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.
Quest. Why should inferiors duties be more fully 1expressed, and placed in the first rank?
Quest. Why should inferiours duties be more fully 1expressed, and placed in the first ranke?
1Inferiors duties first taught, because they are most backward and loth to perform them.Inferiours duties first taught, because they are most backward and loth to performe them.
Answ. Surely because for the most part inferiors are most unwilling to undergo the duties of their place. Who is not more ready to rule, than to be subject?
Answ. Surely because for the most part inferiours are most vnwilling to vndergoe the duties of their place. Who is not more ready to rule, than to be subiect?
govern requireth more knowledge, experience, wisdom, care, watchfulness, diligence, and other like virtues, than to obey and be subject. He that obeyeth hath his rule laid before him, which is the will and command of his
superior in things lawful, and not against Gods will. But the superior who commandeth, is to consider not only what is lawful, but also what is most fit, meet, convenient, and every way the best: yea also he must forecast for the time to come, and so far as he can observe whether that which is now for the present meet enough, may not be dangerous for the time to come, and in that respect unmeet to be urged. Whence it followeth, that the superior in authority may sin in commanding that which the inferior in subjection may upon his command do without sin. Who can justly charge Joab with sin in numbering the
Without all question Saul did sin in charging the people by an oath, to eat no food the day that they pursued their enemies (a time when they had most need to be refreshed with food, as Jonathans words imply) and yet did not the people
sin in forbearing: witness the event that followed on Jonathans eating, though he knew not his fathers charge. Who seeth not hereby, that it is a matter of much more difficulty to rule well, than to obey? which is yet further evident by Gods wise disposing providence in ordering who should govern, who obey. Commonly the younger
for age, the weaker for sex, the meaner for estate, the more ignorant for understanding, with the like, are in places of subjection: but the elder, stronger, wealthier, wiser, and such like persons, are for the most part, or at least should be in place of authority. Woe to thee ô land (
I denie not but that it is a farre more difficult and hard matter to gouerne well than to obey well. For to rule and 1gouerne requireth more knowledge, experience, wisdome, care, watchfulnesse, diligence, and other like vertues, than to obey and be subiect. He that obeyeth hath his rule laid before him, which is the will and command of his 2superiour in things lawfull, and not against Gods will. But the superiour who commandeth, is to consider not only what is lawfull, but also what is most fit, meet, conuenient, and euery way the best: yea also he must forecast for the time to come, and so farre as he can obserue whether that which is now for the present meet enough, may not be dangerous for the time to come, and in that respect vnmeet to be vrged. Whence it followeth, that the superiour in authoritie may sinne in commanding that which the inferiour in subiection may vpon his command doe without sinne. Who can iustly charge Ioab with sinne in numbring the 3people, when Dauid vrged him by vertue of his authoritie 4so to doe? Yet did Dauid sinne in commanding it. ⟨p. 23⟩Without all question Saul did sin in charging the people by an oath, to eat no food the day that they pursued their enemies (a time when they had most need to be refreshed with food, as Ionathans words implie) and yet did not the people 5sinne in forbearing: witnesse the euent that followed on Ionathans eating, though he knew not his fathers charge. Who seeth not hereby, that it is a matter of much more difficultie to rule well, than to obey? which is yet further euident by Gods wise disposing prouidence in ordering who should gouerne, who obey. Commonly the younger 6for age, the weaker for sex, the meaner for estate, the more ignorant for vnderstanding, with the like, are in places of subiection: but the elder, stronger, wealthier, wiser, and such like persons, are for the most part, or at least should be in place of authority. Woe to thee ô land (f saith Salomon) when thy king is a childe. And gIsaiah denounceth it as a curse to Israel, that children shall be their Princes, and babes shall rule ouer them, and complaineth hthat women had rule ouer the people.
1Greater difficulty in ruling well, than in obeying.Greater difficultie in ruling well, than in obeying.
2Ducem velim qui à fronte pariter, & tergo sit oculatus. Timoth. apud Plutarch.
6Seniors & inter eos optimos, & prudentes & potentes oportet imperare. Juniors vero parere. Plat. de rep. lib 3.Seniores & inter eos optimos, & prudentes & potentes oportet imperare. Iuniores vero parere. Plat. de rep. lib 3.
Now to return to the point, though it be so that governors have the heaviest burden laid on their shoulders, yet inferiors that are under subjection think their burden the heaviest, and are loathest to bear it, and most willing to cast it away. For naturally there is in every one much 1pride and ambition, which as dust cast on the eyes of their understanding, putteth out the sight thereof, and so maketh them affect superiority, and authority over others, and to be stubborn under the yoke of subjection: which is the cause that in all ages, both by divine, and also by humane laws, penalties and punishments of divers kinds have been ordained, to keep inferiors in compass of their duty: and yet (such is the pride of mans heart) all will not serve. What age, what place ever was there, which hath 2not just cause to complain of subjects rebellion, servants stubbornness, children's disobedience, wives presumption? Not without cause therefore doth the Apostle first declare the duties of inferiors.
Now to returne to the point, though it be so that gouernours haue the heauiest burden laid on their shoulders, yet inferiours that are under subiection thinke their burden the heauiest, and are lothest to beare it, and most willing to cast it away. For naturally there is in euery one much 1pride and ambition, which as dust cast on the eies of their vnderstanding, putteth out the sight thereof, and so maketh them affect superiority, and authority ouer others, and to be stubborne vnder the yoke of subiection: which is the cause that in all ages, both by diuine, and also by humane lawes, penalties and punishments of diuers kinds haue beene ordained, to keepe inferiours in compasse of their dutie: and yet (such is the pride of mans heart) all will not serue. What age, what place euer was there, which hath 2not iust cause to complaine of subiects rebellion, seruants stubbornnesse, childrens disobedience, wiues presumption? Not without cause therefore doth the Apostle first declare the duties of inferiours.
1Ambition is it which maketh inferiors loth to be subject.Ambition is it which maketh inferiours loth to be subiect.
22. Inferiors duties first delivered, to teach them how to win their governors favour.2. Inferiours duties first deliuered, to teach them how to winne their gouernours fauour.
Besides, the Apostle would hereby teach those who are ⟨p. 24⟩under authority, how to move them that are in authority over them, to deal equally and kindly, not hardly and cruelly with them, namely, by endeavouring to perform their own duty first. For what is it that provoketh wrath, rage, and fury in governors? What maketh them that have authority, to deal roughly, and rigorously? is it not for the most part disobedience, and stoutness in those that are under government? though some in authority be so proud, so savage, and inhumane, as no honour done to them, no performance of duty can satisfy and content them, but they will (as iDavids enemies) reward evil for goodness, yet the best general direction that can be prescribed to inferiors, to provoke their governors to deal well with them, is, that inferiors themselves be careful and conscionable in doing their duty first. If their governors on earth be nothing moved therewith, yet will the highest Lord in heaven graciously accept it.
Besides, the Apostle would hereby teach those who are ⟨p. 24⟩vnder authority, how to moue them that are in authority ouer them, to deale equally and kindly, not hardly and cruelly with them, namely, by endeuouring to performe their owne dutie first. For what is it that prouoketh wrath, rage, and fury in gouernours? What maketh them that haue authority, to deale roughly, and rigorously? is it not for the most part disobedience, and stoutnesse in those that are vnder gouernment? though some in authority be so proud, so sauage, and inhumane, as no honour done to them, no performance of duty can satisfie and content them, but they will (as iDauids enemies) reward euill for goodnesse, yet the best generall direction that can be prescribed to inferiours, to prouoke their gouernours to deale well with them, is, that inferiours themselues be carefull and conscionable in doing their duty first. If their gouernours on earth be nothing moued therewith, yet will the highest Lord in heauen graciously accept it.
Lastly, men must first learn to obey well, before they 1can rule well: for they who scorn to be subject to their governors while they are under authority, are like to prove intolerably insolent when they are in authority.
Lastly, men must first learne to obey well, before they 1can rule well: for they who scorne to be subiect to their gouernours while they are vnder authority, are like to proue intolerably insolent when they are in authority.
13. By obeying, men learn to rule well. Parendo disces imperare. Arist. Polit. lib. 3. c. 3. Use.3. By obeying, men learne to rule well. Parendo disces imperare. Arist. Polit. lib. 3. c. 3. Use.
Learn all that are under authority, how to win your governors favour: how to make your yoke easy, and your burden light: how to prevent many mischiefs which by reason of the power of your superiors over you may otherwise fall upon you: First do ye your duty.
Learne all that are vnder authority, how to win your gouernours fauour: how to make your yoke easie, and your burden light: how to preuent many mischiefes which by reason of the power of your superiours ouer you may otherwise fall vpon you: First doe ye your duty.
It were therefore to be wished that superiors and inferiors would strive who should begin first, and who should 1perform their own part best, and in this kind strive to excel, as runners in a race strive in running to out-strip one another.
It were therefore to be wished that superiours and inferiours would striue who should beginne first, and who should 1performe their owne part best, and in this kinde striue to excell, as runners in a race striue in running to out-strip one another.
1Uterque suum praeoccupet officium. Chrys. hom. 26. in 1 Cor. 11.Vterque suum praeoccupet officium. Chrys. hom. 26. in 1 Cor. 11.
But if question be made who shall begin, I advise inferiors not to stand out in this strife, but to think the Apostle 1first inciteth them: and that it is the safest for them to begin: for in this contention inferiors are like to fare the worst, by reason of the power which superiors have over them. And though it be more against our corrupt, proud, and stout nature, to be subject and obey, yet let us so much the more endeavour to yield duty in this kind. For it is an especial part of spiritual prudence, to observe what our corrupt nature is most prone unto, and wherein it most swelleth up, that therein we may most strive to beat it down: nature is contrary to grace, and the kwisdom of the flesh is enmity against God.
But if question be made who shall beginne, I aduise inferiours not to stand out in this strife, but to thinke the Apostle 1first inciteth them: and that it is the safest for them to begin: for in this contention inferiours are like to fare the worst, by reason of the power which superiours haue ouer them. And though it be more against our corrupt, proud, and stout nature, to be subiect and obey, yet let vs so much the more endeuour to yeeld duty in this kinde. For it is an especiall part of spirituall prudence, to obserue what our corrupt nature is most prone vnto, and wherein it most swelleth up, that therein we may most striue to beat it downe: nature is contrary to grace, and the kwisdome of the flesh is enmitie against God.
1Reasons why inferiors ought first to perform their duties.Reasons why inferiours ought first to performe their duties.
