Of Domestical Duties, Treatise 1 · Section 113 – Section 123
§. 113. Of the determined period of mans life.
Hauing declared ſuch orthodoxall points as this text affordeth, I will further note out two hereticall poſitions, which our aduerſaries thence raiſe. One is of thoſe, that to the diſhonour of him whom God raiſed vp to be a worthy inſtrument in diſpelling the miſt of Poperie, which had much darkned the light of the Goſpell, call themſelues Lutherans: the other of Papiſts.
The former is this, God hath not determined the ſet period of Hinc pateſcit humanae vitae terminum, non eſſe decreto ſimplici & abſoluto conſtitutum, &c. Zach. Muthel. in hunc loc. & N. Heming. alij que .mans daies, but it is in mans power to lengthen or ſhorten them: for if it were otherwiſe, ſay they, this and ſuch like promiſes of long life were to no purpoſe, nor yet the contrary threatnings of ſhortning mans daies.
For full anſwer hereunto, I will firſt ſhew, that the poſition it ſelfe is directly contrarie to the current of Scripture, and then diſcouer the vnſoundneſſe of their conſequence.
Touching the determined period of mans daies, thus ſpeaketh the Scripture: Is there not an appointed time to man on Mans time ſet. Iob 7. 1.earth? are not his daies alſo as the daies of an hireling? Note with what emphaſis the point is ſet forth; euen ſo, as if it were a point ſo cleare, as none could doubt of it. Note alſo two metaphors here vſed, which doe much cleare the point: one taken from ſouldiers, the other from hired ſeruants. That of ſouldiers is implied in the meaning of the originall word tranſlated appointed time, but properly ſignifieth him that hath foreignhis time appointed for warfare, or the time it ſelfe ſo appointed: the other expreſſed. Now we know that theſe times are appointed to an houre: ſo is the time of mans life. In this reſpect Iob ſaith againe, all the daies of my appointed time will I Iob 14. 14.wait, &c. where he vſeth the ſame word that before in the ſame ſenſe. To this purpoſe are theſe, and ſuch like phraſes frequently vſed in Scripture, determined daies, number of daies, Iob 14. 5. Eccleſ. 2. 3. Iob. 7. 30.houre, &c. Did not the Prophet expreſly declare to Hezekiah that he ſhould liue iuſt 15 yeeres after his ſickneſſe? He could Iſa. 38. 5.not hauehave told it, if the Lord had not before ſet that period. Chriſt ſaith, our haires are numbred, are not much more our Mat. 10. 30. & 6 27.daies? Againe he ſaith, who can adde one cubit to his ſtature? Stat ſua cui que dies, &c. Virg. Aenied. 10.Can then any adde to his daies? So euident is this point, that the heathen noted it.
Touching their conſequence (if a mans time be determined all the promiſes of long life are to no purpoſe) I anſwer, that God who hath ſet downe the iuſt time and period of mans life, hath alſo ſet downe the meanes of attaining to that period. Now the time he hath kept ſecret to himſelfe, the meanes he hath reuealed to vsus. In regard of vsus therefore who know not the time appointed of the Lord, it may be ſaid that by vſing ſuch and ſuch meanes we prolong our daies, or by doing ſuch and ſuch things we ſhorten them. Now becauſe theſe meanes only ſhew them to be long, or ſhort, Gods decree remaineth firme and ſtable, and is not altred thereby: yet this worke of lengthening or ſhortning is attributed to vsus, becauſe we doe what lieth in vsus thereto, and that freely without any compulſion. For Gods decree though it cauſe a neceſſitie in the euent, yet it impoſeth no conſtraint on the will of man, but leaueth it as free (in regard of the manner of working) as if there were no decree at all. And herein Gods admirable wiſdome is manifeſted, that notwithſtanding his determined purpoſe of matters, man hath no ground of excuſe to ſay he was forced to this or that.
The knowledge of this determined period of mans life is of great vſe: for it teacheth vsus,
1. Wholly to ſubmit our ſelues to God: and to be prepared Vſes to be made of the determined time of mans life.either ſoone to depart out of this world, or long to liue in it, as God ſhall diſpoſe of our time: nor deſiring longer to liue then God hath appointed: nor grieuing to liue ſo long as he hath appointed.
2. Not to feare the threats of any man, thereby to be drawne Dan. 3. 17, 18.from God.
3. To doe Gods worke while we hauehave time, &c.Iob. 9. 4.
§. 114. Of reward promiſed to obedience, that it implieth no merit.
The other hereſie which Papiſts gather from this text, is Againſt merit.this, Mans obedience is meritorious.
Anſw. The reward here promiſed is no matter of wages and due deſert, but of meere grace and fauour.
Of this error I hauehave *Whole armour of God, Treat. 2. Part. 4. §. 7. on Epheſ. 6. 14.elſewhere more largely ſpoken.
§. 115. Of the connexion of Parents dutie with Childrens.
EPHES. 6. 4.
And ye fathers, prouoke not your children to wrath: but bring them vp in the nurture and admonition of the Lord.
THe Apoſtle hauing vrged children to performe their duties to their parents, he turneth his ſpeech to parents, ſaying, AND ye fathers, &c. That copulatiue particle AND, ioyning an exhortation to parents, for performing their duties to the forenamed exhortation made to children, giueth vsus to vnderſtand, that
Parents are as well bound to dutie as children. Their duties 1. Obſeru. Parents bound to duties.indeed be different, yet (notwithſtanding their ſuperioritie and authoritie ouer their children) they are bound to dutie. All the directions and exhortations throughout the Scripture giuen vntounto parents, concerning their dutie, and all the threatnings denounced, and iudgements executed on parents for neglect of their dutie, are pregnant proofes of this point.
Though parents be ouer their children, and by them cannot be commanded, yet they are vnderunder God: and he it is who hath enioyned them their dutie: ſo as they are bound thereunto, as they will anſwer it to their Father in heauen.
The authoritie which parents hauehave, is not ſo much for their owne aduancement, as for the better gouerning of their children, which being ſo, their verie gouernment is a dutie.
Object. In the morall Law the dutie of children only is expreſſed.How parents duties are implied in the 5. Commandement.
Anſw. Parents dutie (as many others duties) is by iuſt and neceſſarie conſequence implied, which is equiualent, and as much bindeth, as if it were expreſſed. It is thus implied. They who hauehave honour, muſt carrie themſelues worthie of honour. Now the way to carrie themſelues worthie of honour, is to be carefull in doing dutie to them that honour them. This is ſo equall, as it needed not to be expreſt.
Wherefore let Miniſters follow this patterne of the Apoſtle, 1. Vſe. Miniſters muſt prouoke parents to their dutie.and carrie an euen hand towards all of all ſorts: let them not be partiall in laying all the burden of dutie on childrens necks, and none on parents: holding in children verie ſtraitly, but leauing parents to their owne will. Parents are fleſh and bloud as well as children, and as prone to tranſgreſſe in their place, as children in theirs. Yea, Miniſters ought of the two to be more earneſt in vrging parents to performe their dutie, becauſe they are vnderunder no ſuch power and authoritie as children are. Feare of parents authoritie keepeth children much in awe. There is no ſuch thing to keepe parents in awe. They will be more readie therefore to take the greater libertie, if by feare of God, and by a good conſcience, they be not kept in compaſſe.
Now ye (ô parents) as you looke for honour, carrie yourſelues 2. Uſe.worthie of honour: as ye looke for dutie from your children, performe dutie to them. Know that another day, euen you ſhall be called to an account before the higheſt Iudge: your authoritie will then be no pretence to excuſe, but an euidence to aggrauate your fault. For you being elder in yeeres, and more eminent in place, of more experience, and hauing a charge ouer your children, ought to be a light to ſhew them the way, an example to allure them, that they ſeeing you carefull and conſcionable in performing your dutie, may be the more prouoked to performe theirs, or at leaſt made aſhamed of their neglect of dutie. But if you be careleſſe of your dutie, how can ye expect dutie at their hands? nay if by your ill example they hauehave beene made negligent, their bloud ſhall be required at your hands.
§. 116. Of the extent of theſe words, Fathers, Children.
Though the word (Fathers) be here vſed, which properly foreign.ſetteth forth naturall parents, and of naturall parents the male kinde, yet (as in many other places) it is to be taken in a larger extent: euen in as large as this word (children) was before, that ſo there may be a iuſt and equall relation betwixt children Verſ. 1.and parents: wherefore both ſexes of naturall parents are compriſed vnderunder it, euen mother as well as father, and they alſo who are in place of parents, whether by mariage as all ſorts of fathers and mothers in Law, or by appointment, as all they who of right hauehave the cuſtodie and charge of children, as Guardians, Tutors, and other like Gouernours: and ſo it is euerie way anſwerable to the word (parents) vſed in the firſt verſe: and the word (children) is alſo here to be taken in the ſame extent, as it was there.
§. 117. Of parents prouoking children.
The next phraſe (prouoke to wrath) is the expoſition of one foreign.Greeke word, which being a compound word, cannot by one Engliſh word be fully expreſſed: the beſt and neereſt that I can thinke of is (exaſperate.) The word ſignifieth an extremitie in the vſe of authoritie: euen too much auſteritie and ſeueritie, whereby children are prouoked to wrath: which becauſe it is a fault, it is here expreſly forbidden (prouoke not, &c.) In this word there is a trope: the effect is put for the cauſe: The Apoſtles meaning is, that parents ſhould take ſuch heed of their cariage toward their children, as they giuegive them no occaſion to be ſtirred vp to wrath. VnderUnder this word then are forbidden Occaſions of prouoking children to wrath.all ſuch things, as may kindle wrath in children, as too much auſteritie in cariage, ſowreneſſe in countenance, threatning and reuiling in words, too hard 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 vponupon them, and after their owne pleaſure correct them, and ſo exceedingly prouoke Heb. 12. 10.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. *See Treat. 5. §. 31, 41.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 2. Obſer.make not their children to ſinne.
If they doe, they make their owne ſinne the more hainous, and alſo they pull downe vponupon their owne pates a farre more heauie vengeance, euen the vengeance of their owne ſinne, and the vengeance of their childes ſinne. For eueryevery parent is made a watchman ouer his childe. If a watchman doe not Ezec. 3. 18.what he can to hinder the ſinne of ſuch as are vnderunder 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 vnderunder 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 foreign.as a ſtop vntounto them, and teacheth them that
It is not ſufficient for parents to preuent ſuch miſchiefes a… 3. Obſer.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 eueryevery 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 foreign.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 foreign. Enutrite, Beza.word be here kept, as the beſt Latine tranſlations, the French, and others hauehave kept.
This word ioyned with the others that follow, may ſeeme Nourriſſez. Fr.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: 4. Obſeru. Parents to prouide all needfull things for children. foreign.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.5. Obſeru. foreign.
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 vponupon the former prohibition: for leſt parents ſhould thereupon take occaſion to lay the reines vponupon 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. 6. Obſeru. foreign.They muſt not prouoke their children to wrath, yet they muſt keepe them vnderunder diſcipline. The word tranſlated nurture, according to the *foreign, Inſtituere vt puerili aetati conuenit.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 *foreign, menti indere.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 aforeign.after the firſt and ſecond admonition) or for the bIn monitis.thing admoniſhed, in which latter ſenſe moſt doe here take it: yet would I not hauehave 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, 7. Obſeru. foreign.ſo they muſt be carefull, by forcible and frequent admonitions, to fix and ſettle them in the minde of their children. cDeut. 6. 7.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 vponupon thy children, that is, dDoctus inter Hebr. vocem foreign continuò loqui exponit, (i.) inculcare, vel identidem repetere. Innuit ſtudium & diligentiam qua pueris praecepta Dei inculcari debent. Uatabl. in Deut. 6. 7. vide Tr. 6. §. 42.thou ſhalt teach them diligently vntounto 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 vntounto nurture, is not (as ſome take it) a meere explication of the ſame point, but alſo a declaration of a further dutie, which is this:
As parents by diſcipline keepe their children vnderunder, ſo by information 8. Obſer.they muſt direct them in the right way. Salomon doth both deliuer the point, and alſo adde a good reaſon to inforce it: for ſaith he, Traine vp a childe in the way that he ſhould goe; there is the dutie: and when he is old, he will not depart from it; there Pro. 22. 6.is the reaſon. Keeping a childe vnderunder by good diſcipline, may make him dutifull while the father is ouer him: but well informing his vnderſtanding and iudgement, is a meanes to vphold him in the right way ſo long as he liueth.
§. 122. Of parents teaching their children the feare of God.
The laſt word (of the Lord) intimateth the beſt dutie that foreign.a parent can doe for his childe. Admonition of the Lord, declareth ſuch principles as a parent hath receiued from the Lord, and learned out of Gods word: ſuch as may teach a childe to feare the Lord, ſuch as tend to true pietie and religion: whence further I obſerue, that
Parents muſt eſpecially teach their children their dutie to 9. Obſer.God. Come children (ſaith the Pſalmiſt) hearken vntounto me, I will teach you the feare of the Lord. Of this particular more largely *Treat. 6. §. 34.hereafter.
§. 123. Of the ſubiection which beleeuing ſeruants owe.
Becauſe there is yet another order in the family beſides thoſe which hauehave been noted before, namely the order of Maſters & ſeruants, the Apoſtle preſcribeth alſo vntounto them their dutie.
As he began with wiues and children, in the two former orders, ſo here he beginneth with ſeruants who are the inferiours, for the ſame reaſons *§. 10. Why the Apoſtle is ſo copious in vrging ſeruants to their dutie.before rendred.
The Apoſtle is ſomewhat copious in laying forth the duties of ſeruants, and in vrging them to performe their dutie; and that for two eſpeciall reaſons: One in reſpect of thoſe, whoſe maſters were infidels: another in reſpect of thoſe, whoſe maſters were Saints.
1. Many ſeruants there were in thoſe daies wherein the Seruus beneuolentia proſequatur dominum, quamuis impiū. Qui fidelem habet dominum, ſaluo eius dominio, diligat vt patrem. Conſlit. Apoſt. li. 4. ca. 12. Gal. 4. 28.Goſpell was firſt preached to the Gentiles, that by the preaching thereof were conuerted, whoſe maſters embraced not the Goſpell: whereupon thoſe ſeruants began to conceit that they being Chriſtians, ought not to be ſubiect to their maſters that were infidels.
2. Other ſeruants there were whoſe Maſters beleeued the Goſpell as well as they: now becauſe the Goſpell taught, that there is neither bond nor free, but all are one in Chriſt Ieſus: they thought that they ought not to be ſubiect to their maſter who was their brother in Chriſt.
Theſe two prepoſterous and preſumptuous conceits doth the Apoſtle intimate, and expreſly meet with in b1 Tim. 6. 1, 2.another place. And becauſe they had taken too deepe rooting in the mindes of many ſeruants, the Apoſtle here in this place laboureth the more earneſtly to root them out, and that by a thorow preſſing vponupon their conſcience that ſubiection wherein they are bound to their maſters, as maſters, whatſoeuer their diſpoſition were. Hereof more *Treat. 7. §. 2, 3.afterwards.
Here by the way, note three points.
1. The Goſpell doth not free inferiours from that ſubiection 1. Obſer.to men whereunto by the morall law they are bound.
2. Men are ready to turne the grace of God into libertie.2. Obſer.
3. As errors begin to ſprout vp in the Church, Miniſters 3. Obſer.muſt be carefull to root them out.