is set in the first place These words following which is the first commandement with promise are fitly included in a parenthesis because they are not the words of the law but inserted by the Apostle as a reason to inforce the law and so make a fourth reason Quest In what respect is this commandement called the first with promise Answ 1. The * word here vsed by the Apostle properly signifieth an affirmatiue precept as our English word commandement doth Now then of the affirmatiue precepts it is the first with promise 2. The Scripture oft appropriateth the law to the second table as where he saith he that loueth another hath fulfilled the law and so in other places Now this is the first commandement of the second table 3. It is generally true of all the commandements for among the ten it is the first with promise Obiect The second commandement hath a promise annexed to it Answ 1. That which is annexed to the second Commandement is not expresly a promise but rather a declaration of Gods Iustice in taking vengeance of transgressors and of his mercie in rewarding obseruers of the Law yet I denie not but that a promise by consequence is implied but here it is expressed 2. The promise there implied is only a generall promise made to obseruers of the whole Law and therefore he vseth the plurall number Commandements but here is a particular promise made to them that keepe this Commandement in particular 2. Quest Why is it then said the first when no other Commandements with promise follow Answ This particle first hath not alwayes reference to some other following but is oft simply taken to shew that none was before it so is the word first-borne vsed in the Law and so Christ is called the first-borne Sonne of Marie The word promise sheweth that this fourth reason includeth some benefit redounding to those children themselues that honour their parents the benefit is expresly mentioned in the next verse which we will afterwards distinctly consider §. 98. Of aiming at our owne in seeking the good of others Here in generall we may note that It is not vnlawfull to aime at our owne good and benefit in doing the duties which God requireth at our hands to others for that which God himselfe propoundeth and setteth before vs we may seeke and aime at Many like promises there be in Scripture and many approued prayers grounded on those promises whereby the truth of the doctrine is confirmed vnto vs. Hezekiah maketh the good seruice he had done to God and his Church a ground to obtaine longer life so others For God layeth no dutie on any man but therein he aimeth at the good of him who performeth the dutie as well as of him to whom the dutie is performed Whereby he would shew that his Commandements are no strait yokes and heauie burthens but meanes of procuring their good who fulfill them How highly doth this commend the good respect that God beareth to all the sonnes of men seeking their good in euerie place wherein he setteth them either of authoritie or subiection How ought this to stirre vs vp willingly and cheerefully to obserue the Lawes which God commandeth vs and performe the seruices he requireth of vs seeing thereby we procure our owne good How fully may this satisfie and euen stop the mouthes of all such as are discontent with their places and mutter against that subiection which God enioyneth to them What a good direction and resolution may this be to many who being moued in conscience to seeke the good of others doubt whether therein they may aime at their owne good or no To make this case cleare by an instance which may serue in stead of many A Minister faithfull in his place and verie painfull and in that respect of a good conscience but withall of a tender and weake conscience doubteth whether thereby he may seeke maintenance to himselfe fearing that so he seeketh himselfe and not simply the edification of Gods Church But by the forenamed doctrine we see that both may be aimed at for God commandeth the one and promiseth the other As we haue one eye on Gods Commandement for direction so we may haue another on his promise for incouragement Yet because through the corruption of our nature we are too prone to seeke our selues some cautions are in this point carefully to be obserued 1. That we seeke not our owne good by any transgression for it is promised vnto obedience 2. That we doe not so wholly seeke our selues and our owne good as we neglect others for God hauing ioyned both together no man may put them asunder 3. That we aime at our owne good as a reward following vpon the dutie which God commandeth and so be as willing to doe the dutie as desirous of the reward 4. That our owne benefit be not the only no nor the chiefest thing we aime at in doing our dutie but rather come as a motiue to adde an edge and to sharpen other motiues of greater moment And thus much the order which the Apostle obserueth in setting downe his reasons noteth vnto vs for the three former haue respect to God and to that good conscience which children ought to carrie towards him the first pointeth at Gods image which parents carie in the Lord the second setteth forth that right which God hath prescribed to children the third declareth Gods charge this fourth only which is the last hath respect to the profit and benefit of children themselues §. 99. Of preferring honestie before commoditie From the forenamed order we may further gather that Equitie and good conscience ought more to moue vs to doe our dutie then our owne profit and the benefit that thereby redoundeth to vs. If there should come such an opposition betwixt these that they could not both stand togethet but that for doing that which is right and which God hath commanded our prosperitie must be hindred and life shortned we should so stand to that which is right and commanded of God as prosperitie life and all be let goe To this purpose tend all the exhortations in Scripture to forsake goods lands life and euerie thing else for righteousnesse sake So cleare is this point that the Heathen discerned it by the glimpse of that light of nature which they had for they could say that that which is honest and right is to be preferred before that which is commodious and profitable There is no comparison betwixt honestie and commoditie right and profit The one is absolutely necessarie for attaining to eternall saluation the other giueth but a little quiet and contentment in this world nay if profit be without right it can giue no true contentment or quiet at all Vnworthie therefore they are of the name of Christians who so wholly and only aime at their outward profit and prosperitie as they regard not what is right and what God hath
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
is remoued But he that remaineth in the bondage of sinne is in a most wofull plight In that Christ saueth from sinne he saueth from the wrath of God the curse of the law the venome of all outward crosses the tyranie of Satan the sting of Death the power of the graue the torments of hell and what not The puritie of Christs nature and excellencie of his person is it that maketh him so sufficient a Sauiour which reason the Apostle himselfe noteth for where he saith that Christ is able to saue to the vttermost he addeth for proofe thereof that he is Holy harmlesse vndefiled separate from sinners and made higher then the heauens Great matter of reioycing and of confidence doth this minister vnto vs. When the Angell first brought this newes To you is borne a Sauiour he saith Behold I bring you good tidings of great ioy This made the Virgin Mary say My spirit hath reioyced in God my Sauiour and for this did Zacharias blesse God that redeemed his people and raised vp an horne of saluation When the eies of old Simeon had seene this Saluation he desired no longer to liue but said Lord now lettest thou thy seruant depart in peace They who beleeue in this Sauiour will be of like minde and as they reioyce in him so they will trust vnto him and say with the Apostle we are more then conquerors through him that loued vs c. This being so to what end serueth the supposed treasure of the Church wherein are said to be stored vp indulgences pardons merits workes of supererogation and I know not what trash to adde to the satisfaction of this Sauiour either Christ is not a sufficient Sauiour or these are to speake the least vaine But vaine they are an emptie filthie detestable treasure that is which God will destroy with all that trust therein §. 20. Of Christ the only Sauiour This relatiue particle HEE hath also his emphasis for as it pointeth out Christ the head of the Church so it restraineth this great worke to him it may thus be translated he himselfe that is he in his owne person he by himselfe he and none but he So as to speak properly Christ is the only Sauiour of men in which respect he is called the horne of saluation yea Saluation it selfe which titles are giuen to him by an excellency and propriety and in the same respect the name Iesus was giuen vnto him Here by the way note the blasphemous arrogancie of those great sectaries among the Papists who stile themselues Iesuits assuming that name which is proper to this great office of Iesus Christ Obiect Why is this name more blasphemous then the title Christians Answ One of their owne religion doth thus resolue that Obiection We are called Christians of Christ not Iesuits of Iesus because we partake of the thing signified by the name Christ that is anointing for as the Apostle saith we all receiue of his fulnesse But he hath not communicated to vs the thing signified by the name Iesus for it belongeth to him alone to saue as saith the scripture he shall saue his people as if he should say he alone and no other A Christo dicimur Christiani non autem à Iesu Iesuani seu Iesuitae quia rem signatam nomine Christus scil vnctionem nobis communicauit Nam ut ait Apostolus omnes nos de plenitudine eius accepimus sed rem significatam nomine Iesus non communicauit nam saluare ipsi soli conuenit ipse enim vt dicitur in scriptura saluum faciet populum suum ac si diceret ipse solus non alius Guil. Lindwood in Prouinc siue Constitut Angl. lib. de Consuetud But to returne to our matter Saint Peter doth most plainly and fully proue the forenamed doctrine in these words spoken of Iesus Christ There is not saluation in any other for there is none other name vnder heauen giuen among men whereby we must be saued None is able none is worthy to worke so great a worke he must doe it or it can not be done But he is so able and so worthy as he can doe it of himselfe and needeth none to assist him What a dotage is it to trust to other Sauiours Legions of Sauiours haue Papists to whom they flie in their need All the Angels in heauen and all whom at any time their Popes haue canonized for Saints which are many millions are made Sauiours by them Be astonished O ye heauens at this for they haue committed two euils they haue forsaken Christ the fountaine of liuing waters and hewed them out cisternes broken cisterns that can hold no water Let vs for our parts flie vnto this Sauiour only and wholly rely vpon him as we desire to be saued Thus shall we honour him by preferring him before all yea by reiecting all but him and thus shall we be sure to bring helpe ease and comfort to our owne soules §. 21. Of the Church the body of Christ The persons who receiue any benefit by this Sauiour are all comprised vnder this metaphor the bodie whereby the samething is meant that was meant before by the Church Church according to the notation of the Greeke word signifieth an assembly called together It is in Scripture by a propriety attributed to them who are called to God This calling is twofold 1. Outward which is common to all that make profession of the Gospell in this respect it is said many are called and few chosen 2. Inward which is proper to the elect none but they and all they in their time shall both outwardly be called by the word to a profession of Christ and also inwardly and effectually by the spirit to beleeue in Christ and obey his Gospell This is stiled an heauenly calling which is proper to the Saints These make that Church whereof Christ is properly the head and therefore in relation to that metaphor of an head they are called the Bodie and that in these respects 1. They are vnder Christ as a body vnder the head 2. They receiue spirituall life and grace from Christ as a body naturall receiueth sense and vigour from the head 3. Christ gouerneth them as an head the body 4. They are subiect to Christ as a body to the head §. 22. Of the extent of Christs goodnesse to all his body This metaphor by which the persons that reape the benefit of Christs office are set forth noteth two points 1. All that are once incorporated into Christ shall be saued The bodie compriseth all the parts and members vnder it not only armes shoulders breast backe and such like but also hands fingers feet toes and all Christ their head being their Sauiour who can doubt of their saluation 2. None but those that are incorporated into Christ shall be saued For this priuiledge is appropriated to
true and false Church a signe of mutuall fellowship a bare signe of spirituall grace a resemblance of mortification regeneration inscition into Christ with the like but no more These indeed are some of the ends and vses of Baptisme But in that they restraine all the efficacy thereof hereunto they take away the greatest comfort and truest benefit which the Church reapeth thereby as may be gathered out of the points noted before §. 46. Of the inward washing by Baptisme In that with this washing of water Christ cleanseth his Church I obserue that Whosoeuer are fully baptised are cleansed from sinne Fully that is powerfully and effectually as well inwardly by the Spirit as outwardly by the Minister Cleansed both from the guilt of sinne by Christs bloud and from the power of sinne by the worke of his Spirit To this purpose tend the many emphaticall phrases attributed by the Apostles to Baptisme as that we are baptised into Iesus Christ baptised into his death buried with him by baptisme that Baptisme doth saue vs that Baptisme is the washing of regeneration with the like Vaine is the reioycing of many who boast of their baptisme and thinke themselues by vertue thereof to be as good Christians as the best and yet liue and lie in their sinne being more besmeered and defiled therewith then they were when they were first borne Iohn saith Christ baptiscth with the holy Ghost and with fire the Apostle saith Christ cleanseth with the washing of water If that fire of the holy Ghost burne not vp the drosse of sinne in thee and this water wash not away the filth of sinne thou wert neuer fully baptised It may be the hand of some Minister hath sprinkled a little water on thy face but Christs bloud hath not as yet beene sprinkled on the soule all the benefit which thou reapest by thy baptisme is that another day thou shalt dearely answer for the abuse of so honourable an ordinance §. 47. Of ioyning the word with Baptisme The other meanes of sanctifying and cleansing the Church here expressed is the word This being applied vnto Baptisme and ioyned with it must needs be meant of the promise of Grace sealed vp in Baptisme which is Gods promise of iustifying vs freely and sanctifying vs effectually plainly made knowne and truly beleeued This meanes being thus added to this Sacrament we may well inferre that It is necessary that the word and Baptisme goe together that where this Sacrament is administred the doctrine thereof be truly plainly intelligibly taught so as the nature efficacy end and vse thereof may be made knowne and the couenant of God sealed vp thereby beleeued So saith Christ Goe teach all nations baptising them So did the Baptist and the Apostles they preached the Gospell to them whom they baptised 1. A Sacrament without the word is but an idle ceremony no more then a seale without a couenant for it is the word that maketh knowne the couenant of God 2. It is the word which maketh the greatest difference betwixt the sacramentall washing of water and ordinary common washing 3. By the word the ordinary creatures which we vse are sanctified much more the holy ordinances of God whereof Baptisme is one of the principall Quest Is it not then lawfull to administer Baptisme without a Sermon Answ Though it be a very commendable and honourable manner of administring that Sacrament then to administer it when the word is preached yet I thinke not a Sermon at that time to be so necessary as it should be vnlawfull without one to administer Baptisme For the ioyning of the word and Sacrament here spoken of is that they who are baptised or who present children to be baptised and answer for them or are present at the administring of Baptisme or liue in the places where it vseth to be administred should be instructed in the Gospell and taught the couenant which Baptisme sealeth vp Besides the liturgie and publike forme prescribed for the administring of Baptisme both in our Church and other reformed Churches laieth downe the nature efficacy end vse and other like points appertaining to that Sacrament plainly declareth the couenant of God sealed vp thereby so as in our and other like Churches where such formes are prescribed to be alwaies vsed the word is neuer separated from Baptisme though at the administring of Baptisme there be no Sermon The Church of Rome doth directly transgresse against the forenamed rule of ioyning the word and Baptisme together For though they haue a publike forme prescribed yet it being in an vnknowne tongue not vnderstood of the people nor expounded to them it is all one as if there were no forme at all no word at all for that which is not vnderstood is all one as if it were not vttered Much more hainous is their transgression who liue vnder the Gospell where it is preached plainly to the vnderstanding and capacity of the meanest and yet are carelesse in comming to it or in attending vnto it and so remaine as ignorant as if they liued in places where the word is not preached at all or in an vnknowne tongue Such ignorant persons if they were not baptised are not worthy while they remaine so ignorant to be baptised nor yet to present their children to be baptised or to be present at the baptisme of others As Ministers that baptise ought to preach the word so ought they who are baptised to be instructed in the word §. 48. Of the Inference of Glorification vpon Iustification and Sanctification EPHES. 5. 27. That he might present it to himselfe a glorious Church c. THe most principall end in regard of the Churches good which Christ aimed at when he gaue himselfe for her is her glorious estate in heauen this is the end of the forenamed end For why did Christ giue himselfe for the Church That he might sanctifie it hauing cleansed it why did he cleanse and sanctifie it That he might present it to himseife a glorious Church Hence note these three points 1. Iustification and sanctification must goe before glorification 2. The end why the Saints are cleansed and sanctified in this world is that they may be presented glorious to Christ in the world to come 3. The only meanes to make vs glorious before Christ our spouse is righteousnesse 1. All those places of Scripture which set our righteousnesse in this world before our glory in the world to come as very many places doe doe proue the first point that Iustification and Sanctification must goe before Glorification Among other proofes note especially the order of the seuerall linkes of that golden chaine that reacheth from Gods eternall counsell before the world vnto our euerlasting glory after this world Whom he did predestinate them he also called and whom he called them he also iustified and whom he iustified them he also glorified 1. Heauen the place of our glorification is
againe §. 69. Of Christs nourishing and cherishing his Church 2. That The Lord nourisheth and cherisheth his Church is euident by his continuall prouidence ouer her in all ages When first he created man he prouided before hand all things needfull to nourish and cherish him When he was moued to destroy the earth and all liuing things thereon he had care of his Church and prouided an Arke to keepe her out of the waters and stored vp in the Arke all things needfull for her When he purposed to bring a famine on the world he sent a man before hand to lay vp prouision for his Church When his Church was in a barren and drie wildernesse he gaue them bread from heauen water out of the rocke and kept their raiment from waxing old and their feet from swelling After this he brought his Church into a land flowing with milke and honie and so long as it remained faithfull he preserued it in that pleasant and plentifull land Thus he dealt with the Church in her non-age and thus also hath he dealt with her in her riper age vnder the Gospell as experience of all ages may witnesse Neither hath he only nourished and cherished her with temporall blessings but also with all needfull spirituall blessings his word and Sacraments his Spirit and the graces thereof hath he in all ages giuen her for that purpose yea with his owne flesh and bloud hath he fed her and with his owne righteousnesse hath he clothed her Learne we of whom we receiue all needfull things both spirituall and temporall for soule and bodie that accordingly we may giue him the praise of all And let vs not be like the vngratefull Israelites who regarded not the meanes of spirituall nourishment and ascribed the meanes of their temporall nourishing and cherishing to their Idols In this respect the Prophet maketh them worse then the oxe and the asse two of the most bruitish beasts that be Oh take we heed that the like be not vpbraided to vs. The Lord hath not sparingly but most liberally and bountifully nourished and cherished vs in this land and that both with temporall and spirituall blessings so as he may iustly say what could haue beene done more in my vineyard that I haue not done in it Learne we also to depend on Christ for all things that we want we need not feare penurie though we haue not that plentie which we could wish yet we shall haue sufficiencie Christ will not suffer his Church to famish for want of food nor starue for want of cloathing whether temporall for body or spirituall for soule He that can and will performe it hath said I will neuer leaue thee nor forsake thee Lazarus was not forsaken witnesse the Angels that caried his soule into Abrahams bosome If any of Christs Church doe perish for want of outward meanes it is because Christ by that meanes will aduance them to that place where they shall stand in need of nothing so as he doth not forsake them §. 70. Of the vnion betwixt Christ and the Saints EPHES. 5. 30. For we are members of his body of his flesh and of his bones THe reason of the forenamed loue of Christ and fruits thereof to his Church is here laid downe as both the causall particle FOR and the inference of this verse vpon the former doe shew This reason is that neere vnion which is betwixt Christ and his Church set forth by a metaphor of the members of our bodie Whereby he implieth that though there were no other reason to moue an husband to loue his wife then the neere vnion which is betwixt them they being one bodie one flesh one selfe that were enough for thereby only is Christ moued to loue his Church The mysterie of our spirituall vnion with Christ is here laid downe and that as fully and distinctly though very succinctly as in any place of Scripture I will endeuour to open it as plainly as I can We are The Apostle here changeth both person and number for before he spake of the Church as of another in the third person and of one in the singular number but here he speaketh of the same in the first person including himselfe and in the plurall number including all others like himselfe elect of God and Saints by calling whereby he giueth vs to vnderstand what he meaneth by the Church namely the companie of Saints to which though he were a Preacher of the Gospell an extraordinarie Preacher an Apostle he associateth and ioyneth himselfe noting thereby that he was made partaker of the same grace and saued by the same meanes that others were Well might he in this priuiledge not thinke much to ranke himselfe because it is the highest degree of honour that can be to be a member of the bodie of Christ much more then to be a Preacher a Prophet an Apostle or of any other eminent calling The metaphor here vsed members of his body setteth forth the neere vnion which is betwixt Christ and the Saints Many other metaphors are vsed in Scripture for the same purpose as foundation and edifice vine and branches husband and wife with the like which are all of them very fit but none more proper and pertinent to the point then this of a body the Head and members thereof What neerer vnion can there be then betwixt the head and members of the same body If the Apostle had here staid we might haue thought that he had here meant no other thing then he meant before where he stiled Christ an head and the Church a body but in that he addeth Of his flesh and of his bones he declareth yet a further mysterie In the generall there is a difference betwixt this phrase OF his body and these OF his flesh and OF his bones the former is a note of the genetiue case the two latter are a praeposition for distinction sake the two latter might haue beene translated out of his flesh out of his bones or from his flesh from his bones for so a like phrase is translated before From whom but seeing these particles out of or from are ambiguous the former translation may stand as the best so as a difference be made in the sense though there be none in the words The former members of his body declareth the vnion it selfe The latter of his flesh and of his bones declareth the meanes of making that vnion This latter hath relation to that which Adam said of Eue This is now bone of my bones and flesh of my flesh Gen. 2. 23. which is manifest by the next verse which the Apostle taketh out of the same place It implieth then that as Eue was made a woman out of Adams flesh and bones so the Church is made a Church out of Christs flesh and bones 1. Quest Was the
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
name by enuying one at the good report that is made of the other and gainsaying the same as if the credit of the one must needs turne to the discredit of the other Thus as water quencheth hot iron so this enuious disposition is a meanes to extinguish the heat of fame and to put out the glorious light of a good name Whereby as they impaire the credit and honour of one another so they monstrously discredit and dishonour themselues The other generall vice in this kinde is a carelesse regard or plaine neglect of one anothers fame when the husband is no way affected with any report that goeth of his wife nor the wife with any of the husband but as if they were meere strangers one to another they passe by all reports made of one another What mutuall loue can there be in such howsoeuer their hands haue beene ioyned together surely their hearts were neuer vnited so as it had beene better they had neuer knowne one another vnlesse the Lord doe afterwards knit their hearts and vnite their affections more neerely and firmely together §. 38. Of husbands and wiues mutuall prouidence about the goods of the family Yet there remaineth one thing more whereabout husbands and wiues ought to manifest a mutuall prouident care each ouer other and that is about the goods of this world Howsoeuer the husband while he liueth with his wife hath the truest propertie in them and the greatest title vnto them yet I referre this to those mutuall duties which man and wife owe each to other in three respects First because in conscience they appertaine to the vse of the wife as well as of the husband Secondly because the wife is by Gods prouidence appointed a ioynt gouernour with the husband of the familie and in that respect ought to be an helpe in prouiding such a sufficiencie of the goods of this world as are needfull for that estate wherein God hath set them and for that charge which God hath committed to them Thirdly because the wife if she suruiue the husband ought to haue such a portion of those goods as are meet for her place and charge In these respects we see it requisite yea a bounden dutie that husband and wife euen in a mutuall regard one of another be as prouident as they can be with a good conscience in getting keeping and disposing competent goods and riches for the mutuall good one of another Concerning the husbands dutie in this respect no question is made the practise of all good husbands mentioned in Scripture the care of prouiding for their owne enioyned to them their place and office to be their wiues head with many other like arguments whereof we shall more distinctly speake when we come to declare the particular duties of husbands doe proue as much The greatest question is concerning the wife whether she be bound to take any care about the goods But if the Scripture be thoâ—owly searched we shall finde proofe enough to shew that euen â—he also is bound hereunto For first the generall end which God aimed at in making the woman namely to be helpeâ—o â—o man implieth as much for herein may she be a verie great helpe as we shall see by and by in sundry particulars 2. That generall property attributed to a wife to be a good thing confirmeth as much for that which is profitable is called good and it is one respect wherein a wife is termed a good thing that she may by her prouidence and diligence bring much profit to her husband and therefore in this among other respects the good wife which Salomon describeth is said to doe good to her husband all the daies of her life for by her industry and prouidence shee did so preserue and increase his goods that the heart of her husband trusted in her and he had no need of spoile If the particular actions whereby that good wife is described be well noted we may easily obserue that she was an especiall helpe vnto her husband euen in his outward estate From all which we may inferre these two points First that this prouident care about outward temporall goods is lawfull not vnbeseeming a Christian man or woman Secondly that it is a mutuall dutie appertaining both to husband and wife For the first how needfull the goods of this world are for preseruation of life and health estate of the family good of Church and Common-wealth releefe of the poore with the like vses no man can be ignorant God hath giuen them as blessings to his children and that often times in great abundance and his children haue accordingly beene thankfull for them so as a prouident care about them is not vnlawfull but very expedient and needfull For the second If there should not be a ioint care herein the care and paines of the one might be altogether in vaine For suppose an husband be industrious as Iaakob was and get much abroad if the wife either by her vnthriftinesse idlenesse negligence or the like vices suffer that which is brought home to be embeaseled and wasted or by her prodigalitie brauerie or loue of vaine companie consume it her selfe where will be the profit of the husbands paines Or on the other side if a wife should be as painfull and prosperous in getting as the good houswife before mentioned was and the husband by carding dicing drinking reuelling or other like meanes should waste all away what fruit would remaine of the wiues prouidence In this mutuall prouident care of husband and wife each of them must haue an eye to their owne place affaires abroad doe most appertaine to the man and are especially to be ordered by him that which the wife is especially to care for is the businesse of the house for the Apostle laieth it downe as a rule for wiues as we shall hereafter more particularly declare that they keepe at home and gouerne the house By this means may they be very profitable each to other §. 39. Of the vices contrary to the good prouidence of husband and wife about the goods of the family Contrary to that dutie are these vices following 1. Couetousnesse and ouermuch care for themselues as when an husband so raketh and scrapeth and hoordeth vp for himselfe as he neither affordeth vnto his wife so much as is meet for her place while he liueth with her nor thinketh of prouiding sufficient maintenance for her if shee ouer-liue him but rather thinketh how to defraud her of that which the law casteth vpon her Or when a wife secretly hoordeth vp whatsoeuer she can get either by her owne industry or else by purloining from her husband sometimes selling corne wares houshold-stuffe or other like commodities so priuily as the husband shall neuer know it sometimes taking money out of his counter box bagge chest or the like so as either it shall not be missed or if it be it shall not be
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
dead 2. Some gather that this steward was that Ruler whose sonne Christ healed who thereupon beleeued with all his house Which if he were then it cannot be doubted but that his wife followed Christ with his good liking and consent 3. Chuza being Herods steward and so a man of great place and publike imploiment might if he were then liuing depute the managing of all affaires at home to his wife as the husband of the good wife commended by Salomon and so she might haue at least a generall consent I doe not certainly determine any of these expresly to be so I doe but note them as probabilities yet such as doe sufficiently ouerthrow the surmised libertie of a wife in giuing almes without any consent of her husband for this of all other probabilities seemeth to be most improbable Into my heart it can neuer enter to imagine that Christ would giue such an occasion of slander vnto his enemies as to say he caried about with him other mens wiues without or against the consent of their husbands and suffered them to spend the goods of their husbands vpon him I had much rather thinke that either such women as followed him had no husbands liuing or if they had that they did that which they did with the consent of their husbands §. 38. Of the restraint of wiues about allowance for themselues or families without their husbands consent That which hath hitherto beene deliuered concerning a wiues subiection in disposing goods may also be applied to other things concerning her selfe children seruants c. whereof I will giue some examples A wife hath not power to appoint what she list her selfe without or against her husbands consent either for her owne allowance or for her family she must rather rest satisfied with that which he appointeth for he being the head must haue the ouer-ruling stroake therein Besides he better knoweth what may be afforded Quest What if an husband make himselfe poorer then he is and the allowance which he appointeth be meaner then his meanes and vnbeseeming his place and state Answ She ought if possiby she can by her owne instant perswasion or any other faire meanes moue him to that which tendeth to his honour and reputation but if she can no way preuaile her subiection requireth contentment and patience §. 39. Of a wiues subiection to her husband about children A wife may not simply without or directly against her husbands consent order and dispose of the children in giuing them names apparelling their bodies appointing their callings places of bringing vp mariages or portions 1. For giuing names to children besides that it is throughout the Scripture for the most part enioyned to the husband as to Abraham to Zacharias and to others and that accordingly husbands haue ordinarily done as Adam Lamech Abraham and others It is to be noted that when there was a difference betwixt the man and his wife in giuing a childes name he giuing one name she another the name which he gaue stood though Rachel named her youngest sonne Benoni yet Beniamin which name Iaakob gaue was the childes name So also when Elizabeth told her friends that her childes name must be Iohn they would not rest therein till Zacharias had ratified that name Yea though Ioseph were but the supposed father of Iesus yet because he was the husband of Mary the mother of Iesus he had this honour giuen him to giue the name vnto her childe Whereas in Scripture it is sometimes said that the mothers named their children as Leah Rahel and others it is vpon the forenamed ground to be supposed that they had their husbands consent 2. For appointing place and mariage it is noted that Rebekah asked the consent of her husband though she told her sonne Iaakob that he should goe to Haran to his vncle Laban to be there kept in safety from the fury of Esau yet she would not send him till Isaak had giuen his consent for his abode there and taking a wife from thence 3. For deputing vnto a calling it is noted of Annah that though before her childe was borne she had by solemne vow dedicated him to the Lord yet when the childe was borne she asked her husbands consent about it 4. That which is noted of Annahs carrying a little coat to her sonne yeare by yeare when she went vp with her husband sheweth that she did it not without her husbands consent Women are for the most part prone to pranke vp their children aboue their husbands place and calling and therefore good reason that therein they should be gouerned by their husbands Obiect What if husbands be more forward to haue their children attired vainly and vnseemely then wiues Answ A wife must doe what she can to hinder it if she can no way preuaile with him she by reason of her subiection is much more excused then he could be if he would suffer his wife therein to haue her will 5. The law that layeth the charge vpon husbands to giue such and such portions to his children and the answerable practise of husbands from time to time shew that the wife of her selfe hath not power to order them §. 40. Of a wiues subiection to her husband about ordering seruants and beasts If wiues must haue their husbands consent in ordering and disposing of their children which come out of her wombe much more of their seruants They may not take in or thrust out seruants against their husbands minde In this point as in many other Sarah manifested her wiue-like obedience in that she would not deale roughly with her maid though she were prouoked much lesse put her out of doores till she had made the matter knowne to her husband Though she failed in the manner yet in the thing it selfe she is a good example It is further noted and approued in the Shunemite that she asked her husbands consent about sending a seruant with her My meaning is not that such wiues as haue seruants allowed them to attend vpon them should aske their husbands consent whensoeuer they haue occasion to vse them for their husbands by allowing them men for their attendance manifest their will and consent that they may vse them as they see occasion but that they should not vse and imploy their seruants in such things as they know their husbands would dislike except they can gaine their husbands consent Against those particulars of children and seruants it may be obiected that wiues are parents of their children as well as husbands and mistresses of seruants as well as they masters and therefore haue altogether as great power ouer them as their husbands Answ Indeed if the authority of the husband come not betweene that may be granted in relation betwixt her and them but her power being subordinate to her husbands in relation to him she hath not so great
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
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
great one a man of place and renoune But who greater then Christ What more worthy patterne If as was shewed the example of the Church be of great force to moue wiues to be subiect to their husbands the example of Christ must needs be of much greater force to moue husbands to loue their wiues A great honour it is to be like vnto Christ and his example is a perfect patterne Two things there be which in Christs example are especially to be noted to moue husbands to loue their wiues 1. That great inequality which is betwixt him and his spouse 2. That small benefit which he reapeth by louing her For the better discerning of that inequality the greatnesse of Christ on the one side and the meanesse of the Church on the other are duly to be weighed Christs greatnesse is in Scripture set forth by comparing him with creatures and the Creator Compared with creatures he is farre more excellent then the most excellent as the Apostle by many arguments proueth in the first chapter to Hebr. that whole chapter is spent in proofe of this point And in another place it is said that He is set farre aboue all principality and power and might and dominion and euery name that is named not only in this world but also in that which is to come Compared with the Creator he is no whit inferiour to him but equall Being the brightnesse of glory and the expresse image of his person and that word of whom it is said In the beginning was the word and the word was with God and the word was God All things were made by him c. So as he is the very Creator himselfe eternall infinite incomprehensible Thus is Christs greatnesse inexplicable The meanesse of the Church is as low on the other side she is a creature fashioned out of the earth proceeding from the loines of corrupt Adam not only finite but in it selfe vile and base The Prophet Ezechiel doth set her forth in her liuely colours as she is in her selfe Compared therefore vnto Christ she is nothing lesse then nothing What equality what proportion can there then be betwixt Christ and her But if man and woman be compared together we shall finde a neere equality and that both in the points of their humiliation and also of their exaltation In regard of the former they are both of the same mould of the same corrupt nature subiect to the same infirmities at length brought to the same end In regard of the latter the best and greatest priuiledges are common to both of them they are both made after the same image redeemed by the same price partakers of the same grace and heires together of the same inheritance Quest What is then the preferment of the male kinde What is the excellency of an husband Answ Only outward and momentany Outward in the things of this world only for in Christ Iesus they are both one Momentany for the time of this life only for in the resurrection they neither marie nor are giuen in mariage but are as the Angels of God in heauen then all subiection of wiues to husbands ceaseth To conclude this point the inequality betwixt Christ and the Church and equality betwixt man and wife being such as hath beene declared seeing Christ vouchsafeth to loue his Church ought not man thereby be moued to loue his wife The other point concerning the small benefit which Christ reapeth by his Church will yet further inforce the point for illustration whereof we will note the great benefit which man reapeth by his wife The benefit which Christ reapeth from the Church is in one word nothing For Christ is in himselfe Al-sufficient he neither needeth any thing nor can receiue any thing If thou be est righteous what giuest thou to him Or what receiueth he of thine hand Yet abundantly he bestoweth all manner of gifts temporall and spirituall earthly and heauenly It was not therefore his owne good that he respected in louing the Church but her good for he being God became man being Lord of heauen and earth he tooke vpon him the forme of a seruant being rich he became poore hauing the Keyes of hell and of death and being the Lord of life he humbled himselfe and became obedient vnto the death thus to shew loue to his Church he left much for her sake but receiued nothing of her But the benefit which man reapeth from a wife is very great for It was not good for a man to be alone in so much as He who findeth a wife findeth a good thing and that in all the points of goodnesse a profitable thing a comfortable thing a delightfull thing They know not the benefit of the maried estate who prefer single life before it especially if the maried estate be ordered by Gods word and man and wife carefull to performe their owne duty each to other To apply this point also and to bring it to the conclusion If Christ who can receiue nothing from the Church notwithstanding loue her ought not men much more to loue their wiues who many waies receiue much good from them and without whom they cannot well be This example of Christ is the rather to be noted because it cleane wipeth away all those false colours and vaine pretences which many alledge as reasons to shew that there is little reason they should loue their wiues some of their pretences are these 1. Their wiues are of a farre meaner ranke then themselues should they then performe duty to their inferiours They commonly who marrie their kitchin maids or others farre vnder their degree alledge this pretence Answ I might reply That mariage aduanceth a wife to the degree of her husband and that it was his owne follie to marrie one so meane but for the purpose and point in hand let any tell me whether the supposed disparitie betwixt them their wiues be in any degree comparable to that which is betwixt Christ and the Church yet Christ thinketh not much to doe duties of loue to his Church 2. There is nothing in their wiues worthy to be loued Answ This very thing that such an one is thy wife is matter enough to make her worthy of loue But what was there in the Church to make her worthy of Christs loue If it be said that she is endued with many excellent graces which make her amiable in Christs sight I answer that of her selfe she hath none of those graces Christ hath bestowed them vpon her and so made her â—miable and thus oughtest thou to endeuour by vsing all good meanes thou canst to make thy wife answerable to thy loue but howsoeuer to loue her 3. Their wiues giue iust occasion to be hated by reason of their beeuishnesse stoutnesse insolencie and other like intolerable â—ices Answ No occasion may seeme iust to moue an husband
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
paying their parents debts after their death As children must haue respect to the body of their parents deceased so also to their credit and name which is a thing of greater account and honour a thing wherein they may bring a kinde of blessing to their parents and make them liue after their death Parents themselues cannot doe any thing when they are dead to preserue the same children therefore being the liuing Image of their parents must indeuour to doe it Three things there be which children must make conscience of euen in regard of their deceased parents credit and reputation one to pay their debts another to suppresse ill rumors a third to imitate their good example I. If the estate of parents their goods or lands come to their children their dutie is to pay their debts so farre as they can especially if by law those debts may be recouered at their hands For what law may force others to doe in equitie and Iustice conscience must moue good children to doe in charitie and recompence to their parents The holy Ghost makes it a note of a wicked man to borrow and not to pay Wherfore to wipe away that blot from the name of a parent deceased children must be ready in this kinde to doe what the parent himselfe if he were liuing would or should doe Yea if children of themselues be well able though their parents left not sufficient to pay all their debts they ought to pay them Herein especially a childlike affection is manifested to the parent Contrary is their practise who striue to get all they can of their parents and yet make no conscience of paying any debts at all vnlesse law force them thereto What they doe in this case cannot be thought to be done for their parents sake but rather for their owne sake Many so little respect their parents credit in this kinde as they priuily conueigh away and vtterly conceale much of their parents estate of purpose to defeate Creditors which as it is a part of apparent iniustice so it is a cause of opening the mouthes of men against their parents to their discredit and shame §. 48. Of childrens suppressing euill reports against their parents deceased * The direction giuen before concerning childrens speech of their parents behinde their backs may fitly be applied also to the care which children ought to haue of the speeches and reports which are made of their parents after their departure It followeth as from the lesse to the greater that what children doe for their parents credit in absence behinde their backes they must much more doe when they are dead for then there is no hope no possibilitie that parents should doe any thing to right their owne wrong in that kinde it lyeth therefore vpon children to doe it Doe not they cleane contrary who take occasion from the departure of their parents both to open their eares to receiue any ill reports of them and also to open their mouthes to speake ill of them then blazing abroad all their infirmities and stretching their ill reports of their parents beyond the lists of truth Ill birds they are that so bewray their owne neast They know that their parents being dead can haue no notice thereof whereby they shew what little piety to God or parent is in their heart But there is an euer-liuing all-seeing and all-knowing Father that taketh notice of all who beside other â—engeance will cause such measure to be meated out to them â—s they mete to their parents There is no one thing wherein this prouerb With what measure you mete it shall be measured â—o you againe is more often verified then in childrens ingraâ—itude to their parents All ages haue giuen many instances thereof The very heathen obserued it Which sheweth Gods great indignation against it §. 49. Of childrens imitating their parents good example If parents haue beene persons of good carriage in their life time as religious towards God iust in their dealings with men mercifull to such as stood in need of their helpe doing much good in their place and so ended their daies with much credit it is an especiall meanes to maintaine and continue this their credit for children to walke in their steps and to indeuour to be like them Thus is a blessed memorie of their parents kept fresh and greene as we speake though their bodies be rotten For when they who knew the parents behold the like good qualities and actions in their children they will thereby be put in minde of the parties deceased and say Oh how such parents yet liue behold a liuely and liuing Image of them Thus did Salomon Asa Iehosaphat Hezekiah Iosiah and such like good Kings which came of the stocke and linage of Dauid keepe the memory of their father Dauid fresh faire and flourishing long after his body was rotten as is euident by these and such like phrases He walked in the ordinances of Dauid his father he walked in all the waies of Dauid his father he did that which was right as Dauid his father c. There can be no better monument of a parents pietie honestie and vertue then a childes liuely representation of the same Wherefore as a motiue to stirre vp children to walke in the good waies of their parents God hath promised to shew mercy to thousands of them that loue him and keepe his commandements that is such as hauing religious and righteous parents walke in their steps Contrary are both those that are vnlike good parents and those that are like euill parents The former sort doe much impeach and dishonour the reputation of their parents as Rehoboam who by his foolish rigorous and vniust carriage made the people speake contemptuously of Dauid The latter sort continue in memorie the euill name and the shame of their parents and cause them to stinke more and more as the sonnes and successors of Ieroboam who following his idolatrous course made it the more remembred and caused this blur to remaine in his stile from age to age Ieroboam which made Israel to sinne As they stop the current and hinder the passage of the blessing of righteous parents so these propagate and open a way for the curse of vnrighteous parents §. 50. Of the superstitious dutie enioyned by Papists to children after their parents decease To the two forenamed duties of burying the corps and preseruing the credit of parents Papists adde a third and Heathen a fourth whereof neither are warrantable by Gods word but directly contrary thereto That which Papists adde is that children after their parents death ought to procure Diriges Masses Pardons Releases and such like toies for them and make continuall prayers to free them out of Purgatory and bring them to rest in heauen of the vanity of these prayers and folly of the other toies I haue elsewhere spoken The Scripture expresly teacheth that after death the soule goeth to the place
appointed for it of endlesse blisse or woe so as there is no meanes of altering the one or helping forward the other §. 51. Of the vnlawfulnesse of childrens seeking to reuenge their parents wrongs That which Heathen adde is that children after their parents death reuenge such wrongs as haue beene done to them in their life time And they presse this so farre vpon children as they affright them with their parents Ghost saying that if they neglect to reuenge their parents wrongs their Ghost will follow them and not suffer them to liue in quiet but molest them continually This conceipt ariseth from the corruption of nature which is exceeding prone to reuenge but it is expresly forbidden in Scripture in these and such prohibitions Resist not euill Recompence to no man euill for euill Auenge not our selues c. Yet some in iustification thereof alledge Daâ—ids charge to Salomon of taking vengeance on Ioab and Sheâ—â—ei after his death Answ The charge which Dauid gaue Salomons execution thereof was no matter of priuate reuenge but only a lawfull execution of iustice which children may and ought to doe Iust reasons there were to moue Dauid to put off the execution of â—ustice vpon the one the other so long Ioab was too mightie to haue execution done on him in Dauids time and Shemeis offence was committed in the time of Dauids humiliation which made him sweare that he would not himselfe take Vengeance of him Besides Salomon executed iustice on the one and the other not for the wrongs they did to his father but for other crimes which they committed in his time onely their former offences were remembred to aggrauate the matter Thus farrc of childrens duties The manner of performing them followeth to be declared §. 52. Of the manner of performing childrens duties That clause which noted out the limitation of childrens duties affoordeth also an excellent direction for the manner of performing them It is this in the Lord that is Children must so performe their duty to their parents as they would or should performe it to the Lord. More particularly it implieth these six points 1. That their duties be performed in conscience or for conscience sake which is all one as for the Lords sake for the Lord onely is Iudge of the conscience and hath power ouer it Thus must subiects performe duty to magistrates much more children to parents The reason which the Apostle rendereth in these words This is wel-pleasing to the Lord sheweth that children in obeying their parents must labour to approue themselues to God 2. Their duties must be in sincerity which is when children pretend in shew to doe no more then in truth and heart they meane Whatsoeuer ye doe doe it heartily as to the Lord saith the Apostle Parents vse to deale with none more heartily then with their children accordingly must children deale with parents 3. They must be performed cheerefully with a willing and ready minde for the Lord loueth cheerefulnesse Herein lyeth a maine difference betwixt a filiall and seruile a childe like and slauelike obedience 4. They must be performed reuerendly as to them which beare the Image of God Hereof we spake before 5. They must so be performed as in performing them no sinne be committed against God Hereof also we spake before 6. Constancy must be added to all other vertues For as the Lord himselfe is constant in all his waies and workes so he expecteth that children should be in the duties which he requireth at their hands He that beginneth well and holdeth not on loseth all the glory of his good beginning If the examples of all good children commended in Scripture be well weighed we shall finde their duties so farre forth as they were acceptable to God performed after the foresaid manner in all the branches thereof §. 53. Of the aberrations of children in the manner of their obedience Contrary are these aberrations 1. When children performe their duties on by-respects for feare of parents wrath and the punishment following thereon for hope and expectation of greater portion and allowâ—nce vpon instant perswasion of friends with the like these respects simply in themselues are not for the Lord. 2. When they performe them only outwardly in shew complementally while parents are in presence or may know thereof This is not with respect to God who seareheth the â—eart 3. When they performe them grudgingly mutteringly disdainfully as if their parents authority were an vsurped â—ower and not giuen them of God Is this in the Lord 4. When they performe them rudely and vnmannerly his sheweth they consider not the glory of Gods Image shiâ—ing in their parents 5. When they care not how they sinne against God so â—â—ey may please their parents 6. When as if they repented of what they haue well done â—â—ey refuse to doe any more duty to their parents They waxe â—eary thinking that God hath laid too heauy a burden vpon â—â—em Many shew themselues more dutifull in their youngâ—â— then in their riper yeares That which maketh children â—eary in doing duty is commonly the great and long neede of â—â—eir parents as long sicknesse long impotency long pouerty with the like It appeares that such children looke only on their parents as men which as they imagine can neuer recompence their paines and cost they looke not to God who is able abundantly to recompence all These therefore performe not their duty in the Lord. §. 54. Of the equall respect that children are to beare to both parents As the distinct duties of children haue beene set forth so I thinke it requisite to declare distinctly who the parties be to whom those duties are to be performed These principally are the naturall parents both Father and Mother Secondarily such as are in the place of parents The first point then to be noted is that children beare an equall respect to both their naturall parents and performe duty to both alike The law expresly mentioneth both Honour thy Father and thy Mother Well may we thinke that there was some iust and vrgent cause that the law which so briefly vnder as few words as well could be compriseth exceeding much matter should expresly mention father and mother when as there is one word parent which includeth both Now what other reason can be rendred then the point in hand It is worthy to be noted how the Apostle contenteth not himselfe to haue named parents which implieth both but also annexeth the expresse words of the law which in particular setteth downe father and mother It is expresly set downe of Iaakob that he obeyed his father and his mother Among other pen-men of Scripture Salomon expresly mentioneth both father and mother euen almost twenty seuerall times in Prou. Many reasons there be to inforce this point 1. Both parents are vnder God a like meanes of their