two
for their children 1. That the match which they prouide be meet so said God when he was about to prouide a match for Adam I will make him an helpe meet for him Therefore the match prouided must not be too neere of kin of a contrary religion of too vnequall an age of too great disparity in estate These things will hinder loue and cause disdaine and hatred of one another 2. Though the match may seeme meet in the parents eie yet he may not force his childe thereto Could a fitter match haue beene found out for Rebekah then Isaak yet Rebekahs friends asked her consent I denie not but parents may vse all manner of faire meanes to moue their children to yeeld to that which they see good for them but if they cannot moue them to yeeld to referre the matter to God and not against their childrens minds to force them When God had made a most meet match for Adam he brought her to the man namely to see how he would like her For the neerest bond of all is betwixt man and wife a man must leaue father and mother and cleaue vnto his wife man and wife must alwaies liue together great reason therefore that at the first ioyning them together there be a mutuall liking of one another lest euer after there be a perpetuall dislike and though the authority of parents ought in this case to be inuiolable yet a middle course is so to be held as the parties may willingly with a mutuall consent ioyne themselues together §. 55. Of the extremes contrary to parents care in prouiding fit mariages for their children The extreme in the defect is when parents carelesly let their children passe the floure of their age and neuer consider whether need require that they should mary or no. Their children may sit long enough before they seeke out a match for them vnlesse it be brought to them and when one is offered though it be neuer so fit yet except they may make an aduantage thereof to themselues they will hardly yeeld to it Thus they make their children to seeke out mariages for themselues and without their consent to make them vp or else to liue in discontent if not in vncleannesse By the carelesnesse of parents in this respect are children oft made a prey to the deuill whereof at the day of iudgement parents shall giue an account to God The extreme in the excesse is when parents through a couetous desire to get great and rich matches for their children marie them before they be of yeares of discretion to like or dislike to know what is meet or vnmeet or able to performe euen the essentiall duties of mariages seldome doe such vnlawfull mariages prosper In a like excesse doe they offend who for outward aduantages match their children to such as by nature are vnfit for mariage to ideots to idolaters to profane persons or they care not to whom And if their children like not these matches they will doe to the vttermost of their power what they can to force them thereunto Many mischiefes ordinarily fall out vpon such mariages as vtter dislike betwixt husband and wife continuall complaining one of another inquiring after diuorce or any other separation wishing yea practising one anothers death To all these mischiefes doe parents the cause thereof make themselues accessary §. 56. Of parents prouiding a stocke for callings and mariages of their children An especiall outward meanes whereby parents may be the better inabled to prouide fit callings and mariages for their children is before hand to lay vp some stocke or competent portion for their children This is comprised vnder that generall prouision whereof he that is carelesse is counted by the Apostle worse then an insidell but more expresly is it noted in these words Parents ought to lay vp for their children and commended in Abrahams example While children are vnder their parents they haue no meanes to lay vp for themselues for all their seruice is for their parents But in regard of the times wherein we liue it is needfull for setting vp in a good calling and for obtaining a fit match that children haue some stocke and portion It lieth therefore vpon the parents and their duty it is to prouide it Obiect Christ forbiddeth to lay vp treasures on earth Answ If the scope of that place be rightly marked it will appeare that Christ there forbiddeth not simply the thing it selfe but 1. The minde of him that layeth vp namely when it is filled full of carking and distrustfull thoughts fearing that in the time to come he shall not haue sufficient To this purpose doth Christ propound Gods prouidence ouer fowles and lillies 2. The manner of laying vp when temporall things are preferred before spirituall and heauenly therefore he addeth this precept but lay vp treasures in heauen c. 3. The measure when men neuer thinke they haue laid vp enough but scrape what they can come by iustly or vniustly and spare more then needs euen things necessary from themselues and others to make a great stocke and portion for their children The word of treasuring vp which Christ there vseth implieth an immoderate measure Among other needfull cautions for parents to be obserued in laying vp for their children these three are especially to be noted 1. That iustly they come by that which they lay vp and lay nothing towards a childs portion which is any way vniustly gotten for the treasures of wickednesse profit nothing they may proue a fire to consume parents themselues their children their house and whole posterity 2. That they couet not too much to make their children rich and for that purpose liue meanly and basely themselues yea and depriue themselues of many necessaries An egregious point of folly is this which Solomon hath much taxed 3. That all needfull duties of charity to the poore and of iustice to the Church and common-wealth be performed and pretext of laying vp for children hinder none of these §. 57. Of the extremes contrary to a parents prouiding portions for his children The extremes contrary to the forenamed dutie are these 1. When parents liue at the vttermost extent of their estate and from time to time spend all their reuenues or all their gaines and so are scarce able to make euen at quarter day or yeares end What stocke or portion can they lay vp for children 2. When parents liue aboue their estate and spend riotously their ordinary gaines or reuenues and for other necessary affaires are forced to runne into debt Many are so farre from helping their children in this kinde as they are maine hinderance vnto them vrging their eldest sonne especially who is their heire to be bound for them and so lay such a burden on his backe as to vse the common phrase they make it cracke againe 3. When parents haue enough for themselues and their children and yet so
wife to Iephthah Thou shalt not inherit in our fathers house for thou art the sonne of a strange woman Iust was that blame which Iotham laid vpon the men of Shechem for making Abimelech the base sonne of Ierubbaal King and iust was Gods vengeance vpon them for that wrong done to Ierubbaals legitimate children 2. If he be notoriously wicked Thus Ruben for committing abominable incest lost his birthright Many particular crimes are reckoned vp by the ciuill Lawyers which would be too long here to recite §. 71. Of the dutie of fathers and mothers in law The extent of this title Fathers is in the last place to be considered Not only naturall parents themselues but also all that are in their place are comprised vnder it As they who are in the place of parents 1. By the bond of mariage 2. By propinquity of bloud 3. By voluntary appointment The first sort are fathers and mothers in law who are so reckoned either by the mariage of parents themselues or by the mariage of their children That man or woman which is maried to a parent that had children before their mariage is in the place of a naturall parent thus Ioseph was a father to Iesus and Keturah a mother to Isaak So againe the naturall parents of that sonne that hath maried a wife or of that daughter that is maried to an husband are in the place of parents to the wife of their sonne and to the husband of their daughter Thus Iethro was a father to Moses and Naomi a mother to Ruth All these are to account their children in law that is the children of their husband and wife or the wiues of their sons and the husbands of their daughters as their owne naturall children and according to the age and place of these children to performe the forenamed duties and euery way to seeke their good except in such duties as after a peculiar manner belong to naturall parents as nursing to a naturall mother leauing the inheritance to a naturall parent For a patterne hereof take the forenamed examples of Ioseph and Naomi What naturall parents could doe more for their owne children then Ioseph did for Iesus and Naomi for Ruth The history noteth how Ioseph tooke care to haue his wiues childe circumcised and presented in the temple how he fled from place to place to preserue the childs life how perplexed he was when he thought the childe was lost how he trained him vp in his owne house The history also noteth how Naomi brought Ruth her sonnes wife into her own countrey and retained her with her selfe and directed her whither to goe and what husband to haue and became a nurse to her childe 1. Mariage maketh man and wife one flesh in which respect they ought to haue one minde and the same affections as mutually each to other so ioyntly to the children of each other On which ground also the husband and wife of a childe being one flesh with the childe ought as the childe to be respected On this ground God counteth the Saints his deare children because they are espoused to his naturall son 2. To respect the children of an husband or wife as their owne is a great euidence of intire loue to the husband and wife And to respect the husband and wife of a childe is a great euidence of loue to the childe it selfe If the worlds prouerbe hold true loue me and loue my dog how much more true is this Christian rule loue me and loue my childe or loue me and loue mine husband or loue me and loue my wife 3. This also is an especiall meanes to kindle and preserue mutuall loue betwixt man and wife who haue children of former husbands and wiues as also betwixt parents and children §. 72. Of the peruerse cariage of fathers and mothers in law to their children Contrary is the cariage of most fathers and mothers in law especially of those who are maried to husbands or to wiues that had children before mariage so farre they are from performing the forenamed duty as rather they enuy at the prosperity of their husbands and wiues children and secretly endeuour to hinder it in what they can and cunningly leeke to alienate the naturall parents affection from them whence fearefull tragedies haue beene made and lamentable mischiefes haue followed What other reason can be giuen hereof but a plaine instigation of the deuill who thus laboureth to disunite those whom God hath ioyned together For auoiding this snare note the mischiefes that follow from thence 1. Such parents sinne against Gods ordinance and as Eue leane more to Satans suggestion then to Gods direction 2. They alienate the hearts and affections of one from another not only from their children but from themselues 3. They prouoke their children in law to contemne and despise them and to yeeld no duty vnto them Hence note into what an hell vnkinde fathers and mothers in law doe cast themselues If this were duly weighed I thinke they would be otherwise minded But the god of this world doth so blinde their eies with selfe-loue and with enuy that they cannot see the mischiefes whereinto they implunge themselues This is a point the more to be weighed because the fault here taxed is so common and hath in all ages beene too common What grieuous complaints haue in former times beene made and still are made by children against fathers and mothers in law Whence also direfull imprecations haue followed Let widowers and widowes that haue children seriously thinke of it before hand and be the more circumspect in taking a second or third husband or wife and after they are maried let them take heed of Satans snares and let conscience of dutie more preuaile with them then corruption of nature §. 73. Of the faults of parents to their childrens husbands and wiues Many parents to the husbands and wiues of their children doe also much transgresse and swarue from their dutie for 1. They will shew much more respect to their owne children then to the children of their husbands or wiues as by comming to their daughters when their husbands are abroad and neuer but then and sending for their sonnes to their house but not for their wiues 2. In all differences they will take part with their owne children though it be in the worse part and shew great partiality 3. They will oft giue very ill counsell aduising their sons to keepe their wiues short aduising their daughters not to be too subiect to their husbands yea priuily to purloine from their husbands 4. If they liue with their children they will so prie into euery thing that their childrens husband or wife doth and shew such suspicion and iealously in euery thing as they cannot but cause much discord and hence it oft commeth to passe that either parent and childe or husband and wife must be parted
Masters after the flesh vers 5. 2. As to Christ vers 5.  3. As seruants of Christ vers 6.  4. Doing Gods will vers 6.  II. The motiues which the Apostle vseth are partly Implied Expressed  They are implied three waies 1. By declaring the place of a Master as to Christ 2. By noting out the honour of their seruice as seruants of Christ 3. By shewing the ground of seruants subiection Gods will The motiue expressed is the Recompence which seruans shall haue for their paines largely laid forth vers 8. Therein these distinct points are noted in order 1. The assurance thereof knowing 2. The ground thereof taken from a generall rule whatsoeuer good thing any man doth 3. The particular application thereof whether bond or free 4. The kinde thereof the same shall he receiue 5. The author and giuer thereof of the Lord. §. 2. Of the lawfulnesse of a masters place and power In handling seruants duties I will proceed according to the order propounded In the first place therefore I will note out the kindes of seruants duties For finding out the kindes I will obserue the method followed in handling childrens duties Note then 1. The Fountaine of seruants duties 2. The Streames that issue from thence The Fountaine resteth partly in the opinion and partly in the affection of seruants In their Opinion they must be informed and resolued that the place of a master and a seruant is lawfull and warrantable that God ingenerall ordained degrees of superioritie and inferioritie of authority and subiection and in particular gaue to masters the authoritie which they haue and put seruants in that subiection wherein they are Till the iudgement be resolued hereof nor reuerence nor obedience will be yeelded as it ought For Reuerence hath reference to Eminencie and superioritie and Obedience to Authoritie and power Who will reuerence or obey him whom he taketh to be his equall This was the ground of the conspiracie of Corah Dathan and Abiram that they thought Moses and Aaron tooke too much vpon them and lift themselues vp aboue the congregation of the Lord. Wherefore I will here note the grounds of a masters authoritie and seruants subiection 1. God hath giuen expresse commandement vnto masters to gouerne their seruants and vnto seruants to be subiect to their masters In the fourth commandement God giueth a charge to masters ouer their seruants to see that they doe no manner of worke And the Angell biddeth Hagar humble her selfe vnder her mistresse hands And here seruants are commanded to obey their masters 2. Many directions are giuen both to masters and seruants in regard of their different places how to carry themselues one to another Read for this purpose the many lawes which Moses prescribed to both the many counsels which Solomon in his prouerbs especially giueth also to both and particularly the directions of this and other Apostles 3. Saints in all ages haue beene set in these places some in the places of masters and some in the places of seruants and according to the place wherein God hath set them they haue performed their dutie masters the duties of masters and seruants the duties of seruants 4. The many parables which Christ vseth taken from the power which masters haue and exercise ouer their seruants and the subiection which seruants yeeld to their masters shew that the authoritie of the one and subiection of the other are things without question granted and not denied 5. God hath made many promises of reward both to masters and seruants that conscionably performe the duties of their place and hath made many threatnings against the one and the other that are negligent therein All these grounds are so cleerely and plentifully noted in the Scripture that any one who is any whit acquainted therewith may know them to be so Were there no other arguments then this text which I haue in hand it were enough to confound all gainsaiers and to moue such as beleeue the rather for their faith and profession sake to serue their masters after the flesh §. 3 Of the Anabaptists arguments against the authoritie of masters and subiection of seruants Contrary to this first ground of seruants subiection is the opinion of Anabaptists who teach that all are alike and that there is no difference betwixt masters and seruants Their reasons whereby they would make shew to proue their vnreasonable opinion are these 1. Obiect Masters are either Infidels or Christians and so seruants either one or other If masters be Infidels and seruants Christians how vnmeet is it that Christians should be subiect to Infidels and if master and seruant be both Christians they are brothers but brothers are equalls and neither subiect to other Answ Rule and subiection are matters of outward policy they tend to the outward preseruation of Church Common-wealth and family in this world but faith piety and such graces are inward matters of the soule tending to a better life These being thus different one that is more excellent in the one may be inferiour in the other Yea though there be an equality in the one namely in spirituall things yet there may be a disparity in the other namely in ciuill and temporall matters And though Saints may be farre inferiour to infidels in outward estate yet they are not a whit the lesse glorious before God The honour proper and peculiar to Saints is inward not visible to the carnall eye of a naturall man 2. Obiect It is against nature for one to be seruant especially a bond-seruant to another Answ To grant that it is against that absolute and perfect nature wherein at first God created man and that it came in by sinne yet is it not against that order and course of nature wherein God hath now setled man God hath turned many punishments of sinne to be bounden duties as subiection of wife to husband and mans eating bread in the sweat of his brow 3. Obiect It is the prerogatiue of Christians to be all one but subiection of seruants to masters is against that prerogatiue Answ That prerogatiue is meerely spirituall for in Christ all are one as they are members of Christ which is a spirituall body not as they are members of a politique body A politipue inequality is not against a spirituall equality 4. Obiect This subiection is against the liberty that Christ hath purchased for vs and wherewith he hath made vs free Answ It is not For that liberty is from the curse and rigor of the morall law from the ceremoniall law and the rites thereof from Satan sinne death and damnation but not from those degrees which God hath established betwixt man and man for the good of mankinde 5. Obiect We are expresly forbidden to be seruants of men Answ To be a seruant in that place is not simply to be in subiection vnder another and to doe seruice vnto him but to be so obsequious to a
What is the end of this but to be thought as good as master or mistresse If the Queene of Sheba were now liuing she would as much wonder at the disorder of seruants in these dayes as then she wondred at the comely order of Solomons seruants Let these proud seruants looke to it for if God haue threatned to visit Princes children that walke in strange apparell can seruants that so walke thinke to goe scot-free Thus much of seruants reuerence Their obedience followeth §. 10. Of seruants obedience No inferiours are more bound to obedience then seruants it is their maine and most peculiar function to obey their masters It is therefore here in my text expresly mentioned Seruants obey your masters and all other duties are comprised vnder it The reasons alleadged to moue wiues and children to obey ought much more to moue seruants They who are contrary minded who are rebellious and disdaine to be vnder the authority of another and are ready to say of their Master We will not haue this man to reigne ouer vs are fitter to liue among Anabaptists then orthodoxall Christians For to what end is the lawfulnesse of authoritie acknowledged if subiection be not yeelded vnto it of the two a man were better be blinded with error then not obey the truth which he knoweth In handling this point of obedience I will follow the same order which I did in laying forth the obedience of wiues and children and consider 1. The parts of seruants obedience wherein it consisteth 2. The extent thereof how farre it reacheth The parts are two One negatiue Another affirmatiue The negatiue is to abstaine from doing things of their owne head without or against their masters consent The affirmatiue is readily to yeeld to doe that which their masters would they should doe §. 11. Of seruants forbearing to doe things without their masters consent Seruants ought to forbeare doing of things on their owne heads without or against consent of their masters because while the time of their seruice lasteth they are not their owne neither ought the things which they doe to be for themselues both their persons and their actions are all their masters and the will of their master must be their rule and guide in things which are not against Gods will The rite vsed vnder the Law of boaring a seruants eare implied as much Dauid therefore alluding vnto that rite saith to God both of himselfe and also of Christ whom vnder a type he prefigured mine eares hast thou boared and from thence inferreth that he would do the will of God We haue a notable patterne hereof in Abrahams seruant who in a businesse committed to his charge propounds such scruples as came into his head to receiue direction from his master therein lest he should be forced to doe something of his owne head without particular warrant from his master This generall will the better be cleared if it be exemplified in some particulars Take therefore these instances gathered out of the Scriptures of things which seruants may not doe without their masters consent 1. Seruants may not goe whither they will The phrase which the Centurion vseth I say to one goe and he goeth implieth that except his master bid him goe he ought not to goe 2. They ought not to doe their owne businesse and affaires It is noted of Iaakob being Labans seruant that though he had flockes of his owne yet he fed his masters flockes and committed his owne to his sonnes 3. They ought not to doe what businesse they list themselues Ahimaaz had a great desire to carrie the newes of Absoloms death to Dauid yet without the leaue of Ioab his Captaine and master he would not doe it The good mistresse giueth the portion to her maides namely the portion of worke that therefore must they doe which she giueth them to doe The seruants of the Centurion did euery one as by their master they were inioyned and the seruants that had talents committed to them looked each of them to their owne talent 4. They ought not to mary while the time of their couenant for seruice lasteth vnlesse their master giue consent thereto The law of God thus setteth forth the lawfull mariages of seruants If his master haue giuen him a wife whereby is implied that if a seruant mary it must be with his masters consent Obiect The Apostle without exception of seruants saith to auoid fornication let euery man haue his wife c. Answ He there sheweth what meanes the Lord hath sanctified to euery one to auoid fornication but he doth not thereby giue libertie to euery one headily to vse that meanes against that order which God hath set downe 2. That precept is giuen to such as are in their owne power for of children he saith that parents must see what is meet or not meet for them 3. That which seruants are to gather from thence is if need so require to make knowne their desire to their master and to vse all the good meanes they can by themselues or others to obtaine their masters consent 5. They ought not to dispose their masters goods at their owne pleasure no not for charitable vses The Steward which wasted his masters goods was iustly put out of office for it Yea he is called vniust for disposing some of them for his owne future maintenance therefore it was a point of iustice and vnlawfull Obiect The Lord commended him therein Answ He commended his wisdome not his iniustice his prouident care for the time to come not the meanes of prouiding for himselfe In regard of his generall prouidence he is commended in regard of the particular meanes by deceiuing his master he is called vniust 6. They may not before their couenanted time be expired goe away from their master When Iaakob after long seruice had a minde to be gone he asked leaue and because his vncle and master would not willingly let him goe he tarried still Obiect Afterwards Iaakob priuily stole away from his master Answ 1. His couenanted time was out 2. He had an expresse warrant from God to be gone 3. His manner of going away is not to be iustified and in that respect it is no good patterne §. 12. Of the vnlawfull libertie which seruants take to themselues Contrary to the forenamed limitations of seruants libertie are these and such like lewd and licentious pranks as follow 1. When seruants watch their times to goe whither they list and their master not know it as when their masters are seriously imployed or abroad or in bed Thus that lewd seruant Gehazi watched his time to run after Naaman thinking that his master should not know it 2. When being bound to their masters seruice they doe their owne businesse and seeke their owne profit and that without their masters leaue This aggrauated Gehazi his priuie stealing and withdrawing himselfe from his master
more good may be got by following the spirituall directions of religious masters then the witty and commodious directions of the wisest statesmen and the skilfullest artists or tradesmen that be so as there is a double bond to binde seruants to obey this kinde of instructions 1. The bond of duty 2. The bond of profit and benefit to themselues §. 16. Of Seruants faults contrary to obedience in matters of religion Notwithstanding the forenamed duty be so behouefull to seruants yet of all other duties is it by many least thought to be a duty and most neglected the cleane contrary for the most part being practised as may appeare by these particulars 1. Many seruants are of so impious a minde as of all masters they will not serue such as are religious and make conscience to instruct their seruants in the way to saluation they had rather serue profane masters meere worldlings and very Papists For why any thing better agreeth to corrupt nature then to be kept within the bounds of religion few like the strait gate and narrow way that leadeth to life for the god of this world so blindeth mens eies that they cannot see the blessing of life at the end of this way they only see the straitnesse of it or if they should see it a farre off yet they so sauour the things of the flesh and of this present euill world as they would not regard that which is so farre off Now religious masters will endeuour what they can to keepe all their seruants in that narrow way but irreligious masters will suffer them to follow the sway of their owne corruption to sweare to profane the Sabboth and spend that whole day in sleeping sporting eating and drinking to goe to bed without prayer or catechizing or reading the word of God and so to rise againe and goe about their businesse to which holy duties such deuout masters as Cornelius was will hold their seruants 2. Others that are placed by their friends vnder such deuout masters or not knowing before hand the disposition of their masters haue themselues couenanted with them to be their seruants after they haue beene a while in the house thinke their masters house a prison to them muttering and murmuring against their strait keeping in as they deeme it and being called in to any religious exercise they will be ready to say I was not hired for this neither am I bound to you herein set me about your worke and I will doe it 3. Some againe are the more negligent and dissolute in their businesse because their masters are religious It is a common complaint that profane worldly masters shal haue more seruice then religious and godly masters yea though these giue better wages diet and lodging then those Many thinke the fault hereof to be in the master but assuredly for the most part the fault is the corrupt disposition of seruants that esteeme pleasure in sinne and libertie thereunto more then wages diet and lodging whereby they shew themselues impious against God vngratefull to their masters iniurious to themselues Let this peruerse disposition be noted that the rule of the Apostle verie pertinent to this point may be the better obserued They that haue beleeuing masters let them not despise them but rather doe them seruice because they are faithfull and beloued §. 17. Of seruants obedience to reproofe and correction The same directions may serue for yeelding to reproofe and correction for they may both be brought to one head and in the generall they doe both agree For reproofe is a verball correction and correction is a reall reproofe The obedience which seruants in regard of these must shew to their masters is twofold 1. Patiently to beare all manner of reproofe and correction 2. Readily to amend that for which they are iustly reproued or corrected For the first of these seruants haue an expresse precept enforced by many reasons in these words Seruants be subiect to your masters with all feare not only to the good and gentle but also to the froward For this is thanke worthy if a man for conscience toward God endure griefe suffering wrongfully For what glory is it if when ye be buffeted for your faults ye take it patiently but if whey ye doe well and suffer for it ye take it patiently this is acceptable with God Here we see 1. That correction is patiently to be borne by seruants if correction then much more reproofe 2. That though correction be iniustly inflicted yet it is patiently to be endured therefore much more when it is deserued 3. That buffeting and that of a froward master is to be borne therefore much more lighter correction of a good and gentle master Ioseph patiently endured fetters and yron chaines and imprisonment inflicted vpon him most vniustly euen for his faithfulnesse to his master Great was the recompence which God made vnto him assuredly God will recompence all the wrong paine and griefe that in this case shall be endured for conscience sake For the Apostle saith that this is thankworthy that is worthy of praise and commendation and so worthy of recompence and reward Againe he saith that it is acceptable to God so as God will recompence it though men may account it but basenesse and blockishnesse yea though vniust masters may thereupon take occasion the more to trample vpon and insult ouer their seruants To these motiues I may adde the rule of our Christian profession which is also intimated by the Apostle in these words Euen hereunto were ye called For our Christian calling requireth all men to giue place vnto wrath To turne the other cheeke when one is smitten To ouercome euill with goodnesse If all Christians must shew such patience to all men euen their equals how much more seruants to masters The Apostle commendeth to seruants the example of Christ in this case he was reuiled and much he suffered and that most iniuriously and yet patiently did he beare all if seruants thus suffer with him they also shall reigne with him §. 18. Of the extremes contrary to seruants patient bearing of reproofe and correction Patient bearing of rebuke and blowes seemeth an hard saying to most seruants they cannot endure to heare it for their minde and carriage is cleane contrary thereunto 1. Some being but reproued though iustly are ready to answer againe and to chop word for word a sinne expresly forbidden It seemeth by the Apostles expresse mentioning of it that answering againe hath beene an old euill quality in seruants Obiect If a master vniustly reproue his seruant and the seruant answer not againe he wittingly suffereth his master to continue in his error and so maketh himselfe accessary to his masters sinne Answ There is difference betwixt a spightfull reuengefull contradicting of that which is spoken and an humble mild reuerend seasonable apologie for that which is vniustly censured This is lawfull but that is forbidden
commended for not hearkening to his mistresse and the seruants of Saul for refusing to slaie the Lords Priests at their masters command Thus if a master should command his seruant to kill to steale to forsweare himselfe to lie to vse false measures and weights to goe to masse or doe any other vnlawfull thing he ought not obey him Againe if masters forbid their seruants to doe that which God hath commanded them to doe they must notwithstanding their masters prohibition doe it The Rulers of Israel forbid the Apostles to preach yet because Christ had commanded them to preach they would not forbeare nor would Daniel forbeare to pray to God though the King and Nobles by expresse decree forbad him So if a profane or popish master shall forbid his seruant to goe to Church or to heare the word or to take the Sacrament or to dwell with his wife if he be maried or to make restitution of that which he hath fraudulently gotten or any other bounden dutie herein they must say we ought to obey God rather then men For when masters command and forbid any thing against God they goe beyond their commission and therein their authoritie ceaseth Contrary to this restraint is both a parasiticall pleasing of masters and also a base feare of them It is the property of a parasite to say what a master will haue him say and denie what he will haue him denie and so to doe what he will haue him to doe Doeg that fawning dog at Sauls word slew all the Lords Priests and Absoloms seruants at his word killed Amnon for all the reason which they had to commit that murder was this speech of their master haue not I commanded you So prone are seruants to sooth their masters as there is no sinne so horrible which at their masters command they will not be ready to doe Thus is that verified which the Prophet long since foretold like master like seruant like mistresse like maid It is also the propertie of base fearefull seruants to doe nothing but what their master will haue them doe and to forbeare any dutie though neuer so necessary that he forbiddeth them to doe What dutie more necessary then praier We are commanded to pray continually yet the seruants of Darius were content to forbeare that dutie thirtie daies together because it was against the decree of their Lord and King The like is noted of the people in Christs time they durst not make open profession of Christ for feare of the Iewes So in our daies many seruants there be that dare not make profession of the Gospell nor goe to Church nor read the word nor performe other holy religious duties which they know to be bounden duties for feare of their masters Had not then the Apostle iust cause to strike so much vpon this string as here he hath done expresly forbidding eie-seruice man-pleasing and doing seruice to men namely in opposition to God §. 39. Of seruants chusing good masters As a iust consequence following from the forenamed extent and restraint of seruants duties I may further gather these two lessons for seruants 1. It is very behouefull that seruants make choice of good masters at least if it be in their power to chuse 2. It is behouefull that they continue and abide vnder good masters at least if they continue seruants and abide vnder any masters That these consequences iustly follow as aforesaid is euident for seeing seruants are bound to obey in all things which are not against God and must obey in nothing but what is in the Lord it is very requisite that seruants be vnder such masters as beare the Image of God in the inward disposition and grace of their heart as well as in their outward function and place and will goe along with God in vsing their authoritie commanding nothing but what a seruant may doe with a good conscience and without transgressing against God and forbidding nothing that God hath bound a seruant to doe There will be comfort in seruing such masters and our obedience to them will be obedience to God Such masters therefore must be chosen Yea and with such must seruants abide if not with the very same yet with such as they are of the same disposition for if they goe to other their former comfort will be taken away and their seruitude will seeme so much the more miserable by how much more knowledge and experience they haue had of the benefit of their former libertie for we may well call seruice vnder vnconscionable masters seruitude and in opposition thereunto seruice vnder religious masters libertie He therefore that hath a master that is faithfull due respect had to his authoritie must loue him as a father and so abide with him For choice of good masters note what is recorded of many of the Egyptians and other people they left their owne countrie and went out with the Israelites what should moue them but conscience of the true God whom they knew that Israel serued Now many of these went out as seruants as may be gathered from those many lawes which were made in the behalfe of seruants that were strangers and in speciall that were Egyptians The knowledge which Ruth had that Naomi her mother in law serued the true God moued her to leaue her owne countrie and to goe as a seruant with Naomi For abiding with good masters we haue a worthy patterne in the twelue Disciples When many of Christs Disciples at large went backe and walked no more with him Christ asking the twelue whether they also would goe away Peter in the name of all the rest answered Lord to whom shall we goe Thou hast the words of eternall life Contrary is the minde and practise of many seruants they neuer inquire after the religious disposition of their master nor care though he be popish or profane so they may haue good wages diet and lodging and yet by this meanes if at least there be any sparke of Gods feare in their heart they cast themselues vpon many sore temptations and bring themselues into many hard straits and dangerous snares And if God open their eies to see that wretched condition whereinto they haue implunged themselues they will be forced to crie out and complaine as Dauid did when he was in forraine countries where he could not freely serue his God Woe is me that I soiourne in Mesech that I dwell in the tents of Kedar Much more contrary is their minde and disposition who refuse to serue religious masters and shun them most of all or being in their seruice are neuer quiet till they be out of it againe Of these we spake before Hitherto haue we dealt about seruants duties The reasons which the Apostle rendreth to enforce those duties remaine to be declared §. 40. Of the first motiue the place of masters The first reason which the Apostle vseth to inforce
coining new articles of faith Not only popish but profane masters also too much exceed in this presumptuous vse of their power aboue their power as they who enioyne their seruants to kill to steale to sweare to forsweare to lie to giue false measures and weights to goe to masse to profane the Sabbath with other like sinnes In all these and all other things like to these being against Gods law masters haue no power to command they goe aboue their commission and shall accordingly answer for it §. 9. Of masters commanding seruants to doe their dutie 2. The execution of a masters commanding power consisteth in those things which God hath enioyned as bounden duties These a master by vertue of his authoritie must command his seruants to doe as to worship God to sanctifie his Sabbath to be diligent and conscionable in his calling with other like duties which God compriseth vnder these words the way of the Lord righteousnesse and iudgement and saith that he knew that Abram would command his houshold to doe them The charge giuen to masters in the fourth commandement concerning seruants thou nor thy man-seruant nor thy maid-seruant proueth as much Iosiah is commended for causing his people to stand to the couenant of God On this ground if a master haue seruants that are papists separatists or profane persons he ought to command them and cause them to goe to the holy ordinances of God It is one of the principall ends why God hath giuen power and authoritie to some ouer others that by their authoritie they may cause them which are vnder them to obserue the commandements of God euen as inferiour officers haue authoritie giuen them to see the Kings lawes kept §. 10. Of the sinne of masters in suffering seruants to neglect their dutie It is contrary to that commanding power which God hath giuen to masters to suffer their seruants to omit and neglect those bounden duties which God hath commanded them as if a seruant be so popish or profane as to refuse to goe to the word or Sacrament or to performe any dutie whereunto he is bound to let him alone Though they themselues doe those duties and though they doe not hinder and keepe their seruants from doing them yet if they cause not their seruants also to doe them they make themselues accessarie to their seruants sinne Obiect Euery mans conscience is free and cannot be forced therefore masters may not compell seruants to such things as are against their conscience Answ Though the conscience be free to a man and out of anothers power yet their outward actions are not free and though faith pietie righteousnesse nor any grace can be forced into men yet they may be forced to vse the meanes which God hath sanctified for the breeding and increasing of them Though they cannot be forced to haue a religious and righteous heart yet they may be forced to doe religious and righteous duties or if a master cannot force these yet he may and ought to doe his vttermost endeuour by which means though he cannot free his seruant from death yet he shall free his owne soule from the guilt of his death §. 11. Of a masters wisdome in ordering things indifferent Equitie hath respect to those things which are in a masters power to command or not command such are all ciuill actions as concerne himselfe concerning the particulars whereof God hath giuen no direct charge for an absolute performance of them as to goe of such an errand to doe such a message to dispatch such a businesse Concerning these things I may say of a masters power as the Apostle doth of a parents power in another case If he seeth it meet to be done and commandeth his seruant to doe it he doth well he sinneth not If he seeth it not meet to be done and commandeth it not he doth also well he sinneth not Of this kinde of things speaketh the Centurian where he saith I say to one goe to another come to a third doe this The marke which masters must aime at in commanding or forbidding these must be expediency for all things that are lawfull are not expedient Expediency dependeth much vpon circumstances and consequences which may follow vpon the doing of any thing in obseruing whereof the wisdome of him who hath power to haue a thing done or not done especially appeareth When Dauid suffered not Hushai his good friend and wise counseller to goe with him when he fled from Absolom but bid him returne to the citie and there abide he had an eie to the good consequence that might follow thereupon And when Ioab commanded Cushi rather then Ahimaaz to carrie the newes of Absoloms death he had an eie to the meetnesse of the persons and to the kinde of message To apply this to our purpose Equity requireth that masters in commanding things indifferent which they haue power to command or not to command haue an eie to their seruants ability sex age disposition conscience and other like circumstances that the thing which they command be somewhat agreeable to them not aboue their ability not vnbeseeming their sex not vnfitting their age not thwarting their disposition not against their conscience §. 12. Of masters offence against expediency It is contrary to equity for a master to regard only himselfe and his own mind euen in things that are lawfull Paul was not of this minde when he said He sought not his owne profit no nor his owne will Expediency and inexpediency were great motiues vnto him to forbeare things which were otherwise lawfull yet little is this regarded by many for 1. Many command things to the very vttermost of their seruants strength if not aboue it as Pharaoh or else things dangerous which may bring much mischiefe vpon them Dauid was touched in heart for mouing only by a wish his seruants to fetch him water with the danger of their liues 2. Others against comelinesse put men to doe maids workes and maids to doe mens worke 3. Others vpon meere partiality keepe vnder old and good seruants and preferre much younger before them 4. Others will forcibly make seruants doe things against their naturall disposition as to handle yea and eat such things as they cannot endure to touch or see 5. Others in doubtfull matters will vrge and presse them against their conscience Howsoeuer in these and other such like things not vnlawfull seruants ought to doe what they can to satisfie their masters command if he be peremptory in vrging them yet ought not a master to be too peremptory in pressing his authoritie and power §. 13. Of the power of masters to correct their seruants The second point wherein a masters power consisteth is correction which may be giuen by lookes words or deeds By a mans looke his anger and wrath against another is manifested In Hebrew the same word signifieth a face and wrath because wrath soonest sheweth it selfe in a mans face
5. 23 24. n Eph. 4 8. o Ioh. 14. 3. p Reu. 22. 17 20. 1. Vse An high fauour to be the spouse to Christ 1 Sam. 25. 41. Luk. 15. 19. Mar. 1. 7. * §. 33 34. 2. Vse Direction How Christs spouse must cary her selfe Est 1. 16. c. 3. Vse Triall Who are Christs spouse * §. 24. 4. Vse Consolation The priuiledges of Christs spouse Ecclesia omnem sponsi potestatem tenet Aug. contr Don. l. 4. c. 1. Ioh. 1. 18. Prou. 8. 30. Ephes 4. 9. Ioh. 16. 28. Mark 3. 33 34. Vse Imitation All to be forsaken for Christ Psal 45. 10. Matth. 10. 37. Luke 14. 26. expounded How parents to be hated for Christ Deut. 33. 9. Gen. 41. 4. Matth. 19. 27. Hosea 2. 19. Isa. 61. 8. 54. 10. Reason Ioh. 13. 1. Rom. 11. 29. Mal. 2. 16. Ier. 3. 1. Vse Cleaue to Christ d Deut. 10. 20. 13. 4. Acts 11. 23. 1 Sam. 18. 1. Rom. 8. 35. c. All the Saints made one Spouse 1 Cor. 12. 13. See §. 22. Gal. 3. 28. Reason Vse Christus nihil aliud deputat corpus suum i. Ecclesiam quam seipsum quia de Christo ecclesia verius intelligitur Erunt duo in carne una Aug. de pec mer. lib. 1. cap. 31. * See §. 70. * §. 84. 1 Cor. 6. 17. 12. 12. Heb. 10. 27. Heb. 12. 15. Eph. 4. 27. Of a mysterie see more in the whole armour of God Treat 3. §. 168. on Eph. 6. 19. 1. Vse The mysterie of our vnion with Christ not to be measured with the last of our reason 2. Use No carnall thing in our vnion with Christ Ecclesia Christo in occulto vxor est Occultè quippe atque intus in abscondito secreto spiritali anima humana inhaeret verbo Dei vt sint duo in carne vna Aug. contr Faust Man lib. 22. cap. 38. 3. Use Papists make our vnion with Christ a carnall matter Joh 6. 52. Ioh. 3. 4. Multos adulteros video qui sponsam tanto pretio emptam possidere volunt id agunt vt pro sponso amentur Aug. in Ioh. Tract 12. Uide Bern. ep 237. ad Eugen. * See §. 17. 2 Cor. 11 2. Quod est in Christo in Ecclesia magnum hoc in singulis quibusque viris vxoribus minimum Aug. de nupt concup lib. 1. cap. 21. * Alphons à Castro contr haer lib. 3. Petrus à Soto de Matr. lect 2. Concil Trident. Sess 24. Can. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reu. 2. 7. x Luk. 8. 8. Mar. 13. 37. Eph. 5. 14. Rom. 11. 20. Reason The life of Gods word in application 1 Cor. 14 9. Vnum duntaxat tibi considerandum est quo pacto te praestes innoxium Chrys hom 26. in 1 Cor. 11. Reasons Act. 20. 35. Rom. 14. 12. Ezec. 18. 5. c. Luk. 17. 34. Vse Non quae alijs data sunt praecepta quaerimus quando alicuius criminis ac cusamur Chrys loc citat * §. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are to be accounted children who parents * Treat 5. §. 56 57 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All duties of children comprised vnder obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chap. 5. vers 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the morall law is alleaged A genere ad speciem Honour compriseth all childrens duties Why both father and mother expressed How the fift commandement is the first with promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13 8. Difference betwixt the promise in the second and fist commandement First simply taken Exod. 13. 2. Matth. 1. 25. Isa 38. 2 3. 1. Vse 2. Vse 3. Vse 4. Vse Cautions in seeking our owne good Cic. lib. 2. de Offic. Paradox 1. Vse Nihil bonum Scriptura nisi quod honestum asserit Ambr. Offic. lib. 2. cap. 3. b Exod. 20. 12. c Deut. 5. 16. Longlife and prosperitie ioyned together Deut. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporall prosperitie promised 1 Tim. 4. 8. Deut. 5. 16. Prosperitie a good thing Leuit. 26. 4. c. Deut. 28. 1. c. Gen. 28. 20. 32. 10 11. Leuit. 26. 15. c. Deut. 28. 16. c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 73. 13. Ier. 12. 1. Hab. 1. 3. How prosperitie proues a curse to the wicked Matth. 5. 45. Rom. 2. 4. Ose 13. 11. 1 Tim. 6. 9. Gen. 40. 19. Rom. 8. 28. Complaints of Saints impeach not their well being b Iob. 9. 3. 2 Cor. 12. 9. c Epb. 3. 1. d Psal 119. 67 e Iob 1. 12. f Ose 5. 15. g 2 Cor. 5. 2. Long life a blessing Psal 6. 5. Isa 38. 18. Phil. 1. 24. Iob. 32. 7. Iob. 9. 4. Gal. 6. 10. Gen. 15. 16. Rom. 2. 5. m 1 King 14. 13. n 1 King 13. 14. Isa 17. 1. o 1 Cor. 11. 32. p Gen. 5. 24. Heb. 11. 5. Deut. 6. 2. Psal 34. 12 13 14. Rut. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How disobedient children hinder their welfare and shorten their daies Deut. 21. 21. Judg. 9. 5 6. a 1 Sam. 2. 34. b 2 Sam. 18. 14. c 1 King 2. 25. How fitly prosperity and long life are ioyned together God makes his sauours true blessings Gen. 17. 19. Isa 38. 5 6. 39. 8. 2 Sam. 7. 9. c. 1. Vse 2. Vse 3. Vse Psal 37 37 38. Eccl. 8. 12 13. Isa 3. 10 11. 4. Use Prou. 22. 6. Doctr. Substance of promises made to the Iewes still remaineth Heb. 13. 5. Act. 2. 39. Vse Rom. 15. 4. Rom 4. 23. 1 Cor. 10. 11. Hinc patescit humanae vitae terminum non esse decreto simplici absoluto constitutum c. Zach. Muthel in hunc loc N. Heming alijque Mans time set Iob 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 14. 14. Iob 14. 5. Eccles 2. 3. Iob. 7. 30. Isa 38. 5. Mat. 10. 30. 6 27. Stat sua cuique dies c. Virg. Aenied 10. Vses to be made of the determined time of mans life Dan. 3. 17 18. Iob. 9. 4. Against merit * Whole armour of God Treat 2. Part. 4. §. 7. on Ephes 6. 14. 1. Obseru Parents bound to duties How parents duties are implied in the 5. Commandement 1. Vse Ministers must prouoke parents to their dutie 2. Use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occasions of prouoking children to wrath Heb. 12. 10. * See Treat 5. §. 31 41. 2. Obser Ezec. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Obser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enutrite Beza Nourrissez Fr. 4. Obseru Parents to prouide all needfull things for children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Obseru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Obseru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instituere
excusâ—bit bona intentio vxoris etiamsi ea acciperet ad eleemosynam faciendam Greg. Sayr clav reg lib. 9. cap. 16. a Luke 11. 41. b Gal. 6. 10. c Heb. 13. 16. d Luke 11. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Date quae habetis eleemosynam Tertul. contr Marcion l. 4. 2 Cor. 8. 12. Numb 30. 16. Exod. 4. 25. Factum Zephorae singulare est extraordinarium neque constat illud simpliciter à Deo approbatum fuisse Simler in Exod. 4. Luke 8. 3. Matth. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 38. 8. Matth. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chemnit Harm Euang. cap. 33. Ioh. 4. 53. Prou. 31. 11. * Treat 4. §. 18. 52. Treat 4. §. 18. 1. Names a Gen. 17. 19. b Luk. 1. 13. c Gen. 5. 3. d 29. e 21. 3. f Gen. 35. 18. g Luk. 1. 62. h Mat. 1. 21. i Gen. 29. 32. k 30. 24. l Gen. 27. 43 c. 2. Place and mariage m Gen. 28. 1 2. n 1 Sam. 1. 11. 3. Calling Vers 22. 4. Apparell p 1 Sam. 2. 19. 5. Portions Deut. 21. 15 c. * Treat 4. §. 18. a Gen. 16. 5. b 21. 10. c 2 King 4. 22. 2 King 4. 22. * Treat 4. §. 18. 2 King 4. 10. 2 King 4. 22. Num. 30. 9. 1. Priuy purloyning husbands goods a Si vxor ex bonis communibus siâ—e viri licentia saltem praesumpta accipiat verè furtum commiâ—â—it Greg. Sayr clau reg l. 9. c. 16. 2. Taking what allowance they list 3. Ordering children against their husbands minde 4. Ordering seruants against their husbands minde 5. Lending forth their husbands cattell 6. Feasting when their husbands shall not know it Absente marito compotationes domi ne excita Greg. Naz. ad Olymp. a Prou. 7. 19. 7. Gadding abroad at their owne pleasure Noli pedem tuum limine crebro efferre c. Naz. loc citat b 1 Tim. 5. 13. c Tit. 2. 5. d Prou. 7. 11. e Judg. 19. 2. 8. Binding themselues without consent of husband f 1 Sam. 1. 15. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex diuersis vocibu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petiui eum a Deo I haue asked him of God g 1 Sam. 1. 22. h Uers 23. i 1 Sam. 2. 19. A wiues actiue obedience respecteth first her husbands commandement Gen. 31. 16. * Treat 4. §. 18. Gen. 31. 14. 1 Cor. 9. 5. Iam. 5. 17. 1 Cor. 7. 15. Contrary when a wife makes her husband dwell where she will 1 Pet. 3. 5 6. Iudg. 19. 2. * Treat 4. §. 29. a Gen. 31. 4. b Esth 1. 17. Contrary stoutnesse in refusing to come Esâ—h 1. 16 c. Hebraei docent Vastâ—am natam fuisse ex Baltbasare rege Chaldaeorum Feuard in Esth 1. Alij ex Cyro Merl. in Esth Esth. 1. 17. * Pellican Lauater Gualt Strigel Cuper Merlin Feuard Bellator Rupert Isiodor Hisp Raban alijque Comment in Esth Gen. 20. 16. * Treat §. 29. Gen. 18. 6. 1 King 14. 2 c. Contrary stubbornnesse in refusing to doe a thing vpon command * Treat 4. §. 34 35. A wiues actiue obedience to her husbands reproofe The best triall of obedience 1. She must meekly take reproofe 1 Pet. 3. 4. Gen. 30. 1. Wisdome learned Joh. 2. 4 5. Suadeo mulieribus vt viros etiam asperiores perserant Chrys hom 26. in 1. Cor. 11. Excandescenti marito cede molli oratione iuva Greg. Naz. ad Olymp. 1 Pet. 2. 19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 21. 2 Sam. 6. 20 c. Iob 2. 10. Prou 9. 7 8. * Treat 4. §. 35. 2 She must redresse what is iustly reproued a Gen. 31. 19. b 35. 2 4. Contrary to be worse for reprouing Prou. 9. 8. Prou. 26. 12. * Treat 4. §. 50 Job 2. 10. expounded Discontent manifested 1. By repenting their mariage Non est sapientis dicere non putâram Cic. Offic. lib. 1. 2. By impatient cariage 3. By refusing to stoope 4. By refusing to helpe * Treat 4. §. 26. Eph. 5. 22. Vers 23. Vers 24. * Treat 1. §. 6. * See §. 4. of this Treat 2. Cautions for limiting a wiues persisting to doe that which her husband forbids Gen 3 16. Dan. 6. 7 c. Act. 4. 18 c. 1 Sam. 25. 18. Gen. 27. 6. Gen. 25. 23. 2. Cautions for limiting a wiues refusing to doe that which her husband commands 1 Sam. 20. 31. 1 Sam. 22. 17. Deut. 13. 6. 1 Ki. 21. 7. c. Gen. 12. 13. c. Ephes 5. 24. * See §. 5. of this Treatise Cant. 2. 2. Foure graces needfull to season a wiues subiection * Treat 4. §. 15. Phil. 2. 3. Ephes 4. 2. * See before §. 4. Pro. 13. 10. * Treat 4. §. 63. a Ephes 6. 5. b Acts 1. 24. c Gen. 6. 9. d 17. 1. e 1 Pet. 3. 5. f Gen. 18. 12. Reasons for sincerity 1 Because wiues haue to doe with Christ 2. This maketh a difference betwixt holy women and others g 1 Pet. 3. 5. 3. Great is the benefit hereof n Isa 38. 3. i Psal 45. 13. k Cant. 3. 1 2. 2 Sam. 6. 16. Pro. 30. 20. Pro. 2. 16. * Treat 4. §. 65 74. 2 Cor. 9. 7. 1 Chro. 29. 9. Gen. 18. Psal 110. 3. * Treat 4. §. 72. 1 Sam. 4. 21. Matth. 16. 18. Contrary 1. Intermission 1 Sam. 19. 11 c. 2 Sam. 6. 16 20. 2. Apostasie Pro. 2. 17. 2 Chron. 24. 2. Ezek. 18. 24. * Treat 4. §. 26. Eph. 5. 21. 22. Col. 3. 18. Acts 5. 29. * Treat 4. §. 28 29. 1 Tim. 2. 11. Pro. 26. 16. * Treat 4. §. 27. Si res aliqua occurrat quae consilio opus habeat quin ipsa quoque quid censeas diâ— as minimè prohibeâ— sed viri tui sententiam vim maiorem semper obtinere volo Greâ— Naz. ad Olymp. Acts 5. 9. See Treat 2. Part. 1. §. 11. TutuÌ„ obsequium est quoties qui dux est ipse Dei Spiritu ducitur 1. Reason * §. 51. Ioh. 14. 9. Mat. 10. 40. Ioh. 5. 23. Luk. 10. 16. 1 Sam. 8. 7. 1 Pet. 2. 16. Rom. 13. 2. 2. Reason 1 Cor. 11. 3. 1 Cor. 11. 14. 3. Reason Subiection due to an husband as well as to Christ Est 1. 16. Christ will reward the good subiection and reuenge the rebellion of wiues 1 Sam. 2. 30. 4. Reason Gen. 31. 14. Psal 128. 3. A wiues subiection tendeth to her owne good Gratitude requireth a wife to be subiect 5. Reason Husbands bound to dutie Propterea debent mulieribus suis ad virtutis exemplum se praebere quia viri sunt Aug. de adult Coniug l. 2. c. 8. a 1 Cor. 11. 7. Husbands particular duties * Treat 3. §. 2. 1. Husbands must loue their wiues b Eph. 5. 25 28 33. c Gen. 24. 67. No dutie well performed without loue 1 Cor. 16. 14. 2. A wife the most proper obiect
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