Of domesticall duties eight treatises. I. An exposition of that part of Scripture out…
Of domesticall duties eight treatises. I. An exposition of that part of Scripture out of which domesticall duties are raised. ... VIII. Duties of masters. By William Gouge.
William Gouge 1578–1653London: printed by John Haviland for William Bladen, 1622London: printed by Iohn Haviland for William Bladen, 1622
[24], 191, 196-693, [3] p. · 266k words · STC 12119 · ESTC S103290
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
AS there are two vocations whereunto it hath pleased God to call every one; one General, by virtue whereof certain common duties which are to be performed of all men, are required, (as knowledge, faith, obedience, repentance, love, mercy, justice, truth, &c.) the other Particular, by virtue whereof certain peculiar duties are required of several persons, according to those distinct places wherein the Divine Providence hath set them in Common-wealth, Church, or family; so ought Gods Ministers to be careful in instructing
Gods people in both kinds of duties; both those which concern their general, and those also which concern their particular calling. Accordingly S. Paul (who, as
Moses, was faithful in all the house of God) after he had sufficiently instructed Gods Church in such general duties, as belong to all Christians, of what sex, state, degree, or condition soever they be, proceedeth to lay down certain particular duties, which appertain to particular callings and conditions: among which, he maketh choice of those which God hath established in a family. With excellent Art doth he pass from those generals, to these particulars: laying down a transition betwixt them, in these words, Submitting your selves one to another in the fear of God; which words have reference both to that which goeth before, and also to that which followeth after. The form and manner of setting down this verse, with a participle thus, submitting, showeth that it dependeth on that which went before, and so hath reference thereunto. Again, the word it self being the very same which is used
in the next verse following, showeth, that this verse containeth the sum of that which followeth, and so hath reference thereunto, as a general unto particulars. This manner of passing from one point to another, by a perfect transition which looketh both ways, both to that which is past, and to that which cometh on, as it is very elegant, so is it frequent with this our Apostle. Whereby he teacheth us,
so to give heed to that which followeth, as we forget not that which is past: as we must give diligent attention to that which remaineth, so we must well retain that which we have heard, and not let it slip:
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, as aMoses, 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 vsed 2in 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, 3so 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 nail driveth out another) one precept maketh another to be forgotten, it will be altogether in vain to add line unto line, or precept unto precept.
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.
It is the duty of Christians as to set forth the praise of God, so to be serviceable one to another. For this purpose in the 1Decalogue to the first table, which prescribeth that duty which we owe to God, is added the second table, which declareth the service that we owe one to another: and he that said, bThe first and great Commandment is this, Thou shalt love the Lord, &c. said also, The second is like to this, Thou shalt love thy neighbour, &c. whereupon the cApostle declaring what those sacrifices be wherewith God is well pleased, joineth these two together, to give thanks to God, and to do good to man. The service which in the fear of God we perform one to another, is an evident and real demonstration of the respect we bear unto God. dTo God our goodness extendeth not. eHe is so high above us, so perfect and complete in himself, that neither can we give to him, nor he receive of us. But in his own stead he hath placed our brother like to our selves; to whom, fas we may do hurt, so by our faithful service we may do much ggood: in doing whereof God is much honoured.
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 the 1Decalogue 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, bThe 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 the cApostle 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. dTo God our goodnesse extendeth not. eHe 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, fas we may doe hurt, so by our faithfull seruice we may doe much ggood: in doing whereof God is much honoured.
This discovereth their hypocrisy, who make great pretence 1of praising God, and yet are scornful, and disdainful to their brethren, and slothful to do any service to man: These mens religion is vain. By this note did the Prophets 2in their time, and Christ and his Apostles in their time also, discover the hypocrisy of those among whom they lived: 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 unto God, and perform other parts of Gods outward worship, but towards one another, are proud, stout, envious, unmerciful, unjust, slanderous, and very backward to do any good service. Surely, that outward service which they pretend to perform to God, doth not so much wipe out the spot of profaneness, as their neglect of duty unto man brandeth their foreheads with the stamp of hypocrisy.3
This discouereth their hypocrisie, who make great pretence 1of 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 Prophets 2in 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.3
11. Use. A note of hypocrisy.1. Vse. A note of hypocrisie.
For our parts, let us not upon pretext of one duty, though it may seem to be the weightier, think to shift off another; lest that fearful woe which Christ denounced ⟨p. 4⟩against the Scribes and Pharisees fall upon our pates. As God is careful to instruct us how to carry our selves both to his own Majesty, and also one to another, so let us in both approve our selves to him: remembering what Christ said to the Pharisees, These ought ye to have done, and not to leave the other undone. The same Lord that requireth praise to his own Majesty, enjoineth mutual service one to another; the neglect of this, as well as of that, showeth too light respect of his will and pleasure: What therefore God 1hath joined together, let not man put asunder.
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 God 1hath ioyned together, let not man put asunder.
Again, as this verse hath reference to that which followeth, it declareth the general sum of all, which is mutually to submit our selves one to another in the fear of God. The parts hereof are two:
1. An Exhortation.
2. A Direction.
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.
