8. v. 15.16 Iob. 12. v. 18. Isai 22. v. 20.21.22.23.24 Hos 13. v. 11. Dan. 2. v. 37. 47. ch 5. v. 18.1 Sam. 10. v. 1. 24. ch 16 v. 1. ch 24. v. 7. Q. What out of the new Testament 2. Of the new Testament A. Ioh. 19 ve 11. Rom. 13. ver 1.2 1. Pet. 2. v. 13.14 We are come now to the second thing to be considered in the Treatise of the Magistracie Q. What properties or vertues are required in the person of the Magistrate The vertues necessary to be in a Magistrate are many A. They are diuerse and sundry the first whereof is wisdome and vnderstanding as appeareth Deut. 1.13 With this agreeth Psal 2. v. 10. Bee wise now therefore ye Kings 1. Wisdom be learned ye Iudges of the earth The reasons also why a Magistrate is to be wise are many Q. Why is this vertue required of Magistrates A. Because that it were an vnworthie thing that a bodie indued with light and vnderstanding such as the Common-wealth is should be ruled and guided by a head blind and void of right iudgement and reason And doubtlesse without this vertue the Magistrate cannot possibly discerne betweene good and euill right and wrong lawfull and vnlawfull He can not vnderstand the Positiue lawes of his owne Dominion much lesse the law of God the true ground and foundation of all good lawes He can not exhort and incourage his subiects to that which is good nor disswade and dehort them from euill Lastly Salomon in exceeding great wise â—n dome praied most earnestly for wisdom seeing God had appointed him to be the gouernour of his people he can determine nothing according to equity In regard wherof Salomon asked at the handes of GOD aboue all thinges in the world wisedome and vnderstanding whereby hee might bee inabled to goe in and out before his people as appeareth 2. King 3.9 and the Lorde graunted his request as followeth to the end of the Chapter The 2. vertue to be in a Magistrate is Courage Q. What is the second propertie required in the Magistrate Exod. 1.8.21 A. Courage He must bee a man of courage Q. How many things are contained vnder Courage A. Two things namely Strength Vallure Vnto the courage of the mind is required valure and strength of the bodie that the Magistrate may be the more throughly couragious The reasoÌ„s why and good plight of bodie Secondly Couragiousnesse and boldnesse of heart Q. Why is this state of bodie required A. Because otherwise the Magistrate can neuer beare and goe through the labours and trauailes which belong vnto his place The labours and duties which belong vnto the Magistrate are great and manifold 1. touching the bodie and therefore hee had neede to haue a bodie fit and answerable therevnto In regard whereof wee reade in many places of the word that God did alwayes giue to those whom hee stirred vp for the good of the Church able bodies and indued with naturall strength force and lustinesse as appeareth in Moses Ioshua Caleb Sampson Samuel and Dauid Q. Why is Couragiousnes and Boldnesse of mind required 2 Touching the mind A. Because that without that vertue the Magistrate can take no great and weightie thing in hand much lesse continue therein especially if it bee ioyned with daunger nay hee cannot constantly performe any dutie but through feare and weaknesse of courage will bee carried too fro vpon euery occasion for which cause the Lord exhorteth Ioshua twise in the first chapter of his Booke to this vertue and the people also doe incourage him vnto it And the like we may reade in many places of the Scriptures in regard of the Magistrate The 3. vertue to be in a Magistrate is the true feare of god The reason of it Q. What is the third propertie or vertue A. The true feare of God Q. Is this necessarie in a Magistrate A. Yea verie necessarie for as it is the fountaine and roote of all good things generally in all men so in a Magistrate more specially it doeth restraine him from euill and inforce and cause him to performe all duties For hee that truly feareth God dareth not but flie from the things that doe displease him and practise the duties which hee hath commaunded So that this excellent vertue it is that which doeth season and make good vse of all graces wherewith the Magistrate is indued In regarde hereof Ichosaphat exhorteth Magistrates and publique persons to the feare of God 2. Chron. 19. Chapter verse 7. and 9. The 4. vertue to be in a Magistate is that he deale truly what it is to deale truly Q. What fourthly is required A. Dealing truly Q. What meane you thereby A. Not onely a certaine truth and vprightnesse generally in wordes and actions but a faithfull execution of Iustice and Iudgement to all sortes Estates and conditions of men without partialitie and respect of persons This vertue and vprightnesse is commaunded by the Lorde in diuerse places Leuit. Chapter 19. verse 15. Deut. Chapter 1. verse 17. and Chapter 10. verse 17. Prou. Chapter 18. verse 5. Q. Why is this propertie required in the Magistrate The reason why this veâ—tue is necessarie A. Because that without it common wealthes must needes goe to wracke and confusion for want of equitie and iustice Q. What is the fift propertie The 5. vertue to be in a Magistrate iâ— that he hate couetousnes A. The Magistrate must hate couetousnes that is he must not only be voide of couetousnes but hate and detest it as a vice most abhominable Q. Why so The reason of it A. Because if the Magistrate be couetous he will receiue bribes bribes will blinde his iudgement and peruert his wordes affections wherevpon wil follow that men shal neuer receiue right sentence iudgement according to their present cause and desert but oftentimes the innocent shal be punished or at the least not haue their causes righted and relieued and the wicked shall escape scot-free whereof must needes follow an horrible confusioÌ„ For which cause couetousnes receiuing of bribes is seuerely forbiddeÌ„ in many places of the word of God as Exod. Chap. 13. ver 8. Num. chap. 22. ver 7.8 Deut. chap. 16. ver 19. Psal 15. ver 5. Pro. chap. 15. ver 27. and chap. 17. ver 23. Of this foule vice doeth Samuel purge himselfe 1. Sam. chap. 12. ver 3. saying Behold here I am beare recorde of me before the Lord and before his annointed Whose oxe haue I taken Or whose asse haue I taken Or whom haue I done wrong too Or whom haue I hurt Or of whose hands haue I receiued any bribe to blinde mine eyes therewith and I will restore it you Q What further is required of the Magistrate The 6 vertue to be in a Magistrate is that his heart be not lifted vp aboue his brethren What it is to haue the heart lifted vp
first of all preaching of the word The Publike duties of the minister are foure with application thereof by admonition and exhortation 1. Tim. 4. the 2. Epist 4 Secondly 1. Preaching the publicke administration of the Sacramentes 2. Administr of the Sacra n = 3 3. He must pray in the publike assembly 3. Prayer for this is a special dutie pertaining to his calling Gen. 20. Act. 6. and practised in all times by wise and faithfull Ministers 4. Execution of the church centures Fourthly he must execute the sentence of suspention and excommunication in the preseÌ„ce of the whole Church gathered together against such as are lawfully conuicted in the consistorie Theâ—r priuaâ—e dutie of the Minister is that he be resident and liue among his people Where vnto beloÌ„g manie other to the number of 10. as they are hereafter set downe Q. We are now come to priuate duites what is the first and â—s it were the way and enterance vnto the rest A. He must liue and continually lie as it were in his watch tower among his people Q. What reasons are to perswade him thereunto A. Not onely the weaknes corruption and deceitfulnes of mâ—â—s heart whereby he is readie vpon euerie occasion to forsake and departe from the truth but also the inumerable and the same most malitious enemies both spirituall and corporall which continually lie in waite for to ouerthrowe the Church of Christ euery member thereof And besides this no Minister can fulfill his office if he be absent from his charge neither ought he to be absent except necessitie or some great and weightie cause doe inforce the same Q. But is he to content himselfe with his residences A. No he is to performe diuers duties and not to abuse his watch tower to sleeping and idlenes Q What are those duties A. Diuers and manifold whereof we will rehearse some principall The 1. priuate dutie First he is to instruct and catechise them of his people whose ignorances are manifest to him and who cannot sufficiently profite by publike teaching Act. 20. Secondly 2. he is to prepare and fit them for the holy Sacramentes by trying their knowledge and admonishing them of any fault which may disable them Ezech 22. Thirdly 3. he is to knowe and haue good experience of the state and disposition of his people that so hee may preach and apply his doctrine the more fitly to their vse Fourthly 4. he is to defend and preserue them against all Heretickes and corrupt men who as rauening wolues would prey vpon deuour his flocke And this he is to doe by the euidence and power of the word of God Fiftly 5. he is to comfort the feeble minded and to rebuke the vnruly person the euil doer 1. Thes 5.14 Sixtly 6. he is to prouoke and stirre vp them that are cold and sloathfull in duties as also contrariwise to restraine and call backe them that run on too fast in a rash zeale without knowledge Seuenthly 7. hee is to ende dissentions variances and discords and labour to maintaine peace amongst his people Mat. 5. Cen. 14. Besides 8. he must visite the sicke both to instruct and prepare them by heauenly doctrines and exhortations for death and if they liue to profite by their visitations as also pray for theÌ„ publikely priuately Isa 38.1 King 1. Iames 5. Q. What furthermore A. 9. He must in the time of persecution not forsake his flocke but sticke to them to incourage and comfort them and if neede be to seale vp the truth of his doctrine with the losse of his owne life bloud Q. What lastly 10. Priuate dutie of the Minister A. Hee must by a holy godly example commend his doctrine and whole ministerie vnto the people Q. Is it to any purpose that the people should know these duties of the Minister These duties belonging to Ministers are to bee knowne of the people whereof there are 3. Reasons A. Yea doubtlesse to great purpose For first of all they are a part of the counsell of God and therefore all people ought to knowe and learne them and that to speciall vse for first they shal therby discerne a good and faithfull Minister from one that is wicked and vnfaithfull Secondly 1. Reason they shal learne how to make choise for themselues 2. Reason when occasion requireth The duties of people to their ministers Lastly they shall see great cause not onely to pray feruently for the Ministers of the word 3. Reason but to be thankfull to God for so heauenly and gratious an ordinance Q. In our last Treatise we spake of the dueties belonging to the Minister or preacher of the word may we not now likewise speake of the dueties of the people or flocke towardes their Minister The duties of the ministers to the people doe binde the people to be dutifull vnto them A. Yes and that not without good reason for why one doeth follow of an other and is the cause of an other in equitie and relation for as the Minister is to performe duties to the people so the people owe dutie to their Minister or Pastor The duties of the people to their ministers are of two series 1. Inward 2. Outward Q. Of how many sortes are these duties A. Of two sorts Inward outward Q. What are the inward duties or vertues A. They are such as are hidden and doe rest in the heart or soule as the proper subiect Q. Why doe you begin first with that part A. Because if that being the founâ—aine of all actions be not first well framed and disposed either men wil performe no actions at all The inward duties are the principall grounds of the outward or if they doe it will be in hypocrisie that is without a right and sincere affecâ—ion Q. How many duties doe you consider in the soule A. Two The first wherof is Loue The inward duties are 2.1 Loue. the people must loue their Minister or Pastor Q Where is that commanded A. In the first epist to the Thes 5.13 Q. How must they loue him A. Not coldly nor feebly but most feruently and aboundantly This Loue must be an earnest loue as the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there vsed doth signifie Q. What should moue men herevnto A. The worke of the Ministerie committed vnto them by the Lord. Q. The fruites and benefits of that worke are not expressed in that place to perswade them to loue A. True they are left there in generall but particularly specified in other places of the Scripture Q. As how A. First they are called Spirituall Fathers There are 4. great reasons to moue people to loue their ministers 1. Reason because they begette and change men anewe by the effectuall preaching of the Gospell to bee the sonnes of God and heires of the kingdome of heauen as appeareth 1.
THE DOCTRINE OF SVPERIOritie and of Subiection contained in the fift Commandement of the holy Law of Almightie God WHICH IS THE FOVNdamentall ground both of all Christian Subiection and also of like Christian Gouernment as well in Church and Common-wealth as in euery Schoole and priuate Familie A PRETIOVS MEMORIAL OF the substance of manie godly Sermons preached by the learned and faithfull seruant of God Ma. ROBERT PRICKE Minister of the word at Denham in Suffolke The memoriall of the righteous shall be blessed Prou. 10.7 Though he fal he shall not be cast off for the Lord putteth vnder his hand Psal 37.37.24 LONDON Printed for Ephraim Dawson and Thomas Dowâ—e and are to be sold at their shop in Fleete-streete at the Inner Temple gate 1609. THE INSCRIPTION DEDICATORIE To the right worshipfull S. Ed. Lewkenor knights S. Ro. Lewkenor knights S. Ro. Quarles knights And to the worshipful Gentlem. M. Rodes And the posteritie of them all M. Gourny And the posteritie of them all M. Caestill And the posteritie of them all M. Steward And the posteritie of them all ANd to the people of the Church of God in Denham For a memoriall of the pietie and loue of Maister Robert Pricke their verie faithful and deare Pastor a most carefull and vigilant Watch-man ouer their soules and for a remembrance of the holy instructions which hee gaue them while be executed his holy Ministerie among them Robert Allen their heartie welwiller a boundeÌ„ friend vnto them all hath according to the mind will of the same their late deceased good Pastor by the best diligence and meanes and with the best speede he could attaine vnto dedicated this small portion of his many and great labours to them and to the neighbour Churches of God both Ministers and People to their benefite but chiefly to the honour and praise of God in Christ Iesus crauing to that end the most gratious blessing of his holy spirit vpon the same Amen Yours in the Lord R. A. TO THE CHRISTIan and wel-disposed Reader S. Egerton wisheth grace mercie and peace from God the Father and from our Lord Iesus Christ THe varietie and vanitie of idle Phamphlettes which the loue of gaine or glorie for the most part begetteth the Presse daily bringeth forth in our English tongue made mee the more willing to further the printing of this explanation of the fift Commandement For though the most part delight to read the vnsauorie inuentions of mens braines and that such also as desire to reade good bookes haue such plentie before them that they are doubtfull for want of good direction which they should pitch vpon yet I thought with my selfe that the rare singular piety of this Author a holy man and most faithfull Minister powerful in prayer and diligent in preaching to his flocke manie yeares together with the perspicuitie of the order and the choisnesse of the matter might the rather by my testimonie stir vp the minds of Godly Christians to reade this Treatise though being otherwise streighted of time or distracted in their choise they might perhaps neglect the reading of so fruitfull a Treatise vpoÌ„ this Commandement as hath not hitherto so farre as I can learne beene printed and published in our mother tongue Sundry learned and godly men haue laboured verie fruitfully in opening the sense and laying forth the duties of euerie Commandement and more particularly of the 4. wherin the practise both of the duties of Pietie set downe in the first Table of the duties of Mercie set downe in the second Table is required at our handes to be performed vpon a set day and in a more solemne and serious manner but none to my knowledge hath published any seuerall Treatise vpon the fift Commaundement which beeing truly vnderstood vnfeinedly beleeued faithfully practised wil direct a christian in a holy practise of all the duties of Mercie Loue which he is to performe either to himselfe or to any other For whosoeuer doth walke carefully in the obedience of this Commandement maintaining that honour which is due to himselfe and euerie other man in respect of their different seueral yeares gifts and qualities callings and degrees in the familie Church and Common-wealth hee cannot easilie be carried to exercise any crueltie against himselfe or any other coÌ„trarie to the sixt Commaundement or to defile either his own bodie or his neighbours against the seuenth Commaundement or to deale vniustly or vnfaithfully about his owne or other mens goods credit and reputation contrarie to the eight and ninth CoÌ„mandements yea or to giue place to the least spice of repining discontentment or wandering motion forbidden in the last Commandement of the law of God There was neuer any disorder and outrage in any family Church or Common-wealth from the beginning of the world to this day neither can be but it proceeded from the breach of the 5. CommandemeÌ„t For how is it possible that there should be any disorder in the family if the wife honour her husband as she ought he her if children giue due honour to their parents and they also deale honourably with them if seruants do honour their Maisters as they ought and they their seruaÌ„ts and if children and seruants do mutually respect and honour one the other as becommeth them Could any trouble and confusion arise in Churches congregations if the people would remember such as haue the ouersight of them and do declare vnto them the word of God and in giuing honour vnto them would submit themselues because they watch for their soules for which they must giue an accouÌ„t before the chiefe Shepheard And on the other side if the Pastors and Elders would feede the flocke of God which depeÌ„deth vpoÌ„ them caring for it not by constraint but willingly c. Is it possible that euer any treason sedition or disloyaltie could breake forth in citties or kingdomes if people would honour their Princes and euery soule be subiect to the higher powers being obedient and readie to euery good worke and if Magistrates in their places would gouerne their Subiects as deare children Finally if euery one that is an inferiour anie manner of way would carrie the affection of a dutifull child to his Superiour and euerie Superiour the affection of a wise and tender Parent to his inferiour according to the plaine scope and maine drift of this commaundement But what should I need to demonstrate the truth of this point in many particulars Search the Scriptures turne ouer al humane stories call to minde what thou hast seene and obserued in thine owne time in the family congregation or any corporatioÌ„ whereof thou art or hast beene a member and thou shalt euidently perceiue that the troubles and offences which haue broken out in them haue alwaies proceeded sprung from this bitter roote I meane from the disobedience breach of the 5. CommandemeÌ„t In which respect it is said that this is the onely commandement of all the
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
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
of Popish Priesthood is vtterly ouerthrowne The lawelesse immunitie of the popish priesthood is contrary to the word of god A. Yea and that not without cause for why it was a cursed deuise of Antichrist whereby hee laboured not onely to streighten and pend vp the authoritie and iurisdiction of Magistrates into too narrow limits or boundes but also to lay open a way for himselfe and his shauelings to commit all manner of abhominations without controlment Q. Doeth the duetie of the Magistrate stretch no further in regarde of themaintenance of Religion but to the Ministers The 7. meanes for the aduancing of true religion A. Yes they are to enforce and compell the people First of all to resort to the ministrie of the worde of God yea to giue eare therevnto with reuerence and attention The duties of the Magistrate in respect of ciuil policie and therewithall to performe all duries concerning the outward worship of God as did King As◠2. Chron. 4. The 8. meane◠Again they are not only to be carefull that all the duties of the first and second Tables be practised but also that the breach of any commaundement therein contayned bee punished and reuenged according to the nature qualitie and measure thereof Q. We haue heard of the dutie of the Prince or Magistrate in regard of Religion What say you of his dutie concerning the ciuill and politicall estate of his subiects The 1. durie of the magistrate in respect of ciuil policie A. His duty consisteth in two things For first hee is to procure the outward commoditie welfare and comfort of his people The 2. dutie in the same respect Secondly he is to defend and protect them from all enemies dangers that would ouerthrow or hinder their peace and safetie Q. How may the first be brought to passe A. Two wayes as namely by making of wise good and healthfull lawes And againe by due and carefull execution thereof The magistrate is 2. wayes to procure the good of the Common-wealth The 1. is by making good lawes The 2. is by the due execution of them Q. May a Prince or Magistrate make lawes A. Yea no doubt so that they bee consonant and agreeable to the word of God from which if they swarue be they neuer so glorious and plausible in the eies of men yet will the Lord neuer blesse nor giue successe to them as is plētifully proued both by examples in the word of God and by continuall experience Q. What is the Magistrate to respect in inacting and publishing of the lawes you spake of The scope or aiming point of all good ciuil lawes consisteth in two things A. The good order and behauiour of the subiects one towardes another that so they may liue together sweetlie and honestlie to the mutuall helpe and benefit one of an other Secondly the stay and restraint of the contrarie Q. What lawes is to bee prouided in these respects A. The lawes are manifold and almost infinite according to the diuersitie of persons places state and dispositiōs of the people together with manifold changes accidents and necessarie occurrents Q. You spake of the exccution of such lawes is that necessarie A. Yea doubtles for without that good lawes are as a bodie without a soule or life or a good medicine without application Two things are required to the execution of lawes Q. What meanes or waies are there to further the execution of those lawes A. First of all incouragements or rewards will preuaile verie much with mans proud and rebellious nature to cause him to yeelde vnto and to practise that which otherwise hee doth hate and would resist as we may see by continuall experience Q. What if this will not serue A. The Magistrate is then to vse seueritie and inflict punishments in wisdome discretion according to the nature qualitie of the offence Q. Why adde you those last words A. That so by wise circumspection crueltie iniustice may be auoided Fiue things are required to the right proceeding in iudgememēt against the violaters of good lawes Q. What cautions must the Magistrate vse to carrie his hand aright and accoraing to iustice in punishing of euill doers A. First no man is to bee condemned and punished before his fault by lawfull meanes bee brought to light and he conuicted thereof according vnto the course of iustice and all equitie and reason for it were an vniust thing for a man to be punished for a crime which cannot bee proued against him Secondly the greatnesse of nature of the fault is to be discouered out of the worde of God and applied to the conscience of the guiltie person that so he may bee brought to repentance Thirdly the rigour and extremitie of the law is not to bee sollowed and pursued at all times and therefore the Magistrate may either pardon the fault in discretion or deferre the punishment thereof vnto a fitter time Furthermore the punishment must be proportioned according to the nature qualitie of the fault so that to a great offence is due a great punishment and a lesse is to bee reuenged with a punishment agreeable Lastly the Magistrate is not to punish in reuenge or satisfying of his own corrupt malicious affections but first to stay the wrath of God Three endes to be propounded in the punishing of offenders Secondly to amend the partie offending Thirdly to restrain giue warning to others the they cōmit not the like Q. Is it sufficient for a Magistrate to make good lawes and then to execute thē The Magistrate is to protect his good and faithfull subiects A. No for he is to defend protect his subiects against the extreame violent assaults inuasions of al maner of enemies forraine or domesticall and that by battails and warres executed in his owne person or others at his commandement Q Is it lawfull then for a Christian Magistrate to make warre A. Warre is a good and holy ordinance of God especially pertaining to the care and dutie of the Magistrate Q. How is that proued By fiue reasons it may appeare that it is lawfull for the magistrate to make warre for the iust and necessarie defence of his people and state A. By many reasons and examples out of the word of God Q. What are the reasons A. First God hath prescribed rules and lawes for the right ordering of his people in warre which he would not doe if it were vnlawfull to make if warre Secondly it is he that teacheth the hands of his seruants to fight and their fingers to make battaile Furthermore he giueth good successe in battaile which could not be if warre were ill and condemned Besides this when certaine souldiers being touched with repentance at the doctrine of Iohn Baptist demanded of him what they should do in time to come to please God hee willed them not to forsake their callings but teacheth them howe to behaue themselues therin which
Cor. 4 1. Tim. 1.2 Againe they are said Heb. chap. 13. ver 17. to watch ouer the soules of the people 2. Reason as those that must giue account thereof that is God hath appointed them ouer his people and inheritance not onely to procure all things for their good but also to defend and preserue them from all spirituall enemies and dangers Thirdly the Lord hath set them as it were in a watch tower 3. Reason Ezek. 33. and deliuered as it were an heauenlie Trumpet into their hands not onely to giue the people warning of the plagues and iudgements of God to come but also to aduise and direct them how to preuent and auoid them And lastly 4. Reason they are to stand vp in the gap and to pray and make intercession to God for the people ouer which he hath set them By meanes whereof God hath oftentimes granted great graces deliuerances vnto whole nations and people as not only the Prophet Elisha doth testify 2. Kin. ch 2. But eueÌ„ that wicked king Ioash doth confesse it as wee may see in the 13 chap of the same booke Q. These are indeed great reasons and motiues to perswade the people to loue their Ministers We haue many special examples of such as haue dearely loued their ministers recorded in the holie Scripture to moue vs to the imitation of them therein Dauid Salomon Hezekias Obadiah The noble Shunamitâ— But with whom haue they preuailed A. With diuerse and sundrie of the seruaÌ„ts of God as for example how louingly and sweetly did Dauid Salomon Hezekias and other holy Kings of Iudah deal with the priests Leuits and Ministers of God Great was the loue of Obadiah towards the Prophets in the persecution of Iesabel who with the hazard of his own life prouided for the maintenance and safetie of the Lords Prophets How louingly bountifully did the noble womaÌ„ the Shunamite entertain the Prophet Eliah The like affection wee may see in Ebedmelech the blacke Moore in Lidia the Purpurisse Ebed-melech The Galatians Act. 16. and in many other mentioned in the new Testament but especially in the Galatians of whom the Apostle Paul reporteth that they receiued him not onely as an Angel of God and as Iesus Christ but also that they would haue pulled their eyes out of their heades to haue done him good 2. Inward dutie of people to their ministers is Reuerence The necessitie of this grace because men are naturally exceedinglie readie to despise their ministers and that in many respects of which 5. are set dovvne as they followe in order Q. What is the next inward vertue of dutie A. The people are to feare and reuerence their Minister which affection is not to be separated froÌ„ the former Q. What is your reason A. Because that as reuerence without Loue will growe into hatred so loue without reuerence will growe into contempt Q. Are not men ready and proue to contemne and despise their Ministers A. Yes no doubt and that for many causes Q. How and in what respect A. Not onely for that all men naturally doe abhorre and loath the ministrie but also for diuerse other reasons and respects 1. Cause why people are ready to despise their ministers Q. What are they A. First Ministers by the singular wisdome and goodnesse of God are not Angels but mortall men and subiect to the same naturall infirmities that other are Act. 14. Secondly 2. Cause for the most part they want such outwarde ornaments and garnishings wherein naturall and carnall men do delight as Nobilitie of birth Beautie Gorgious attire and such like Againe 3. Cause they are subiect to pouertie affliction reproch disgrace iniuries and manifold temptations aboue other callings Furthermore 4. Cause through infirmitie they oftentimes slip and fall into sinne and offence Lastly 5. Cause the diuell in this latter time of the worlde not abiding the light of Gospell which God of his infinite mercie hath restored doth labour by all meanes and wayes to bring the Ministers into hatred contempt and vile estimation Q. How may this mischiefe be remedied and prouided against A. By these reasons following if they bee seriously weighed Against the former contempt there are other 5. most weightie reasons heâ—re set downe in the next place 1. ReasoÌ„ helping against contempt of the minister First that whosoeuer doth contemne the Minister his person is in hazard to contemne his Ministerie and doctrine and that to his owne destruction and condemnation in that he despiseth the meanes of his saluation Secondly that whosoeuer doth despise the Minister which is the Ambassador of God despiseth coÌ„temneth God himself and Iesus Christ which is a fearful execrable thing Thirdly a man is to consider the fearefull iudgement that God hath powred out vpon such as haue conteÌ„ned 3. Reason despised or laughed to scorne the Ministers of the word Furthermore that although Ministers be in theÌ„selues base coÌ„temptible 4. Reason yet doth they carry vpon them the person of the Lord Iesus Christ Lastly they haue in readines as the Apostle saith vengeance against all such as doe resist and rebell against the truth 5. Reason The outward duties to be performed of the people to their ministers are generallie 41 but vnder euery of them sundry more particular duties are comprehended 1. Of them is bodilie reuerence The right manner of bodilie gesture is to be obserued Q. We spake the last day of the inward duies which the people are to performe to their lawful minister what are the outward duties A. They are diuers the first whereof is bodily reuerence or honour Q. Wherein doth that consist A. In 2. things namely Gesture Speech Q. What meane you by the first A. The people are so to frame their bodies behauior in the presence of their minister as may declare manifest the inward reuerence of their harts toward his ministery calling wherein notwithstanding two extremities are to be auoided 2. Extremities are to be auoided 1. Is defect Q. What are those A. The effect and the excesse Q. What meane you by the first A. When either no reuerence at all is giuen or that which is vnseemely and agreeable to the baser sort of persons Q. What meane you by the other A. When that reuerence is giuen to ministers 2. Excesse which is either due to God himselfe or to the Kings Princes of the world as kneeling c. Q. What examples haue you hereof A. In that worthie man Cornelius toward the Apostle Peter But most cleerely in the vassals of that Antichrist of Rome Q. Let vs nowe speake of the outwarde reuerence in wordes or speech of the people towarde the Minister of the worde Howe is that performed The right manner of reuerence in speech is likewise to be obserued and it consisteth in three things 1. In yeelding to them their due Titles A. In diuerse respects
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
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
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
his place and estate yet it is the Lords and from the Lord and therefore in yeelding seruice to an euill and cruell Maister he doeth it to the Lord who will shewe himselfe good and gratious vnto him Secondly 2. hereby seruants shall by patience be conformed to Christ Iesus their Lord and Maister 2. Pet. 2. Chap. ver 18.19.20.21 Thirdly 3. they shall by their patience willing suffering adorne and bring credit to the Gospel 1. Tim. 6. Chap. 1.2 ver Lastly 4. the worst estate of seruants amongst such as are reputed Christians is better and more tollerable then the state of seruants amongst many nations where seruants haue bin and are subiect to all manner of disgraces crueltie and tyrannie as appeareth both in the Scripture and in prophane Histories OF THE DVTIES of Schoole-maisters to their Scholiers and Schollers to their Schoole-maisters Q. REmaine there yet no other duties belonging to the fift Commaundement A. Yes and that of two other sorts respecting one another to wit of Schoole-maisters to their Schollers of Schollers to their Schoole-maisters of aged and graie-headed to the yonger sort and of the yonger sort towards their auntients Q. But doe Schoole-maisters schollers belong to this Commaundement A. I no doubt not onely by reason of that relation which is betweene them but for that the duties of them both are of great and profitable consequent to the Church and common wealth as all men knowe by experience and cannot fitly be referred to any other commaundement but to the fift Q. Then let vs speake of them both apart and first of all what duties are Schoole-maisters to performe to their schollers 3. Duties belong to the Schoolemaster in respect of his Schollers 1. InstructioÌ„ 2. CorrectioÌ„ 3 Gâ—od example or coÌ„uersation Schoolemaisters aâ—e to instruct their Schollers in 2. things 1. In diuine knowledge 2. In humane learning What diuine knowledge is A. First of all teaching instructioÌ„ SecoÌ„dly discipline or correction Thirdly Example or couersation Q. Wherein is the Schoole-maister to traine and instruct his schollers A. First of all and principally in diuine knowledge Secondly in humane learning or literature Q. What meane you by the first A. The knowledge and vnderstanding of the will of God contained in the holy Scriptures coÌ„cerning faith and saluation the true worship of God and all duties towards man For the attaining whereof he is to traine vp his scholler at fit and conuenient times in some catechisme skilfully penned coÌ„prising the sum of Christian ReligioÌ„ And after what maÌ„ner it is to be taught In the deliuerie whereof he is to behaue himself with great wisedome reuerence and holines Q. To what purpose is all this doth not humane learning suffice for the adorning and commending of a man A. No for without religioÌ„ humane learning is a prophane thing Humane knowledge insufficient without diuine seruing for nothing but to puffe vp a mans heart with pride to take away excuse from him before God and to arme him with boldnes to oppose himselfe against the word of God and the holy truth contained therein as may appeare in the heretickes Atheists prophane contemners of Religion in all ages Q. What meane you by humane Learning Humane learning what it is A. Reading Writing Grammer with the rest of good Artes and Sciences Q. In what maner is the Schoole-maister to traine the child to the knowledge of these things A. Hereunto are required diuers things And after what maÌ„ner it is to be taught 1. With good skill and vnderstanding First of all skill and knowledge that is he must know and vnderstand the things that he teacheth to another least through ignorance he conueieth into the minde of his hearer many errors and vntruthes which will easily take impression in tender hearts hardly be remoued when they attaine to further age The second is diligence and painfulnes which consisteth in often reading to his Scholler 2. With diligence and painefulnes often hearing and examining him with calling ouer things before heard and lastly invring him to dispute and conferre with his fellowes and equalls by all which memorie is confirmed the wit sharpened and the minde furnished with matter and knowledge fit for euery purpose Without this a long time is spent and litle or no fruit doth ensue although the scholler be of a good capacitie Thirdly he must vse all allurements to draw his schollers to hearken vnto him 3. With all good allurements incouragement to his Schollers and to loue learning as gentlenesse mildenesse patience commendation of Learning with gifts and rewards vpon occasion And on the contrarie part he is to auoide hastines and boisterousnes of affections a sharpe seuere countenance with impatience such like All which serue to harden the heart of the scholler to cause him to hate and flie learning to dull and astonish his wit so that either he cannot conceiue and vnderstand that which is deliuered or is made vnable to repeate that againe which was before conceiued All which is plaine by common experience 4. With discretion The fourth thing is discretion which consisteth in discerning and considering the nature and disposition of the scholler together with his wit and capacitie to the end that he may rightly and skilfully let loose or hold in the raines of his gouernmeÌ„t as also measure and proportion the precepts which he giueth to the end that he neither oppresseth his wit and capacitie with too much or suffereth them to languish and impaire with too litle This was wisely considered of the very heathen as may appeare in their books of the trayning vp of youth Q. But what say you of the secoÌ„d generall thing required of a Schoolmaster namely Discipline and Correction 2. Dutie of the Schoole-master toward his Scholler is due Correction A. I say it is most necessarie to be vsed for without this the scholler will cotemne the maister cast off all care of learning and corrupt his heart with all manner of vices insomuch that he will proue not onely void of learning all coÌ„mendable vertues but a monster in life conuersation Q But how is he to vse Discipline and Correction 2. Things required to the right vse of the Schoole-masters correctiâ—n A. First of all he is not so much to correct him for learning and want of wit and capacitie or any naturall defect as for euill manners stubbornes idlenes negligence such like Againe in correction he is to respect the qualitie of the offence namely how great or how small for both are not to bee corrected with like measure but the great is to bee corrected with great the small with a smaller kind of punishment Q. It may be gathered out of your words that a scholler is to be brought vp not only in learning but in good manners A. There is no doubt of that for without good manners learning and wit be they neuer so