THE order of an houshold called oeconomia, it is an or­der for the governmēt of an houshold according to the word of God. 1. Tim. 4. Which governeth his house well and excellently. Psal. 10.1. I will walke in the perfect way, in the vprightnes of my soule in the middest of mine house. Which declareth, there is a perfect way which commeth from God onely, as all perfection doth; wherein is required the vprightnes of ones soule, & whereof he setteth downe some part after­ward. Prou. 24, 3.4. By wisedome the house is built, and established by vnderstanding, and by knowledge, the roomes shalbe filled with all preci­ous and plesant substance.

Nowe the wisedome meant in this book is, that which is allowed of Gods worde: e­speciallie [Page 2] when he joyned such blessing vn­to it.

The hous­hold order hath 2. parts

• The first, of those which con­cerne the governours of the familie.
• The secōd, of those which are gouerned in the same.

[1. Tim. 5.8. If one care not for his owne, espe­ciallie those of his house:] which sheweth an e­speciall rule of mutual duetie betwen these two. Also the wisdome of the holie Ghost, in setting down mutuall dueties vnto them [Prou. 31. Ephe. 6. 2. Honor thy father & thy Mother, which is the first commande­ment, with promise. 3 That it may be well with thee, and that thou maiest liue long on earth. 4. And ye Fathers, provoke not your children to wrath, but bring them vp in instruction and information of the lord. 5 Servants, be obedient vnto them that are your maisters according to the flesh, with feare and humbling, in singlenes of your hearts, as vnto Christ. 6 Not with service to the eie, as men pleasers, but as the ser­vants of Christ, doing the wil of God from the heart. Colos. 4.20.21.22.23.24.]

Those which governe the familie, are those superiors who haue authoritie in the same. Their generall and common duetie is, to order their house according to the [Page 3] former rule. Yet one may (being vrged by the great care of a Magistracie, or for such like) haue a steward, that is, one to governe his houshold, according to the rules he prescribeth. Contrarie to this, is the common and whole casting off of this care, vnlesse in worldly matters. The first part of this rule is prooved by these places. [I will haue the yonger woman to marie, and govern their houshold. 1. Tim. 5. If one rule not his hou­shold wel, how shal he care for the Church, 1. Tim. 3.5. The exāple of David, Psal. 101.4.1. Salomons mother. Pro. 31.1.2.3. &c]

The second part of this rule, is prooved by the example of Abraham, who had his elder servant in his house, who was over all that he had, and to whome hee committed the waightie dutie of providing a wife for his sonne. [Genes. 24.2. Then Abraham spake vnto the elder servaunt of his hou­shold, which was over all that he had, say­ing: Put now thy hand vnder my thigh. 3 that I may binde thee with an othe, by the Lord God of heaven, & God of the earth, that thou wilt not take a wife vnto my son of the daughters of the Cananits, amongst whom I dwell. 4. But that thou wilt goe vnto my countrie, & vnto my kindred, and take a wife for my sonne Isaac.] So Ioseph in Putiphars house.

[Page 4]This government must bee perfourmed with all comelinesse fit for the houshould, which is, that agreable fitnesse or cōvenien­cie, which woorthily becommeth the diver­sitie of persons in the familie; as Superiors, inferiors, equals: of sexe, male, female: of age, childhood, youth, ripe age, old years: of matters, as some concerning God, some man: of time, the day, the night. For all these haue not one and the same rule of decencie: therefore the Apostle saith: [Which ruleth his house, which kepeth his children in subjection, with all comelines, 1. Tim. 3.4.] Nowe as there is comelinesse peculiar to the subjection of Children, so of servauntes: And as there is comlinesse for subjection, so for equalitie: and as for behauior of those of the house, so to those not of the house, & so likewise in all other the former respects, as shal appeare by the shining light or eie of this general rule in everie part of housholde government.

Of the duties of ordering the houshold, by the chiefe of the same. There are two sorts: The first, regardeth those in the hous­hould. The other, strangers or guests, com­ming into the same.

[1. Tim. 5.10. If she haue brought vp her children wel: If she haue bin giuen to hos­pitalitie. Iob. 31.31. If the men of my tent [Page 5] haue not saide: O that some woulde giue vs of this flesh, wee are not satisfied, be­cause the straunger did not lodge abroad; I opened my dores to the waifairing man.] So he caused his seruants to giue place to strangers, which sheweth this diversitie of duties.

Now both of these are in regard of

• Christian holines.
• The things of this life.

[Pro. 31.15. She openeth her mouth in wisdom, and the doctrin of mercy is on her tongue. And rising while it is yet night, she giveth meat to her house, & a taske to her maides. And Exod. 18.5. And Iethro the father in law of Mosche, comming with his children, and with his wife vnto Mosche, into that desert where hee had placed his tents; to wit, to the mount of God. 6. He said vnto Mosche: I thy father in lawe Ie­thro, do come vnto thee: also thy wife and her two sonnes with her. 7 Then Mosche went foorth to meet his father in law, and bowing himselfe, hee kissed him, and they asked one another of his welfare: after­terward, they went into his Tent. 8 Where Mosche declaring vnto his father in lawe, whatsoever things the Lord had done vn­to Pharaoh and the Aegyptians for Israell: & al the troubles which had happened vn­to [Page 6] them in that way, from whence the Lord had delivered them. 9 Iethro rejoiced for all those benefits which the Lord had done vnto Israel, because he had delivered them out of the hands of the Egyptians. 10 And Iethro said: Blessed be the Lord God, which hath delivered you out of the hands of the Aegyptians, and out of the hands of Phara­oh: Which hath delivered his people from vnder the hands of the Aegyptians. 11 Now I know that the Lorde is greater than all goddes: for in that thing wherein they wer proud, he is aboue thē. 12 Therefore Iethro the father in law of Mosche, tooke and of­fered sacrifices, and a burnt offering vnto God, and Aaron and all the Elders of Isra­el, came to eat meat with Iethro, Mosche his father in lawe before God. 13 And it came to passe the next day, Mosche sitting to judge the people, when as the people stood about Mosche from the morning of that day vnto the evening. 14 That the Father in law of Mosche beheld all that he did vnto the people, and said: What is this that thou doest vnto this people? Why sit­test thou alone, and al the people stand be­fore thee, from the morning vnto the eve­ning? 15 Then Mosche said vnto his fa­ther in law: Because this people come vn­to me to aske counsell at God. 16 When [Page 7] there is any busines betwen thē, everie one commeth vnto mee, that I may judge be­tweene both, and I make knowne the Sta­tutes of God and his lawes. 17 But Iethro his father in law said: the thing is not good which thou doest. 18 Thou wilt altoge­ther faint, both thou, and the people that is with thee, for this thing is too heavie for thee, thou canst not performe it alone.]

And this ariseth from a double respect: the commoditie they receiue, and the dutie they owe to the cōmon state wherein they are: that as they haue of their children, servants, guests, not onelie bodilie service and friendship, but that which is of consci­ence, and commeth from their faith and religion, and their praier, and the blessing in them, Math. 10.41. so they must giue them this double recompence.

Also to the common state, they are boūd by covenant, not onely as much as in them lieth, by their houshold government, to fur­ther the peace and tranquillity of the com­mon wealth, but also of religion & true ho­linesse. 2. King. 11.17. Contrarie to this is, their best care, to be most exquisit in the latter, and altogether negligent in the for­mer, which is the chiefest: So that their ad­ministration of houshold matters, is alto­gether civill, not religious.

[Page 8]For the familie, the dutie which regar­deth them is, to keepe them in subjection, for the performance of al duties of holines and religion, and for the diligent perfor­mance of those woorks and labors, which are fit for everie one.

[1. Tim. 3.4. Which may governe well his house, which may keepe his children in subjection, with all honestie. 1. Tim. 3. If any be vnblameable, the husbande of one wife, having faithfull children, which are not slaundered of riot, either stubborne. Psal. 101.1. I will sing mercie & judgment vnto thee ô Lord, will I sing. 2 I wil mark (in an vpright way) when thou shalt come vnto me, I wil cōtinuallie walk in the soundnesse of my mind, in the middest of mine house. 3 I will not set before mine eies a wicked thing: I haue hated the workes of them that decline, it shall not cleaue vnto me. 4 A froward minde shal depart from me: I will not acknowledge evill. 5 The tongue that privilie hurteth his neighbour I will cut out: him that is proud in his eies, and swelling in his mind, I shal not be able to suffer. 6 Mine eies shall waite vpon the faithfull of the land, that they may abide with me: He that walketh in the sounde way, shall minister vnto me. 8 The deceit­full man shall not dwell within mine house; [Page 9] he that telleth lies, shall not be established before mine eies.]

Now for the performance of this gene­ral duetie, two sorts are required: which are,

• Such as wher they most cōmonly go before them & direct them.
• Such as they must performe vnto them.

[Gen. 35.2. Wherfore Iacob gaue com­mandement vnto his familie, & to all that were with him: Put away the goddes of the people, which are amongst you, & cleanse your selues, changing your garmēts. 3 Af­terward arising let vs ascend to Bethel, that there I may make an Altar to that strong God, which heard me in the day of my di­stresse, and was present with me in the way wherein I went. 4 Which when they had given vnto Iacob all the gods of the strāge people which were in their hands, and the earings which were in their eares: Iacob hid them vnder that Oke which is beside Shechem.

Where we see, that Iacob doth both instruct them what to doe, and in the doo­ing of these things directeth them.

Such as wherein they must only goe be­fore them and direct them, are those which only ought to be done jointlie of the whol familie, and then the superiours must bee [Page 10] there, the chiefe directors of them: other­wise, when they are absent, they must cause them to be done, as in prayer before and after their labor, in thanksgiving, before & after meate. [Iam. 5.13. Is any amongst you sick in mind? Let him pray. Is any man cheerefull? Let him sing. Psal. 127. Vnlesse the Lord build the house, their labour is but lost that builde it: Vnlesse the Lorde keep the citie, the keeper is diligent in vain. 2. Let them bee in vaine vnto you, which rise betimes, which sit down slowlie, which are fed with the meat of sorrowes, so he gi­veth sleepe to his beloved. Psal. 55.18. In the evening and morning, and at noon dayes, will I meditate and make a noise, vn­till he hath heard my voice. 1. Tim. 4.4 For whatsoever God hath created is good, neither is anie thing to be refused, if it bee taken with thanksgiving. Luke. 22.17. And he tooke the cup, and when hee had given thanks, he said, take this, and devide it a­mongst you. So Abrahams servaunt saide, Gen. 24.12. O Lord God of my maister Abraham, cause I beseech thee, that it com vnto me this day, and exercise this good­nesse towardes my maister Abraham. 48 And I bowed downe and worshipped the Lord, & blessed the Lorde God of my mai­ster Abraham, because he had brought me [Page 11] by the right way, to take my maisters bro­thers daughter for his sonne.] And vpon any great judgment on the familie, Church or common wealth, to direct them in fa­stings and praiers, with readings, meditati­ons, and vse of the woord, as may serue to giue especiall cause of humbling, and espe­cial cause fit of cōfort for that work. [Hest. 4.16. Goe gather together all the Iewes which are at Susan, and fast for me, & nei­ther eat nor drinke those three daies, night nor day: I likewise and my maides wil fast: so at length, I will goe in to the King, which is not according to the commandement: and when I shall perish, I will perish. Nehe. 1.4. And it came to passe, when I hearde these wordes, I sate downe and wept, and mourned certaine daies, in which I fasted and prayed before the God of heaven. 5. And I said: I beseech thee, ô Lord God of heaven, most strong God, greatest, & chief­lie to be feared: Keeping covenant & mer­cie, to them that loue him and keepe his cōmandemēts. 6. Let thine eare be attētiue, & thine eies be open, to harkē to the praier of thy servaunt, which I pray before thee at this time, day & night, for the Israelites thy servants: & I confesse the sins of the Israe­lits, wherwith we haue sinned against thee: I also, & the house of my fathers, &c.] [Page 12] For as it is their duety, in their own private fast to doe this by themselues, so to direct others in the same, when they doe it with them. Contrarie to this, is the vnchristian prophanesse in such cases: Also the vnchri­stian shamfastnes of some, and common negligence in others in these duties.

Such as they must perform vnto them, are duties of

• Instruction.
• Reforming.

[Pro. 13.24. He which keepeth back his rod, hateth his sonne, but he which loveth him, doth giue him instructions betimes. Pro. 15.32. He which withdraweth him­selfe from instruction, dispiseth his soule: but he that hearkeneth vnto rebuke, pos­sesseth his soule.]

The dueties of instruction are, that by a familiar & most plaine maner of teaching, they may growe in the knowledge of that truth which is according to godlines. [Gē. 18.19. When as I haue knowne him, shuld I not reveale it for this cause, that hee may command his children and houshold after him, that they may keepe the way of the Lord, by exercising righteousnesse & judg­ment, and that the Lord may performe vn­to Abraham, that which he hath promised vnto him. Genes. 14.14. When Abra­ham had heard that his kinsman was ta­ken, [Page 13] hee armed his men, instructed 318. and followed them vnto Dan. Deut. 20.] They are for

• Continuall daily instruction.
• That which respecteth the publike ministerie.

Exod. 12.25.26. Let it be therefore, when ye shal come into the land which the Lord shall giue vnto you, as he hath said, & shall obserue this worship. Let it be (I say) when your children ask you: what signifi­eth this worship vnto you? that ye say it is the Sacrifice, the passeover of the Lord, who passing by the houses of the children of Is­rael in Egypt, when he slew the Egiptians, he deliuered our families. Exod. 13.14. And let it be when thy sonne shall ask thee hereafter, saying, what meaneth this? that thou say vnto him, with a strong hand hath the Lord brought vs out of Egypt, out of the house of servaunts. For it came to passe whē Pharao shewed himself cruel in letting vs go, that the Lord slewe every first borne of men, vnto the first borne of beasts. Ther­fore I kill vnto the Lorde, the males of all that open the womb: but every first borne of my children I redeeme]

Dueties for dai­ly instruction, are

• Instruction out of the Scriptures.
• Instruction drawen frō Gods workes

[Page 14][Psalm. 87.1. Receiue with your eares (my people) my doctrine, incline your eare vnto the words of my mouth. 2. I will open my mouth in a parable, I wil powre foorth hid things, which haue bene of olde tyme. 3. which wee haue heard and knowne, as our Elders haue told vnto vs. 4. wee will not hide it from their children, the after gene­ration. 5. being about to declare the prai­ses of the Lord, his might, and his wonders which he hath done. For he hath set a testi­monie in Iacob, and put a lawe in Israel: which he commanded our Elders to make knowne to their Children. 6. That the af­ter generation, the sonnes which should be borne, rising vppe, might declare it to their sonnes. 7. And they may sette their hope on God, nor might forget the woorkes of the strong God: but keepe his commande­ments. 8. Nor that they bee not as their elders, a stubborn and rebellious generati­on: a generation which hath not prepared their minde, and whose spirit was not con­stant towardes the strong God.

Instruction out of the scripture, is by the dailie reading of the same with them, both to make them acquainted with the course of them, so that they may marke the same for their better profiting, by the allegati­ons of the publike ministery, also to re­fer [Page 15] those things which are plaine and easie, or which they haue learned from the pub­like ministerie, vnto such plaine instruction as they instructed, may vnderstand & know how to bring it in vse. [2. Tim. 3.15. Thou hast knowne the Scriptures from a childe] which can not be spoken of a thorow knowledge, no not such as belongeth to the olde men, who should bee sound in faith: much lesse such as belongeth to a minister: but such as this, in being made acquainted with it, and caused to marke as he was able, the course of it, and to learne for vse and practise, such as his parents were able to note vnto him, and he fit to receiue by dailie practise [Deu. 6.6. And let these words which I command thee this day, be in thy heart. 7 And put them pearcinglie into thy children, and speake of them, when thou sittest in thine house, when thou walkest by any way, when thou liest down, and when thou risest vp. 8 Also, bind thē for a signe vpon thine hand, & let them be for frontlets between thine eies. 9 Brieflie, write them on the postes of thine house, & on thy gates.]

Contrarie to this is, first, that they are vt­terly negligent & ignorāt how they shuld doe this: Then, that some presume aboue this rule, and goe beyond their calling: & especiallie that their housholde is not trai­ned [Page 16] by this meanes, nor made fit for the publike ministerie, & to amend their liues by such Christian exercises.

Instruction drawen from Gods works is, by applying the works of God, past or pre­sent, to mooue them the better to confi­dence, and trust in God, by workes of his mercie: to feare to offend God: by works of his justice, and so to sowe the verie seed of true religion and good conscience in them. [Gen. 18.19. When as I haue knowen him, shoulde I not reveale it? For this cause, that he may commaund his chil­dren & houshold after him, that they keepe the way of the Lord, by exercising justice & judgment, that the Lord may performe vn­to Abraham, that which he hath promised vnto him.]

The dutie which respecteth the publike ministerie, is

Double,

• First, concerning the obeying of it.
• The secōd cōcerning the vse of it

First concernig the obeying of it, they must (if it be possible) in their place & cal­ling, adjoyn them to a set ministerie, if not, to bestow at least the Sabboth daies, yea, other also, in seeking to the ministers and prophets of God, to hear the word of God. This is manifest, first: Because we must firste [Page 17] seek the kingdom of God; wherof this is a part, [Esa 32.1. Beholde, a king shall rule justlie, and ex­cellent ones shal govern according to the rule: the eies of them who see shall not wink, but the eares of them who hear, shal hearken: the mind of the hastie shall vnderstand knowledge, and the tongue of the stutterer, shall readilie speake shining thinges. When Saviors, to wit, ministers of the doctrin of salvation, shall ascende in the mountaine of the Lord, to judge the mountain of Esau, the kingdome shall bee to the Lorde. Hobad. 21. Divers administrations, but one Lord. 1. Cor. 12. Wee are the Embassadors of Christ, to beseech you to be reconciled. 2. Cor. 5. Secondly, it is the ordinarie meanes to beget and nourish faith in vs. How can they beleeue, except they hear: how can they heare, without a Preacher: how can hee preach without he bee sent? Rom. 10. He hath given Pastors & Do­ctors, for the gathering together of the church the worke of the ministerie, and building them vp to a perfect age in Christ, that they be not as children wavering, and caried about with e­verie wind of doctrine. Ephe. 4. Attend to rea­ding, exhortation and doctrine; in these conti­nue, in these things bee, for in so dooing, thou shalt saue thy selfe and others. 1. Tim. 4.]

Secondly, because it is the greatest blessing to haue it, and the greatest plague to want it. Iere. 23. having threatned them that they feed not the people, he saith after, [I will gather the rest [Page 18] of my sheepe out of all the land whither I had driven them, and I will bring them backe vnto their sheepcots, where they shall multiplie and increase, and I wil set over them Pastors, which shall feed them: so that they shal feare no more nor shall be wāting, saith the Lord. Ier. 3. I will bring you to Sion, where I wil giue you Pastors after my hart, who shal feed you with knowledg and vnderstanding. God will giue you indeed the bread of affliction & water of oppression, but none of my teachers shall, bee shut vp anie more in a corner, but thy eies shall see thy tea­chers, and thy eares shall heare a voice behinde vs, saying, Here is the way, walk in it. Esa. 30.20. A famine of breade, nor a thirste of water, but hearing the word of the Lord, &c. Mat. 8. But when he saw the multitude, he had compassi­on on them, because they were dispersed and scattered abroad as sheep having no Shepherd; Then he said, Surely the harvest is great, but the labourers few, &c.] Which sheweth howe miserable they are which want this benefite: It alloweth also this dutie of seeking. 2. King. 4.22. And he said, wherefore wilt thou goe to him (meaning the Prophet) to day? It is neither newe Moone nor Sabboth day. Which sheweth, that in the scarcitie of the preaching ministerie, they went on those dayes to the Prophetes to heare the word of God. The second dutie is, to cause them to doe that which is commanded them in the third Commandement to that purpose. [Page 19] Which, although it be not proper to this place yet for the simpler sort, it is thus set downe. First, to prepare themselues to the preaching of the worde, by consideration of Gods ordi­nance and promise, and their corruption: so that laying aside al superfluitie of evil, that they may with all meeknesse receiue the word. Iam. 1.17. Luk. 8.8. Take heed therefore howe ye heare: for whosoever hath, it shall be given vnto him, and who so hath not, euen that which he seemeth to haue, shal be taken from him: And for the Sacramentes, to consider Gods institution, their ministerie, his mercie in Christ, their faith, their repentāce and their wants: and so seeking the assurance of grace, of reconciliation and comfort, to com vnto the table of the Lord. [1. Cor. 11.28. But let everie one prooue himselfe, and so let him eate of that bread, and drinke of that cup. Esa. 1.16. Wash your selues, purifie your selues, put away the wickednesse of your actions, and cease to doe evill before mine eies. Esa. 66.2. But vppon him doe I looke that is poore and contrite in spirite, and trembleth at my words. Mat. 5.23. Therefore if thou hast brought thy gift to the altar, and there remembrest that thy brother hath ought against thee. 24 Leaue there thy gift before the altar, & go thy waies: First, bee reconciled to thy brother, and then come and offer thy gift.]

Secondly, in the workes themselues, with re­verence & vnderstanding to heare and receiue [Page 20] the word, to be touched according to the mat­ter, and with joy and assurance of fayth receiue solace and increase of grace, by the right vse of the Sacraments; and after, to cal to minde and try by the Scripture thinges delivered, and so hold fast the good, & to applie the comfort of the sacraments vnto al temptations afterward. [Psal. 78.2. Heare my doctrine, O my people, incline thine eare to the wordes of my mouth. Nehem. 8.10. After Nehemiah (to witte, the Kinges Embassadour) and Ezra the Priest and Scribe, and the Levits teaching the people, said vnto al the people. This is the day sanctified vn­to the Lord your God: mourne not, neither weepe: (for all the people wept when they hard the words of the Law) 1. Thess. 1.5. Because our Gospel abode with you, not in speach only, but also in power: both in the holy Ghost, as also with much sure persuasion, as ye haue knowne what maner of men we haue bin amongst you for your sakes. Math. 26. And when they had song a Psalme, they went out into the mount Olivet. 1. Thess. 5.20. Quench not the Spirit: Set not light by preaching: Trie al things: Hold fast that which is good.]

For obedience of life, it behooveth them to teach them, call on them, and see them do this which they learn, that the publike ministerie, & private vse of the word be not contemned, neg­lected, vnprofitable vnto them, and so God provoked, not onely against their familie, but also [Page 21] the Church of which they are. Cōtrarie to this, is, that men both themselues and their families goe to the publike ministerie, as to a common matter, let it fall after to the ground, without any looking into the certaintie of doctrine, the power & practise of it; and some with the mini­sterie of the the word become worse, both they and their housholdes, than those which neuer heard it. [Exod. 13.1. And declare vnto thy son in that day, saying: For this hath the Lorde done these thinges vnto me, when I went out of Aegypt. 9 So shal it bee vnto thee for a signe vpon thine hand, & for a monument betweene thine eies, that the doctrine of the Lord may be in thy mouth: to wit, that the Lord with a strōg hand brought thee out of Aegypt.] Which with the rest of the law sheweth, that at those times this must be done, and that so throughlie, that this worke by this meanes, may bee a liuelie signe, and the doctrine be so vnderstood, that it may more fruitfullie and liuelie be communi­cated by conference one to another. Also [Act. 10.24. And the other day after, they entred into Caesarea. And Cornelius waited for them, having gathered together his kinsmen and speciall friendes. Nehem. 8.13. And all the people came to eate and drinke, and to sende portions, and to make great joy, because they vnderstood those words which they had made knowen vnto thē. 1. King. 13.31. And it came to passe, after they had buried him; that he gaue [Page 22] commandement vnto his sonnes, saying; When I shall be dead, burie me likewise in the sepul­chre, in the which that man of God is buried: place my bones besides his bones. 33. For sure­ly the things which he hath foreshewed by the worde of the Lord, against the altar which is at Bethel, & against all the high places which are in the Cities of Schomron, shall come to passe. Iob. 1.5 After it came to passe, when they had finished the daies of the banquet, that Iob sent and sanctified them, and rising early, he offered a sacrifice according to the number of them al. For Iob said, Peradventure my sonnes haue sin­ned, or cursed God in their heart. So Iob did every of those daies.] Which sheweth, he called on them to do their duties, in sanctifying them selues and their families, and preparing them according to the manner prescribed.

The duties in reforming, are those duties wherby they must labor to reform everie thing amisse, which is espied, for Gods glorie & their good, and least it creepe further. Contrarie to this is, that many corruptions are not accoun­ted of, that they are winked at.

[Iob. 1.5 Psal. 101.3.4.5. I will not set be­fore mine eies a wicked thing, I hate the works of those that decline, it shal not cleaue vnto me. A froward mind shal depart from me: I wil not acknowledge evill. That tongue that privilie hurteth his neighbor, I will cut out: Him that is proude in look, & swelling in mind I cannot [Page 23] suffer] The rule of this must be the meaning of the the ten commandements, which because it is necessarie for the simple, though not so pro­per for this place, it is brieflie set downe. They shal suffer none in their house vnrefourmed: which aPhil. 1.9.10 Col. 1.10 11. either in judgmēt is known to erre from the truth of the worde of God, or in maners, from the pra­ctise of the same: But if any bCommand. 1. Ierem. 9.24. delight in the ignorāce of god, be careles to approue himselfe as one that cDeut. 6.4.5.12 13. Heb. 12.28. Gen- 17.1. whol­ly depēdeth on him, loveth him, feareth him, reverenceth him, laboreth to approue al his waies before him: dCommand. 2. Deut. 12.31.32 Esa. 29 13.14 Math. 15. Col. 2 23. Psal. [...]19. Psal. 26.8. Act. [...].42. If any be given to idolatrie, super­stition, &c. and careth not in everie part of the worship of God, to fol­low his revealed wil: or if in any the partes commanded, he appear neg­ligent and cold. eIohn. 4.22. 2. King 18.4. Act 10.26. Act. 14.13. Exod. 33.24. Roman. 1.23. Hos. 2.27. Esa. 30.22. Or to put them to any other vse than is commanded, or be given to images, superstitious monuments, customes, occasions, or such like. If any dishonor the name of God, either fCommand. 3. Math. 5.34. Iam. 5.12 in the vnreverent v­sing, or abusing, or perverting, and not vsing with that preparation be­fore, feeling at the present time, & fruite after which is prescribed, his titles,gAct. 9.15· Word, hGenes. [...].2 [...] ▪ Mal. 1.11.12. [praep.] 2. Chron. 24.2. Eccles. 5.2. Gen. 24.5. Luk. 8, 18. Eccl. 5.1▪ 1. Cor. 11.28. [Feeling] 2. Chron 24.22. Ier. 4.2. 1. Thes. 2.13 Neh. 8 10. Sacraments, [...] [fruit] Hebr. 6.16. 1. Thes. 5 20. Act. 17.11. Psal. [...]1.9. works, [Page 24] And if any kComm. 4 prophane his Sabboth, by vain pa­stimes, going to plaies, orlEsa. 58.13. Amos 8.5. giue not him self to the exercises appointed on that day, out of the word: mCom­mand. 5. Mark. 7.10 Rom. 13.7 Rom. 1.31.32. 1. Tim. 5.8. If any neglect e­special duties towards their equals, nLeuit. 19.32 Iob. 32.6. Rom. 12.6. 1. pet. 5, 2. su­perior or inferior in years, gifts, autho­thority, as maisters, parents, ministers, servāts, childrē or people. If any declare not a cōsciēce to fly oComm. 6 Math. 5.21 22. Levit. 19.17. Ex. 21.19. evil, anger, malice, contention, quarelling, fighting, or any hurting of the person of a man, either in soule or body: not being carefull to succour the same according to his cal­ling: pComm. 7 Ephe. 5.3. Mat. 5.28. 1. pet. 4, Iob 31.1. If any be found▪ vnchast, in body, words, countenance or gesture: vntem­perat in diet, in apparel dissolute, not caring to maintaine the contrary holines in himself and others: qComm. 8 Exod. 26.14.15 1. Thes. 4.4 If any care not for the goodes of another man, but by falshood, flatterie, oppression, &c. dimi­nish the same. rComm. 9. Ephe. 4.28. pro. 28.19. If he be negligent in in­creasing of his own, by honest & lawful means: if he mispend it at cardes, dice, gaming, &c. ſCom. 10. psal. 15.3. Tit. 3. 1. Cor. 13.4 pro 25.13. If any care not to main­taine the good name of others, but bee givē vnto vnnecessarie blasing of other mens infirmities, by lying, slandering, backbiting, tanting, &c. tIam. 1.23 Gal. 5.24. If any shewe himself careles to restrain the motiōs, & intise­mēts vnto sin, & the lusts of the same: Thē they shall vse the means following to redresse them.

[Page 25]The dueties which are to be applied to this rule, are these:

• Those which they must do by themselues.
• Those which they must procure to be done by others.

[Iam. 5.15. And the prayer of faith shall saue the sick, and the Lord shal raise him vp: and if he haue committed sinnes, they shall be forgiuen him:] As this must be done for him in sicknes, so in health: & as in this, so in any other of the like nature.

The dueties they must do by themselues, must haue two properties:

• They must bee done with wisedom, fit for those duties.
• Patiencie fit.

Wisedom is, that the causes may be thorow­ly sifted, & soundly reproued out of the worde of God. According vnto this wisedome also, vn­till a fitter occasion, this duetie may bee lette passe, and with keeping the authoritie of the chiefe of the familie, bee winked at for a time. [Eccles. 7.21. Applie not thy minde to all the wordes that are spoken, seeing thou oughtest not to heir thy servaunt cursing thee. 22. For also, many times thy minde is priuie that thou hast cursed others. Prou. 20.21. Hee which bringeth vp his servants delicatlie, shall in the end be depriued of his Children.]

Patience fit for it is, with keeping the autho­ritie of the chiefe of the familie, to heare what can be alledged, and by equitie also, to allowe or dissallowe the same. Contrary to which is, [Page 26] hastines without discretion, & making the mat­ter plaine, that the conscience may be touched for the fault. Also pride not to heare any excuse or defence deliuered in duetie, submission and obedience of child or servaunt. Finallie bitter­nesse, which may provoke wrath rather then cause amendement [Collos. 3.21. Fathers, pro­voke not your children to wrath, least they bee discouraged. Iob. 31.13. If I contemned the cause of my seruaunt or mine handmaid when they pleaded with me. 14. For what shoulde I doe, if the strong God should rise? or if he shuld visite, what should I answere him? Nomb. 22.26 After the Angell of the Lord went forwarde, & stoode in a narrowe place, where there was no place to decline, either to the right hand or to the left. 27. And when the Asse seeing the An­gel of the Lord God, lay downe vnder Baalam, Balaam being kindled with wrath, smote the Asse with his staffe. 28. And the Lorde opened the mouth of the Asse, which said vnto Baalam: what haue I done vnto thee, that thou hast smitten me nowe three times? Baalam said vnto the Asse, because thou hast mocked me. I woulde there were a sworde in my hand, for euen nowe would I kill thee. Ephe. 6. And ye maisters do the same things towards them, letting passe threatnings: knowing also that your maister is in heauen, neither that there is respect of per­sons with him.]

And these are the properties of those duties. [Page 27] The divers sortes are,

• Rebuke.
• Correction.

[Prou. 22.15. The foolishnes which is bound vnto the hart of a Childe, the rodde of instruction will remoue farre from him. Prou. 23.13. Withdraw not correction from thy son, when as thou shalt strike him with the rodde, he shall not die thereof. 14. Strike him with the rod, and thou shalt deliuer his soul from the graue. Prou. 20.30. Horscombes are for the evil man, blewnes, wounds, and stripes, pearcing throgh the inner partes of the bellie. Prou. 29.15. The rod and rebuke giueth wisdome, but the child let alone to himself, shameth his mother.]

Rebuke is a sharp, admonition to take heed of the euill reprooued aright, as is gathered out of that before.

Correction is, when with a sharpe rebuk of instruction, punishment is inflicted or laid vpon the offender, according to their discretion, cō ­sideration being had of the fault, & all circum­stances of the same. Yet if this at any time, for some causes, be omitted, a greter is to be threa­tened and performed, when they shall next de­serue the same. [Prou. 19.19. Be thou greate in the fervencie of anger, in forgiuing the faulte, saying, that if thou shalt deliuer him, thou wilt further punishe him afterwarde.] Contrary to this, is too much lenitie, also immoderate cor­rection. [Prou. 19. The rod and rebuke giueth [Page 28] wisedome, but a sonne permitted to himselfe, shamed his mother. Prou. 29.16. Chastise thy childe, and he shall bring thee rest, he shall delight thy soule. Prou. 29.19. A servaunt is not chastised with wordes, &c.]

That which they must procure to bee done by other, is, that when the former meanes will not serue, they do according to S. Iames his rule, send for the elders of the Churche, that they may by new admonitions, rebukes, and censures of the Church, draw them to repen­tance: and if that serue not, to bring them to the Magistrate, and so (those which they may) to discharge them from the familie, vnlesse they amend: and those which they may not, to kepe them in such order, till God or the common­wealth cut them of. Iam. 5.15. And the prai­er of fayth shall saue the sicke: and the Lorde shall raise him vp: and if hee haue committed sinnes, they shalbe forgiven him. Mat. 18.16. But if he shal not hear thee, take yet with thee, one or two, that of the mouth of two or three witnesses, the whole matter may be confirmed. Deut. 21.18. If any man shall haue a stubburne and rebellious sonne, which hearkeneth not vnto the voice of his father, nor to the voice of his mother, although they haue chastised him, yet he hearkeneth not vnto them. 19. At length his father and his mother taking him, let them bring him to the Elders of their Cittie, and to the gate of their place: 20. And let them say [Page 29] vnto the elders of their Cittie: This our sonne is stubburne and rebellious, he hearkeneth not vnto our voice, hee is a riotous person, and a drunkard. 21. Then lette all the Citizens o­verwhelme him with stones, that he may die, and take away that evill out of the middest of thee, that al the Israelites may heare and feare. Psal. 101.7 He that worketh deceit, shall not dwell within mine house: he that speaketh lies shall not be established before mine eies.]

And hitherto of the first sort of duties concerning Christian holinesse in the familie.

The other, concerning the thinges of this life, is, convenientlie to provide the necessarie things of this life, as that they haue convenient clothing, food, rest, & (if on certain causes need be) recreatiō [1. Tim. 5.8. But if any mā provide not for his, & especially those of his house, he hath denied his faith, and is worse than an infi­dell. Pro. 31.21. She feareth not for her familie because of the snow, for all her family is cloa­thed with double cloakes. Pro. 12.9. The juste man regardeth the life of his beast, but the cō ­passions of the wicked, are the compassions of the cruell.]

And then much more the maister must care for the servantes, that they may haue even that refreshing and ease which is meete. And thus much for the generall duties, and of their spe­ciall duties toward those which shal be continually, or ordinarily vnder their governmēt in the family.

[Page 30]Now followeth the other, which is the enter­tainment of straungers: whose property is, the loue of entertaining of guestes. [1. Tim. 3.2. Therfore a Bishop must be vnreprooueable, the husbande of one wife, watching, sober, mo­dest, given to hospitalitie, &c. Heb. 13.2. Bee not vnmindefull of entertaining guestes: for hereby certain vnawares haue entertained Angelles. 1. Pet. Be harberous one towards ano­ther, without grudging.]

The first duty required of this worke is, a li­berall and chearful ministring of protection & al things which serue for the necessity & com­fort of this life, as is meete for the abilitie of them which receiue, and the condition of those who are received. [Gen. 18.2. For when lifting vp his eies he looked, behold three men stood before him, whome whilest he saw, hee runneth to meete them from the doore of the Tent, and bowed himselfe to the earth. And he said: My Lorde: If now I haue found favour in thine eies, passe not I pray thee from thy servāt. 4 Let there now bee taken a litle water, & wash your feet, & fit downe vnder this tree. 5 In the meane time, I will take and bring a morsell of bread, and refresh your heart, afterward ye shall go forwarde, seeing for this cause you passe by your servant: which said: Do so as thou hast spoken. 6 Therfore Abraham going hasti­ly into the tent vnto Sara, said: Make readie at once three measures of corne: Take fine meale, [Page 31] knead it, & make cakes baked vnder the ashes. 7 But Abraham running to the heard, tooke a sucking calfe, tender and good, and gaue it to a servant, which made hast to prepare it. 8 Ther­fore taking butter and milk, and the calf which he had prepared, he set them before them, who did eat, he standing by thē vnder the same tree, Gen. 19.1. And those two Angels comming vnto Sodome in the evening. Lot sat at the gate of Sodom: whom when Lot saw, he rising went to meet them, & bowed himselfe with his face to the ground. 2 And he said: Behold now my Lords, turn I pray you into the hous of your servant, and wash your feete,Note: For protection see a notable example of Lot. Gen. 19.2.3.4.5.6.7, 8. & Iudg. 19.16.17 18. after rising in the morning, ye shall go your way. Which said: Not so, we pray thee, for we can lodge all night in the streets. 3 But when he was instant vpon them exceedinglie, they turning vnto him, en­tred into his house: which made thē a banquet and did bake vnleavened breade, and they did eate. 1. Tim 5.10. Being decked with a fit te­stimonie in good woorks, if she haue brought vp her children, if she haue bene harberous, if she haue washed the Saints feet, if she haue suc­coured the afflicted, if shee haue followed eve­rie good woorke diligentlie.]

The other is, as occasion serveth, mutuallie to edifie one another, by calling to minde Gods workes, mutual instructions and exhortations: Also by bringing them to the publik seruice of [Page 32] God, and causing them to keep with them the Sabboth, as appeareth by the example aboue, Rom. 1.10 Alwaies in my praiers beseeching, that (if by any means) at length a prosperous iourney by the wil of God might be giuen me to come vnto you. 11. For I long to see you, that I might impart to you a spirituall gift, that you may be established.

Contrarie to this, is nigardlines, such as was in Nabal, in receiving of guests. Also suffring God to be dishonored, his word or Sabboth negle­cted, or any such abuse to be cōmited by their guests, and not labor by good means to amend them, or remoue them from the familie.

And hitherto of the chiefe of the family, and their duties, as are generall to all.

Now for the most part, the chief of the fami­lie are maried folke, and so in common, the go­vernours of the house. They are called maried folkes, because of the bande of mariage. Mari­age is that joyning of one man & one woman together by the covenāt of God, that they may be one flesh vntill they end their life. [Gen. 2.24. Therefore shall man leaue his father & his mother, and cleaue to his wife, and they shal be one flesh. Levit. 18.18. Take not one woman vnto another to vexe her, by vncovering the shame of her that is maried vppon this, in her life. Pro. 2.17. Which forsaketh the guide of her youth, and forgetteth the covenant of her God Malach. 2.14. But you say, Wherefore? Because the Lord hath witnessed between thee and the [Page 33] wife of thy youth, against whom thou doest vn­faithfully: yet she is thy companion & wife co­venanted vnto thee. 1. Cor. 7.30. The wife is bound by the law, as long as her husband li­veth, but if her husband be dead, she is free to marie vnto whom shee will, onely in the Lord. Rom. 7.1. Know ye not brethren (for I speak to them that knowe the law) that the law doth beare rule over a man as long as hee liveth? 2. For the woman being subject vnto the man being aliue, is boūd by the law: but if her husbād be dead, she is delivered frō the law of the man. 3. Therefore whilest the man liveth, she shall be called an adultresse, if she becom another mans but if her husband be dead, she is free from the law, that she is not an adulteresse, thogh she be­come another mans.]

To be one flesh, by a part put for the whole, is that most near and holy society with the pow­er and vse of the bodies one of another in pu­rity, whereby the man in an especiall manner is become the head of the wife, and the wife ano­ther help to the husband likewise. [Gen. 2.28. And the Lord said: It is not good that the man shoulde be alone, I wil make him an help meet for him. Pro. 2 17. Which forsaketh the guide of her youh, & forget­teth the covenant of her God. Math. 19.9. There­fore they are no more two, but one flesh: That therefore which God hath ioyned together, let no man seperate. Ephes. 5.21. Therefore shall man leaue father and mother, and shall bee ioyned to his wife, and they [Page 34] which were two, shal become one flesh.] Therefore, in the whol government of the familie,

• The husband is the chiefe, or fore-governour.
• The wife is a fellowe hel­per.

To be a fore-governour is, in the whole admi­nistration of houshold government, to be over all persons and matters in the house, and even the wife, 1. Tim. 3.5. For if any man knoweth not how to governe his owne house, how shal he care for the Church of God? And to looke as the chief owner, to al revenews, & the estate of the good things of this life; especially, to care for the keeping & increasing of it. Diligently know the estate of thy heardes, &c. Prov. 27.23.

To be a fellow helper, is, to yeeld help to her husband, especially at home, in all the matters of the familie. [1. Tim. 5.14. I wil therfore, that the yonger women marie, and bring forth chil­dren, and gouerne the house, and giue no occa­sion vnto the adversarie, to speake evil. Tit. 2.5. That they be temperate, pure, tarying at home, good, subject to their husbands, least that the word of God be blasphemed. Iudg. 5.24. Bles­sed be Iahel the wife of Ghebar the Kenite, be­fore all women which abide in the tents. Pro. 31.5. Who shall find a woman of strength, see­ing her price farre exceedeth the Carbu [...]cles? 12. She doth him good, & not evil, all the daies of her life. Gen. 18.6. Therefore Abraham go­ing hastily into the tent vnto Sarah, said: Make [Page 35] ready at once, three measures of corn, take fine meale, kneade it, and make cakes baked vnder the ashes, &c.]

Contrarie to which is, that we keepe not au­thority and chiefdome in all matters: that wo­men vsurp any part of it: that they be given to gadding, & to meddle with matters not fit for their labor & travel. 1. Tim. 5. They will go from house, &c. Pro. 7.11. Her feet dwell not in the house. The dutyes of maried folk in the familie, are of two sorts,

• First, mutuall.
• Then towardes others.

Pro. 31.12.15. Who shal find a strong woman, whē as her price exceedeth the Carbuncles? And rising whilest it is yet night, she giveth food to her house, and a taske vnto her maides.

Mutual duties, are those which are to be per­formed one to another of them.

They are

• Common to both.
• Proper to each.

[Exod. 21.10. If he shall take another vnto himself, let him not diminish her food, her clo­thing, & benevolence due vnto her. Tit. 2.3. Likewise vnto the old women, that they weare such apparell as may become holines, not slan­derers, not given to much wine, but teachers of honest things. 4. That they may make the yong women wise, that they may loue their husbāds and children. 5. That they may bee temperate & chast, tarying at home, good, subject to their husbāds, that the word of God be not blasphe­med.]

[Page 36]Common to both, is that which both owe to each other, and it is dwelling together Mutual good pro­ceedinges from thence.

[1. Cor. 7.12. If any brother haue an vnbe­leeving wife, and she be content to dwell with him, let him not forsake her. 13. And the wife which hath an vnbeleeving husband, which is contēt to dwel with her, let her not forsak him]

Dwelling together, is to be ordinarilie in a dwelling place, for the better perfourmance of each other mutuall duties. [Math. 1.18. For his mother Marie was betrothed to Ioseph, be­fore they came together, shee was founde with childe by the holie Ghost. 1. Cor. 7.10. And to the maried I command, not I, but the Lord: Let not the wife seperat her selfe from her hus­band. But to the rēnant I say, and not the Lord, if any brother haue an vnbeleeving wife, & she be content to dwell with him, let him not for­sake her. 13. And the wife which hath an vn­beleeving husband, which is content to dwell with her, let her not forsake him. 1. Pet. 3.7. Likewise let the men dwell together, as becom­meth them that haue knowledge, giving honor vnto the womans vessell, as to the weaker, that whē as ye be heires jointlie, of the grace of life, your praiers be not interrupted. Ruth. 4.11. Vnto whom al the people that were in the gate, & the Elders said, we are witnesses: the Lord make this woman which shal come into thine house, [Page 37] like vnto Rahel & Leah, which both, did build the house of Israell, and get thou the riches of Ephrata, and let the name of Bethlehem be re­nowmed. 12. Let thine house be as the house of Peretz whom Thamar bare vnto Iudah, of that seed which the lord shal giue thee of this maid]

Yet the Scripture alloweth vppon necessarie occasiō of warfar, service to the cōmon wealth, church, or necessarie affaires of their own, som­times a long absence. [Deut. 20.7. What man soever hath espoused a wife, and yet hath not maried her, let him go and return to his house, that he die not in this battell, and another man marie her. 8. And let the Governors proceed further to speake vnto the people: What man is he that is soft and fearefull in heart, let him depart and returne to his house, that he make not the hearts of his brethren to melte as doth his heart. 9. Then when the Governors shall cease to speake vnto the people, they shal make princes of bandes of warre, in the heads of the people. 2. Sam. 11.11. And Vriah saide vnto David: The Arke, and Israel, and Iuda abide in the tentes, and Ioab my Lord, and the servantes of my Lord, haue their Tents in the plain field, and should I enter into mine house to eate and drinke, and lie with my wife? As thou livest, and as thy soule liveth, I wil not do this thing. Pro. 17.19. For mine husband is not at home, hee is gone a farre jorney, at the appointed day he wil returne againe.]

[Page 38]Contrarie to this, is the ordinarie abuse and negligence of this dutie, which bringeth mani­folde inconueniences.

The mutual good, proceeding frō dwelling together, is that which consisteth in a sweet cō ­municating of the persons and goods, for the mutuall necessitie and consolation one of ano­ther [1. Cor. 7.3. Let the husband giue vnto the wife due benevolēce, and likewise the wife vnto the husband. 4. The wife hath not power over her owne bodie, but the husband: and likewise the husband hath not power over his own bo­die, but the wife. 5. Defraud not one another, vnlesse it be by consent for a time, that ye may applie your selues to fasting & praier, & come together againe, least Sathan tēpt you for your incontinencie. It is not good for man to be a­lone. Genes. 2.]

Here also must be considered, the parts of this dutie: first, due benevolence, which is the ho­norable possession of their vessels in holinesse one towards another, for avoiding of sin, brin­ging forth a seede of God, and the honest and proper delight, which ought to bee betweene the man and the wife. [Hebr. 13.4. Mariage is honorable among all men, and the bed vndefi­led: but whoremongers, and adulterers, God shall condemne. Mala. 2.14. And ye say, where­fore? Because the Lord hath witnessed between thee and the wife of thy youth, against whome thou dost vnfaithfully, whereas she is thy com­panion, [Page 39] and joyned in covenant vnto thee. Esa. 62.7. As when a young man marieth a virgin, when thy children doe marie wiues, as in the joy (I say) of the bridegrome with the bride, so shall the Lord rejoice with thee. Genes. 26.8. And it came to passe, when they had bene there many daies, that Abimileck, king of the Phi­listims, looked by the window, and saw that, be­hold, Isaak played with Rebekka his wife, wherfore calling Isaak, he said to him: Surely, behold she is thy wife. Pro. 5.18. Let thy fountaine bee blessed, and rejoice with the wife of thy youth. 19. Let her be as the loving Hind, and pleasant wilde goate: let her breastes satisfie thee at all times, and wander in her loue continuallie. 20 And wherefore shouldest thou wander my son with a strange woman, or imbrace the bosome of a stranger?]

Contrarie to this is, the abuse of their liber­tie between themselues, communicating that which is proper to the husband, to other, in whoring, dancing, vncomely familiaritie with other.

The second is, their mutual helpe or labour one towards another, in word, deed, and com­municating of good things, for the mutual no­rishing one of another. [Ephes. 5.29. For no man ever hated his owne flesh, but nourisheth & cherisheth it, as Christ also doth the Church. Pro. 31.28. Her children do rise, and call her blessed, her husbād also doth praise her, saying; [Page 40] Many women haue done stoutly, but thou ex­ceedest them all.]

And these are the common duties of one to­wards another: the proper do follow: They are duties one of them in severall to another.

They are of the

• Husband to the wife.
• Wife to the husband.

[Ephes. 5.33. But also particularly, everie one so loue his wife as himselfe, and let the wife feare her husband.] The proper duties of the husbād are,

• A proper care for his wife.
• The applying of the gene­rall dutie of all men to­wards their wiues.

[1. Pet. 3.7. Likewise let men dwell together with them: giving honor vnto the womans vessel, as vnto the weaker, seeing that ye are heires together of the grace of life, that your prayers be not hindered.]

The proper care for the wife is, to cover her, that is, to provide all thinges meete for a mate so neerely joyned in full blessing to him, and thus according to their condition, to giue ho­nour to her, as the fittest for him, in heauen & in earth, with a patient covering or bearing of her infirmities. [1. Pet. 3.7. Exod. 21. If hee shall take another vnto him, let him not dimi­nish her foode, her cloathing and benevolence due vnto her. Gene. 30.16. And vnto Sarah he said, Behold, I haue given a thousand Cicles of silver vnto thy brother: behold, he is the co­vering of thine eies amongst all that are with [Page 41] thee: Let it be knowen amongst all, and be thou instructed. Ruth. 3.9. Vnto whom he said: who art thou? which said: I am Ruth thy handmaid: that thou maist spreade thy wing over thine handmaid, because thou art the kinsman. Esa. 3 28. In that day shall seven women take hold of one man, saying: We will eate our owne meate, and put on our owne cloathes: onely that wee may be called by thy name: Take away our re­proch.

The applying of the general dutie of al men, in regard of care towards his wife, is, when in a special maner, the image of Gods glorie and wisdome, doth shine in the government of the husband towards his wife, & the glorie which God hath in the same, shineth in the honor and glory which the man in al thinges taketh from the wife. [1. Cor. 11.3. I wil that you knowe, that Christ is the heade of every man, and the man the womans head, & God is Christs head. 7. For the man ought not to cover his head, because he is the image & glory of God, but the woman is the glorie of the man. 8. For the man is not of the woman, but the woman of the man, &c.]

Contrary to this is, when men are vndiscreet, childish, fond, lose their authoritie, or keepe it not, but also their hardnesse, bitternes, want of wisdom in framing them to perfection in obe­dience.

[Page 42]The proper duties of the wife, are,

• Recōpence of her husbands care
• The applying of that general du­ty of al womē in regard of men, in peculiar maner to him which is called, to haue him that covering of her eies before al men.

The recompence of the husbands care is, by obeying him in all good things, and by her ad­vise, sweet counsel, labor and travell, to be a cō ­fort and help vnto him. [Pro. 31.11. The soul of her husband doth trust her, and the spoiles do not faile. 12. She doth him good, and not evil all the daies of her life. 13. She seeketh woolle or flax, & maketh it for the pleasure of her hus­band. 14. She is like to the marchants ships, she bringeth meat from far. 17. Shee girdeth her loines with strength, & confirmeth her armes. She tasting her merchandize to bee good, her candle is not put out by night. She putteth her handes to the wharue, and her maides do hold the spindle.] The labor is double

• Either in matters of this life: or
• Christian holines.

Pro. 31.26. She openeth her mouth wisely, and the doctrine of mercie sitteth on her tongue. 28. She be­holdeth the waies of her family, and eateth not the bread of slothfulnes.

The matters of this life are, her labour,

• In regard of her family.
• And her owne worke.

[Page 43]For the family, she must ouersee all the waies of them, and both set them worke and taske, & also giue them their meat, and other necessa­ries in due season. [Pro. 31.15. And rising whi­lest it is yet night, she giveth food to her house, and a taske to her maides. 16. She considereth a field, and taketh it, of the fruites of her hands she planteth a vineyard. 17. Shee girdeth her loynes with strength, & confirmeth her armes. 21. She is not afraid of her houshold, because of the snow, for al her houshold is clothed with double cloakes.]

Her own worke is to labour diligentlie, early and late, in something of profite for the fami­lie. Pro. 31.13.14.15.17.19.22.

Her labour for Christian holines is, to see all duties accomplished at the commandement of her husband; for which Christian watchfulnes, proper to a mistresse of the house, it requireth euen to be his eies, foot and mouth, when hee is away: in espying, looking, admonishing, re­buking, & also giving almes to the poore. [Pro. 31.20. She openeth the palm of her hand vnto the poore, & she stretcheth out her hands vnto the needie. 26. She openeth her mouth wiselie, & the doctrine of mercie is set on her tongue.]

The second especiall dutie of the wife, so cal­led by the signe of it, is to bee an image of the authoritie and wisedom of her husband, in her whole administration, and so to be his glorie & honor: and from a meek and quiet spirit in all [Page 44] her behavior of words, deedes, apparel counte­nance, gesture, &c. to signifie plainely, she hath a feeling of him in her heart, as of the image of Gods majestie, glorie, and perfection. Gen. 24.63. (For Isaac had gone forth to pray in a cer­taine field in the evening) and when hee lifted vp his eies and beheld, Behold, the Cammelles came. 64. Rebekka also lifting vp her eies, whē she saw Isaak, she discended from the Cammel. 65. For Rebekkah saying vnto the servant, who is that man which walketh by the field to meet vs? The servant answered, It is my maister. And she took a vaile, and covered her selfe. Gen. 20.16. And vnto Sarah he said: Behold, I haue gi­ven a thousande Cicles of silver vnto thy bro­ther: behold, he is vnto thee a covering of the eies anongst all that are with thee. 1. Pet. 3.6. As Sarah obeyed Abraham, calling him Lord, whose daughters ye are made, as long as ye doe wel, evē whē ye are not terrified with any fear.]

Where Sarah speaking of her husband but in her heart: the Apostle saith, shee did as of her Lord. Contrarie to this is, the pride and vnta­med affection of the wife, their vncomely ge­stures, their hot and chiding answeres towards their husbands, their vnshamefast and vnequal­like lookes: finally, whatsoever is contrarie to the former rules.

And hitherto of the duties which are be­tweene themselues, now followe the duties to­wards others. [Page 45] They are double,

• As they are parents.
• As they are maisters and maistresses.

Colos. 3.21. Fathers, prouoke not your children to wrath, least they be discouraged. Col. 4.1. Ye masters, giue right and equalitie vnto your servants, knowing that you haue a maister in heaven. Tit. 2.4.

The duty of parents must be performed mo­derately of the father, with great gravitie & au­thority. [Gene. 22.7. And Isaak speaking vnto Abraham his father, said: My father: which said Behold, here I am my sonne. Then said Isaak: Behold, here is fire and wood, but where is the small beast for the sacrifice? Vnto whom Abra­ham saide: God shal provide for himself a smal beast for the sacrifice my son: when they went both together, Pro. 4.3. When I was a son with my father, tender, and only beloved before my mother. 4. He teaching me, said vnto me: Let thy mind hold my words, keep my commandements and liue. 5. Get wisdome, get vnderstan­ding, forget not, neither decline from the word of my mouth.] Of a mother, with that chearful easines of a mother which keepeth her autho­ritie. [Pro. 31.1. The gathering together of the words of Lemuel the king, wherewith his mo­ther had instructed him. 2. What shall I say, my sonne? What thing, ô sonne of my wombe? And what, ô sonne of my desires? 3. Giue not thy strength vnto women, & to those that work that kings may be abolished.

[Page 46]The duties are

• Common to both.
• Proper to each.

Common to both, from the first conception of children, to take care of them, euen to the end of their liues, as appeareth by the partes following.

The special parts of this duty are these.

Which respect

• Their tender age.
• Their youth.

[Gal. 4.1. This I say, the heire as long as he is a child, differeth not from a servant, though he be Lord of all. 2. But is vnder tutors and gover­nors, vntil the time appointed of his father.]

The duty in their tender age, is, according to their yeares and abiltie, to nurse them vp in dis­cipline fit for children, and admonitions of the Lord. [Ephe. 6.4. And you fathers, provoke not your children to wrath, but bring them vp in doctrines and admonitions of the Lord. Prov. 22.6. Instruct thy childe according to his capa­citie, yea when he shall be olde, it shall not de­part from him.]

Discipline fit for children is, when by intise­ments, allurements, corrections, &c. fit for thē, they are framed to good: The giving of the ad­monitions is, by litle and litle, by often repeti­tions, in greatest plainnesse which may bee, to make them vnderstand some chiefe grounds & seeds of religion, of good maners, and behavi­or towards al, and so to begin some conscience in them. [Esay. 28.10 When as there shall bee [Page 47] added precept vnto precept, precept vnto pre­cept, line vnto line, line vnto line, here a litle, ther a litle. 2. Timoth. 3.15. That thou hast learned the holy Scriptures of a childe, which are able to make thee wise vnto salvation, which is in Christ Iesus. Heb. 5.12. For you, which for a time ought to be better learned, haue need to bee taught againe, what are the principles of the worde of God, and ye are become those, which had need of milk, & not of strong meat. 13. For everie one that vseth milke, is vnexpert of the word of righteousnesse, for he is a babe. Pro. 20.11. Let a child make himself knowne in his works, whether his work▪ be pure & right.]

Contrary to this is, to let them haue their wil from the beginning: to discourage them by se­veritie: to let the common ignoraunce of the world be rooted in them, and not in this care, to frame them to trueth and goodnesse, and to prepare them to be apt to receiue profite from the publike ministerie.

Their duty towardes them in their youth is,

• Either in the entrance of their youth,
• Or in their ripe age.

Their dutie in the entrance of their youth is, according to their gifts & diversity of them, to prepare them vnto som profitable calling in the Church, by applying them vnto it, beating into them the gifts and conscionable vse of the gifts which is required. [1. Chron. 28.9. Then al­so Salomon my sonne, know the God of thy father, and [Page 48] worship him with an vndefiled body, and with a careful mind, because God doth search all hearts, and doth vn­derstand euerie imagination of the thoughts: if thou shalt seeke him, he will be found of thee, but if thou shalt forsake him, he wil forsake thee for euer. 10. Be­hold now, seeing the Lord hath chosen thee to build an house for a Sanctuarie, bee thou strong and doe it. 11. Then Dauid gaue to Salomon the patern of the porch, and of the houses thereof, and the treasure houses thereof, and of the parloure thereof, and of the in­ner chambers thereof, and of the place of the mer­cie-seat. Pro. 31.1. The gathering together of the words of Lemuell the king, wherein his mother had in­structed him. 2. What shall I say my sonne? What thing O sonne of my wombe? And what, O sonn of my desires? 3. Giue not thy strength vnto women, and to those that worke, that kinges may be abolished.

Here the Church may not bee deprived for honour, gaine, or such fleshly respectes of meet Ministers.

In their ripe age, their dutie is to giue their children that which may help them in this life, and also, if they haue not the gift of continen­cie, to counsel them, to governe them vnto a fit and religious wife, such as is fit for the duties afore-named.

[1. Cor. 12.14. For I seek not yours, but you; For children ought not to gather treasures for their prarents, but the parēts for the children. Gen. 24.2. Put thine hand vnder my thigh. 3. That I may bind thee with an oth by the Lord [Page 49] God of heaven, and the God of the earth, that thou wilt not take a wife vnto my sonne, of the daughters of the Cananites, amongst whom I dwel. 3. But that thou wilt goe vnto my coun­try, and to my kindred, and take a wife vnto my sonne Izhak. Ruth. 3.1. Afterward Naomi her mother in law, said vnto her. Should I not seeke rest vnto thee, that it may be well with thee? So 1. Cor. 7. &c.]

Contrarie to this, is the neglect of their life to come, to make matches, only for carnall re­spects, suffering them to liue wantonlie and vncleanly, & not seeking the remedie appointed,

The proper duties of both, is commonly to­wards them in their infancie. The fathers dutie is, with al convenient speed that may be, accor­ding to the assemblie of the cōgregatiō, to pre­sent the child for the first Sacrament, and there to giue a name in the mother tongue, which may haue a godly significatiō, fit for that work.

Contrarie to this is, deferring of that work, for trifles or vnmeet causes, a giving of a name in another tongue, a prophane name. [Gen. 25 25. And the firste came foorth roughe, being all over, as an hairy gowne, and they called his name Esau. 26. Afterwards, his brother came forth, whose hand held the heele of Esau; ther­fore everie one called his name Iacob. Luke. 1.59. And it was so on the eight day, they came to circumcise the babe, and called him Zacha­rias, after the name of his father. 62. Then they [Page 50] made signes to his father, how hee would haue him called. 63. So he asked for writing tables, and wrote, saying: His name is Iohn: and they marveiled all. Gen. 4.25. And after Adam knew his wife, which brought foorth a son, and called his name Sheth: For said she: God hath laid vp for mee another seede for Abel, whome Kain slew. Gen. 19.11. Furthermore, the An­gel of the Lord said vnto her: Behold, thou art with child, and thou shalt shortly bear a sonne, therfore call his name Ismael, because the Lord considereth thine affliction. 15. Therfore Ha­gar brought foorth vnto Abraham a sonne, & Abraham called the name of the sonne which Agar brought foorth vnto him, Ismael.]

So the Greekes in Greek, as Timothie, The feare of God, [Act. 16. Then came he to Derbe, and to Listra, and behold, a certain Disciple was there, named Timotheus, a womans son which was a Iewesse, but his father was a Grecian.]

And the Latines in Latine, as Tertius, [Rom. 16.22. I Tertius which wrote out this Epistle, salute you in the Lord.]

The proper dutie of the mother is, to nourish it vp, if she be able, with her owne milke, and to waine it, and performe all such motherly care and dutie. [1. Tim. 5.10. If she haue nourished her children, if she haue lodged strangers, &c. Gen. 21.7. Furthermore, she said: Who would haue said vnto Abraham, Surely Sarah shal giue children sucke: but I haue borne a sonne in his [Page 51] old age. 8 And the babe grew and was wayned, & Abraham made a great feast, what day Isaac was wained. 1. Sam. 1.29. So the woman abode that shee might nurse her sonne vntill shee had brought him vp. Luc. 2.12. And this shall bee a signe vnto you: you shal finde the child swad­led and laid in a cratch.]

Contrarie to this is, the tendernesse of many mothers, that bring on them the threatning of the Prophet willinglie, of barren breasts, which should go only with a barren womb.

Hitherto of their duties, as they be parents.

Now followeth their duties as they bee mai­sters and maistresses, where besides these, com­mon both to children and servants, this is pro­per in regard of servants; that not onely accor­ding to justice they pay them their due wages, but also otherwise helpe them, comfort them, liberally reward them, as far as christianitie, li­beralitie in equalitie shall binde them.

Contrary to this is, to retain their wages, to exact of them, to oppresse thē, or onely reward them strictly, according to the exact deserving. Coloss. 4.1. Ye maisters, doe vnto your seruauntes that which is iust and equal, knowing that ye also haue a maister in heauen. And these are the duties which they must performe in their life time. Al which must be shut vp with setting order for al things at their death, with especiall exhortati­ons and praiers for religion, for vprightnes in their callings, for peace & order after them. [Page 52] [Esai 38.1. In those daies Hezechiah was sicke vnto death: Esaiah the sonne of Amos the Pro­phet came, and said vnto him: so saith the Lord, Giue precepts vnto thy familie, for thou shalt shortly die, and shalt not liue. 1. King. 2.1. And when the daies of David drewe neere, that hee should die, he commanded Schelomon his son, saying: 2. I shall shortly depart after the maner of all the world: but be strong and be a man. 3. And keep the ordinances of the Lord thy God, by walking in his waies, keeping his statutes, & commandements, and his judgments, and his testimonies, as it is written in the lawe of Mo­ses: that thou maiest prosper in whatsoever thou shalt doe, and whither soever thou shalt turne thy selfe. 4. That the Lord may perform the woorde which hee promised mee, saying: If thy children shall keepe my way, by walking before me in faith from their whole heart, and their whole mind, saying; I say, there shall not be cut off vnto thee a man from the seate of Is­raell. 5. Moreover, thou knowest what Ioab the sonne of Zerviah hath done vnto me, what he hath done to the two Captaines of the hoste of Israell, Abner the sonne of Ner, and Hama­sa the sonne of Iether, whom he slewe; appoin­ting slaughter of warre in peace, as he hath put the bloud of slaughter of warre on his girdle, which was about his loines, and in his shoes which were vpon his feete. 6. Wherefore, doe according to thy wisedome, neither suffer his [Page 53] white head to goe down to the graue in peace. 7. But exercise mercie, towardes the sonnes of Barzillai the Gileadite, & let them be amongst those that eat meate at thy table, because like­wise they came vnto me, when I fled from Ab­solon thy brother. 8. To be short, Schimmhi the sonne of Gera be in thy remembrance, which cursed me, with a most bitter curse, what day I went to Machananijm, who discending to meet me, to Iordan; I haue sworne vnto him by the Lord, saying: I wil not slay thee with the sword. 9. But now discharge not him being guilty, see­ing thou art a wise man, but know what thou shalt doe vnto him, that thou maist bring down his white head vnto the graue with bloud. 10. After David slept with his fathers, and was bu­ried in the citie of David. Gene. 49.30. Then he commanded & charged them, saying; When I shal be gathered to my people, burie me with my fathers, in the caue which is in the field of Hephron the Hittite.]

Hitherto of the firste parte of housholders, which concerneth the government of the same by the superiors in it.

Now followeth the duty of the inferiours.

The inferiours, are those which are vnder the rest in the houshold, & are called of Peter, those of the houshold, or houshold fellowes. Their duties are towards

• The housholde go­vernours.
• Or others.

[Page 54]Tit. 1.6. If any be vnreprooueable, the husband of one wife hauing faithful children, which are not slan­dered of riot, neither are disobedient. Toward the hous­hold governors, to

• Be helpful to them in out­ward behaviour.
• Be in subjection and obe­dience.

Luk. 2.51. Then he went downe with them, & came to Nazareth, and was subiect to them.

The first is, by outward behaviour to acknowledge their authority, such as shal be prescribed vnto them, as of cap, legge, maner of speaking.

Contrary to this is, vnmanerlines, answering again, giving cutted answers, &c. [1. Tim. 6.2. And they which haue beleeving maisters, let them nor dispise thē, because they are brethrē, but rather doe service, because they are faith­full and beloved, and partakers of the benefite. Tit. 2.9. Let servāts be subject to their maisters in all things, not answering again. 10. Neither pickers, but that they shew all faithfulnes, that they may adorne the doctrine of God our Sa­viour in all things. 1. Pet. 2.18. Servants be sub­ject to your maisters with all feare, not only to the good & curteous, but also to the froward.]

The second duty of obedience is, in all com­mandements cōcernig the aforenamed duties, of the superiors towards them, willingly to perfourme them, and to submit themselues to re­bukes, to admonitions, corrections, & such like with meeknes. [Pro. 4.1. Heare ô children the [Page 55] instruction of the father, and giue eare to learn vnderstanding. 2. For I giue vnto you good discipline, forsake not my doctrine. 20. My son, attend vnto my words, and incline thine eare to my speach. Nomb. 12.14. And the Lorde spake vnto Moses: If her father had spit in her face, shuld she not haue bene ashamed 7. daies.]

The dutie to be helpfull, is, by their example and perswasions one to another, and by revea­ling things, which by admonition wil not be a­mended, to be helpful to the Superiours in the former duties.

Contrary to this is, evill example, evill per­swasions, hiding things which ought to be re­vealed. [Gen. 37.2. Ioseph being 17. year old, fed the flocke with his brethren (for hee was a child) with the sonnes of Bilhah, and with the sonnes of Zilpah, the wiues of their father, and he brought vnto his father their evill reporte. Gen. 27.44. And when it had bene tolde vnto Ribkah all the wordes of Hesau her eldest son, she sending, called Iacob her youngest sonne, and said vnto him, &c.]

The duties to­wards others, is,

• Amongst themselues.
• Towards other besides thē ­selues.

Amongst themselues, that with peace and quietnesse, they haue their mutuall equalitie, beare one with another, and help one another as far as is lawfull. Contrarie to which is, vn­quiet mindes, pride, jarres, lifting vp aboue o­thers, [Page 56] not keping the place or difference made by the chiefe of the familie.

Towards others is, that they so order them­selues towards al, as they are taught out of the commandements, and towards guests & stran­gers: rich and poore, high and low, as they bee taught out of the fift cōmandement: And thus of the common duties of all inferiors of the fa­mily, and this is prooved by the commaunde­ments and sentences going before. [Geness. 45.24. And letting his brethren goe, he saide vnto thē: be not mooved or stirred one against another in the way.]

Inferiors in the family are,

• Children,
• Servantes.

Childrens dutie is, from their beginning to their ending, to be subject, obedient, and help­full to their parents. Contrarie to this, is the re­jecting of these duties at some yeares. [Luke. 2.51. And he descended with them, and came to Nazereth, and was subject to them. Ioh. 19.26. When Iesus therfore saw his mother, and the Disciple standing whom he loved, he said vnto his mother: Woman, behold thy son. 1. King. 2.19. And when Bathshebah came vnto the king, that she might speake vnto him for Adonijah, the King rose to meet her, and bowed himselfe to her; sitting in his throne, he commaunded a throne to be placed for the mother of the king, which sate at his right hand. Gen. 47.29. And [Page 57] whē the daies of Israel drew nigh, that he shuld die, he sent for his sonne Ioseph, and saide vnto him: If now I haue found favour in thine eies, put, I pray thee, thine hand vnder my thigh, & exercise this kindnes & faith towards me: bury me not in Aegypt; but when I shall rest with my fathers, carie me out of Aegypt, and burie me in their sepulchre: Which said; I will doe accor­ding to thy word. Gen. 49.29. After he willed and commanded them, saying: When I shall be gathered to my people, burie mee with my fa­thers, in that caue which is in the fielde of He­phron the Hittite. 30. In that caue which is in the field of Macpela, which is on the other side of Mamre, in the land of Canaan, which Abra­ham bought with the fielde of Hephron the Hittite, for a possession to burie in.]

The proper or especi­all partes of this dutie, is, in their proper

• Obedience.
• Recompence which they must make.

The proper obediēce, is that which springeth from a cheerfull, naturall, continuall, & child­like loue and reverence.

Contrarie to this is, disobedience, vnnaturall behaviours or affections, &c. [2. Tim. 3.2. For men shall bee lovers of themselues, covetous, boasters, proud, evill speakers, disobedient to parents, vnthankfull, prophane. Collos. 3.20. Children, harken vnto your parēts in al things, for this is acceptable vnto the Lord. Ephe. 6.1. [Page 58] Children, giue eare vnto your parentes in the Lord, for that is just.]

This obedience must shewe it self, especiallie in being governed by them in the matter of calling, & mariage, according to the rules pre­scribed in the word of God, & all such matters of waight and moment. Chiefly vntill by the fathers authority and consent, more full power be geven to their childrē, because of their yeers and discretion. [Nomb. 30.4. When a woman hath vowed a vow vnto the Lord, or bound her self by a bond at her fathers hous in her youth, 5. If when her father heareth her vowe, or the bond wherewith she hath bound her selfe, and her father hold his peace concerning her, let it be established. 6. But if her father shall make her to breake it, in what day he shal heare it, let none of her vowes or bandes wherewith shee hath bound her selfe be established, & the Lord shal forgiue her, because her father hath made that she should breake it. 1. Cor. 7.36. But if a­ny man thinke hee haue committed some vn­comely thing against his virgin, if she passe the flower of her age, and that it ought to be done, let him doe what he wil, he sinneth not. Let thē be joyned in mariage. 37. But hee which abi­deth firme in heart, neither is driven by neces­sitie, but hath his owne will in his power, and hath decreed this in his heart, that he may keep his virgine, he doth well. 38. Therefore he that giveth her in mariage doth wel, but he that gi­veth [Page 59] her not in mariage, doth better. Gen. 24.51. Behold, Ribkah is before thee, take her and go thy way, that she may be a wife vnto the son of thy Lord, as the Lord hath spoken.]

Laban the sonne, having the goverment of his father being olde, was the chiefe in this bu­sinesse. Gen. 24.55. And the brother of Ribkah, & her mother said, let this maid tary with vs a few daies, at the least ten, afterward goe thy wayes. 57. Then they said, let vs call the maide, & aske of her mouth.

Their especiall recompence is, to relieue and maintain them, or any other, which is knit vn­to them in any especiall care and dutie, as farre as their ability or duty towardes the wife, and care of the familie will suffer.

Contrarie to this is, contempt of your parēts, grieving of them, neglecting to help & succour them, &c. [1. Tim. 5.4. But if any widow haue children or Nephewes, let them learne, first to shew godlines towards their own house, and to recompence their owne kindred, for that is an honest thing, and acceptable before God. Mat. 15.4. For God hath commanded saying: Ho­nour thy father and thy mother: and hee that curseth father or mother, let him die the death 5. But ye say, whosoever shall say to father and mother, by the gift that is offered by me, thou maist haue profite. 6. Though hee honour not his father or his mother, shall be free; thus haue you made the commandemēt of God of none authority by your traditions. Gen. 47.12. And [Page 60] Ioseph nourished his father, and his brethren, and all the houshould of his father with meat, as putting it into the mouth of the children.]

The especiall dutie of servantes is, to doe all thinges which their maister shal, according to Gods wil, giue them in charge. [Col. 3.22. Ser­vants, be obedient to them that are your mai­sters, according to the flesh, in all thinges; not with eie-service, as men-pleasers, but in single­nesse of heart, fearing God. Luk. 17.7. Who is it also of you, that hauing a servant plowing, or feeding cattell, would say vnto him by and by, when he were come frō field, goe and sit down at the table. 8. And would not rather say vnto him, Dresse wherwith I may supp, and gird thy selfe, and serue mee till I haue eaten and drun­ken, and after eat thou, & drink thou. 9. Doth he thank that seruāt, because he did that which was commanded him? I trowe not.]

Contrarie to which is, that some will do one thing only at this time, and which pleaseth him.

The manner of dooing this, hath two partes,

• Diligence.
• Faithfulnesse.

Tit. 2.9. Let seruants be subiect to their maisters, and please them in al things, not answering again: nei­ther pickers, but that they shew all good faithfulnesse, that they may adorne the doctrine of God our Saviour in all thinges.

Their diligence is in a single heart, as to the Lord, not only by labour and travel, but praier, [Page 61] religious care, and all good means to perform the things laid on them.

Contrarie to this is, eie-service. [Col. 3.22. Servants be obedient to thē that are your mai­shers according to the flesh in all thinges, not with eie-service, as men-pleasers, but with sin­glenes of heart, fearing God. 23. And whatsoe­ver ye doe, do it hartily, as to the Lord, and not vnto men. Ephe. 6.5. Servants, be obedient vn­to them which are your maisters, according to the flesh, with feare and trembling, in singlenes of your hearts, as vnto Christ. 6. Not with ser­vice to the eie, as men-pleasers, but as the ser­vants of Christ, doing the wil of God from the hart. 7. With good wil, serving the Lord & not men. Gen. 24.9. Therefore, the servant putting his hand vnder his thigh, sware vnto him con­cerning this matter. 10. Afterward, the servant tooke ten Camels, of the Camels of his maister, that he might goe on his journey: (for hee had al the goods of his maister in his hand) And ri­sing, he went vnto Syria between the rivers, vn­to the citie of Nachor. 11. Where, causing the Camels to rest without the citie, beside a wel of water, in the evening, at what time the woman came foorth to draw. 12. And he said: O Lord God of my maister Abraham, bring to passe I pray thee, that it may come to passe vnto mee this day, and shew this mercie vnto my maister Abraham. 26. And he inclined his face to the ground, & bowed himselfe to the Lord, saying: [Page 62] Blessed bee the Lorde of my maister Abraham, which hath not left his mercy and faithfulnesse towards my maister.]

His diligence also appeared greatly, when he said: I wil not eat til I haue spoken my words, or mat­ter, ver. 33. & in making speed he said: Stay me not, seeing the Lord hath prospered my way. Send me backe that I may goe vnto my Lord, &c.

Faithfulnes in their labor & charges, to seeke the vttermost they can, the commodity and be­nefite of their maisters. Contrary to which, is, picking, turning another way, in banquet­ting, feasting, riot. &c.

This appeareth most liuely in the descripti­on which Iacob doth make of his faithfull ser­vice to Laban. This is the twentith yeare since I haue bene with you, thy sheep & thy goats haue not left their young, and the rammes of thy flocke haue I not eaten. The torne I brought vnto thee, but made it good my selfe, at my hand thou diddest require it. Likewise, the stolen by day, and the stolen by night. I was about my woorke when the heat consumed mee by day, and the frost by night, and sleepe departed from mine eies. Gen. 31.38.39.40.

And thus much for the order of houshold, which is prescribed by the word of God.

OVR Saviour Christ, being both desired of his Disciples to be taught how to pray, & having reprooved the abuse of vnnecessarie & vain repetitions of one and the same thing: gi­veth his disciples commandement to pray, as he taught them in this prayer; Saying, Pray thus, and when you pray, say, Our Father, &c. that is, let the things which you require, & giue thanks for; the differēce which you make of the things and the affections wherwith you pray, be no o­ther than are contained here. This form, or pa­tern, or rule of praier hath two parts. The first is, an entrance or preparation to the same. The second is, the praier it selfe.

The entrance doth containe such a descrip­tion of God, as is meet for vs, whensoever wee adresse our selues to praier, to haue feeling of in our harts. It is disposed in an Axiome or sen­tence copulatiue, or coupling. The first reason is, from the adioint of relation, Our Father, which is adorned with that maner of exclamatiō which vttereth a familiar affection, as My father, my sonne! Gen. 22.7. So that we must in the assured feeling of faith, according to the Spirite of a­doption [Page 64] and sanctification, crie vnto God as our merciful father, throgh Iesus Christ. Rom. 8.13.14.15. Gal. 4.6. More readie than anie father, to grant that we aske according to his will, and therefore must be waited on, in request & suit, til we obteine. Luk. 11.5. to the 14. verse. The second reasone is, from the Subject, Which art in heauen, that is, ful of all majestie and pow­er, Heaven the throne, or seat, or place of Gods majestie and power, where this is most clear & manifest. Psal. 113.4.5. And 115.3.16. Esai. 66 being put for the power and majesty it selfe, by a Metonomie, or change of name, wher the place or subject is put for the thing placed or adjoint so that, our reverence must bring forth such co­gitations, desires, and words, in such maner as may become his majestie, because he is in heaven, and we in earth. Eccle. 5.1. In the first, is shut out infidelity, doubting whether we be hard, in pa­tience, in waiting Gods leasure. In the second, rashnes, or multiplying words, thoughts, doub­ting of Gods power, wandring thoughtes, and all earthly imaginations. The praier it self hath two parts,

• The forme of request.
• The confirmation of it, con­taining a thanksgiving.

Because our requestes must be made manifest with thanksgiuing. Phil. 4.6. And thansgiving for a be­nefit received, doth greatly confirme our faith in requests, as Iacobs example doth shew. Gen. 32.10.11. &c. The form of requests, is set down [Page 65] in a copulatiue axiome, which numbreth vp sixe severall petitions, where the bond or couple of the axiome is left out, as the manner is, where one doth earnestly, and because of the earnest­nesse, speedilie require, or wil a thing, as Gen. 18.6.7. Dan. 9.16. And this declareth and vt­tereth, the proper affection or fervency of peti­tion, which is as beggers, who feeling of our wants, by the work of the holy Ghost, to craue with vnspekeable sighes and gronings. Rom. 8.26.27. Iam. 5.16. This shutteth out none, or verie litle feeling of our want, coldnes, and dul­nes in prayer it selfe. The peti­tions are of 2. sorts;

• The first, which beggeth cōcerning God, only in the first place, as the place and ende of everie requeste sheweth.
• The second, which require concer­ning our selues.

This teacheth, that first & chiefly, we must de­sire al things to Gods glory, aboue our own sal­vation, & that the other must be asked to that end, as depending on it, & no further, thā as it may serue to his glory, which is vndoubtedly true of our salvation, because of Gods decree. Ioh, 12.27.28. Mat 16.42. 2. Thes. 1.10. Ro. 9.1 The first sort also is double

• First, for the right vse of gods name.
• The second, for Christes kingdome, & the fruit of it, as the Apostle wil­leth to pray, that the worde haue passage, & be glorified. 2. Thes. 3.1.

[Page 66]The first is set downe in a simple axiome of the adjoint hallowed, & the subject thy name, cou­pled by the form of praying or desiring, vttred by vs in the word be: where sanctified is a me­taphore, or finenesse of speach, noting a com­parison from things dedicated to God, or the Temple, and signifieth that Gods name, (one kinde being put for the whole by a Synechdo­che, the titles, which is, his name & memorial, wherby he is knowne for his works, worde, Sa­craments, & mysteries, &c.) be put apart from all prophane abuses, vnto the right vse, prescri­bed in the third commandment: For al which, see the quotations on that commandement. This is chieflie to be prayed, when wee see our selues or others given to any abuse of Gods name.

Thy kingdome come: The second sort hath two petitions: the first is disposed in a simple axiom of the subject and adjoint, that the kingdome of God, which he excerciseth by his sonne, may daily com; that is, be set vp in glorie, fit for it: this having two parts, his administration here, by all meanes of his honour, and the last judge­ment; vnto both these must bee referred the heds of our requests; as praying for that, which is commaunded in the seconde Command. So that whensoever we want any office of Pastor, Teacher, Elder, Deacons, or the right calling or execution of it, in exhortation, doctrin, wat­ching, Ecclesiasticall censure, or the order of [Page 67] them, or the gifts fit for them, and the power of them, wee must beg them according to the first head. Mat. 6.33. 1. Cor. 12.6. & 5.4. & 12.28. Rom. 2.6. Ephe. 4.11. Tit. 1.2. 2. Cor. 10.5.6. Mat. 9.36. &c. In the second head we ask, that all thinges being perfourmed, and all enemies overcome, Christ, the resurrection, & his judg­ment may come quickly. Math. 24.32. and 25. 1. Cor. 15. Apo. 22.20. The next is also dispo­sed in an Axiome simple of the adjoint & sub­ject, that the will; that is, the revealed will of God in his word, may be fulfilled. Deut. 29. Which hath a declaration drawen from the cō ­parison of the like: For as doth not note equal­lie here, but likenes, notwithstanding it be here with great imperfections, as 1. Pet. 1.16. 1. Ioh. 3.3. The propounding proposition is, as Angels doe in heaven, with peace, joy, willingly and readilie: for by heaven is meant the An­gels in heaven, as by earth, the men in earth, the place being put for those in it, by a change of the name of the subject for the adjoint. This must be praied, when we feele any repugnancy to Gods will, in the deed or manner of doing. For here we request by one, all the fruits of the kingdom; righteousnes, joy, peace, &c. Rom. 14.

The other sorts of request haue this general, that we pray in commō for the whole Church, as members of one body, having one life and happines in Christ. Ephe. 4.2.3. &c. Therefore in every one we say, Giue vs, forgiue vs, lead vs. &c [Page 68] They are of two sorts,

• The first, concerning the things of this life, first dispersed after the maner of the scripture; as the shortest; wherin as childrē, we clime vnto higher things.
• The other two, of things of the life to come.

The firste is disposed in an axiome simple of the subject, and the adjoint, Gods giving, occu­pied in providing bread, saying thus: Giue vs that which is not in our power, and wherof we are vnworthy. Deut. 8.18. even breade, that is, by a Synechdoche, all the commodities of this life, both for necessitie and Christian delight. Esa. 3. 1. Psal. 104. Where the consequent is de­clared by two arguments. First, the subject ours; that is, such as we in Christ be heires of, to vse, being sanctified by word and prayer. 1. Timoth. 4. 1. Cor. 3.22. The second by the adjoint, such as is both apt, and able by his blessing to nou­rish vs; seeing wee may haue money, and put it in a bottomlesse purse; and eat, and not be satis­fied, and drinke, & yet not be refreshed. Hag. 2. For the word signified bread to our substance, dayly, such as may giue dailie nourishment. The Antecedent is declared by the adjoint of the time, this day; that is, one kinde of time being put generally for that time wherein we are, ac­cording to Gods promise to aske it, as Salomō saith, The thing of the day in the day: that is, everie thing in his time, as S. Luke expoundeth, accor­ding to the day, that is, as time requireth. For in [Page 69] joy, the time requireth one blessing, in afflictiō another, that wee might hang on God every moment. 1. Tim. 6.6. &c. Mat. 6.31. &c. To the other two, this is general, that ther is a Synech­doche, where one kind is put for al of that sort, and the meanes of them; as faith, and all other good graces, and the instrumentes begetting, nourishing, relieving them, as preaching, ex­hortation, Sacraments, corrections, &c. as they tend vnto this.

The first of these, is disposed in an axiome simple of the subject & adjoint, Father, remit vs our debts. Where is an allegorie of a Metaphor, the similitude being borowed of debtes, which is drawne from the obligation of works, wher­in we were boūd to continue, to do all the law, vnlesse we would be accursed. Col. 2.14. Gal. 3.10. Now, by remission of sinnes is meant, justifica­tion, peace of conscience, joy in the holy Ghost deliverance from the wrath to come, & all such of that kind. Rom. 5. And this petition is, when wee are troubled, terrified in conscience, and through dulnes haue not feeling of these. This is confirmed by a reason drawen from compa­rison of the leaste, and is concluded in a Syllo­gisme connexiue or knitting, in the first kind, both parts being contained in one, the assump­tion in the proposition. Seeing euen wee forgiue our debters, which haue not a drop of thy infinit mercie in vs, Doe thou much more forgiue vs: For so S. Luke sheweth, it should be interpreted [Page 70] in expresse wordes, and I see not why it should not so be translated, for the Greek phrase doth well beare it. So this is for our comfort, if wee feele this readines in vs, otherwise we can haue no assurance. Luk. 11.

The second is disposed in the like simple ax­iome, adorned with a Metaphor taken from warre, where men are led captiue: Lead vs not? that is, though wee daylie deserue it, yet seeing we haue begged the forgiuenes of sinnes, giue vs not so over vnto the temptation of the De­vill, the world, or our owne corruption, as that with the temptation thou giue not an issue. 1. Cor. 10.13. 2. Cor. 12.7.8.9. This is declared by the contrarie, but loose vs: that is, by a metaphor taken from the water pent vp, set vs free more and more from all that whereunto concerning the flesh, we are captiue. Rom. 7.13.

The reason of the requests, is drawen from the efficient cause, which may mooue God to yeeld to our petitions, because we giue it whol­ly to him. The reason may bee concluded in a connexiue of the first kind. Seeing wee giue it all vnto thee, grant our request. But the first we doe, Therefore, &c. The proposition is wanting, the assumption is contained in an axiome copula­tiue, which numbreth vp the parts; wher again as aboue, the couple is left out, to note our joi­full and fervent feeling & melodie of the heart, in heaping vp praise vnto God. Ephe. 5.18.19. Col. 3.16. The parts are; first, that the kingdom; [Page 71] that is, the ordering of all things in heaven and earth appertaineth to him. Secondly, the whole power whereby they are done. Thirdly, the praise and glorie, as in the Chronicles, from whence our Saviour Christ tooke it, 1. Chron. 29.11. and in Iudg. where it is so interpreted. Iud. 25. And thus much for the partes, the pro­pertie of the whol is noted out by Amen, which is the force and certaintie of our faith, in the whole work, as in a thing vnmoueable. 2. Cor. 1.20.

THE entrance of this E­pistle hath two partes,

• The inscription, or title.
• Praiers.

The inscriptiō setteth downe

• The persons which doe write.
• The persons to whome it is written.

The first person which doth write is Paul, the principall writer, who is described by the ad­joint captiue: which adjoint is declared by the cause Christ, that is, by a change of name, of the cause for the effect, Christ leading him to prison by his spirite. And the seconde person which doeth write, is also declared by his proper name, Ti­mothie: and an adjoint of relation, a brother, that [Page 72] is, by a metaphor, one of the same Christian reli­gion. The persons to whome hee writeth, are, first,

• The husband,
• The wife.

Seconde,

• The Minister,
• The Church.

The man is described by his proper name, Phi­lemon: by his adjoint, beloued, and by his effect, Worker together with vs.

2. The woman is also described by her proper name, Apphia, and her adjoint, beloued.

The minister is also described by his proper name, Archippus: and his adjoint, a fellow souldior: that is, by a metaphor, a fellow minister.

The Church is declared by the subject, which is at thy house.

3. The praiers are,

• The salutation.
• Thanksgiving.

The salutation is set downe, first, by the matter of it, which he wisheth to them. Whereof the partes are grace, that is, ful fauour of God: peace, that is, by a Synechdoche of the speciall for the generall, all prosperitie both of soule and body. Se­condly, by the forme, from God the Father, and from Christ. All which is disposed in a coupled axiome.

4.5. The Thāksgiuing is described, 1. by the subject, my God: that is, whom only I do serue, and hang vpon. Secōdly, by the adjoint, alwaies making mention of you in my prayers. Thirdly, by the efficient [Page 73] cause, hearing of your loue and faith. Both which, are declared by their proper subjects, which you haue towards our Lord Iesus Christ, and loue towards all Saints: and all these are disposed in a coupled axiome.

In the 6. verse, the adjoint of thanksgiuing, his mention making of them in his prayer, is set foorth by the matter, which he seeketh for in praier, the communication of faith: that is, which procee­deth from faith, may be effectual, which is de­clared by the cause, by the acknowledging of all good: which good is set forth by the subject, which is in you, and by the cause, by Christ Iesus.

7.8.9.10.11. The principal mater of this Epistle, which is to intreat for Onesimus, is set down in a simple axiom of the cause, & the effect in the 10. verse. I Paule pray for thee Onesimus, wher the an­tecedent Paule, is declared by the adjoint, being such a one, which is declared by the special, even Paule an olde man, and increased by the greater, and made lightsome by the time, yea now a bond­man of Christ. The first part of the consequent, pray thee, is declared by a divers reason, Although I haue libertie to command thee, yet I praie thee: Where the first divers, libertie of commanding, is declared by the adjoint great: by the forme, in Christ, by the subject, that which is thy dutie. The seconde divers, is declared by the moouing cause, for loues sake: and by a comparison of the greater, rather I pray thee. The last parte of the consequent, Onesimus is described: First, by the [Page 74] relation of the cause to the effect, my sonne, that is, by a metaphor, one brought to the faith by my ministerie: which is declared by the formal cause whom I begot: that is, by a Synechdoche of the part for the whole, and a metaphore, whom God by me did effectuallie call, which is declared by the subject of the the place, in my bonds: that is, by a Synechdoche of the speciall for the generall, in prison. Where, in the beginning of the 9. & 10. verses, there is a repetition of the same founde in the beginning, I praie thee, I praie thee. Second­lie, Onesimus is described by the adjoint, vnprofi­table to thee: which is made lightsome by the time, once, and declared by the contrarie, but profitable: which is declared by the adjoint of time, now, and inlarged by a comparison of the greater, to me also, & it is garnished by a redou­bling of the same sound or Anadiplosis, thee, me and thee: and by a litle chaunging of the name called Paranomasia, profitable, vnprofitable. This axiome, I praie thee, being thus worthylie decla­red, is declared in the 7. verse by the making cause, because I haue great ioie & comfort in thy loue, and is disposed in a connexiue Syllogisme of the first kinde.

The proposition is wanting, the assumption is in the 7. verse, and it is confirmed by the effect [Page 75] of that loue, wherein it doth rejoice, because the bowels of the Saints haue bene refreshed by thee: And it is concluded in a lesse plain Syllogisme of the second kind, affirmatiue speciall.

The bowels: that is, by an excessiue metaphore, be inward affections of the Saints: Here is set down the speciall of the former request, in a simple axiome of the cause and the effect, receiue thou him, where the last part of the consequent him, is declared by the adjoint, my bowels: that is, by a metaphore, my loue: that is, by a change of name of the cause for the effect, my beloued. This is confirmed by the cause which should mooue him, and it is concluded in a connexiue Sillo­gisme of the first kinde.

This is a preventing of an obiection: The ob­jection is wanting, and may bee thus supplied: If he were so profitable, whie diddest thou not keep him The subjection or answere is from the diverse reason. Although I desired to keepe him, yet I would not doe it without thy consent.

The first diverse is declared by the moouing cause, [That in steed of thee, he might minister vnto me in the bandes of the Gospell,] that is, [Page 76] by a Synechdoche, In the afflictions which the Gospell hath brought me.

The second divers, is also declared by the mo­ving cause, That thy benefite should not be by neces­sitie: where necessitie is declared by the contra­ry, but willinglie or freely.

15.16. Here is another preventing of an obje­ction; The objection is wanting, & is thus to be supplied, He was a run-awaie: The answere is, by the adjoint of the time, he went awaie but for a li­tle time; which is increased by the moving cause, But that thou shouldest receiue him for euer, which is inlarged by a cōparison of the lesse, not so much as a seruaunt, but as more than a servaunt: which is garnished by a redoubling or Anadiplosis.

The second part of the cōparison, called red­dition, is declared by the special, a beloued bro­ther, more than a servant, which is inlarged by the greater, especiallie to me: which is amplified also by the greater, much more to thee, which is decla­red by a distribution of the subject, wherein he was more bound vnto Philemon, then to Paule himselfe, both in the flesh, and in the Lord: that is, thinges appertaining vnto this life, to the Lord, by a change of the name of the subject for the adjoint.

17. Here is a newe reason to prooue that he should receiue him, drawne from the working cause, in a connexiue Sillogisme.

The propositiō is in the 17. verse, the assump­tion is wanting: the conclusion is made mani­fest by a comparison of the like, Receiue him as me.

18.19. Here is a prevēting of an objection, the objection is wanting, & is thus to be supplied: He hath hurt me or done somewhat to me: The an­swere is from the divers: If he owe thee anie thing impute it to me: which is increased by the greater I wil paie it: which is confirmed by a testimony, I Paul haue written it with mine own hand.

The last part of the 19. verse, is a confimation of the second answere, from a comparison of the more to the lesse, and is cōcluded in a con­nexiue Sillogisme of the first kind.

The proposition is wanting, the assumption is in the end of the 19. verse.

20. Here is another confirmatiō, drawn from the effects, & is concluded in a connexiue Sillo­gisme of the first kind.

[Page 78]The proposition is wanting, the assumption is in the 20. ver. & is garnished with a crying out of a wishing, yea my brother, I wold I might obteine!

Here is an answering of an objection, which might be made against the whole Epistle. The objection is wanting, & may be thus supplyed. Why write you so earnestly? The answer is from the cause, The perswasion I had of thy readines to obey it, caused me: which is prooved by a comparison of the lesse to the greater, in a connexiue Syllo­gisme of the first kinde.

The proposition is wanting, the assumption is in the 21. verse, and is confirmed by a testi­mony of Paule his owne knowledge, I know it.

22 Here is set down a commandement to prepare him hostage, whereunto is a briefe transition in this word, Also: It is confirmed by a reason drawn from the working cause, in a connexiue Syllogisme of the first kind.

The proposition is wanting, the assumption is in the 22. verse.

23. Certaine salutations are set downe in the 23.24. vers. in a gathering axiome of the cause and the effect.

24. Epaphras, Marcus, Aristarchus, Demas and [Page 79] Luke salute thee: whereof the first is set forth by the adjoint, My fellow prisoner: which is declared by the cause, for Christ Iesus, the other by their adjoints, my helpers.

25. The salutation is set downe in a simple axiome affirmatiue, of the subject and adjoint grace be with your spirite, that is, by a Synechdo­che, with you: The antecedent grace, is declared by the efficient cause Christ: and it is garnished with a crying out of wishing. Amen.

And this is the particular resolution of this Epistle. The generall followeth. This Epi­stle hath 2. partes,

• The en­trance,
  • The discription in the 1.2. verses.
  • Prayers, 3.4.5.
• The rest of the Epistle.

The rest of the E­pistle.

• The chiefe matter,
  • Concernig Onesimus frō the 7. to the 22. verse.
  • His own hostage .22. ve.
• The shut­ting vp of it
  • The salutation from o­thers: 23.24. vers.
  • Frō himself .25. vers.

aRom. 3. ver. 9. to the 20. AL being lost in Adam, by bRom 5.14. Ephe. 2.3. our nature cor­rupted, cRom. 5.12.14. & 6.21.23. and much more by the fruites thereof, they who shal be saved, must bee resto­red, by being d1. Ioh. 1.3. one with Christ, & so with God.

To obtaine Christ, two meanes are ordained.

The

• Law and
• Gospell

preached, 2. Cor. 3.5.6. By these two instruments, the holy Ghost wor­keth a2. Cor. 3.6.7. Rom. 8.15 8. &c. two things necessarie to be in vs, for the obtaining of Christ.

By the first, aRom. 7.5. to the 15. Mat. 5.6. a true knowledge & feeling of sinne, & the punishmēt due to the same, bGal. 3.19. to the 25. Mat. 9.12.13. which maketh vs seeke Christ.

By the second, aEph. 3.8. to the end, and 4.11. to 17. Rom. 10.14.15.16. a true knowledge and feeling of grace, bGal, 3.26. to the end. with power by faith to receiue Christ

The Law is a doctrine aDeut. 5.28. given of God, bRom. 10.5. com­manding csoule & body, &c. Deut. 26.16. & 30.2. to the whole man, dDeu. 6.24.25. & 28.5. perfect obedi­ence, [Page 82] in doing those things eDeut. 12.32. Num. 15.39. Eccle. 12.15. Deut. 12.28. only, which in the Law are commāded, & flying those only, which there are forbidden.

1 Geuen] And therfore euerie thing taught out of the Law, rightly interpreted, is to be recei­ved, Rom. 7.7.

2 Commanding to doe] One difference between the Law and the Gospell, which to apprehend Christ, and so justification, &c. asketh but be­leefe. Rom. 10.15. Galat. 3.10.11.12.

3 Whole man] Therfore in the cōmandements not the body onlie, but the judgment, wil, and affections, in the soule, must be taught what to doe, and leaue vndone.

4 Perfect obedience] A second difference of the Law & Gospell is gathered: for the Gospell as­keth but a true faith, not perfect. Mark. 9.24. 1. Thes. 3.10. Also by this, not only the thing, but the necessarie meanes to the thing is com­manded and forbiden. Pro. 31.5. & 8.

5 Commanded, forbidden] So that every precept doth not only commaund the good, or forbid the evill, but both. Mat. 22.

That the first worke may better be wrought, the Law hath two properties. Deu. 28.3.15.

Curse or punishment, which is the first, which punisheth the least offence with the wrath of God, to be felt for ever in soule and body; cal­led [Page 83] death. Galat. 3.10. Rom. 6.23. & 5.12.13. Deut. 27.26. Gene. 2.17.

Blessing, or reward, which is the second, giving to the perfect obedience of all, the favour of God to be felt with all blessing in soule & bo­dy for euer; called life. Deut. 6.24.25. Levit. 18.5. Deut. 30.19.20.

Thus much of the Lawe, with the properties and vse of it. Now followeth the interpretation of it: where is declared what is commanded & forbiden.

In the interpretation of the Law, must be seen what is commanded & forbidden. Pro. 2.9.

• Generally,
  • Iointly in the whol body of the law ioyned togither, & in the generall diuision of the Lawe of God.
• Specially, what is in every particular commā ­dement.

In the whole body of the Law jointly consi­dered, two things are commanded: Knowledg and practise. Col. 1.10.

Concerning the first, is commanded the true knowledg of good & evil, which is for the age of everie man. Col. 1.9.10. Phil. 1.9. Heb. 5.14. Luke. 2.52. To aPro. 2.3.4. & 4.10. desire it, bPro. 2.10. Psa. 119.24. delight in it, loue it, Con­trarie, is forbidden generall ignorance of good and evill. Hos. 4.6. Ephe. 4.17. To loue it, desire it, delight in it. Pro. 1.22.

Practise is the following or flying of the thing [Page 84] known to be commanded or forbidden.

It hath,

• Inward feeling. Phil. 1.9. & 2.13.
• Outward works. Ephe. 5.10.

By feeling of the heart, we choose, loue, desire delight, are zealous in the good thing it selfe, that it may be done; to refuse, hate, abhorre, & are zealous against the known evil. Amos. 5.14 Phil. 1, 9. 1. Thess. 2.1. Amongst these, zeale is an earnest affection of the mind, whereby we doe follow the good, or flee the evil, so much as we are vehemently grieved with that which hin­dereth it. 2. Cor. 7, 11. Mat. 3, 7. 1. King. 19, 10. Act. 18, 25. Num. 25.13. Here is forbidden the contrarie, as no feeling. Ephe. 4, 17. Zeph. 1, 12. In zeale forbidden, want of true zeale. Apoc. 3 15. Zeale for evil. Mat. 10, 21. Zeale for good beyond knowledge. Luke. 9, 53.

In feeling, the affections must be so ordered, as that they may bee equally more slacke or strong, as the good or evill shall be greater or lesser. The order of the Law confirmeth this, when God is provided for first, then man: first, particular boundes, then generall. He that lo­veth father and mother more than me. Mat. 10 37. So wee must desire more the presence of God in the life to come, than his favour in this life. 1. Cor. 1, 7. And loue, and reverence more the teaching Elders, than governing onely. 1. Tim. 5.17. &c. For the better doing of this, is required

• Pefection,
• Sobrietie.

Mat. 12, 37. & 27.5

[Page 85]Perfection is, whē the afections in doing, are both strong ynogh, and also syncere or vpright. 1. Chro. 29, 9. Strength is, when according as the good or evill is, there lacketh no earnest­nesse of affection. Deut. 6, 5. Mat. 22, 37. Here is forbidden the least remission or weaknes. Rev. 2, 4. Vprightnesse is, when the affection loveth, desireth, &c. In a single hart, only because God commandeth, and for that end, VVhich he com­mandeth general­ly to all things, the set­tinge foorth of his glorie. 1. Cor. 10.32. & 6.20. this is called simplicitie, trueth, a single heart, Deut. 18, 13 Ioh. 1, 17. Ephe. 6.14. & 6, 6, 1. Chro. 29, 5. For­bidden hypocrisie, vain glorie, &c. Mat. 6, 5. 1. Cor. 13, 3. Phil. 1, 16, & 2, 3.

Sobrietie in affection, is to holde them in, so that they passe not measure. 2. Tim. 1, 6. Tit. 1, 8 Thus much of feeling.

The second thing in practise, is the outward worke, when from the inwarde feeling, the members of the bodie execute. Rom. 6, 12, 13. Rom. 12, 1. The want of this forbidden. Iam. 1 26. To all this is commanded, Perseverance & watchfulnesse. Ephe. 6, 10.

Peseverance is, alwaies to continue and goe forward in doing good, and flying evill. Ezech. 18, 25. Coloss. 1, 10. To this is contrarie, a stay, or going backward. Gal. 5.

Watchfulnes is a cōtinual care with our selues, that we be readily prepared as we ought, to practise good, & resist evil, which is set forth, Eph. 6, 10, 18. 1. Cor. 16, 13. 1. Thes. 5, 6. Mark. 13, 35 In this is forbidden no continuāce, no care, to [Page 86] litle, too slack, &c. Gen. 3. Eue. David 2. Sam. 11.1.2.3. 1. Thess. 5.3.6.

The remedie of our sinnes in these, is Christ his death; with his knowledge. Luk. 2.52. With his feeling, Ioh. 4.34. With his zeale. Ioh. 2.17. His continuance in obedience throughout his life. Ioh. 17.4. His watchfulnes. Mat. 4.4.10. a1. Cor. 5.21, as wel to take away the guiltines and punishment of the sinne, & to impute freely the obedience and blessing: bRom. 6.2.3.4. &c. as to giue power to kill the sin, and to quicken vs to obedience.

Thus much of that which is generally for­bidden and cōmanded in the body of the Law. Now followeth what is generally, in the divisi­on generall of the Lawe.

The whole Law is devided by the Lord him­selfe into two Tables.

The first, doth containe those duties which wee owe directlie in his seruice. Deut. 4.13. and Exod. 34.1.2.

The second, which we owe vnto our brethrē. Mat. 22.36. Rom. 13.8.9.

In this division we are charged two things: First, that to perfect obedience of the Law, we should bring these two sorts of duties sound & whole, as those which then onely are pleasing vnto God, whē they are found together. Mich. 6.7.8. 1. Ioh. 5.2. and 4.20.21. Here then is for­bidden, the severing of them, as some will so delight in exercise of Religion, as they wil neg­lect [Page 87] other duties towards men, as Maisters, Fa­thers, Magistrates, &c. And some seeke so to please these in severall duties, as they neglect too much the other, as reading of the law of God, hearing the word preached, and calling it to minde being heard, &c. Both which are condemned as vngodlie and vnjust. Rom. 24.26. Tit. 1.4. The forgiuenes of this sin is had in Christ, who was condemned as a blasphemer: This righteousnes is imputed to vs from him. Ioh. 17.1, 34, 5, 6, &c. Heb. 5, 7, 8. And with this grace, the other, to bee godly & iust, is alwaies given. Tit. 2, 13. and 12, 13. Hence we are taught that feeling some readines vnto Godlinesse, we should turn our selues also to indevor to work justice: and contrary, the second thing commā ­ded in this division, is, we should prefer loue, delight, &c. The duties we owe to God, before those we owe to men. Mat. 22.36. 1. Sam, 13.11, 12. The remedie in Christ accused as a blas­phemer, yet sought the glorie of his Father, not his. Ioh. 2, 17, 18. This mercie maketh vs come to this dutie. Actes. 4, 18, 19. Here wee must often marke, how by stealth we shall bee drawne to the ouer-loving, over-fearing, &c. of men, and in time resist it. Hitherto, what is commanded and forbidden generallie in the Law. Now followeth the particulars in the first Table.

In the first Table, are commanded duties vn­to the Lord, [Page 88] either or

• Which we owe euery day.
• that are,
  • To his person di­rectly, comman­dement. 1.
    • The parts. 2. c.
    • The true ma­ner of vsing thē .3. com.
  • To his worship.
• One in seven.

In the first commandement, Exo. 20, 2, 3. wee must cōsider, first the reason, then the precept. I am the Lord thy God. I take this to bee a reason of the next verse; for if it wer a precept, it shuld redound, seeing the contrarie being forbiddē in that which followeth; this is cōmāded ther­by also. 2. It is not like the other 3. having rea­sons annexed, this the first & the chiefest shulde want. 3. A general authorising of the Law went before. We may note the reasons are added, to shew vs our sin the better, when we shall see we haue broken not a bare precept, but a precept perswaded by such aunswerable reasons. Also that when we rise by Christ, we might not only be taught what to doe, but be allured to it. Thy Lord. This word Iehouah, noteth out his being eternall, infinite, beginning and ending of all thinges. Exod. 3, 14. Revel. 1, 8.

By this it appeareth, this Lawe appertai­neth to all, because hee is the Lord of all. Thy God: that is, one which doth vouchsafe thee a particular favour, when in thy creation he in­dued thee with corporall and spirituall bene­fites, and dooth inriche thee vnto eternall life. Psal. 144, 15. Heb. 8, 10. Ezech. 36, 26, 32. [Page 89] Luk. 37, 38. Heb. 11, 16. By this appeareth, that neither we nor the Iewes had promises of this life onely: Lastlie, that the true fountaine of subjection vnto God, is this assurance, Hee is our God. Iosua. 24, 16. Rom. 12, 1. 1. Pet. 2, 1 Which brought. By this we are taught the better to nourish the former root of obedience, to cal often to remembrance the particular benefites of God. By this appeareth that the Lawe was giuen to the Iewes, and vs, not onely to bring vs vnto Christ, but also to allure and instruct vs to obedience when Christ is received. Thus much of the reason. Nowe followeth the com­mandement Thou shalt haue no straunge, or other Gods before me. To haue an other God, is to set vp another, whom we will acknowledge to be of power, of goodnesse, justice, of some ex­cellent nature, and therefore feare, loue, reve­rence, hang on him, in all estates. Deut. 26, 17 18. As they looke for him to be their God, as aboue, so that where this is wanting, either on the part of God, or the people, they are called without God. Ephe. 2, 12. Not his people. Ose, 1, 9. This the Lord forbiddeth to be attributed vnto any but his own Majestie, because he on­ly is the Lord our God, & by this forbidding cōmandeth the contrary, that he only shuld be acknowledged God, he alone so loved, feared, &c. In this commandement therefore, we are first cōmanded the true knowledge of one true God, then the confidence, & loue, & feare, &c. [Page 90] which is to be giuen to his person. The true knowledge of the true God,aIere. 24.7. Ephe. 4.13. is to knowe his bIoh. 4.24. Iam. 1.17. nature spirituall, infinite, pure, constant, most simple, &c. cEsai. 33, 13. his properties of power, goodnes, justice, &c. dIohn. 1. chap. ver. 8.9. the distinction of three persons in one Godhead; the actions, or workes of God, eDan. 4.21. Rom. 11.36. his constant decree from before all time of all things, his wise and perfect execution of the same, in the creation and the governing of the world, In this we should de­light and growe as the chiefest knoweledge; Ier. 9.23.24. Here is forbidden, first Atheisme, to perswade our heart there is no such true God in heauen, Psal. 14.1. Exod. 5.2. Mockers of him and his works, 2. Pet. 3.4.5. &c. 3. Those that oppone themselues to the true knowledg of God. Mat. 12.21. Actes. 6. Not to acknowe­ledg the loue, grace, power, &c. of God, Mal. 1.2. psal. 82.6. To deny his justice, Malac. 3.13. The forgiuenesse of this sinne, was bought by the slaunder of ignorance, and blasphemie laid on Christ, and the anguish of his soule, which he felt for our errors laid on him; by which also we die vnto this sinne, and raise this part of o­bedience, Ephe. 4.13. After this true acknowe­ledging of the Lord out of his word, must pro­ceed: first a sure confidence in the Lorde, with the fruites of the same, Psal. 100.3. Then the o­ther affections of loue, reverence, feare of the [Page 91] Lorde: Also a sure confidence in the Lorde, is from the assurance of his favour, to be assured from him onlie, for continuall defence, delive­rance and succour, in soule and bodie, Psal. 27.1 3. and 3.7.9. Prou. 14.26. From this confidence, springes trust or hope, which is to waite and looke for the help, which in confidence wee as­sure our selues of from the Lord, Psal. 33.18.19 20.21. Yea, although meanes be wanting, wee giue glorie vnto God, Rom. 4.10. 2. Kings 6.16. From hence commeth it, that we feare not in greatest dangers, 2. Kin. 6, 16, Psa. 3, 7, and 27.3. That in the time of affliction, we are patient, Prou. 20.22, Heb. 10.33. Without all murmu­ring to holde our peace, Psal. 39, 10. Receiuing them as from a father, Iob. 1. ver. 21, Psal. 89, 39, 49, Reioycing in them assuredlie, Iam. 1, 2, Hence also in every condition of life, to glorie and rejoice vnspeakablie, Psal. 13.6. and 16.7.8.9. Ioel. 2.23. Zepha. 3.14. Here is forbidden first, the want of these, and the contrarie, as to wauer or doubt, Psal. 13.1.3. and 88.15. To leaue our hope, Heb. 10.39. To dispair, Gen. 8.13. Impatience. Ierem. 20.14.18. To haue trust in ordinarie meanes, and to make flesh our arme, is forbidden, Iere. 17.5.6.7. &c. To glo­rie in these, and be proude of them, Deut. 8.17 2. Chron. 16.1. Ierem. 49.3.16. and 2.13. Eze. 28.2.3. Esai. 30.12. Diffidence in binding God to means. Gen. 16.2. Num. 14.3. 2. King. 7.2. Luke. 1. To feare for the signes of heauen, Iere. [Page 92] 10, 2. To cleaue too much to the holinesse of places and persons distinct. Ierem. 7, 49. 1. Kin. 12, 18. To hope in Astronomers, Interpreters of dreams, Witches, &c. Dan. 2, 2. In Southsai­ers, &c. Leu. 19.6.7. Planet gasers. Deu. 18.11. To vse evil means to doe good, 1. King. 12, 25, 26. Ro. 3, 4. Out of this cōfidence, farther procee­deth a cōtinual carefulnes, that in al our waies, that is, thoughts, words, and deeds, &c. we see his wil, & approoue it, & so for that cause look for his blessing and direction, Pro. 3, 6, and 16, 3. Gen. 5, 22. and 17, 1, and 48, 15. Psal. 146, 9. Numb. 15, 39. Here is forbidden to walke ac­cording to our own judgement and wisdome. Numb. 15, 39. Gen. 11.4. Also a distrustful care Mat. 6, 25. Luke. 12, 26. To this, last of all is ad­joyned humilitie, when emptying our selues of all, we giue God the whole glorie of all good thinges, which are in vs. Genes. 18, 17. 1. Pet. 5, 5. Esai. 40, 3, 4. Forbid loue of our honor, Math. 18.3, 4. Vaine glorie. Phil. 2, 3. Boa­sting of any thing in vs, 1. Corinth. 4, 7. Pre­sumption, Zeph. 3, 11, 12. Hitherto of a sure confidence commanded in the Law, with those thinges which spring from the same, the affe­ctions commaunded here, the vse whereof is perpetuall, are the true loue and reverence of God. The true loue of God is, when with all our soule, strength, &c. we cleaue to the Lord aboue all, Math. 22, 26. Hence is commaun­ded to desire his presence more visible in hea­ven [Page 93] aboue all, and rejoice in it aboue all, Psal. 16, 10, 11, 12. 2. Cor. 5, 8. Here is forbidden the loue of men, wiues, children, or any thing of this life, to desire it more than the Lord and his presence. Phil. 4, 18. Iohn. 12, 43. Reverence of God, is, when being overwhelmed with the infinitenes and excellencie of his being, wise­dome, strength, goodnes, mercie, justice, purity &c. We are drawne to behaue our selues more shamefastly and vprightly, in his presence, then before the greatest majesty in the world, Heb. 12, 28. By this is forbidden no reverence, lesse reverence vnto the Lorde, than vnto men, as a­fore in loue. The last is the feare of God: The feare of God is, when our aPhil. 2, 12. 1. Pet. 1 11, and 2, 17. heartes are moued and troubled with this aboue all, least by of­fence wee shoulde bHebr. 4, 1. displease our gratious Fa­ther, and so purchase his wrath and punish­ment proceeding from it, This feare differeth from the feare of the wicked: First, in that it proceedeth from faith, hath alwaies comfort with it, & sure hope in perswasion of the loue of God, Act. 9, 31. which the wicked haue not. Secondlie, this is chiefly, least by our infirmity, we should displease our God, where the wicked onelie tremble, because of the punishment, 2. Cor. 7.1. Here is forbidden hardnesse of heart, and no feare, to feare any thing, as the losse of life, goodes, friendes, displeasure of men, &c. equallie, or more than the displeasure of the [Page 94] Lord. Mat. 10, 26, 28, 13. Phil. 1, 18. Act. 16, 9. Apoc. 21, 8. And the vse of this shal end, when all infirmitie and weaknes shall be taken away. Apoc. 21, 4, 5, 6. Our remedie for this our sin, is in the death and righteousnes of Christ, who being condemned as proud, making himselfe equall with God, as loving himself more than God, was found meek, humble, faithfull, & re­verent towardes his father at all times, 1. Pet. 2 22, 25, yet so, as when we receiue him thus our righteousnes, we must receiue him, our sanctifi­cation, that in all these things we may be holy. 1. Cor. 1.30. 1. Pet. 1.13. to the ende. Thus much of that commandement, which hath prescribed duties, directlie teaching to the person of the Lord.

Now followeth, that we owe him, but in the outwarde worshipp which he hath comman­ded. And first, of the parts of it in the second, then of the true vse in the third.

All Glorie to the Lord.