OF THE DVTIE OF Subiects to their Prin­ces and Magistrates.

Q. WE haue heard already the Treatise concerning Prin­ces and Magistrates: Now let vs come to the duties of subiects to­ward them: what is first of all required in that respect?

A. That their mindes and hearts be fitly framed and prepared there­vnto.

Two helpes to frame the Subiect to yeelde obe­dience to his magistrate.Q. How may that be brought to passe?

A. Two waies. First, if they duely consider the highnes and prehemi­nence of the Prince or Magistrate, [Page]which consisteth herein, not onely that God hath put as it were his own person vpon them, but set them in his owne seate or throne, so that they carrie the maiestie of God liuey in­grauen in their persons, & his Regall scepter in their handes. A thing well knowne to the verie heathen by the light of nature; for why, so me of them called the King, A visible image of God. But most plainely reuealed in the word of God, where Magistrates are called Gods: Sonnes of the most high: & that they occupie the seate of God.

Q. what are they furthermore to eōsider?

The 2. help. A. The innumerable and manifold benefites of God that flow Ma­gistracie, as from a sacred fountaine vpon the Church & cōmon wealth: and that both Spirit all and corpo­rall, concerning this life, and the life to come.

Q. How may a subiect be perswaded hereof? Two very great & grie­uous euils follow vpon the want of magistracie.

A. Very easily; for take away the Magistrate, and there would remaine no outward worship of God, or if it [Page]did, it would easily degenerate into I­dolatrie and Superstition.

Againe, take away the Magistrate and the publicke ministerie of the word, and all other meanes of mans saluation do vtterly cease.

Three singular great be­nefites doe accompanie magistracis.Besides, by the Magistrate the people of God are defended against the rage of Sathan and his limmes.

By the Magistrate, men possesse and enioy their liues, goods & good name, their wiues, children, riches, lands, possessions, and such like.

Lastly, by the Magistrate, men which otherwise would be separated, are knit together by the straight bond of societie, in such wise and or­der, that euery one doeth serue for the mutuall helpe and comfort of an other.

Q. How may all this be proued?

3 Proofes of the for­mer asserti­ons. A. First by many expresse places of Scripture, as, Rom. 13. 1. Tim. 2.2. Sam. 1.24. Isa. 32.1.2.3.4. and chap. 49.23. Lament. 4.20. Dan. 4.17.18.19.

Secondly, by the states of the king­domes of Iudah and Israel, when they [Page]enioyed good Magistrates, as Dauid, Salomon, and such like: for then all things flourished that concerned the glorie of God, and the benefite and comfort of mankinde, for soule and bodie.

Lastly, by continuall experience of all times.

Hereupon the holy Ghost, Eccle­siast. chap. 10. ver. 16.17. affirmeth that that land is happie, that hath good Princes and Magistrates: but contrariwise, most miserable and vn­happie.

Q. It cānot be (as you haue said) but that these meditations must needs frame & al­lure the heart of a good subiect to the wil­ling performance of dutie: what are the duties which the subiect is to yeeld to the Prince or Magistrate? The duties of the Sub­iect to the magistrate, are of two sorts. The 1. inward, the 2. outward. The inward duties are 3. The. 1. loue.

A. The dueties are of two sortes. In­ward, and outward.

Q. What are the inward duties?

A. They are three in number.

Q. What are they?

A. They are first of all loue, which ariseth not only of the tender care [Page]which the Magistrate beareth ouer his subiects, as one that is giuen and set ouer a people by the loue and fa­uour of God: but besides this, in re­gard of the manifold benefites that proceede from him as was saide be­fore.

Q. What is the second inward dutie?

The 2. feare A. Feare: which ariseth partly of the greatnes and Maiestie of the Prince: and partly for that he carrieth in his hand the sword of vengeance.

Q. What say you of the third?

A. That is, Reuerence or Honour.

The 3. ho­nour.A vertue tempered, and as it were compounded of the two former, and being not only not opposite to thē, but a meane to staie them from ex­tremitie. So that wheresoeuer it is, loue cannot degenerate into con­tempt, nor feare into hatred. Yea, it doth so affect and dispose the heart of a man towardes his Superiours, that he would not offend or disgrace them although there were neither reward or punishment.

Q. What are the outward duties?

[Page] A. They are of two sortes.

The first sort are such as are to be performed in the presence of the Magistrate.The out­ward duties are of 2. sortes. The 1. sort is of such as are to be per­formed in presence. Outward re­uerence be­fore the ma­gistrate con­sisteth in 3. things. The 1. in gesture.

Q. What outward reuerence is to be performed before the Magistrate?

A. It consisteth in three thinges, namely, in Gesture of bodie, Speech and Silence.

Q. What meane you by gesture of bodie?

A. That, whereby the reuerend and humble affection and disposition of the heart is expressed or signified. And this is not all one, but of diuers sortes, according to the manner of the countrie where the Magistrate liueth: and the diuers degrees of his estate and authoritie: some great, some lesse, and yet the least signe of honor is not arbritarie or indifferēt, but to be performed, and in no wise to be neglected, according to the commandement of God, and exam­ples of his best seruants.

The 2. in speech, and that in two things. Q. What say you of the second, namely, Reuerence in speech?

A. It consisteth in two things; First, [Page]in giuing to the Magistrate such ho­norable & magnificēt titles or nams as do agree vnto his present estate.

Secondly, to speake to him in such a phrase or forme of speech as besee­meth his presence and hearing.

Q. What say you of reuerence in silence?

The 3. in Si­lence, & this also in two things. A. A man in the companie of the Magistrate, is not to preuent him in speech, but to tarrie till he hath spo­ken and offered occasion.

Againe, standing before the iudg­mēt seat as guiltie, he is not to speake without permission. Acts. 26.1.

Q.What duty is the subiect to performe when he is absent from the Magistrate? Foure duties are to be per­formed to­ward the magistrate in his absence. The 1.

A. He is neither to thinke, speake, nor doe any thing, to the dishonor, disgrace, or reproach of the Magi­strate, but rather the quite contrarie. Hitherto pertaineth that which is written. Eccles. 10.20.

Q. What other duetie?

A. Willingly obedience to all his de­crees & commaundements,The 2. without respect ease or commoditie. So do the children of Israel offer them­selues to Ioshua, Ioshua, 1.

[Page]Q. Is a man bound to this simplie and without exception?

A. In no wise, but so farre as his commaundementes are consonant and agreeable with the word of God.

Q. What further dutie is required of the subiect?

The 3. dutie in the ab­fecce of the magistrate. A. Not onely to couer and wisely to interpret the infirmities of the Magistrate; but also patiētly to beare and vndergoe all such punishments and chastisementes as shalbe inflic­ted vpon him by his authoritie and commaundement.

Q. This is a verie hard case: how shall he in this sort beare that which is so shamefull and grieuous to flesh and blood?

A. Verie well, if he consider his own deserts; and the manifold benefites which he is to reape thereby.

Q. What are they?

A. First of all, the euill doer shal be stayed and restrained from running further into sinne: and be moued to repentance.

Againe, by his punishment, the wrath and iudgements of God shalbe remoued.

[Page]And lastly, others shall be admo­nished and forewarned not to fall in­to the like offence.

Q. But what if a man do suffer punish­ment vniustly, and without desert?

A. He is in no wise to resist authori­tie, nor to vse euill meanes to relieue his cause: but for redresse, hee is ei­ther to appeale to a higher Magi­strate heere vpon earth, according to the example of the Apostle Paul, Act. 25.13. Or if that remedy faile, he must commit his cause to the high­est Iudge, the Lord of heauen and earth: as the holy Ghost doth coun­saile, 1. Pet. 3. Which the best of the seruants of God haue practised from time to time.

The 4. dutie to be perfor­med toward the Magi­strate, thogh hee be ab­sent from him: is Thanke­fulnes. Q. What is the last dutie?

A, Thankfulnesse.

Q. Is that due?

A. Yea, no doubt, in regard of the manifolde benefites which the sub­iect receiueth from the Magistrate. For where benefites are receiued, there thankefulnesse is due: and the greater the benefites are, the [Page]more thankefulnesse is required. And therefore the subiect is not to bee thankfull in a generall man­ner, but to manifest his thankful­nesse by particular duties, as fruites of the same.

Thankful­nes is to be declared by fiue fruits or effectes thereof. 1. Fruite of thankfulnes. Q. What is the first fruit?

A. That the subiect bee tender and charie ouer the life and person of his Soueraigne, and therefore hee is not onely to preuent all perils, and daungers, but also to perswade to all such meanes as whereby the life and good estate of his sacred Maiestie may be preserued and con­tinued.

Q. There is good reason hereof, seeing that the liues and safetie of so many, doe depend vpon his life and safetie: but by whom hath this beene practised?

A. By the subiects of Dauid, as ap­peareth, 2. Sam. 21.17. 1. Kin. 1.2.3.

2. Fruite of thankfulnes. Q. What is the second fruit or dutie?

A. The subiect is to venter & hazard himselfe, and al that he hath, for the benefite, comfort, and reliefe of the Magistrate, as may bee seene in the [Page]Nobles and worthie seruants of Da­uid. 2. Sam. 23.

And there is good reason, seeing the Magistrate doth venter himselfe and all that he hath for the good of his subiects.

Q. What furthermore?

The 3. fruite of thankful­nes. A. The subiect is to bring & offer to the Magistrate gifts and presents, not onely as tokens of loue & affection towardes him, but also in acknow­ledgement of the great benefits they receiue by his means, and so conse­quently to incourage him to goe on in the cheerfull performance of his duty. This is practised by the people of God, as is euidēt in many places.

Q. What besides all this, is to bee perfor­med?

The 4. fruite of thankful­nes. A. The subiect is to play & willingly yeeld all such taxes, customes, subsi­dies, & other such paiments as are le­uied, cōmanded, and imposed for the maintenaunce of the Magistrate, and common benefite of the land. Rom. 13.

Q. What lastly and principally?

[Page] A. Lastly, hee is to make prayers, and intercessions for the Magistrate; as is commaunded by the holie Ghost.The 5. fruit of thankful­nes to the Magistrate, Three great and weighty reasons why the subiect is to pray for the magi­strate. Reason. 1.Reason. 2.Reason. 3. 1. Tim. 2.

Q. What reasons are there why a man should obey this Commandement?

A. Verie great: for why? First of all the Magistrate by reason of the spite and malice of the diuel and his lims, as also in regard of other occasions, is continually in greater hazard then priuate persons.

Againe, greater gifts are required in Magistrates then in others.

Lastly, whatsoeuer they take in hand, the successe thereof depen­deth vpō the blessing of God, which must bee obtained by prayer. There­fore wee are not onely to pray for Princes and Magistrates, but in grea­ter measure, and more feruently then other common persons: and that not onely for Christian Magi­strates, but for Heathens and Pagans, and such as are aliens from the true religion of God.

Q. What will be the fruit of practising [Page]all these duties?

A. Comfort to our owne cōsciences, and many other blessings of God in this life.There is much com­fort and ma­nifold fruite arising to the good subiect from his o­bedience to the magi­strate. There is much and great euill growing to the euil Sub­iect from his disobediēce. In treating of the Mini­ster of the word we are to consider. 1. His quali­ties.2. His duties Many excel­lent qual [...]ties ought to bee in a Minister of the Word for diuerse endes & purposes, as they followe expressed.

Q. What will the omitting hereof, or practising the cleane contrarie bring?

A. Many grieuous plagues in this life, and the eternall wrath and ven­geance of God in the life to come.

Q. Hauing spoken before of Princes and Magistrates, together with the dutie of subiects toward thē: now are we to speake of the Ministers of the word, who are also contained vnder these titles, Father and Mother. What order are wee to obserue in the Treatise thereof?

A. We are first of all to speake of the qualities or properties required in the person of the Minister.

Secondly, of the duties which he hath to performe.

Q. What are the properties?

A. They are diuerse: all which doe redownd or serue to these especiall endes.

First▪ to sanctifie, frame and dis­pose [Page]his mind fit for diuine and hea­uenly things.The quali­ties required to bee in a Minister of the word.

Secondly, for the comelinesse of his bodie, in attire and gesture.

Thirdly, to commend his authori­tie, and to giue him weight & grace in the hearts of the people of God.

Fourthly, to remoue offence & oc­casion of speaking euill of the Mi­nisterie.

Fiftly, to giue good example vnto the hearers.

Furthermore, for the triall of his wisedome, skill and faithfulnesse in the gouernment of the Church.

Lastly, for the drawing & alluring of men to the liking and imbracing of his Ministerie.

The quali­ties or pro­perties pe­culiar to a minister of the word, are two. The 1. is calling.The 2. is apt­nes to teach. Q. What are those properties, that are proper and peculier to the Ministers?

A. They are such essentiall or formal graces & qualities, as without which (haue a man neuer so excellēt gifts) he cānot be a fit dispēser of the word.

And these are two.

First, he must be called.

Secōdly, he must be called [...] [Page]or apt to teach.

Q. How manifold is the calling of a Minister?

A. It is extraordinarie, or ordinarie. Extraordinarie,Calling is of 2. sortes. 1. Extraor­dinarie, and immediately from God a­lone. is that which is im­mediately from God, without the meanes or callings of men. Of this kind of calling we read, Gal. 1 1. And by this calling were the Prophets called: as Isaiah, Amos, and others.

As likewise the Apostles & Euan­gelists. Eph. 4. Gal. 1. stirred vp of the Lord, vpon extraordinarie causes & ends, for the good of his church. And vpon like causes may the Lord stirre and raise vp excellent instruments at sundry times to the end of the world as he did Luther, and such like.

But this is a rare case, and therfore we are not so much to stay herevpō: but looke to the ordinary callings.

Q. What is the ordinarie calling of the Minister? 2. Ordinarie from God al­so, but by men. as the honorable instruments of God.

A. It is both frō God & men. Frō God furnishing the hart with fit gifts and graces, and giuing willingnes & dis­position to serue his Maiestie in that calling: 1. Tim. 3.

[Page]From men, by triall, election, ordination, and imposition of hands, with fasting and prayer, whereof it is spoken, Act. 14. and o­ther where.

No man ought to take vpon him to be a Minister of the word without a calling.A calling is such a principall part of the forme and being of a Minister, that without it he may not take vp­on him the office, Heb. 5. Rom. 10. Ier. 29. Isai. 1. & 6.

And if any man should thrust in himselfe, hee hath no warrant that the Lord will be with him to pros­per and defend him, or to blesse his labors. Ier. 1. and 17. And if he should prosper, yet can he haue no comfort in his owne conscience, seeing hee doth run before he is sent.

Beside, the people are not bound to heare him, which if they shuld do, they are not sure to receiue a blessing

Q. What say you of the second, namely, apt to teach? No man ought to bee c [...]lled▪ who is not fir [...]t apt to teach.

A. It is another essentiall qualitie which must be in a Minister lawful­ly called, aboue all other men: with­out which his calling profiteth [Page]not. Which cōtaineth vnder it, these graces following.

First, that he be well acquain­ted and experienced in the holy Scriptures,That a man may be apt to teach, 4. Graces are necessarie. and thereby knowe and vnderstand the counsell and religion of God: without which he cannot truely expound the Scriptures, nor open to the people all things neces­sarie to saluation.1. Grace.

Secondly, his tongue and vtte­rance must be voide of any notori­ous vice,2. Grace. and he be able with a plaine and heauenly libertie to expresse his minde to the people of God. Exod. 4.10.11.12.13.14.15.16.

Thirdly,3. Grace. he must be able to teach in a plaine and cleere method and order agreeable to the capacitie of the auditors, auoiding obscuritie and confusion.

Fourthly,4. Grace. he must discreetly and wisely cut and applie the word to the seuerall necessities and vses of his hearers.

Q. We haue heard before of the quali­ties and properties required in a good and [Page]lawfull minister of God: The duties of a Minister of the word. Now what are the duties which he is to performe?

The duties of a minister of the word, are of 2. sorts 1. Cōcerning himselfe.2. Concer­ning others. A. They are of two sortes: the first whereof doeth concerne himselfe.

The second hath respect to the benefite of others.

Q. How many duties are contained in the first?

A. Three.

Three du­ties belong to the mini­ster of the word, cōcer­ning him­selfe. 1. Reading.First, he is to giue himselfe to rea­ding; that is, to read diligently & cō ­tinually, not onely the holy Scrip­tures, but other writings which serue to further his iudgement and know­ledge in the word of God, which is a dutie cōmanded by the spirit of God: 1. Tim. 4. and practised by his best seruants, Dan. 9. and by the Apostle Paul, 2. Tim. 4. The reason whereof is, for that a great measure of know­ledge is required in the Minister to build vp the Lords people to their full perfection. But this cannot be obtained ordinarily, without labour and diligence, which the Lord hath appointed thereunto.

Secondly,2. Prayer. he must pray much and continually, priuately, and by [Page]himselfe, both for increase of graces in himselfe, and for a blessing vpon the meanes which he vseth for that end; as also for successe in his mini­sterie. Examples hereof we haue in the Prophets, our Sauiour Christ him­selfe, and his Apostles, as appeareth e­uery where in the holy Scriptures.

n="3"3. Labour after a good conscience.3. He must labour for a good heart & consciēce, with a true sanctificati­on, that so he may not only haue the more familiaritie with the spirit of God: but also frō his own experiēce,The duties to be perfor­med of the Minister to­ward others: they are like wise of 2. sortes. 1. Publike2. sorte Pri­uate. speake the more zealously, plainly, & blessedly, to the cōsciences of others.

Q. Let vs now come to the second sort of duties which the Minister is to exe­cute for the good and benefite of others?

A. They are publike and priuate.

Q What say you of the first?

A. His Publicke duties are: first of all preaching of the word,The Publike duties of the minister are foure. with ap­plication thereof by admonition and exhortation. 1. Tim. 4. & the 2. Epist. 4

Secondly,1. Preaching the publicke admini­stration of the Sacramentes.2. Administr. of the Sacra.

n="3" 3. He must pray in the publike as­sembly:3. Prayer. [Page]for this is a special dutie per­taining to his calling Gen. 20. Act. 6. and practised in all times by wise and faithfull Ministers.

4. Execution of the church cen­tures.Fourthly, he must execute the sen­tence of suspention and excommu­nication in the presēce of the whole Church gathered together; against such as are lawfully conuicted in the consistorie,

The [...]r pri­ua [...]e dutie of the Minister is, that he be resident and liue among his people. Where vnto belōg manie other, to the number of 10. as they are hereafter set downe. Q. We are now come to priuate duites: what is the first and [...]s it were the way and enterance vnto the rest?

A. He must liue and continually lie (as it were in his watch tower) a­mong his people.

Q. What reasons are to perswade him thereunto?

A. Not onely the weaknes, corrup­tion and deceitfulnes of m [...]s heart, whereby he is readie vpon euerie oc­casion to forsake and departe from the truth: but also the inumerable and the same most malitious ene­mies both spirituall and corporall, which continually lie in waite for to ouerthrowe the Church of Christ, & [Page]euery member thereof.

And besides this, no Minister can fulfill his office, if he be absent from his charge, neither ought he to be absent, except necessitie or some great and weightie cause doe inforce the same.

Q. But is he to content himselfe with his residences?

A. No: he is to performe diuers du­ties; and not to abuse his watch to­wer, to sleeping and idlenes.

Q What are those duties?

A. Diuers and manifold, whereof we will rehearse some principall.

The 1. pri­uate dutie.First, he is to instruct and catechise them of his people, whose ignoran­ces are manifest to him: and who cannot sufficiently profite by pub­like teaching. Act. 20.

Secondly,2. he is to prepare and fit them; for the holy Sacramentes, by trying their knowledge, and admo­nishing them of any fault which may disable them. Ezech 22.

Thirdly,3. he is to knowe and haue good experience of the state and dis­position [Page]of his people, that so hee may preach and apply his doctrine the more fitly to their vse.

Fourthly,4. he is to defend and pre­serue them against all Heretickes and corrupt men, who (as rauening wolues) would prey vpon & deuour his flocke. And this he is to doe by the euidence and power of the word of God.

Fiftly,5. he is to comfort the feeble minded, and to rebuke the vnruly person, & the euil doer. 1. Thes. 5.14.

Sixtly,6. he is to prouoke and stirre vp them that are cold and sloathfull in duties: as also contrariwise to re­straine and call backe them that run on too fast in a rash zeale without knowledge.

Seuenthly,7. hee is to ende dissenti­ons, variances and discords, and la­bour to maintaine peace amongst his people. Mat. 5. Cen. 14.

Besides,8. he must visite the sicke, both to instruct and prepare them by heauenly doctrines and exhorta­tions for death: and if they liue, to [Page]profite by their visitations: as also pray for thē publikely & priuately. Isa. 38.1. King. 1. Iames 5.

Q. What furthermore?

A. 9. He must in the time of persecu­tion not forsake his flocke, but sticke to them, to incourage and comfort them, and if neede be to seale vp the truth of his doctrine, with the losse of his owne life bloud.

Q. What lastly?

10. Priuate dutie of the Minister. A. Hee must by a holy & godly ex­ample commend his doctrine and whole ministerie vnto the people.

Q. Is it to any purpose that the people should know these duties of the Minister?

These duties belonging to Ministers, are to bee knowne of the people: whereof there are 3. Reasons. A. Yea doubtlesse to great purpose. For, first of all they are a part of the counsell of God, and therefore all people ought to knowe and learne them: and that to speciall vse: for first they shal therby discerne a good and faithfull Minister, from one that is wicked and vnfaithfull.

Secondly,1. Reason. they shal learne how to make choise for themselues,2. Reason. when occasion requireth.

[Page] The duties of people to their mini­sters.Lastly, they shall see great cause not onely to pray feruently for the Mini­sters of the word:3. Reason. but to be thank­full to God for so heauenly and gra­tious an ordinance.

Q. In our last Treatise we spake of the dueties belonging to the Minister or preacher of the word: may we not now likewise speake of the dueties of the peo­ple or flocke towardes their Minister?

The duties of the mini­sters to the people, doe binde the people to be dutifull vnto them. A. Yes, and that not without good reason, for why? one doeth follow of an other, and is the cause of an other in equitie and relation: for as the Mi­nister is to performe duties to the people; so the people owe dutie to their Minister or Pastor.

The duties of the peo­ple to their ministers, are of two series. 1. Inward.2. Outward. Q. Of how many sortes are these du­ties?

A. Of two sorts, Inward & outward.

Q. What are the inward duties or ver­tues?

A. They are such as are hidden and doe rest in the heart or soule, as the proper subiect.

Q. Why doe you begin first with that part?

[Page] A. Because if that being the foun­ [...]aine of all actions, be not first well framed, and disposed: either men wil performe no actions at all;The inward duties are the principall, & grounds of the outward or if they doe, it will be in hypocrisie, that is, without a right and sincere affec­ [...]ion.

Q. How many duties doe you consider in the soule?

A. Two. The first wherof is Loue: The inward duties are 2.1. Loue. the people must loue their Minister or Pastor.

Q Where is that commanded?

A. In the first epist. to the Thes. 5.13.

Q. How must they loue him?

A. Not coldly, nor feebly, but most feruently and aboundantly:This Loue must be an earnest loue. as the Greeke word [...] there vsed, doth signifie.

Q. What should moue men herevnto?

A. The worke of the Ministerie, committed vnto them by the Lord.

Q. The fruites and benefits of that worke are not expressed in that place, to per­swade them to loue:

A. True, they are left there in gene­rall: but particularly specified in o­ther [Page]places of the Scripture.

Q. As how?

A. First, they are called Spirituall Fa­thers, There are 4. great reasons to moue people to loue their mini­sters. 1. Reason. because they begette and change men anewe by the effectu­all preaching of the Gospell, to bee the sonnes of God, and heires of the kingdome of heauen, as appea­reth, 1. Cor. 4 1. Tim. 1.2.

Againe, they are said, (Heb. chap. 13. ver. 17.) to watch ouer the soules of the people,2. Reason. as those that must giue ac­count thereof: that is, God hath ap­pointed them ouer his people and inheritance, not onely to procure all things for their good, but also to de­fend and preserue them from all spi­rituall enemies and dangers.

Thirdly, the Lord hath set them as it were in a watch tower:3. Reason. Ezek. 33. and deliue­red as it were an heauenlie Trumpet into their hands: not onely to giue the people warning of the plagues and iudgements of God to come: but also to aduise and direct them how to preuent and auoid them.

And lastly,4. Reason. they are to stand vp in [Page]the gap, and to pray and make inter­cession to God for the people, ouer which he hath set them. By meanes whereof, God hath oftentimes gran­ted great graces & deliuerances vn­to whole nations and people; as not only the Prophet Elisha doth testify, 2. Kin. ch. 2. But euē that wicked king Ioash doth confesse it, as wee may see in the 13 chap of the same booke.

Q. These are indeed great reasons and motiues, to perswade the people to loue their Ministers. We haue many special examples of such as haue dearely loued their mini­sters, recor­ded in the holie Scrip­ture, to moue vs to the i­mitation of them therein Dauid. Salomon. Hezekias. Obadiah. The noble Shunamit [...] But with whom haue they preuailed?

A. With diuerse and sundrie of the seruāts of God: as for example: how louingly and sweetly did Dauid, Sa­lomon, Hezekias, and other holy Kings of Iudah, deal with the priests, Leuits, and Ministers of God. Great was the loue of Obadiah towards the Prophets in the persecution of Iesa­bel, who with the hazard of his own life, prouided for the maintenance and safetie of the Lords Prophets.

How louingly & bountifully did y^e noble womā the Shunamite entertain [Page]the Prophet Eliah. The like affec­tion wee may see in Ebedmelech the blacke Moore: in Lidia the Purpu­risse,Ebed-me­lech. The Gala­tians. Act. 16. and in many other, mentioned in the new Testament: but especially in the Galatians: of whom the Apostle Paul reporteth, that they receiued him, not onely as an Angel of God, and as Iesus Christ, but also that they would haue pul­led their eyes out of their heades to haue done him good.2. Inward dutie of peo­ple to their ministers, is Reuerence. The necessi­tie of this grace: be­cause men are naturally exceedinglie readie to de­spise their ministers, and that in many re­spects: of which 5. are set dovvne as they followe in order.

Q. What is the next inward vertue of dutie?

A. The people are to feare and reue­rence their Minister: which affection is not to be separated frō the former.

Q. What is your reason?

A. Because that as reuerence with­out Loue will growe into hatred: so loue without reuerence, will growe into contempt.

Q. Are not men ready and proue to con­temne and despise their Ministers?

A. Yes no doubt, and that for ma­ny causes.

Q. How, and in what respect?

[Page] A. Not onely for that all men natu­rally doe abhorre and loath the mi­nistrie; but also for diuerse other reasons and respects.

1. Cause why peo­ple are ready to despise their mini­sters.Q. What are they?

A. First, Ministers by the singular wisdome and goodnesse of God, are not Angels, but mortall men, and subiect to the same naturall infir­mities that other are. Act. 14.

Secondly,2. Cause. (for the most part) they want such outwarde orna­ments, and garnishings, wherein naturall and carnall men do delight: as Nobilitie of birth, Beautie, Gorgi­ous attire, and such like.

Againe,3. Cause. they are subiect to pouer­tie, affliction, reproch, disgrace, iniu­ries, and manifold temptations, a­boue other callings.

Furthermore,4. Cause. through infirmi­tie, they oftentimes slip and fall into sinne and offence.

Lastly,5. Cause. the diuell in this latter time of the worlde, not abiding the light of Gospell, which God of his infinite mercie hath restored, doth [Page]labour by all meanes and wayes to bring the Ministers into hatred, con­tempt, and vile estimation.

Q. How may this mischiefe be remedied and prouided against?

A. By these reasons following, if they bee seriously weighed.Against the former con­tempt, there are other 5. most weigh­tie reasons he [...]re set downe in the next place. 1. Reasō hel­ping against contempt of the minister. First, that whosoeuer doth contemne the Minister his person, is in hazard to contemne his Ministerie and doc­trine: and that to his owne de­struction and condemnation, in that he despiseth the meanes of his saluation.

Secondly, that whosoeuer doth de­spise the Minister (which is the Am­bassador of God) despiseth & cōtem­neth God himself, and Iesus Christ: which is a fearful & execrable thing.

Thirdly, a man is to consider the fearefull iudgement that God hath powred out vpon such as haue con­tēned,3. Reason. despised, or laughed to scorne the Ministers of the word.

Furthermore, that although Mini­sters be in thēselues base & cōtemp­tible:4. Reason. yet doth they carry vpon them [Page]the person of the Lord Iesus Christ. Lastly, they haue in readines (as the Apostle saith) vengeance against all such as doe resist and rebell against the truth.5. Reason. The out­ward duties to be perfor­med of the people to their mi­nisters, are generallie 41 but vnder e­uery of them sundry more particular duties are com­prehended. 1. Of them is bodilie reue­rence. The right manner of bodilie ge­sture, is to be obserued.

Q. We spake the last day of the inward duies which the people are to performe to their lawful minister: what are the out­ward duties?

A. They are diuers: the first whereof is bodily reuerence or honour.

Q. Wherein doth that consist?

A. In 2. things, namely,

• Gesture, &
• Speech.

Q. What meane you by the first?

A. The people are so to frame their bodies & behauior in the presence of their minister, as may declare & ma­nifest the inward reuerence of their harts toward his ministery & calling: wherein notwithstanding two ex­tremities are to be auoided.2. Extremi­ties are to be auoided. 1. Is defect.

Q. What are those?

A. The effect, and the excesse.

Q. What meane you by the first?

A. When either no reuerence at [Page]all is giuen: or that which is vn­seemely, and agreeable to the baser sort of persons.

Q. What meane you by the other?

A. When that reuerence is giuen to ministers,2. Excesse. which is either due to God himselfe, or to the Kings, Princes of the world, as kneeling, &c.

Q. What examples haue you hereof?

A. In that worthie man Cornelius, toward the Apostle Peter. But most cleerely in the vassals of that Anti­christ of Rome.

Q. Let vs nowe speake of the out­warde reuerence in wordes or speech of the people towarde the Minister of the worde: Howe is that perfor­med? The right manner of reuerence in speech is likewise to be obserued and it consi­steth in three things. 1. In yeel­ding to them their due Titles.

A. In diuerse respects. And first of all, by giuing to them their iust Titles.

Q. What Titles?

A. Such as serue not onely to ex­presse and set forth the excellen­cie of their calling: but also the na­ture of the duties which they are to performe.

[Page]Q. What examples haue you hereof?

A. Very many in the word of God: for there we may see that Obadiah and the Shunamite calleth the Pro­phets, Elah, and Elisah, by the name of Lordes. The Prophets are euery where called Seers, and men of God.

The Ministers of the word are both in the Old and new Testament, not onely called Pastors and Feeders▪ but Maisters, Ambassadors, and such like.

Q. What is to be auoided herein?

Yet heerein also as well excesse as defect is carefully to be auoyded. The 2. dutie concerning reuerence in speech, is, that the peo­ple giue a true testi­mony of the graces of their mini­sters. A. Both Defect and Eccesse, as was said before in the gesture or outward behauiour of the bodie.

Q. What is the second respect you spake of? of how many things doth that consist?

A. Of two things: for first of al they are not to raile, nor speake contemp­tuously and slanderously of the per­son or office of the Minister, in his absence.

Secondly, they are to speake reue­rently of him: and in all truth and faithfulnes to defend his cause. The first whereof is a grieuous fault, con­demned [Page]in the word of God, euen in regard of priuate men. This is the verie propertie of hypocrites and malitious enemies against the truth:The contra­rie is a note of hypocrits & malitious wicked men. Ahab. Priests. Scribes. Pharises. Good men speake well of their good ministers. Ichosha­phat. Nicode­mus. 3. Dutie in respect of reuerence, concerning speeche, that they do cha­ritablie ra­ther lessen then ouer­hardly to censure their infirmities. as appeareth in Ahab toward Michai­ah: and in the high Priestes, Scribes and Pharises with their adherents, a­gainst Iohn Bahtist, Christ Iesus, and his Apostles.

The other is a dutie practised by them that had felt sweetnes, and profited by the Ministerie of the word: as by Ichosaphat, Nicodemus, and diuers others specified in the Euangelists.

Q. What say you to the third?

A. The people are not by speech to discouer, blase abroad, or publish vn­to others (especially enemies of the truth) the fault and infirmities of their Teachers.

Q. Why not?

A. Because first of all it were to play the parte of cursed Cham, who discouered the nakednes and shame of his father: as also of those hel­hounds (the yong childrē of Bethel) [Page]who vpbraideth the Prophet by his baldnes. Yea it were diuellish ingra­titude for any to lay open the faultes and offences of him, who desireth with all indeuour to heale and couer their sinnes and transgressions, both before God and men.

Q. What is the second generall dutie of the people to their Minister?

The 2. gene­ral du [...]ie of people to be performed to their m [...]ni­sters, it is O­bedience. Wherevnto 3 things are required. 1. Thing is, that they be willing to suffer iust reproofe. A. They are to obey and submit themselues to him: according as it is commaunded by the Holy Ghost. Heb. 13.

Q. What is required herein?

A. First, they are willingly to yeelde themselues to be gouer­ned and ruled: yea to be admo­nished, reproued, and censured by him. And that not without good reason and equitie: for, see­ing God requireth those duties at the handes of the Minister, it is good reason that the people should yeelde thereunto.

Q. Who hath done so?

A. The best and greatest persons [Page]amongst the seruants of God: as Dauid, Ichosaphat, and diuers o­ther.

Q. What is the second thing requi­red?

A. The people must be content with their owne places and duties,2. They must not presume to intermed­dle with any publike du­tie, proper to the minister: such as are preaching of the word. &c and not vsurpe and incroach vpon the office and duties proper & pecu­liar to the publike Ministers of the word.

Q. What are these duties?

A. First of all the Preaching, opening and Interpreting of the holy Scrip­tures.

Secondly, Publike Prayer.

Thirdly, the Administration of the holy Sacraments.

3 Reasons why the peo­ple may not intermeddle with the du­ties of the minisers of­fice.Q. Why may not the people meddle with these things?

A. First, because God in his wise­dome hath distinguished euery cal­ling with the duties thereof, from all other: containing them so within their limits, that one is not to in­croach vpon another.1. Reason.

Secondly,2. Reason. the Ministerie of the [Page]word is so holy a thing, and doeth import the Lord himselfe so nigh, that no man may take it vpon him, except he be called of God.

Lastly,3. Reason. if euery man might vsurpe the duties of the Minister, it would o­pē a way for a number of mischiefes, and that to the ruine and ouerthrow of the saluation of man: in regard whereof, the Lord from time to time hath bin most seuerely reuenged vp­on the persons of them that haue in­truded themselues into the office of the Minister: as it is manifest in Saul, and King Vzziah.

Touching Obedience, the people are in the 3. place duti­fully to heare and embrace the truth of all their holy doctrine.Q. What is the third thing required as belonging to the submission of the people to the Minister?

A. The people are humbly, readily and chearefully, without pride and contradiction, to heare, imbrace and practise the doctrine which the Mi­nisters doe deliuer: according to the example of the Bereans, Thessalonians, and such like among the seruants of God.

Q. Is this simplie to be performed, and [Page]without exception?

A. No: for the people are to exa­mine the Ministers doctrine, whe­ther it be agreeable with the word of God or no: a thing not onely commaunded by the Holy Ghost, as appeareth, 1. Thessa. 5. 1. Ioh. 4.1. but also practised by the seruants of God.

Q. What is the third generall du­tie which the people owe to their Mini­ster?

A. They are to maintaine and sustaine him and his familie with all necessaries,3. Generall dutie to be performed of people to their mini­sters: it is maintenance of them and their fami­lies. The proofes of it, are sun­drie testimo­nies of holy scripture. according to their a­bilitie.

Q. Where is this warranted and com­maunded?

A. In many places, both of the old and new Testament.

Q. What reason should moue men to the practise hereof?

A. First of all, naturall equitie, that is, The labourer is worthie of his hire.

Secondly, the excellencie of the thinges which the people reape at the handes of the Minister:3. Reasons drawne frō the same. accor­ding [Page]to that of the Apostle, 1. Cor. 9.11. If we haue sowne vnto you spirituall thinges, is it a great thing if we reape your carnall things?

Thirdly, the sweete promises of God made to the performance of this dutie: and his heauie iudge­ments threatned against the con­trarie.

Many exam­ples recor­ded therein.Lastly, the examples of the wor­thie seruants of God, who haue bin verie carefull for the prouision and maintenance of the Ministers: as may appeare, 2. Chron. 31. from verse. 3. to the end. And in many o­ther places.

Q. What is the last generall du­tie?

A. The people are to pray earnest­ly for their Minister.

4. General dutie to bee performed of people to their mini­sters: it is prayer to God for thē. Q. Where is that required?

A. By the Apostle Paul in diuers of his Epistles. And practised by the Pro­phet Dauid, Psal. 132.9. And good reason thereof, for without this du­tie, the studies and labours of the Mi­nisters shall haue small successe.

[Page] The duties of Parents toward their children. We haue a threefolde proofe that the naturall Parents are to performe duties to­ward their children. 1. Proofe is, from the light of nature.2. Is, frō the equitie of it.3. Is, by the word of God. The duties of Parents toward their children, are generally 8. & these also haue their seuerall par­ticulars con­tained in thē. 1. Generall dutie is loue. We are now come to the duties of Pa­rents toward their children: and after that, to the duties of children towardes their Parents.

Q. Do Parents owe dutie to their chil­dren?

A. Yea in nature, equitie, and by the word of God.

Q. What are the duties which Pa­rents are to performe toward their chil­dren?

A. They are diuers. The first where­of is Loue.

Q. Are Parents to loue their children?

A. Yea no doubt.

Q. Where is that proued?

A. Titus. chap. 2. ver. 4.

Q. Yea but that is spoken onely of the Mother?

A. I grant, but in all equitie, and by iust proportion, it extendeth also vn­to the father.

Q. What should cause you to thinke so?

A. Because God hath planted in the hearts of both Parents, as well the man as the woman, certaine seedes and sparkes of loue and ten­der [Page]affection towards their children, which were in vaine, and to no pur­pose, if Parents should not actually loue their children.

Q. What thinke you therefore if parents loue not their children?

A. They are worse then bruit beasts: who by a certaine blind instinct and affinitie of Nature, doe so tender and loue their young ones, as that they will hazard their bodies, and loose their liues, to deliuer them from danger.

There are 2. sortes of rea­sōs, to moue Parents to loue their children. 1. Sort com­mon to the heathen with vs. 2. Sort pecu­liar to vs Christians. Of the 1. sort of Rea­sons there are 3.Q. What reasons should moue Parents to loue their children?

A. Diuerse reasons, and that of two sorts.

The First whereof are cōmon with the heathen, and meer naturall men.

The second, are particular to Christians, and such as are borne in the Church of God.

A. Speake of these in order?

A. The heathen, and meere natu­rall men, doe loue their children for three causes.

1 First, because they are made, and [Page]ingendred of their owne nature and substance, and so consequently flesh of their flesh, & bone of their bone: now none are so outragious & mon­strous to hate their owne flesh, but rather to loue and to cherish it.

2 Secondly, children doe carrie the image and person of their Parents, insomuch that they may beholde themselues in their children whilest they liue: and after a sort liue in them when they are dead.

3 Thirdly, that if childrē be brought vp in any good manner, they after­warde yeelde vnto their Parents great benefite, comfort, and reliefe, especially in their old age, and ne­cessitie.

Q. But what speciall reasons haue Christians to loue their children?

Of the 2. sort of Rea­sons, there are also 3. 1. Reason. A. Not onely the former, but also o­ther of greater weight.

And first of all, their children are borne within the couenant of God: and therefore his sonnes and daugh­ters. Eze. 16.

Secondly,2. Reason. their children are parts [Page]and members of the misticall bodie of Christ (as appeareth, for that the Sacrament of Baptisme belongeth to them) & so consequently they are free denisons and heires of the king­dome of God.

Thirdly,3. they are appointed and sanctified euen in their birth to glo­rifie and worship the Lord: as also to profit and do good to the Church.

Q. If Parents would looke vpon their children in this glasse, they could not but be moued to loue them: but what if they be not moued?

A. It is a fearefull signe, which doth declare y^t they are become vnnatu­ral, & giuē vp vnto a reprobat mind.

Q. But may not the loue of Parents de­generate and grow so farre out of square, by reason of the corruption and disorder of their affections: as of a good and law­full thing, to become wicked and perni­cious?

A. Yes no doubt.

Q. What meanes or cautions are to bee obserued to keepe it in the right forme or temper?

[Page] A. Three cautions are required ther­vnto.

First, Parents are not to loue the bodies of their children better then their soules:3. Cautions are required to the mode­rating & wel ordering of the loue of parēts to­ward their children. 1. Caution. nor to make more care­full prouision for their estate in this life, then for their happinesse in the life to come: which is the common course of the world, as wee may see daily by wofull experience.

Secondly, they are to loue and pre­ferre their children,2. Caution. neither aboue God, & his glory: neither yet before their own bodies & soules. This was the great fault of Ely, as appeareth, 1. Sam. 2.

Thirdly,3. Caution. they are to discouer their loue to their children, neither too much, nor too litle. For the first ther­of, doth giue children incourage­ment to contemne and loathe their Parents, as also to take the raines to run forth into all dissolutenesse, to their vtter destruction.

The other doth discourage chil­drē, & is the cause of many mischiefs, & therfore iustly cōdemned by the [Page]holy Ghost, Ephe. 6.4. Col. 3.21.

Q. What is the second generall dutie of parents toward their children?

The 2. gene­ral dutie of parents to­ward their children, is that they teach & in­struct them. 1. In the knowledge of God and his word 2. In good manners. 3. In good Artes and trades of li­uing. A. They are to teach & instruct thē.

Q. In how many things?

A. In three things?

Namely, in the knowledge of God, and of his word.

Secondly, in ciuilitie and good ma­ners.

Thirdly, in good Arts, trades, and professions: wherby they may main­tain thēselues, & do good to others.

Q. Where is the first commanded?

A. In many places both of the old & new Testament: as namely, Exod. 12. & 13. Deut. 4.11. Iosh. 4. Ephe. 6.

Q. What Parents haue practised these commaundements?

A. The best and most notable a­mongst the seruants of God.

Q. Who are they?

Examples of parents care­full to in­struct their children. A. Abraham, Gen. 18. Dauid & Bath­sheba. Pro. 4. ch. v. 3. & 4. & ca. 31. the parents of Timothie. 2. Tim. 1. & 3.

Q. Are all Christians bound to followe these examples?

[Page] A. Yea, for to that end are they recor­ded in in the holy Scriptures.

Q. What reasons should moue them therevnto?

There are 7. important reasons to moue parēts to teach their children the true know­ledge and feare of god. 1. Reason. A. Diuerse, both in regard of their children, and of themselues.

Q. What is the first?

A. Their childrē are not borne with­out reasō, but capable of knowledge and vnderstanding; and theefore are parents to enlighten them, as with humane knowledge: so especially with the knowledge of God, and his will, that so they may excell the chil­dren of Pagans.

Secondly, Parents are to be especi­ally carefull,2. Reason. that their children may be deliuered from the wrath of God, & brought into his fauour: but this cannot be without teaching and in­structing: for faith cōmeth by hearing of the word of God: & how shal men hear without teaching and instruction?

3. Reason.Thirdly, if Parents instruct their children, it is a way or means for the Lord to teach them, and to increase their knowledge: & that by the free [Page]grace & promise of God: see Gen. 18.

Fourthly, as the Lord doeth en­lighten the hearts of parents by the ministerie of the word,4. Reason. and other good meanes: so are they to impart of the same grace vnto others: and to whom, if not to their children?

Fiftly, the fruit which commeth of teaching children in their youth,5. Reason. is great and excellent, which is set downe, Prou. 22.6. Teach a child in the trade of his way, and when he is old he shall not depart from it. Which is a ve­rie true sentence: for why? A childe is as a newe vessell, which not onely doth easily receiue good liquor, but doth a long time retaine and keepe the sauour thereof: If men growe old before they be taught, instructed and called, by reason of their dulnes and hardnesse of heart, they will hardly euer attain to any great mea­sure of knowledge and repentance.

6. Reason.Furthermore, it will bee a wofull and fearefull thing for Parents to see their Children beaten downe to hell, by the flaming fire of [Page]Iesus Christ comming to iudge­ment: but this shall be the case of all both old & yong, that are thē found ignorant of God and of his truth.

7. Reason.Lastly, if the children of Christi­ans perish for want of teaching, their bloud shall be required at the hands of their parents.

Q. The reasons which you haue brought forth, do seeme to be of weight, to proue that parents are bound to traine vp their children in the knowledge of God, and of his will. But many Parents doe thinke themselues discharged, if they send their children to the publike Ministrie, where all sorts and ages are to learne the will of God? No diligēce of others can exempt or discharge na­turall parents from their holie ende­uor to teach their childrē the know­ledge and feare of god. There are 4. reasons of it.

A. All this doth not exempt parents from doing that dutie which the Lord hath so plainely commaun­ded and laid vpon them in his holy word: especially seeing they haue so many opportunities, occasions, and furtherances, to allure and incou­rage them therevnto.

Q. What are they?

1 A. First, by reason of continuance [Page]with their children, they haue more time and occasion to teach them then others.

2 Againe, the loue and affection which children haue toward their Parents, doeth cause them to like and willingly entertaine that which proceedeth from their Parents.

3 Furthermore, Parents knowe bet­ter then strangers, the nature, strēgth and capacitie of their children, and therefore can best and most fitly ap­ply themselues vnto them.

4 Lastly, when they teach their chil­dren, they doe the will of God, and so please him. The consideration whereof, cannot but be verie com­fortable, and take away all tediousnes from performing this dutie.

Q. How long are Parents to teach, in­struct, and aduise their children?

Parents are constantly to teach and ex­hort their childrē to the true know­ledge, feare, and obedi­ence of God. A. Not onely in the minoritie and tender age of their children, but so long as they haue need to be taught, admonished and instructed, and as the Parents may, and are able to doe their dutie therein. For age, and pro­cesse [Page]of time, doeth neither dissolue the bondes of nature: nor defeate the duties which are laid vpon men by the law of God. And therefore the wisest of the seruants of God conti­nued the practise of exhorting and instructing their children, to the true feare and obedience of God, euen then, when they were come vnto the ripenes of their yeares:2. Instructiō which pa­rents are to acquainte their childrē withall, is cō ­cerning ciui­litie, & man­nerlie or comely be­hauiour. This kinde of the Parēts instruction is of no small weight in manie re­spects. 1. Respect, which ma­keth it of great mo­ment. yea so long as they enioyed life together.

Q Wherein are Parents next to in­struct their children?

A. In ciuilitie and good maners or behauiour.

Q. This seemeth not to be a matter of so great weight, seeing it doeth concerne but the body, and outward estate of man.

A. Yea, but for all that, it is not to be neglected, being of great momēt and cōsequence, & that in diuers respects.

Q. What are those respects which moue you to say so?

A. First, it were an heauie case that y^e body & limbs of a child which are created comely & beautiful, shuld by the negligence & retchlesnes of the [Page]Parents be deformed, and the vse and motion thereof vtterly peruerted: which is nothing else, but an inuirie and disgrace cast vpon the work­manship of God.

Secondly, euil manners & behaui­our, doe cause religion it selfe to be basely accounted of in the heartes of many:2. Respect. as we may see by experiēce in diuers, otherwise, good professors, who yet are of an vncomely & rude behauiour.

3. Respect.Besides, euil bringing vp doth cor­rupt the mind and heart of children, & bring them to an euill disposition: as to be proud, churlish, hard harted: without compassion towards others, & such like. And therfore one by the light of nature, saith very well, That good & liberall education, doeth mollifie the manners, and not suffer them to be cruell and sauage.

4. Respect.Againe, good bringing vp & beha­uiour, is as the foundation, and orna­ment of all duties, trades & professi­ons, giuing them their due grace and commendation.

[Page]Lastly, comely & good behauiour is pleasant and acceptable in the eies of God & men:5. Respect. as it is cleare, 1. Kings 10. where it is recorded, that when the Queene of the South did behold the comely and gratious behauiour of the seruants of Salomon, she was greatly rauished therewith. And this also doeth the Holy Ghost com­mend as an excellent vertue.

Q. It cannot otherwise be, for why? the Lord God is not the author of confusion, vncomelines, and disorder. But what say you of them that bring vp their children (I will not say as wild and sauage people) but little differing from bruite beastes, Is is a great sinne for Pa­rents to neg­lect to teach their childrē good man­ners. as may appeare in all their actions, and ges­ture?

A. They doe that which is vnplea­sant in the eies of God and his An­gels:3. Instructiō which parēts are to giue their childrē is: cōcerning some honest science or profitable trade of life. offensiue to men: and to the vndoing of them whom they should frame in the most comely manner.

Q. What is the third thing wherein Parents are to instruct their children?

A. In good Artes, Sciences, and oc­cupations.

[Page]Q. What are the reasons to perswade them hereunto?

5. Good rea­sons alledged to this pur­pose. 1. Reason. A. First, Artes and Sciences were in vaine inuented and brought to light by the Lord, if so be they be not vp­held and continued from the father to the child.

2. Reason.Againe, God doeth commaund that all men that are able & fit there­vnto, should maintaine and vphold themselues by the sweat of their browes. Gen. 3. But this cannot be, without some trade or calling.

3. Reason.Besides, whosoeuer wil be accoun­ted a true member of Christ, and par­taker of the fellowship of Saintes, he must by some gift and calling (as it were an holy meane) conuey vnto o­thers, some grace or benefite.

4. Reason.Furthermore, as the Lord hath promised to blesse, defend and com­fort, both by himselfe and his An­gels, such as are in their waies, to wit, walking in some lawfull calling or dutie: so contrariwise, such as liue ide­ly and without a lawful trade, he hath laide open as a prey to the diuell, and [Page]to manifolde plagues & iudgemēts.

Q. What say you further in the last place for the reason hereof?

5. Reason. A. That when men doe want law­full meanes and Sciences to main­taine their liues withall, they are dri­uen through necessitie to euill shifts and deuises, and that oftentimes to their open shame and destruction.

Q. Your reasons are good, and duly to be regarded. We haue al­so sundry no table exāples hereof recorded in the holie, scriptures of God. But who haue bin moued to doe their duties herein?

A. Diuers of the ancient Fathers, who brought vp their children, not simple in Trades and Sciences, but in such as were lawfull and profitable. As appeareth in the sonnes of Adam and the Patriarkes, in Moses. Yea euen in the children of wicked Caine.

Q. What is the third generall dutie of Parents toward their children?

3. Generall dutie to be performed of parents toward their children, it is Correction, or Chastise­ment. A. Parents are to correct and chas­tise them.

Q. Where is that warranted and com­maunded?

A. In many places of the holy Scripture: but most plentifully and [Page]earnestly in the Prouerbs of Salomon, as appeareth, Prou. chap. 13.24. and chap. 19.18. and 22.15. and 23.13.14. and 29.15.17.19.

Q. This is an hard thing for Parents to performe by reason of their excessiue affection, and tendernes toward their children: with what reasons therefore are they to ouercome themselues?

A. The reasons are of two sortes.

The First is, in respect of their chil­dren.

The secōd is in regard of thēselues.

Q. What say you of the first?

It is good for the chil­dren them­selues, that their parents doe giue thē discreet and due chastise­ment or cor­rection: and that for 3. Causes. 1. Cause. A. That is many waies.

The first is takē frō Pro. 22.6. Foolish­nes is bound vp in the heart of the child, which the rod of correctiō, wil driue away.

The meaning is, that there lieth in the heart of the child such a bundell or sea of naughtines, as wil bring him to vtter destruction, if it be not dimi­nished: or at the leastwise restrained. Now ther is no other mean to bring that to passe then correction. There­fore if Parēts loue their childrē, they wil not deny, or keep frō them so ex­cellent a remedie.

[Page]Againe, without correction, all teaching, instruction, and admoniti­on, is altogether in vaine:3. Cause, why parents are to correct their childrē, euen in re­spect of the children themselues. for why? children will contemne and abuse the wordes of their Parents be they neuer so excellent, if correction and discipline be not added to make them effectuall: as we may see daily by wofull experience.

There are likewise 3. Reasons to moue pa­rents wisely to correct their childrē in respect of their owne selues, euen because of 3. special cōmodities which come to them thereby.Lastly, correction and due cha­stisement will keepe & saue the child from open shame, reproach and ma­nifold miseries, into which he will runne and cast himselfe willingly, if he be let alone, and suffered to liue as he list in dissolutenes, and impunitie. Example hereof in the sonnes of Ely.

Q. What say you now in respect of pa­rents?

A. They shall reape diuers com­modities by performing their dutie, in vsing dissipline ouer their chil­dren.

1. CōmodityFor first of all, when by instructi­on and chastisement they haue pre­uailed with their children, they shall [Page]see daily matter of comfort and re­ioycing in their beholding of the good behauiour and conuersation of their sonnes and daughters, and the blessing of God as a consequent thereof.

Againe,2. Cōmodity they shall auoid the dis­pleasure and inudgements of God due for the neglect of their dutie, and for suffring their children by means thereof to runne headlong to ruine and destruction.

Lastly,3. cōmodity. if they cannot preuaile by this meanes with their children: yet shall they haue the peace of a good conscience for doing their du­tie, and the approbation and te­stimonie of GOD, and of his Church.

Q. You affirmed of late that Parents ought to correct their children: and proued the same by diuerse good reasons and authorities out of the worde of God. Nowe because that men through blind­nesse of mind, and corrupt affection, may abuse so excellent a meane, and turne it to the hurt of their children: let vs en­quire [Page]wherin the right practise or vse of the same doth consist?

To the ende Parents may correct their children in the right mannner: 5. things are to be obser­ued. The 1. thing to be obser­ued. A. To the right maner of correction of childrē, diuers things are required

For first of all, they are not to cor­rect them without iust cause: other­wise it were iniury, & iniquitie, which the Lord doth abhorre.

Secondly, they are to make their fault knowne vnto them, by laying forth the greatnesse thereof, out of the word of God: that so they may the better be humbled for their of­fence:2. Thing. and beare their punishment the more patiently and quietly.

Furthermore,3. Thing. Parents are not to correct their children in wrath, and reuenge, but in loue, and with a de­sire to doe them good; if they looke for the blessing of God vpō the cha­stisement which they inflict.

Q. What is further required?

A. 4. Thing. They are to correct their chil­dren in equitie and proportion: and that is, when their correction is nei­ther too little, nor too much, but ac­cording to the qualitie and measure [Page]of the offence. For if they fall into any extremitie, it is a meane to har­den the heart of the child, and cause him to contemne and make no ac­count of correction.

Q. What are Parents yet to doe in this respect?

5. Things to be obserued of parents, in their cor­recting of their childrē. A. They are wisely to consider the age, the strength, the capacitie, qua­litie, and nature of their children: for why, they are not to correct thē being infants, and verie small, in the measure which agreeth to thē when they are further growne: nor deale so seuerely with them that are igno­rant, as with such as know their du­tie: nor with them that are weake, and sickely, as with them that are healthfull and strong: nor with time­rous and mild natures, as with those that are bold and stubborne.

Q. If Parents would obserue and vse this discretion, in correcting their chil­dren, they should reape better fruites then commonlie they doe. But let vs proceede to the next dutie. What is that?

[Page] A. Parents must carry before their children, a good example of life and conuersation.

4. General dutie which parēts are to performe to­ward their children: is, that they go before them in a good course and godly exam­ple of life. Q. What reason haue you for it?

A. First, children are naturally gi­uen to follow, imitate, or counter­terfeite the behauiour and actions of their Parents; especially if they be euill, by reason of the general cor­ruption, and peruersnesse of man, wherby he is prone to euill, & vnto­ward to all things that are good.

Q. But can the euill behauiour of Chri­stians hurt their children?

The euil ex­ample of Pa­rents is ex­ceedingly dāgerous to corrupt their childrē There are 2. special Rea­sons thereof. 1. Reason. A. Yea, a great deale more then of a­ny other, by reason that their chil­dren think, that whatsoeuer they do is good and lawfull.

Q. What is your second reason?

A. If Parents instruct their chil­dren neuer so well and diligently: and correct as seuerely as may be: yet all this labour is lost, except they conforme themselues to the worde and will of God. For other­wise they shall cast downe with their euill and Iewde exemple, as they [Page]build vp by their godly doctrine and seueritie. Lamentable exper [...]ence hereof wee haue in diuerse Fami­lies and houses:5. Generall dutie to be performed of parents toward their children: is, a tender care of noursing & bringing them vp in their yonger & more ten­der yeares. 6. General dutie to be performed of parents to ward their children: is, moderate prouisiō for reliefe of their neces­ties, against the future hardnes and difficulties of this world. which though they professe the worde of God, yet for want of the practise thereof by the Parents and Gouernours; as euill, or worse children, proceede from thence, as from the houses that ne­uer heard or knew what Christian Religion meant.

Q. What is the fift dutie?

A. Parents are to yeeld to their chil­dren in their minoritie, and while they are not able to prouide for themselues, all things necessarie for their nursing and bringing vp, o­therwise they should bee worse then bruit & vnreasonable creatures, who haue a certaine care and regarde to prouide for the necessitie of their yong ones, till they be able to sup­port and maintaine themselues.

Q. What is the sixt dutie?

A. They are to prouide, and lay vp for their children, euen when they are come to ripe age and yeares, such [Page]goods and possessions, as may main­taine them in good estate, not onely in their life time, but when they are departed from them.

Q. What warrant haue you for this?

A. Nor onely expresse doctrines, 1. Tim. 5. and 2. Cor. 12. But also the example of Abraham, the father of the faithfull. Gen. 25. Who before his ende prouided for the welfare and comfort of his children after his death.

Q. But may Parents gather and lay vp for their Children, what they thinke good?

Parents in laying vp goods in store for their childrē must ob­serue 3. Cau­tions. A. In no wise: for the goods which they lay vp for their children, must be obtained and gathered. First of all, by lawfull meanes.

Secondly, without hindering of themselues, in the obtaining & folo­wing of heauenly things pertaining to their owne saluation.1. 2.

Lastly,3. Caution. that in prouiding for their children, they doe not withdrawe such duties as the Lorde hath commanded them to performe and [Page]bestow out of their goods, to the vp­holding and comforting of others.

Q. What is the seuenth dutie?

7. Dutie of parents to­ward their children, is that they haue meete care to see them well besto­wed in mar­riage. A. Parents must haue a great and especiall care to prouide for the comfort, holinesse, and chastitie of their children, by the honourable e­state of marriage.

Q. Where is that approued and com­mended?

A. In verie many places of the ho­ly Scripture, and namely in these, Gen. 24. and 26. Deut. 7. Iudg. 14. Gen. 29.19. Cor. 7. and such like.

Q. Why may not children prouide and make choise for themselues in Marriage, but that their parents must haue a stroke therein?

There are 3. good & iust Reason, why parēts are to haue a chiefe stroke in the marriages of their childrē. 1. Reason. A. There be verie good and iust rea­sons thereof.

For first of all, children are a part of their Parents, and the chiefest treasures they haue amongest other worldly goods: and therefore not to bee bestowed and conueied away without their free consent.

2. Reason.Againe, parents doe carrie a more [Page]sincere and vpright affection to the welfare and benefite of their chil­dren, then they themselues doe: be­ing blinded and misled with corrupt and headie respects.

Lastly, they can see and discerne by reason of their knowledge and long experience,3. Reason. what is good and meet for the benefite and comfort of their children, farre better then they themselues can.

Q. But may Parents do what they list in bestowing their children in marriage?

Neuerthe­les the authority of parēts is limited in 3. cases. 1. Limitatiō. A. No, for they haue their limita­tion from the word of God: and therfore they are not to inforce their children to marrie whom they list a­gainst their wils.

Againe, they are not to cause their children to marrie before they knowe what marriage meaneth, and the duties thereof: as many giue their children in marriage almost before the time they knowe their right hande from their left: which is the cause afterward of many mis­chiefes and inormities.

[Page]Lastly, they are not to deferre or put off the mariage of their children too long a time: which was the fault of Iudah toward his daughter in lawe Thamar, which in the end brought vpon him great hearts smarte and confusion, as appeareth, Gen. 38.18.

Q. What is the last dutie of Parents?

A. They are earnestly and with all feruencie of Spirit to pray to God for their children,8. Dutie of parents to­ward their children, is that they doe pray earnest­lie and con­stantly to God for his all-sufficient blessings vp­on them. as Abraham, Dauid, and the rest of the holy seruants of God haue done. And that not without great cause: for hereby they doe ob­taine not onely a blessing vpon all the duties which they performance to­ward their children, but also all other graces they stand in neede of, both in regard of this life, and of the life to come.

OF THE DVTIES of children toward their Parents.

Q. ARe children to performe duties toward their Parents? Childrē are by the com­mandement of the Lord to performe 4. special du­ties to their parents.

A. Yea no doubt: for why? the Lord hath cōmaunded in the fift Comman­dement, that children should Honour their Father and Mother: vnder which word Honour, are contained all duties which children are to yeeld to their Parents.

Q. What are those duties?

The first of them is loue. A. They are diuers: the first where­of is Loue.

Q. Are children then to loue their Pa­rents?

And it is a most ne­cessary dutie A. Yea, loue is so necessarie a ver­tue in the hearts of children, that without it, they will neuer yeeld o­ther duties vnto Parents: or if they do, yet can they not please God: for why? the Lord doeth abhorre all duties be they neuer so excellent, that proceede not of loue. There is no [Page]doubt but that all children generally are backward to this dutie.

Q. What reasons therefore may per­swade them thereunto?

A. Diuers and those effectuall.

6. Reasons are alledged to moue children to loue their parents.For, first of all, the Lord hath commaunded children to loue all men, how farre remoued so euer they be, in regard of any band or coniun­ction: therefore much more their Parents,1. Reason. to whom they are so neere linked in nature.

2. Reason.Againe, God hath put his owne person vpon Parents, and giuen them his owne amiable titles, which originally and directly are proper to himselfe: whereupon it followeth, that if children haue any sparke of goodnes and pietie to God, they can­not but beare a tender affection to­ward their Parents.

3. Reason.Thirdly, God hath planted in them a certaine naturall affection & incli­nation toward their Parents: which if they do labour to extinguish & sup­presse, they are worse thē bruit beasts who being moued with nothing els [Page]but a certaine instinct of nature, do depend wholy vpō those that ingen­dred them, & seeme to preferre them before all other.

4. Reason.Besides, Parents are the authors and causes of the life and beeing of their children: and therefore are they vnworthy of life & being, that carry not a louing heart toward their Parents.

Furthermore, Parents are the cau­ses, and as it were fountaines,5. Reason. where­by al good graces and giftes are con­ueied vnto children, bodily and spi­rituall, concerning this life & the life to come: and therefore what horrible vnthankfulnes were it, if childrē shuld not loue such excellent instruments.6. Reason mouing chil­dren to loue their parents It may be perceiued by 4. Reasons, that the loue of Parents is great toward their childrē.

Lastly, Parents do loue their chil­dren, and therefore are children to yeeld the like vnto their Parents: for loue doth deserue and ought to pro­cure loue.

Q. But how is it manifested that Pa­rents loue their children?

A. Diuers waies. And first, in that they doe so tenderly nurse and bring 1 [Page]them vp.

Againe, for that they do so care­fully and diligently watch ouer them against all dangers.

3 Besides, how patiently doe they take and put vp many troubles, an­noyances and vexations, at the hands of their children.

Furthermore, they do often, euen with cheerfulnes defraud themselues of many necessaries,4 which they thē ­selues stand in need of, for their chil­drens sake: as meate, drinke, apparell, sleepe, and such like.

Q. By all that you haue said, I see it is great reason that children should loue their Parents, and that euen of consci­ence: But haue you any examples that a­ny haue so done?

The exam­ples of lo­uing childrē may be a 7. Reason to moue vs to loue our pa­rents. A. Yea, many of the deare children of God in times past: and many also at this day, as may appeare by diuers signes and effects: whose worthy ex­amples all other ought to imitate and follow.

Q. What if Parents be churlish and vn­naturall?

[Page] A. They are tenderly to loue their Parents for all that.

Q. What is your reason?

Children are to loue their Parēts thogh they be churlish to them. The Reason of it. A. Because that a vice or fault in the person of the Parents, cannot dissolue that naturall bond where­with children are knit vnto them: much lesse abolish the dutie that God hath laid vpon children.

Q. What other autie do children owe to their Parents?

A. Reuerence: or an honourable e­stimation of them.2. Dutie which chil­dren stand bounde to performe to their Parēts, is a reuerēd and honora­ble estimati­on of them.

Q. Must this needes be ioyned with Loue?

A. Yea, that it may well gouerne and temper it, least it degenerate in­to contempt.

Q. What reasons haue you to proue that children are to reuerence their Pa­rents?

There are 2. reasons why it should be so. A. First of all Parents do after a sort carrie the image of God: & therefore it cannot be auoided, but that if chil­dren contemne their Parents,1. Reason. they contemne God himselfe.

2. Reason.Againe, Parents are Superiors vnto [Page]their children, both in yeares and tract of time: as also in authoritie and gouernment: for why? God hath sub­iected children vnder the hand and direction of their Parents.The inward Reuerence of children to their pa­rents, is out­wardly to be expressed 2. wayes. 1. In speech.2. In gesture Inward reuerence is out­wardly to be expressed, 2. waies. 1. In presēce2. In absence

Q Are children onely to retaine reue­rence to their Parents inwardly in their hearts?

A. No, they are outwardly to vtter and practise it: and that two waies: in Speech, and Gesture.

Q. How in Speech?

A. Two waies.

First, in the presence of their Pa­rents.

Secondly, in their absence.

Q. What rules are to be obserued for the first?

A. First, they are to giue to their Parents such termes,3. Rules are to be obser­ued of chil­dren in spea­king to or in the pre­sence of their parents 1. Rule.2. Rule. titles and phra­ses of speech, as may declare the re­uerence of their affections.

Secondly, they are not to preuent their Parents in speech, without some great and weightie cause: but to speake when they haue leaue and fit occasion.

[Page]Thirdly, they are not to be exces­siue in speech before their Parēts: but sparing and continent, as those that desire rather to heare then to speake themselues.

Q. What are they to doe in the absence of their Parents?

Children are to speake re­uerently of their parents in their ab­sence, or out of their hea­ring. Children are to behaue themselues reuērentlie also in their outward ge­sture toward their parents This is ex­pressed 3. waies. 1. 2. 3. Waie. Examples hereof, Ioseph. A. They are to speake reuerently of them: but aboue all things to take heed that they doe not hinder or im­paire the good name, estimation, or authoritie of their Parents: by vtte­ring and blazing abroad their faults and infirmities. For which, two wic­ked caytifes are condemned in the word of God: namely Cham. Gen. 9.22. and Absalom. 2. Sam. 15.4 5.6.

Q. How must children behaue them­selues toward their Parents in gesture?

A. First, they are to rise vp to them.

Secondly, they must bow their bo­dies, vncouer their heads, bend their knees, and such like.

Thirdly, they must yeelde the chiefe place vnto their Parents. Two notable examples hereof we haue in the word of God: to wit, Ioseph, as ap­peareth, [Page] Gen. 48.12. & Salomon, 1. Kin. 2. chap. 19. ver.

Q. But what shall we say, Salomon. if children bee so farre off from performance of these du­ties, that contrariwise they will not sticke to curse and reuile their Parents with their mouthes: strike them with their hands: laugh them to scorne to their faces: and shamefully abuse them otherwise?

They are ve­rie wicked childrē who are contemptuous against their parents A. The diuell hath strongly posses­sed such, and because they deface the image of God in their Parents: shew themselues vnthankfull for so great benefites, and fight against the prin­ciples of nature ingrauen in their hearts: they are cursed Monsters, who should not be suffred to liue & breath vnder heauen: according as the Lord God hath commaun­ded, that they should bee put to death by the sword of his owne lieu­tenant the Magistrate.

Q What say you generally of such chil­dren, as cōtemne and despise their parēts?

They are in a most woe­full and mi­serable estate A. Their case is fearefull: for why? although they escape the hand of man, yet will the Lord either pursue [Page]them from heauen with some nota­ble iudgement; or else requite them with y^e like in their graceles posterity

3. Generall dutie to be performed of childrē to their parents is Obedi­ence.Q. What is the third dutie?

A. Obedience, and Subiection?

Q. How proue you that children are to obey their Parents?

A. By the word of God: and name­ly, Ephes. 6.1. Col. 4.20.

Q. What reason is there that children should practise these Commandements? There are 4. Reasons to moue them here­vnto.

A. Great reason: for why? The Lord hath giuen parents authoritie to cō ­mand: and therefore it is the dutie of children to obey:1 otherwise their au­thoritie were giuen in vaine.

2 Secondly, the holy Ghost doth vse two reasons, to perswade children to this obedience, out of the places be­fore alledged.

The first is, that it is iust: therfore vnlesse children will cōmit iniustice and iniquitie,3 they must obey their Parents.

Again, Obedience is said to be well pleasing to the Lord, and therefore if children will delight and please the [Page]Lord, they must perform this dutie.

Lastly, the examples of diuers holy seruants of God,4 may serue for a rea­son: who haue not refused to obey their parents in diuers things, against which they might haue takē excep­tiōs, either in regard of the absurdity, or difficulties therof in som respects.

Q. Doth the stubbornnesse and obedi­ence of children displease the Lord? This also may be an o­ther special reason, from the contrarie disobediēce.

A. Yea, so greatly, that he hath awar­ded no lesse punishment then death, against the stubborne and disobedi­ent child.

Q. What if the hand of the Magistrate ceaseth?

A. Yet will the Lord be reuenged: as we may see in the sonnes of Eli.

Q. In what manner are children to obey and practise the commandements of their Parents? The right manner of childrens o­bedience to their parents consisteth in 2. things. 1. In willing nes.2. In truth.

H. First of all willingly, and from their hearts.

Secondly, in deed and truth, not in outward countenance and promise.

Q. You haue said and proued well, that children are to obey the commandements [Page]of their Parents. But are they to perform that duty absolutely, & without exceptiō?

A. No, for the obedience of Chil­dren hath a limitation,Childrens o­bedience as wel as parēts authoritie is limited by God. as appeareth, Ephes. 6.1. So that if Parents doe commaund or enioyne their chil­dren any thing contrarie to the worde of God, expressed in the ho­ly Scripture, they are not to obey them. And there is good reason,There are 3. reasons of it. for although the authoritie of Parents be great:1 yet the authoritie of God is greater.

2 And though they owe much to their Parents, and are bound to hear them: yet owe they more vnto God their Creator and Sauiour: and are much more bound to heare him, then either men or Angels.

3 Lastly, although they are to loue their Parents: yet are they to pre­ferre the Lord GOD before their Parents in loue and affection: ac­cording to that which our Sauiour Christ saith, Mat. 10. He that loueth Father, or Mother, more then me, is not worthie of me.

[Page]Q Hath any godly childe, mooued with these reasons, denied obedience to parents, when they haue commaunded things vn­lawfull?

And heereof is Ionathan a notable ex­ample. A. Yea, for good Ionathan would not execute the will and pleasure of his wicked Father Saul, against inno­cent Dauid: as appeareth, 1. Sam. 19.1. &c.

Q. But now what say you in the conclu­sion of this point?

A. I say, that euen if wicked Parents commaund any thing not contra­rie to the word of God, although it bee not onely difficult,4. General dutie which God cōman­deth childrē to yeelde to their parents is Thanke­fulnes. This general thank [...]lnes doth vtt [...]r it selfe in 4. [...] cial [...]s or duties of it. 1. Fruit. but also ioy­ned with some blemish or absurdi­tie: yet is the childe bounde with­out contradiction or resistance to o­bey them.

Q. What is the fourth dutie that chil­dren are to yeeld to their Parents?

A. Thankefulnesse.

Q. In what fruits or duties is this thank­fulnesse to shew it selfe?

A. In diuerse.

And first of all, children are to cō ­fort, cheere, and solace the hearts [Page]of their parents when they are woū ­ded, and cast downe with any great sorrow, heauinesse, or anguish.

Q. This is indeed a dutie verie natural and requisite: But who hath performed it at any time?

A. The sonnes and daughters of Ia­cob toward their father:Exāples of it as wee may read, Gen. 37. [...]5.

Q. What is the second fruit or dutie? 2. Fruit.

A. When children doe knowe their Parents to bee so ignorant, as that they vnderstand not how to bee sa­ued: nor to serue God according to his will: they are to teach & informe them so farre as they may, and ne­cessitie doth require.

Q. What examples haue you hereof?

A. Faithfull Abraham, who repor­ted to his father Terah, Exāples of it Abraham. what hee had learned, not onely concerning the will of God, for his departure out of his Country, &c: but also touching the euerlasting saluation and happi­nesse of them both.

So Ioseph instructed his father Ia­cob, Ioseph. in those things which concerne [Page]the preseruation of the Church of God in Egipt: whereof he was igno­rant before, Gen. 37. & ch. 45.

Our Saui­our Christ.Our Sauiour Iesus Christ, although he were subiect in all things to Io­seph, and Marie (as to his parents, as appeareth, Luk. 2.51.) yet did hee re­forme them both, in things wherein they erred. v. 49.

Q. What are children furthermore to yeeld?

3. Fruite of childrens thankfulnes to their pa­rents. A. They are to visite their Parents, in their sickenesse, and procure all good meanes for their health and recouerie.

Q. What say you lastly in this respect?

A. Children are to succour, relieue,4. Fruit. and helpe their Parents in their po­uertie, want and necessitie.

Q. You say well, for this is a duety which both nature and equitie do require?

A. Yea, and therefore the seruants of the Lord haue beene most readie to performe this dutie: as for example,Exāples of it. howe tenderlie and carefullie did Ioseph nourish and prouide for his Father,Ioseph. and all his Familie, in the [Page]time of dearth and scarcitie.

Dauid was more carefull to pro­cure the maintenance and safetie of his Parents, then of himselfe, although hee were then in great distresse: as wee may reade, 1. Sam. 22.1.3.4.

Our Sauiour Christ.But how full of heauenly pietie was our Sauiour Christ towarde his mother? who hanging vppon the Crosse, had euen in the middest of the torments, and sorowes of death, a care of the good estate of his mo­ther Mary, after his death. Ioh. 19.

Q. What generall reasons should moue children to yeeld all these duties to their Parents, There are 4. Reasons to moue chil­dren to be thankfull to their parents whereof you haue spoken?

A. First, for that Parēts haue yeelded them all, or the most part therof be­fore to their children: and therefore children are to requite the like to their Parents.1. Reason.

Againe, the verie Heathen by the light of nature,2. Reason. performed the most of them.

What shall wee say,3. Reason. that euen diuerse bruit and vnreasonable [Page]creatures,The duties mutually pertaining to husbands & their wiues. haue answered in their kind, the benefites which they haue receiued of such as ingendred them: as it is recorded of the Storke, & such like.

But the greatest reason of all is, the gratious blessing of God,4. Reason the chiefe of all the rest. promised to all dutifull children: and contra­riwise his curse and vengeance thun­dred out against the contrarie.

WE ARE NOW TO speake of the duties of Husbands toward their Wiues: and of Wiues toward their Hus­bands.

Q. WHat heard you the last time, thereof?

A. That the duties, are either generall, and common:The duties of husbands & wiues are of 2. sorts▪ 1. General: of the which there are 7.2 Particular. or particular and proper.

Q. What call you generall duties?

A. Those which both parties are indifferently to performe, both one [Page]to another, and in diuers respects.

Q What is the first dutie?

A. Loue.

1. General dutie which the husband oweth to the wife, and the wife againe to the hus­bād, it is loueQ. Is this a common dutie betweene man and wife?

A. Yea, for as the husband is to loue his wife, so is the wife to loue her hus­band.

Q. Where is the first comman­ded?

A. Ephe. 5.25.

Q. Where the Second?

A. Titus. 2.4.

Q. Is loue necessarie betweene man and wife?

It is a dutie necessarie to be mutuallie performed. A. Yea, for it is not onely the foun­taine and cause: but also the director, and life of all duties. For where it is wanting, either no duties wil be per­formed, or vntowardly and from the teeth outward: or not continually.

There are 4. Reasons to moue hus­band & wife to this mu­tual loue. 1 Reason. Q. What reasons be there to moue Husband and Wife to loue one another?

A. First of all their coniunction in marriage.

Q. But there be many coniunctions in the world amongst men?

[Page] A. True, but yet none so excellent: for why? the Lord God did not onely knit and ioyne man and woman to­gether in paradise: but with so nigh and streight a bond, that of two they are made one flesh: Mat. 19.5. where­vpon the man and the woman are called by one selfe same name, to wit, Adam, to note the nigh and streight coniunction betweene them. Here­upon the Holy Ghost doeth conclude two things.

First, that although the child be neerly knit by flesh and nature vnto his Parents, yet must he forsake them both and cleaue vnto his wife.

Secondly, vnlesse he will hate his owne flesh, he must loue his wife.

Q. What is your second reason?

A. The wife and the husband are yoke fellowes in one estate:2. Reason. whether it be aduersitie or prosperitie: where­by the griefe and tediousnes of the one is allaied: and the ioy and com­fort of the other is increased.

Q. What say you thirdly?

[Page] A. They are ioynt companions in many workes and duties which serue to the glorie of God, and to the bene­fite of the Church in diuers respects,3. Reason. as in the exercises of religion▪ brin­ging vp of children: and in d [...]ing good to others that haue of need re­liefe and compassion. This heauenly companion-ship cannot but moue them to loue one another.

Q. What say you in the last place?

A. The vertues which one doe see to be in another,4. Reason. being well and duly considered, will cause the husband to loue the wife: and the wife the hus­band: for vertue and the graces of God, haue in them a certaine nature and vertue of alluring, and drawing to themselues.

Q. Doe these reasons onely serue to per­swade maried folkes to begin to loue one another?

Loue ought [...] be constāt A. No: for they are also (being vn­changable and constant) a sure and vnshaken foundation of loue: where­as if it be built vpon Beautie, Riches, Wealth, and such like vanishing and [Page]changeable things, it cannot indure; but faileth when the foundation is taken away.

Q. What is the second generall dutie?

2. Generall and mutuall dutie is the ioynt care eache of o­thers salua­tion. A. Man and wife must haue a mutu­all care and regard to the saluation one of another.

Q. How is that proued?

A. It is certaine that God did not ioyne man and woman together in marriage to please the eye,The proofe of it. or serue the lust one of another: or to pro­cure the worldly commoditie and welfare one of another: for this end were partly brutish, and partly hea­thenish: but the speciall end that the Lord respected in this estate, was, that one might further another in the true knowledge & feare of God, that so they might ioyntly attaine vnto eternall happines. For it were a miserable and wofull case, that of two lying in one bed, the one should be chosen and the other refused: the one should inherite the kingdome of God, the other should lie in the eter­nall torment of hell fire. To auoide [Page]which miserie, the Holy Ghost in di­uers places doeth exhort married folkes to win and drawe one another vnto saluation. 1. Cor. 7.16. 1. Pet. 3.1.

Q. What is the third generall dutie of man and wife? 3. General and mutual duty betwixt man & wife, is the iointe care each of others cōiu­gal chastitie.

A. They must be meanes, or helpes, to keepe and preserue the bodies and mindes one of another, from the filthines of whoredome and vn­cleannes.

Q. Where is this dutie warranted?

The proofe of it. A. In the foure first verses of the vii. chap. of the 1. Epist. to the Corin­thians: where it is by the Apostle Paul, verie largely handled and inforced.

Q. What if married folkes will not yeeld vnto this Commaundement?

It is very dā ­gerous to neglect this dutie on ei­ther part. 4. General & mutual duty, is a iointe as­sistance in their house­hold gouernment. A. They ouerthrowe an especiall end of marriage: and are the cause of many grieuous and fearefull mis­chiefes: as Adulterie, Murther, exces­siue Iealousie, and such like.

Q. What is the fourth generall du­tie?

A. They must ioyne together, and assist one another in houshold go­uernment; [Page]for the gouernment, and beweelding of a family is a principal matter and subiect, whereabout the care and indeuour of man and wife is to be occupied, and that in diuers respects.

This dutie is mutuallie to be perfor­med in 3. Respects.First, to ouersee the behauiour of their seruants and children, that no­thing be done to the dishonour of God, and contrarie to dutie.

1 Secondly, to prouide all such things as may serue for their honest and sufficient maintenance.2

3 Lastly, to preserue and increase such goods and riches, as God of his mercie shall put into their hands.The proofe of it. It is dange­rous for ei­ther part to neglect this dutie. 5. G [...]neral & mutual dutie is a ioint assi­stāce for the natural wel­fare of their estate and persons.

Q. Wher is this required & approued?

A. For the husband, Pro. 10.2.3.4.5 and 26. Chap. 13 14.15. verses: for the wife. Prou. 14.1. and 37. almost the whole Chapter.

Q. What if either of the parties neg­lect their dutie?

A. All will to hauocke, and pouer­tie commeth like an armed man.

Q. What is the fift generall dutie?

A. The husband & wife, must assist [Page]and comfort one another, not onely in sicknesse, but in all miseries, sor­rowes and calamities.

Q. What is the reason?

The reason of it. A. It is a speciall end of marriage, that the husband and wife should be mutuall helpes and comforts one to another: and where can this appeare so well as in aduersitie? according to that of the holy Ghost, A friend is borne for aduersitie. Wherefore the holy ser­uants of God liuing in marriage, haue in all estates stucke one to another, and cheerefully performed al duties of helpe and comfort. Whereas Iobs wife is greatly condemned by the holy Ghost as a wicked woman, who for that when her husband was in mi­serie, she did not onely increase the anguish of his soule,Iob. 2.9. & 19.7. but also left and for sooke him.

Q. What furthermore are married folkes to performe ioyntly together?

6. Generall and mutuall dutie, is a iointe care of peace and A. They are to maintaine peace and agreement amongst them­selues: and to remoue all disagree­ment and dissention.

[Page]Q. What reasons moue you thus to say?

A. Verie good reasons, & of weight and importance.

For first of all, where discord and dissention doeth beare sway,3. Weightie Reasons moue heere­vnto. there the Lord God of peace is not pre­sent: but rather Sathan the Di­uell, the father of all discord and mischiefe,1. Reason. hath there his seate and abode.

Secondly,2. Reason. where the man and wife are rent asunder, there prayer and other exercises of Religion can haue no place: at the least-wise, no suc­cesse and blessing. 1. Pet. 3.7.

Thirdly,3. Reason. where discord and dis­sention betweene married folkes do take place, there nothing doth pro­sper: for the Lord withdrawing his blessing, all things goe backward: yea, waste and consume away as snowe, or waxe against the heate of the Sunne: therefore there is great reason that the husband shoulde liue in peace and vnitie with his wife: and the wife with her hus­band.

[Page]Q. What is the last generall dutie!

A. Husbands and wiues are to pray one for another.

7. Which is the last general and mu­tual dutie, is most earnest and continu­al praier one for and with another. There are 5. special duties to be perfor­med of the husband to the wife. 1. Special dutie of the husband to­ward the wife, is the louing apply­ing of all his gifts & gra­ces to the cō fort & bene­fit of his wife Such as are these 4. gifts following.Q. You say well, for this is warranted by examples in the holy Scripture. But what are they to aske?

A. Not onely for the graces of Gods spirit, and the increase thereof, one vpon another: but that their maried estate may be blessed, and comfor­ble vnto them both.

Q. Wee haue alreadie spoken of the generall or common duties betweene man and wife. Now let vs come to the spe­ciall and proper duties of the one toward the other. And first of all, what du­ties is the husband to performe to his wife?

A. They are diuerse: and in the first place it is to be considered, that as the husband is the wiues head: so hath GOD endued him with excellent giftes and graces, which hee is in tender loue to bestowe for the comfort and benefite of the wife.

Q. And what first?

[Page] The duties of the hus­band to his wife. A. Hee is to imploy that courage and authoritie which hee hath, in greater measure then the wo­man,1. Courage. vppon her safetie and de­fence, against all euils and daun­gers of soule and bodie, against all outward violence that might hurt her person, or impaire her life. Of soule, against al wicked persons, who might allure and drawe her to com­mit any sinne to the dishonour of GOD, and her owne destructi­on. This was well knowne vnto the verie Heathen: as appeareth in Abimelech, speaking to Sarah, Genes. 20.16. in these wordes, Beholde, hee (meaning Abraham) is the vaile of thine eyes to all that are with thee, and to all others. So when the man is ioyned to the wo­man in marriage, hee is saide to spread the wing of his garment o­uer her, Ruth. 3.9. By which phrase it is meant, that the Husband must bee to the Wife, as it were a tower or wall of defence agaynst all e­uill.

[Page] Q. What secondly is required?

A. As the Husband is indued with greater strength, and euerie way more fit for labour and all meanes to get and obtaine riches & wealth:2. Strength. so is hee to bestowe that his gift in all lawfull labours and trades, not onely for the maintenaunce, but for the vse and imployment of the care and faithfulnesse of his wife.

Q. But hath he no further to doe?

A. Yes,3. Wisdome as GOD hath bestowed vppon him more sharpenesse and quickenesse of witte: with greater insight & forecast then the woman: so is he to vse it, to gouerne, and to order her in all things.

Q. What if so be the husband doth en­ioy worldly wealth and riches?

A. Hee is to impart,4. Riches. and make them common to the vse of his wife.

The proofe of it by 3. Reasons. Q. How is that proued?

A. First, marriage maketh all things common betweene the man and the wife.1. Reason.

Againe,2. Reason. the wife must as well exercise and confirme her faith in [Page]shewing mercie, and doing good workes: that so she may heare that sweete voyce of Christ at the day of iudgement: (Come yee blessed of my Father: When I was an hungred yee gaue mee meate, &c.) euen as well as the husband. But this cannot bee, if outward meanes bee denied, and withdrawne.

Lastly,3. Reason. examples in the holie Scripture are cleare in this poynt, Pro. 31.20. Luk. 8.3.

Q. What if so be that the husband will not performe these things that you haue spoken of?

The hus­bandes neglect of the imploy­ing of the former gifts to the benefit of his wife, is dishonora­ble and dis­pleasing in the sight of God. A. Hee doeth not onely despise and make light of the example of our Sauiour Christ, who hath be­stowed his wisedome, strength, riches, and euen his heart blood vppon his Church: but also shew­eth that hee is no true and natu­rurall heade: but rather an I­mage: yea, a blocke void of life and sense.

Q. What is the second speciall dutie of husbands toward their wiues?

[Page] A. They must dwell with them as the holie Ghost commaundeth, 1. Pet. 3.7. As men of knowledge, giuing honour to the woman, 2. Special du­tie of the husband toward the wife, is, that he dwell with her, as a mā of know­ledge, &c. To the ende a man may liue with his wife as a mā of know­ledge: two things are to be practised. 1. That he is to auoyd all occasions & offences. And of these there are 6. rehearsed as they follow. 1. Occasion. as the weaker vessell.

Q. What is the Husband to doe, that he may rightly practise this commaun­dement?

A. Two things: For first he is to a­uoyde all occasions and offences, which may stirre vp & prouoke the woman to passe her bounds, & com­mit some sinne.

Q. What are those occasions you speake of?

A. First, when the Husband doeth spend his time in idlenesse: and vnthriftily doeth waste and con­sume his substaunce. This will greatly pierce and wound the heart of the wife.

2 Secondly, when hee keepeth or haunteth ill & suspitious cōpanie: for she may gather thereby, that hee is no better then the persons are, in whom he doth delight.

3 Thirdly, an angry, vnpleasant, and [Page]fierce coūtenance, cast vpō the wife: will greatly terrifie and prouoke her.

4 Q. But will not reuiling, bitter and re­proachfull words doe the like?

A. Yes, and therefore the husband is forbidden to vse them, Colos. 3.19. in these wordes: Husbandes loue your wiues, and bee not bitter vnto them.

Q. Proceede?

A. Besides all this, vniust and exces­siue iealousie is to bee auoyded: for why? It causeth the woman not on­lie to contemne her husband as no true Christian:5 but to rise vp vndu­tifully to the maintenance of her good name.6 Occasion of offence. 2. Thing that the hus­band is to do that he may liue with his wife as a man of know­ledge, is that he doe beare with mani­fold infirmi­ties which he findeth to be in her.

Lastly, when the husband med­leth with the duties that are peculiar vnto the wife, hee seemeth to doubt either of her wisedome: or of her faithfulnesse, which cannot bee, but a great disquieting to a Christian woman.

Q. What is the second generall thing that the husband is to doe, that he may dwel with his wife as a man of knowledge?

[Page] A. When the wife doth behaue her selfe vndutifully: the husband is not to wracke and reuenge himselfe vppon her by intemperate speeches, or violent actions: but hee is pa­tiently to beare, and put vp at her handes many iniuries and abuses: as also labour by all good meanes to maintaine peace, and to reape that comforte and benefite, by her, wherevnto shee was giuen him of God.

Q. What reasons should moue the hus­band to behaue himselfe in this manner to his wife?

The Rea­sons why he ought to doe so, are 4.A. Diuerse. And first of all, God hath not ioyned the man and the wife together, to the ende that the man should oppresse and ty­rannize ouer the woman,1. Reason. whereby she may be made worse: but rather by wise and milde wayes to make her better: and so fitte her for his comfort.

Againe,2. albeeit she bee a weake and fraile vessell: yet is shee an ex­cellent gift of God, seruing for many [Page]excellent ends and purposes: & ther­fore men are to deale with them in a tender and charie manner: as men deale with glasses, and with tender vessels that are brittle.

Furthermore,3 the wife is a fellow heire, (as saith the Apostle) with him of the kingdome of God, and there­fore the husband is not to abuse her, who is equall in dignitie and glorie with him.

Lastly,4. where the husband and wife are diuided and at dissention, there prayer and religion is greatly hindered: therefore the husband is to beare many things: yea to denie himselfe, to giue way and free passage to so pretious a thing.3. Speciall dutie of the husband to­ward the wife, is to to rule and gouerne her 6. Thi [...]gs are required that the hus­band may rule his wife as he ought.

Q. But to come to the third dutie, see­ing that the Husband is the [...]i [...]es head: may he not gouerne and order her?

A. Yes, he may and ought; and be­sides that, admonish and rebuke her for her faultes.

Q. But may he do that simply and with­out respect?

A. No, but diuers things are to be [Page]obserued in the performance of that dutie.

And first of all, hee must bee more forward and earnest in repro­uing faultes committed directly a­gainst God, then such as are commit­ted against himselfe, or any other, ac­cording to the example of Iacob. Gen. 32. & Iob. chap. 2.10. Whereby is con­demned the contrarie practise of a great number.

Secondly,2. the husband is not to admonish and rebuke his wife in bit­ternes and reuenge: but with a signi­fication of loue, and good will: for o­therwise he doth vtterly loose all his labour.

Thirdly,3. he is herewithall to re­moue the stumbling blocke, or cause whereat the wife is either grieued, or falleth into any sinne: this did Abra­ham, Gen. 21.12.13.14.

Fourthly,4. he is not to rebuke his wife of the same sinne whereof he himselfe is guiltie: but rather practise the contrarie vertue: that so he may winne and drawe her from sinne: [Page]otherwise it wil be said, Physition heale thy selfe: and his admonition will be ridiculous.

Furthermore, in reproofe,5. the husband is to haue a tender re­gard to the honour and good name of his wife, and therefore he is not willingly to accuse and blame his wife in the presence of others: other­wise it will be verie offensiue and vn­pleasant vnto her.

Lastly,6. as the husband is to con­demne vices and sinnes amiffe, so is he to commend and praise such ver­tues and good things, as he seeth in her.

This is a course not onely war­ranted by God, but sauoureth of loue, and may serue to incourage her in good, and to turne her away from that which is euill.

4. Special du­tie of the husband to his wire is, that he do deale honorably with her in al things.Q. What is the fourth dutie of the husband to the wife?

A. Although the Husbande bee the Wiues heade and superiour: yet is hee not to contemne her, or deale with her as a [Page]base person or vassall. But because God hath created her out of a princi­pall part of himselfe, and [...]oyned her so neere vnto him: he is to honour her, and in all things to gouerne her in a reuerend manner: preferring her before all others: euen his owne chil­dren, and them that are most neerely allied vnto him: remembring alwaies that as she is not the head, so is she not the foote, but an excellent crea­ture partaker with him of many gra­ces and prerogatiues pertaining to this life, and to the life to come: and therefore he is not onely to carrie a reuerend estimation of her in his heart,5. Special du­tie of the husband to­ward the wife is, that he is to be cheerefull with her, not withstanding anie in com­brances that the married esta [...]e may bri [...]g with it but to deale with her after the same manner that the soule being a principall part of man doeth vse in gouerning the bodie.

Q. What is a man lastly to doe?

A. If any trouble, euill, or incombe­rance falleth out in marriage, he is not to blame the holy institution of marriage for the same: or to ascribe or impute it to the wife: but rather to accuse his owne sinnes as the cause [Page]thereof:The duties of the wife to her hus­band. and therefore he is not one­ly to humble himselfe to God by true repentance: but to labour that the image of God may be restored to him, that so marriage may be sweete and comfortable to him, as it was to Adam before the transgression.

Q. Hauing said somewhat of the duties of the Husband to the wife: Let vs passe ouer to the duties of the wife: which are they?

A. They are diuers. And first of all, it is the dutie of the wife to beare and bring forth children: according to the ordinance of God. Gen. 1.28.

Q. If the woman had not transgres­sed, The duties to be perfor­med of the wife to the husband are 7. as they are henceforth set downe. this dutie would haue beene perfor­med with ease and comfort; but now the Lord hath decreed as a punishment, that woman should be are and bring forth chil­dren in sorrowe and paine. Gen. 3.16.

Q. What is to be said to this?

A. She must notwithstanding, this, patiētly beare al trials:1. Dutie is to beare and bring forth children. & submit her selfe to the ordinance of God, which he hath appointed for the increa­sing, vpholding, and continuance of [Page]mankind vnto the ende of the world.

Q. What reasons may incourage her hereunto? There are 3. Reasons whence the wife may be incoura­ged to beare children to her husband 1. Reason.

A. First of all, for that it is no re­proach for a married woman to beare children: but rather a crowne and honour.

Againe, God might haue pursued the sinne of the woman with a grea­ter punishment in her selfe, and in all her sexe and posteritie.2. Reason.

Lastly, it is no meanes to hinder women from saluation and the king­dome of God:3. Reason. but rather to further them: as appeareth, 1. Tim. 1.15.

2. Dutie of the wife to­ward her husband, is to nurse and bring vp her children.Q. What is secondly required in the woman?

A. She must nurse and bring vp her children.

Q. How is it warranted that Mothers must nurse their children?

A. First, by the example of many holy women in the holy Scripture:There are 5. Reasons to moue Mo­thers to nurse their owne childrē 1. Reason. as Sarah, Gen. 22.7. Hannah the Mo­ther of Samuel, 1. Sam. 1.23. and such like, who performed this dutie, and are commended for the same by [Page]the Holy Ghost.

Besides, the nursing of children is set downe as the note of a faithfull woman,2. 1. Tim. 5.

Furthermore,3. naturall equitie doeth require it: for is it not reason that the woman should nurse that creature, which is a part of her selfe? and were it reason, that seeing she did giue the child nourishment when it was in her wombe, she should now forsake it, when it is brought forth & committed to her care & tuition.

Fourthly,4. to what end doeth the prouidence of God yeeld vnto the woman two Pappes, as it were foun­taines, and that in the most comely and fit place of her bodie? & besides that, filled them with most sweet and pretious liquor: is it that these excel­lent things should be dried vp & de­stroyed? & not rather that they shuld minister fit nourishmēt vnto the in­fant, & so set forth the glorie of God,4. Reason mouing mo­thers to nurse their owne children. the great and most wise Creator?

Lastly, the holy ghost doth cōdēne certain vnreasonable creatures, as vn­naturall [Page]& monstrous, for that they will not tender & nourish their yong ones: as appeareth, Iob. 39.17.18. 19. much more monstrous and vn­naturall in a mother indued with rea­son, if she cast off her young one, who doeth wholy depend vpon her.

If the mo­ther haue a­ny necessarie hinderance that she can­not nourse her childe, God will of his goodnes spare her therein. The mo­thers dutie is to be as care­full to bring vp childrē vn to God, in his nourture and feare, as willing to bring them forth into the world. The proofe of it. Q. But what if the woman through de­fect or any other great and weightie cause cannot performe this dutie?

A. Then is she dispensed withal: for why? necessitie hath no law: But this do­eth not discharge them that are able to doe their dutie.

Q. Is there no further thing required of the woman in this respect?

A. Yes, she must bring vp her chil­dren in the knowledge of God, and good manners.

Q. Why? that is a dutie belonging to the Husband.

A. Yea, and to the wife also: and e­specially to her, so long as the chil­dren remaine vnder her hand, pow­er, and disposition: which was well knowne to the Mother of Salomon: and to the Mother and grandmother [Page]of Salomon: and to the mother and grandmother of Timothie: as appea­reth by their practise, set downe, Pro. 4.31. 1. Tim. chapter. 1. & 3.

Q. Haue you nothing else for confirma­tion?

A. Yes, Kings are vsually set downe in the holy hystorie with their mo­thers, to the praise of the mother if the child were vertuous: & to the re­proofe of her carelesnesse and negli­gence, if he were vitious & naughtie.

Q. You speake of a troublesome and pain­full dutie?

A. True: but if the woman will in­deuour to performe it, she shall not onely haue the peace of a good con­science, but also the hād of the Lord readie to assist and further her.

Q. What is the third dutie of the mar­ried woman? The third dutie of the wite to her husband, is Subiection.

A. Subiection. The woman must be subiect vnto her husband, as vnto her head.

Q. Where is this warranted and com­maunded? The proofe of it.

A. Gen. 3.16. Ephe. 5.22. &. 24. 1. Pet. 3.1.

[Page]Q. What meane you by subiection?

A. When the woman dependeth vpon, & yeeldeth her selfe vnto the will,What is meant by the subiecti­on of the wife. direction and discretion of her husband: and therefore doeth pre­sume neither to ouermaister him: neither to control and make vile ac­count of his speeches and actions: neither appoint and command him what he should doe, or leaue vndone: neither yet render checke for check,The holy women of antient time are paterns of such sub­iection to their hus­bands. rebuke for rebuke, reproach, for re­proach: from which and the like, the holy women of God haue euer been farre of: as may appeare, 1. Pet. 3.6.

Q. What reason had they to do so?

A. They knew very well, that it is as monstrous and vnnatural a thing for the woman to vsurpe ouer the man:No wise­dome or a­ny other ex­cellent gift in the wife ought to im­bolden her to shake off subiection, and so to breake the ordinance of God. as the feete to direct the eye: or the loines to rise vp and set themselues in place of the head.

Q. But sometimes the wife is wiser, more discreete, and prouident then the Husband?

A. It is true: but yet this doeth not ouerthrowe the superioritie of [Page]the man: and therefore if occasion be offered to admonish and aduise her husband, she is to performe this dutie with humilitie and reuerence; shewing her selfe more willing to heare, then to speake: to be ruled, thē to rule and gouerne her husband.

4 Dutie of the wife to the hus­band, is obe­dience.Q. What is the fourth dutie of the wife toward the Husband?

A. Obedience?

Q. Is the wife to obey her Husband?

A. Yea no doubt: it is a vertue com­mended by the Holy Ghost in Sarah Abrahams wife, 1. Pet. 3.6.

What is meant by o­bedience.Q. What meane you by obeying?

A. It is to do and practise the com­maundements of the husband.

Q. Must she performe all his comman­demēts without exception & limitation?

The wiues obedience to her hus­band is limi­ted by the word of God. A. Not so: but so farre forth as they are consonant & agreeable with the word of God: & therfore if he doeth commaund any thing contrarie vn­to the will of God, she is not to obey him.

Q. Why? Sarah did twise dissemble at the request of her Husband?

[Page] A. It is true, but that was her great fault, which was rebuked and con­demned, euen by an heathen man. Gen. 25.

Q What say you for a fift dutie?

The 5. dutie of the wife to her hus­band, is to frame her selfe to be like affected with him. A. She is to frame and dispose her selfe, to the affection, desire & dispo­sition of her husband.

Q. How is that?

A. She is to practise that excellent precept of the holy Ghost, Rom. 12.15 whervnto al Christians are boūd, as namely, Reioyce with her hasbād when he reioyceth, and weepe with him when he weepeth: & therefore she is not frowardly to crosse him in any lawful and indifferēt thing or ac­tion, as the manner of some is, who loue to lowre when their husband is cheerefull; and to be merry, when he is heauy: and to draw back when he is forward to any good thing: which behauior as it proceedeth frō a can­kred nature: so it agreeth not with the holy consent of marriage, and is the cause of many mischiefes.

Q. What is the sixt dutie of the wife?

[Page] A. She must keepe at home, or in her house.

Q. Where is this warranted?

The 6. dutie of the wife toward her husband, is to keepe at home, to o­uersee his fa­milie. The proofe of it There are three causes which moue vnto it.A. First of all by the light of nature: experience hereof we haue among the heathen.

Secondly, more effectually by the word of God. Tit. 2. chap. 5. ver.

Q. To what end is this required?

A. For sundrie causes: first of all, not onely for the preseruation of goods and substance: but also for keeping the houshold in good order in the absence of her husband.

Againe, by that meanes to take occasion to doe good for the glorie of God,1 & the benefit of the Church,2 which thing appeareth in Iael, the wife of Hebr. Iudg. 5 24.25.

3 Lastly, to auoid suspition of euill, & all occasiō that might drawe & allure her to commit any vnlawfull act.The wife is not to be in her house as in a prison without all libertie of going a­broad.

Q. But is the wife so bound to her house, as she is to liue therein as in a perpetuall prison?

A. That is not the mind of the Holy Ghost, but rather an abuse of an holy [Page]precept: for why? there be diuers rea­sons or causes why the wife should depart out of her house & go abroad.

The wife is to haue her libertie to goe a­broad to three endes and purpo­ses. 1. End. Examples of such ho­ly libertie.Q. What are those reasons or ends?

A. The first is, to prouide for her soule & eternal good, by the publicke Ministerie of the word, & by christi­an conuersation amongst y^e faithfull.

Q. What examples haue you hereof?

A. In y^e noble woman, wherof men­tion is made, 1. Kings. 4.22. as also in diuers holy and noble women, Luke 8. and diuers other places.

Q. What is your second reason?

2. End. A. Secondly, that the wife may per­forme the duties of loue, and mercy and compassion, which are inioyned by the Lord to euerie Christian.

Q. What lastly?

3. End. A. She may and ought to goe a­broad, sometime for the health of her bodie, & solace of her mind, that so she may be the better able to per­forme all other duties; so that place Titus. 25. rightly vnderstood, maketh nothing for the imperiours hus­band, or the slothful & sluggish wife.

[Page] The duties of the Mai­sters toward their Ser­uants. Q. What is she to consider in the last place?

A. The wife must be contented to be attired and maintained according to the proportion of her husbands a­bilitie and estate.The 7. dutie of the hus­band to­ward the wife.

Q. What if she labour to exceed it?

A. She doth not only giue cause to her husband to suspect that she la­boureth to please the eye of another, rather then his owne: but also indeed wasteth and consumeth his goods, to his great impouerishment and de­cay: whereof will arise many troubles and mischiefes.

WE HAVE HI­therto spoken of diuers Persons contained in the fist Commandement: and now let vs speake of the du­ties of Maisters and ser­uants.Three rea­sons doe shew that Maisters of families, owe dutie toward their Seruants.

Q. DO Masters owe duties to their seruants: how may that be pro­ued?

A. By the order that God hath [Page]appointed betweene Maisters and seruants: for why? The Maister is set in a Superior degree ouer the ser­uant:1. reason. and therefore as in a naturall bodie, the principall members haue a speciall care ouer the base and infe­riour: so ought the maister ouer the seruant.

Besides,The 2. rea­son. seruants are helpfull and beneficiall vnto their Maisters: for why? they serue not onely for their comfort and defence, but also for their honor, game and commoditie: and therefore in all equitie they are bound in some sort to requite their seruants.The 3. rea­son.

Lastly, the duties of Maisters are as clearely and fully described and set downe in the word of God (as ap­peareth in the old & new Testamēt, and namely, Prou. Exod. 21. Deut. 15. Ephes. 6. Col. 4.) as the duties of ser­uants: all which were to no purpose, if Christian housholders ought no­thing vnto their seruants.

Q. what are the duties that they do owe?

A. Diuers. And First of al, houshol­ders [Page]are to care and bring vp their seruants in the true knowledge of God, and his sincere religion: that so they may not only worship the Lord aright:The 1. dutie of the Mai­ster is, to bring vp his seruants in the true knowledge and religion of God. There are 4. reasons mouing hereunto. but also attaine vnto eternall happines in heauen: which is the chiefe end of the life of man, and of all the graces of God bestowed vpon him.

Q. What reasons haue you to proue that this ought to be performed by Hous­holders to their seruants?

A. First, if euerie Christian ought to haue a care of the saluation one of another,1. and to that end to imploy all good meanes that they can, both by themselues and by others: then are Maisters more to doe the same to their seruants, because ther is a more straight bond betweene the Maister and the seruant, then betweene Chri­stians one toward another: for why? in the Fift Comandement, as Houshol­ders are contained vnder the name of Parents: so vnder the title of chil­dren, are seruants comprehended.

Againe, there is no doubt,2. but that [Page]when the Lord commanded his peo­ple, that they should whet his word and law continually vpon their chil­dren: as appeareh,2 Deut. 6. &. 11. vn­der the name of children, he also containeth seruants.

Furthermore,3 Abraham was not ignorant of his dutie in this respect: for why? the Holy Ghost doth com­mend him: Gen. 18. for that he both did and would teach and instruct his houshold in the knowledge and obe­dience of the will of God.

Lastly,4. Reason. al y^t faithful seruants of God continually followed his example: as may appeare that many in the Scrip­ture are not only cōmended for that they themselues did knowe, serue and feare the Lord: but for that their houshold, by their meanes, did the same; & were in y^e like happie estate.

Examples of Maisters carefull to traine vp their seruants in the true feare and re­ligion of God. Q. Where doeth this appeare?

A. Acts. 10. in Cornelius. Rom. 16. in the houshold of Aquila & Priscilla; the like we read of the Iaylor & his fami­ly. Act 16. & of diuers others: amongst which Ioshua saith confidently: I and mine houshold will serue the Lord.

[Page]Q. You haue said very well: but what if all these reasons will not preuaile with Maisters and Housholders?

A. Then let their owne gaine and commoditie moue them.This may be a 5. rea­son to the former pur­pose. The religi­ous seruant is the most profitable seruant. It is proued to be so, by 3. reasons.

Q. What meane you by this?

A. Doubtlesse they can neuer haue good & faithfull seruants, seruing for their commoditie, without religion and the true feare of God.

Q. How can you make that manifest?

A. First, a religious seruant that fea­reth God, doth tremble & is afraid to do any thing, that may hurt or inda­mage his Maister;1. yea to do so much as offend him.

Againe,2. he wilbe as diligēt to pro­cure the comfort & cōmoditie of his Maister, as his owne; & therefore is as faithfull in the absēce of his Maister, as whē he is presēt: example whereof we haue in y^e seruāt of Abrahā. Gen. 24

Lastly,3. Reason. the Lord wil blesse the house where such a seruant is: and will pros­per and giue successe to all that he ta­keth in hand.

Q. You speake the truth: for this ap­peareth in Ioseph, Iacob, Dauid, and [Page]such like. But what is the Maister to doe, to bring his seruant to that passe and e­state you speake of?

It is the du­tie of Mas­ters toward their ser­uants, to vse all means that they may to bring them to the true knowledge and feare of God. 1. meanes. A. Although he is not to vsurpe and take vpon him the functions and duties proper to the publicke Mini­ster of the word of God (for that were to bring woe and confusion vp­on himselfe: yet may he lawfully and with the blessing of God, performe diuers duties: and yet keepe within his owne limits and compasse.

Q. What are they?

A. He is to exhort and inforce his seruants to resorte to the publicke Ministerie of the word.

Secondly,2 he is to read himselfe, or cause to be read in his house con­tinually the holy Scriptures.

Thirdly,3 he may impart to his ser­uants the things which he hath lear­ned, either by reading or hearing.

Fourthly,4 he must examine and make triall how they profit by the publicke exercises of religion.

Furthermore,5 he is daily to pray with and for his seruants, that God [Page]may giue them knowledge and faith in his holy word.

Lastly, by his holy and Christian example and conuersation, he is to bring them to a loue and delight in the knowledge and practise of true religion.

Q. But what if seruants will not profit but cōtemne the word of God, & all good admonitions: continuing stil vnfaithfull to their Maisters, and rebellious against God: 2. dutie of Maisters to­ward their Seruants, is correction if they deserue it. what is the Maister then to do as a further dutie?

A. He is to vse correction and dis­cipline.

Q. But may a Maister correct his ser­uant?

A. Yea no doubt: for it is a thing warranted both by the word of God, and light of nature, as also by the consent of all nations.

To the v­sing of the correction of seruants arigh [...] ▪ foure rules are to be obser­ued. 1. Rule.Q That he may performe that dutie in the right manner: what rules are to be ob­serued therein?

A. He is to put a differēce amongst his seruants in regard of their age, sexe, disposition, and other proper­ties: [Page]for one sort is not to be dealt withall as another.

Secondly, he is to dispence & pro­portion correction,2. Rule. according to the nature & measure of the offence: and therefore he is not egerly to pursue small faults, and ouer passe great: nor extreamly to reuēge offēces against himselfe, & to make light account of sinnes committed against God, and the saluation of the seruant.

Thirdly,3. Rule. he is not to correct and trouble himselfe, about euery fault, but lightly to passe ouer small offen­ces and infirmities.

Lastly,4. Rule. he is not to chastise his ser­uant in bitternes & reuenge: but in loue & cōpassiō: that the seruant may plainly see, that it is done for his be­nefite and welfare.

Q. What kinds of punishment or cor­rection is he to vse?

A. Diuers, according to the nature of offences; as words & admonition, sometime more mild, somtime more vehemēt: now & thē stripes and cor­rection of the hand, & if all this will not serue, as a desperate and infecti­ous member, he is to be remoued & [Page]expelled out of the family. All this is warranted from the word of God; and example of his best seruants.

3. Dutie of Maisters to­ward their Seruants, that they deale equal­ly and iustly with them. To the end Maisters may deale e­qually and well with their ser­uants, 4. things must be practi­sed. 1. Dutie be­longing to the Maisters equall dea­ling with his Seruant. Q. What is the third generall thing that the Maister is to performe toward his seruant?

A. That which is cōmanded by the Holy Ghost. Col. 4.1. in these words: Ye Maisters doe, or offer to seruants that which is good and equall.

Q. What particular duties doeth this generall Commandement containe?

A. Diuers. And first of all they are not to keepe away their seruants hire & wages: (as wicked Laban did from Iacob. Ge. 29.23.) but pay & discharge that which was agreed vpon: which is required by the Lord of Maisters.

And there is great reason thereof: for why? by the very light of nature, the labourer is worthie of his hire. Mat. 10.1. Tim. 5.18. therfore to keep away the seruants or hirelings wages, is in many places condemned as a grieuous sinne in the sight of God.

2. Dutie be­longing to equall dea­ling with the Seruant.Secondly, they are to teach & in­struct their seruants & apprentises in the knowledge and skill of those Arts, Trades, and Misteries, for the [Page]obtaining whereof, they willingly bound themselues with them: and therefore to disappoint and deceiue them when they haue receiued their money, and imployed their time and labour about their owne cōmoditie, it is plaine, and vnnaturall falshood: and euen contrarie to equitie and reason, whatsoeuer colour and pre­tence they may set vpon the matter.

Q. What say you thirdly?

3. dutie be­longing to equall dea­ling with the seruant. A. Maisters, when they commaund their seruants any thing, they are to make their whole minde and pur­pose fully knowne vnto them: and not to speake vnto them (either through negligence, and pride: or disdaine and impatience) imperfect­ly, and as it were in a riddle or darke speech: whereby the seruant han­ging in suspence, knoweth not what to doe, and what to auoid: according to the example of Abraham, Cen. 24. whose wisedome and equitie, all Mai­sters are to follow: for why? it were vnreasonable, & tyrannicall, to deale heardly with seruants for not doing [Page]that thing which they knew not.

4. Thing be­longing to good and e­quall dealing with Seruāts.Fourthly, maisters are to com­maund nothing that is hurtfull and daungerous either to the body or to the soule of their seruants. As for example, to lie and speake vntruthes: to picke or steale: to commit whore­dome or vncleannesse: to fight des­perate fraies: to murther and shed blood in the vniust & diuellish quar­rell of their Maister, and such like: in which respect diuers persons are cō ­demned, and noted with infamie in the holy Scrptures: As Putiphers wife alluring Ioseph to vncleannesse. Ab­solom commaunding his seruants to murther his brother Amnon: the like is to be seen in Saul, 1. Sam. 21. In the high priest, Act. 24. and many other. For doubtlesse it is a most vniust and cruell thing, that whereas the maister ought to haue a speciall care of the good estate of their seruants, both in respect of their soules and bodies, to command any thing that should in­danger either of both, which the Pro­phet Dauid knew right well, & there­fore [Page]would not drinke the water that was brought to him with the daun­ger of his seruants.

5. Dutie of the Master, toward the Seruant, to the end hee may deale e­qually with him.Q. What is the fift dutie?

A. The master is to command those things which the seruāt is able to be­weeld, performe, & bring to passe: & not the things that do exceed his a­bilitie & strength: according to the example of cruel Pharaoh, who laid such heauy burdens, & charges vpon his poore seruants the Israelites, that they were inforced to grone and be weary of their liues. This is to deale worse with a reasonable creature, and one that carrieth the Image of God: thē a good mā will deale with a bruit beast: For (as the holy Ghost saith) Pro. 12.10. A good man pittieth his beast

Q. Now proceede?

6. Dutie be­longing to e­qual dealing with the Seruant. A. Although a seruant is not vnre­uerently, & at all times to answer his master, admonishing and rebuking him: yet is he in some weightie cau­ses and respects, to giue his seruant leaue to answer for himselfe: accor­ding to the example of Iob, ch. 31. for otherwise the most innocent should [Page]be condemned as guiltie: which were a most vniust and vnreasonable thing: and therefore the seruant must be suffered to make his iust and lawfull defence.

Q. What further haue you to say?

7. Dutie be­longing to equal dea­ling with the Seruant. A. Seuenthly, the Maisters are not alwayes to weare and consume their seruants about their owne commo­ditie and profit: but at the last, & that in due time, to giue thē leaue to pro­uide for themselues by some honest & lawfull means. Which thing Iacob in all reason doeth require of Laban, Gen. 20. & herewithall when seruants haue consumed their strength, & cō ­tinued many years in faithful seruice, they are not to bee sent away with empty hands, but the master is to re­quite them in some sort according to his abilility. These things are cōman­ded by the Lord, as things iust and equall: Deut. 15. & in other places of the law. How greatly, vniust & cruell dealing with seruants, displeaseth the Lord, we may read, Ier. 34.

Q. What yet further?

A. The maister is to tender & main­taine [Page]his seruant when he is sicke, and vnable to prouide for himselfe: as al­so to vse all good meanes for the re­couerie of his health:8. Dutie of equal dea­ling with the Seruant. for it were vn­iust to vse the health of the seruant, and then to forsake him in his sick­nesse: in conscience wherof the Cen­turian, (as appeareth, Mat. 8.) resor­teth to our Sauiour Christ to obtaine recouerie and health for his seruant, who thē lay in extremitie of sicknes. And a certaine Philistim, is noted of crueltie, 1. Sam. 30.11.12.13. for that he forsooke his seruant, and left him destitute of al necessaries, being now sick and vnable to attend vpon him.

9. Dutie of equall dea­ling with the seruant.Q. What say you in the last place?

A. When the seruant dieth, the mai­ster is to see him committed to the earth, by honest and comely buriall. This is a dutie, which one Christian oweth to another: and therefore is a Christian master to perform it, much more to his seruant, which hath fini­shed his life in his seruice: of this was Isaac mindful, as appeareth in the bu­riall of Deborah, his wiues nurse and seruant.

OF THE DVTIES of seruants towards their Maisters. 1. Dutie of Seruants to their Ma­sters is loue.

Q. VVE heard before of the du­ties of masters toward their seruants: let vs now come to the duties of seruāts toward their ma­sters. What is the first dutie?

A. Loue. Theseruant must loue his maister.

Q. You say well: for without this, the ser­uant can do no dutie in the right manner, or acceptable to God. But can the seruant easily performe this dutie?

It is a hard thing for Seruants to loue their Maisters. A. No: It is an hard matter in this cor­ruption of mans Nature to performe it to any man: but especially for ser­uants toward their maisters.

Q. How commeth that to passe?

The reason of the diffi­cultie. A. By reason of the inward pride, whereby euery man hath a desire to be aduance laboue others: as also for that by the light of nature, we all loue libertie, and hate bondage and [Page]seruitude as a punishment for sinne.

Q. By what reasons may seruants be in­duced to loue their maisters?

By 3. reasons seruants may induce their, heartes to loue their Masiers. 1. Reason.A. First of all, if they wil be accoun­ted true Christians, & the seruants of God, they are to loue all men in ge­nerall: yea euen their very enemies: therefore much more their maisters, to whom they are neerely bound.

Againe,2. maisters doe beare and re­present the person of Iesus Christ, the great maister and Lord of the whole world: and therefore if they loue Iesus Christ, they must needes loue their earthly maisters.

Lastly,3. maisters are instruments and meanes wherby the Lord cōuey­eth many graces and benefites vnto seruants.

Q. What are those?

Seruants re­ceiue diuers sortes of be­nefites from their MastersA. An house, an habitation, together with a lawful calling to attend vpon, which is not euery mans case.

Secondly, masters do free their ser­uants, and defend them from ma­ny disgraces,1. Sort. 2. Sorte. iniuries & oppressions, which otherwise they should suffer at [Page]the hands of them, who are mightier then themselues.

Furthermore, maisters direct their seruants in a course seruing to their comfort and benefit:3. Sort. who of them­selues, would runne hedlong into a number of miseries & destructions.

Lastly, if they be Christian masters,4. Sort. they haue not only a care for the out­ward estate of their seruants, in mini­string to them such things as are ne­cessarie, but principally they haue care of y^e eternal saluatiō of their souls

Q. Your reasons are essectual to perswade: and haue preuailed with such, who were indued with any grace of Gods spirit, which thing they haue declared, not onely by a tender care of the good estate of their Masters, but also by amiable countenan­ces, and sweet behauiour, as appeareth by diuers in the holy scripture. But now what is the second dutie of seruants to their Maisters? 2. Dutie of Seruants to their Mas­ters, is reue­rence & sub­iection. The preofe of it.

A. Reuerence, and Subiection.

Q. Where is that warrāted & required?

A. Ephes. 6.5. 1. Pet. 2.18. 1. Tim. 6. 1. Tit. 2.9. In all which places re­uerence [Page]and submission is required, at the hands of seruants toward their Maisters.

Q. But what should moue them to per­forme this dutie?

There are 3. Reasons mo­uing to this dutie. 1. Reason. A. Diuerse reasons. And first, the Maister is aduaunced and lifted vp into an higher degree of prehemi­uence then the seruant: and therfore it is his dutie to stoope down to him, as his superiour.

Againe,2. Reason. the state and condition of the maister is better then that of the seruant in the outward respect: there­fore he must honor him as his better

Lastly, the master taketh his autho­ritie ouer the seruant,3 Reason. from no crea­ture in heauen or earth, but onely from God himselfe. Rom. 13. Pro. 8. & therefore the seruant cannot resist his Maister,The Seruant is to reue­rence his Master. 1. In heart inwardly. 2 outwardly And that also diuers waves or cōtemne him: but he must needes resist God, and despise his maiestie.

Q. Is the seruant onely to reuerence the maister inwardly in his heart?

A. No: he is to expresse it outward­ly, and that diuers wayes.

[Page]First of all, in his countenance: for why? he is not to looke vpon his Maister, with a light, stubborne,1. In counte­nance. proud and disdainfull countenance.

2. In Speech and wordes. And that 5. wayes.Q. Is he not to shew reuerence and sub­iection in his verie speech and words?

A. Yes, and that diuers waies. And first he is to yeeld to his Maister ti­tles of reuerence,1. Way. and honour, accor­ding to his place and estate. 2. King. 2. and. 5.

Secondly,2. he is not to gaine-say and contend with his Maister, except it be in a matter of great importance and necessitie; and yet the same with reuerence and submission.

Thirdly,3. he must not answere a­gaine, when he is admonished or re­buked. Tit. 2.9. this is a signe of a re­bellious heart, and an occasion of much euill. Prou. 15.1.

Furthermore,4. he is not to speake vnreuerently or scoffingly of his gouernours behinde their backe, as is the manner of some wicked seruants.

Q. What say you lastly?

[Page] A. The seruant is not to murmure, grudge, or repine at his estate: name­ly, that he is a seruant and in subiecti­on:5. Way, of shewing re­uerence. but willingly submit himselfe to his estate: 2. Cor. 7.20. Ephes. 6.7. And there is great reason therof; for if the Lord (who can as easily make a Mai­ster as a seruant) did not see it good for his owne glorie, and the benefit of the seruant, he would neuer haue called him thereunto.

Q. But is it not a great temptation for a seruant to yeeld all this that hath bin spoken of, to a crooked, churlish, and a wic­ked Maister?

A. It is so: but yet a seruant is to comfort and arme himselfe out of the word of God, by these considera­tions.There are 4. Reasons of great force to moue Seruāts to loue, reuerence, & obey, euen wicked and churlish mas­ters. 1. Reason.

First, that albeit the Maister doeth abuse his place and estate: yet it is the Lords, and from the Lord: and there­fore in yeelding seruice to an euill and cruell Maister, he doeth it to the Lord, who will shewe himselfe good and gratious vnto him.

Secondly,2. hereby seruants shall by [Page]patience be conformed to Christ Ie­sus their Lord and Maister. 2. Pet. 2. Chap. ver. 18.19.20.21.

Thirdly,3. they shall by their pati­ence & willing suffering, adorne and bring credit to the Gospel. 1. Tim. 6. Chap. 1.2. ver.

Lastly,4. the worst estate of seruants amongst such as are reputed Christi­ans: is better and more tollerable, then the state of seruants amongst many nations: where seruants haue bin and are subiect to all manner of disgraces, crueltie and tyrannie: as appeareth both in the Scripture, and in prophane Histories.

OF THE DVTIES of Schoole-maisters to their Scholiers, and Schol­lers to their Schoole-maisters.

Q. REmaine there yet no other du­ties belonging to the fift Com­maundement?

A. Yes, and that of two other sorts, respecting one another; to wit, of Schoole-maisters to their Schollers, of Schollers to their Schoole-mai­sters: of aged and graie-headed, to the yonger sort: and of the yonger sort, towards their auntients.

Q. But doe Schoole-maisters & schol­lers belong to this Commaundement?

A. I no doubt, not onely by reason of that relation which is betweene them, but for that the duties of them both, are of great and profitable con­sequent to the Church and common wealth, as all men knowe by experi­ence, and cannot fitly be referred to any other commaundement but to the fift.

[Page] Q. Then let vs speake of them both a­part: and first of all, what duties are Schoole-maisters to performe to their schollers?

3. Duties be­long to the Schoolema­ster in res­pect of his Schollers. 1. Instructiō.2. Correctiō3 G [...]od ex­ample, or cō ­uersation. Schoolemai­sters a [...]e to instruct their Schollers in 2. things. 1. In diuine knowledge.2. In humane learning. What diuine knowledge is. A. First of all, teaching, & instructiō.

Secōdly, discipline or correction.

Thirdly, Example or couersation.

Q. Wherein is the Schoole-maister to traine and instruct his schollers?

A. First of all and principally in diuine knowledge.

Secondly, in humane learning, or literature.

Q. What meane you by the first?

A. The knowledge and vnderstan­ding of the will of God contained in the holy Scriptures, cōcerning faith and saluation: the true worship of God, and all duties towards man. For the attaining whereof, he is to traine vp his scholler at fit and conuenient times, in some catechisme skilfully penned, cōprising the sum of Chri­stian Religiō.And after what māner it is to be taught. In the deliuerie where­of, he is to behaue himself with great wisedome, reuerence and holines.

Q. To what purpose is all this? doth not [Page]humane learning suffice for the adorning and commending of a man?

A. No: for without religiō, humane learning is a prophane thing,Humane knowledge insufficient without di­uine. seruing for nothing but to puffe vp a mans heart with pride, to take away excuse from him before God, and to arme him with boldnes to oppose him­selfe against the word of God, and the holy truth contained therein, as may appeare in the heretickes, A­theists, & prophane contemners of Religion in all ages.

Q. What meane you by humane Lear­ning?

Humane learning what it is. A. Reading, Writing, Grammer, with the rest of good Artes and Sci­ences.

Q. In what maner is the Schoole-mai­ster to traine the child to the knowledge of these things?

A. Hereunto, are required diuers things.And after what māner it is to be taught. 1. With good skill and vn­derstanding. First of all, skill and know­ledge: that is, he must know and vn­derstand the things that he teacheth to another, least through ignorance he conueieth into the minde of his [Page]hearer, many errors and vntruthes, which will easily take impression in tender hearts, & hardly be remoued, when they attaine to further age.

The second is diligence and pain­fulnes; which consisteth in often reading to his Scholler,2. With dili­gence and painefulnes. often hea­ring and examining him; with cal­ling ouer things before heard: and lastly, invring him to dispute and conferre with his fellowes and e­qualls: by all which, memorie is con­firmed, the wit sharpened, and the minde furnished with matter and knowledge fit for euery purpose. Without this, a long time is spent, and litle or no fruit doth ensue, al­though the scholler be of a good ca­pacitie.

Thirdly, he must vse all allure­ments to draw his schollers to hear­ken vnto him,3. With all good allure­ments & in­courage­ment to his Schollers. and to loue learning; as gentlenesse, mildenesse, patience, commendation of Learning, with gifts and rewards vpon occasion. And on the contrarie part, he is to a­uoide hastines, and boisterousnes of [Page]affections; a sharpe & seuere counte­nance, with impatience, & such like. All which serue to harden the heart of the scholler, to cause him to hate and flie learning: to dull and asto­nish his wit, so that either he cannot conceiue and vnderstand that which is deliuered; or is made vnable to repeate that againe, which was be­fore conceiued. All which is plaine by common experience.

4. With dis­cretion.The fourth thing is discretion: which consisteth in discerning and considering the nature and dispositi­on of the scholler, together with his wit and capacitie, to the end that he may rightly and skilfully let loose or hold in the raines of his gouernmēt; as also measure and proportion the precepts which he giueth; to the end that he neither oppresseth his wit and capacitie with too much, or suf­fereth them to languish and impaire with too litle. This was wisely consi­dered of the very heathen, as may ap­peare in their books of the trayning vp of youth.

[Page]Q. But what say you of the secōd generall thing required of a Schoolmaster, name­ly, Discipline, and Correction?

2. Dutie of the Schoole-master to­ward his Scholler, is due Corre­ction. A. I say, it is most necessarie to be v­sed, for without this, the scholler will cotemne the maister, cast off all care of learning, and corrupt his heart with all manner of vices; insomuch that he will proue, not onely void of learning, & all cōmendable vertues, but a monster in life & conuersation.

Q But how is he to vse Discipline, and Correction?

2. Things re­quired to the right vse of the Schoole-masters cor­recti [...]n. A. First of all, he is not so much to correct him for learning, and want of wit and capacitie, or any naturall defect, as for euill manners, stubbor­nes, idlenes, negligence, & such like.1

2 Againe, in correction, he is to re­spect the qualitie of the offence, namely, how great or how small, for both are not to bee corrected with like measure: but the great is to bee corrected with great, the small with a smaller kind of punishment.

Q. It may be gathered out of your words, that a scholler is to be brought vp, not only [Page]in learning, but in good manners?

A. There is no doubt of that, for without good manners, learning, and wit (be they neuer so excellent) are not onely disgraced and deformed, but vtterly fruitelesse, and like a ring of gold (as the Prophet in another sense speaketh) in a swines snout.

Q. For the furtherance whereof, how is the Schoole-maister to behaue himselfe, which is the third generall thing you spake of?

3. Dutie of the Schoole-master to­ward his Scholler, is good exam­ple of life, & cōuersation. The reason of it. A 4. dutie of the Schoole-master, is to pray often, both with and for his Schollers. A. He is to walke before the eyes of his scholler, in a wise, holy sober and comely behauiour. The reason wher­of is, for that the schollers are readie to follow the example of their Mai­sters in all things, whether good or euill as we may see in the schollers of Plato, Aristotle, Pythagoras, and such like.

Q. Is not the Schoole-maister to pray often with, and for his schollers?

A. Yes, for without that, smal or no successe is to be looked for.

The duties of Schollers to their Schoolema­sters.OF THE DVTIES of Schollers to their Schoole-maisters and Teachers.

Q. HAuing spoken of the duties of Schoole-maisters, equitie and order doth require to speake of the things that Schollers ought to per­forme: what say you to that?

3. Sortes of duties to be performed of Schollers to their Schoolema­sters. A. The things which they are to performe are diuerse.

The first concerneth themselues.

The second, hath respect to their Maisters.

The third containeth their beha­uiour to all men in generall.

Q. What say you of the first, which con­cerne themselues?

1. Sort, of the which there are 2. A. That which they are to performe in regard of themselues, and their owne good, is two-fold.

For first of all, they are to giue dili­gent care, attention,1 & heedfulnes to that which is taught and deliuered.

2 Secondly, they are to labour, that [Page]they may profit therin.

Q. Why is the first required?

A. Because that without diligent hea­ring and attention,The Reason of the first dutie. teaching and in­struction, be it neuer so plaine, whol­some, & excellent, it is in vaine: like as if a man should sing vnto a d [...]afe eare; for hearing [...]oeth naturally, and in order, before vnderstanding, wherevpon Schollers in all lan­guages are termed by the name of hearers.

Q. But how shall Schollers profite and in­crease by that which they heare?

How the 2. Autie is to be performed that the Scol­ler may pro­fit. Things to be iuoyded which hin­der profiting A. They are to auoid some things, and performe some other.

Q. What are the things they are to auoid?

A. Idlenesse, excessiue eating, drin­king, sleeping, recreations, the com­panie of idle & vaine persons, amou­rous, and such like. By all which meanes a man doth fruitlesly mis­pend his time: blunt and dul his wits, and weaken his memorie.

Things to be practised, for the profit [...] the Schol­ler.Q What is he to performe?

A. To call to mind things heard, of­ten and seriously to meditate therof, [Page]conferre thereof with others, and be readie to teach them the things hee himselfe hath [...]earned.

2 Sort of du­ties. Of the which, there are 3.Q W [...]at say you of his dutie towards his Maister?

A. His duetie containeth three things.

1. Loue.For first of all, hee is to loue his Ma ster▪ as an other parent, yea and in some respects more then his na­turall Parent.

2 ReuerēceSecondly, hee is to reuerence, and honour him

1. In heart.First of all, in his heart and affec­tions.

2. In speech, present, or absent.Secondly, in his speech, both in the presence, and absence of his Maister.

3. In gestureThirdly, in outward gesture and behauiour.

By all which outward effects, is laid open the inward reuerence and honour of the heart.

Q. What is the third dutie?

A. Thankfulnesse, which containeth all meanes which serue to requite the loue,3. Dutie is Thankful­nes. care, labour, and trauaile [Page]of his Maister, with all fruits and be­nefites ensuing thereof: in which regard manie are renowned & com­mended, euen in prophane Hysto­ries, as Alexander the great, to Aristo­tle his Maister.

Vnthankful­nes is a great sin in Schol­lers, & high­ly displea­sing to God.Contrariwise, all such haue beene condemned as vnnaturall monsters, which haue shewed themselues vn­thankfull or vnkinde towards their Schoole-maisters, & Fathers in lear­ning: as that Mōster of Nature Nero, towards his Maister Seneca: So certain yong Schollers (as appeareth in Pru­dentius) who with their stiles and pen­kniues bereaued their Christian mai­ster of his life: vpō all which hellish Vipers, afterward came the horrible vengeaunce and iudgementes of God. And not without cause, see­ing they did in a hellish manner vio­late and transgresse this fift com­mandement.

Q. Say somewhat of the third and last thing, namely the behauiour of Schollers before all men in generall. 3. Sort of the duties of Schollers.

A. As their bringing vp is more ex­cellent [Page]then others, so are they to ex­cell others in behauiour.

Q. How to excell?

They are to excell others that want good educa­tion, in their whole carri­age, and be­hauing of themselues toward all men. A. In Religion, courtesie, humilitie, humanitie, comelines, and order in eating and drinking, talking, recrea­tions, entertainments, salutations, & such like. According to the rules and precepts which they haue learned, not only out of the Scripture & word of God, but out of the writings of ci­uil & political men. And therefore in this respect, are condemned al which professing learning, are yet in their māners & behauior proud, prophane noisome, inciuil, & vncomly, wherby they are so farre off from adorning, & cōmending good learning, y^t they doe most notably deface it, & coole the affections of many towards it.

OF THE DVTIES OF the elder and yonger sort.

Q. WE are now come to the other sorts, whereof we spake be­fore: and first of all, we are to begin with [Page]the elder sort, The duties of the Elder toward the yonger. 1. Things to be consi­dered cōcer­ning the el­der persons. 1. The ver­tues where­with they are to be indued 2. The du­ties which they are to performe to­ward the yonger in yeares The vertues which ought to bee in the Elder are manie, as the A­postle setteth them downe [...]t. chap. 2. vers. 1.2.3. what say you of them?

A. For the better handling of that which concerneth them, we are to consider what vertues and properties are required in their persons.

Secondly, what they are to per­forme, being thus qualified to the yonger sort.

Q. What are the vertues or properties required in the persons of auncient men and women?

A. The most of them are set downe in the first, second, & third verses of the 2. chap. of the Epist. to Titus. The words are these. But speake thou the things which become wholesome doctrine.

That the elder men be watchfull, graue, temperate, sound in the faith, in loue, and in patience.

The elder women likewise, that they be in such behauiour as becommeth holi­nesse, not false accusers, nor subiect to much wine, but teachers of honest things.

Q. What duties are auncient men to performe? The duties of the Elder, are 4.

A. They are to instruct & informe yong men in the knowledge of God,1 [Page]and of his most holy will.

Againe, they are to exhort and in­courage them to all good and ver­tuous duties to God and man.2

3 Besides this, they are to disswade them from euill, and to censure them when they swarue from a right course.

4 And in conclusion they are to ex­presse all good vertues which they haue learned, either by the word of God, or their owne experience in their liues and conuersation.

Q. What will follow of all this?

The fruit following both vertues and duties of the Elder sort. A. Great fruit and benefit to the yonger sort: and their graie haires shalbe a crowne of glorie to them­selues.

OF THE DVTIES Of the yonger sort vnto their Elders.

The duties of the yon­ger to the Elder, are of 2. sortes.Q. LEt vs proceede vnto the duties of the younger sort vnto their Elders?

[Page] A. Those duties doe consist first of all in the inward affection.The duties of the yon­ger to the Elder.

Secondly, in outward behauiour.

Q. What meane you by the first?

A. That yong men and women,1. Sorte. 1. Loue. 2. Reuerēce. Of this there are 3. Rea­sons. should in their hearts and affections, loue, honour and reuerence their el­ders. And there is great reason there­of.

For first of all they doe represent part of the image of God,1. to wit, con­tinuance of daies and eternitie.

Againe,2. by reason of long life, they are furnished with wisedome, knowledge, vertue & graces, farre a­boue the yonger sort, who cannot at­taine therunto for want of long con­tinuance in this life.

3. Reason, why the yonger shuld re­uerēce their Elders.Lastly, God hath appointed them, to be as Fathers & Mothers in care, in loue, and in tendernes toward the yonger sort, which cannot well pro­uide for themselues.

2. Sort of the duties of the yonger to the Elder. They are 3.1.Q. What outward duties doe you re­quire?

A. Diuers. First of all, they are to heare with attention and reuerence, [Page]the counsell and instruction, which vpon occasion they shall deliuer to them: & therefore they are not bold­ly to speake in their presence,2. much lesse to vsurpe y^e first place of speech.3. A worthie example thereof we haue in Elihu. Iob. 32.11.12.

Secondly, they are not to con­temne or deride the persons of the aged, least that the hoate vengeance of God fall vpon them, as it did vpon the euill brought vp children of Be­thel, that mocked the Prophet Eli­sha, in regard of one effect or proper­tie of olde age, namely baldnesse. 2. King. 2.23.24.

Thirdly, insteed hereof, they are to yeeld vnto their auncients all out­ward signes & tokens ofn="*" An example whereof we may see euē amongst the Heathen: for whē the La­cedemoniās being presēt at a solemne shewe, vpon the Theatre at Athens, an olde man be­ing neere to them, they all stoode vp in token of re­uerēce; and one of their cōpany yeel­ding his seate to him, him­selfe stāding by him. Whereby they did correct the vnreuerent behauiour of the Athenians towards the Aged: one of them saying, that the Athenians may knowe what is fit to be done, but that they will not doe it. Cicer. in Lib. de Senect. reuerence and honour: as vncouering their heades, bending their knee, and such like, according to the manner of the countrie where they liue: according [Page]as the Lord hath commanded, Leuit, 19.32. Thou shalt rise vp before the hore­head, and honour the person of the old man, and dread thy God: I am the Lord. Q. What if so be the yonger sort, are driuen to admonish or rebuke the Elder sort?

A. They are to performe that du­tie in a most louing and reuerent manner, as appeareth, 1. Tim. 5.1.

Rebuke not an Elder, but exhort him as a Father, and the yonger men as bre­thren.

The Elder women as Mothers, the yonger as sisters, with all purenes.

Lastly, as old persons haue bin comforters & supporters of the yon­ger sort, in the weaknes and infirmi­tie of their infancie and childhood: so are they to helpe and relieue the weake and decrepit old age of their auncients.

Q. What say you of that time when as youth for the most part doe contemne and make light account of old age?

A. I say, first of all, that is a signe of a notable confusion, which com­monly [Page]springeth out of euill and vn­godly education.

Secondly, that it doth foretell some notable Iudgement of God to come vpon that land, where this euill is practised.