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
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
conscience wherof the Centurian as appeareth Mat. 8. resorteth to our Sauiour Christ to obtaine recouerie and health for his seruant who thē lay in extremitie of sicknes And a certaine Philistim is noted of crueltie 1. Sam. 30.11.12.13 for that he forsooke his seruant and left him destitute of al necessaries being now sick and vnable to attend vpon him 9. Dutie of equall dealing with the seruant Q. What say you in the last place A. When the seruant dieth the maister is to see him committed to the earth by honest and comely buriall This is a dutie which one Christian oweth to another and therefore is a Christian master to perform it much more to his seruant which hath finished his life in his seruice of this was Isaac mindful as appeareth in the buriall of Deborah his wiues nurse and seruant OF THE DVTIES of seruants towards their Maisters 1. Dutie of Seruants to their Masters is loue Q. VVE heard before of the duties of masters toward their seruants let vs now come to the duties of seruāts toward their masters What is the first dutie A. Loue. Theseruant must loue his maister Q. You say well for without this the seruant can do no dutie in the right manner or acceptable to God But can the seruant easily performe this dutie It is a hard thing for Seruants to loue their Maisters A. No It is an hard matter in this corruption of mans Nature to performe it to any man but especially for seruants toward their maisters Q. How commeth that to passe The reason of the difficultie A. By reason of the inward pride whereby euery man hath a desire to be aduance laboue others as also for that by the light of nature we all loue libertie and hate bondage and seruitude as a punishment for sinne Q. By what reasons may seruants be induced to loue their maisters By 3. reasons seruants may induce their heartes to loue their Masiers 1. Reason A. First of all if they wil be accounted true Christians the seruants of God they are to loue all men in generall yea euen their very enemies therefore much more their maisters to whom they are neerely bound Againe 2. maisters doe beare and represent the person of Iesus Christ the great maister and Lord of the whole world and therefore if they loue Iesus Christ they must needes loue their earthly maisters Lastly 3. maisters are instruments and meanes wherby the Lord cōueyeth many graces and benefites vnto seruants Q. What are those Seruants receiue diuers sortes of benefites from their Masters A. An house an habitation together with a lawful calling to attend vpon which is not euery mans case Secondly masters do free their seruants and defend them from many disgraces 1. Sort. 2. Sorte iniuries oppressions which otherwise they should suffer at the hands of them who are mightier then themselues Furthermore maisters direct their seruants in a course seruing to their comfort and benefit 3. Sort. who of themselues would runne hedlong into a number of miseries destructions Lastly if they be Christian masters 4. Sort. they haue not only a care for the outward estate of their seruants in ministring to them such things as are necessarie but principally they haue care of the eternal saluatiō of their souls Q. Your reasons are essectual to perswade and haue preuailed with such who were indued with any grace of Gods spirit which thing they haue declared not onely by a tender care of the good estate of their Masters but also by amiable countenances and sweet behauiour as appeareth by diuers in the holy scripture But now what is the second dutie of seruants to their Maisters 2. Dutie of Seruants to their Masters is reuerence subiection The preofe of it A. Reuerence and Subiection Q. Where is that warrāted required A. Ephes 6.5 1. Pet. 2.18 1. Tim. 6. 1. Tit. 2.9 In all which places reuerence and submission is required at the hands of seruants toward their Maisters Q. But what should moue them to performe this dutie There are 3. Reasons mouing to this dutie 1. Reason A. Diuerse reasons And first the Maister is aduaunced and lifted vp into an higher degree of prehemiuence then the seruant and therfore it is his dutie to stoope down to him as his superiour Againe 2. Reason the state and condition of the maister is better then that of the seruant in the outward respect therefore he must honor him as his better Lastly the master taketh his authoritie ouer the seruant 3 Reason from no creature in heauen or earth but onely from God himselfe Rom. 13. Pro. 8. therefore the seruant cannot resist his Maister The Seruant is to reuerence his Master 1. In heart inwardly 2 outwardly And that also diuers waves or cōtemne him but he must needes resist God and despise his maiestie Q. Is the seruant onely to reuerence the maister inwardly in his heart A. No he is to expresse it outwardly and that diuers wayes First of all in his countenance for why he is not to looke vpon his Maister with a light stubborne 1. In countenance proud and disdainfull countenance 2. In Speech and wordes And that 5. wayes Q. Is he not to shew reuerence and subiection in his verie speech and words A. Yes and that diuers waies And first he is to yeeld to his Maister titles of reuerence 1. Way and honour according to his place and estate 2. King 2. and. 5. Secondly 2. he is not to gaine-say and contend with his Maister except it be in a matter of great importance and necessitie and yet the same with reuerence and submission Thirdly 3. he must not answere againe when he is admonished or rebuked Tit. 2.9 this is a signe of a rebellious heart and an occasion of much euill Prou. 15.1 Furthermore 4. he is not to speake vnreuerently or scoffingly of his gouernours behinde their backe as is the manner of some wicked seruants Q. What say you lastly A. The seruant is not to murmure grudge or repine at his estate namely that he is a seruant and in subiection 5. Way of shewing reuerence but willingly submit himselfe to his estate 2. Cor. 7.20 Ephes 6.7 And there is great reason therof for if the Lord who can as easily make a Maister as a seruant did not see it good for his owne glorie and the benefit of the seruant he would neuer haue called him thereunto Q. But is it not a great temptation for a seruant to yeeld all this that hath bin spoken of to a crooked churlish and a wicked Maister A. It is so but yet a seruant is to comfort and arme himselfe out of the word of God by these considerations There are 4. Reasons of great force to moue Seruāts to loue reuerence obey euen wicked and churlish masters 1. Reason First that albeit the Maister doeth abuse
And first of all by giuing to them their iust Titles Q. What Titles A. Such as serue not onely to expresse and set forth the excellencie of their calling but also the nature of the duties which they are to performe Q. What examples haue you hereof A. Very many in the word of God for there we may see that Obadiah and the Shunamite calleth the Prophets Elah and Elisah by the name of Lordes The Prophets are euery where called Seers and men of God The Ministers of the word are both in the Old and new Testament not onely called Pastors and Feeders but Maisters Ambassadors and such like Q. What is to be auoided herein Yet heerein also as well excesse as defect is carefully to be auoyded The 2. dutie concerning reuerence in speech is that the people giue a true testimony of the graces of their ministers A. Both Defect and Eccesse as was said before in the gesture or outward behauiour of the bodie Q. What is the second respect you spake of of how many things doth that consist A. Of two things for first of al they are not to raile nor speake contemptuously and slanderously of the person or office of the Minister in his absence Secondly they are to speake reuerently of him and in all truth and faithfulnes to defend his cause The first whereof is a grieuous fault condemned in the word of God euen in regard of priuate men This is the verie propertie of hypocrites and malitious enemies against the truth The contrarie is a note of hypocrits malitious wicked men Ahab Priests Scribes Pharises Good men speake well of their good ministers Ichoshaphat Nicodemus 3. Dutie in respect of reuerence concerning speeche that they do charitablie rather lessen then ouer-hardly to censure their infirmities as appeareth in Ahab toward Michaiah and in the high Priestes Scribes and Pharises with their adherents against Iohn Bahtist Christ Iesus and his Apostles The other is a dutie practised by them that had felt sweetnes and profited by the Ministerie of the word as by Ichosaphat Nicodemus and diuers others specified in the Euangelists Q. What say you to the third A. The people are not by speech to discouer blase abroad or publish vnto others especially enemies of the truth the fault and infirmities of their Teachers Q. Why not A. Because first of all it were to play the parte of cursed Cham who discouered the nakednes and shame of his father as also of those helhounds the yong childreÌ„ of Bethel who vpbraideth the Prophet by his baldnes Yea it were diuellish ingratitude for any to lay open the faultes and offences of him who desireth with all indeuour to heale and couer their sinnes and transgressions both before God and men Q. What is the second generall dutie of the people to their Minister The 2. general duâ—ie of people to be performed to their mâ—nisters it is Obedience Wherevnto 3 things are required 1. Thing is that they be willing to suffer iust reproofe A. They are to obey and submit themselues to him according as it is commaunded by the Holy Ghost Heb. 13. Q. What is required herein A. First they are willingly to yeelde themselues to be gouerned and ruled yea to be admonished reproued and censured by him And that not without good reason and equitie for seeing God requireth those duties at the handes of the Minister it is good reason that the people should yeelde thereunto Q. Who hath done so A. The best and greatest persons amongst the seruants of God as Dauid Ichosaphat and diuers other Q. What is the second thing required A. The people must be content with their owne places and duties 2. They must not presume to intermeddle with any publike dutie proper to the minister such as are preaching of the word c and not vsurpe and incroach vpon the office and duties proper peculiar to the publike Ministers of the word Q. What are these duties A. First of all the Preaching opening and Interpreting of the holy Scriptures Secondly Publike Prayer Thirdly the Administration of the holy Sacraments 3 Reasons why the people may not intermeddle with the duties of the minisers office Q. Why may not the people meddle with these things A. First because God in his wisedome hath distinguished euery calling with the duties thereof from all other containing them so within their limits that one is not to incroach vpon another 1. Reason Secondly 2. Reason the Ministerie of the word is so holy a thing and doeth import the Lord himselfe so nigh that no man may take it vpon him except he be called of God Lastly 3. Reason if euery man might vsurpe the duties of the Minister it would opeÌ„ a way for a number of mischiefes and that to the ruine and ouerthrow of the saluation of man in regard whereof the Lord from time to time hath bin most seuerely reuenged vpon the persons of them that haue intruded themselues into the office of the Minister as it is manifest in Saul and King Vzziah Touching Obedience the people are in the 3. place dutifully to heare and embrace the truth of all their holy doctrine Q. What is the third thing required as belonging to the submission of the people to the Minister A. The people are humbly readily and chearefully without pride and contradiction to heare imbrace and practise the doctrine which the Ministers doe deliuer according to the example of the Bereans Thessalonians and such like among the seruants of God Q. Is this simplie to be performed and without exception A. No for the people are to examine the Ministers doctrine whether it be agreeable with the word of God or no a thing not onely commaunded by the Holy Ghost as appeareth 1. Thessa 5. 1. Ioh. 4.1 but also practised by the seruants of God Q. What is the third generall dutie which the people owe to their Minister A. They are to maintaine and sustaine him and his familie with all necessaries 3. Generall dutie to be performed of people to their ministers it is maintenance of them and their families The proofes of it are sundrie testimonies of holy scripture according to their abilitie Q. Where is this warranted and commaunded A. In many places both of the old and new Testament Q. What reason should moue men to the practise hereof A. First of all naturall equitie that is The labourer is worthie of his hire Secondly the excellencie of the thinges which the people reape at the handes of the Minister 3. Reasons drawne froÌ„ the same according to that of the Apostle 1. Cor. 9.11 If we haue sowne vnto you spirituall thinges is it a great thing if we reape your carnall things Thirdly the sweete promises of God made to the performance of this dutie and his heauie iudgements threatned against the contrarie Many examples recorded therein Lastly the examples of the worthie seruants of God who haue bin verie carefull
things which concerne the preseruation of the Church of God in Egipt whereof he was ignorant before Gen. 37. ch 45. Our Sauiour Christ Our Sauiour Iesus Christ although he were subiect in all things to Ioseph and Marie as to his parents as appeareth Luk. 2.51 yet did hee reforme them both in things wherein they erred v. 49. Q. What are children furthermore to yeeld 3. Fruite of childrens thankfulnes to their parents A. They are to visite their Parents in their sickenesse and procure all good meanes for their health and recouerie Q. What say you lastly in this respect A. Children are to succour relieue 4. Fruit. and helpe their Parents in their pouertie want and necessitie Q. You say well for this is a duety which both nature and equitie do require A. Yea and therefore the seruants of the Lord haue beene most readie to performe this dutie as for example ExaÌ„ples of it howe tenderlie and carefullie did Ioseph nourish and prouide for his Father Ioseph and all his Familie in the time of dearth and scarcitie Dauid was more carefull to procure the maintenance and safetie of his Parents then of himselfe although hee were then in great distresse as wee may reade 1. Sam. 22.1.3.4 Our Sauiour Christ But how full of heauenly pietie was our Sauiour Christ towarde his mother who hanging vppon the Crosse had euen in the middest of the torments and sorowes of death a care of the good estate of his mother Mary after his death Ioh. 19. Q. What generall reasons should moue children to yeeld all these duties to their Parents There are 4. Reasons to moue children to be thankfull to their parents whereof you haue spoken A. First for that PareÌ„ts haue yeelded them all or the most part therof before to their children and therefore children are to requite the like to their Parents 1. Reason Againe the verie Heathen by the light of nature 2. Reason performed the most of them What shall wee say 3. Reason that euen diuerse bruit and vnreasonable creatures The duties mutually pertaining to husbands their wiues haue answered in their kind the benefites which they haue receiued of such as ingendred them as it is recorded of the Storke such like But the greatest reason of all is the gratious blessing of God 4. Reason the chiefe of all the rest promised to all dutifull children and contrariwise his curse and vengeance thundred out against the contrarie WE ARE NOW TO speake of the duties of Husbands toward their Wiues and of Wiues toward their Husbands Q. WHat heard you the last time thereof A. That the duties are either generall and common The duties of husbands wiues are of 2. sorts 1. General of the which there are 7. 2 Particular or particular and proper Q. What call you generall duties A. Those which both parties are indifferently to performe both one to another and in diuers respects Q What is the first dutie A. Loue. 1. General dutie which the husband oweth to the wife and the wife againe to the husbaÌ„d it is loue Q. Is this a common dutie betweene man and wife A. Yea for as the husband is to loue his wife so is the wife to loue her husband Q. Where is the first commanded A. Ephe. 5.25 Q. Where the Second A. Titus 2.4 Q. Is loue necessarie betweene man and wife It is a dutie necessarie to be mutuallie performed A. Yea for it is not onely the fountaine and cause but also the director and life of all duties For where it is wanting either no duties wil be performed or vntowardly and from the teeth outward or not continually There are 4. Reasons to moue husband wife to this mutual loue 1 Reason Q. What reasons be there to moue Husband and Wife to loue one another A. First of all their coniunction in marriage Q. But there be many coniunctions in the world amongst men A. True but yet none so excellent for why the Lord God did not onely knit and ioyne man and woman together in paradise but with so nigh and streight a bond that of two they are made one flesh Mat. 19.5 wherevpon the man and the woman are called by one selfe same name to wit Adam to note the nigh and streight coniunction betweene them Hereupon the Holy Ghost doeth conclude two things First that although the child be neerly knit by flesh and nature vnto his Parents yet must he forsake them both and cleaue vnto his wife Secondly vnlesse he will hate his owne flesh he must loue his wife Q. What is your second reason A. The wife and the husband are yoke fellowes in one estate 2. Reason whether it be aduersitie or prosperitie whereby the griefe and tediousnes of the one is allaied and the ioy and comfort of the other is increased Q. What say you thirdly A. They are ioynt companions in many workes and duties which serue to the glorie of God and to the benefite of the Church in diuers respects 3. Reason as in the exercises of religion bringing vp of children and in dâ—ing good to others that haue of need reliefe and compassion This heauenly companion-ship cannot but moue them to loue one another Q. What say you in the last place A. The vertues which one doe see to be in another 4. Reason being well and duly considered will cause the husband to loue the wife and the wife the husband for vertue and the graces of God haue in them a certaine nature and vertue of alluring and drawing to themselues Q. Doe these reasons onely serue to perswade maried folkes to begin to loue one another Loue ought 〈◊〉 be constaÌ„t A. No for they are also being vnchangable and constant a sure and vnshaken foundation of loue whereas if it be built vpon Beautie Riches Wealth and such like vanishing and changeable things it cannot indure but faileth when the foundation is taken away Q. What is the second generall dutie 2. Generall and mutuall dutie is the ioynt care eache of others saluation A. Man and wife must haue a mutuall care and regard to the saluation one of another Q. How is that proued A. It is certaine that God did not ioyne man and woman together in marriage to please the eye The proofe of it or serue the lust one of another or to procure the worldly commoditie and welfare one of another for this end were partly brutish and partly heathenish but the speciall end that the Lord respected in this estate was that one might further another in the true knowledge feare of God that so they might ioyntly attaine vnto eternall happines For it were a miserable and wofull case that of two lying in one bed the one should be chosen and the other refused the one should inherite the kingdome of God the other should lie in the eternall torment of hell fire To auoide which
miserie the Holy Ghost in diuers places doeth exhort married folkes to win and drawe one another vnto saluation 1. Cor. 7.16 1. Pet. 3.1 Q. What is the third generall dutie of man and wife 3. General and mutual duty betwixt man wife is the iointe care each of others coÌ„iugal chastitie A. They must be meanes or helpes to keepe and preserue the bodies and mindes one of another from the filthines of whoredome and vncleannes Q. Where is this dutie warranted The proofe of it A. In the foure first verses of the vii chap. of the 1. Epist to the Corinthians where it is by the Apostle Paul verie largely handled and inforced Q. What if married folkes will not yeeld vnto this Commaundement It is very daÌ„gerous to neglect this dutie on either part 4. General mutual duty is a iointe assistance in their household gouernment A. They ouerthrowe an especiall end of marriage and are the cause of many grieuous and fearefull mischiefes as Adulterie Murther excessiue Iealousie and such like Q. What is the fourth generall dutie A. They must ioyne together and assist one another in houshold gouernment for the gouernment and beweelding of a family is a principal matter and subiect whereabout the care and indeuour of man and wife is to be occupied and that in diuers respects This dutie is mutuallie to be performed in 3. Respects First to ouersee the behauiour of their seruants and children that nothing be done to the dishonour of God and contrarie to dutie Secondly to prouide all such things as may serue for their honest and sufficient maintenance Lastly to preserue and increase such goods and riches as God of his mercie shall put into their hands The proofe of it It is dangerous for either part to neglect this dutie 5. Gâ—neral mutual dutie is a ioint assistaÌ„ce for the natural welfare of their estate and persons Q. Wher is this required approued A. For the husband Pro. 10.2.3.4.5 and 26. Chap. 13 14.15 verses for the wife Prou. 14.1 and 37. almost the whole Chapter Q. What if either of the parties neglect their dutie A. All will to hauocke and pouertie commeth like an armed man Q. What is the fift generall dutie A. The husband wife must assist and comfort one another not onely in sicknesse but in all miseries sorrowes and calamities Q. What is the reason The reason of it A. It is a speciall end of marriage that the husband and wife should be mutuall helpes and comforts one to another and where can this appeare so well as in aduersitie according to that of the holy Ghost A friend is borne for aduersitie Wherefore the holy seruants of God liuing in marriage haue in all estates stucke one to another and cheerefully performed al duties of helpe and comfort Whereas Iobs wife is greatly condemned by the holy Ghost as a wicked woman who for that when her husband was in miserie she did not onely increase the anguish of his soule Iob. 2.9 19.7 but also left and for sooke him Q. What furthermore are married folkes to performe ioyntly together 6. Generall and mutuall dutie is a iointe care of peace and A. They are to maintaine peace and agreement amongst themselues and to remoue all disagreement and dissention Q. What reasons moue you thus to say A. Verie good reasons of weight and importance For first of all where discord and dissention doeth beare sway 3. Weightie Reasons moue heerevnto there the Lord God of peace is not present but rather Sathan the Diuell the father of all discord and mischiefe 1. Reason hath there his seate and abode Secondly 2. Reason where the man and wife are rent asunder there prayer and other exercises of Religion can haue no place at the least-wise no successe and blessing 1. Pet. 3.7 Thirdly 3. Reason where discord and dissention betweene married folkes do take place there nothing doth prosper for the Lord withdrawing his blessing all things goe backward yea waste and consume away as snowe or waxe against the heate of the Sunne therefore there is great reason that the husband shoulde liue in peace and vnitie with his wife and the wife with her husband Q. What is the last generall dutie A. Husbands and wiues are to pray one for another 7. Which is the last general and mutual dutie is most earnest and continual praier one for and with another There are 5. special duties to be performed of the husband to the wife 1. Special dutie of the husband toward the wife is the louing applying of all his gifts graces to the coÌ„fort benefit of his wife Such as are these 4. gifts following Q. You say well for this is warranted by examples in the holy Scripture But what are they to aske A. Not onely for the graces of Gods spirit and the increase thereof one vpon another but that their maried estate may be blessed and comforble vnto them both Q. Wee haue alreadie spoken of the generall or common duties betweene man and wife Now let vs come to the speciall and proper duties of the one toward the other And first of all what duties is the husband to performe to his wife A. They are diuerse and in the first place it is to be considered that as the husband is the wiues head so hath GOD endued him with excellent giftes and graces which hee is in tender loue to bestowe for the comfort and benefite of the wife Q. And what first The duties of the husband to his wife A. Hee is to imploy that courage and authoritie which hee hath in greater measure then the woman 1. Courage vppon her safetie and defence against all euils and daungers of soule and bodie against all outward violence that might hurt her person or impaire her life Of soule against al wicked persons who might allure and drawe her to commit any sinne to the dishonour of GOD and her owne destruction This was well knowne vnto the verie Heathen as appeareth in Abimelech speaking to Sarah Genes 20.16 in these wordes Beholde hee meaning Abraham is the vaile of thine eyes to all that are with thee and to all others So when the man is ioyned to the woman in marriage hee is saide to spread the wing of his garment ouer her Ruth 3.9 By which phrase it is meant that the Husband must bee to the Wife as it were a tower or wall of defence agaynst all euill Q. What secondly is required A. As the Husband is indued with greater strength and euerie way more fit for labour and all meanes to get and obtaine riches wealth 2. Strength so is hee to bestowe that his gift in all lawfull labours and trades not onely for the maintenaunce but for the vse and imployment of the care and faithfulnesse of his wife Q. But hath he no further to doe A. Yes 3. Wisdome as GOD hath bestowed vppon
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
say you of the second namely Reuerence in speech A. It consisteth in two things First in giuing to the Magistrate such honorable magnificeÌ„t titles or nams as do agree vnto his present estate Secondly to speake to him in such a phrase or forme of speech as beseemeth his presence and hearing Q. What say you of reuerence in silence The 3. in Silence this also in two things A. A man in the companie of the Magistrate is not to preuent him in speech but to tarrie till he hath spoken and offered occasion Againe standing before the iudgmeÌ„t seat as guiltie he is not to speake without permission Acts. 26.1 Q. What duty is the subiect to performe when he is absent from the Magistrate Foure duties are to be performed toward the magistrate in his absence The 1. A. He is neither to thinke speake nor doe any thing to the dishonor disgrace or reproach of the Magistrate but rather the quite contrarie Hitherto pertaineth that which is written Eccles 10.20 Q. What other duetie A. Willingly obedience to all his decrees commaundements The 2. without respect ease or commoditie So do the children of Israel offer themselues to Ioshua Ioshua 1. Q. Is a man bound to this simplie and without exception A. In no wise but so farre as his commaundementes are consonant and agreeable with the word of God Q. What further dutie is required of the subiect The 3. dutie in the abfecce of the magistrate A. Not onely to couer and wisely to interpret the infirmities of the Magistrate but also patieÌ„tly to beare and vndergoe all such punishments and chastisementes as shal be inflicted vpon him by his authoritie and commaundement Q. This is a verie hard case how shall he in this sort beare that which is so shamefull and grieuous to flesh and blood A. Verie well if he consider his own deserts and the manifold benefites which he is to reape thereby Q. What are they A. First of all the euill doer shal be stayed and restrained from running further into sinne and be moued to repentance Againe by his punishment the wrath and iudgements of God shal be remoued And lastly others shall be admonished and forewarned not to fall into the like offence Q. But what if a man do suffer punishment vniustly and without desert A. He is in no wise to resist authoritie nor to vse euill meanes to relieue his cause but for redresse hee is either to appeale to a higher Magistrate heere vpon earth according to the example of the Apostle Paul Act. 25.13 Or if that remedy faile he must commit his cause to the highest Iudge the Lord of heauen and earth as the holy Ghost doth counsaile 1. Pet. 3. Which the best of the seruants of God haue practised from time to time The 4. dutie to be performed toward the Magistrate thogh hee be absent from him is Thankefulnes Q. What is the last dutie A Thankfulnesse Q. Is that due A. Yea no doubt in regard of the manifolde benefites which the subiect receiueth from the Magistrate For where benefites are receiued there thankefulnesse is due and the greater the benefites are the more thankefulnesse is required And therefore the subiect is not to bee thankfull in a generall manner but to manifest his thankfulnesse by particular duties as fruites of the same Thankfulnes is to be declared by fiue fruits or effectes thereof 1. Fruite of thankfulnes Q. What is the first fruit A. That the subiect bee tender and charie ouer the life and person of his Soueraigne and therefore hee is not onely to preuent all perils and daungers but also to perswade to all such meanes as whereby the life and good estate of his sacred Maiestie may be preserued and continued Q. There is good reason hereof seeing that the liues and safetie of so many doe depend vpon his life and safetie but by whom hath this beene practised A. By the subiects of Dauid as appeareth 2. Sam. 21.17 1. Kin. 1.2.3 2. Fruite of thankfulnes Q. What is the second fruit or dutie A. The subiect is to venter hazard himselfe and al that he hath for the benefite comfort and reliefe of the Magistrate as may bee seene in the Nobles and worthie seruants of Dauid 2. Sam. 23. And there is good reason seeing the Magistrate doth venter himselfe and all that he hath for the good of his subiects Q. What furthermore The 3. fruite of thankfulnes A. The subiect is to bring offer to the Magistrate gifts and presents not onely as tokens of loue affection towardes him but also in acknowledgement of the great benefits they receiue by his means and so consequently to incourage him to goe on in the cheerfull performance of his duty This is practised by the people of God as is euideÌ„t in many places Q. What besides all this is to bee performed The 4. fruite of thankfulnes A. The subiect is to play willingly yeeld all such taxes customes subsidies other such paiments as are leuied coÌ„manded and imposed for the maintenaunce of the Magistrate and common benefite of the land Rom. 13. Q. What lastly and principally A. Lastly hee is to make prayers and intercessions for the Magistrate as is commaunded by the holie Ghost The 5. fruit of thankfulnes to the Magistrate Three great and weighty reasons why the subiect is to pray for the magistrate Reason 1. Reason 2. Reason 3. 1. Tim. 2. Q. What reasons are there why a man should obey this Commandement A. Verie great for why First of all the Magistrate by reason of the spite and malice of the diuel and his lims as also in regard of other occasions is continually in greater hazard then priuate persons Againe greater gifts are required in Magistrates then in others Lastly whatsoeuer they take in hand the successe thereof dependeth vpoÌ„ the blessing of God which must bee obtained by prayer Therefore wee are not onely to pray for Princes and Magistrates but in greater measure and more feruently then other common persons and that not onely for Christian Magistrates but for Heathens and Pagans and such as are aliens from the true religion of God Q. What will be the fruit of practising all these duties A. Comfort to our owne coÌ„sciences and many other blessings of God in this life There is much comfort and manifold fruite arising to the good subiect from his obedience to the magistrate There is much and great euill growing to the euil Subiect from his disobedieÌ„ce In treating of the Minister of the word we are to consider 1. His qualities 2. His duties Many excellent qualâ—ties ought to bee in a Minister of the Word for diuerse endes purposes as they followe expressed Q. What will the omitting hereof or practising the cleane contrarie bring A. Many grieuous plagues in this life and the eternall wrath and vengeance of God in the life to come Q. Hauing spoken before of
Princes and Magistrates together with the dutie of subiects toward 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
What reasons should moue them therevnto There are 7. important reasons to moue parēts to teach their children the true knowledge and feare of god 1. Reason A. Diuerse both in regard of their children and of themselues Q. What is the first A. Their childrē are not borne without reasō but capable of knowledge and vnderstanding and theefore are parents to enlighten them as with humane knowledge so especially with the knowledge of God and his will that so they may excell the children of Pagans Secondly Parents are to be especially carefull 2. Reason that their children may be deliuered from the wrath of God brought into his fauour but this cannot be without teaching and instructing for faith cōmeth by hearing of the word of God how shal men hear without teaching and instruction 3. Reason Thirdly if Parents instruct their children it is a way or means for the Lord to teach them and to increase their knowledge that by the free grace promise of God see Gen. 18. Fourthly as the Lord doeth enlighten the hearts of parents by the ministerie of the word 4. Reason and other good meanes so are they to impart of the same grace vnto others and to whom if not to their children Fiftly the fruit which commeth of teaching children in their youth 5. Reason is great and excellent which is set downe Prou. 22.6 Teach a child in the trade of his way and when he is old he shall not depart from it Which is a verie true sentence for why A childe is as a newe vessell which not onely doth easily receiue good liquor but doth a long time retaine and keepe the sauour thereof If men growe old before they be taught instructed and called by reason of their dulnes and hardnesse of heart they will hardly euer attain to any great measure of knowledge and repentance 6. Reason Furthermore it will bee a wofull and fearefull thing for Parents to see their Children beaten downe to hell by the flaming fire of Iesus Christ comming to iudgement but this shall be the case of all both old yong that are thē found ignorant of God and of his truth 7. Reason Lastly if the children of Christians perish for want of teaching their bloud shall be required at the hands of their parents Q. The reasons which you haue brought forth do seeme to be of weight to proue that parents are bound to traine vp their children in the knowledge of God and of his will But many Parents doe thinke themselues discharged if they send their children to the publike Ministrie where all sorts and ages are to learne the will of God No diligēce of others can exempt or discharge naturall parents from their holie endeuor to teach their childrē the knowledge and feare of god There are 4. reasons of it A. All this doth not exempt parents from doing that dutie which the Lord hath so plainely commaunded and laid vpon them in his holy word especially seeing they haue so many opportunities occasions and furtherances to allure and incourage them therevnto Q. What are they A. First by reason of continuance with their children they haue more time and occasion to teach them then others Againe the loue and affection which children haue toward their Parents doeth cause them to like and willingly entertaine that which proceedeth from their Parents Furthermore Parents knowe better then strangers the nature strēgth and capacitie of their children and therefore can best and most fitly apply themselues vnto them Lastly when they teach their children they doe the will of God and so please him The consideration whereof cannot but be verie comfortable and take away all tediousnes from performing this dutie Q. How long are Parents to teach instruct and aduise their children Parents are constantly to teach and exhort their childrē to the true knowledge feare and obedience of God A. Not onely in the minoritie and tender age of their children but so long as they haue need to be taught admonished and instructed and as the Parents may and are able to doe their dutie therein For age and processe of time doeth neither dissolue the bondes of nature nor defeate the duties which are laid vpon men by the law of God And therefore the wisest of the seruants of God continued the practise of exhorting and instructing their children to the true feare and obedience of God euen then when they were come vnto the ripenes of their yeares 2. Instructiō which parents are to acquainte their childrē withall is cōcerning ciuilitie mannerlie or comely behauiour This kinde of the Parēts instruction is of no small weight in manie respects 1. Respect which maketh it of great moment yea so long as they enioyed life together Q Wherein are Parents next to instruct their children A. In ciuilitie and good maners or behauiour Q. This seemeth not to be a matter of so great weight seeing it doeth concerne but the body and outward estate of man A. Yea but for all that it is not to be neglected being of great momēt and cōsequence that in diuers respects Q. What are those respects which moue you to say so A. First it were an heauie case that the body limbs of a child which are created comely beautiful shuld by the negligence retchlesnes of the Parents be deformed and the vse and motion thereof vtterly peruerted which is nothing else but an inuirie and disgrace cast vpon the workmanship of God Secondly euil manners behauiour doe cause religion it selfe to be basely accounted of in the heartes of many 2. Respect as we may see by experiēce in diuers otherwise good professors who yet are of an vncomely rude behauiour 3. Respect Besides euil bringing vp doth corrupt the mind and heart of children bring them to an euill disposition as to be proud churlish hard harted without compassion towards others such like And therfore one by the light of nature saith very well That good liberall education doeth mollifie the manners and not suffer them to be cruell and sauage 4. Respect Againe good bringing vp behauiour is as the foundation and ornament of all duties trades professions giuing them their due grace and commendation Lastly comely good behauiour is pleasant and acceptable in the eies of God men 5. Respect as it is cleare 1. Kings 10. where it is recorded that when the Queene of the South did behold the comely and gratious behauiour of the seruants of Salomon she was greatly rauished therewith And this also doeth the Holy Ghost commend as an excellent vertue Q. It cannot otherwise be for why the Lord God is not the author of confusion vncomelines and disorder But what say you of them that bring vp their children I will not say as wild and sauage people but little differing from bruite beastes Is is a great sinne for Parents to neglect to
Waie Examples hereof Ioseph A. They are to speake reuerently of them but aboue all things to take heed that they doe not hinder or impaire the good name estimation or authoritie of their Parents by vttering and blazing abroad their faults and infirmities For which two wicked caytifes are condemned in the word of God namely Cham. Gen. 9.22 and Absalom 2. Sam. 15.4 5.6 Q. How must children behaue themselues toward their Parents in gesture A. First they are to rise vp to them Secondly they must bow their bodies vncouer their heads bend their knees and such like Thirdly they must yeelde the chiefe place vnto their Parents Two notable examples hereof we haue in the word of God to wit Ioseph as appeareth Gen. 48.12 Salomon 1. Kin. 2. chap. 19. ver Q. But what shall we say Salomon if children bee so farre off from performance of these duties that contrariwise they will not sticke to curse and reuile their Parents with their mouthes strike them with their hands laugh them to scorne to their faces and shamefully abuse them otherwise They are verie wicked childreÌ„ who are contemptuous against their parents A. The diuell hath strongly possessed such and because they deface the image of God in their Parents shew themselues vnthankfull for so great benefites and fight against the principles of nature ingrauen in their hearts they are cursed Monsters who should not be suffred to liue breath vnder heauen according as the Lord God hath commaunded that they should bee put to death by the sword of his owne lieutenant the Magistrate Q What say you generally of such children as coÌ„temne and despise their pareÌ„ts They are in a most woefull and miserable estate A. Their case is fearefull for why although they escape the hand of man yet will the Lord either pursue them from heauen with some notable iudgement or else requite them with the like in their graceles posterity 3. Generall dutie to be performed of childreÌ„ to their parents is Obedience Q. What is the third dutie A. Obedience and Subiection Q. How proue you that children are to obey their Parents A. By the word of God and namely Ephes 6.1 Col. 4.20 Q. What reason is there that children should practise these Commandements There are 4. Reasons to moue them herevnto A. Great reason for why The Lord hath giuen parents authoritie to coÌ„mand and therefore it is the dutie of children to obey otherwise their authoritie were giuen in vaine Secondly the holy Ghost doth vse two reasons to perswade children to this obedience out of the places before alledged The first is that it is iust therfore vnlesse children will coÌ„mit iniustice and iniquitie they must obey their Parents Again Obedience is said to be well pleasing to the Lord and therefore if children will delight and please the Lord they must perform this dutie Lastly the examples of diuers holy seruants of God may serue for a reason who haue not refused to obey their parents in diuers things against which they might haue takeÌ„ exceptioÌ„s either in regard of the absurdity or difficulties therof in som respects Q. Doth the stubbornnesse and obedience of children displease the Lord This also may be an other special reason from the contrarie disobedieÌ„ce A. Yea so greatly that he hath awarded no lesse punishment then death against the stubborne and disobedient child Q. What if the hand of the Magistrate ceaseth A. Yet will the Lord be reuenged as we may see in the sonnes of Eli. Q. In what manner are children to obey and practise the commandements of their Parents The right manner of childrens obedience to their parents consisteth in 2. things 1. In willing nes 2. In truth H. First of all willingly and from their hearts Secondly in deed and truth not in outward countenance and promise Q. You haue said and proued well that children are to obey the commandements of their Parents But are they to perform that duty absolutely without exceptioÌ„ A. No for the obedience of Children hath a limitation Childrens obedience as wel as pareÌ„ts authoritie is limited by God as appeareth Ephes 6.1 So that if Parents doe commaund or enioyne their children any thing contrarie to the worde of God expressed in the holy Scripture they are not to obey them And there is good reason There are 3. reasons of it for although the authoritie of Parents be great yet the authoritie of God is greater And though they owe much to their Parents and are bound to hear them yet owe they more vnto God their Creator and Sauiour and are much more bound to heare him then either men or Angels Lastly although they are to loue their Parents yet are they to preferre the Lord GOD before their Parents in loue and affection according to that which our Sauiour Christ saith Mat. 10. He that loueth Father or Mother more then me is not worthie of me Q Hath any godly childe mooued with these reasons denied obedience to parents when they haue commaunded things vnlawfull And heereof is Ionathan a notable example A. Yea for good Ionathan would not execute the will and pleasure of his wicked Father Saul against innocent Dauid as appeareth 1. Sam. 19.1 c. Q. But now what say you in the conclusion of this point A. I say that euen if wicked Parents commaund any thing not contrarie to the word of God although it bee not onely difficult 4. General dutie which God coÌ„mandeth childreÌ„ to yeelde to their parents is Thankefulnes This general thankâ—â—lnes doth vttâ—r it selfe in 4. â—â—â—cial â—â—â—â—â—s or duties of it 1. Fruit. but also ioyned with some blemish or absurditie yet is the childe bounde without contradiction or resistance to obey them Q. What is the fourth dutie that children are to yeeld to their Parents A. Thankefulnesse Q. In what fruits or duties is this thankfulnesse to shew it selfe A. In diuerse And first of all children are to coÌ„fort cheere and solace the hearts of their parents when they are wouÌ„ded and cast downe with any great sorrow heauinesse or anguish Q. This is indeed a dutie verie natural and requisite But who hath performed it at any time A. The sonnes and daughters of Iacob toward their father ExaÌ„ples of it as wee may read Gen. 37. â—5 Q. What is the second fruit or dutie 2. Fruit. A. When children doe knowe their Parents to bee so ignorant as that they vnderstand not how to bee saued nor to serue God according to his will they are to teach informe them so farre as they may and necessitie doth require Q. What examples haue you hereof A. Faithfull Abraham who reported to his father Terah ExaÌ„ples of it Abraham what hee had learned not onely concerning the will of God for his departure out of his Country c but also touching the euerlasting saluation and happinesse of them both So Ioseph instructed his father Iacob Ioseph in those
excellent are not onely disgraced and deformed but vtterly fruitelesse and like a ring of gold as the Prophet in another sense speaketh in a swines snout Q. For the furtherance whereof how is the Schoole-maister to behaue himselfe which is the third generall thing you spake of 3. Dutie of the Schoole-master toward his Scholler is good example of life coÌ„uersation The reason of it A 4. dutie of the Schoole-master is to pray often both with and for his Schollers A. He is to walke before the eyes of his scholler in a wise holy sober and comely behauiour The reason wherof is for that the schollers are readie to follow the example of their Maisters in all things whether good or euill as we may see in the schollers of Plato Aristotle Pythagoras and such like Q. Is not the Schoole-maister to pray often with and for his schollers A. Yes for without that smal or no successe is to be looked for The duties of Schollers to their Schoolemasters OF THE DVTIES of Schollers to their Schoole-maisters and Teachers Q. HAuing spoken of the duties of Schoole-maisters equitie and order doth require to speake of the things that Schollers ought to performe what say you to that 3. Sortes of duties to be performed of Schollers to their Schoolemasters A. The things which they are to performe are diuerse The first concerneth themselues The second hath respect to their Maisters The third containeth their behauiour to all men in generall Q. What say you of the first which concerne themselues 1. Sort of the which there are 2. A. That which they are to performe in regard of themselues and their owne good is two-fold For first of all they are to giue diligent care attention heedfulnes to that which is taught and deliuered Secondly they are to labour that they may profit therin Q. Why is the first required A. Because that without diligent hearing and attention The Reason of the first dutie teaching and instruction be it neuer so plaine wholsome excellent it is in vaine like as if a man should sing vnto a dâ—afe eare for hearing â—oeth naturally and in order before vnderstanding wherevpon Schollers in all languages are termed by the name of hearers Q. But how shall Schollers profite and increase by that which they heare How the 2. Autie is to be performed that the Scoller may profit Things to be iuoyded which hinder profiting A. They are to auoid some things and performe some other Q. What are the things they are to auoid A. Idlenesse excessiue eating drinking sleeping recreations the companie of idle vaine persons amourous and such like By all which meanes a man doth fruitlesly mispend his time blunt and dul his wits and weaken his memorie Things to be practised for the profit 〈◊〉 the Scholler Q What is he to performe A. To call to mind things heard often and seriously to meditate therof conferre thereof with others and be readie to teach them the things hee himselfe hath â—earned 2 Sort of duties Of the which there are 3. Q Wâ—at say you of his dutie towards his Maister A. His duetie containeth three things 1. Loue. For first of all hee is to loue his Ma ster as an other parent yea and in some respects more then his naturall Parent 2 ReuereÌ„ce Secondly hee is to reuerence and honour him 1. In heart First of all in his heart and affections 2. In speech present or absent Secondly in his speech both in the presence and absence of his Maister 3. In gesture Thirdly in outward gesture and behauiour By all which outward effects is laid open the inward reuerence and honour of the heart Q. What is the third dutie A. Thankfulnesse which containeth all meanes which serue to requite the loue 3. Dutie is Thankfulnes care labour and trauaile of his Maister with all fruits and benefites ensuing thereof in which regard manie are renowned commended euen in prophane Hystories as Alexander the great to Aristotle his Maister Vnthankfulnes is a great sin in Schollers highly displeasing to God Contrariwise all such haue beene condemned as vnnaturall monsters which haue shewed themselues vnthankfull or vnkinde towards their Schoole-maisters Fathers in learning as that MoÌ„ster of Nature Nero towards his Maister Seneca So certain yong Schollers as appeareth in Prudentius who with their stiles and penkniues bereaued their Christian maister of his life vpoÌ„ all which hellish Vipers afterward came the horrible vengeaunce and iudgementes of God And not without cause seeing they did in a hellish manner violate and transgresse this fift commandement Q. Say somewhat of the third and last thing namely the behauiour of Schollers before all men in generall 3. Sort of the duties of Schollers A. As their bringing vp is more excellent then others so are they to excell others in behauiour Q. How to excell They are to excell others that want good education in their whole carriage and behauing of themselues toward all men A. In Religion courtesie humilitie humanitie comelines and order in eating and drinking talking recreations entertainments salutations such like According to the rules and precepts which they haue learned not only out of the Scripture word of God but out of the writings of ciuil political men And therefore in this respect are condemned al which professing learning are yet in their maÌ„ners behauior proud prophane noisome inciuil vncomly wherby they are so farre off from adorning coÌ„mending good learning that they doe most notably deface it coole the affections of many towards it OF THE DVTIES OF the elder and yonger sort Q. WE are now come to the other sorts whereof we spake before and first of all we are to begin with the elder sort The duties of the Elder toward the yonger 1. Things to be considered coÌ„cerning the elder persons 1. The vertues wherewith they are to be indued 2. The duties which they are to performe toward the yonger in yeares The vertues which ought to bee in the Elder are manie as the Apostle setteth them downe â—â—t chap. 2. vers 1.2.3 what say you of them A. For the better handling of that which concerneth them we are to consider what vertues and properties are required in their persons Secondly what they are to performe being thus qualified to the yonger sort Q. What are the vertues or properties required in the persons of auncient men and women A. The most of them are set downe in the first second third verses of the 2. chap. of the Epist to Titus The words are these But speake thou the things which become wholesome doctrine That the elder men be watchfull graue temperate sound in the faith in loue and in patience The elder women likewise that they be in such behauiour as becommeth holinesse not false accusers nor subiect to much wine but teachers of honest things Q. What duties are
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
constantly to God for his all-sufficient blessings vpon them as Abraham Dauid and the rest of the holy seruants of God haue done And that not without great cause for hereby they doe obtaine not onely a blessing vpon all the duties which they performance toward their children but also all other graces they stand in neede of both in regard of this life and of the life to come OF THE DVTIES of children toward their Parents Q. ARe children to performe duties toward their Parents Childrē are by the commandement of the Lord to performe 4. special duties to their parents A. Yea no doubt for why the Lord hath cōmaunded in the fift Commandement that children should Honour their Father and Mother vnder which word Honour are contained all duties which children are to yeeld to their Parents Q. What are those duties The first of them is loue A. They are diuers the first whereof is Loue. Q. Are children then to loue their Parents And it is a most necessary dutie A. Yea loue is so necessarie a vertue in the hearts of children that without it they will neuer yeeld other duties vnto Parents or if they do yet can they not please God for why the Lord doeth abhorre all duties be they neuer so excellent that proceede not of loue There is no doubt but that all children generally are backward to this dutie Q. What reasons therefore may perswade them thereunto A. Diuers and those effectuall 6. Reasons are alledged to moue children to loue their parents For first of all the Lord hath commaunded children to loue all men how farre remoued so euer they be in regard of any band or coniunction therefore much more their Parents 1. Reason to whom they are so neere linked in nature 2. Reason Againe God hath put his owne person vpon Parents and giuen them his owne amiable titles which originally and directly are proper to himselfe whereupon it followeth that if children haue any sparke of goodnes and pietie to God they cannot but beare a tender affection toward their Parents 3. Reason Thirdly God hath planted in them a certaine naturall affection inclination toward their Parents which if they do labour to extinguish suppresse they are worse thē bruit beasts who being moued with nothing els but a certaine instinct of nature do depend wholy vpō those that ingendred them seeme to preferre them before all other 4. Reason Besides Parents are the authors and causes of the life and beeing of their children and therefore are they vnworthy of life being that carry not a louing heart toward their Parents Furthermore Parents are the causes and as it were fountaines 5. Reason whereby al good graces and giftes are conueied vnto children bodily and spirituall concerning this life the life to come and therefore what horrible vnthankfulnes were it if childrē shuld not loue such excellent instruments 6. Reason mouing children to loue their parents It may be perceiued by 4. Reasons that the loue of Parents is great toward their childrē Lastly Parents do loue their children and therefore are children to yeeld the like vnto their Parents for loue doth deserue and ought to procure loue Q. But how is it manifested that Parents loue their children A. Diuers waies And first in that they doe so tenderly nurse and bring them vp Againe for that they do so carefully and diligently watch ouer them against all dangers Besides how patiently doe they take and put vp many troubles annoyances and vexations at the hands of their children Furthermore they do often euen with cheerfulnes defraud themselues of many necessaries which they thēselues stand in need of for their childrens sake as meate drinke apparell sleepe and such like Q. By all that you haue said I see it is great reason that children should loue their Parents and that euen of conscience But haue you any examples that any haue so done The examples of louing childrē may be a 7. Reason to moue vs to loue our parents A. Yea many of the deare children of God in times past and many also at this day as may appeare by diuers signes and effects whose worthy examples all other ought to imitate and follow Q. What if Parents be churlish and vnnaturall A. They are tenderly to loue their Parents for all that Q. What is your reason Children are to loue their Parēts thogh they be churlish to them The Reason of it A. Because that a vice or fault in the person of the Parents cannot dissolue that naturall bond wherewith children are knit vnto them much lesse abolish the dutie that God hath laid vpon children Q. What other autie do children owe to their Parents A. Reuerence or an honourable estimation of them 2. Dutie which children stand bounde to performe to their Parēts is a reuerēd and honorable estimation of them Q. Must this needes be ioyned with Loue A. Yea that it may well gouerne and temper it least it degenerate into contempt Q. What reasons haue you to proue that children are to reuerence their Parents There are 2. reasons why it should be so A. First of all Parents do after a sort carrie the image of God therefore it cannot be auoided but that if children contemne their Parents 1. Reason they contemne God himselfe 2. Reason Againe Parents are Superiors vnto their children both in yeares and tract of time as also in authoritie and gouernment for why God hath subiected children vnder the hand and direction of their Parents The inward Reuerence of children to their parents is outwardly to be expressed 2. wayes 1. In speech 2. In gesture Inward reuerence is outwardly to be expressed 2. waies 1. In presēce 2. In absence Q Are children onely to retaine reuerence to their Parents inwardly in their hearts A. No they are outwardly to vtter and practise it and that two waies in Speech and Gesture Q. How in Speech A. Two waies First in the presence of their Parents Secondly in their absence Q. What rules are to be obserued for the first A. First they are to giue to their Parents such termes 3. Rules are to be obserued of children in speaking to or in the presence of their parents 1. Rule 2. Rule titles and phrases of speech as may declare the reuerence of their affections Secondly they are not to preuent their Parents in speech without some great and weightie cause but to speake when they haue leaue and fit occasion Thirdly they are not to be excessiue in speech before their Parēts but sparing and continent as those that desire rather to heare then to speake themselues Q. What are they to doe in the absence of their Parents Children are to speake reuerently of their parents in their absence or out of their hearing Children are to behaue themselues reuērentlie also in their outward gesture toward their parents This is expressed 3. waies 1. 2. 3.