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
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
heare them and that the rather to maintaine a reuerend respect of parents in the heart of their children For asking a blessing is an acknowledgement of superiority and authority according to that of the Apostle The lesse is blessed of the greater Concerning the gesture of kneeling it is answerable to the gesture which of old was vsed by Gods people in like case of Ioseph it is said that he bowed downe himselfe with his face to the earth Obiect Kneeling is a gesture proper to Gods worship Answ It is not so proper but that it may be vsed in ciuill cases else Christ would haue reproued the young man for kneeling before him as well as for calling him good for he conceiued Christ to be but a meere man and the worship he did him was but ciuill It is not simply the gesture but the occasion of the gesture the minde of him that performeth it and the end why he performeth it that maketh it diuine or ciuill Cornelius fell down before Peter with conceit of some diuine excellency in him and was not allowed his manner of worshiping was diuine The iaylor fell downe before Paul and Silas in acknowledgement of some outward eminency in them and was not reproued his manner of worshipping was meerely ciuill The same gesture may be performed to different persons with a different respect A childe may kneele to his parent and to the king Yet it followeth not that he maketh his parent a king Neither will it follow that by kneeling to his parent he maketh him a God because men kneele to God §. 10. Of the vices contrary to childrens reuerend gesture towards their parents Contrary to the forenamed branches of reuerend gesture are 1. Rudenesse and vnmannerlinesse when children know not how to put difference betwixt their parents and strangers but can suffer their parents to come to them and they abide in their place and not stirre to meet them 2. Disdainfull statelinesse when they thinke much to stand bare-headed any while in their parents presence It falleth out many times that when parents and children are together before their betters they will shew more reuerence then these for the father will stand and be vncouered when the sonne sitteth downe and puts on his hat vpon conceit that his father doth more reuerence then is meet but if it were so yet the sonne for the fathers sake should stoope somewhat the lower 3. Wantonnesse and boldnesse when children are ouer-familiar with their parents toying and gigling vpon euery light occasion This kinde of cariage cannot but much tend to the disgrace and dishonour of parents For what can they who behold it thinke but that such children haue beene too much cockered and ill nurtered 4. Ambition when children are so ambitiously desirous of place especially in companie as rather then be vnder some whom they suppose to be at least their equals they will be aboue their parents This oft falleth out when parents being of a lowly minde giue place to such as their children being of a lofty minde thinke meaner then themselues Now rather then they will be vnder their inferiours as they suppose they will be aboue their parents A point of great insolencie Such ought to be the respect of a childe to his parent as he should debase himselfe below those that are his inferiours rather then exalt himselfe aboue his parent As with other men for peace sake in many cases a man must depart from his right so especially with his parent in case of superioritie Would not euery one that knowes what honour a childe owes to a father condemne that childs ambition that should so stand vpon the place and hand as to take them of his parent 5. An ouer-nice and erroneous opinion of those who thinke it vnmeet for any childe to aske their parents blessing Their owne conceit more swayeth them then the continuali approued practise of Gods people in all ages not vnlike him whom Solomon saith to be wiser in his owne conceit then seuen men that can render a reason Others though they doe not so generally disaâ—ow this dutie yet they thinke it meet only for yong children not considering of what yeeres stature and state Ioseph was when he performed it As for those who thinke it not vnlawfull yet carelesly neglect it they little consider the benefit of a parents blessing Profane Esau shall another day rise vp in iudgement against them He beggd and beggd againe and againe and that with a loud cry and salt teares a blessing of his father Thus much of childrens reuerence Their obedience followeth §. 11. Of childrens obedience The obedience of children doth most proue the authoritie of parents and is the surest euidence of the honour a childe giueth to his parent therefore is it by name in the text expressed and all other duties are comprised vnder it Reuerence without obedience is a meere mockage nothing at all acceptable Of the two a childe were better faile in the former instance the parable of the two sonnes Reuerence in comparison of obedience is but a complementall honour Obedience is a true reall honour the surest triall of a dutifull childe Obedience is a dutie so proper to children as the Apostle applieth it to them as a proper attribute saying as obedient children fashion not c. The example of Christ is herein set before vs as a patterne he was subiect to his parents Solomon counteth the neglect thereof a despising of a parent Contrary is disobedience and rebellion the greatest impeachment of parents authoritie that can be For to what end is authoritie ouer those who resist it and rebell against it The Apostle reckoneth disobedient children among the lewdest persons that be and setteth forth their disobedience by a metaphor taken from vntamed head-strong beasts that will not be brought vnder the yoke the word therefore is not vnfitly translated vnruly and it is somewhat answerable to an Hebrew phrase giuen to disobedient children viz. sonnes of Belial which is according to the notation as much as sonnes without profit or as some will haue â—it sonnes without yoke that is such children as refusing to be in subiection vnto parents are no way profitable but worke much mischiefe and cause great griefe The punishment which by Gods law was appointed to disobedient and rebellious children was a publike shamefull death §. 12. Of childrens forbearing to doe things without consent of parents That children may the better know their dutie in this respect I will distinctly set forth both the parts and also the extent of a childs obedience 1. Wherein it consisteth 2. How farre it extendeth The generall parts wherein it consisteth are two 1. A forbearance from doing things without consent of parents 2. A performance of such things as parents will haue done The former of these is a dutie whereunto children are must bound while
husband forbiddeth 325 52 Of cases wherein a wife ought to forbeare what her husband requireth 328 53 Of wiues faults in shewing more respect to their husbands then to God 329 54 Of the manner of a wiues subiection to her husband 329 55 Of wiues humility in euery duty 331 56 Of wiues pride 331 57 Of wiues sincerity in euery duty 332 58 Of wiues complement all subiection 334 59 Of wiues cheerefulnesse in euery duty 334 60 Of wiues sullen and forced obedience 334 61 Of wiues constancy in doing their duty 335 62 Of wiues repenting their former goodnesse 335 63 Of the extent of a wiues obedience 336 64 Of a wiues labouring to bring her iudgement to the bent of her husbands 337 65 Of wiues ouerweining conceit of their owne wisdome 338 66 Of a wiues yeelding to her husband in such things as she thinketh not to be the meetest 338 67 Of wiues making their owne will their law 339 68 Of care in choosing such husbands as wiues may without griese be subiect vnto 340 69 Of the reasons to moue wiues to doe their duties 341 70 Of an husbands place 342 71 Of an husbands office 343 72 Of the resemblance betwixt Christ and an husband 344 73 Of the benefit which a wife hath by an husband 346 74 Of the example of the Church set before wiues 347 IV. TREATISE Of Husbands particular duties § 1 OF the generall heads of this treatise 349 2 Of that loue which husbands owe their wiues 350 3 Of an husbands hatred and want of loue 352 4 Of an husbands wise maintaining his authority 353 5 Of husbands losing their authority 355 6 Of husbands high account of wiues 356 7 Of that fellowship which is betwixt man and wife notwithstanding a wiues inferiority 357 8 Of husbands too meane account of wiues 358 9 Of husbands good esteeme of their owne wiues 358 10 Of husbands preposterous opinion of their owne wiues 359 11 Of husbands intire affection to their wiues 360 12 Of the stoicall disposition of husbands to their wiues 362 13 Of an husbands kinde acceptance of such things as his wife doth 362 14 Of husbands fleighting and reiecting their wiues goodnesse 363 15 Of husbands courteous accepting their wiues reuerend cariage 364 16 Of husbands ready yeelding to their wiues humble suits 365 17 Of husbands harshnesse to their wiues 365 18 Of husbands forbearing to exact all that they may 366 19 Of husbands too much strictnesse towards their wiues 368 20 Of husbands encouraging their wiues in good things 369 21 Of husbands vngratefull discouraging their wiues 370 22 Of an husbands mildnesse 370 23 Of husbands bitternesse 371 24 Of the titles which an husband giueth to his wife 371 25 Of an husbands manner of instructing his wife 372 26 Of an husbands manner of commanding his wife any thing 373 27 Of an husbands wise cariage when his wife is erroneously scrupulous 375 28 Of an husbands forbearing to presse things vnbeseeming a wiues place 376 29 Of an husbands pressing his authority in weighty matters 376 30 Of husbands too great pride in commanding 377 31 Of husbands rare and milde vsing their commanding power 378 32 Of husbands insolency and peremptorinesse 378 33 Of an husbands reprouing his wife 379 34 Of neglecting reproofe 379 35 Of well ordering reproofe in the matter thereof 379 36 Of vndue reproofe 381 37 Whether an husband may reproue his wife for such things as he is guilty of 382 38 Of well ordering reproofe in the manner thereof 382 39 Of vndiscreet reproouing a wife 385 40 Of an husbands amiable countenance towards his wife 386 41 Of husbands too great austerity 387 42 Of an husbands familiar gesture with his wife 388 43 Of an husbands giuing fauours to his wife 389 44 Of husbands beating their wiues 389 45 Of an husbands bearing with his wiues infirmities 393 46 Of an husbands prouident care for his wife 396 47 Of an husbands prouiding meanes of spirituall edification for his wife 397 48 Of neglecting their wiues edification 398 49 Of an husbands prouiding things needfull for his wiues body 399 50 Of an husbands prouident care for his wife about her childe-bearing 399 51 Of neglecting wiues in their weaknesse 401 52 Of an husbands prouiding for his wife according to his estate and ability 402 53 Of an husbands niggardlinesse to his wife 402 54 Of husbands allowing their wiues to bestow on others as they see good occasion 403 55 Of husbands too great straitnesse ouer their wiues 405 56 Of an husbands care to prouide for his wife so long as she shall liue 406 57 Of husbands neglect of their wiues future estate 407 58 Of an husbands protecting his wife from danger 408 59 Of an husbands maintaining his wife against children of a former venter and seruants 409 60 Of neglecting to maintaine their wiues 410 61 Of an husbands first beginning to loue his wife 412 62 Of an husbands repaying vnkindnes for loue 413 63 Of the truth of husbands loue 414 64 Of husbands dissimulation 414 65 Of the freenesse of husbands loue 415 66 Of husbands louing for aduantage 415 67 Of the purity of husbands loue 415 68 Of husbands lightnesse 416 69 Of husbands louing their wiues more then themselues 417 70 Of husbands vnkindnesse 417 71 Of combats in pretence of wiues honour 417 72 Of husbands constancy in loue 418 73 Of husbands variablenesse 419 74 Of husbands louing their wiues as themselues 419 75 Of Christs example a motiue to prouoke husbands to loue their wiues 422 76 Of a mans loue to himselfe a motiue to prouoke him to loue his wife 426 V. TREATISE Of childrens duties § 1 OF the generall heads of childrens duties 427 2 Of childrens loue to their parents 428 3 Of a childes feare of his parents 430 4 Of a childes reuerence in refraining speech before his parent and in hearkning to his parent 431 5 Of a childes reuerend framing his speech to his parent 433 6 Of the vices in children contrary to the forenamed reuerence in speech 434 7 Of childrens reuerend speeches of their parents 435 8 Of a childes reuerend cariage to his parent 436 9 Of childrens asking their parents blessing whether it be lawfull or no. 437 10 Of the vices contrary to childrens reuerend gesture towards their parents 439 11 Of childrens obedience 441 12 Of childrens forbearing to doe things without consent of parents 442 13 Of consent of parents for childrens entring into a calling 443 14 Of the vnlawfulnesse of childrens entring into religious orders without consent of parents 443 15 Of the vnlawfulnesse of childrens trauelling and binding themselues prentises without consent of parents 446 16 Of parents consent to the mariage of their children 446 17 Of the equity of the point and reasons why children should haue their parents consent vnto their mariage 449 18 Of a childes carriage in case a parent prouide an vnfit mate or none at all 449 19 Of the sinne of children
children their dutie by keeping them vnder obedience thus haue they Gods promise to assure them that it shall goe well with their children and that they shall liue long When parents are vpon their death-beds they may rest more securely vpon this promise then vpon great store of treasure laid vp for them and great reuenues reserued for them Many parents neglect themselues they moile and toile they carke and care they pinch and spare to leaue their children store of wealth thinking thereby to doe good to their children when as withall they too much cocker their children giue the reines vnto them and care not how little dutie they performe Gods curse will lie vpon all the store that is laid vp for such children as a fire to consume it all Doth not daily experience verifie the truth hereof The iudgements which are laid on some such children doe euidently manifest Gods iust indignation against all Let not rich men therefore thinke they haue left their children well enough if they leaue them a large portion but rather if they haue obserued them to be obedient children and if poore mens children be such let them not feare but that it shall goe well with them It is said that a good trade is better then house and land but by vertue of this promise we may say that obedience in a childe is better then trade and all this is the trade of a childes way which parents should teach children Wherefore as parents are desirous of their childrens good so they ought to be wise in procuring it which is by teaching them this trade of obedience and so they shall bring much comfort to themselues while they liue and good to their children after them §. 112. Of the perpetuitie of the substance of such things as in their circumstances respecting the Iewes are vanished In laying downe this particular promise the Apostle in stead of the limitation thereof vnto the Iewes in these words in the land which the Lord thy God shall giue thee putteth a generall word which extendeth it to all nations namely this in the earth whence I gather that The substance of these things which in some circumstances were after a peculiar manner restrained to the Iewes remaineth in force to all Christians The substance of this promise was that it should goe well with obedient children while here on earth they liued and in this welfare they should long liue The circumstance was that in Canaan they should inioy that blessing Though Christians liue not in Canaan which is the circumstance yet well it shall goe with them and long they shall liue which is the substance Thus though the circumstance of Gods couenant with Abraham which was circumcision be abolished yet the substance which is to be our God and the God of our seed remaineth This might further be exemplified in many hundred instances for the substance of all the Iewish sacrifices and Sacraments both ordinarie and extraordinarie of their Sabbaths of their fasts of their feasts and the like remaine though the circumstances as shadowes be vanished away Hence is it that many promises made to them are applied by the Apostles to Christians as this I will not faile thee nor forsake thee and in generall it is said The promise to you and to your children and to all that are afarra off Hereby we may learne what vse to make of the old Testament euen of those promises and priuiledges which in some particular respects were appropriated to the Iewes namely by obseruing the substance and distinguishing it from the circumstance thus shall we finde that to be true which the Apostle speaketh of all the things which were written afore time namely that they were written for our learning In this respect the same Apostle saith of the things recorded of Abraham they were not written for his sake alone and againe of the things recorded of the Israelites they are written for our admonition By this we may learne how to applie the preface to the ten Commandements which mentioneth the deliuerance of Israel out of the bondage of Egypt Pray therefore for the spirit of illumination to discerne betwixt substance and circumstance in reading the old Testament especially §. 113. Of the determined period of mans life Hauing declared such orthodoxall points as this text affordeth I will further note out two hereticall positions which our aduersaries thence raise One is of those that to the dishonour of him whom God raised vp to be a worthy instrument in dispelling the mist of Poperie which had much darkned the light of the Gospell call themselues Lutherans the other of Papists The former is this God hath not determined the set period of mans daies but it is in mans power to lengthen or shorten them for if it were otherwise say they this and such like promises of long life were to no purpose nor yet the contrary threatnings of shortning mans daies For full answer hereunto I will first shew that the position it selfe is directly contrarie to the current of Scripture and then discouer the vnsoundnesse of their consequence Touching the determined period of mans daies thus speaketh the Scripture Is there not an appointed time to man on earth are not his daies also as the daies of an hireling Note with what emphasis the point is set forth euen so as if it were a point so cleare as none could doubt of it Note also two metaphors here vsed which doe much cleare the point one taken from souldiers the other from hired seruants That of souldiers is implied in the meaning of the originall word translated appointed time but properly signifieth him that hath his time appointed for warfare or the time it selfe so appointed the other expressed Now we know that these times are appointed to an houre so is the time of mans life In this respect Iob saith againe all the daies of my appointed time will I wait c. where he vseth the same word that before in the same sense To this purpose are these and such like phrases frequently vsed in Scripture determined daies number of daies houre c. Did not the Prophet expresly declare to Hezekiah that he should liue iust 15 yeeres after his sicknesse He could not haue told it if the Lord had not before set that period Christ saith our haires are numbred are not much more our daies Againe he saith who can adde one cubit to his stature Can then any adde to his daies So euident is this point that the heathen noted it Touching their consequence if a mans time be determined all the promises of long life are to no purpose I answer that God who hath set downe the iust time and period of mans life hath also set downe the meanes of attaining to that period Now the time he hath kept secret to himselfe the meanes he hath reuealed to vs. In regard of vs therefore who know not the
meere explication of the same point but also a declaration of a further dutie which is this As parents by discipline keepe their children vnder so by information they must direct them in the right way Salomon doth both deliuer the point and also adde a good reason to inforce it for saith he Traine vp a childe in the way that he should goe there is the dutie and when he is old he will not depart from it there is the reason Keeping a childe vnder by good discipline may make him dutifull while the father is ouer him but well informing his vnderstanding and iudgement is a meanes to vphold him in the right way so long as he liueth §. 122. Of parents teaching their children the feare of God The last word of the Lord intimateth the best dutie that a parent can doe for his childe Admonition of the Lord declareth such principles as a parent hath receiued from the Lord and learned out of Gods word such as may teach a childe to feare the Lord such as tend to true pietie and religion whence further I obserue that Parents must especially teach their children their dutie to God Come children saith the Psalmist hearken vnto me I will teach you the feare of the Lord. Of this particular more largely hereafter §. 123. Of the subiection which beleeuing seruants owe. Because there is yet another order in the family besides those which haue been noted before namely the order of Masters seruants the Apostle prescribeth also vnto them their dutie As he began with wiues and children in the two former orders so here he beginneth with seruants who are the inferiours for the same reasons before rendred The Apostle is somewhat copious in laying forth the duties of seruants and in vrging them to performe their dutie and that for two especiall reasons One in respect of those whose masters were infidels another in respect of those whose masters were Saints 1. Many seruants there were in those daies wherein the Gospell was first preached to the Gentiles that by the preaching thereof were conuerted whose masters embraced not the Gospell whereupon those seruants began to conceit that they being Christians ought not to be subiect to their masters that were infidels 2. Other seruants there were whose Masters beleeued the Gospell as well as they now because the Gospell taught that there is neither bond nor free but all are one in Christ Iesus they thought that they ought not to be subiect to their master who was their brother in Christ These two preposterous and presumptuous conceits doth the Apostle intimate and expresly meet with in another place And because they had taken too deepe rooting in the mindes of many seruants the Apostle here in this place laboureth the more earnestly to root them out and that by a thorow pressing vpon their conscience that subiection wherein they are bound to their masters as masters whatsoeuer their disposition were Hereof more afterwards Here by the way note three points 1. The Gospell doth not free inferiours from that subiection to men whereunto by the morall law they are bound 2. Men are ready to turne the grace of God into libertie 3. As errors begin to sprout vp in the Church Ministers must be carefull to root them out §. 124. Of the meaning of the fift verse EPHES. 6. 5. Seruants be obedient to them that are your Masters according to the flesh with feare and trembling in singlenesse of your heart as vnto Christ THis title Seruants is a generall title which may be applied to all such as by any outward ciuill bond or right owe their seruice to another of what sex soeuer the persons themselues be or of what kinde soeuer their seruitude is whether more seruile or liberall Seruile as being borne seruants or sold for seruants or taken in warre or ransomed For of old they were called seruants who being taken in warre were saued from death Liberall as being by voluntary contract made seruants whether at will as some seruing-men iournie men and labourers or for a certaine terme of yeeres as prentises clearkes and such like Wherefore whatsoeuer the birth parentage estate or former condition of any haue beene being Seruants they must be subiect and doe the dutie of seruants the Apostles indefinite title seruants admitteth no exception of any The other title Masters hath as large an extent comprising vnder it both sexes Masters and Mistresses and of these all sorts great and meane rich and poore strong and weake faithfull and infidels true professors and profane superstitious idolatrous hereticall persons or the like so as No condition or disposition of the master exempteth a seruant from performing dutie to him Among other degrees and differences most especially let it be noted that both sexes mistresses as well as masters are here meant that so the duties which are enioyned to be performed to masters may answerably be performed to mistresses so farre as they are common to both and that both by maid-seruants and also by men-seruants that are vnder mistresses In families mistresses are as ordinary as masters and therefore I thought good to giue an especiall item of this Vnder this word obey are comprised all those duties which seruants owe to their masters it is the same word that was before vsed in the first verse and it hath as large an extent here being applied to seruants as it had there being applied to children It sheweth that The rule of seruants as seruants is the will of their Master This clause according to the flesh is by some referred to the action of obedience as if it were added by the Apostle to shew what kinde of obedience seruants owe to their masters namely a ciuill corporall obedience in temporall things opposed to that spirituall obedience which is due to God alone Ans Though distinction may be made betwixt that seruice which is due to God and that which is due to man yet this application of this phrase in this place may giue occasion to seruants to thinke that if they performe outward seruice to their masters all is well they owe no inward feare or honour which is an error that the Apostle doth here mainly oppose against But because this clause according to the flesh is immediatly ioyned to Masters I referre it to the persons to whom obedience is to be giuen and so take it as a description of them as if he had said to fleshly or bodily Masters The Apostle thus describeth masters for these reasons 1. For distinction to shew he meanes such masters as are of the same mould that seruants are so distinguishing them from God who is a spirit thus doth the Apostle distinguish betwixt fathers of our flesh and father of spirits 2. For preuention left seruants might say our masters are flesh and bloud as we are why then should we be subiect to them To meet with
after the manner of women but also by such a blessing as might stand with the course of nature being obtained by praier as Rebeckah and Annah whereof daily experience giueth good euidence for many after 10 15 20 and more yeares barrennesse haue brought forth children On these grounds many Saints who haue beene barren haue maried and their practise therein not disallowed nor their mariage dissolued For though procreation of children be one end of mariage yet is it not the only end and so inuiolable is the mariage bond that though it be made for childrens sake yet for want of children it may not be broken §. 5. Of that ineuitable danger which hindereth mariage 3. They who are infected with such contagious diseases as diffuse themselues into those who haue societie with them and infect them also ought not to seeke after mariage for that cannot but turne to the danger of the partie with whom they marie It was for mutuall good one of another that God ordained the law of mariage to vse it to the hurt and danger of one another is against the maine end of the first institution The law of shutting vp a leper from all societie with men proueth as much for if lepers might not haue mutuall society with any man much lesse might they haue matrimoniall societie with a wife or an husband By contagious diseases not only both the parties which company together will be infected but also their issue whereby their disease which otherwise might die with themselues is propagated to their posterity A like restraint may be applied to such foule and loathsome diseases as make the company and society of that person who is infected therewith irkcsome and odious to their companion Contrarie to the end and vse of mariage doe they sinne who conceale such diseases and so ioyne themselues in mariage to the vnanswerable preiudice of the partie whom they marrie §. 6. Of the lawfulnesse of mariage to all sorts of persons Where there is no such iust impediment as hath beene before mentioned it is lawfull for all sorts of people of what calling or condition soeuer to marrie For Mariage is honourable in all or among all namely in or among all sorts of people whereupon it is accounted a Doctrine of deuils to forbid to marrie For it is a Doctrine contrarie to Gods word and a Doctrine that causeth much inward burning and outward pollution and so maketh their bodies which should be temples of the holy Ghost to be sties of the deuils The disease for the redressing whereof mariage is sanctified is a common disease which hath infected all sorts of people why then shall not the remedy be as common In this case the Apostle saith indefinitly of all without exception of any to auoid fornication let euery man haue his owne wife and let euerie woman haue her owne husband And againe If they cannot containe let them marie for it is better to marie then to burne Obiect There be Eunuchs which haue made themselues Eunuchs that is haue abstained from mariage and liued in a single life continently for the kingdome of heauens sake Answ That is spoken of some particular persons to whom the gift of continency was giuen not of any distinct conditions and callings as if all and euerie one of this or that calling had so done or were able so to doe whereupon Christ addeth this clause He that is able to receiue it let him receiue it and the Apostle to the same purpose saith euery one hath his proper gift of God Contrarie to this necessarie and warrantable libertie is the impure and tyrannicall restraint of the Church of Rome whereby all that enter into any of their holy orders are kept from mariage Doe they not herein tempt God by putting a yoke vpon mens necks which neither our fathers nor we are able to beare No such restraint was euer enioyned by Gods word to any of those holy functions which he ordained for vnder the Law it was lawfull for high Priests ordinarie Priests all sorts of Leuites and extraordinarie Prophets to marie and vnder the Gospell for Apostles Bishops Deacons and all Ministers of the word Fearefull haue beene the effects of this Diabolicall doctrine as fornication adulterie incest Sodomie buggerie and what not Many wiues put from their husbands because their husbands were Ministers and many Ministers put from their calling because they had wiues many children by this meanes basely borne and among them many in their infancie cruelly murthered Six thousand heads of infants were found in the ponds of a religious house How many more thousands haue beene from time to time cast into other ponds or buried in gardens or other places or other wayes conueyed out of sight Deuillish must that doctrine needs be which hath such deuillish effects Well did he wish that wished that all they who cannot containe would take heed how they doe rashly professe perfection and vow virginitie §. 7. Of the things which are absolutely necessarie to make a person fit for mariage They who haue power to marie must be carefull in chusing an helpe meet for them for this was Gods care when first he instituted mariage To make an helpe meet for mariage some things are absolutely necessary for the very essence or being of mariage others necessarie for the comfort and happinesse of mariage In regard of the former sort there must be chosen 1. One of the same kinde or nature for among all the creatures which were made there was not found an helpe meet for man therefore God out of his bone and flesh made a woman of his owne nature and kinde Contrarie to this is the detestable sinne of buggerie with beasts expresly forbidden by the law A sinne more then beastly for the bruit beasts content themselues with their owne kinde Monstrous it is in the kinde thereof and a cause of abominable monsters Contrary also is that copulation which witches haue with deuils then which none more vnnaturall none more prodigious and odious 2. One of the contrarie sex the male must choose a female the female a male Thus God hauing made Adam a male made Eue a female and ioyned them in mariage A coniunction of these different sexes is only fit for increase of mankinde and other mariage duties Contrarie are those vnnaturall commixtions of parties of the same sex which the Apostlereckoneth vp as iudgements inflicted on the heathen because they changed the truth of God into a lie and worshipped and serued the creature more then the Creator 3. One beyond those degrees of consanguinitie and affinitie which are forbidden by the law of God these degrees are expressed by Moses Leuit. 18. 6 7 c. and explained in a table of the degrees of consanguinitie and affinitie within which none may mary appointed to be hung vp in euery Church Contrary
blame-worthy and accordingly to doe the good and leaue the euill which is a great point of wisdome Obiect Instruction will better doe this Answ Instruction may giue them more knowledge but it is correction which bringeth them to practise what they know which is the chiefest point of wisdome In regard of parents due correcting of their children both freeth them of many inconueniences and also bringeth to them much quiet 1. It spareth them much paines For many admonitions oft repeated and inculcated againe and againe will not make many children so much to heed wholsome and good aduice as a little correction They are much more sensible of smart then of words 2. It preuenteth much griefe shame and vexation for a foolish sonne is a griefe to his father and bitternesse to her that bare him But it is the rod of correction that driueth away foolishnesse and so preuenteth that griefe and bitternesse 3. It freeth them from the guilt of their childrens sinne so as they are not accessarie thereto as Eli was For correction is the last remedie that a parent can vse if by that he can doe no good it is presupposed that he hath done his vttermost endeuour in which respect though the childe die in his sinne yet the parent hath deliuered his owne soule The quiet which is brought to parents by correcting their children is thus noted out by Solomon Correct thy sonne and he shall giue thee rest yea he shall giue delight vnto thy soule For children well nurtured and by correction kept in a filiall awe will so carrie themselues as their parents may rest somewhat secure and not disquiet themselues as they doe with children set at libertie yea as trees well pruned and ground well tilled they will bring forth pleasant and abundant fruit and so their parents will haue iust cause to reioyce in them §. 47. A direction to parents in correcting their children For well vsing this biting corasiue of correction parents must haue respect to the matter for which they doe correct and to their manner of correcting In regard of the matter these three things must be noted 1. That they be sure there is a fault committed that so there be iust cause of correcting else more hurt then good will proceed from thence If a corasiue be laid where there is no sore it will make one If correction be vniustly giuen it may prouoke to wrath but will doe little good This is it wherein earthly fathers are taxed and made vnlike to God for that many times they correct after their owne pleasure which is a point of great iniustice 2. That the fault be made knowne to the childe corrected and he apparantly conuinced thereof Correction must be for instruction which cannot be except the childe know why he is corrected for it is all one to him as if he were corrected for no fault if he know not his fault God thus a first proceeded with the serpent with Eue and with Adam Thus Iudges proceed in punishing malefactors Yea thus will men deale with a dog Should they not much more with a childe 3. That the faults be such especially as the parents can shew to their children if at least they be of so much discretion to be against Gods word as swearing lying pilfring and the like for 1. these are most dangerous faults and therefore more carefully to be purged out 2. the childe corrected will thus be the better euicted of his fault the more condemne himselfe and more contentedly beare the correction In regard of the manner of correcting foure generall and foure particular rules are to be obserued The generall rules are these 1. An eye must be had to Gods manner of correcting his children and in particular of Gods correcting the parent himselfe no better generall direction can be giuen for Gods patterne is a perfect rule 2. Prayer must be made by parents for themselues and for their children for themselues to be directed in doing it for their children to be bettered by it Thus will good Physitians in ministring physicke In all duties is prayer to be vsed especially in this for a parent is ready partly through his owne intemperate passion and partly through the childs impatiencie to fall into one extreme or other This is not to impose vpon all whensoeuer they take vp the rod to goe and make a solemne prayer but to lift vp the heart for direction and blessing 3. Correction must be giuen in loue All things must be done in loue much more this that carieth a shew of anger and hatred In loue they will giue physicke to their children and splinter a ioynt if need be God correcteth his children in loue so must parents Loue will make them doe it with tendernesse and compassion 4. Correction must be giuen in a milde moode when the affections are well ordered and not distempered with choler rage furie and other like passions Disturbed passions cast a mist before the vnderstanding so as a man cannot discerne what is enough what too much When passion is moued correction must be deferred God correcteth in measure The particular rules are these 1. Due order must be kept Correction by word must goe before correction by the rod. I rebuke and chasten saith the Lord. Thus a parent will shew that he taketh no delight in smiting his childe it is necessitie that forceth him thereunto Thus a parent sheweth himselfe like to God who doth not punish willingly Lam. 3. 33. Physitians when they minister strong physicke will giue a preparatiue rebuke may be as a preparatiue Good and pitifull Chirurgions will try all other meanes before they come to launce and seere 2. Due respect must be had to the partie corrected if he be young and tender the lighter correction must be vsed Solomon oft mentioneth a rod as meetest for a childe for that is the lightest correction So if the childe be of a flexible and ingenuous disposition soone sneapt the correction must accordingly be moderated If he be well growne and withall be stout and stubborne the correction may be more seuere 3. Due respect must be had to the fault Sinnes directly against God open notorious scandalous sinnes knowne sinnes sinnes often committed in which they are growne vp and whereof they haue gotten an habit are with greater seueritie to be corrected 4. A parent must behold his owne faults in correcting his childes so more compassion will be wrought in him §. 48. Of parents too much indulgency Contrary to this dutie of correcting are two extremes 1. Too much lenitie 2. Too much seueritie Many so cocker their children as they will suffer them to run into any misdemeanour rather then correct them They cannot endure to heare their children cry and therefore their children must be pleased in all their humours and euill desires These parents bring shame to themselues and mischiefe vpon their children for God is oft
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
duties and also of the restraint of that extent §. 36. Of seruants endeuour to make their iudgement agree with their masters The extent of seruants duties is in my text only implied vnder this indefinite particle Obey which being not restrained to any particulars must be extended to euery thing but in other places it is expresly laid downe in these generall termes Obey in all things Please well in all things It is not therefore sufficient that seruants performe their duties well in some things they must doe it in all things yea in things that may be against their owne minde and liking if their master will haue it so For this end let seruants note these two rules The same extent and restraint that was before noted in laying forth the duties of other inferiors is here also to be obserued in the duties of seruants for therein they all agree The same rules therfore that were before set downe may here againe be applied I refer the reader to those places for a more large amplification of the generals and here I will content my selfe with adding such particular proofes as are most proper and pertinent to seruants 1. That they labour to bring their iudgement to the bent of their masters iudgement and to thinke that meet and good which he doth Thus the seruant of the Leuire which thought it meetest to turne into one of the Cities of the Iebusites to lodge there because the day was far spent when he saw his master to be of another minde yeelded to him So did those seruants yeeld to their master who at first thought it vnmeet that he that had ten talents should haue one peece more and those seruants also that at first thought it meet that the tares should be plucked vp from the wheat This rule is to be obserued in the particular points before deliuered as the worke which seruants doe and the manner of doing it their apparell their allowance yea and in the correction which their master giueth them and the rest Contrary is that great conceit which many seruants haue of their owne iudgement wit and wisdome thinking themselues wiser then their masters as Gehazi who opposing his owne wit to his masters wisdome said Behold my master hath spared Naaman this Syrian in not receiuing at his hands that which he brought but as the Lord liueth I will runne after him and take somewhat of him This was also a fault in the children of the Prophets that would not rest on Elishas iudgement but importuned him against his minde to send some to seeke the bodie of Eliah This selfe-conceit is the cause of many mischiefes as of discontentednesse at the worke their master appointeth them and at the allowance of meat and drinke which they haue of much libertie they take to themselues of pride in apparell and other vices before noted if the forenamed rule were duely obserued many of those mischiefes would be auoided and much better obedience yeelded §. 37. Of seruants yeelding to doe such things at their masters command as they cannot thinke to be most meet The second rule which seruants must obserue is this that Though they cannot in their iudgement thinke that fit to be done which their master will haue done yet vpon his peremptorie command they must yeeld to the doing of it It appeareth by Peters answer to Christ that he did so for being commanded to let downe his net for a draught thus he answereth Master we haue toyled all the night and haue taken nothing here he sheweth that his opinion was that it would be in vaine to let downe their nets neuerthelesse at thy word I will let downe the net here is his obedience against his opinion More cleare is the example of Ioab for this purpose when the King commanded him to number the people he declared that he thought it a very vnmeet thing to doe by this phrase Why doth my Lord the King delight in this thing yet against his iudgement he yeelded to the Kings peremptorie command for it is said that the Kings word preuailed against Ioab Obiect This is no fit example because Ioab sinned in obeying Answ Ioab cannot iustly be charged with sinne because it was not simply vnlawfull to number the people Dauids sinne was not in the act of numbring the people but in his minde which moued him to doe it for there was no iust cause to doe it only pride and curiositie moued him as may be gathered out of his owne reason in these words that I may know the number of the people To doe such a thing only to know it was curiositie But why would he know it surely on a proud conceit that he had so many worthies so many Captaines so many men of warre Out of Ioabs example seruants may here learne in humilitie and reuerence to render some reasons to moue their master not to presse vpon them that which they thinke to be vnmeet but yet if their master will not hearken to their reasons but stand vpon his authoritie his word must preuaile Contrary is their peremptorinesse who by no meanes will be drawne to doe any thing at their masters command which they themselues thinke not most meet to be done Such an one is that foole whom Solomon thus describeth Though thou shouldest bray a foole in a morter among wheat with a pestle yet will not his foolishnesse depart from him These fooles bring much mischiefe vpon their owne pates in disobeying their masters for exceedingly they prouoke his wrath who hath power to take vengeance of them Neither let them thinke to receiue comfort in their suffering because they refuse an vnmeet thing for meetnesse is not a sufficient warrant against vnlawfulnesse To disobey in a thing which lawfully may be done is vnlawfull if therefore the pretext be only an vnmeet thing meetnesse is preferred before lawfulnesse and vnlawfulnesse lesse accounted of then vnmeetnesse §. 38. Of seruants forbearing to obey their master against God That the extent of seruants obedience be not too farre stretched the Apostle setteth downe an excellent limitation thereof and that in these foure phrases As vnto Christ As the seruants of Christ Doing the will of God As to the Lord all which doe shew that the Obedience which seruants yeeld to their master must be such as may stand with their obedience to Christ So that if masters command their seruants neuer so peremptorily to doe any vnlawfull thing that is any thing forbidden by Gods word they may not yeeld to it The midwiues of the Hebrew women did well in refusing to doe any thing to helpe forward the murderous practises of the King of Egypt in slaying all the male-children of the Hebrewes it is expresly said that they feared God and did not as the King commanded them so as their disobedience in this kinde was a token of their feare of God In this case Ioseph is
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
Gen. 24. 18 20. c Gen. 24. 33. d vers 49. e vers 56. f 2 Sam. 18. 23. g 2 King 4. 29. Diligence h Gen. 3. 19. i Eccl. 9. 10. k Gen. 31. 40. l Luke 2. 8. * Mat. 25. 16 17. m Pro. 10. 4. n 12. 14. o vers 24. * 14. 23. p 1 Cor. 7. 17. q Jer. 48. 10. Idlenesse r Pro. 26. 13 14 15. ſ 24. 33. t 10. 4. u 12. 24. x 13. 4. y 19. 15. z 20. 4. a 21. 25. b 10. 26. c 18. 9. d Mat. 25. 26 30. Pro. 14. 23. * §. 23. b Tit. 2. 10. c 1 Cor. 4. 2. d Heb. 3. 5. e Mat. 25. 21. Pro. 25. 13. Pro. 13. 17. Mat. 25. 21. Luk. 16. 2. Mat. 25. 30. 1. Seruants must well preserue their masters goods b 1 Tim. 6. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Gen. 39. 4. d 31. 38 39. Mat. 13. 27. Seruants must endeuour to increase their masters estate Gen. 30. 30. Mat. 25. 16 17. Iohn 6. 12. b Tit. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Acts 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 16. 6 7. 2 King 5. 22. f Gen. 31. 42. 21. Of Hen. 8. Stat. 7. And 5. of Eliz. Stat. 10. II. a Gen. 39. 2. b Gen. 24. c Gen. 30. 27. d 39. 2. e 1 Sam. 18. 14. f Gen. 24. 12. g Psal 127. 2. h Gen. 24. 27. i Gen. 24. 17 23. k Vers 22. l Vers 33. III. a 1 Sam. 20. 12. b Pro. 11. 13. c Ier. 38. 27. Pro. 11. 13. 20. 19. Pro. 18. 8. Pro. 16. 28. Pro. 26. 20. IV. Mat. 24. 45 46. Mat. 24. 49. Gen. 37. 18 c. Mat. 24. 49. Psal 2. 3. 2 Sam. 20. 1. * §. 11. * Heb. 13. 4. V. Gen. 24. 65. Points of vnfaithfulnesse in seruants about their masters children 1 Cor. 15. 33. * §. 31. VI. a Gen. 39. 7. c. b 1 Sam. 25. 14. VII a 1 Sam. 16. 16. b 1 King 1. 2. c 2 King 5. 3. d vers 13. e Iob 19. 15 16. f 2 Sam. 19. 26. g Mat. 26. 56. h 2 Sam. 4. 6. i Mat. 26. 15. a Leu. 19. 18. b Mat. 7. 12. Luke 17. 10. a Col. 3. 22. b Tit. 2. 9. Extent of seruants duties * Treat 3. §. 63 c. Treat 5. §. 35. Seruants must labour to bring their iudgement to agree with their masters c Iudg. 19. 11 12 c. d Luk. 19. 25 c. e Mat. 13. 28 c. Seruants conceit of their owne wit f 2 King 5. 20. g 2 King 2. 16. Luke 5. 5. 2 Sam. 24. 2 c. Pro. 27. 22. Restraint of the extent of seruants duties See the cautions Treat 3. §. 51 52 c. Nolite fieri serui hominum i. nolite eis parere cùm turpia praecipiunt Chrys in 1 Cor. 7. hom 19. Exo. 1. 17. Gen. 39. 9. 1 Sam. 22. 17. Seruis competit vt obediant dominis in ijs quibus mandato Dei nihil derogatur Basil Ethic. defin 75. Act. 4. 19. Dan. 6. 10. Act. 5. 29. Ais aio Negas nego Terent in Eun. 1 Sam. 22. 18. 2 Sam. 13. 28 29. Isa 24 2. 1 Thess 5. 17. Dan. 6. 7 c. Ioh. 7. 13. 9. 22. Qui fidelem habet dominum saluo eius dominio diligat vt patrem Constit Apost l. 4. c. 12. a Exo. 12. 38. b Leu. 25. 45. Deut. 5. 14. 12. 18. 23. 15. 23. 7. c Ruth 1. 16. d Ioh. 6. 66. c. e Psal 120. 5. * §. 16. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Matt. 28. 18. c 1 Cor. 8. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Psal 82. 6. 1 Sam. 8. 7. II. 1 Cor. 7. 21 22. III. b 1 Thes 4. 3. c 1 Pet. 2. 15. d Ephef 5. 17. e Rom. 12. 2. Psal 19. 7. 2 Tim. 3. 17. IIII. Sciat seruus Deum redditurum seruitutis mercedem Constit Apost l. 4. c. 12. Col. 3. 24. * Treat 1. §. 127. What reward God giueth to good seruants Est 6. 3. c Gen. 39. 21. d 41. 40. e Gen 39. 2. f 24. 56. g Gen. 30. 43. h Gen. 43. 23. k 1 Sam. 17. 34. l 2 Sam. 21. 17. 23. 15. m Luk. 6. 38. n Col. 3. 24. o Mat. 25. 34. p 1 Pet. 1. 4. q Gen. 29. 20. a Col. 4. 1. b Psal 101. 6. c Iob 19. 27. Reasons Direction for choosing of seruants d Psal 101. 6. e Philem. vers 10. Why such seruants as feare God are to be chosen f Gen. 24. 12. g Gen. 39. 5. h Gen. 29. 14. Psal 101. 7. a 1 Tim. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 1 Tim. 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Mat. 8. 9. Direction d Jos 24. 15. Psal 101. 2. e 1 Tim. 3. 4. f Tit. 2. 15. g Mat. 8. 9. h Cant. 3. 5. How masters lose their honour 1. By basenes a 1 Sam. 25. 17. b 1 Sam. 21. 13. c 2 Sam. 19. 3 5. 2. By remisnes 3. By familiaritie d Gen. 16. 3 4. 4. By letting goe the reines e 2 Chro. 14. 17. f Ier. 38. 5. f Ier. 38. 5. g Pro. 30. 22. h Eccl. 10. 5 7. h Eccl. 10. 5 7. i Gen. 31. 2 5. k Mat. 5. 22. l Iam. 3. 6. Quamuis dominus seruo praestet tamen se aequalem iudicet quatenus homo existit Constit Apost l. 4. c. 12. Serui colant potius te quà m timeant Senec. epist 47. Extent of masters power * §. 20 21 c. Nothing vnlawfull to be commanded by masters 1 Sam. 26. 9. * Treat 7. §. 38 2 Sam. 13. 28. The Popes presumption Extrauag de maior obed Alban in lib. de potestat Pap. Eccles Gratian. in Decret dist 40. * 2 Thess 2. 4. In Ecclesia cath semper creditum est Rom. Pontificem posse sua authoritate leges ferre quae in conscientia obligent Bellar. de Rom. Pontif. l. 4. c. 15. Gen. 18. 19. Exo. 20. 10. 2 Chr. 34. 32. 1 Cor. 7. 36 37. Matt. 8. 9. 1 Cor. 10. 23. 2 Sam. 15. 33 34. 2 Sam. 18. 20 21. 1 Cor. 10. 33. Exod. 5. 7. 2 Sam. 23. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quis in domo per inobedientiam domesticae paci aduersatur corripiatur seu verbo seu verbere sea quo libet alio genere poenae iusto atque licito Aug. de Ciu. Deil. 19. c. 16. Luke 12. 47. Leu. 25. 44 45 46. Ios 9. 27. Exod. 21. 26. Exod. 21. 20. * Si Dominus seruum ceciderit vel lethale vulnus inflixerit reus homicidij sit Iustin Cod. l. 9. tit 18. Apud Gentes animaduertere possumus Dominis in seruos vitae necisque potestatem fuisse Sed hoc tempore nullis hominibus qui sub imperio nostro sunt licet fine causa legibus cognita in seruos suos supra modum saeuire Nam ex constit Antonini qui sine cause seruum
little better namely to draw them on to be contracted yea and maried to them often times and that priuily without consent of their parents whereby parents affections are oft so alienated from their children as they will not acknowledge them for children but cleane cast them off These are the fruits of this lewd kinde of vnfaithfulnesse in seruants §. 33. Of seruants faithfulnesse in regard of their masters or mistresses bed-fellow So faithfull ought seruants to be to their masters and mistresses that if one of them should labour to vse a seruant in any manner of deceit to the other the seruant ought not to yeeld As if a master should moue his maid priuily to take away iewels plate mony linnen or any such thing as is in her mistresse custody It skilleth not that the master hath the chiefest power ouer all the goods a secret taking of them away without the priuity of the mistresse in whose custody they are is in the seruant deceit and a point of vnfaithfulnesse Much lesse ought any seruants be moued by their mistresse priuily to take away their masters corne wares or any goods for her priuate vse Of the two this is the greater part of vnfaithfulnesse If such deceit ought not to be vsed about any goods much lesse about the body of master or mistresse As if a master should allure his maid to commit folly with him or a mistresse her man both their conscience to God and also their faithfulnesse to their master or mistresse should make them vtterly to refuse it and to giue no place to any such temptation Ioseph is propounded as a patterne herein and against the suggestion of his mistresse he rendreth the two forenamed reasons his conscience to God in these words how can I doe this great wickednesse and sinne against God His faithfulnesse to his master in these He hath not kept backe any thing from me but thee how then c. To this head may be referred seruants faithfulnesse in making knowne to their master the sinne of his wife and to their mistresse the sinne of her husband especially if it be such a sinne as may tend to the ruine of the familie and that by the knowledge thereof the party that is not blinded and besotted with the sinne but rather free from it may be a meanes to redresse it Thus Nabals seruants made knowne to Abigail the churlishnesse of Nabal towards Dauids seruants by which means the mischiefe intended against the house was preuented Thus if seruants know that their master intendeth some mortall reuenge against another to tell his wife thereof in time may be great faithfulnesse or if they know their mistresse hath appointed to goe away priuily from her husband to tell him of it is a part of faithfulnesse This may be applied to many other like cases The contrary is yeelding to masters or mistresses in any point of deceit one against another whereunto seruants are too prone because they thinke to be boulstred out by the authoritie of the partie that setteth them on worke to deceiue But no authoritie can be a warrant for any deceit or wickednesse §. 34. Of seruants faithfulnesse about their masters persons Masters and Mistresses are flesh and bloud as well as seruants and so subiect to weaknesse sicknesse old age and other distresses wherein they may stand in great need of seruants helpe seruants therefore must be faithfull in affording them the best helpe that they can Sauls seruants did a part of faithfulnesse to their master when he being vexed with an euill spirit they inquired after meanes to ease him So did Dauids seruants when he being bedred they sought out one to cherish him It was a point of faithfulnesse in Naamans maid to tell her mistresse of a meanes whereby her master might be cured of his leprosie and in his seruants to perswade him to vse the meanes prescribed by the Prophet Contrary is a seruants vngratefull and inhumane leauing of his master in his time of need as the seruants of Iob did for when the hand of God lay heauy vpon him and all his goods were taken from him and his bodie full of sore boiles they that dwelt in his house and his maids counted him for a stranger and he was an aliant in their sight he called his seruant and he gaue him no answer So did Ziba leaue Mephibosheth in his greatest need and the Disciples flie from their master Iesus Christ But what shall we say of those that take occasion from their masters impotencie to murder him themselues as Rechab and Baanah or to betray him to his enemies as Indas betrayed the Lord Christ what but that such traiterous seruants may looke for such ends §. 35. Of the meanes to make seruants faithfull Among many other meanes to make seruants faithfull to their master and carefull to performe other duties sincerely willingly cheerefully and diligently as hath before beene noted this is one of the most generall namely that seruants in all things they doe for their master make their masters case their owne and so doe for him as they would for themselues or as they would haue their owne seruants doe for them The generall rule of the Law is Loue thy neighbour as thy selfe and whatsoeuer you would that men should doe to you doe you even so to them If thus euery man must respect another yea though he be a stranger then much more must seruants respect their master because all that they can doe is after an especiall manner as a debt due to their masters in which respect Christ saith that when they haue done all that is commanded they haue but done their dutie This I haue the rather noted because the practise of most seruants is contrary thereunto For while they worke for their masters they will cry out that they are ouer-burdened and tired with that worke which they will easily goe thorow withall when they worke for themselues They that while they worke for their master must be called to it againe and againe and forced to stand to it and to hold out till it be done what paines will they take how early will they rise how late will they sit vp how diligent will they be for themselues When Iourneymen receiue increase of wages according to the worke which they doe they will dispatch more then a prentise that hath but cloth food and lodging Againe many that in their masters goods are very lauish and wastfull when they come to befor themselues are very sparing sauing and prouident What doe these things argue but that seruants doe not beare to their masters that minde which they should they doe not for them as they would doe for themselues Very requisite it is therefore that the forenamed generall rule be obserued Hitherto of the seuerall kindes of seruants duties and of the manner of performing them It remaineth to speake both of the extent of their