the Scripture long life is accounted a blessing so shorte life a curse Q. Doeth God bestowe this blessing vpon all good and obedient children simply and without exception God doth sometimes make short life a great blessing to obedient children A. No he bestoweth it no further then may make for their good for when he seeth that it may hurt them he taketh away some of them in their yong yeares that is when he knoweth that by their frailtie and weaknes they may be carried away with the generall corruption of the time wherein they liue or else will shewe his tender loue toward them in taking them vp vnto himselfe before euill daies do come Examples hereof we haue in the sonne of Ieroboham 1. Kings 14. In Iosiah Enoch and such like Q. Is God then true in his word and Promise A. Yea no doubt because God giueth more then he promiseth to wit not only an happie life for a miserable life and eternall life for a short and vncertaine life but also taketh away his children betimes that they may the longer enioy his presence Q But euill and disobedient children do enioy long life as well as the obedient Whensoeuer God giueth long life to wicked children they so continuing without repentance it is a wofull curse and no blessing A. Seldome and although they doe yet is their long life so replenished with miseries plagues and the iudgements of God that it seemeth rather to be a death drawne out at length then long life here promised Q. What doe you conclude from all this Two sorts of Superiours A. Two things First of all that vndoubtedly all those that performe the duties of this Commandement shall haue a long and a blessed life as is proued and confirmed both by the word of God and continued experience of all ages Secondly that euill and disobedient children shall either liue a short life or in great miserie here after in the extreame torments of hel-fire with the rebellious diuels and the damned reprobates Q. Thus hauing obened the meaning of the Commaundement and as it were laide the ground let vs now come to the things that arise out of the same What are they A. They are all particular duties of Superiours to their inferiours and of inferiours to their Superiours Q. How many sorts are there of Superiours A. Two sorts namely publique and priuate Q. What meane you by publique Superiours A. Such as haue a more large and greater care and charge committed to them by the Lord. Publike Superiours Q. What by priuate Superiours A. Such whose care and charge is cōtained within narower straighter bounds Priuate Superiours There are also two sortes of Publike Superious Q. What say you of the first sort A. Some of them haue respect and are especially occupied about the outward ciuill 1. Ciuil Magistrates ciuill and politicall estate of the Church and these are Kinges Princes and Magistrates Others doe especially watch and haue regard to the spirituall estate of men not so much procuring worldly peace and commoditie as the eternall saluation and happines of them who are committed to their charge and these are Ministers and Preachers of the word 2. Ministers of the word Q. But because that Magistrates are in the highest degree of preheminence next vnto God aboue all other persons order requireth that we first speake of them and of the things perteining vnto them And are not all men to giue diligent care to the Doctrine concerning the Magistracie It is a doctrine to bee diligently hearkned vnto A. Yes no doubt and first of all The doctrine of Superioritie is to be diligently hearkened vnto of all inferiors for three causes Magistrates themselues that they may thereby learne what duties they are to performe themselues and to looke for at the hands of others But besides these inferiours haue speciall cause to be acquainted with this kind of doctrine The first cause First of all to stirre vp their hearts to be thankfull to God for that hee hath so mercifully and graciously euery way prouided for their safetie and comfort by means of the sacred ordinance of Magistracie The second cause Secondly that they may learne what iust and great cause they haue daily and continually to pray vnto God for the good and prosperous estate of Magistrates as it is commanded 1. Tim. 2. The third cause Thirdly to allure and perswade them to yeeld themselues in obedience and to performe all willing duties to their soueraigne Gouernours and Superiours God is the author of al Magistracy Q. Let vs then proceed to the Treatise it selfe which is to go forward in this order It is proued two wayes that God is the author of Magistracy A. First of all we will inquire who is the authour and principall cause of magistracie Secondly what speciall qualities and graces 1. By the law of Nature and gifts are required in Magistrates themselues and in such persons as do belong to them 2. By the word of God Thirdly what duties they are to perfor me Q. Who is the vndoubted Authour and efficient cause of Magistracie A. No other but God himselfe as may appeare It may three wayes as it were by an increase of certain steps and degrees appeare that magistracie is acknowledged to be of God euē by the lawe and light of Nature First of all by the law of Nature but more effectually and euidently by the word of God Q. Make the first argument more cleare and manifest A. There is no doubt but that God hath planted naturally in the heart of man a certaine sense and knowledge of Magistracie the commondities thereof as may appeare First of all in that there was neuer people or Nation so barbarous and sauage The 1. way or meane and steppe neuer assembly of men so void of the light and knowledge of God which hath not onely desired but also set ouer them some Prince or Superior to the end that they might not onely bee gouerned and directed by him as their head but yeeld dutie and homage to him A matter cleare by the experience of all times The 2. way or meane and steppe Againe the wise and best learned amongst the heathen haue expresly affirmed in their writings that kings Princes and Magistrates do proceed from God The 3. way or meane and steppe Lastly they do greatly commend magistracie and doe bewaile and condemne the state of them that are without that benefit and in conclusion some of them haue set downe rules and orders for ciuill gouernment The same is most surely and plentifully proued by holy Scriptures Q. What testimonies besides haue you out of the Scripture to proue this point A. Verie manie both in the old and new Testament Q. What remember you out of the old Testament 1. Of the old Testament Vertues required to be in a magistrate A. Pro.
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 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 preseÌ„ce of the whole Church gathered together against such as are lawfully conuicted in the consistorie Theâ—r priuaâ—e dutie of the Minister is that he be resident and liue among his people Where vnto beloÌ„g 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 â—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 mâ—â—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 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 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 profite by their visitations as also pray for theÌ„ 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 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 A. Because if that being the founâ—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 affecâ—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 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.
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 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 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 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 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. Cōmodity For first of all when by instruction and chastisement they haue preuailed with their children they shall 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 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 of the
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 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 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 maÌ„ of knowledge c. To the ende a man may liue with his wife as a maÌ„ 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 Secondly when hee keepeth or haunteth ill suspitious coÌ„panie for she may gather thereby that hee is no better then the persons are in whom he doth delight Thirdly an angry vnpleasant and fierce couÌ„tenance cast vpoÌ„ the wife will greatly terrifie and prouoke her 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 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 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 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. Thiâ—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 â—iâ—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 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 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
A. That his heart be not lifted vp aboue his brethren as appeareth Deut. Chap. 17. ver 18. 20. The meaning is that the Magistrate in what degree soeuer may not be proud and haughtie but behaue himselfe in a lowly sweete and louing manner towards his subiects as a father toward his children Q. What should be the reason hereof seeing they are aduanced into so high a place The vertues required to be in a Magistrate The reasons of it A. First of all if Magistrates be proud they will easily degenerate into crueltie and tyrannie Secondly their subiects being hindered through feare will hardly without great constraint resort to them for iustice and make their cases knowne Thirdly the cheerfull countenance of a Magistrate and his louing and kind behauiour causeth the subiects to loue and reuerence him And there is no doubt but that in the loue and loyall affection of the subiect standeth the safetie of the Magistrate All this was not vnknowne to Absolom and therefore being heire apparant as he thought to allure and steale the hearts of his fathers subiects to himselfe he dealeth louingly curteously The 7. vertue required to be in a Magistrate is that he haue care â—o giue good example to his Subiects and friendly to euery one as appeareth 2. Sam. chap. 15. ver 5. Q. What is lastly required in the person of the Magistrate A. That in his whole behauiour he giue a good example to his subiects Q. Is this necessarie A. Yea no doubt For seeing God hath set vp Magistrates as it were Loadstarres and directers to others both in word and deede their subiects will follow their example whether it be good or euill according to the Prouerbe n = * Regis ad exemplar totus conponitur orbis All the world doeth followe the example of the King Wherefore the euill example of the Magistrate must needes be the ouerthrow and infection of many Besides this without a good conuersation the Magistrate shall neuer haue weight and authoritie in the hearts of his subiects and therefore whatsoeuer he speaketh or doeth shal be of lesse regard or account with them Moreouer it is required that the Magistrates court and familie be of godly and vertuous conuersation Q. What say you of the familie of the Prince or Magistrate and such as doe attend more nearely vpon his person A. They are to walke in a holy and vertuous conuersation Q. What reason haue you so to say The reasons why it ought so to be A. There be diuers reasons why this is required And first of all that the Magistrate may be furthered in reforming the disorders of his subiects The duties of the magistrate in regard of religion which otherwise will hardly be brought to passe seeing many exceptions will be conceiued Secondly that grace and authoritie may be giuen to all his words and actions Thirdly for that aboue all other the court and houshold of the Prince must be a certaine Church and holy assemble wherein God is sincerely serued and obeyed not onely that the blessing of God may be vpon his owne person and all that he taketh in hand but also that out of his house may shine forth worthy examples as it were certaine lightes into his whole dominion to direct and incourage others in a right course Q. Now let vs come vnto the dutie or office of the Magistrate To what hath that respect or whereabout is it occupied A. It is occupied either about religion and godlines or about the ciuil estate and good order of his subiects Q. What is first of all required of the Magistrate in regard of religion A. That he doe cause it to be planted and aduanced in his dominion for so did the most excellent and worthie Princes seruants of God The first dutie of the Magistrate in regard of religion is to plant and aduance that onely which God hath commanded The reasons of it as Ioshua Dauid Salomon Azah Iehoshaphat Hezekiah Iosiah such like whose principall care and indeuour was to bring in and promote Gods true Religion the examples whereof all Magistrates are bound to followe First of all because they are propounded in the holy Scripture to that end Secondly for other reasons of great importance Q. What are those Reasons A. First the Magistrate is bound to see that all his subiects be brought to the true knowledge of God and Iesus Christ the great King and Prince of glorie Secondly that they may learne how to auoid the wrath of God and their own extreame miserie and attaine vnto eternall life and happines Thirdly that they may knowe how to serue the Lord according to his word which is the principall end of mans creation and redemption Q. You say well for God hath not set and appointed Magistrates ouer bruite beastes but ouer his owne people and inheritance for whose estate and welfare they are to render an account vnto him The Magistrate is bound to vse all good meanes which may serue to that purpose The 1. meanes But what duties is he to performe for the establisting and furthering of Gods true religion A. First he is to cause the holy Scriptures to be brought forth and published in such a tongue or language as the people may heare read and vnderstand the will of God according as the Lord himselfe hath commaunded and holy Kinges and Princes haue duly practised The 2. meanes Secondly he is to call and cause to be chosen learned and fit Ministers not only to open and interpret the Scriptures and gather and applie the doctrine contained therein to the vses of the people but also to execute the discipline and Ecclesiastical gouernmeÌ„t which Christ hath appointed for the well ordering of his spirituall kingdome The 3. meanes to aduance and further the true religion of God The right ves and endes of Counsels and Synods Lastly he is by his authoritie to call assemble Ecclesiastical Counsels and Synods Q. To what end A. First to redresse and correct notorious corruptions both in doctrine and manners Secondly by good decrees rules and ordinances concluded from the word of God to prouide for the peace order decencie and edification of the Church Q. Where doth the practise hereof appeare A In diuers worthie Princes and Kings before the incarnation of our Sauiour Christ and in many Christian Emperours and Magistrates since his ascention into Heauen Q. What further duties are required of the Magistrate in regard hereof The 4. meanes A. First he is by his authoritie to inforce compell Ecclesiastical Ministers to the faithfull performance of their dutie Againe he is to defend protect incourage such as be faithfull Lastly he must correct yea if need be depose all such as are vnfaithfull The 5. meanes and faile in their dutie as appeareth by Salomon Iosiah The 6. meanes to aduance true religion and such like godly and zealous Princes Q. Why then the immunitie
of Popish Priesthood is vtterly ouerthrowne The lawelesse immunitie of the popish priesthood is contrary to the word of god A. Yea and that not without cause for why it was a cursed deuise of Antichrist whereby hee laboured not onely to streighten and pend vp the authoritie and iurisdiction of Magistrates into too narrow limits or boundes but also to lay open a way for himselfe and his shauelings to commit all manner of abhominations without controlment Q. Doeth the duetie of the Magistrate stretch no further in regarde of themaintenance of Religion but to the Ministers The 7. meanes for the aduancing of true religion A. Yes they are to enforce and compell the people First of all to resort to the ministrie of the worde of God yea to giue eare therevnto with reuerence and attention The duties of the Magistrate in respect of ciuil policie and therewithall to performe all duries concerning the outward worship of God as did King As◠2. Chron. 4. The 8. meane◠Again they are not only to be carefull that all the duties of the first and second Tables be practised but also that the breach of any commaundement therein contayned bee punished and reuenged according to the nature qualitie and measure thereof Q. We haue heard of the dutie of the Prince or Magistrate in regard of Religion What say you of his dutie concerning the ciuill and politicall estate of his subiects The 1. durie of the magistrate in respect of ciuil policie A. His duty consisteth in two things For first hee is to procure the outward commoditie welfare and comfort of his people The 2. dutie in the same respect Secondly he is to defend and protect them from all enemies dangers that would ouerthrow or hinder their peace and safetie Q. How may the first be brought to passe A. Two wayes as namely by making of wise good and healthfull lawes And againe by due and carefull execution thereof The magistrate is 2. wayes to procure the good of the Common-wealth The 1. is by making good lawes The 2. is by the due execution of them Q. May a Prince or Magistrate make lawes A. Yea no doubt so that they bee consonant and agreeable to the word of God from which if they swarue be they neuer so glorious and plausible in the eies of men yet will the Lord neuer blesse nor giue successe to them as is plētifully proued both by examples in the word of God and by continuall experience Q. What is the Magistrate to respect in inacting and publishing of the lawes you spake of The scope or aiming point of all good ciuil lawes consisteth in two things A. The good order and behauiour of the subiects one towardes another that so they may liue together sweetlie and honestlie to the mutuall helpe and benefit one of an other Secondly the stay and restraint of the contrarie Q. What lawes is to bee prouided in these respects A. The lawes are manifold and almost infinite according to the diuersitie of persons places state and dispositiōs of the people together with manifold changes accidents and necessarie occurrents Q. You spake of the exccution of such lawes is that necessarie A. Yea doubtles for without that good lawes are as a bodie without a soule or life or a good medicine without application Two things are required to the execution of lawes Q. What meanes or waies are there to further the execution of those lawes A. First of all incouragements or rewards will preuaile verie much with mans proud and rebellious nature to cause him to yeelde vnto and to practise that which otherwise hee doth hate and would resist as we may see by continuall experience Q. What if this will not serue A. The Magistrate is then to vse seueritie and inflict punishments in wisdome discretion according to the nature qualitie of the offence Q. Why adde you those last words A. That so by wise circumspection crueltie iniustice may be auoided Fiue things are required to the right proceeding in iudgememēt against the violaters of good lawes Q. What cautions must the Magistrate vse to carrie his hand aright and accoraing to iustice in punishing of euill doers A. First no man is to bee condemned and punished before his fault by lawfull meanes bee brought to light and he conuicted thereof according vnto the course of iustice and all equitie and reason for it were an vniust thing for a man to be punished for a crime which cannot bee proued against him Secondly the greatnesse of nature of the fault is to be discouered out of the worde of God and applied to the conscience of the guiltie person that so he may bee brought to repentance Thirdly the rigour and extremitie of the law is not to bee sollowed and pursued at all times and therefore the Magistrate may either pardon the fault in discretion or deferre the punishment thereof vnto a fitter time Furthermore the punishment must be proportioned according to the nature qualitie of the fault so that to a great offence is due a great punishment and a lesse is to bee reuenged with a punishment agreeable Lastly the Magistrate is not to punish in reuenge or satisfying of his own corrupt malicious affections but first to stay the wrath of God Three endes to be propounded in the punishing of offenders Secondly to amend the partie offending Thirdly to restrain giue warning to others the they cōmit not the like Q. Is it sufficient for a Magistrate to make good lawes and then to execute thē The Magistrate is to protect his good and faithfull subiects A. No for he is to defend protect his subiects against the extreame violent assaults inuasions of al maner of enemies forraine or domesticall and that by battails and warres executed in his owne person or others at his commandement Q Is it lawfull then for a Christian Magistrate to make warre A. Warre is a good and holy ordinance of God especially pertaining to the care and dutie of the Magistrate Q. How is that proued By fiue reasons it may appeare that it is lawfull for the magistrate to make warre for the iust and necessarie defence of his people and state A. By many reasons and examples out of the word of God Q. What are the reasons A. First God hath prescribed rules and lawes for the right ordering of his people in warre which he would not doe if it were vnlawfull to make if warre Secondly it is he that teacheth the hands of his seruants to fight and their fingers to make battaile Furthermore he giueth good successe in battaile which could not be if warre were ill and condemned Besides this when certaine souldiers being touched with repentance at the doctrine of Iohn Baptist demanded of him what they should do in time to come to please God hee willed them not to forsake their callings but teacheth them howe to behaue themselues therin which
Princes and Magistrates together with the dutie of subiects toward theÌ„ 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 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 excelleÌ„t gifts he caÌ„not be a fit dispeÌ„ser of the word And these are two First he must be called SecoÌ„dly he must be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 herevpoÌ„ 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 froÌ„ God men FroÌ„ God furnishing the hart with fit gifts and graces and giuing willingnes disposition to serue his Maiestie in that calling 1. Tim. 3. 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 câ—lled who is not firâ—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 not Which coÌ„taineth 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 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. CoÌ„cerning 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 coÌ„cerning himselfe 1. Reading First he is to giue himselfe to reading that is to read diligently coÌ„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 coÌ„manded 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 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 conscieÌ„ce with a true sanctification that so he may not only haue the more familiaritie with the spirit of God but also froÌ„ his own experieÌ„ce The duties to be performed of the Minister toward others they are like wise of 2. sortes 1. Publike 2. sorte Priuate speake the more zealously plainly blessedly to the coÌ„sciences 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
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 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 eueÌ„ 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 Shunamitâ— But with whom haue they preuailed A. With diuerse and sundrie of the seruaÌ„ts 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 the noble womaÌ„ the Shunamite entertain 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 froÌ„ 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 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 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 heâ—re set downe in the next place 1. ReasoÌ„ 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 coÌ„temneth 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 conteÌ„ned 3. Reason despised or laughed to scorne the Ministers of the word Furthermore that although Ministers be in theÌ„selues base coÌ„temptible 4. Reason yet doth they carry vpon them 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 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
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 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 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 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 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 the benefit of the Church which thing appeareth in Iael the wife of Hebr. Iudg. 5 24.25 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 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 the faithfull Q. What examples haue you hereof A. In the 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 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
their age sexe disposition and other properties 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 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 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 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 cōdemned 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 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 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 cōtinued 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 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