§. 95. Of euery ones looking to his owne dutie eſpecially. to §. 100. Of the meaning of the third verſe.

§. 95. Of euery ones looking to his owne dutie eſpecially.

In the forenamed application an eye muſt be had rather to the dutie which we owe, and ought to be performed by vs to others, then to that which is due to vs, and others ought to performe to vs: for the Apoſtle ſaith not to the husband, ſee that thy wife reuerence thee, but ſee that thou loue her: ſo to the wife.

For this purpoſe the holy Ghoſt preſſeth particular duties vpon thoſe particular perſons who ought to performe them: as Subiection on wiues: loue on husbands: and ſo in others. This therefore is eſpecially to be conſidered of thee, how thou maiſt ſhew thy ſelfe blameleſſe. I denie not but that one ought to prouoke another, and one to helpe another in what they can to performe their dutie, eſpecially ſuperiours who haue charge ouer others, but the moſt principall care of euery one ought to be for himſelfe, and greateſt conſcience to be made of performing his owne duty.

1. It is more acceptable before God, and more commendable before men to doe duty, then to exact duty. As in matters of free charity, ſo alſo of bounden duty, It is more bleſſed to

giue, then to receiue. In particular it is better for an husband to be a good husband, then to haue a good wife: ſo for a wife. To haue others faile in duty to vs may be an heauy croſſe, for vs to faile in our dutie to others is a fearefull curſe.

2. Euery one is to giue an account of his owne particular duty. That which the Prophet ſpeaketh of father and ſonne, may be applied to husband and wife, and to all other ſorts of people, If a father doe that which is lawfull and right, he is iuſt, he

ſhall ſurely liue: if he beget a ſonne that doth not ſo, he ſhall ſurely die, his bloud ſhall be vpon him. Againe, if a father doe that which is not good, he ſhall die in his iniquity: but if his ſonne doe that which is lawfull and right he ſhall ſurely liue. The righteouſneſſe of the righteous ſhall be vpon himſelfe: and the wickedneſſe of the wicked ſhall be vpon himſelfe. That this ſhall be ſo betwixt huſband and wife, may be gathered out of theſe words, Two ſhall

be in one bed, the one ſhall be taken, the other left.

Let this be noted againſt the common vaine apologies which are made for neglect of duty, which is this, Dutie is not performed to me, why ſhall I doe dutie? when my husband doth his dutie, I will doe mine, ſaith the wife. And I mine, ſaith the husband, when my wife doth hers. What if he neuer doe his dutie, and ſo be damned, wilt thou neuer doe thine? This looking for of dutie at others hands, makes vs the more careleſſe of our owne.

Doe you therefore O husbands looke eſpecially to your

owne duties, doe you loue your wiues: and you ô wiues looke you to yours eſpecially, doe you reuerence your husbands. For this end, let husbands read thoſe duties moſt diligently which concerne husbands, and wiues thoſe, which concerne wiues. Let not the husband ſay of the wiues duties, there are goodleſſons for my wife, and neglect his owne: nor the wife ſay the like of husbands duties, and not regard her owne. This is it that maketh the ſubiection of many wiues very harſh and irkeſome to them, becauſe their husbands that vrge and preſſe them thereto ſhew little, or no loue to them at all: and this is it that maketh many husbands very backwards in ſhewing loue, becauſe their wiues which expect much loue, ſhew little or no reuerence to their husbands. Wherefore Let euery one of you in particular ſo loue his wife, euen as himſelfe: and the wife ſee that ſhe reuerence her husband.

§. 96. Of the meaning of the firſt verſe of the ſixt Chapter.

FRom thoſe particular duties which concerne husbands and wiues the Apoſtle proceedeth to lay down ſuch as concerne children and parents. As before he laid downe wiues duties before husbands, ſo here he beginneth with childrens (who are inferiour to their parents) and that for the ſame reaſons which were rendred before.

Beſides children are the fruits of matrimoniall coniunction, therefore fitly placed next vnto Man and Wife.

That which concerneth children is laid downe in the ſixt Chapter of Eph. verſ. 1, 2, 3. The meaning whereof we will diſtinctly open.

EPHES. 6. 1. Children obey your parents in the Lord: for this is right.

The firſt word (children) is in the originall as proper a word at could be vſed, 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 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 commanded. If by obeying God, and doing that which is right they may reape ſome benefit to themſelues they can be content to yeeld thereunto: but if not, farewell all right, farewell all Gods commandements. Though they thinke euery thing that is profitable, be it right or wrong, to be good, yet Gods word accounteth nothing good but that which is honeſt: ſuch therefore can looke for no bleſſing from the Lord.

§. 100. Of the meaning of the third verſe.

EPHES. 6. 3.

That it may be well with thee, and thou maiſt liue long on the earth.

THe promiſe mentioned before in generall, is here particularly ſet downe. The firſt words (that it may be well with thee) are not in the Hebrew text there where the Law is firſt recorded, and thereupon not ſet in that vſuall forme of the ten Commandements, which is in vſe among vs: but yet in another place where the Law is repeated, they are ſet downe: and the Greeke tranſlation, commonly called the Septuagint (which (as is probable) the Church in the Apoſtles time vſed) hath expreſly noted it in both places. Now this part of the promiſe

(that it may be well with thee) is prefixed as an amplification of the other part concerning long life, which is the moſt principall thing intended, as appeareth in that it only is mentioned where the Law is firſt recorded. It ſheweth that the long life which God promiſeth, ſhall not be a life of woe and miſerie, (for then were it no bleſsing, but the longer life laſted, the worſe it would be) but a life full of comfort and happineſſe: therefore Moſes fetteth this former clauſe in the latter place after long life thus (that thy dayes may be prolonged, and that it

may goe well with thee) to ſhew that the well being here ſpoken of, is an amplification of the benefit of long life.

Whereas the Apoſtle ſetteth downe the place where the benefit of this promiſe is to be enioyed in a moſt large phraſe, thus (on earth) the Law bringeth it to a more narrow compaſſe thus (in the land which the Lord thy God giueth thee) meaning the land of Canaan which was giuen of God as a peculiar inheritance to the Iewes: ſo that the promiſe (as the Law ſetteth it downe in peculiar to the Iewes) implieth long life, and proſperitie in their owne inheritance: for long life to the Iewes was counted no life out of their owne Countrey. But the Apoſtle writing to all nations, leaueth out that deſcription of Canaan, and retaineth only the generall ſubſtance in this word (on earth) which he ſetteth downe to ſhew that euen outward proſperitie, and a long life in this world is here promiſed.