Of Domestical Duties, Volume I

IF noble Birth, high Honour, great Eſtate, true Piety, bountifull Charity, good Eſteeme of Gods word and Miniſters, and in particular, intire loue of the Author, be inducements to chooſe a Patron for his worke, I, for my part, need not goe farre for a Patron. In mine owne pariſh are all theſe. To you therefore (right Honourable, right Worſhipfull, and other my beloued Pariſhioners, moſt worthy of all due reſpect) doe I dedicate theſe my poore paines about Domeſticall Duties. To teſtifie the equall dutie which I owe, and the impartiall reſpect which I beare to you all, I make you all as one Patron. You were the firſt ouer whom I euer had any miniſteriall charge. To this charge by your free choice was I called. Among you haue I ſpent¹ almoſt two full prentiſhips. You haue alwaies ſo accepted my paines, and reſpected my perſon, as I neuer had any cauſe to repent my acceptance of this place, and calling: but rather to thanke God for the ſame. My deſire is (if ſo it may ſeeme good to the diuine prouidence) to ſpend all my daies among you: and, while I am among you, to helpe forward your ſpirituall edification. This is the maine end of my calling, and the marke, which, as in the ordinary courſe of my Miniſtry, ſo in the publiſhing of theſe Eight Treatiſes of Domeſticall Duties, and dedicating them to you, I haue aimed at. As in teſtimony of Loue and Dutie I haue preached in your hearing, and publiſhed in your name theſe Duties, ſo doe you manifeſt your kinde acceptance of my former, and latter paines, by a conſcionable obſeruing of them, ſo farre forth as they are agreeable to Gods word: that all who know you, may know by that euident demonſtration, how well you haue reliſhed and approued them. Thus ſhall you gaine much profit, and my ſelfe much comfort by my paines. Oh if the head and ſeuerall members of a family would be perſwaded euery of them to be conſcionable in performing their owne particular duties, what a ſweet ſociety, and happy harmony would there be in houſes? What excellent ſeminaries would families be to Church and Commonwealth?² Neceſſary it is that good order be firſt ſet in families: for as they were before other polities, ſo they are ſomewhat the more neceſſary: and good members of a family are like to make good members of Church and common-wealth. The ſubiect matter therefore of theſe Treatiſes is worth the handling, if I were able according to the worth thereof to handle it. I haue endeuoured to doe what I could therein, though I haue not attained to what I would. Be you like vnto God, who, if there be firſt a willing mind, accepteth according to that a man hath, and not according to that he hath not. Though for ſuch a matter as is handled in theſe Treatiſes, the worke may ſeeme at firſt ſight to be too copious, yet I hope the obſeruant Reader will not finde it too tedious. It is the variety of many,³ not the prolixity of few points which hath made this booke to ſwell to that bigneſſe which it hath. The firſt Treatiſe (which is a fourth part of the booke) containeth a Commentary on that part of Scripture out of which Domeſticall Duties are raiſed: wherein the Apoſtle ſetting forth Chriſt and the Church as patternes to husbands and wiues, liuely declareth the great loue of Chriſt to his Church, and the neere vnion betwixt them, together with other deepe myſteries, the vnfolding whereof hath a little the longer detained me. But as I haue a while inſiſted on maine matters of much moment, ſo haue I very briefly paſſed ouer other points. The other Treatiſes, wherein the Duties themſelues are handled, are euery of them much ſhorter then the firſt. In them I haue barely propounded and briefly proued the truth and equity of the ſeuerall duties, except ſome choice points which are of eſpeciall vſe, or at leaſt through diſuſe much queſtioned: and them I haue more largely handled. And becauſe contraries laid together⁴ doe much ſet forth each other in their liuely colours, I haue to euery duty annexed the contrary fault, and aberration from it. For many that heare the duties thinke all well enough, till they heare alſo the contrary vices, whereby in their conſciences they are moſt conuinced. Concerning the many faults and vices of bad Husbands, Wiues, Parents, Children, Maſters and Seruants, taxed in theſe Treatiſes, let me intreat you, not to apply them too generally to all Husbands, Wiues, Parents, Children, Maſters and Seruants. Hath not wiſe Solomon much taxed the lightneſſe, ſhrewiſhneſſe, pride, flattery, and other vices of women? And ſhall ſober, meeke, humble, honeſt women thinke themſelues taxed thereby? By like reaſon might vnchaſte ſtrumpets, vntruſty goſsips, vnquiet ſhrewes, and proud dames thinke themſelues commended by thoſe excellent commendations which be giueth of good women. Let euery one, as their conſcience (an impartiall Iudge) ſhall beare them witneſſe, make a right application of euery thing to themſelues. Thus ſhall we Miniſters be freed from many euill ſurmizes. I remember that when theſe Domeſticall Duties were firſt vttered out of the pulpit, much exception was taken againſt the application of a wiues ſubiection to the reſtraining of her from diſpoſing the common goods of the family without, or againſt her husbands conſent. But ſurely they that made thoſe exceptions did not well thinke of the Cautions and Lamitations which were then deliuered, and are now againe expreſly noted: which are, that the foreſaid reſtraint be not extended to the⁵ proper goods of a wife, no nor ouerſtrictly to ſuch⁶ goods as are ſet apart for the vſe of the family, nor to⁷ extraordinary caſes, nor alwaies to an⁸ expreſſe conſent, nor to the⁹ conſent of ſuch husbands as are impotent, or farre and long abſent. If any other warrantable caution ſhall be ſhewed me, I will be as willing to admit it, as any of theſe. Now that my meaning may not ſtill be peruerted, I pray you, in reading the reſtraint of wiues power in diſpoſing the goods of the family, euer beare in minde thoſe Cautions. Other exceptions were made againſt ſome other particular duties of wiues. For many that can patiently enough heare their duties declared in generall termes, cannot endure to heare thoſe generals exemplified in their particular branches. This commeth too neere to the quicke, and pierceth too deepe. But (to interpret all, according to the rule of loue, in the better part) I take the maine reaſon of the many exceptions which were taken, to be this, that wiues duties (according to the Apoſtles method) being in the firſt place handled, there was taught (as muſt haue beene taught, except the truth ſhould haue beene betrayed) what a wife, in the vttermoſt extent of that ſubiection vnder which God hath put her, is bound vnto, in caſe her husband will ſtand vpon the vttermoſt of his authority: which was ſo taken, as if I had taught that an husband might, and ought to exact the vttermoſt, and that a wife was bound in that vttermoſt extent to doe all that was deliuered as dutie, whether her husband exact it or no. But when I came to deliuer husbands duties,¹⁰ I ſhewed, that he ought not to exact whatſoeuer his wife was bound vnto (in caſe it were exacted by him) but that he ought to make her a ioynt Gouernour of the family with himſelfe, and referre the ordering of many things to her diſcretion, and with all honourable and kinde reſpect to carrie himſelfe towards her. In a word, I ſo ſet downe an husbands duties, as if he be wiſe and conſcionable in obſeruing them, his wife can haue no iuſt cauſe to complaine of her ſubiection. That which maketh a wiues yoake heauy and hard, is an husbands abuſe of his authority: and more preſsing his wiues dutie, then performing his owne: which is directly contrary to the¹¹ Apoſtles rule. This iuſt Apologie I haue beene forced to make, that I might not euer be iudged (as ſome haue cenſured me)¹² an hater of women. Now that in all thoſe places where a wiues yoke may ſeeme moſt to pinch, I might giue ſome eaſe, I haue to euery head of wiues duties made a reference, in the margin ouer againſt it, to the duties of husbands anſwerable thereunto, and noted the reference with this marke *, that it might the more readily be turned vnto. Yea I haue further parallel’d, and laid euen one againſt another in one view, the heads of husbands and wiues duties, as they anſwer each other: and in like manner the contrary aberrations: with a reference made vnto the particular ſections where they are handled: that ſo on the one ſide it may appeare, that if both of them be conſcionable and carefull to performe their owne duty, the matrimoniall yoke will ſo equally lie on both their necks, as the wife will be no more pinched therewith then the husband, but that it will be like Chriſts ſpirituall yoke, light and eaſie: and that on the¹³ other ſide it may be manifeſt that there is commonly as much failing by husbands in their duties, as by wiues in theirs. This parallel and euen-ſetting out of each of their duties, and of the contrary aberrations, I haue annexed next to this epiſtle. And further I haue added thereto a table of the ſeuerall heads of thoſe points that are handled in the eight following Treatiſes, that by this helpe you may the more readily finde out ſuch particular points as you deſire moſt eſpecially to read. To ſhew that the duties preſcribed to Husbands, Wiues, Parents, Children, Maſters, and Seruants, are ſuch as in conſcience they are bound vnto, I haue endeuoured to ſhew how they are grounded on the word of God, and gathered from thence. To auoid prolixity, I haue referred moſt of the quotations to the margin. If your leiſure will ſerue you, you may doe well to ſearch them out. Two things haue beene eſpeciall helpes to me for finding out the many duties noted in theſe Treatiſes, & vices contrary thereunto: Obſeruation and Diſpoſition. Obſeruation both of ſuch duties as the Scripture commendeth and contrary vices as it condemneth: and alſo of ſuch commendable virtues as I well liked in thoſe Husbands, Wiues, Parents, Children, Maſters, and Seruants, that I came among, and ſuch vnſeemely vices as I diſliked in them: and Diſpoſition of one point after another in the beſt order that I could. My method and manner of proceeding brought many things to my minde, which otherwiſe might haue ſlipped by. For by method ſundry and ſeuerall points appertaining to one matter are drawne forth, as in a chaine one linke draweth vp another. There is no better way to finde out many obſeruations in a text, then by a methodicall reſolution thereof. As method is an helpe to Inuention, ſo alſo to retention. It is as the thread or wier whereon pearles are put, which keepeth them from ſcattering. And if a man by abundance of matter be caſt into a labyrinth, by the helpe of method he may eaſily and readily finde out the way againe. In which reſpects method is fitly ſtiled the¹⁴ Mother of the Minde, and Miſtreſſe of Memorie. If you well marke the order and dependance of points one vpon another, you will finde as great an helpe in conceiuing and remembring¹⁵ them, as I did in inuenting and diſpoſing them.

1. 1. Since Midſommer. 1608.
2. 2. πρότερον καὶ ἀναγκαιότερον οἰκία πόλεως. Ariſt. Eth. lib. 8. cap. 12.
3. 3. M Μακρολόγος ἐστὶν ὁ περὶ ὀλίγων πολλὰ λέγων. Πολυλόγος ὁ περὶ πολλῶν πολλά. Ammon. Multum loqui eſt rem ſuperfluis agere verbis. Aug. Epiſt. 121. ad Prob.
4. 4. παρ’ ἄλληλα τὰ ἐναντία μάλιστα φαίνεται. Ariſt. Rhet. lib. 3. cap. 2.
5. 5. Paraphernalia. Treat. 3. §. 21.
6. 6. Ibid.
7. 7. Treat. 3. §. 22.
8. 8. Treat. 3. §. 19.
9. 9. Treat. 3. §. 18.
10. 10. Treat. 4. §. 18.
11. 11. Epheſ. 5. 33. See Treat. 1. §. 95.
12. 12. μισογύνης. Athen.
13. 13. Mat. 11. 30.
14. 14. Methodusintelligentiae parens eſt, & magiſtra memoriae.
15. 15. Ordo memoriae maximè, lumen affert. Cic. 2. de Orat.

Becauſe there is not one word to compriſe vnder it both maſters and miſtreſſes, as fathers and mothers are compriſed vnder Parents, and ſonnes and daughters vnder Children, I haue according to the Scripture phraſe compriſed Miſtreſſes vnder Maſters: ſo as the duties enioyned to them belong to theſe, ſo farre as may ſtand with their ſex. To conclude, in recompence of all my paines I heartily pray you all to pray heartily for him who daily praieth for you, euen¹⁶

1. 16. Church-court in Black-Fryers London. 2. Febr. 1621.

The Watch-man of your ſoules, WILLIAM GOVGE.

EPHES. 5. 21. Submit your ſelues one to another in the feare of God.

AS there are two vocations whereunto it hath pleaſed God to call euery one; one Generall, by vertue whereof certaine common duties which are to be performed of all men, are required, (as knowledge, faith, obedience, repentance, loue, mercie, iuſtice, truth, &c.) the other Particular, by vertue whereof certaine peculiar duties are required of ſeuerall perſons, according to thoſe diſtinct places wherein the Diuine Prouidence hath ſet them in Common-wealth, Church, or family; ſo ought Gods Miniſters to be carefull in inſtructing p. 2 Gods people in both kindes of duties; both thoſe which concerne their generall, and thoſe alſo which concerne their particular calling. Accordingly S. Paul (who, as¹⁷ Moſes, was faithfull in all the houſe of God) after he had ſufficiently inſtructed Gods Church in ſuch generall duties, as belong to all Chriſtians, of what ſex, ſtate, degree, or condition ſoeuer they be, proceedeth to lay downe certaine particular duties, which appertaine to particular callings and conditions: among which, he maketh choiſe of thoſe which God hath eſtabliſhed in a family. With excellent Art doth he paſſe from thoſe generals, to theſe particulars: laying downe a tranſition betwixt them, in theſe words, Submitting your ſelues one to another in the feare of God; which words haue reference both to that which goeth before, and alſo to that which followeth after. The forme and manner of ſetting downe this verſe, with a participle thus, ſubmitting, ſheweth that it dependeth on that which went before, and ſo hath reference thereunto. Againe, the word it ſelfe being the very ſame which is vſed¹⁸ in the next verſe following, ſheweth, that this verſe containeth the ſumme of that which followeth, and ſo hath reference thereunto, as a generall vnto particulars. This manner of paſſing from one point to another, by a perfect tranſition which looketh both wayes, both to that which is paſt, and to that which commeth on, as it is very elegant, ſo is it frequent with this our Apoſtle. Whereby he teacheth vs,¹⁹ ſo to giue heed to that which followeth, as we forget not that which is paſt: as we muſt giue diligent attention to that which remaineth, ſo we muſt well retaine that which we haue heard, and not let it ſlip: otherwiſe, if (as one naile driueth out another) one precept maketh another to be forgotten, it will be altogether in vaine to adde line vnto line, or precept vnto precept.

1. 17. Num. 12. 7.
2. 18. ὑποτασσόμενοι, ſubmitting. ὑποτάσσεσθε, ſubmit.
3. 19. Note.

As this verſe hath reference to that which was deliuered before, concerning our dutie to God, it teacheth vs this leſſon:

p. 3 It is the dutie of Chriſtians as to ſet forth the praiſe of God, ſo to be ſeruiceable one to another. For this purpoſe in the²⁰ Decalogue to the firſt table, which preſcribeth that duty which we owe to God, is added the ſecond table, which declareth the ſeruice that we owe one to another: and he that ſaid,²¹ The firſt and great Commandement is this, Thou ſhalt loue the Lord, &c. ſaid alſo, The ſecond is like to this, Thou ſhalt loue thy neighbour, &c. whereupon the²² Apoſtle declaring what thoſe ſacrifices be wherewith God is well pleaſed, ioyneth theſe two together, to giue thankes to God, and to doe good to man. The ſeruice which in the feare of God we performe one to another, is an euident and reall demonſtration of the reſpect we beare vnto God.²³ To God our goodneſſe extendeth not.²⁴ He is ſo high aboue vs, ſo perfect and compleat in himſelfe, that neither can we giue to him, nor he receiue of vs. But in his owne ſtead he hath placed our brother like to our ſelues; to whom,²⁵ as we may doe hurt, ſo by our faithfull ſeruice we may doe much²⁶ good: in doing whereof God is much honoured.

1. 20. Doct.
2. 21. Matt. 22. 38, 39.
3. 22. Heb. 13. 15, 16.
4. 23. Pſal. 16. 2.
5. 24. Iob 22. 3. & 35. 7.
6. 25. Iob 35. 8.
7. 26. Pſal. 16. 3.

This diſcouereth their hypocriſie, who make great pretence²⁷ of praiſing God, and yet are ſcornfull, and diſdainfull to their brethren, and ſlothfull to doe any ſeruice to man: Theſe mens religion is vaine. By this note did the Prophets²⁸ in their time, and Chriſt and his Apoſtles in their time alſo, diſcouer the hypocriſie of thoſe among whom they liued: and ſo may we alſo in our times. For many there be, who frequently in their houſes, and in the middeſt of the Congregation ſing praiſe vnto God, and performe other parts of Gods outward worſhip, but towards one another, are proud, ſtout, enuious, vnmercifull, vniuſt, ſlanderous, and very backward to doe any good ſeruice. Surely, that outward ſeruice which they pretend to performe to God, doth not ſo much wipe out the ſpot of prophaneſſe, as their neglect of dutie vnto man brandeth their foreheads with the ſtampe of hypocriſie.²⁹

1. 27. 1. Vſe. A note of hypocriſie.
2. 28. Iam. 1. 26. Iſa. 58. 3 &c. Mic. 6. 6. &c. Matt. 23. 14. 1 Ioh. 4. 20.
3. 29. 2. Vſe. Put not off one dutie with another. Matt. 23. 23.

For our parts, let vs not vpon pretext of one dutie, though it may ſeeme to be the waightier, thinke to ſhift off another; leſt that fearefull woe which Chriſt denounced p. 4 againſt the Scribes and Phariſies fall vpon our pates. As God is carefull to inſtruct vs how to carrie our ſelues both to his owne Maieſtie, and alſo one to another, ſo let vs in both approue our ſelues to him: remembring what Chriſt ſaid to the Phariſies, Theſe ought ye to haue done, and not to leaue the other vndone. The ſame Lord that requireth praiſe to his owne Maieſtie, inioyneth mutuall ſeruice one to another; the neglect of this, as well as of that, ſheweth too light reſpect of his will and pleaſure: What therefore God³⁰ hath ioyned together, let not man put aſunder.

1. 30. Matth. 19. 6.

Againe, as this verſe hath reference to that which followeth, it declareth the generall ſumme of all, which is mutually to ſubmit our ſelues one to another in the feare of God. The parts hereof are two:

• 1. An Exhortation.
• 2. A Direction.

In the exhortation is noted, both the dutie it ſelfe in this word ſubmit, and alſo the parties to whom it is to be performed, one to another.

Both branches of the exhortation, viz. the dutie, and the parties ioyned together, afford this doctrine, that

It is a generall mutuall dutie appertaining to all Chriſtians,³¹ to ſubmit themſelues one to another: For this precept is as generall as any of the former, belonging to all ſorts and degrees whatſoeuer: and ſo much doth this word one another³² imply: in which extent the Apoſtle in another place exhorteth to ſerue one another: and againe, euery man to ſeeke³³ anothers wealth.

1. 31. 2. Doct.
2. 32. ἀλλήλοις.
3. 33. Gal. 5. 13. 1 Cor. 10. 24.

Concerning inferiours, it is without queſtion cleare, that³⁴ they ought to ſubmit themſelues to their ſuperiours: yea, concerning equals no great queſtion can be made, but they in giuing honour muſt goe one before another, and ſo ſubmit³⁵ themſelues: but concerning ſuperiours, iuſt queſtion may be made, whether it be a dutie required of them to ſubmit themſelues to their inferiours.

1. 34. Queſt.
2. 35. Rom. 12. 10. How ſuperiours ought to ſubiect themſelues.

p. 5 To reſolue this doubt, we muſt firſt diſtinguiſh betwixt³⁶ ſubiection of reuerence, and ſubiection of ſeruice.

1. 36. Anſw.

Subiection of reuerence is that whereby one teſtifieth an eminencie and ſuperioritie in them whom he reuerenceth, and that in ſpeech, by giuing them titles of honour; or in geſture, by ſome kinde of obeyſance; or in action, by a ready obeying of their commandement. This is proper to inferiours.

Subiection of ſeruice is that whereby one in his place is³⁷ ready to doe what good he can to another. This is common to all Chriſtians: a dutie which euen ſuperiours owe to inferiours, according to the fore-named extent of this word one another: in which reſpect euen the higheſt gouernour on earth is called a miniſter, for the good of ſuch as³⁸ are vnder him.

1. 37. Difference betwixt ſubiection of Reuerence and Seruice.
2. 38. διάκονος. Rom. 13. 4.

Secondly, we muſt put difference betwixt the worke it³⁹ ſelfe, and the manner of doing it. That worke which in it ſelfe is a worke of ſuperioritie and authoritie, in the manner of doing it may be a worke of ſubmiſſion, viz. if it be done in humilitie and meekneſſe of minde. The Magiſtrate by ruling with meekneſſe and humilitie, ſubmitteth himſelfe to his ſubiect. In this reſpect the Apoſtle exhorteth that nothing (no not the higheſt and greateſt workes that⁴⁰ can be) be done in vaine-glory, but in meekneſſe.

1. 39. Difference betwixt the worke and manner of doing it.
2. 40. Phil. 2. 3.

Thirdly, we muſt diſtinguiſh betwixt the ſeuerall places wherein men are: for euen they who are ſuperiours to ſome,⁴¹ are inferiours to others: as he that ſaid, I haue vnder me, and am vnder authoritie. The maſter that hath ſeruants vnder him, may be vnder the authoritie of a Magiſtrate. Yea, God hath ſo diſpoſed euery ones ſeuerall place, as there is not any one, but in ſome reſpect is vnder another. The wife, though a mother of children, is vnder her husband. The husband, though head of a family, is vnder publike Magiſtrates. Publike Magiſtrates one vnder another, and all vnder the King. The King himſelfe vnder God and his word deliuered by his Ambaſſadours, whereunto the higheſt are to ſubmit themſelues. And Miniſters of the word, as ſubiects, are vnder their Kings and Gouernours. p. 6 He that ſaith, Let euery ſoule be ſubiect to the higher powers,⁴² excepteth not Miniſters of the word: and he that ſaith, obey them that haue the ouerſight of you, and ſubmit your ſelues,⁴³ excepteth not kings: only the difference is in this, that the authoritie of the king is in himſelfe, and in his owne name he may command obedience to be performed to himſelfe: but the authoritie of a Miniſter is in Chriſt, and in Chriſts name only may he require obedience to be performed to Chriſt.

1. 41. Euery one vnder ſome authoritie. Matth. 8. 9.
2. 42. Rom. 13. 1.
3. 43. Heb. 13. 17. Difference betwixt Magiſtrates and Miniſters authoritie.

The reaſon why all are bound to ſubmit themſelues one⁴⁴ to another is, becauſe euery one is ſet in his place by God, not ſo much for himſelfe, as for the good of others: whereupon the Apoſtle exhorteth, that none ſeeke his owne, but euery man anothers wealth. Euen Gouernours are aduanced⁴⁵ to places of dignitie and authoritie, rather for the good of their ſubiects then for their owne honour. Their callings are in truth offices of ſeruice, yea burdens vnder which they muſt willingly put their ſhoulders, being called of God, and of which they are to giue an account concerning the good which they haue done to others: for the effecting whereof, it is needfull that they ſubmit themſelues.

1. 44. Reaſon. Euery ones Office for the good of another.
2. 45. 1 Cor. 10. 24.

Let euery one therefore high and low, rich and poore,⁴⁶ ſuperiour and inferiour, Magiſtrate and ſubiect, Miniſter and people, husband and wife, parent and childe, maſter and ſeruant, neighbours and fellowes, all of all ſorts in their ſeuerall places take notice of their dutie in this point of ſubmiſſion, and make conſcience to put it in practice: Magiſtrates, by procuring the wealth and peace of their people, as Mordecai: Miniſters, by making themſelues ſeruants⁴⁷ vnto their people, not ſeeking their owne profit, but the⁴⁸ profit of many, that they may be ſaued, as Paul: Fathers, by well educating their children, and taking heed that they prouoke them not to wrath, as Dauid: Husbands,⁴⁹ by dwelling with their wiues according to knowledge; giuing honour to the wife as to the weaker veſſell, as Abraham:⁵⁰ Maſters, by doing that which is iuſt and equall to their ſeruants, as the Centurion: Euery one, by being of like⁵¹ affection one towards another, and by ſeruing one another p. 7 in loue, according to the Apoſtles rule. Let this dutie of⁵² ſubmiſſion be firſt well learned, and then all other duties will better be performed.

1. 46. 1. Vſe. Exhòrtation vnto all to doe ſeruice.
2. 47. Eſt. 10. 3.
3. 48. 1 Cor. 9. 19. & 10. 33.
4. 49. Prou. 4. 3, 4.
5. 50. Gen. 16. 6.
6. 51. Luke 7. 2.
7. 52. Rom. 12. 16. Gal. 5. 13.

Be not high minded, nor ſwell one againſt another.⁵³ Though in outward eſtate ſome may be higher than other, yet in Chriſt all are one whether bond or free: all members of one and the ſame body. Now conſider the mutuall affection (as I may ſo ſpeake) of the members of a naturall body one towards another: not any one of them will puffe it ſelfe vp,⁵⁴ and riſe againſt the other: the head which is the higheſt⁵⁵ and of greateſt honour will ſubmit it ſelfe to the feet in performing the dutie of an head, as well as the feet to the head in performing their dutie; ſo all other parts. Neither is it hereby implied that they which are in place of dignitie and authoritie ſhould forget or relinquiſh their place, dignitie, or authoritie, and become as inferiours vnder authoritie, no more than the head doth: for the head in ſubmitting it ſelfe doth not goe vpon the ground and beare the body, as the feet; but it ſubmitteth it ſelfe by directing and gouerning the other parts, and that with all the humilitie, meekneſſe, and gentleneſſe that it can. So muſt all ſuperiours: much more muſt equals and inferiours learne with humilitie, and meekneſſe, without ſcorne or diſdaine, to performe their dutie: this is that which was before by the Apoſtle⁵⁶ expreſly mentioned, and is here againe intimated; none are exempted and priuileged from it. We know that it is vnnaturall, and vnbeſeeming the head to ſcorne the feet, and to ſwell againſt them, but more than monſtrous for one hand to ſcorn another: what ſhall we then ſay if the feet ſwel againſt the head? Surely ſuch ſcorne and diſdaine among the members, would cauſe not only great diſturbance, but alſo vtter ruine to the body. And can it be otherwiſe in a politique body? But on the contrarie, when all of all ſorts ſhall (as hath beene before ſhewed) willingly ſubmit themſelues one to another, the whole body, and euery member thereof will reape good thereby: yea, by this mutuall ſubmiſſion, as we doe good, ſo we ſhall receiue good.

1. 53. 2. Vſe. Dehortation from ſwelling one againſt another.
2. 54. Gal. 3. 28.
3. 55. 1 Cor. 12. 27.
4. 56. Epheſ. 4. 2.

Hitherto of the exhortation. The direction followeth. In the feare of the Lord. This clauſe is added, to declare partly the meanes, how men may be brought to ſubmit themſelues readily one to another: and partly the manner, how they ought to ſubmit themſelues. The feare of the Lord is both the efficient cauſe that moueth a true Chriſtian willingly to performe all dutie to man, and alſo the end whereunto he referreth euery thing that he doth. For the better conceiuing whereof, I will briefly declare

• 1. What this feare of the Lord is.
• 2. How the Lord is the proper obiect of it.
• 3. What is the extent thereof.
• 4. Why it is ſo much vrged.

First, feare of God is an awfull reſpect of the diuine Maieſtie.⁵⁷ Sometimes it ariſeth from faith in the mercy and goodneſſe of God: for when the heart of man hath once felt a ſweet taſte of Gods goodneſſe, and found that in his fauour only all happineſſe conſiſteth, it is ſtrucken with ſuch an inward awe and reuerence, as it would not for any thing diſpleaſe⁵⁸ his Maieſtie, but rather doe whatſoeuer it may know to be pleaſing and acceptable vnto him. For theſe are two effects which ariſe from this kinde of feare of God:

1. 57. 1. What the feare of God is. The cauſes of it.
2. 58. Two effects of a filiall feare of God.

1. A carefull endeuour to pleaſe God, in which reſpect⁵⁹ good king Iehoſaphat hauing exhorted his Iudges to execute the iudgement of the Lord aright, addeth this clauſe as a motiue thereunto, Let the feare of the Lord be vpon you: implying thereby that Gods feare would make them endeuour to approue themſelues to God.

1. 59. Deum timere eſt nulla mala facere, & nulla bona quae faci enda ſunt praete rire. Bernar. de modo benè viuen. ſer. 4.

2. A carefull auoiding of ſuch things as offend the Maieſty of God, and grieue his ſpirit: in which reſpect the Wiſeman⁶⁰ ſaith, The feare of the Lord is to hate euill: and of Iob it is⁶¹ ſaid that he fearing God departed from euill.⁶²

1. 60. 2 Chro. 19. 6, 7.
2. 61. Prou. 8. 13.
3. 62. Job. 1. 1.

Sometimes againe, awe and dread of the diuine Maieſtie ariſeth from diffidence: For when a mans heart doubteth of Gods mercy, and expecteth nothing but vengeance, the very thought of God ſtriketh an awe or rather dread into him, and ſo maketh him feare God.

p. 9 From this double cauſe of feare, whereof one is contrary⁶³ to another, hath ariſen that vſuall diſtinction of a filiall or ſonne-like feare, and a ſeruile or ſlauiſh feare: which diſtinction is grounded on theſe words of the Apoſtle, ye haue not receiued the ſpirit of bondage againe to feare (this is⁶⁴ a ſeruile feare) but ye haue receiued the ſpirit of adoption⁶⁵ whereby we cry, Abba, father: this cauſeth a filiall feare. The filiall feare is ſuch a feare as dutifull children beare to their fathers. But the ſeruile feare is ſuch an one as bondſlaues beare to their maſters. A ſonne feareth ſimply to offend or diſpleaſe his father: ſo as⁶⁶ it is accompanied with loue. A bondſlaue feareth nothing but the puniſhment of his offence; ſo as it is ioyned with hatred: and ſuch an one feareth not to ſinne, but to burne in hell for ſinne. Faithfull Abraham like a gratious childe feared God (as Gods Angell beareth witneſſe, Gen. 22. 12.) when he was ready rather to ſacrifice his only ſonne, then offend God by refuſing to⁶⁷ obey his commandement. But faithleſſe Adam like a ſeruile bondſlaue feared God (as he himſelfe teſtifieth againſt himſelfe Gen. 3 10.) when after he had broken Gods commandement, he hid himſelfe from the preſence of God. This ſlauiſh feare is a plaine diabolicall feare (for the deuils⁶⁸ ſo feare as they tremble:) It maketh men wiſh there were no hell, no day of Iudgement, no Iudge, yea no God. This is that feare without which we muſt ſerue the Lord. In this⁶⁹ feare to ſubmit ones ſelfe is nothing acceptable to God: It is therefore the filiall feare which is here meant.

1. 63. Difference betwixt filiall and ſeruile feare.
2. 64. Bernard. loc. citat.
3. 65. Rom. 8. 15.
4. 66. Eſt timor ne amittatur gratia beneficij. Hic timor caſt us eſt, non eum charitas eijcit, ſed aſciſcit. Auguſt. epiſt. 120.
5. 67. Qui gehennas metuit, non peccare metuit ſed ardere. Aug. epiſt. 144.
6. 68. Jam. 2. 19.
7. 69. Luke 1. 74.

Secondly, of this feare God is the proper obiect, as by⁷⁰ this and many more teſtimonies of Scripture is euident, where the feare of God and of the Lord is mentioned. This feare hath ſo proper a relation vnto God, as the Scripture ſtileth God by a kinde of proprietie, with this title Feare: for where Iaakob mentioneth the feare of Iſaak, he meaneth⁷¹ the Lord whom Iſaak feared.

1. 70. 2. How God is the proper obiect of feare.
2. 71. Gen. 31. 42, 53.

It is then vnlawfull to feare any but God?⁷²

1. 72. Quest.

No: Men alſo may be feared, as Princes, Parents, Maſters,⁷³ and other ſuperiours; For the Apoſtle exhorting to giue euery one their due, giueth this inſtance, feare,⁷⁴ p. 10 to whom feare is due. But yet may God notwithſtanding be ſaid to be the proper obiect of feare, becauſe all the feare that any way is due to any creature, is due to him in and for the Lord whoſe image he carrieth: ſo as in truth it is not ſo much the perſon of a man, as the image of God placed in him, by vertue of ſome authoritie or dignitie appertaining to him, which is to be feared. If there ſhould fall out any ſuch oppoſition betwixt God and man, as in fearing man our feare would be withdrawne from God, then the rule of Chriſt is to take place, which is this, feare not them which⁷⁵ kill the body, but are not able to kill the ſoule: but rather feare him which is able to deſtroy both ſoule and body in hell.

1. 73. Ans. How men are to be feared.
2. 74. Rom. 13. 7.
3. 75. Matth. 10. 28.

Thirdly, the extent of this true filiall feare of God is⁷⁶ very large. No one point throughout the whole Scripture is more vrged than this feare of the Lord. It is oft added to other duties, as that whereby they are ſeaſoned, and without which they cannot well be performed: wherefore we are commanded to ſerue the Lord in feare, to perfect holineſſe⁷⁷ in the feare of God, to worke out our ſaluation with feare: and⁷⁸ the Churches are commended for walking in the feare of the⁷⁹⁸⁰ Lord: ſo likewiſe particular men as⁸¹ Abram,⁸² Ioſeph,⁸³ Iob, and many other: yea the whole worſhip of God is oft compriſed vnder this branch of feare: whereupon our Sauiour Chriſt alleaging this text, thou ſhalt feare the Lord thy God,⁸⁴ thus expreſſeth it, thou ſhalt worſhip the Lord thy God. And⁸⁵ againe where the Lord by his Prophet Iſay ſaith, Their feare⁸⁶ toward me is taught by the precept of men, Chriſt thus quoteth that text, In vaine doe they worſhip me, teaching for doctrines⁸⁷ the commandements of men: out of which places compared together, it is euident, that vnder the feare of God, is compriſed the worſhip of God. Yea, all that dutie which we owe to God and man is compriſed vnder this title, the feare of God: for Dauid when he would in one word declare the ſumme and ſubſtance of all that which a Miniſter ought to teach his people, ſaith, I will teach you the feare of⁸⁸ the Lord.⁸⁹

1. 76. 3. Euery dutie to be ſeaſoned with a feare of God.
2. 77. Pſal. 2. 11.
3. 78. 2 Cor. 7. 1.
4. 79. Phil. 2. 12.
5. 80. Acts 9. 31.
6. 81. a Gen. 22. 12.
7. 82. b & 42. 18.
8. 83. c Iob 1. 1.
9. 84. Deut. 6. 13.
10. 85. Matth. 4. 10.
11. 86. Iſa. 29. 13.
12. 87. Matth. 15. 9.
13. 88. Pſal. 34. 11.
14. 89. 4. Why a feare of God is ſo much vrged.

Fourthly, The reaſon why the Holy Ghoſt ſo much vrgeth the feare of God, and that in ſo large an extent as hath p. 11 beene ſhewed, I take to be this; to ſhew a difference betwixt that integritie and perfection of Gods image which was at mans creation firſt planted in him, and the renouation thereof while here he liueth in this world. So compleat and perfect was then Gods image in man, as he needed no other motiue to prouoke him to any dutie but loue. Wherefore when the Holy Ghoſt would ſet forth that perfection of Gods image firſt planted in man, he addeth this title Loue vnto other duties, whether they concerne God or man. Concerning God, Moſes exhorteth Iſrael to loue the⁹⁰ Lord and ſerue him: and againe, to loue the Lord, to walke in⁹¹ his waies, to keepe his commandements, &c. Concerning man, the Apoſtle exhorteth to ſerue one another by loue: and to doe⁹² all things in loue. Yea, ſometimes the Holy Ghoſt is pleaſed⁹³ to compriſe all duties vnder loue: In which reſpect Chriſt calleth this commandement (Thou ſhalt loue the Lord) the⁹⁴ great commandement, which compriſeth all the commandements of the firſt table vnder it: and for the ſecond table, S. Paul ſaith, that loue is the fulfilling of the law. But by Adams⁹⁵ fall, and the corruption which thereby infected mans nature, the loue of God hath waxed cold in man, and though the Saints be created againe according to that image of God, yet while in this world they liue, that image is not ſo perfect as it was, the fleſh remaineth in the beſt: in which reſpect God hath faſt fixed this affection of feare in mans heart, and thereby both reſtraineth him from ſinne, and alſo prouoketh him vnto euery good dutie.

1. 90. Deut. 11. 13.
2. 91. Deut. 30. 16.
3. 92. Gal. 5. 13.
4. 93. 1 Cor. 16. 14.
5. 94. Matth. 22. 38.
6. 95. Rom. 13. 10.

Hauing briefly declared the nature, obiect, extent, and vſe of feare, I returne to the point in hand, viz. to ſhew 1. how it is here laid downe as a motiue to ſtirre vp men to performe the dutie here required: for by this clauſe, in the feare of the Lord, the Apoſtle implieth that

It is the feare of God which moueth men conſcionably to ſubmit⁹⁶ themſelues one to another. This made⁹⁷ Dauid ſo well to rule the people of God: and⁹⁸ Ioſeph to deale ſo well with p. 12 his brethren: yea,⁹⁹ this is noted to be the cauſe of the righteous regiment of Chriſt himſelfe. Well did that good King Iehoſaphat know this, and therefore when he appointed Iudges ouer his people, as a motiue to ſtirre them vp to execute the iudgements of the Lord aright, he ſaith vnto them, Let the feare of the Lord be vpon you. So alſo S. Peter,¹⁰⁰ to moue ſubiects to honour their King, prefixeth this exhortation, Feare God.¹⁰¹

1. 96. Doct.
2. 97. 2. Sam. 23. 3.
3. 98. Gen. 42. 18.
4. 99. Iſa. 11. 2, 3.
5. 100. 2 Chron. 19. 7.
6. 101. 1 Pet. 2. 17.

By feare of man, may one be brought to ſubmit himſelfe¹⁰² to another: as a magiſtrate may be moued to deale iuſtly and mildly with his people through feare of inſurrections and rebellions: ſubiects may by ſeuere lawes and tyrannie be brought to ſubmit themſelues: and ſo other inferiours alſo by threats, by hard vſage, and other by-reſpects.

1. 102. Obiect.

1. Though feare of man be a motiue, yet it followeth¹⁰³ not, that therefore feare of God ſhould be no motiue: it may be another motiue, and a better motiue.

1. 103. Anſw.

2. The ſubmiſſion which is performed through feare of¹⁰⁴ man is a forced and a ſlauiſh ſubmiſſion, nothing acceptable to God: but that which is performed through a true filiall feare of God, is a free, willing, ready, cheerefull, conſcionable ſubmiſſion: ſuch a ſubmiſſion as will ſtirre vs vp to doe the beſt good we can thereby vnto them, to whom we ſubmit our ſelues, and ſo is more acceptable to God, by reaſon of the cauſe thereof, and more profitable vnto man, by reaſon of the effect and fruit thereof.

1. 104. Difference betwixt doing a thing for feare of God and feare of man.

For a true feare of God maketh vs more reſpect what¹⁰⁵ God requireth and commandeth, than what our corrupt heart deſireth and ſuggeſteth: It ſubdueth our vnruly paſſions, and bringeth them within compaſſe of dutie: It maketh vs deny our ſelues and our owne deſires: and though through the corruption of our nature and inborne pride we be loth to ſubmit, yet will Gods feare bring downe that proud minde, and make vs humble and gentle. It will keepe thoſe who are in authoritie from tyranny, crueltie, and ouer-much ſeueritie: and it will keepe thoſe who are vnder ſubiection from diſſimulation, deceit, and priuie conſpiracies.

1. 105. Reaſon. The power of a feare of God.

p. 13 Behold how neceſſarie it is, that a true feare of the Lord¹⁰⁶ be planted in mens hearts, in the hearts of Kings and all Gouernours, in the hearts of ſubiects and all people, whether ſuperiours or inferiours. Where no feare of God is, there will be no good ſubmiſſion vnto man. Abraham¹⁰⁷ thought that the men of Gerar would haue no reſpect to him or his wife, nor make conſcience of common honeſtie, nor abſtaine from innocent bloud, becauſe he ſaw no feare of God in that place: and the Apoſtle hauing reckoned vp¹⁰⁸ many notorious effects of mans naturall corruption, concludeth all with this, as the cauſe of all, There is no feare of God before their eyes. Wherefore let Magiſtrates, Parents, Maſters, and all in authoritie, haue eſpeciall care that their ſubiects, children, ſeruants, and all vnder them may be taught and brought to feare the Lord. I dare auouch it, that ſuch inferiours which are taught to feare God, will doe better ſeruiee to their ſuperiours, than ſuch as feare their ſuperiours only as men, and feare not God. Let Miniſters eſpecially vrge and preſſe vpon the conſciences of men a feare of God. Let all inferiours pray that the feare of the Lord may be planted in the hearts of their ſuperiours, that ſo they may liue a quiet and peaceable life in all godlineſſe and honeſtie vnder them. Happie is that kingdome where Magiſtrates and ſubiects feare the Lord. Happie is that Church where Miniſters and people feare the Lord. Happie is that family where husband and wife, parents and children, maſter and ſeruants feare the Lord. In ſuch a Kingdome, Church, and family, will euery one, to the mutuall good one of another, ſubmit themſelues one to another. But if ſuch as feare not God ſubmit themſelues, whether they be ſuperiours or inferiours, it is for their owne ends and aduantages, and not for their good to whom they ſubmit themſelues.

1. 106. Vſe. The neceſſitie of a feare of God.
2. 107. Gen. 20. 11.
3. 108. Rom. 3. 11, &c.

Againe, as this clauſe (In the feare of the Lord) declareth the manner of ſubmiſſion, it ſheweth, that

p. 14 No ſubmiſſion is to be performed vnto man, but that which¹⁰⁹ may ſtand with the feare of God. Whereby we ſhew that we haue reſpect to God, and labour aboue all to approue our ſelues to him. Thus Dauid is commanded to rule in the¹¹⁰ feare of God: and other Magiſtrates to performe their dutie¹¹¹ in the feare of the Lord: which Nehemiah that good Gouernour¹¹² was carefull to doe. So alſo ſubiects are to obey in the feare of the Lord, which the Apoſtle implieth by prefixing¹¹³ this precept, Feare God, before that, Honour the King; as if he had ſaid, ſo honour the King, as in and thereby you may manifeſt your feare of God: let not this latter croſſe the former. Seruants likewiſe are commanded to be obedient vnto their Maſters with this prouiſo, fearing the Lord. Such¹¹⁴ phraſes as theſe, For the Lords ſake, As vnto the Lord, In the¹¹⁵ Lord, As ſeruants of Chriſt, with the like, being annexed to¹¹⁶ the duties of inferiours, doe imply as much.

1. 109. Doct.
2. 110. 2 Sam. 23. 3.
3. 111. 2 Chro. 19 9.
4. 112. Neh. 5. 15.
5. 113. 1 Pet. 2. 17.
6. 114. Coloſſ. 3. 22.
7. 115. 1 Pet. 2. 13.
8. 116. Eph. 5. 22. & 6. 1, 6.

Great reaſon there is that all ſeruice ſhould be limited¹¹⁷ with the feare of God: for God is the higheſt Lord to whom all ſeruice primarily and principally is due: whatſoeuer ſeruice is due to any man, high or low, is due in and for the Lord. The Lord hath ſet ſuperiours in the places of eminencie, wherein they beare the image of God. The Lord alſo hath ſet inferiours in their places, and commended them as his charge to the gouernment of thoſe who are ouer them. He that obeyeth not thoſe who are ouer him in the feare of God, ſheweth no reſpect of Gods image: and he who gouerneth not thoſe who are vnder him in the feare of God, ſheweth no reſpect of Gods charge.

1. 117. 1. Reaſon. God the higheſt Lord.

Beſides, God is that great Iudge to whom all of all ſorts,¹¹⁸ ſuperiours and inferiours are to giue an account of their ſeruice. Though by our ſeruice we haue neuer ſo well approued our ſelues to men, yet if we haue not therein had reſpect vnto God, and approued our ſelues to him, with what face may we appeare before his dreadfull iudgement ſeat?¹¹⁹ Can the fauour of thoſe whom we haue pleaſed in this world, protect and ſhelter vs from the fury of Gods diſpleaſure?

1. 118. 2. Reaſon. God the Iudge of all.
2. 119. 1. Vſe. The folly of all thoſe who feare man more than God.

Behold the folly of ſuch Gouernours as wholly apply p. 15 themſelues to the fancie of their people, yea though it be againſt the Lord and his word. This was Adams folly, who¹²⁰ at his wiues motion did eat of the forbidden fruit. This was Aarons folly, who to pleaſe the people, erected an¹²¹ Idoll. And this was Sauls folly, who againſt Gods expreſſe¹²² prohibition ſuffered his people to take ſome of the ſpoile of the Amalekites. The like may be ſaid of Ioaſh, who¹²³ hearkned to his Princes to ſet vp Idols: and of Pilate, who¹²⁴ to pleaſe the people, againſt his conſcience, deliuered Chriſt to be crucified. The fearefull iſſue of this their ſubmiſſion, not ſeaſoned with a feare of God, but contrary thereunto, may be a warning to all ſuperiours, to take heed how they ſeeke to pleaſe them that are vnder them, more than God who is aboue them. The iſſue of Adams, Aarons, Sauls, and Ioaſh his baſe ſubmiſſion, is noted by the Holy Ghoſt in their ſeuerall hiſtories. Of Pilate it is recorded, that being¹²⁵ brought into extreme neceſſitie, he laid violent hands vpon himſelfe.

1. 120. Gen. 3. 6.
2. 121. Exod. 32. 1.
3. 122. 1 Sam. 15. 21.
4. 123. 2 Chro. 24 7.
5. 124. Marke 15. 15.
6. 125. Euſcb. hiſt. Eccl. lib 2. cap. 7.

Neither is it to be accounted folly only in ſuperiours to ſubmit themſelues to their inferiours againſt the Lord, but alſo in inferiours to their ſuperiours: for thereby they ſhew that they feare man more than God, which Chriſt expreſly¹²⁶ forbiddeth his friends to doe. The captaines which went¹²⁷ to fetch Eliah, obeyed their king therein; but what got they thereby? was the king able to ſaue them from the fire which God ſent downe from heauen vpon them? The women¹²⁸ reproued for offering incenſe to the Queene of heauen, did it not without their husbands, yet were they not excuſed thereby. The children and others in the familie¹²⁹ ſubmitted themſelues to Dathan and Abiram in ſtanding in the doore of their tents at defiance againſt Moſes; but becauſe it was not in the Lord, but againſt him, they were not exempted from the iudgement. Wherefore let all of all ſorts ſet the feare of God as a marke before them to aime at in all their actions. Let ſuperiours¹³⁰ neither doe any thing to giue content to their inferiours:¹³¹ nor ſuffer any thing to be done for their ſakes by their inferiours, which cannot ſtand with the feare of God. And let inferiours¹³² nor doe,¹³³ p. 16¹³⁴ nor forbeare to doe at the will of their ſuperiours any thing ſweruing from the feare of God: but euery one ſubmit themſelues one to another in the feare of God.

1. 126. Luke 12. 4, 5.
2. 127. 2 King. 1. 9, &c.
3. 128. Ier. 44. 19.
4. 129. Numb. 16. 32.
5. 130. Numb. 11. 29.
6. 131. 1 Sam. 24. 8. & 26. 9.
7. 132. Gen. 39. 10.
8. 133. 1 Sam. 22. 17.
9. 134. Act. 4. 19.

EPHES. 5. 22. Wiues ſubmit your ſelues vnto your owne husbands, as vnto the Lord.

FRom that generall direction concerning mutuall ſubmiſſion, the Apoſtle commeth to certaine particulars, by which he exemplifieth the ſame: and teacheth vs, that

It is not ſufficient to performe generall duties of Chriſtianitie,¹³⁵ vnleſſe alſo we be conſcionable in performing the particular duties of our ſeuerall callings. A conſcionable performance of thoſe particular duties is one part of our¹³⁶ walking worthy of the vocation wherewith we are called: and therefore the Apoſtle, for illuſtration and exemplification thereof, doth reckon vp ſundry particulars, both in this and¹³⁷ other Epiſtles: and ſo doe¹³⁸ other Apoſtles. And¹³⁹ Titus is charged to teach them. God himſelfe hath giuen a patterne hereof in his Law: for the maine ſcope of the fifth Commandement¹⁴⁰ tendeth to inſtruct vs in the particular duties of our ſeuerall callings.

1. 135. Doct.
2. 136. Eph. 4. 1.
3. 137. Col. 3. 18, &c. 1 Cor. 7. 1 Tim. 3.
4. 138. 1 Pet. 2. & 3.
5. 139. Tit. 2.
6. 140. See more of this point in The whole armour of God, Treat. 2. part 1. §. 4.

Hereby much credit is brought to our profeſſion, and the¹⁴¹ doctrine of God our Sauiour is adorned. And much good is hereby both mutually communicated one to another, and receiued one from another: for our particular places and callings are thoſe bonds whereby perſons are firmely and fitly knit together, as the members of a naturall body by nerues, arteries, ſinewes, veines, and the like, by which life, ſenſe and motion is communicated from one to another.

1. 141. Tit. 2. 10. 1 Pet. 3. 1, 2.

Let therefore notice be taken of the particular callings¹⁴² wherein God hath ſet vs, and of the ſeuerall duties of thoſe p. 17 callings, and conſcience be vſed in the practiſe of them. He is no good Chriſtian that is careleſſe herein. A bad husband, wife, parent, childe, maſter, ſeruant, magiſtrate or miniſter, is no good Chriſtian.

1. 142. Uſe.

Among other particular callings the Apoſtle maketh choice of thoſe which God hath ſettled in priuate families, and is accurat in reciting the ſeuerall and diſtinct orders thereof, (for a family conſiſteth of theſe three orders, Husbands, Parents, Maſters, all which he Wiues, Children, Seruants, reckoneth vp) yea he is alſo copious, and earneſt in vrging the duties which appertaine to them. Whence wee may well inferre, that

The priuate vocations of a family, and functions appertaining¹⁴³ thereto, are ſuch as Chriſtians are called vnto by God, and in the exerciſing whereof, they may and muſt imploy ſome part of their time. For can we thinke that the Holy Ghoſt (who, as the Philoſophers ſpeake of nature, doth nothing in vaine) would ſo diſtinctly ſet downe theſe priuate duties, & ſo forcibly vrge them, if they did not well become, and neerely concerne Chriſtians? All the places in Scripture which require family-duties, are proofs of the truth of this doctrine.

1. 143. 2 Doctr. Priuate duties of the familie well beſeeme any Chriſtian. οὐθὲν μάτην ἡ φύσις ποιεῖ. Ariſt. Polit. lib. 1

The reaſons of this doctrine are cleere; for the family is¹⁴⁴ a ſeminary of the Church and common-wealth. It is as a Bee-hive, in which is the ſtocke, and out of which are ſent many ſwarmes of Bees: for in families are all ſorts of people bred and brought vp: and out of families are they ſent into the Church and common-wealth. The firſt beginning of mankinde, and of his increaſe, was out of a family. For firſt did God ioyne in mariage Adam and Eue, made them husband and wife, and then gaue them children: ſo as huſband and wife, parent and childe, (which are parts of a family) were before magiſtrate and ſubiect, miniſter and people, which are the parts of a Common-wealth, and a Church. When by the generall deluge all publike ſocieties were deſtroyed, a familie, euen the family of Noah, was p. 18 preſerued, and out of it kingdomes and nations againe raiſed. That great people of the Iewes which could not be numbred for multitude, was raiſed out of the family of Abram. Yea euen to this day haue all ſorts of people come from families, and ſo ſhall to the end of the world. Whence it followeth, that a conſcionable performance of domeſticall and houſhold duties, tend to the good ordering of Church and common-wealth, as being meanes to fit and prepare men thereunto.

1. 144. Reaſon. The familie a ſeminarie.

Beſides, a familie is a little Church, and a little commonwealth,¹⁴⁵ at leaſt a liuely repreſentation thereof, whereby triall may be made of ſuch as are fit for any place of authoritie, or of ſubiection in Church or common-wealth. Or rather it is as a ſchoole wherein the firſt principles and grounds of gouernment and ſubiection are learned: whereby men are fitted to greater matters in Church or commonwealth. Wherupon the¹⁴⁶ Apoſtle declareth, that a Biſhop that cannot rule his own houſe, is not fit to gouerne the Church. So we may say of inferiours that cannot be ſubiect in a familie; they will hardly be brought to yeeld ſuch ſubiection as they ought in Church or common-wealth: inſtance Abſolom, and Adoniah, Dauids ſonnes.

1. 145. 2 Reaſon. A familie is a repreſentation of Church and commonwealth.
2. 146. 1. Tim. 3. 5.

This is to be noted for ſatisfaction of certaine weake¹⁴⁷ conſciences, who thinke that if they haue no publike calling, they haue no calling at all; and thereupon gather that all their time is ſpent without a calling. Which conſequence if it were good and ſound, what comfort in ſpending their time ſhould moſt women haue, who are not admitted to any publike function in Church or commonwealth? or ſeruants, children, and others who are wholly imployed in priuate affaires of the familie? But the forenamed doctrine ſheweth the vnſoundneſſe of that conſequence. Beſides, who knoweth not that the preſeruation of families tendeth to the good of Church and common-wealth? ſo as a conſcionable performance of houſhold duties, in regard of the end and fruit thereof, may be accounted a publike worke. Yea, if domeſticall duties be well and throughly performed, they will be euen enough to take vp p. 19 a mans whole time. If a maſter of a family be alſo an huſband of a wife, and a father of children, he ſhall finde worke enough: as by thoſe particular duties, which we ſhall afterwards ſhew to belong vnto maſters, husbands, and parents, may eaſily be proued. So a wife likwiſe, if ſhe alſo be a mother and a miſtris, and faithfully endeuour to doe what by vertue of thoſe callings ſhe is bound to doe, ſhall finde enough to doe. As for children vnder the gouernment of their parents, and ſeruants in a familie, their whole calling is to be obedient to their parents and maſters, and to doe what they command them in the Lord. Wherefore if they who haue no publike calling, be ſo much the more diligent in the functions of their priuate callings, they ſhall be as well accepted of the Lord, as if they had publike offices.

1. 147. 1 Vſe. Priuat callings in a familie ſufficient callings.

Yet many therebe, who hauing no publike imployment, thinke they may ſpend their time as they liſt, either in idleneſſe,¹⁴⁸ or in following their vaine pleaſures and delights day after day, and ſo caſt themſelues out of all calling. Such are many maſters of families who commit all the care of their houſe either to their wiues, or to ſome ſeruant, and miſpend their whole time in idleneſſe, riotouſneſſe, and voluptuouſneſſe. Such are many miſtreſſes, who ſpend their time in lying a bed, attiring themſelues, and goſhipping. Such are many young gentlemen liuing in their fathers houſes, who partly through the too-much-indulgencie and negligence of their parents, and partly through their owne headſtrong affections, and rebellious will, runne without reſtraint whither their corrupt luſts lead them. Theſe, and ſuch other like to theſe, though by Gods prouidence they be placed in callings, in warrantable callings, and in ſuch callings as miniſter vnto them matter enough of imployment, yet make themſelues to be of no calling. Now what bleſſing can they looke for from the Lord? The Lord vſeth¹⁴⁹ to giue his bleſſing to men, while they are buſied in their callings.¹⁵⁰ Iaacobs faithfull ſeruice to his vncle Laban moued God to bleſſe him.¹⁵¹ Ioſephs faithfulneſſe to his maſter Potiphar was had in remembrance with God, who aduanced him to be ruler in Egypt.¹⁵² Moſes was keeping his p. 20 father in lawes ſheepe when God appeared to him in the buſh, and appointed him a Prince ouer his people.¹⁵³ Dauid was ſent for from the field, where he was keeping his fathers ſheepe, when he was anointed to be king ouer Iſrael.¹⁵⁴ Eliſha was plowing when he was anointed to be a Prophet.¹⁵⁵ The ſhepherds were watching their ſheepe, when that gladſome tidings was brought to them, that the Sauiour of the world was borne. Not to inſiſt on any more particulars, the promiſe of Gods protection is reſtrained to our callings: for¹⁵⁶ the charge which God hath giuen to the Angels concerning man is, to keepe him in all his waies.

1. 148. 2 Vſe. Reproofe of ſuch as hauing no publike office, thinke themſelues freed from all dutie.
2. 149. Gods bleſſing on men diligent in their calling.
3. 150. Gen. 31. 42.
4. 151. Gen. 39. 2.
5. 152. Exo. 3. 1, 2.
6. 153. 1 Sam. 16. 11
7. 154. 1 King. 19. 19.
8. 155. Luk. 2. 8.
9. 156. Pſal. 91. 11.

As for thoſe who haue publike offices in Church or¹⁵⁷ common-wealth, they may not thereupon thinke themſelues exempted from all family-duties. Theſe priuate duties are neceſſarie duties. Though a man be a magiſtrate or a miniſter, yet if he be an husband, or a father, or a maſter, he may not neglect his wife, children, and ſeruants. Indeed they who are freed from publike functions, are bound to attend ſo much the more vpon the priuate duties of their families, becauſe they haue more leiſure thereunto. But none ought wholly to neglect them.¹⁵⁸ Ioſuah, who was a Captaine and Prince of his people, and very much imployed in publike affaires, yet neglected not his familie: for he profeſſeth that he and his houſe would ſerue the Lord. It ſeemeth that¹⁵⁹ Eli was negligent in performing the dutie of a father, and¹⁶⁰ Dauid alſo. But what followed thereupon? Two of Elies sonnes proued ſacrilegious, and lewd Prieſts. Two of Dauids ſonnes proued very ill commonwealths-men, euen plaine traitors.

1. 157. 3. Vſe. Publike callings may not hinder priuate duties.
2. 158. Ioſ. 24. 15.
3. 159. 1 Sam. 2. 29. & 3. 13.
4. 160. 1 King. 1. 6.

There being three eſpeciall degrees, or orders in a familie,¹⁶¹ (as we heard before) the Apoſtle placeth husband and wife in the firſt ranke, and firſt declareth their duties, and that not without good reaſon: for

1. 161. Why duties of man and wife firſt deliuered.

Firſt, The husband and wife were the firſt couple that¹⁶² euer were in the world. Adam and Eue were ioyned in p. 21 mariage, and made man and wife before they had children, or ſeruants. So falleth it out for the moſt part euen to this day in erecting, or bringing together a familie: the firſt couple is ordinarily an husband and a wife.

1. 162. 1. Man and wife were the firſt couple.

Secondly, moſt vſually the husband and his wife are the¹⁶³ chiefeſt in a familie, all vnder them ſingle perſons: they gouernours of all the reſt in the houſe. Therefore moſt meet it is, that they ſhould firſt know their dutie, and learne to practiſe it, that ſo they may be an example to all the reſt. If they faile in their dutie one to another, they giue occaſion to all the reſt vnder them to be careleſſe, and negligent in theirs. Let an husband be churliſh to his wife, and deſpiſe her, he miniſtreth an occaſion to children and ſeruants to contemne her likewiſe, and to be diſobedient vnto her: yea, to be churliſh and froward one to another, eſpecially to their vnderlings. Let a wife be vntruſtie and vnfaithfull to her husband, let her filch and purloine from him, children and ſeruants will ſoone take courage, or rather boldneſſe from her example priuily to ſteale what they can from their father, and maſter. Thus is their breach of¹⁶⁴ dutie a double fault: one in reſpect of the party whom they wrong, and to whom they denie dutie: the other in reſpect of thoſe to whom they giue occaſion of ſinning.

1. 163. 2. Man and wife are commonly the chiefeſt in a familie.
2. 164. Bis peccat qui exemplo peccat.

Know therefore, O husbands and wiues, that yee, aboue¹⁶⁵ all other in the familie, are moſt bound vnto a conſcionable performance of your dutie. Greater will your condemnation be, if you faile therein. Looke to it aboue the reſt: and by your example draw on your children and ſeruants (if you haue any) to performe their duties: which ſurely they will more readily do, when they ſhall behold you as guides going before them, and making conſcience of your ioynt and ſeuerall duties.

1. 165. Vſe.