§. 116. Of the extent of theſe words, Fathers, Children. to §. 124. Of the meaning of the fift verſe.

§. 116. Of the extent of theſe words, Fathers, Children.

Though the word (Fathers) be here vſed, which properly ſetteth forth naturall parents, and of naturall parents the male kinde, yet (as in many other places) it is to be taken in a larger extent: euen in as large as this word (children) was before,

that ſo there may be a iuſt and equall relation betwixt children and parents: wherefore both ſexes of naturall parents are compriſed vnder it, euen mother as well as father, and they alſo who are in place of parents, whether by mariage as all ſorts of fathers and mothers in Law, or by appointment, as all they who of right haue the cuſtodie and charge of children, as Guardians, Tutors, and other like Gouernours: and ſo it is euerie way anſwerable to the word (parents) vſed in the firſt verſe: and the word (children) is alſo here to be taken in the ſame extent, as it was there.

§. 117. Of parents prouoking children.

The next phraſe (prouoke to wrath) is the expoſition of one Greeke word, which being a compound word, cannot by one Engliſh word be fully expreſſed: the beſt and neereſt that I can thinke of is (exaſperate.) The word ſignifieth an extremitie in the vſe of authoritie: euen too much auſteritie and ſeueritie, whereby children are prouoked to wrath: which becauſe it is a fault, it is here expreſly forbidden (prouoke not, &c.) In this word there is a trope: the effect is put for the cauſe: The Apoſtles meaning is, that parents ſhould take ſuch heed of their cariage toward their children, as they giue them no occaſion to be ſtirred vp to wrath. Vnder this word then are forbidden all ſuch things, as may kindle wrath in children, as too much auſteritie in cariage, ſowreneſſe in countenance, threatning and reuiling in words, too hard handling, too ſeuere correction, too much reſtraint of libertie, too ſmall allowance of things needfull, with the like. Parents being fleſh and bloud are ſubiect in this kinde to abuſe their authoritie: yea, euen they who fall into the other extreme of too much indulgencie and cockering of their children, are verie prone to fall alſo into this extreme: as many who for the moſt part too much ſuffer their children without due reſtraint and correction to runne into all riot, will ſometimes on a ſudden, like Lions, flie vpon them, and after their owne pleaſure correct them, and ſo exceedingly prouoke their children. Such as are moſt cockering, are moſt prone to prouoke to wrath: for, 1. Such leaſt know how to keepe a meane: one will ſooner leape out of one extreme into another,

then goe from an extreme to the meane. 2. The children of ſuch are ſooneſt prouoked.

Queſt. Is it a thing lawfull and iuſtifiable in children to be prouoked to wrath by their parents?

Anſw. No. This prohibition intendeth no ſuch thing: the Apoſtle hath here to doe with parents: and inſtructeth them how to preuent ſuch miſchiefes as their children through their weakneſſe may fall into. So as here only he ſheweth what is vnlawfull for parents, not what is lawfull for children. Hence then by the way I obſerue that

Parents muſt be ſo watchfull ouer their cariage, as thereby they

make not their children to ſinne.

If they doe, they make their owne ſinne the more hainous, and alſo they pull downe vpon their owne pates a farre more heauie vengeance, euen the vengeance of their owne ſinne, and the vengeance of their childes ſinne. For euery parent is made a watchman ouer his childe. If a watchman doe not what he can to hinder the ſinne of ſuch as are vnder his charge, he pulls their bloud on his owne necke. What doe they then that being watchmen, miniſter occaſion of ſinne to them that are vnder their charge?

§. 118. Of parents ſeeking the good of their children.

That parents by auoiding the rocke of prouoking, fall not into the gulfe of cockering, the Apoſtle addeth a BVT, which is as a ſtop vnto them, and teacheth them that

It is not ſufficient for parents to preuent ſuch miſchiefes a[gap]

children may fall into, but they muſt alſo ſeeke their good. All the precepts in Scripture charging parents to ſeeke their childrens good, proue the point. Herein lieth a maine difference betwixt the affection which parents and ſtrangers ought to beare toward children, and the dutie which one and the other owe to them. Meere ſtrangers ought not to prouoke them: but parents ought moreouer euery way to ſeeke their good.

The maine good which parents ought eſpecially to ſeeke after in the behalfe of their children, is noted out in theſe words: Bring them vp in the nurture and admonition of the Lord.

The word tranſlated (bring vp) properly ſignifieth to feed

or nouriſh with all needfull things; it is the ſame that is vſed before in the 5. chapter and 29. verſe, and there tranſlated nouriſheth. Not vnfitly might the proper ſignification of the word be here kept, as the beſt Latine tranſlations, the French, and others haue kept.

This word ioyned with the others that follow, may ſeeme at firſt ſight to be here placed only to make vp the ſenſe, as if he had thus ſaid, nurture your childe in the wayes of God. But if the ſcope of the Apoſtle, and ſignification of the word be well weighed, we ſhall finde that it further implieth a generall dutie, which nature it ſelfe teacheth parents, euen this, that

Parents ought to prouide all needfull things for their children: euen ſuch things as tend to the nouriſhing of their bodies, and preſeruing of their health and life: for this phraſe (to tranſlate it word for word) nouriſh them in diſcipline, or in inſtruction, is a conciſe ſpeech, implying as much as if he had ſaid, nouriſh and nurture them, or feed and inſtruct them. But the Apoſtle hath thus neerely and conciſely ioyned them together, to ſhew that Nurture and inſtruction is as needfull and profitable, as food and apparell.

§. 119. Of parents nurturing their children.

The word tranſlated nurture, ſignifieth as well correction as inſtruction: as Heb. 12. 7. If ye endure chaſtening: and 2 Tim. 3. 16. The Scripture is profitable for inſtruction in righteouſneſſe. Both ſenſes will here ſtand, and our Engliſh word (as well as the Greeke) will beare both: for to nurture children, is as well to correct them, as to inſtruct them. Verie fitly is this aduice in this large acceptation inferred vpon the former prohibition: for leſt parents ſhould thereupon take occaſion to lay the reines vpon their childrens necks, and let them run whither they liſt, the Apoſtle hereby teacheth, that

Parents, as they may not be too auſtere, ſo neither too remiſſe. They muſt not prouoke their children to wrath, yet they muſt keepe them vnder diſcipline. The word tranſlated nurture, according to the Greeke notation thereof doth further ſet forth the meane betwixt the two forenamed extremes: for it noteth out ſuch a diſcipline as befitteth a lad, or a young childe: ſo as the thing it ſelfe, diſcipline, by inſtruction and correction keepeth

from one extreme of remiſneſſe: the kinde or manner of diſcipline being ſuch as befitteth a childe, keepeth from the other extreme of rigour and crueltie. Extremes on either ſide are dangerous and pernicious, and that to parent and childe. For remiſneſſe will make children careleſſe of all dutie to God and parent: rigour will make them deſperate. But vertue and ſafetie conſiſteth in the meane betwixt both.

§. 120. Of parents fixing precepts in their childrens mindes.

This word (admonition) according to the notation thereof, hath a particular relation to the minde, and pointeth out an informing and inſtructing of it. It is taken either for the action of admoniſhing, (as Tit. 3. 10. reiect an hereticke

after the firſt and ſecond admonition) or for the thing admoniſhed, in which latter ſenſe moſt doe here take it: yet would I not haue the former cleane excluded, for according to the full meaning of the word, I take thus much to be intended.

As parents deliuer good precepts and principles to their children,

ſo they muſt be carefull, by forcible and frequent admonitions, to fix and ſettle them in the minde of their children. The Law expreſſeth as much by another metaphor which it vſeth, in a direction which it giueth to parents, ſaying, thou ſhalt whet or ſharpen Gods Lawes vpon thy children, that is, thou ſhalt teach them diligently vnto them.

The more paines is taken in this kinde, the leſſe labour will be loſt. That which at firſt is little heeded, by much vrging and preſsing will for euer be held, as a naile that at one blow ſcarſe entreth, with many blowes is knockt vp to the head.

§ 121. Of adding information to diſcipline.

The addition of this word admonition vnto nurture, is not (as ſome take it) a meere explication of the ſame point, but alſo a declaration of a further dutie, which is this:

As parents by diſcipline keepe their children vnder, ſo by information

they muſt direct them in the right way. Salomon doth both deliuer the point, and alſo adde a good reaſon to inforce it: for ſaith he, Traine vp a childe in the way that he ſhould goe; there is the dutie: and when he is old, he will not depart from it; there is the reaſon. Keeping a childe vnder by good diſcipline, may make him dutifull while the father is ouer him: but well informing

his vnderſtanding and iudgement, is a meanes to vphold him in the right way ſo long as he liueth.

§. 122. Of parents teaching their children the feare of God.

The laſt word (of the Lord) intimateth the beſt dutie that a parent can doe for his childe. Admonition of the Lord, declareth ſuch principles as a parent hath receiued from the Lord, and learned out of Gods word: ſuch as may teach a childe to feare the Lord, ſuch as tend to true pietie and religion: whence further I obſerue, that

Parents muſt eſpecially teach their children their dutie to

God. Come children (ſaith the Pſalmiſt) hearken vnto me, I will teach you the feare of the Lord. Of this particular more largely hereafter.

§. 123. Of the ſubiection which beleeuing ſeruants owe.

Becauſe there is yet another order in the family beſides thoſe which haue been noted before, namely the order of Maſters & ſeruants, the Apoſtle preſcribeth alſo vnto them their dutie.

As he began with wiues and children, in the two former orders, ſo here he beginneth with ſeruants who are the inferiours, for the ſame reaſons before rendred.

The Apoſtle is ſomewhat copious in laying forth the duties of ſeruants, and in vrging them to performe their dutie; and that for two eſpeciall reaſons: One in reſpect of thoſe, whoſe maſters were infidels: another in reſpect of thoſe, whoſe maſters were Saints.

1. Many ſeruants there were in thoſe daies wherein the Goſpell was firſt preached to the Gentiles, that by the preaching thereof were conuerted, whoſe maſters embraced not the Goſpell: whereupon thoſe ſeruants began to conceit that they being Chriſtians, ought not to be ſubiect to their maſters that were infidels.

2. Other ſeruants there were whoſe Maſters beleeued the Goſpell as well as they: now becauſe the Goſpell taught, that there is neither bond nor free, but all are one in Chriſt Ieſus: they thought that they ought not to be ſubiect to their maſter who was their brother in Chriſt.

Theſe two prepoſterous and preſumptuous conceits doth the Apoſtle intimate, and expreſly meet with in another

place. And becauſe they had taken too deepe rooting in the mindes of many ſeruants, the Apoſtle here in this place laboureth the more earneſtly to root them out, and that by a thorow preſſing vpon their conſcience that ſubiection wherein they are bound to their maſters, as maſters, whatſoeuer their diſpoſition were. Hereof more afterwards.

Here by the way, note three points.

• 1. The Goſpell doth not free inferiours from that ſubiection to men whereunto by the morall law they are bound.

• 2. Men are ready to turne the grace of God into libertie.

• 3. As errors begin to ſprout vp in the Church, Miniſters muſt be carefull to root them out.

§. 124. Of the meaning of the fift verſe.

EPHES. 6. 5. Seruants be obedient to them that are your Maſters according to the fleſh, with feare and trembling in ſingleneſſe of your heart, as vnto Chriſt.

THis title (Seruants) is a generall title, which may be applied to all ſuch as by any outward ciuill bond, or right, owe their ſeruice to another: of what ſex ſoeuer the perſons themſelues be: or of what kinde ſoeuer their ſeruitude is: whether more ſeruile or liberall.

Seruile, as being borne ſeruants, or ſold for ſeruants, or taken in warre, or ranſomed; For of old they were called ſeruants, who being taken in warre, were ſaued from death.

Liberall, as being by voluntary contract made ſeruants, whether at will, as ſome ſeruing-men, iournie men, and labourers; or for a certaine terme of yeeres, as prentiſes, clearkes, and ſuch like. Wherefore whatſoeuer the birth, parentage, eſtate, or former condition of any haue beene; being

Seruants they muſt be ſubiect, and doe the dutie of ſeruants: the Apoſtles indefinite title (ſeruants) admitteth no exception of any.

The other title (Maſters) hath as large an extent compriſing vnder it both ſexes, Maſters and Miſtreſſes: and of theſe all ſorts, great and meane, rich and poore, ſtrong and weake,

faithfull and infidels, true profeſſors and profane; ſuperſtitious, idolatrous, hereticall perſons, or the like: ſo as

No condition or diſpoſition of the maſter exempteth a ſeruant

from performing dutie to him.

Among other degrees and differences, moſt eſpecially let it be noted that both ſexes, miſtreſſes as well as maſters, are here meant, that ſo the duties which are enioyned to be performed to maſters may anſwerably be performed to miſtreſſes (ſo farre as they are common to both) and that both by maidſeruants, and alſo by men-ſeruants that are vnder miſtreſſes. In families miſtreſſes are as ordinary as maſters, and therefore I thought good to giue an eſpeciall item of this.

Vnder this word (obey) are compriſed all thoſe duties which ſeruants owe to their maſters: it is the ſame word that was before vſed in the firſt verſe: and it hath as large an extent here being applied to ſeruants, as it had there being applied to children: It ſheweth that

The rule of ſeruants (as ſeruants) is the will of their Maſter.

This clauſe (according to the fleſh) is by ſome referred to the action of obedience, as if it were added by the Apoſtle to ſhew what kinde of obedience ſeruants owe to their maſters, namely a ciuill, corporall obedience in temporall things, oppoſed to that ſpirituall obedience which is due to God alone.

Anſ. Though diſtinction may be made betwixt that ſeruice which is due to God, and that which is due to man, yet this application of this phraſe in this place may giue occaſion to ſeruants to thinke that if they performe outward ſeruice to their maſters all is well, they owe no inward feare, or honour, which is an error that the Apoſtle doth here mainly oppoſe againſt.

But becauſe this clauſe (according to the fleſh) is immediatly ioyned to Maſters, I referre it to the perſons to whom obedience is to be giuen, and ſo take it as a deſcription of them, as if he had ſaid, to fleſhly or bodily Maſters.

The Apoſtle thus deſcribeth maſters for theſe reaſons.

1. For diſtinction: to ſhew he meanes ſuch maſters as are of the ſame mould that ſeruants are: ſo diſtinguiſhing them from God who is a ſpirit: thus doth the Apoſtle diſtinguiſh betwixt fathers of our fleſh, and father of ſpirits.

2. For preuention: left ſeruants might ſay, our maſters are fleſh and bloud as we are, why then ſhould we be ſubiect to them? To meet with that conceit, the Apoſtle expreſly ſaith that obedience is due to maſters after the fleſh.

3. For mitigation of their ſeruitude: for their maſters being fleſh, they haue no power but ouer the bodies of their ſeruants: their ſpirits are free from them: in which reſpect the Apoſtle calleth Chriſtian ſeruants the Lords freemen.

4. For conſolation againſt their preſent condition, which is but for a time, becauſe their maſters are fleſh: whatſoeuer is according to the fleſh is of no long continuance, but hath his date.

5. For direction: to ſhew in what things eſpecially that obedience which properly belongeth to a maſter conſiſteth: namely in ciuill, outward things: for euery one muſt be ſerued according to his nature. As God being ſpirit, muſt in ſpirit be ſerued: ſo man being fleſh muſt in fleſh be ſerued. Now this ſeruice in the fleſh is not oppoſed to ſincere and vpright ſeruice, but to ſpirituall. Thus by conſequence that may be intended, which ſome would haue principally to be meant.