tenne that hath a peculiar promise of a long and comfortable life yea and the onely Commandemēt of all the sixe of the second Table that hath any promise at all annexed vnto it O therefore that there were in men professing that they will heare and do the will of God the like heart to feare him to keep all and among all of the second Table specially this his cōmaundement alwaies that it might go well with them and with their children for euer But to conclude seeing God by his good prouidēce hath stirred vp this vigilant Pastor holy man of God while he yet liued to take such paines in writing this Explanation which he had often gone ouer in his publike Ministerie neglect not I pray thee the reading of such a sound fruitfull Treatise which will teach thee to retaine and encrease thine owne honour and dignitie to giue to euery sexe age calling condition of men the honour and dignitie which is due to them Now the Lord giue a gratious blessing hereunto to all other thy holy exercises and meditations euen for his onely begotten Sonnes sake Christ Iesus our only Mediator and Aduocate who together with the Father and the holy Ghost be blessed and praised for euermore S. Egerton THE DOCTRINE of Superioritie and Subiection contained in the fift Commaundement of Almightie God WEE haue by the grace of God passed through the first Table of the Cōmandements of God and now are wee come to the second Table Q. What speciall difference doe you see betweene the one and the other The special difference betweene the two Tables of the law of God Answ In the first Table the Lord as a most wise and holy Housholder and Lord of his Church doth first of all prouide for all duties concerning himselfe Who are to be accoūted Superiors In the second hee doth prescribe what duties his people are to performe one towards another Wherein appeareth his singular wisedome and goodnesse in that he is not content alone to haue a care of his owne glorie but also taketh order for the welfare and good estate of his people Q. How many sortes of duties are contained in the second Table Two sortes of duties cōtained in the 2. Table of the law of God A. Two Namely speciall duties pertaining to some speciall persons And generall which all men in generall are to performe one towarde another Q. Where are the speciall duties contained A. In the fift Commandement Q. What are the words A. Honour thy father and thy mother that they may prolong thy dayes in the land which the Lord thy God giueth thee Two things to be obserued in the 5. commandement Q. How many things doe you obserue therein A. Two 1. The Precept First of all the precept it selfe Who are to be accoūted Superiours 2. A reason Two things shew the dignitie of this commandement Secondly A reason adioyned to perswade to the practise thereof Q. Why is this Commandement placed foremost in the second Table and hath a promise which the rest of the Commandements contained therein haue not 1. Because it hath the first place in the 2. Table A. To shew the excellencie and necessitie thereof Q. By what reasons may we further bee perswaded of this 2. Because it hath a promise annexed vnto it A. First of all it doth in certaine infe riour persons traine men vp as it were in a certaine inferior Schoole The dignitie of the 5. commandement may be further discerned by 3. reasōs The first reason to rise vp to the knowledge of the soueraigne Lord and to giue vnto him the reuerence and honour due to his diuine Maiestie Secondly it vpholdeth and continueth all those estates degrees and orders whereby the societie The second reason or fellowship of man is as it were by certaine ioynts and sinewes ioyned and knit togither and without which it would by a certaine pernicious confusion be cleane dissolued and vtterly perish Who are to be accoūted Superiours Thirdly if the duties of this Commaundement bee not performed the generall duties of the other Commaundementes must needes faile The third reason For he that will not performe a dutie toward him to whom hee is bound by a cartaine straight and peculiar band much lesse will hee perform duties to them that are further remooued Q In what words is the Precept contained The words of the precept A. In these Honour thy Father and thy Mother Q. How manie things are wee to note herein Two things to be noted in the precept 1. Person 2. Things due vnto them A. Two First of all certaine persons Secondly the thing due to those persons Q. Which are the persons A. Father and Mother Al superiors are comprehended vnder the titles of Father and Mother 1. Naturall parents Q. What meane you by Father Mother A. They are to speake properly only those which God in his singular wisedome doeth vse as instruments and meanes to giue men life and being in this world Who are to be accoūted Superiours for who is so ignorant which knoweth not that the Father begetteth and the Mother conceiueth and bringeth forth Q. Why are these two ioyned together in regard of honour and dutie The mother is copertner with the father in honour for two causes A. First because they meete together in the worke of procreation Secondly to preuent and meete with the corruption and partialitie of children who otherwise would either contemne the Mother and yeeld all honour and dutie to the Father by reason of his principalitie or els because the Mother doth beare them nourish them and is most tēderly affected toward them would be wholy addicted vnto her excluding and making no account of the Father Q. How may it appeare that this is the reason A. By many cleare places of the worde as Leuit. 19.3 Prou. 13.12 and chap. 10. vers 1. Ephes 6.1 2. Col. 3.10 Q. Are no other persons contained vnder these A. Yes all such as are in stead of Parents not onely in regard of superioritie but also for that they are to prouide for the good and benefite of their inferiours both in soule and bodie For so wise and mercifull is the Lord that are hee hath appoynted naturall Parents to begette and bring foorth children and thereby to giue them simplie a beeing in this life so hath hee ordayned other persons as it were Parents to tender and giue them a well and happy being 2. Kings all ciuil magistrates vnder them Q. Who are those persons which you meane 3. Ministers of the word A. Kings Princes and Magistrates Ministers of the worde of GOD 4. Housholders Housholders Schoole-maisters and Teachers 5. Schoole-maisters 6. They that excell in any vertue Those that are indued with any excellent grace and gift aboue others 7. They that exceed other in age Lastly the aged
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.
and gray-headed Q. Howe can you prooue that these are contayned vnder the titles of Parents That all Superiors are to be comprehended vnder the title of Father mother it is proued by 3. reasons The first reason The second reason The third reason A. First for that as in all the rest of the Commaundements vnder one generall are contained all speciall things of the same nature so it is in this Commandement Secondly if these persons be not heere vnderstood they are contayned properly in no Commaundement which were a great defect and disgrace to the perfection of the Lawe Thirdly these persons are tearmed by the name of Father and Mother in diuerse places of the holie Scripture as Kinges Queenes and Magistrates are called by the name of Nursing Fathers and Nurses Isai Chap. 49. ver 23. In regarde heereof some of the Heathen called their Kinges Abimelech which signifieth My Father the King Ministers of the word of God are called by the name of Fathers 2. Cor. Chap. 4. ver 15.2 King Why Superiours are called Father and Mother Chap. 13. ver 14. Maisters are so called 2. King 5.15 Chap. 2. ver 12. Q. Why is the name of Father and Mother giuen to Superiors The titles of Father and Mother are giuen to all Superiours to allure all inferiours to giue al meet and conuenient honour vnto them A. To drawe and allure men to the willing obedience and practise of this Commaundement and that not without cause For first as we are vntoward by nature to the practise of any Commaundement so especially of this because it so greatly importeth the glory of God and the benefit of man Againe the crooked heart of man will hardly stoope vnto superioritie First by reason of a certaine naturall pride whereby all men do desire to be aloft and vnder none other Or the which also there are many causes Secondly for that Superiors in this corrupt and miserable world do oftentimes abuse their authoritie to the hurt of others therefore to subdue men to the ordinance of God he hath set vpon all Superiors the sweet and amiable name of Father and Mother Honour is due to al Superiours and the reasons why it is so Q. We haue spoken of the Persons the first thing noted in the Precept what is the thing due to those Persons What is meant by Honour in the generall signification of it A. Honour Vnder which are conteined all meanes and effects whereby the preheminence of the Superiours is acknowledged vpheld and graced Q. What reason or equitie is there that this should be yeelded vnto Superiors Honour is due to al Superiours for 2. reasons A. First of all for that manie and the same very excellent benefites and commodities do flowe and proceed from them as from some plentifull fountaine vnto their inferiors Secondly the Lord hath set and as it were ingrauen vpon them liuely markes and resemblances of his owne Maiestie Q. How is that An illustration of the 2. reasons Kings and Inferiour Magistrats A. In Kings Princes Magistrates appeareth not only the greatnes and soueraigne authoritie of God but also that he is the high and supreame Iudge of the world Ministers of the word In Ministers of the word is shadowed out that God is the originall teacher instructer of his Church In Housholders that he is the great Lord and Maister that prouideth for the welfare and benefite of all creatures Housholders In Husbands Husbands that he hath ioyned to himselfe and as it were married in a speciall couenant of mercie and compassion al the faithfull and elect ones so that he is the head and husband of his people In those that are able to instruct others in Artes Artizans Learning Sciences it is euident that God is the fountaine not only of wisedome but also of euery other excellent and necessarie grace Aged persons all resemble the diuine Maiestie of God In the Aged and Gray-headed we may descrie the eternitie of God whereby we may gather that Superiors by certaine sparkes of glory which they haue receiued from the Lord doe shine as it were bright starres in the middest of mankind Q. What is the effect thereof A. That inferiours doe depend vpon them as vpon those that are to guide them and to prouide for their welfare By which meanes the societie of man is vpheld in a comely and profitable order Q. Let vs now come from the words of the Precept to the generall reason which is annexed to it to perswade to the performance and practise of all the duties conteined in the Precept what are the words of the reason The Lord perswadeth to the obedience of this 5. A. That they may prolong thy daies in the Land which the Lord thy God giueth thee Q. How can it be truly said that Parents doe prolong the life of the child Com. by the great benefit which commeth by it seeing that life much more long life is the gift of God A. They may be said to prolong the obedient child his life three waies Parents prolong the liues of their children 3. waies First of all in bringing them vp in pietie and godlines which hath the promises of this life and of the life to come Secondly in praying for and blessing that is wishing all good vnto the child that is dutifull vnto them according to the example of the auncient Fathers and seruants of God Thirdly the Parents being decked and as it were crowned with the dutifulnes of a godly and holy childe they are occasions to moue the Lord to remember the child and to bestowe vpon him the blessing promised in this fift Commaundement Q. It seemeth that the reason is not very strong and forcible seeing it is grounded vpon the promise of a thing which seemeth euery way so miserable For naturall life it selfe much more the continuance thereof is fraught with manifold miseries and calamities Three reasons to proue long life to be a singular great benefit and therefore it is doubtfull whether it should be refused or desired What say you hereunto A. Long life take it at the worst is a singular treasure for why it is a mean or occasion of many excellent blessings The. 1. reason As first men thereby do know vnderstand and enioy the manifold workes and graces of God to their great comfort admiration which they who do die vntimely doe want Secondly thereby they may in vsing good meanes make themselues fit for eternall life Lastly The. 2. The. 3. they may more plentifully serue and glorifie God in this long extent of time then they can which are cut off in their tender yeares In regard whereof the holy seruants of God which otherwise feared not death yet when death was presented to them they desired earnestly longer continuance of life as we may see in Dauid Psal 6. Hezekiah Isa 38. And doubtles as in euerie place of
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 childreÌ„ 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 theÌ„ being infants and verie small in the measure which agreeth to theÌ„ 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 A. Parents must carry before their children a good example of life and conuersation 4. General dutie which pareÌ„ts 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 daÌ„gerous to corrupt their childreÌ„ 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 build vp by their godly doctrine and seueritie Lamentable experâ—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 prouisioÌ„ 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 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 childreÌ„ 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 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 pareÌ„ts are to haue a chiefe stroke in the marriages of their childreÌ„ 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 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 pareÌ„ts is limited in 3. cases 1. LimitatioÌ„ 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 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
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 base person or vassall But because God hath created her out of a principall part of himselfe and â—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 estaâ—e may briâ—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 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 patieÌ„tly 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 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 childreÌ„ 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 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 nourishmeÌ„t 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 coÌ„deÌ„ne certain vnreasonable creatures as vnnaturall 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 childreÌ„ 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 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 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
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 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 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 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 that 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 the 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. 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 wil be 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 the 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 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 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