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THE DOCTRINE of Superioritie and Subiection: contained in the fift Commaundement of Almightie God.
THE DOCTRINE of Superiority and Subjection: contained in the fift Commandment of Almighty God.
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WEE haue by the grace of God passed through the first Table of the Cōmandements of God,
we have by the grace of God passed through the First Table of the commandments of God,
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and now are wee come to the second Table. Q. What speciall difference doe you see betweene the one and the other?
and now Are we come to the second Table. Q. What special difference do you see between the one and the other?
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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. Answer In the First Table, the Lord as a most wise and holy Householder, and Lord of his Church, does First of all provide for all duties Concerning himself.
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In the second, hee doth prescribe what duties his people are to performe one towards another: In the second, he does prescribe what duties his people Are to perform one towards Another:
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Wherein appeareth his singular wisedome and goodnesse, in that he is not content alone to haue a care of his owne glorie:
Wherein appears his singular Wisdom and Goodness, in that he is not content alone to have a care of his own glory:
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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? A. Two:
but also Takes order for the welfare and good estate of his people. Q. How many sorts of duties Are contained in the second Table? A. Two:
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Namely, speciall duties, pertaining to some speciall persons; And generall, which all men in generall are to performe one towarde another.
Namely, special duties, pertaining to Some special Persons; And general, which all men in general Are to perform one toward Another.
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Q. Where are the speciall duties contained? A. In the fift Commandement. Q. What are the words?
Q. Where Are the special duties contained? A. In the fift Commandment. Q. What Are the words?
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A. Honour thy father and thy mother, that they may prolong thy dayes in the land which the Lord thy God giueth thee.A. Honour thy father and thy mother, that they may prolong thy days in the land which the Lord thy God gives thee.
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Q. How many things doe you obserue therein? A. Two. First of all, the precept it selfe. Q. How many things do you observe therein? A. Two. First of all, the precept it self.
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Secondly, A reason adioyned to perswade to the practise thereof. Secondly, A reason adjoined to persuade to the practice thereof.
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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?
Q. Why is this Commandment placed foremost in the second Table, and hath a promise, which the rest of the commandments contained therein have not?
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A. To shew the excellencie and necessitie thereof. Q. By what reasons may we further bee perswaded of this? A. To show the excellency and necessity thereof. Q. By what Reasons may we further be persuaded of this?
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A. First of all, it doth in certaine infe riour persons, traine men vp as it were in a certaine inferior Schoole, to rise vp to the knowledge of the soueraigne Lord, A. First of all, it does in certain infe riour Persons, train men up as it were in a certain inferior School, to rise up to the knowledge of the sovereign Lord,
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and to giue vnto him the reuerence and honour due to his diuine Maiestie.
and to give unto him the Reverence and honour due to his divine Majesty.
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Secondly, it vpholdeth, and continueth all those estates, degrees, and orders, whereby the societie, or fellowship of man, is as it were, by certaine ioynts and sinewes, ioyned and knit togither,
Secondly, it upholdeth, and Continueth all those estates, Degrees, and order, whereby the society, or fellowship of man, is as it were, by certain Joints and sinews, joined and knit together,
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and without which it would by a certaine pernicious confusion, be cleane dissolued, and vtterly perish.
and without which it would by a certain pernicious confusion, be clean dissolved, and utterly perish.
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Thirdly, if the duties of this Commaundement bee not performed, the generall duties of the other Commaundementes must needes faile: Thirdly, if the duties of this Commandment be not performed, the general duties of the other commandments must needs fail:
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For he that will not performe a dutie toward him to whom hee is bound by a cartaine straight, and peculiar band: For he that will not perform a duty towards him to whom he is bound by a cartaine straight, and peculiar band:
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much lesse will hee perform duties to them that are further remooued. Q In what words is the Precept contained? A. In these:
much less will he perform duties to them that Are further removed. Q In what words is the Precept contained? A. In these:
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Honour thy Father, and thy Mother. Q. How manie things are wee to note herein? A. Two: First of all, certaine persons: Honour thy Father, and thy Mother. Q. How many things Are we to note herein? A. Two: First of all, certain Persons:
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Secondly, the thing due to those persons. Q. Which are the persons? A. Father and Mother.
Secondly, the thing due to those Persons. Q. Which Are the Persons? A. Father and Mother.
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Q. What meane you by Father & Mother? Q. What mean you by Father & Mother?
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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:A. They Are to speak properly, only those which God in his singular Wisdom doth use as Instruments and means to give men life and being in this world:
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for who is so ignorant which knoweth not that the Father begetteth, and the Mother conceiueth, and bringeth forth? for who is so ignorant which Knoweth not that the Father begetteth, and the Mother conceiveth, and brings forth?
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Q. Why are these two ioyned together, in regard of honour and dutie? A. First, because they meete together in the worke of procreation.
Q. Why Are these two joined together, in regard of honour and duty? A. First, Because they meet together in the work of procreation.
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Secondly, to preuent and meete with the corruption and partialitie of children, who otherwise would either contemne the Mother,
Secondly, to prevent and meet with the corruption and partiality of children, who otherwise would either contemn the Mother,
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and yeeld all honour and dutie to the Father, by reason of his principalitie:
and yield all honour and duty to the Father, by reason of his principality:
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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.
or Else Because the Mother does bear them, nourish them, and is most tenderly affected towards them, would be wholly addicted unto her, excluding and making no account of the Father.
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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. How may it appear that this is the reason? A. By many clear places of the word, as, Levites 19.3. Prou. 13.12. and chap. 10. vers. 1. Ephesians 6.1, 2. Col. 3.10.
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Q. Are no other persons contained vnder these?
Q. are not other Persons contained under these?
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A. Yes, all such as are in stead of Parents, not onely in regard of superioritie,A. Yes, all such as Are in stead of Parents, not only in regard of superiority,
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but also for that they are to prouide for the good, and benefite of their inferiours, both in soule and bodie.
but also for that they Are to provide for the good, and benefit of their inferiors, both in soul and body.
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For so wise and mercifull is the Lord, that are hee hath appoynted naturall Parents to begette and bring foorth children,
For so wise and merciful is the Lord, that Are he hath appointed natural Parents to beget and bring forth children,
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and thereby to giue them simplie a beeing in this life:
and thereby to give them simply a being in this life:
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so hath hee ordayned other persons (as it were Parents) to tender and giue them a well and happy being.
so hath he ordained other Persons (as it were Parents) to tender and give them a well and happy being.
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Q. Who are those persons which you meane? A. Kings, Princes, and Magistrates, Ministers of the worde of GOD, Housholders, Schoole-maisters, and Teachers. Q. Who Are those Persons which you mean? A. Kings, Princes, and Magistrates, Ministers of the word of GOD, Householders, Schoolmasters, and Teachers.
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Those that are indued with any excellent grace and gift aboue others. Lastly, the aged and gray-headed. Those that Are endued with any excellent grace and gift above Others. Lastly, the aged and Gray-headed.
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Q. Howe can you prooue that these are contayned vnder the titles of Parents?
Q. How can you prove that these Are contained under the titles of Parents?
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A. First, for that as in all the rest of the Commaundements vnder one generall, are contained all speciall things of the same nature,A. First, for that as in all the rest of the commandments under one general, Are contained all special things of the same nature,
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so it is in this Commandement. Secondly, if these persons be not heere vnderstood, they are contayned properly in no Commaundement:
so it is in this Commandment. Secondly, if these Persons be not Here understood, they Are contained properly in no Commandment:
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which were a great defect and disgrace to the perfection of the Lawe.
which were a great defect and disgrace to the perfection of the Law.
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Thirdly, these persons are tearmed by the name of Father, and Mother, in diuerse places of the holie Scripture:
Thirdly, these Persons Are termed by the name of Father, and Mother, in diverse places of the holy Scripture:
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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.
as Kings, Queens, and Magistrates, Are called by the name of Nursing Father's, and Nurse's. Isaiah Chap. 49. ver. 23. In regard hereof, Some of the Heathen called their Kings Abimelech, which signifies, My Father the King.
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Ministers of the word of God, are called by the name of Fathers. 2. Cor. Chap. 4. ver. 15.2. King: Chap. 13. ver. 14.
Ministers of the word of God, Are called by the name of Father's. 2. Cor. Chap. 4. ver. 15.2. King: Chap. 13. ver. 14.
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Maisters are so called. 2. King. 5.15 & Chap. 2. ver. 12. Q. Why is the name of Father and Mother giuen to Superiors?
Masters Are so called. 2. King. 5.15 & Chap. 2. ver. 12. Q. Why is the name of Father and Mother given to Superiors?
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A. To drawe and allure men to the willing obedience and practise of this Commaundement: and that not without cause. A. To draw and allure men to the willing Obedience and practice of this Commandment: and that not without cause.
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For first, as we are vntoward by nature to the practise of any Commaundement, so especially of this;
For First, as we Are untoward by nature to the practice of any Commandment, so especially of this;
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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.
Because it so greatly imports the glory of God, and the benefit of man. Again, the crooked heart of man will hardly stoop unto superiority.
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First, by reason of a certaine naturall pride whereby all men do desire to be aloft and vnder none other.
First, by reason of a certain natural pride whereby all men do desire to be aloft and under none other.
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Secondly, for that Superiors in this corrupt and miserable world do oftentimes abuse their authoritie to the hurt of others: Secondly, for that Superiors in this corrupt and miserable world do oftentimes abuse their Authority to the hurt of Others:
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therefore to subdue men to the ordinance of God, he hath set vpon all Superiors the sweet and amiable name of Father and Mother.
Therefore to subdue men to the Ordinance of God, he hath Set upon all Superiors the sweet and amiable name of Father and Mother.
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Q. We haue spoken of the Persons the first thing noted in the Precept: what is the thing due to those Persons? Q. We have spoken of the Persons the First thing noted in the Precept: what is the thing due to those Persons?
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A. Honour. Vnder which are conteined all meanes and effects whereby the preheminence of the Superiours is acknowledged, vpheld, and graced: A. Honour. Under which Are contained all means and effects whereby the pre-eminence of the Superiors is acknowledged, upheld, and graced:
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Q. What reason or equitie is there that this should be yeelded vnto Superiors?
Q. What reason or equity is there that this should be yielded unto Superiors?
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A. First of all, for that manie, and the same very excellent benefites and commodities, do flowe and proceed from them, A. First of all, for that many, and the same very excellent benefits and commodities, do flow and proceed from them,
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as from some plentifull fountaine, vnto their inferiors.
as from Some plentiful fountain, unto their inferiors.
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Secondly, the Lord hath set and as it were ingrauen vpon them, liuely markes and resemblances of his owne Maiestie. Q. How is that?
Secondly, the Lord hath Set and as it were engraved upon them, lively marks and resemblances of his own Majesty. Q. How is that?
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A. In Kings, Princes & Magistrates, appeareth not only the greatnes and soueraigne authoritie of God, A. In Kings, Princes & Magistrates, appears not only the greatness and sovereign Authority of God,
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but also that he is the high and supreame Iudge of the world.
but also that he is the high and supreme Judge of the world.
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In Ministers of the word, is shadowed out, that God is the originall teacher & instructer of his Church. In Ministers of the word, is shadowed out, that God is the original teacher & instructer of his Church.
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In Housholders, that he is the great Lord and Maister that prouideth for the welfare and benefite of all creatures.
In Householders, that he is the great Lord and Master that Provideth for the welfare and benefit of all creatures.
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In 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; In Husbands, that he hath joined to himself, and as it were married in a special Covenant of mercy and compassion, all the faithful and elect ones;
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so that he is the head and husband of his people.
so that he is the head and husband of his people.
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In those that are able to instruct others in Artes, Learning & Sciences, it is euident that God is the fountaine, not only of wisedome,
In those that Are able to instruct Others in Arts, Learning & Sciences, it is evident that God is the fountain, not only of Wisdom,
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but also of euery other excellent and necessarie grace.
but also of every other excellent and necessary grace.
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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. In the Aged and Gray-headed, we may descry the eternity of God, whereby we may gather, that Superiors by certain sparks of glory which they have received from the Lord, do shine as it were bright Stars, in the midst of mankind.
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Q. What is the effect thereof? A. That inferiours doe depend vpon them, as vpon those that are to guide them,
Q. What is the Effect thereof? A. That inferiors do depend upon them, as upon those that Are to guide them,
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and to prouide for their welfare. By which meanes the societie of man is vpheld in a comely and profitable order.
and to provide for their welfare. By which means the society of man is upheld in a comely and profitable order.
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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:
Q. Let us now come from the words of the Precept to the general reason, which is annexed to it, to persuade to the performance and practice of all the duties contained in the Precept:
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what are the words of the reason? what Are the words of the reason?
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A. That they may prolong thy daies in the Land which the Lord thy God giueth thee. A. That they may prolong thy days in the Land which the Lord thy God gives thee.
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Q. How can it be truly said, that Parents doe prolong the life of the child, seeing that life, much more long life, is the gift of God?
Q. How can it be truly said, that Parents do prolong the life of the child, seeing that life, much more long life, is the gift of God?
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A. They may be said to prolong the obedient child his life three waies.A. They may be said to prolong the obedient child his life three ways.
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First of all, in bringing them vp in pietie and godlines, which hath the promises of this life and of the life to come. First of all, in bringing them up in piety and godliness, which hath the promises of this life and of the life to come.
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Secondly, in praying for, and blessing, that is, wishing all good vnto the child that is dutifull vnto them:
Secondly, in praying for, and blessing, that is, wishing all good unto the child that is dutiful unto them:
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according to the example of the auncient Fathers and seruants of God.
according to the Exampl of the ancient Father's and Servants of God.
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Thirdly, the Parents being decked, and as it were crowned with the dutifulnes of a godly and holy childe:
Thirdly, the Parents being decked, and as it were crowned with the dutifulness of a godly and holy child:
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they are occasions to moue the Lord to remember the child, and to bestowe vpon him the blessing promised in this fift Commaundement.
they Are occasions to move the Lord to Remember the child, and to bestow upon him the blessing promised in this fift Commandment.
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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;
Q. It seems that the reason is not very strong and forcible, seeing it is grounded upon the promise of a thing which seems every Way so miserable. For natural life it self;
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much more the continuance thereof, is fraught with manifold miseries and calamities, and therefore it is doubtfull whether it should be refused or desired? What say you hereunto? much more the Continuance thereof, is fraught with manifold misery's and calamities, and Therefore it is doubtful whither it should be refused or desired? What say you hereunto?
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A. Long life (take it at the worst) is a singular treasure: for why? it is a mean or occasion of many excellent blessings:A. Long life (take it At the worst) is a singular treasure: for why? it is a mean or occasion of many excellent blessings:
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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. As First, men thereby do know, understand and enjoy the manifold works and graces of God, to their great Comfort & admiration, which they who do die untimely do want.
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Secondly, thereby they may in vsing good meanes, make themselues fit for eternall life. Lastly, they may more plentifully serue and glorifie God, in this long extent of time,
Secondly, thereby they may in using good means, make themselves fit for Eternal life. Lastly, they may more plentifully serve and Glorify God, in this long extent of time,
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then they can which are cut off in their tender yeares:
then they can which Are Cut off in their tender Years:
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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:
In regard whereof the holy Servants of God which otherwise feared not death, yet when death was presented to them, they desired earnestly longer Continuance of life:
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as we may see in Dauid Psal. 6. Hezekiah. Isa. 38. And doubtles, as in euerie place of the Scripture, long life is accounted a blessing: so shorte life a curse.
as we may see in David Psalm 6. Hezekiah. Isaiah 38. And doubtless, as in every place of the Scripture, long life is accounted a blessing: so short life a curse.
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Q. Doeth God bestowe this blessing vpon all good and obedient children, simply and without exception? A. No:
Q. Doth God bestow this blessing upon all good and obedient children, simply and without exception? A. No:
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he bestoweth it no further then may make for their good:
he bestoweth it no further then may make for their good:
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for when he seeth that it may hurt them, he taketh away some of them in their yong yeares:
for when he sees that it may hurt them, he Takes away Some of them in their young Years:
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that is, when he knoweth that by their frailtie and weaknes they may be carried away with the generall corruption of the time wherein they liue,
that is, when he Knoweth that by their frailty and weakness they may be carried away with the general corruption of the time wherein they live,
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or else will shewe his tender loue toward them in taking them vp vnto himselfe before euill daies do come.
or Else will show his tender love towards them in taking them up unto himself before evil days do come.
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Examples hereof we haue in the sonne of Ieroboham 1. Kings. 14. In Iosiah, Enoch, and such like.
Examples hereof we have in the son of Jeroboam 1. Kings. 14. In Josiah, Enoch, and such like.
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Q. Is God then true in his word and Promise? A. Yea no doubt, because God giueth more then he promiseth:
Q. Is God then true in his word and Promise? A. Yea no doubt, Because God gives more then he promises:
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to wit, not only an happie life for a miserable life, and eternall life, for a short and vncertaine life,
to wit, not only an happy life for a miserable life, and Eternal life, for a short and uncertain life,
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but also taketh away his children betimes that they may the longer enioy his presence.
but also Takes away his children betimes that they may the longer enjoy his presence.
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Q But euill and disobedient children do enioy long life as well as the obedient? A. Seldome:
Q But evil and disobedient children do enjoy long life as well as the obedient? A. Seldom:
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and although they doe, yet is their long life so replenished with miseries, plagues, and the iudgements of God, that it seemeth rather to be a death drawne out at length, then long life here promised.
and although they do, yet is their long life so replenished with misery's, plagues, and the Judgments of God, that it seems rather to be a death drawn out At length, then long life Here promised.
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Q. What doe you conclude from all this? A. Two things.
Q. What do you conclude from all this? A. Two things.
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First of all, that vndoubtedly all those that performe the duties of this Commandement, shall haue a long,
First of all, that undoubtedly all those that perform the duties of this Commandment, shall have a long,
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and a blessed life, as is proued and confirmed, both by the word of God: and continued experience of all ages.
and a blessed life, as is proved and confirmed, both by the word of God: and continued experience of all ages.
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Secondly, that euill and disobedient children, shall either liue a short life, or in great miserie here:
Secondly, that evil and disobedient children, shall either live a short life, or in great misery Here:
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& after in the extreame torments of helfire, with the rebellious diuels, and the damned reprobates.
& After in the extreme torments of helfire, with the rebellious Devils, and the damned Reprobates.
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Q. Thus hauing obened the meaning of the Commaundement, and as it were laide the ground, let vs now come to the things that arise out of the same. What are they?
Q. Thus having obened the meaning of the Commandment, and as it were laid the ground, let us now come to the things that arise out of the same. What Are they?
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A. They are all particular duties of Superiours to their inferiours, and of inferiours to their Superiours.
A. They Are all particular duties of Superiors to their inferiors, and of inferiors to their Superiors.
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Q. How many sorts are there of Superiours? A. Two sorts: namely, publique, and priuate.Q. How many sorts Are there of Superiors? A. Two sorts: namely, public, and private.
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Q. What meane you by publique Superiours? Q. What mean you by public Superiors?
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A. Such as haue a more large and greater care and charge committed to them by the Lord.A. Such as have a more large and greater care and charge committed to them by the Lord.
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Q. What by priuate Superiours? A. Such whose care and charge is cōtained within narower & straighter bounds. Q. What by private Superiors? A. Such whose care and charge is contained within narrower & straighter bounds.
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Q. What say you of the first sort? A. Some of them haue respect and are especially occupied about the outward, ciuill, ciuill, Q. What say you of the First sort? A. some of them have respect and Are especially occupied about the outward, civil, civil,
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and politicall estate of the Church: and these are, Kinges, Princes, and Magistrates.
and political estate of the Church: and these Are, Kings, Princes, and Magistrates.
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Others doe especially watch and haue regard to the spirituall estate of men, not so much procuring worldly peace and commoditie,
Others do especially watch and have regard to the spiritual estate of men, not so much procuring worldly peace and commodity,
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as the eternall saluation and happines of them who are committed to their charge: and these are Ministers and Preachers of the word.
as the Eternal salvation and happiness of them who Are committed to their charge: and these Are Ministers and Preachers of the word.
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Q. But because that Magistrates are in the highest degree of preheminence next vnto God, aboue all other persons; Q. But Because that Magistrates Are in the highest degree of pre-eminence next unto God, above all other Persons;
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order requireth that we first speake of them and of the things perteining vnto them:
order requires that we First speak of them and of the things pertaining unto them:
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And are not all men to giue diligent care to the Doctrine concerning the Magistracie? And Are not all men to give diligent care to the Doctrine Concerning the Magistracy?
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A. Yes no doubt, and first of all, Magistrates themselues, that they may thereby learne what duties they are to performe themselues: A. Yes no doubt, and First of all, Magistrates themselves, that they may thereby Learn what duties they Are to perform themselves:
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and to looke for at the hands of others. But besides these, inferiours haue speciall cause to be acquainted with this kind of doctrine.
and to look for At the hands of Others. But beside these, inferiors have special cause to be acquainted with this kind of Doctrine.
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First of all, to stirre vp their hearts, to be thankfull to God, for that hee hath so mercifully and graciously euery way prouided for their safetie and comfort by means of the sacred ordinance of Magistracie. First of all, to stir up their hearts, to be thankful to God, for that he hath so mercifully and graciously every Way provided for their safety and Comfort by means of the sacred Ordinance of Magistracy.
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Secondly, that they may learne what iust and great cause they haue daily and continually to pray vnto God, Secondly, that they may Learn what just and great cause they have daily and continually to pray unto God,
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for the good and prosperous estate of Magistrates, as it is commanded, 1. Tim. 2. Thirdly, to allure and perswade them to yeeld themselues in obedience, and to performe all willing duties to their soueraigne Gouernours and Superiours.
for the good and prosperous estate of Magistrates, as it is commanded, 1. Tim. 2. Thirdly, to allure and persuade them to yield themselves in Obedience, and to perform all willing duties to their sovereign Governors and Superiors.
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Q. Let vs then proceed to the Treatise it selfe, which is, to go forward in this order. Q. Let us then proceed to the Treatise it self, which is, to go forward in this order.
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A. First of all we will inquire who is the authour and principall cause of magistracie. A. First of all we will inquire who is the author and principal cause of magistracy.
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Secondly, what speciall qualities and graces, and gifts, are required in Magistrates themselues, and in such persons as do belong to them.
Secondly, what special qualities and graces, and Gifts, Are required in Magistrates themselves, and in such Persons as do belong to them.
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Thirdly, what duties they are to perfor me. Q. Who is the vndoubted Authour and efficient cause of Magistracie? Thirdly, what duties they Are to perfor me. Q. Who is the undoubted Author and efficient cause of Magistracy?
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A. No other but God himselfe, as may appeare:A. No other but God himself, as may appear:
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First of all by the law of Nature, but more effectually and euidently by the word of God. First of all by the law of Nature, but more effectually and evidently by the word of God.
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Q. Make the first argument more cleare and manifest? Q. Make the First argument more clear and manifest?
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A. There is no doubt but that God hath planted naturally in the heart of man, a certaine sense and knowledge of Magistracie & the commondities thereof: as may appeare;A. There is no doubt but that God hath planted naturally in the heart of man, a certain sense and knowledge of Magistracy & the commondities thereof: as may appear;
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First of all, in that there was neuer people or Nation so barbarous and sauage:
First of all, in that there was never people or nation so barbarous and savage:
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neuer assembly of men so void of the light and knowledge of God, which hath not onely desired, never assembly of men so void of the Light and knowledge of God, which hath not only desired,
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but also set ouer them some Prince or Superior, to the end that they might not onely bee gouerned and directed by him as their head,
but also Set over them Some Prince or Superior, to the end that they might not only be governed and directed by him as their head,
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but yeeld dutie and homage to him. A matter cleare by the experience of all times.
but yield duty and homage to him. A matter clear by the experience of all times.
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Againe, the wise and best learned amongst the heathen, haue expresly affirmed in their writings, that kings, Princes and Magistrates, do proceed from God. Again, the wise and best learned among the heathen, have expressly affirmed in their writings, that Kings, Princes and Magistrates, do proceed from God.
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Lastly, they do greatly commend magistracie, and doe bewaile and condemne the state of them that are without that benefit: Lastly, they do greatly commend magistracy, and do bewail and condemn the state of them that Are without that benefit:
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and in conclusion, some of them haue set downe rules and orders for ciuill gouernment. Q. What testimonies besides haue you out of the Scripture to proue this point?
and in conclusion, Some of them have Set down rules and order for civil government. Q. What testimonies beside have you out of the Scripture to prove this point?
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A. Verie manie both in the old and new Testament. Q. What remember you out of the old Testament? A. Pro. 8. v. 15.16. Iob. 12. v. 18. Isai. 22. v. 20.21.22.23.24. A. Very many both in the old and new Testament. Q. What Remember you out of the old Testament? A. Pro 8. v. 15.16. Job 12. v. 18. Isaiah 22. v. 20.21.22.23.24.
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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.Hos. 13. v. 11. Dan. 2. v. 37. & 47. changed. 5. v. 18.1 Sam. 10. v. 1. & 24. changed. 16 v. 1. changed. 24. v. 7.
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Q. What out 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 out of the new Testament? A. John 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 Magistracy.
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Q. What properties or vertues are required in the person of the Magistrate? A. They are diuerse and sundry: Q. What properties or Virtues Are required in the person of the Magistrate? A. They Are diverse and sundry:
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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, be learned ye Iudges of the earth.
the First whereof is Wisdom, and understanding, as appears, Deuteronomy 1.13. With this agreeth, Psalm 2. v. 10. be wise now Therefore you Kings, be learned you Judges of the earth.
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Q. Why is this vertue required of Magistrates? Q. Why is this virtue required of Magistrates?
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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.A. Because that it were an unworthy thing, that a body endued with Light and understanding (such as the Commonwealth is) should be ruled and guided by a head, blind and void of right judgement and reason.
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And doubtlesse, without this vertue, the Magistrate cannot possibly discerne betweene good and euill, right and wrong, lawfull and vnlawfull.
And doubtless, without this virtue, the Magistrate cannot possibly discern between good and evil, right and wrong, lawful and unlawful.
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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 understand the Positive laws of his own Dominion; much less, the law of God, the true ground and Foundation of all good laws.
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He can not exhort and incourage his subiects to that which is good, nor disswade and dehort them from euill.
He can not exhort and encourage his Subjects to that which is good, nor dissuade and dehort them from evil.
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Lastly, he can determine nothing according to equity.
Lastly, he can determine nothing according to equity.
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In regard wherof, Salomon asked at the handes of GOD, aboue all thinges in the world, wisedome,
In regard whereof, Solomon asked At the hands of GOD, above all things in the world, Wisdom,
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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:
and understanding, whereby he might be enabled to go in and out before his people: as appears, 2. King. 3.9. and the Lord granted his request:
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as followeth to the end of the Chapter. Q. What is the second propertie required in the Magistrate? Exod. 1.8.21. A. Courage: He must bee a man of courage.
as follows to the end of the Chapter. Q. What is the second property required in the Magistrate? Exod 1.8.21. A. Courage: He must be a man of courage.
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Q. How many things are contained vnder Courage? A. Two things: namely, Strength, Vallure, and good plight of bodie. Q. How many things Are contained under Courage? A. Two things: namely, Strength, Valure, and good plighted of body.
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Secondly, Couragiousnesse, and boldnesse of heart. Q. Why is this state of bodie required?
Secondly, Couragiousnesse, and boldness of heart. Q. Why is this state of body required?
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A. Because otherwise the Magistrate can neuer beare and goe through the labours and trauailes which belong vnto his place.A. Because otherwise the Magistrate can never bear and go through the labours and travails which belong unto his place.
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The labours and duties which belong vnto the Magistrate, are great and manifold, and therefore hee had neede to haue a bodie fit and answerable therevnto.
The labours and duties which belong unto the Magistrate, Are great and manifold, and Therefore he had need to have a body fit and answerable thereunto.
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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,
In regard whereof, we read in many places of the word, that God did always give to those whom he stirred up for the good of the Church, able bodies,
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and indued with naturall strength, force and lustinesse, as appeareth in Moses, Ioshua, Caleb, Sampson, Samuel, and Dauid.
and endued with natural strength, force and lustiness, as appears in Moses, Ioshua, Caleb, Sampson, Samuel, and David.
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Q. Why is Couragiousnes, and Boldnesse of mind required? Q. Why is Couragiousnes, and Boldness of mind required?
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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: A. Because that without that virtue the Magistrate can take no great and weighty thing in hand, much less continue therein, especially if it be joined with danger:
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nay, hee cannot constantly performe any dutie, but through feare and weaknesse of courage will bee carried too & fro vpon euery occasion:
nay, he cannot constantly perform any duty, but through Fear and weakness of courage will be carried too & from upon every occasion:
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for which cause the Lord exhorteth Ioshua twise in the first chapter of his Booke to this vertue:
for which cause the Lord exhorteth Ioshua twice in the First chapter of his Book to this virtue:
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and the people also doe incourage him vnto it.
and the people also do encourage him unto it.
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And the like we may reade in many places of the Scriptures, in regard of the Magistrate.
And the like we may read in many places of the Scriptures, in regard of the Magistrate.
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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: Q. What is the third property or virtue? A. The true Fear of God. Q. Is this necessary in a Magistrate? A. Yea very necessary:
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for as it is the fountaine and roote of all good things generally in all men:
for as it is the fountain and root of all good things generally in all men:
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so in a Magistrate more specially, it doeth restraine him from euill: and inforce and cause him to performe all duties.
so in a Magistrate more specially, it doth restrain him from evil: and enforce and cause him to perform all duties.
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For hee that truly feareth God, dareth not but flie from the things that doe displease him,
For he that truly fears God, dareth not but fly from the things that do displease him,
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and practise the duties which hee hath commaunded.
and practise the duties which he hath commanded.
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So that this excellent vertue, it is that which doeth season, and make good vse of all graces wherewith the Magistrate is indued.
So that this excellent virtue, it is that which doth season, and make good use of all graces wherewith the Magistrate is endued.
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In regarde hereof, Ichosaphat exhorteth Magistrates, and publique persons to the feare of God. 2. Chron. 19. Chapter, verse 7. and 9.
In regard hereof, Jehoshaphat exhorteth Magistrates, and public Persons to the Fear of God. 2. Chronicles 19. Chapter, verse 7. and 9.
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Q. What fourthly is required? A. Dealing truly. Q. What meane you thereby? Q. What fourthly is required? A. Dealing truly. Q. What mean you thereby?
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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.A. Not only a certain truth and uprightness generally in words and actions, but a faithful execution of justice and Judgement to all sorts, Estates and conditions of men, without partiality and respect of Persons.
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This vertue and vprightnesse is commaunded by the Lorde in diuerse places.
This virtue and uprightness is commanded by the Lord in diverse places.
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Leuit. Chapter 19. verse 15. Deut. Chapter 1. verse 17. and Chapter 10. verse 17. Prou. Chapter 18. verse 5.Levites Chapter 19. verse 15. Deuteronomy Chapter 1. verse 17. and Chapter 10. verse 17. Prou. Chapter 18. verse 5.
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Q. Why is this propertie required in the Magistrate?
Q. Why is this property required in the Magistrate?
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A. Because that without it, common wealthes must needes goe to wracke and confusion for want of equitie and iustice. A. Because that without it, Common wealths must needs go to wrack and confusion for want of equity and Justice.
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Q. What is the fift propertie? A. The Magistrate must hate couetousnes:
Q. What is the fift property? A. The Magistrate must hate covetousness:
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that is, he must not only be voide of couetousnes, but hate and detest it as a vice most abhominable. Q. Why so?
that is, he must not only be void of covetousness, but hate and detest it as a vice most abominable. Q. Why so?
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A. Because if the Magistrate be couetous, he will receiue bribes: bribes will blinde his iudgement, and peruert his wordes & affections: A. Because if the Magistrate be covetous, he will receive Bribes: Bribes will blind his judgement, and pervert his words & affections:
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wherevpon wil follow, that men shal neuer receiue right sentence & iudgement according to their present cause and desert:
whereupon will follow, that men shall never receive right sentence & judgement according to their present cause and desert:
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but oftentimes the innocent shalbe punished, or at the least not haue their causes righted and relieued,
but oftentimes the innocent shall punished, or At the least not have their Causes righted and relieved,
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and the wicked shall escape scot-free: whereof must needes follow an horrible confusiō.
and the wicked shall escape Scot free: whereof must needs follow an horrible confusion.
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For which cause, couetousnes & receiuing of bribes is seuerely forbiddē in many places of the word of God,
For which cause, covetousness & receiving of Bribes is severely forbidden in many places of the word of God,
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as Exod. Chap. 13. ver. 8. Num. chap. 22. ver. 7.8.
as Exod Chap. 13. ver. 8. Num. chap. 22. ver. 7.8.
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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: Deuteronomy chap. 16. ver. 19. Psalm 15. ver. 5. Pro chap. 15. ver. 27. and chap. 17. ver. 23. Of this foul vice doth Samuel purge himself. 1. Sam. chap. 12. ver. 3. saying, Behold, Here I am:
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beare recorde of me before the Lord, and before his annointed.
bear record of me before the Lord, and before his anointed.
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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. Whose ox have I taken? Or whose Ass have I taken? Or whom have I done wrong too? Or whom have I hurt? Or of whose hands have I received any bribe? to blind mine eyes therewith? and I will restore it you.
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Q What further is required of the Magistrate? A. That his heart be not lifted vp aboue his brethren:
Q What further is required of the Magistrate? A. That his heart be not lifted up above his brothers:
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as appeareth, Deut. Chap. 17. ver. 18. & 20. The meaning is, that the Magistrate (in what degree soeuer) may not be proud and haughtie,
as appears, Deuteronomy Chap. 17. ver. 18. & 20. The meaning is, that the Magistrate (in what degree soever) may not be proud and haughty,
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but behaue himselfe in a lowly, sweete, and louing manner towards his subiects, as a father toward his children.
but behave himself in a lowly, sweet, and loving manner towards his Subjects, as a father towards his children.
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Q. What should be the reason hereof, seeing they are aduanced into so high a place?
Q. What should be the reason hereof, seeing they Are advanced into so high a place?
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A. First of all, if Magistrates be proud, they will easily degenerate into crueltie and tyrannie. A. First of all, if Magistrates be proud, they will Easily degenerate into cruelty and tyranny.
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Secondly, their subiects being hindered through feare, will hardly without great constraint, resort to them for iustice, and make their cases knowne.
Secondly, their Subjects being hindered through Fear, will hardly without great constraint, resort to them for Justice, and make their cases known.
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Thirdly, the cheerfull countenance of a Magistrate, and his louing and kind behauiour, causeth the subiects to loue and reuerence him.
Thirdly, the cheerful countenance of a Magistrate, and his loving and kind behaviour, Causes the Subjects to love and Reverence him.
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And there is no doubt but that in the loue and loyall affection of the subiect, standeth the safetie of the Magistrate.
And there is no doubt but that in the love and loyal affection of the Subject, Stands the safety of the Magistrate.
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All this was not vnknowne to Absolom, and therefore (being heire apparant as he thought) to allure and steale the hearts of his fathers subiects to himselfe;
All this was not unknown to Absalom, and Therefore (being heir apparent as he Thought) to allure and steal the hearts of his Father's Subjects to himself;
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he dealeth louingly, curteously, and friendly to euery one, as appeareth, 2. Sam. chap. 15. ver. 5.
he deals lovingly, courteously, and friendly to every one, as appears, 2. Sam. chap. 15. ver. 5.
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Q. What is lastly required in the person of the Magistrate? A. That in his whole behauiour he giue a good example to his subiects. Q. Is this necessarie? A. Yea no doubt.
Q. What is lastly required in the person of the Magistrate? A. That in his Whole behaviour he give a good Exampl to his Subjects. Q. Is this necessary? A. Yea no doubt.
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For seeing God hath set vp Magistrates as it were Loadstarres and directers to others both in word and deede, their subiects will follow their example whether it be good or euill:
For seeing God hath Set up Magistrates as it were Loadstars and directors to Others both in word and deed, their Subjects will follow their Exampl whither it be good or evil:
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according to the Prouerbe, All the world doeth followe the example of the King.
according to the Proverb, All the world doth follow the Exampl of the King.
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Wherefore the euill example of the Magistrate must needes be the ouerthrow and infection of many.
Wherefore the evil Exampl of the Magistrate must needs be the overthrow and infection of many.
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Besides this, without a good conuersation, the Magistrate shall neuer haue weight and authoritie in the hearts of his subiects:
Beside this, without a good Conversation, the Magistrate shall never have weight and Authority in the hearts of his Subjects:
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and therefore whatsoeuer he speaketh or doeth shalbe of lesse regard or account with them.
and Therefore whatsoever he speaks or doth shall of less regard or account with them.
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Q. What say you of the familie of the Prince or Magistrate, and such as doe attend more nearely vpon his person? Q. What say you of the family of the Prince or Magistrate, and such as do attend more nearly upon his person?
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A. They are to walke in a holy and vertuous conuersation. Q. What reason haue you so to say? A. They Are to walk in a holy and virtuous Conversation. Q. What reason have you so to say?
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A. There be diuers reasons why this is required. A. There be diverse Reasons why this is required.
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And first of all, that the Magistrate may be furthered in reforming the disorders of his subiects, which otherwise will hardly be brought to passe, seeing many exceptions will be conceiued.
And First of all, that the Magistrate may be furthered in reforming the disorders of his Subjects, which otherwise will hardly be brought to pass, seeing many exceptions will be conceived.
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Secondly, that grace and authoritie may be giuen to all his words and actions.
Secondly, that grace and Authority may be given to all his words and actions.
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Thirdly, for that aboue all other, the court and houshold of the Prince must be a certaine Church,
Thirdly, for that above all other, the court and household of the Prince must be a certain Church,
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and holy assemble wherein God is sincerely serued and obeyed;
and holy assemble wherein God is sincerely served and obeyed;
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not onely that the blessing of God may be vpon his owne person, and all that he taketh in hand;
not only that the blessing of God may be upon his own person, and all that he Takes in hand;
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but also that out of his house may shine forth worthy examples, as it were certaine lightes into his whole dominion, to direct and incourage others in a right course.
but also that out of his house may shine forth worthy Examples, as it were certain lights into his Whole dominion, to Direct and encourage Others in a right course.
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Q. Now let vs come vnto the dutie or office of the Magistrate: To what hath that respect:
Q. Now let us come unto the duty or office of the Magistrate: To what hath that respect:
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or whereabout is it occupied? or whereabout is it occupied?
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A. It is occupied either about religion and godlines, or about the ciuil estate and good order of his subiects.A. It is occupied either about Religion and godliness, or about the civil estate and good order of his Subjects.
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Q. What is first of all required of the Magistrate in regard of religion? A. That he doe cause it to be planted and aduanced in his dominion:
Q. What is First of all required of the Magistrate in regard of Religion? A. That he do cause it to be planted and advanced in his dominion:
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for so did the most excellent and worthie Princes & seruants of God:
for so did the most excellent and worthy Princes & Servants of God:
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as Ioshua, Dauid, Salomon, Azah, Iehoshaphat, Hezekiah, Iosiah, & such like, whose principall care and indeuour was to bring in and promote Gods true Religion: as Ioshua, David, Solomon, Azah, Jehoshaphat, Hezekiah, Josiah, & such like, whose principal care and endeavour was to bring in and promote God's true Religion:
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the examples whereof all Magistrates are bound to followe. First of all, because they are propounded in the holy Scripture to that end.
the Examples whereof all Magistrates Are bound to follow. First of all, Because they Are propounded in the holy Scripture to that end.
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Secondly, for other reasons of great importance. Q. What are those Reasons?
Secondly, for other Reasons of great importance. Q. What Are those Reasons?
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A. First, the Magistrate is bound to see that all his subiects be brought to the true knowledge of God,A. First, the Magistrate is bound to see that all his Subjects be brought to the true knowledge of God,
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and Iesus Christ the great King and Prince of glorie.
and Iesus christ the great King and Prince of glory.
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Secondly, that they may learne how to auoid the wrath of God, and their own extreame miserie,
Secondly, that they may Learn how to avoid the wrath of God, and their own extreme misery,
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and attaine vnto eternall life and happines.
and attain unto Eternal life and happiness.
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Thirdly, that they may knowe how to serue the Lord according to his word, which is the principall end of mans creation and redemption.
Thirdly, that they may know how to serve the Lord according to his word, which is the principal end of men creation and redemption.
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Q. You say well: for God hath not set and appointed Magistrates ouer bruite beastes, but ouer his owne people and inheritance;
Q. You say well: for God hath not Set and appointed Magistrates over bruit beasts, but over his own people and inheritance;
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for whose estate and welfare they are to render an account vnto him. for whose estate and welfare they Are to render an account unto him.
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But what duties is he to performe for the establisting and furthering of Gods true religion? But what duties is he to perform for the establisting and furthering of God's true Religion?
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A. First, he is to cause the holy Scriptures to be brought forth and published in such a tongue or language as the people may heare, read,A. First, he is to cause the holy Scriptures to be brought forth and published in such a tongue or language as the people may hear, read,
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and vnderstand the will of God, according as the Lord himselfe hath commaunded, and holy Kinges and Princes haue duly practised.
and understand the will of God, according as the Lord himself hath commanded, and holy Kings and Princes have duly practised.
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Secondly, he is to call and cause to be chosen, learned, and fit Ministers, not only to open and interpret the Scriptures, Secondly, he is to call and cause to be chosen, learned, and fit Ministers, not only to open and interpret the Scriptures,
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and gather and applie the doctrine contained therein to the vses of the people:
and gather and apply the Doctrine contained therein to the uses of the people:
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but also to execute the discipline and Ecclesiastical gouernmēt which Christ hath appointed for the well ordering of his spirituall kingdome.
but also to execute the discipline and Ecclesiastical government which christ hath appointed for the well ordering of his spiritual Kingdom.
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Lastly, he is by his authoritie to call & assemble Ecclesiastical Counsels and Synods. Q. To what end? Lastly, he is by his Authority to call & assemble Ecclesiastical Counsels and Synods. Q. To what end?
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A. First to redresse and correct notorious corruptions both in doctrine and manners.A. First to redress and correct notorious corruptions both in Doctrine and manners.
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Secondly, by good decrees, rules, and ordinances concluded from the word of God, to prouide for the peace, order, decencie, and edification of the Church.
Secondly, by good decrees, rules, and ordinances concluded from the word of God, to provide for the peace, order, decency, and edification of the Church.
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Q. Where doth the practise hereof appeare?
Q. Where does the practice hereof appear?
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A In diuers worthie Princes and Kings, before the incarnation of our Sauiour Christ and in many Christian Emperours and Magistrates, since his ascention into Heauen.A In diverse worthy Princes and Kings, before the incarnation of our Saviour christ and in many Christian emperors and Magistrates, since his Ascension into Heaven.
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Q. What further duties are required of the Magistrate in regard hereof?
Q. What further duties Are required of the Magistrate in regard hereof?
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A. First, he is by his authoritie to inforce & compell Ecclesiastical Ministers to the faithfull performance of their dutie. A. First, he is by his Authority to enforce & compel Ecclesiastical Ministers to the faithful performance of their duty.
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Againe, he is to defend, protect, & incourage such as be faithfull.
Again, he is to defend, Pact, & encourage such as be faithful.
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Lastly, he must correct, yea, if need be, depose all such as are vnfaithfull, and faile in their dutie:
Lastly, he must correct, yea, if need be, depose all such as Are unfaithful, and fail in their duty:
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as appeareth by Salomon, Iosiah, and such like godly and zealous Princes. Q. Why then the immunitie of Popish Priesthood is vtterly ouerthrowne?
as appears by Solomon, Josiah, and such like godly and zealous Princes. Q. Why then the immunity of Popish Priesthood is utterly overthrown?
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A. Yea, and that not without cause:A. Yea, and that not without cause:
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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;
for why? it was a cursed devise of Antichrist, whereby he laboured not only to straighten and pend up the Authority and jurisdiction of Magistrates into too narrow Limits or bounds;
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but also to lay open a way for himselfe, and his shauelings, to commit all manner of abhominations without controlment.
but also to lay open a Way for himself, and his shavelings, to commit all manner of abominations without controlment.
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Q. Doeth the duetie of the Magistrate stretch no further in regarde of themaintenance of Religion, but to the Ministers? A. Yes:
Q. Doth the duty of the Magistrate stretch no further in regard of themaintenance of Religion, but to the Ministers? A. Yes:
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they are to enforce and compell the people: First of all, to resort to the ministrie of the worde of God;
they Are to enforce and compel the people: First of all, to resort to the Ministry of the word of God;
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yea, to giue eare therevnto with reuerence and attention, and therewithall to performe all duries concerning the outward worship of God:
yea, to give ear thereunto with Reverence and attention, and therewithal to perform all duries Concerning the outward worship of God:
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as did King As•. 2. Chron. 4.
as did King As•. 2. Chronicles 4.
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Again, they are not only to be carefull, that all the duties of the first and second Tables be practised, Again, they Are not only to be careful, that all the duties of the First and second Tables be practised,
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but also that the breach of any commaundement therein contayned bee punished and reuenged, according to the nature, qualitie, and measure thereof.
but also that the breach of any Commandment therein contained be punished and revenged, according to the nature, quality, and measure thereof.
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Q. We haue heard of the dutie of the Prince, or Magistrate in regard of Religion.
Q. We have herd of the duty of the Prince, or Magistrate in regard of Religion.
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What say you of his dutie concerning the ciuill and politicall estate of his subiects? What say you of his duty Concerning the civil and political estate of his Subjects?
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A. His duty consisteth in two things. For first hee is to procure the outward commoditie, welfare, and comfort of his people. A. His duty Consisteth in two things. For First he is to procure the outward commodity, welfare, and Comfort of his people.
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Secondly, he is to defend and protect them from all enemies & dangers, that would ouerthrow or hinder their peace and safetie. Secondly, he is to defend and Pact them from all enemies & dangers, that would overthrow or hinder their peace and safety.
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Q. How may the first be brought to passe A. Two wayes, as namely, by making of wise, good, and healthfull lawes.
Q. How may the First be brought to pass A. Two ways, as namely, by making of wise, good, and healthful laws.
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And againe, by due and carefull execution thereof. Q. May a Prince or Magistrate make lawes? A. Yea no doubt;
And again, by due and careful execution thereof. Q. May a Prince or Magistrate make laws? A. Yea no doubt;
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so that they bee consonant and agreeable to the word of God:
so that they be consonant and agreeable to the word of God:
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from which if they swarue, be they neuer so glorious and plausible in the eies of men,
from which if they swerve, be they never so glorious and plausible in the eyes of men,
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yet will the Lord neuer blesse, nor giue successe to them:
yet will the Lord never bless, nor give success to them:
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as is plētifully proued both by examples in the word of God, and by continuall experience.
as is plentifully proved both by Examples in the word of God, and by continual experience.
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Q. What is the Magistrate to respect in inacting and publishing of the lawes you spake of.
Q. What is the Magistrate to respect in enacting and publishing of the laws you spoke of.
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A. The good order and behauiour of the subiects one towardes another; A. The good order and behaviour of the Subjects one towards Another;
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that so they may liue together sweetlie and honestlie, to the mutuall helpe and benefit one of an other.
that so they may live together sweetly and honestly, to the mutual help and benefit one of an other.
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Secondly, the stay and restraint of the contrarie. Q. What lawes is to bee prouided in these respects?
Secondly, the stay and restraint of the contrary. Q. What laws is to be provided in these respects?
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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.A. The laws Are manifold, and almost infinite, according to the diversity of Persons, places, state and dispositions of the people, together with manifold changes, accidents, and necessary occurrents.
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Q. You spake of the exccution of such lawes, is that necessarie? A. Yea doubtles:
Q. You spoke of the exccution of such laws, is that necessary? A. Yea doubtless:
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for without that, good lawes are as a bodie without a soule, or life: or a good medicine without application.
for without that, good laws Are as a body without a soul, or life: or a good medicine without application.
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Q. What meanes or waies are there to further the execution of those lawes? Q. What means or ways Are there to further the execution of those laws?
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A. First of all, incouragements or rewards will preuaile verie much with mans proud and rebellious nature, to cause him to yeelde vnto,A. First of all, encouragements or rewards will prevail very much with men proud and rebellious nature, to cause him to yield unto,
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and to practise that which otherwise hee doth hate and would resist: as we may see by continuall experience.
and to practise that which otherwise he does hate and would resist: as we may see by continual experience.
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Q. What if this will not serue?
Q. What if this will not serve?
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A. The Magistrate is then to vse seueritie, and inflict punishments in wisdome & discretion, according to the nature & qualitie of the offence.A. The Magistrate is then to use severity, and inflict punishments in Wisdom & discretion, according to the nature & quality of the offence.
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Q. Why adde you those last words? A. That so by wise circumspection, crueltie, & iniustice may be auoided.
Q. Why add you those last words? A. That so by wise circumspection, cruelty, & injustice may be avoided.
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Q. What cautions must the Magistrate vse to carrie his hand aright, and accoraing to iustice in punishing of euill doers? Q. What cautions must the Magistrate use to carry his hand aright, and accoraing to Justice in punishing of evil doers?
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A. First, no man is to bee condemned and punished before his fault by lawfull meanes bee brought to light,A. First, no man is to be condemned and punished before his fault by lawful means be brought to Light,
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and he conuicted thereof, according vnto the course of iustice, and all equitie and reason:
and he convicted thereof, according unto the course of Justice, and all equity and reason:
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for it were an vniust thing for a man to be punished for a crime, which cannot bee proued against him.
for it were an unjust thing for a man to be punished for a crime, which cannot be proved against him.
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Secondly, the greatnesse of nature of the fault is to be discouered out of the worde of God,
Secondly, the greatness of nature of the fault is to be discovered out of the word of God,
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and applied to the conscience of the guiltie person, that so he may bee brought to repentance.
and applied to the conscience of the guilty person, that so he may be brought to Repentance.
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Thirdly, the rigour and extremitie of the law is not to bee sollowed, and pursued at all times:
Thirdly, the rigour and extremity of the law is not to be sollowed, and pursued At all times:
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and therefore the Magistrate may either pardon the fault in discretion, or deferre the punishment thereof vnto a fitter time.
and Therefore the Magistrate may either pardon the fault in discretion, or defer the punishment thereof unto a fitter time.
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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:
Furthermore, the punishment must be proportioned according to the nature & quality of the fault: so that to a great offence is due a great punishment:
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and a lesse is to bee reuenged with a punishment agreeable.
and a less is to be revenged with a punishment agreeable.
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Lastly, the Magistrate is not to punish in reuenge or satisfying of his own corrupt & malicious affections,
Lastly, the Magistrate is not to Punish in revenge or satisfying of his own corrupt & malicious affections,
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but first, to stay the wrath of God. Secondly, to amend the partie offending. Thirdly, to restrain & giue warning to others ye they cōmit not the like.
but First, to stay the wrath of God. Secondly, to amend the party offending. Thirdly, to restrain & give warning to Others you they commit not the like.
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Q. Is it sufficient for a Magistrate to make good lawes, and then to execute thē? A. No:
Q. Is it sufficient for a Magistrate to make good laws, and then to execute them? A. No:
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for he is to defend & protect his subiects against the extreame & violent assaults & inuasions of al maner of enemies, forraine or domesticall:
for he is to defend & Pact his Subjects against the extreme & violent assaults & invasions of all manner of enemies, foreign or domestical:
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and that by battails and warres executed in his owne person, or others, at his commandement.
and that by battles and wars executed in his own person, or Others, At his Commandment.
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Q Is it lawfull then for a Christian Magistrate to make warre?
Q Is it lawful then for a Christian Magistrate to make war?
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A. Warre is a good and holy ordinance of God, especially pertaining to the care and dutie of the Magistrate.A. War is a good and holy Ordinance of God, especially pertaining to the care and duty of the Magistrate.
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Q. How is that proued? A. By many reasons and examples out of the word of God.
Q. How is that proved? A. By many Reasons and Examples out of the word of God.
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Q. What are the reasons?
Q. What Are the Reasons?
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A. First, God hath prescribed rules and lawes for the right ordering of his people in warre;A. First, God hath prescribed rules and laws for the right ordering of his people in war;
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which he would not doe if it were vnlawfull to make if warre.
which he would not do if it were unlawful to make if war.
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Secondly, it is he that teacheth the hands of his seruants to fight, and their fingers to make battaile.
Secondly, it is he that Teaches the hands of his Servants to fight, and their fingers to make battle.
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Furthermore, he giueth good successe in battaile: which could not be, if warre were ill and condemned.
Furthermore, he gives good success in battle: which could not be, if war were ill and condemned.
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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:
Beside this, when certain Soldiers being touched with Repentance, At the Doctrine of John Baptist, demanded of him what they should do in time to come, to please God:
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hee willed them not to forsake their callings: but teacheth them howe to behaue themselues therin:
he willed them not to forsake their callings: but Teaches them how to behave themselves therein:
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which argueth their estate not to bee vnlawfull.
which argue their estate not to be unlawful.
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Lastly, warre cannot be vnlawfull, seeing it is an especiall end why the Christian Magistrate beareth the sword of authoritie: as the Apostle testifieth. Rom. 13.
Lastly, war cannot be unlawful, seeing it is an especial end why the Christian Magistrate bears the sword of Authority: as the Apostle Testifieth. Rom. 13.
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Q. What say you of examples? A. The most excellent and holy Magistrats of God, haue valiātly fought the Lords battels;
Q. What say you of Examples? A. The most excellent and holy Magistrates of God, have valiantly fought the lords battles;
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& are renew med and commended for the same by the spirit of God, as Abraham, Moses, Ioshuah, Dauid, and such like.
& Are renew med and commended for the same by the Spirit of God, as Abraham, Moses, Joshua, David, and such like.
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Q. Is it sufficient that warres be generally warranted by the word of God? A. No, they must also be iust.
Q. Is it sufficient that wars be generally warranted by the word of God? A. No, they must also be just.
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Q. What meane you by iust warres? Q. What mean you by just wars?
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A. Such as are not taked in hand for ambition or any other wicked or sinister respect:A. Such as Are not taked in hand for ambition or any other wicked or sinister respect:
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but vpon iust and necessarie causes, and to right and and lawfull ends.
but upon just and necessary Causes, and to right and and lawful ends.
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And besides, when they are waged and executed in a due order and maner according to the will of God.
And beside, when they Are waged and executed in a due order and manner according to the will of God.
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Q. Thus farre haue wee spoken of the duties of Magistrates, both concerning the religion of God,
Q. Thus Far have we spoken of the duties of Magistrates, both Concerning the Religion of God,
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and the saluation of his people: as also their prosperous and good estate outwardly: what doe you now conclude from all this? and the salvation of his people: as also their prosperous and good estate outwardly: what do you now conclude from all this?
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A. That Magistrates are as necessarie for the Church of God, as the Sunne in Heauen to all inferiour creatures.A. That Magistrates Are as necessary for the Church of God, as the Sun in Heaven to all inferior creatures.
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OF THE DVTIE OF Subiects to their Princes and Magistrates. Q. WE haue heard already the Treatise concerning Princes and Magistrates: OF THE DUTY OF Subjects to their Princes and Magistrates. Q. WE have herd already the Treatise Concerning Princes and Magistrates:
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Now let vs come to the duties of subiects toward them: what is first of all required in that respect? Now let us come to the duties of Subjects towards them: what is First of all required in that respect?
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A. That their mindes and hearts be fitly framed and prepared therevnto. Q. How may that be brought to passe? A. Two waies. A. That their minds and hearts be fitly framed and prepared thereunto. Q. How may that be brought to pass? A. Two ways.
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First, if they duely consider the highnes and preheminence of the Prince or Magistrate, which consisteth herein, not onely that God hath put as it were his own person vpon them,
First, if they duly Consider the highness and pre-eminence of the Prince or Magistrate, which Consisteth herein, not only that God hath put as it were his own person upon them,
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but set them in his owne seate or throne, so that they carrie the maiestie of God liuey ingrauen in their persons,
but Set them in his own seat or throne, so that they carry the majesty of God liuey engraved in their Persons,
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& his Regall scepter in their handes. A thing well knowne to the verie heathen by the light of nature;
& his Regal sceptre in their hands. A thing well known to the very heathen by the Light of nature;
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for why, so me of them called the King, A visible image of God.
for why, so me of them called the King, A visible image of God.
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But most plainely reuealed in the word of God, where Magistrates are called Gods: Sonnes of the most high:
But most plainly revealed in the word of God, where Magistrates Are called God's: Sons of the most high:
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& that they occupie the seate of God. Q. what are they furthermore to eōsider?
& that they occupy the seat of God. Q. what Are they furthermore to eonsider?
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A. The innumerable and manifold benefites of God that flow Magistracie, as from a sacred fountaine vpon the Church & cōmon wealth: A. The innumerable and manifold benefits of God that flow Magistracy, as from a sacred fountain upon the Church & Common wealth:
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and that both Spirit all and corporall, concerning this life, and the life to come. Q. How may a subiect be perswaded hereof? A. Very easily;
and that both Spirit all and corporal, Concerning this life, and the life to come. Q. How may a Subject be persuaded hereof? A. Very Easily;
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for take away the Magistrate, and there would remaine no outward worship of God, or if it did, it would easily degenerate into Idolatrie and Superstition.
for take away the Magistrate, and there would remain no outward worship of God, or if it did, it would Easily degenerate into Idolatry and Superstition.
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Againe, take away the Magistrate and the publicke ministerie of the word, and all other meanes of mans saluation do vtterly cease.
Again, take away the Magistrate and the public Ministry of the word, and all other means of men salvation do utterly cease.
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Besides, by the Magistrate the people of God are defended against the rage of Sathan and his limmes. Beside, by the Magistrate the people of God Are defended against the rage of Sathan and his limbs.
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By the Magistrate, men possesse and enioy their liues, goods & good name, their wiues, children, riches, lands, possessions, and such like.
By the Magistrate, men possess and enjoy their lives, goods & good name, their wives, children, riches, Lands, possessions, and such like.
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Lastly, by the Magistrate, men which otherwise would be separated, are knit together by the straight bond of societie, in such wise and order, that euery one doeth serue for the mutuall helpe and comfort of an other.
Lastly, by the Magistrate, men which otherwise would be separated, Are knit together by the straight bound of society, in such wise and order, that every one doth serve for the mutual help and Comfort of an other.
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Q. How may all this be proued? A. First by many expresse places of Scripture, as, Rom. 13. 1. Tim. 2.2. Sam. 1.24. Isa. 32.1.2.3.4. and chap. 49.23. Lament. 4.20. Dan. 4.17.18.19. Q. How may all this be proved? A. First by many express places of Scripture, as, Rom. 13. 1. Tim. 2.2. Sam. 1.24. Isaiah 32.1.2.3.4. and chap. 49.23. Lament. 4.20. Dan. 4.17.18.19.
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Secondly, by the states of the kingdomes of Iudah and Israel, when they enioyed good Magistrates,
Secondly, by the states of the kingdoms of Iudah and Israel, when they enjoyed good Magistrates,
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as Dauid, Salomon, and such like:
as David, Solomon, and such like:
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for then all things flourished that concerned the glorie of God, and the benefite and comfort of mankinde, for soule and bodie.
for then all things flourished that concerned the glory of God, and the benefit and Comfort of mankind, for soul and body.
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Lastly, by continuall experience of all times. Hereupon the holy Ghost, Ecclesiast. chap. 10. ver. 16.17. affirmeth that that land is happie, that hath good Princes and Magistrates:
Lastly, by continual experience of all times. Hereupon the holy Ghost, Ecclesiatest. chap. 10. ver. 16.17. Affirmeth that that land is happy, that hath good Princes and Magistrates:
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but contrariwise, most miserable and vnhappie.
but contrariwise, most miserable and unhappy.
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Q. It cānot be (as you haue said) but that these meditations must needs frame & allure the heart of a good subiect to the willing performance of dutie:
Q. It cannot be (as you have said) but that these meditations must needs frame & allure the heart of a good Subject to the willing performance of duty:
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what are the duties which the subiect is to yeeld to the Prince or Magistrate? what Are the duties which the Subject is to yield to the Prince or Magistrate?
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A. The dueties are of two sortes. Inward, and outward. Q. What are the inward duties? A. The duties Are of two sorts. Inward, and outward. Q. What Are the inward duties?
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A. They are three in number. Q. What are they? A. They Are three in number. Q. What Are they?
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A. They are first of all loue, which ariseth not only of the tender care which the Magistrate beareth ouer his subiects,A. They Are First of all love, which arises not only of the tender care which the Magistrate bears over his Subjects,
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as one that is giuen and set ouer a people by the loue and fauour of God:
as one that is given and Set over a people by the love and favour of God:
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but besides this, in regard of the manifold benefites that proceede from him as was saide before.
but beside this, in regard of the manifold benefits that proceed from him as was said before.
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Q. What is the second inward dutie? A. Feare: which ariseth partly of the greatnes and Maiestie of the Prince: Q. What is the second inward duty? A. fear: which arises partly of the greatness and Majesty of the Prince:
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and partly for that he carrieth in his hand the sword of vengeance. Q. What say you of the third?
and partly for that he Carrieth in his hand the sword of vengeance. Q. What say you of the third?
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A. That is, Reuerence or Honour. A. That is, reverence or Honour.
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A vertue tempered, and as it were compounded of the two former, and being not only not opposite to thē, A virtue tempered, and as it were compounded of the two former, and being not only not opposite to them,
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but a meane to staie them from extremitie. So that wheresoeuer it is, loue cannot degenerate into contempt, nor feare into hatred.
but a mean to stay them from extremity. So that wheresoever it is, love cannot degenerate into contempt, nor Fear into hatred.
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Yea, it doth so affect and dispose the heart of a man towardes his Superiours, that he would not offend or disgrace them although there were neither reward or punishment.
Yea, it does so affect and dispose the heart of a man towards his Superiors, that he would not offend or disgrace them although there were neither reward or punishment.
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Q. What are the outward duties? A. They are of two sortes.
Q. What Are the outward duties? A. They Are of two sorts.
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The first sort are such as are to be performed in the presence of the Magistrate.
The First sort Are such as Are to be performed in the presence of the Magistrate.
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Q. What outward reuerence is to be performed before the Magistrate? A. It consisteth in three thinges, namely, in Gesture of bodie, Speech and Silence. Q. What outward Reverence is to be performed before the Magistrate? A. It Consisteth in three things, namely, in Gesture of body, Speech and Silence.
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Q. What meane you by gesture of bodie? Q. What mean you by gesture of body?
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A. That, whereby the reuerend and humble affection and disposition of the heart is expressed or signified.A. That, whereby the reverend and humble affection and disposition of the heart is expressed or signified.
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And this is not all one, but of diuers sortes, according to the manner of the countrie where the Magistrate liueth:
And this is not all one, but of diverse sorts, according to the manner of the country where the Magistrate lives:
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and the diuers degrees of his estate and authoritie:
and the diverse Degrees of his estate and Authority:
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some great, some lesse, and yet the least signe of honor is not arbritarie or indifferēt,
Some great, Some less, and yet the least Signen of honour is not arbritarie or indifferent,
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but to be performed, and in no wise to be neglected, according to the commandement of God,
but to be performed, and in no wise to be neglected, according to the Commandment of God,
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and examples of his best seruants. Q. What say you of the second, namely, Reuerence in speech?
and Examples of his best Servants. Q. What say you of the second, namely, reverence in speech?
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A. It consisteth in two things;A. It Consisteth in two things;
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First, in giuing to the Magistrate such honorable & magnificēt titles or nams as do agree vnto his present estate.
First, in giving to the Magistrate such honourable & magnificent titles or nams as do agree unto his present estate.
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Secondly, to speake to him in such a phrase or forme of speech as beseemeth his presence and hearing.
Secondly, to speak to him in such a phrase or Form of speech as beseems his presence and hearing.
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Q. What say you of reuerence in silence? Q. What say you of Reverence in silence?
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A. A man in the companie of the Magistrate, is not to preuent him in speech, A. A man in the company of the Magistrate, is not to prevent him in speech,
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but to tarrie till he hath spoken and offered occasion. Againe, standing before the iudgmēt seat as guiltie, he is not to speake without permission. Acts. 26.1.
but to tarry till he hath spoken and offered occasion. Again, standing before the judgement seat as guilty, he is not to speak without permission. Acts. 26.1.
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Q. What duty is the subiect to performe when he is absent from the Magistrate?
Q. What duty is the Subject to perform when he is absent from the Magistrate?
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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.A. He is neither to think, speak, nor doe any thing, to the dishonour, disgrace, or reproach of the Magistrate, but rather the quite contrary.
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Hitherto pertaineth that which is written. Eccles. 10.20. Q. What other duetie? A. Willingly obedience to all his decrees & commaundements, without respect ease or commoditie.
Hitherto pertaineth that which is written. Eccles. 10.20. Q. What other duty? A. Willingly Obedience to all his decrees & Commandments, without respect ease or commodity.
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So do the children of Israel offer themselues to Ioshua, Ioshua, 1. Q. Is a man bound to this simplie and without exception?
So do the children of Israel offer themselves to Ioshua, Ioshua, 1. Q. Is a man bound to this simply and without exception?
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A. In no wise, but so farre as his commaundementes are consonant and agreeable with the word of God.A. In no wise, but so Far as his Commandments Are consonant and agreeable with the word of God.
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Q. What further dutie is required of the subiect? A. Not onely to couer and wisely to interpret the infirmities of the Magistrate;
Q. What further duty is required of the Subject? A. Not only to cover and wisely to interpret the infirmities of the Magistrate;
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but also patiētly to beare and vndergoe all such punishments and chastisementes as shalbe inflicted vpon him by his authoritie and commaundement.
but also patiently to bear and undergo all such punishments and chastisements as shall inflicted upon him by his Authority and Commandment.
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Q. This is a verie hard case:
Q. This is a very hard case:
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how shall he in this sort beare that which is so shamefull and grieuous to flesh and blood? how shall he in this sort bear that which is so shameful and grievous to Flesh and blood?
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A. Verie well, if he consider his own deserts; and the manifold benefites which he is to reape thereby. Q. What are they? A. Very well, if he Consider his own deserts; and the manifold benefits which he is to reap thereby. Q. What Are they?
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A. First of all, the euill doer shal be stayed and restrained from running further into sinne: and be moued to repentance.A. First of all, the evil doer shall be stayed and restrained from running further into sin: and be moved to Repentance.
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Againe, by his punishment, the wrath and iudgements of God shalbe remoued. And lastly, others shall be admonished and forewarned not to fall into the like offence.
Again, by his punishment, the wrath and Judgments of God shall removed. And lastly, Others shall be admonished and forewarned not to fallen into the like offence.
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Q. But what if a man do suffer punishment vniustly, and without desert? Q. But what if a man do suffer punishment unjustly, and without desert?
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A. He is in no wise to resist authoritie, nor to vse euill meanes to relieue his cause:A. He is in no wise to resist Authority, nor to use evil means to relieve his cause:
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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.
but for redress, he is either to appeal to a higher Magistrate Here upon earth, according to the Exampl of the Apostle Paul, Act. 25.13.
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Or if that remedy faile, he must commit his cause to the highest Iudge, the Lord of heauen and earth:
Or if that remedy fail, he must commit his cause to the highest Judge, the Lord of heaven and earth:
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as the holy Ghost doth counsaile, 1. Pet. 3. Which the best of the seruants of God haue practised from time to time.
as the holy Ghost does counsel, 1. Pet. 3. Which the best of the Servants of God have practised from time to time.
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Q. What is the last dutie? A, Thankfulnesse. Q. Is that due? Q. What is the last duty? A, Thankfulness. Q. Is that due?
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A. Yea, no doubt, in regard of the manifolde benefites which the subiect receiueth from the Magistrate.A. Yea, no doubt, in regard of the manifold benefits which the Subject receiveth from the Magistrate.
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For where benefites are receiued, there thankefulnesse is due: and the greater the benefites are, the more thankefulnesse is required.
For where benefits Are received, there thankfulness is due: and the greater the benefits Are, the more thankfulness is required.
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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.
And Therefore the Subject is not to be thankful in a general manner, but to manifest his thankfulness by particular duties, as fruits of the same.
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Q. What is the first fruit? Q. What is the First fruit?
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A. That the subiect bee tender and charie ouer the life and person of his Soueraigne,A. That the Subject be tender and chary over the life and person of his Sovereign,
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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.
and Therefore he is not only to prevent all perils, and dangers, but also to persuade to all such means as whereby the life and good estate of his sacred Majesty may be preserved and continued.
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Q. There is good reason hereof, seeing that the liues and safetie of so many, doe depend vpon his life and safetie: Q. There is good reason hereof, seeing that the lives and safety of so many, do depend upon his life and safety:
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but by whom hath this beene practised? A. By the subiects of Dauid, as appeareth, 2. Sam. 21.17. 1. Kin. 1.2.3.but by whom hath this been practised? A. By the Subjects of David, as appears, 2. Sam. 21.17. 1. Kin. 1.2.3.
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Q. What is the second fruit or dutie? Q. What is the second fruit or duty?
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A. The subiect is to venter & hazard himselfe, and al that he hath, for the benefite, comfort,A. The Subject is to venture & hazard himself, and all that he hath, for the benefit, Comfort,
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and reliefe of the Magistrate, as may bee seene in the Nobles and worthie seruants of Dauid. 2. Sam. 23.
and relief of the Magistrate, as may be seen in the Nobles and worthy Servants of David. 2. Sam. 23.
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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?
And there is good reason, seeing the Magistrate does venture himself and all that he hath for the good of his Subjects. Q. What furthermore?
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A. The subiect is to bring & offer to the Magistrate gifts and presents, not onely as tokens of loue & affection towardes him, A. The Subject is to bring & offer to the Magistrate Gifts and presents, not only as tokens of love & affection towards him,
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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.
but also in acknowledgement of the great benefits they receive by his means, and so consequently to encourage him to go on in the cheerful performance of his duty.
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This is practised by the people of God, as is euidēt in many places. Q. What besides all this, is to bee performed?
This is practised by the people of God, as is evident in many places. Q. What beside all this, is to be performed?
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A. The subiect is to play & willingly yeeld all such taxes, customes, subsidies, & other such paiments as are leuied, cōmanded, A. The Subject is to play & willingly yield all such Taxes, customs, subsidies, & other such payments as Are levied, commanded,
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and imposed for the maintenaunce of the Magistrate, and common benefite of the land. Rom. 13.
and imposed for the maintenance of the Magistrate, and Common benefit of the land. Rom. 13.
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Q. What lastly and principally? A. Lastly, hee is to make prayers, and intercessions for the Magistrate;Q. What lastly and principally? A. Lastly, he is to make Prayers, and intercessions for the Magistrate;
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as is commaunded by the holie Ghost. 1. Tim. 2. Q. What reasons are there why a man should obey this Commandement? A. Verie great:
as is commanded by the holy Ghost. 1. Tim. 2. Q. What Reasons Are there why a man should obey this Commandment? A. Very great:
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for why? First of all the Magistrate by reason of the spite and malice of the diuel and his lims,
for why? First of all the Magistrate by reason of the spite and malice of the Devil and his limbs,
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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.
as also in regard of other occasions, is continually in greater hazard then private Persons. Again, greater Gifts Are required in Magistrates then in Others.
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Lastly, whatsoeuer they take in hand, the successe thereof dependeth vpō the blessing of God, which must bee obtained by prayer.
Lastly, whatsoever they take in hand, the success thereof dependeth upon the blessing of God, which must be obtained by prayer.
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Therefore wee are not onely to pray for Princes and Magistrates, but in greater measure, and more feruently then other common persons:
Therefore we Are not only to pray for Princes and Magistrates, but in greater measure, and more fervently then other Common Persons:
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and that not onely for Christian Magistrates, but for Heathens and Pagans, and such as are aliens from the true religion of God.
and that not only for Christian Magistrates, but for heathens and Pagans, and such as Are aliens from the true Religion of God.
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Q. What will be the fruit of practising all these duties? A. Comfort to our owne cōsciences, and many other blessings of God in this life.Q. What will be the fruit of practising all these duties? A. Comfort to our own Consciences, and many other blessings of God in this life.
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Q. What will the omitting hereof, or practising the cleane contrarie bring? Q. What will the omitting hereof, or practising the clean contrary bring?
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A. Many grieuous plagues in this life, and the eternall wrath and vengeance of God in the life to come.A. Many grievous plagues in this life, and the Eternal wrath and vengeance of God in the life to come.
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Q. Hauing spoken before of Princes and Magistrates, together with the dutie of subiects toward thē: Q. Having spoken before of Princes and Magistrates, together with the duty of Subjects towards them:
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now are we to speake of the Ministers of the word, who are also contained vnder these titles, Father and Mother.now Are we to speak of the Ministers of the word, who Are also contained under these titles, Father and Mother.
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What order are wee to obserue in the Treatise thereof? What order Are we to observe in the Treatise thereof?
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A. We are first of all to speake of the qualities or properties required in the person of the Minister.A. We Are First of all to speak of the qualities or properties required in the person of the Minister.
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Secondly, of the duties which he hath to performe. Q. What are the properties? A. They are diuerse:
Secondly, of the duties which he hath to perform. Q. What Are the properties? A. They Are diverse:
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all which doe redownd or serue to these especiall endes. First ▪ to sanctifie, frame and dispose his mind fit for diuine and heauenly things.
all which do redound or serve to these especial ends. First ▪ to sanctify, frame and dispose his mind fit for divine and heavenly things.
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Secondly, for the comelinesse of his bodie, in attire and gesture. Secondly, for the comeliness of his body, in attire and gesture.
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Thirdly, to commend his authoritie, and to giue him weight & grace in the hearts of the people of God.
Thirdly, to commend his Authority, and to give him weight & grace in the hearts of the people of God.
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Fourthly, to remoue offence & occasion of speaking euill of the Ministerie. Fiftly, to giue good example vnto the hearers.
Fourthly, to remove offence & occasion of speaking evil of the Ministry. Fifty, to give good Exampl unto the hearers.
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Furthermore, for the triall of his wisedome, skill and faithfulnesse in the gouernment of the Church.
Furthermore, for the trial of his Wisdom, skill and faithfulness in the government of the Church.
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Lastly, for the drawing & alluring of men to the liking and imbracing of his Ministerie.
Lastly, for the drawing & alluring of men to the liking and embracing of his Ministry.
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Q. What are those properties, that are proper and peculier to the Ministers? Q. What Are those properties, that Are proper and peculiar to the Ministers?
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A. They are such essentiall or formal graces & qualities, as without which (haue a man neuer so excellēt gifts) he cānot be a fit dispēser of the word. And these are two. First, he must be called.A. They Are such essential or formal graces & qualities, as without which (have a man never so excellent Gifts) he cannot be a fit dispenser of the word. And these Are two. First, he must be called.
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Secōdly, he must be called NONLATINALPHABET or apt to teach. Q. How manifold is the calling of a Minister?
Secōdly, he must be called or apt to teach. Q. How manifold is the calling of a Minister?
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A. It is extraordinarie, or ordinarie. Extraordinarie, is that which is immediately from God, without the meanes or callings of men. A. It is extraordinary, or ordinary. Extraordinary, is that which is immediately from God, without the means or callings of men.
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Of this kind of calling we read, Gal. 1 1. And by this calling were the Prophets called: as Isaiah, Amos, and others.
Of this kind of calling we read, Gal. 1 1. And by this calling were the prophets called: as Isaiah, Amos, and Others.
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As likewise the Apostles & Euangelists.
As likewise the Apostles & Evangelists.
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Eph. 4. Gal. 1. stirred vp of the Lord, vpon extraordinarie causes & ends, for the good of his church.Ephesians 4. Gal. 1. stirred up of the Lord, upon extraordinary Causes & ends, for the good of his Church.
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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.
And upon like Causes may the Lord stir and raise up excellent Instruments At sundry times to the end of the world as he did Luther, and such like.
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But this is a rare case, and therfore we are not so much to stay herevpō:
But this is a rare case, and Therefore we Are not so much to stay hereupon:
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but looke to the ordinary callings. Q. What is the ordinarie calling of the Minister?
but look to the ordinary callings. Q. What is the ordinary calling of the Minister?
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A. It is both frō God & men.
A. It is both from God & men.
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Frō 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.
From God furnishing the heart with fit Gifts and graces, and giving willingness & disposition to serve his Majesty in that calling: 1. Tim. 3. From men, by trial, election, ordination, and imposition of hands, with fasting and prayer, whereof it is spoken, Act. 14. and other where.
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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. A calling is such a principal part of the Form and being of a Minister, that without it he may not take upon him the office, Hebrew 5. Rom. 10. Jeremiah 29. Isaiah 1. & 6.
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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.
And if any man should thrust in himself, he hath no warrant that the Lord will be with him to prosper and defend him, or to bless his labors.
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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.Jeremiah 1. and 17. And if he should prosper, yet can he have no Comfort in his own conscience, seeing he does run before he is sent.
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Beside, the people are not bound to heare him, which if they shuld do, they are not sure to receiue a blessing
Beside, the people Are not bound to hear him, which if they should do, they Are not sure to receive a blessing
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Q. What say you of the second, namely, apt to teach?
Q. What say you of the second, namely, apt to teach?
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A. It is another essentiall qualitie which must be in a Minister lawfully called, aboue all other men:A. It is Another essential quality which must be in a Minister lawfully called, above all other men:
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without which his calling profiteth not. Which cōtaineth vnder it, these graces following.
without which his calling profiteth not. Which Containeth under it, these graces following.
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First, that he be well acquainted and experienced in the holy Scriptures, and thereby knowe and vnderstand the counsell and religion of God:
First, that he be well acquainted and experienced in the holy Scriptures, and thereby know and understand the counsel and Religion of God:
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without which he cannot truely expound the Scriptures, nor open to the people all things necessarie to saluation.
without which he cannot truly expound the Scriptures, nor open to the people all things necessary to salvation.
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Secondly, his tongue and vtterance must be voide of any notorious vice, 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. Secondly, his tongue and utterance must be void of any notorious vice, and he be able with a plain and heavenly liberty to express his mind to the people of God. Exod 4.10.11.12.13.14.15.16.
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Thirdly, 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.
Thirdly, he must be able to teach in a plain and clear method and order agreeable to the capacity of the Auditors, avoiding obscurity and confusion.
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Fourthly, he must discreetly and wisely cut and applie the word to the seuerall necessities and vses of his hearers.
Fourthly, he must discreetly and wisely Cut and apply the word to the several necessities and uses of his hearers.
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Q. We haue heard before of the qualities and properties required in a good and lawfull minister of God:
Q. We have herd before of the qualities and properties required in a good and lawful minister of God:
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Now what are the duties which he is to performe? A. They are of two sortes: Now what Are the duties which he is to perform? A. They Are of two sorts:
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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.
the First whereof doth concern himself. The second hath respect to the benefit of Others. Q. How many duties Are contained in the First? A. Three.
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First, he is to giue himselfe to reading; First, he is to give himself to reading;
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that is, to read diligently & cōtinually, not onely the holy Scriptures, but other writings which serue to further his iudgement and knowledge in the word of God, which is a dutie cōmanded by the spirit of God: 1. Tim. 4. and practised by his best seruants, Dan. 9. and by the Apostle Paul, 2. Tim. 4. The reason whereof is,
that is, to read diligently & continually, not only the holy Scriptures, but other writings which serve to further his judgement and knowledge in the word of God, which is a duty commanded by the Spirit of God: 1. Tim. 4. and practised by his best Servants, Dan. 9. and by the Apostle Paul, 2. Tim. 4. The reason whereof is,
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for that a great measure of knowledge is required in the Minister to build vp the Lords people to their full perfection.
for that a great measure of knowledge is required in the Minister to built up the lords people to their full perfection.
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But this cannot be obtained ordinarily, without labour and diligence, which the Lord hath appointed thereunto.
But this cannot be obtained ordinarily, without labour and diligence, which the Lord hath appointed thereunto.
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Secondly, he must pray much and continually, priuately, and by himselfe, both for increase of graces in himselfe,
Secondly, he must pray much and continually, privately, and by himself, both for increase of graces in himself,
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and for a blessing vpon the meanes which he vseth for that end; as also for successe in his ministerie.
and for a blessing upon the means which he uses for that end; as also for success in his Ministry.
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Examples hereof we haue in the Prophets, our Sauiour Christ himselfe, and his Apostles, as appeareth euery where in the holy Scriptures.
Examples hereof we have in the prophets, our Saviour christ himself, and his Apostles, as appears every where in the holy Scriptures.
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n = " 3 " 3. He must labour for a good heart & consciēce, with a true sanctification, that so he may not only haue the more familiaritie with the spirit of God:
n = " 3 " 3. He must labour for a good heart & conscience, with a true sanctification, that so he may not only have the more familiarity with the Spirit of God:
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but also frō his own experiēce, speake the more zealously, plainly, & blessedly, to the cōsciences of others.
but also from his own experience, speak the more zealously, plainly, & blessedly, to the Consciences of Others.
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Q. Let vs now come to the second sort of duties which the Minister is to execute for the good and benefite of others?
Q. Let us now come to the second sort of duties which the Minister is to execute for the good and benefit of Others?
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A. They are publike and priuate. Q What say you of the first? A. His Publicke duties are:A. They Are public and private. Q What say you of the First? A. His Public duties Are:
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first of all preaching of the word, with application thereof by admonition and exhortation. 1. Tim. 4. & the 2. Epist. 4
First of all preaching of the word, with application thereof by admonition and exhortation. 1. Tim. 4. & the 2. Epistle 4
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Secondly, the publicke administration of the Sacramentes. n = " 3 " 3. He must pray in the publike assembly:
Secondly, the public administration of the Sacraments. n = " 3 " 3. He must pray in the public assembly:
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for this is a special dutie pertaining to his calling Gen. 20. Act. 6. and practised in all times by wise and faithfull Ministers. for this is a special duty pertaining to his calling Gen. 20. Act. 6. and practised in all times by wise and faithful Ministers.
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Fourthly, he must execute the sentence of suspention and excommunication in the presēce of the whole Church gathered together; Fourthly, he must execute the sentence of suspension and excommunication in the presence of the Whole Church gathered together;
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against such as are lawfully conuicted in the consistorie, Q. We are now come to priuate duites:
against such as Are lawfully convicted in the consistory, Q. We Are now come to private Duties:
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what is the first and •s it were the way and enterance vnto the rest? what is the First and •s it were the Way and Entrance unto the rest?
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A. He must liue and continually lie (as it were in his watch tower) among his people.A. He must live and continually lie (as it were in his watch tower) among his people.
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Q. What reasons are to perswade him thereunto?
Q. What Reasons Are to persuade him thereunto?
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A. Not onely the weaknes, corruption and deceitfulnes of m••s heart, whereby he is readie vpon euerie occasion to forsake and departe from the truth:A. Not only the weakness, corruption and deceitfulness of m••s heart, whereby he is ready upon every occasion to forsake and depart from the truth:
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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.
but also the innumerable and the same most malicious enemies both spiritual and corporal, which continually lie in wait for to overthrown the Church of christ, & every member thereof.
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And besides this, no Minister can fulfill his office, if he be absent from his charge,
And beside this, no Minister can fulfil his office, if he be absent from his charge,
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neither ought he to be absent, except necessitie or some great and weightie cause doe inforce the same.
neither ought he to be absent, except necessity or Some great and weighty cause do enforce the same.
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Q. But is he to content himselfe with his residences? A. No: he is to performe diuers duties;
Q. But is he to content himself with his residences? A. No: he is to perform diverse duties;
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and not to abuse his watch tower, to sleeping and idlenes. Q What are those duties?
and not to abuse his watch tower, to sleeping and idleness. Q What Are those duties?
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A. Diuers and manifold, whereof we will rehearse some principall.A. Diverse and manifold, whereof we will rehearse Some principal.
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First, he is to instruct and catechise them of his people, whose ignorances are manifest to him: First, he is to instruct and catechise them of his people, whose ignorances Are manifest to him:
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and who cannot sufficiently profite by publike teaching. Act. 20. Secondly, he is to prepare and fit them;
and who cannot sufficiently profit by public teaching. Act. 20. Secondly, he is to prepare and fit them;
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for the holy Sacramentes, by trying their knowledge, and admonishing them of any fault which may disable them. Ezech 22.
for the holy Sacraments, by trying their knowledge, and admonishing them of any fault which may disable them. Ezekiel 22.
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Thirdly, 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.
Thirdly, he is to know and have good experience of the state and disposition of his people, that so he may preach and apply his Doctrine the more fitly to their use.
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Fourthly, he is to defend and preserue them against all Heretickes and corrupt men, who (as rauening wolues) would prey vpon & deuour his flocke.
Fourthly, he is to defend and preserve them against all Heretics and corrupt men, who (as ravening wolves) would prey upon & devour his flock.
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And this he is to doe by the euidence and power of the word of God.
And this he is to do by the evidence and power of the word of God.
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Fiftly, he is to comfort the feeble minded, and to rebuke the vnruly person, & the euil doer. 1. Thes. 5.14. Sixtly, he is to prouoke and stirre vp them that are cold and sloathfull in duties:
Fifty, he is to Comfort the feeble minded, and to rebuke the unruly person, & the evil doer. 1. Thebes 5.14. Sixty, he is to provoke and stir up them that Are cold and slothful in duties:
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as also contrariwise to restraine and call backe them that run on too fast in a rash zeale without knowledge.
as also contrariwise to restrain and call back them that run on too fast in a rash zeal without knowledge.
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Seuenthly, hee is to ende dissentions, variances and discords, and labour to maintaine peace amongst his people. Mat. 5. Cen. 14. Besides, he must visite the sicke, both to instruct and prepare them by heauenly doctrines and exhortations for death:
Seuenthly, he is to end dissensions, variances and discords, and labour to maintain peace among his people. Mathew 5. Cen 14. Beside, he must visit the sick, both to instruct and prepare them by heavenly doctrines and exhortations for death:
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and if they liue, to profite by their visitations: as also pray for thē publikely & priuately. Isa. 38.1. King. 1. Iames 5. Q. What furthermore?
and if they live, to profit by their visitations: as also pray for them publicly & privately. Isaiah 38.1. King. 1. James 5. Q. What furthermore?
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A. He must in the time of persecution not forsake his flocke, but sticke to them, to incourage and comfort them, A. He must in the time of persecution not forsake his flock, but stick to them, to encourage and Comfort them,
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and if neede be to seale vp the truth of his doctrine, with the losse of his owne life bloud. Q. What lastly?
and if need be to seal up the truth of his Doctrine, with the loss of his own life blood. Q. What lastly?
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A. Hee must by a holy & godly example commend his doctrine and whole ministerie vnto the people. A. He must by a holy & godly Exampl commend his Doctrine and Whole Ministry unto the people.
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Q. Is it to any purpose that the people should know these duties of the Minister?
Q. Is it to any purpose that the people should know these duties of the Minister?
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A. Yea doubtlesse to great purpose. A. Yea doubtless to great purpose.
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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 of all they Are a part of the counsel of God, and Therefore all people ought to know and Learn them: and that to special use:
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for first they shal therby discerne a good and faithfull Minister, from one that is wicked and vnfaithfull.
for First they shall thereby discern a good and faithful Minister, from one that is wicked and unfaithful.
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Secondly, they shal learne how to make choise for themselues, when occasion requireth.
Secondly, they shall Learn how to make choice for themselves, when occasion requires.
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Lastly, they shall see great cause not onely to pray feruently for the Ministers of the word: Lastly, they shall see great cause not only to pray fervently for the Ministers of the word:
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but to be thankfull to God for so heauenly and gratious an ordinance. but to be thankful to God for so heavenly and gracious an Ordinance.
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Q. In our last Treatise we spake of the dueties belonging to the Minister or preacher of the word:
Q. In our last Treatise we spoke of the duties belonging to the Minister or preacher of the word:
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may we not now likewise speake of the dueties of the people or flocke towardes their Minister? may we not now likewise speak of the duties of the people or flock towards their Minister?
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A. Yes, and that not without good reason, for why? one doeth follow of an other, A. Yes, and that not without good reason, for why? one doth follow of an other,
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and is the cause of an other in equitie and relation: for as the Minister is to performe duties to the people;
and is the cause of an other in equity and Relation: for as the Minister is to perform duties to the people;
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so the people owe dutie to their Minister or Pastor. Q. Of how many sortes are these duties?
so the people owe duty to their Minister or Pastor. Q. Of how many sorts Are these duties?
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A. Of two sorts, Inward & outward. Q. What are the inward duties or vertues? A. Of two sorts, Inward & outward. Q. What Are the inward duties or Virtues?
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A. They are such as are hidden and doe rest in the heart or soule, as the proper subiect.A. They Are such as Are hidden and do rest in the heart or soul, as the proper Subject.
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Q. Why doe you begin first with that part? A. Because if that being the foun•aine of all actions, be not first well framed, and disposed:Q. Why do you begin First with that part? A. Because if that being the foun•aine of all actions, be not First well framed, and disposed:
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either men wil performe no actions at all;
either men will perform no actions At all;
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or if they doe, it will be in hypocrisie, that is, without a right and sincere affec•ion. or if they do, it will be in hypocrisy, that is, without a right and sincere affec•ion.
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Q. How many duties doe you consider in the soule? A. Two. The first wherof is Loue: the people must loue their Minister or Pastor.
Q. How many duties do you Consider in the soul? A. Two. The First whereof is Love: the people must love their Minister or Pastor.
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Q Where is that commanded? A. In the first epist. to the Thes. 5.13. Q. How must they loue him?
Q Where is that commanded? A. In the First Epistle. to the Thebes 5.13. Q. How must they love him?
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A. Not coldly, nor feebly, but most feruently and aboundantly: as the Greeke word NONLATINALPHABET there vsed, doth signifie. A. Not coldly, nor feebly, but most fervently and abundantly: as the Greek word there used, does signify.
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Q. What should moue men herevnto? A. The worke of the Ministerie, committed vnto them by the Lord.
Q. What should move men hereunto? A. The work of the Ministry, committed unto them by the Lord.
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Q. The fruites and benefits of that worke are not expressed in that place, to perswade them to loue:
Q. The fruits and benefits of that work Are not expressed in that place, to persuade them to love:
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A. True, they are left there in generall: but particularly specified in other places of the Scripture. Q. As how? A. True, they Are left there in general: but particularly specified in other places of the Scripture. Q. As how?
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A. First, they are called Spirituall Fathers, because they begette and change men anewe by the effectuall preaching of the Gospell, to bee the sonnes of God, A. First, they Are called Spiritual Father's, Because they beget and change men anew by the effectual preaching of the Gospel, to be the Sons of God,
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and heires of the kingdome of heauen, as appeareth, 1. Cor. 4 1. Tim. 1.2. Againe, they are said, ( Heb. chap. 13. ver. 17.) to watch ouer the soules of the people, as those that must giue account thereof:
and Heirs of the Kingdom of heaven, as appears, 1. Cor. 4 1. Tim. 1.2. Again, they Are said, (Hebrew chap. 13. ver. 17.) to watch over the Souls of the people, as those that must give account thereof:
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that is, God hath appointed them ouer his people and inheritance, not onely to procure all things for their good,
that is, God hath appointed them over his people and inheritance, not only to procure all things for their good,
cst vbz, np1 vhz vvn pno32 p-acp po31 n1 cc n1, xx av-j pc-acp vvi d n2 p-acp po32 j,
(5) part (DIV2)
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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:
but also to defend and preserve them from all spiritual enemies and dangers. Thirdly, the Lord hath Set them as it were in a watch tower:
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(5) part (DIV2)
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and deliuered as it were an heauenlie Trumpet into their hands: and Delivered as it were an heavenly Trumpet into their hands:
cc vvn c-acp pn31 vbdr dt j n1 p-acp po32 n2:
(5) part (DIV2)
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not onely to giue the people warning of the plagues and iudgements of God to come:
not only to give the people warning of the plagues and Judgments of God to come:
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(5) part (DIV2)
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but also to aduise and direct them how to preuent and auoid them.
but also to advise and Direct them how to prevent and avoid them.
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(5) part (DIV2)
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And lastly, 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.
And lastly, they Are to stand up in the gap, and to pray and make Intercession to God for the people, over which he hath Set them.
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(5) part (DIV2)
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By meanes whereof, God hath oftentimes granted great graces & deliuerances vnto whole nations and people;
By means whereof, God hath oftentimes granted great graces & Deliverances unto Whole Nations and people;
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(5) part (DIV2)
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as not only the Prophet Elisha doth testify, 2. Kin. ch. 2. But euē that wicked king Ioash doth confesse it,
as not only the Prophet Elisha does testify, 2. Kin. changed. 2. But even that wicked King Joash does confess it,
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(5) part (DIV2)
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as wee may see in the 13 chap of the same booke.
as we may see in the 13 chap of the same book.
c-acp pns12 vmb vvi p-acp dt crd n1 pp-f dt d n1.
(5) part (DIV2)
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Q. These are indeed great reasons and motiues, to perswade the people to loue their Ministers.
Q. These Are indeed great Reasons and motives, to persuade the people to love their Ministers.
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But with whom haue they preuailed? A. With diuerse and sundrie of the seruāts of God: as for example: But with whom have they prevailed? A. With diverse and sundry of the Servants of God: as for Exampl:
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how louingly and sweetly did Dauid, Salomon, Hezekias, and other holy Kings of Iudah, deal with the priests, Leuits, and Ministers of God.
how lovingly and sweetly did David, Solomon, Hezekias, and other holy Kings of Iudah, deal with the Priests, Leuits, and Ministers of God.
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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.
Great was the love of Obadiah towards the prophets in the persecution of Jezebel, who with the hazard of his own life, provided for the maintenance and safety of the lords prophets.
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How louingly & bountifully did ye noble womā the Shunamite entertain the Prophet Eliah. The like affection wee may see in Ebedmelech the blacke Moore:
How lovingly & bountifully did the noble woman the Shunamite entertain the Prophet Elijah. The like affection we may see in Ebedmelech the black More:
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(5) part (DIV2)
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in Lidia the Purpurisse, Act. 16. and in many other, mentioned in the new Testament:
in Lidia the Purpurisse, Act. 16. and in many other, mentioned in the new Testament:
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but especially in the Galatians: of whom the Apostle Paul reporteth, that they receiued him, not onely as an Angel of God,
but especially in the Galatians: of whom the Apostle Paul Reporteth, that they received him, not only as an Angel of God,
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and as Iesus Christ, but also that they would haue pulled their eyes out of their heades to haue done him good.
and as Iesus christ, but also that they would have pulled their eyes out of their Heads to have done him good.
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Q. What is the next inward vertue of dutie? A. The people are to feare and reuerence their Minister: Q. What is the next inward virtue of duty? A. The people Are to Fear and Reverence their Minister:
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which affection is not to be separated frō the former. Q. What is your reason?
which affection is not to be separated from the former. Q. What is your reason?
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A. Because that as reuerence without Loue will growe into hatred: so loue without reuerence, will growe into contempt.A. Because that as Reverence without Love will grow into hatred: so love without Reverence, will grow into contempt.
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Q. Are not men ready and proue to contemne and despise their Ministers? A. Yes no doubt, and that for many causes.
Q. are not men ready and prove to contemn and despise their Ministers? A. Yes no doubt, and that for many Causes.
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Q. How, and in what respect? A. Not onely for that all men naturally doe abhorre and loath the ministrie;
Q. How, and in what respect? A. Not only for that all men naturally do abhor and loath the Ministry;
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but also for diuerse other reasons and respects. Q. What are they?
but also for diverse other Reasons and respects. Q. What Are they?
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A. First, Ministers by the singular wisdome and goodnesse of God, are not Angels, but mortall men,A. First, Ministers by the singular Wisdom and Goodness of God, Are not Angels, but Mortal men,
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and subiect to the same naturall infirmities that other are. Act. 14.
and Subject to the same natural infirmities that other Are. Act. 14.
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Secondly, (for the most part) they want such outwarde ornaments, and garnishings, wherein naturall and carnall men do delight:
Secondly, (for the most part) they want such outward Ornament, and garnishings, wherein natural and carnal men do delight:
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as Nobilitie of birth, Beautie, Gorgious attire, and such like.
as Nobilt of birth, Beauty, Gorgeous attire, and such like.
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Againe, they are subiect to pouertie, affliction, reproch, disgrace, iniuries, and manifold temptations, aboue other callings.
Again, they Are Subject to poverty, affliction, reproach, disgrace, injuries, and manifold temptations, above other callings.
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Furthermore, through infirmitie, they oftentimes slip and fall into sinne and offence.
Furthermore, through infirmity, they oftentimes slip and fallen into sin and offence.
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Lastly, 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.
Lastly, the Devil in this latter time of the world, not abiding the Light of Gospel, which God of his infinite mercy hath restored, does labour by all means and ways to bring the Ministers into hatred, contempt, and vile estimation.
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(5) part (DIV2)
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Q. How may this mischiefe be remedied and prouided against? A. By these reasons following, if they bee seriously weighed.
Q. How may this mischief be remedied and provided against? A. By these Reasons following, if they be seriously weighed.
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First, that whosoeuer doth contemne the Minister his person, is in hazard to contemne his Ministerie and doctrine: First, that whosoever does contemn the Minister his person, is in hazard to contemn his Ministry and Doctrine:
ord, cst r-crq vdz vvi dt n1 po31 n1, vbz p-acp n1 pc-acp vvi po31 n1 cc n1:
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and that to his owne destruction and condemnation, in that he despiseth the meanes of his saluation.
and that to his own destruction and condemnation, in that he despises the means of his salvation.
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Secondly, that whosoeuer doth despise the Minister (which is the Ambassador of God) despiseth & cōtemneth God himself, and Iesus Christ:
Secondly, that whosoever does despise the Minister (which is the Ambassador of God) despises & contemneth God himself, and Iesus christ:
ord, cst r-crq vdz vvi dt n1 (r-crq vbz dt n1 pp-f np1) vvz cc vvz n1 px31, cc np1 np1:
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which is a fearful & execrable thing.
which is a fearful & execrable thing.
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Thirdly, a man is to consider the fearefull iudgement that God hath powred out vpon such as haue contēned, despised,
Thirdly, a man is to Consider the fearful judgement that God hath poured out upon such as have contemned, despised,
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or laughed to scorne the Ministers of the word. Furthermore, that although Ministers be in thēselues base & cōtemptible:
or laughed to scorn the Ministers of the word. Furthermore, that although Ministers be in themselves base & contemptible:
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yet doth they carry vpon them the person of the Lord Iesus Christ. yet does they carry upon them the person of the Lord Iesus christ.
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Lastly, they haue in readines (as the Apostle saith) vengeance against all such as doe resist and rebell against the truth.
Lastly, they have in readiness (as the Apostle Says) vengeance against all such as do resist and rebel against the truth.
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Q. We spake the last day of the inward duies which the people are to performe to their lawful minister: Q. We spoke the last day of the inward duies which the people Are to perform to their lawful minister:
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what are the outward duties? A. They are diuers: the first whereof is bodily reuerence or honour.what Are the outward duties? A. They Are diverse: the First whereof is bodily Reverence or honour.
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Q. Wherein doth that consist? A. In 2. things, namely, Gesture, & Speech. Q. What meane you by the first?
Q. Wherein does that consist? A. In 2. things, namely, Gesture, & Speech. Q. What mean you by the First?
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A. The people are so to frame their bodies & behauior in the presence of their minister,A. The people Are so to frame their bodies & behaviour in the presence of their minister,
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as may declare & manifest the inward reuerence of their harts toward his ministery & calling:
as may declare & manifest the inward Reverence of their hearts towards his Ministry & calling:
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wherein notwithstanding two extremities are to be auoided. Q. What are those? A. The effect, and the excesse.
wherein notwithstanding two extremities Are to be avoided. Q. What Are those? A. The Effect, and the excess.
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Q. What meane you by the first? A. When either no reuerence at all is giuen:
Q. What mean you by the First? A. When either no Reverence At all is given:
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or that which is vnseemely, and agreeable to the baser sort of persons. Q. What meane you by the other?
or that which is unseemly, and agreeable to the baser sort of Persons. Q. What mean you by the other?
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A. When that reuerence is giuen to ministers, which is either due to God himselfe, or to the Kings, Princes of the world, as kneeling, &c. A. When that Reverence is given to Ministers, which is either endue to God himself, or to the Kings, Princes of the world, as kneeling, etc.
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Q. What examples haue you hereof? Q. What Examples have you hereof?
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A. In that worthie man Cornelius, toward the Apostle Peter. But most cleerely in the vassals of that Antichrist of Rome. A. In that worthy man Cornelius, towards the Apostle Peter. But most clearly in the vassals of that Antichrist of Rome.
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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? A. In diuerse respects. Q. Let us now speak of the outward Reverence in words or speech of the people toward the Minister of the word: How is that performed? A. In diverse respects.
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And first of all, by giuing to them their iust Titles. Q. What Titles?
And First of all, by giving to them their just Titles. Q. What Titles?
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A. Such as serue not onely to expresse and set forth the excellencie of their calling:
A. Such as serve not only to express and Set forth the excellency of their calling:
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but also the nature of the duties which they are to performe. Q. What examples haue you hereof?
but also the nature of the duties which they Are to perform. Q. What Examples have you hereof?
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A. Very many in the word of God:A. Very many in the word of God:
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for there we may see that Obadiah and the Shunamite calleth the Prophets, Elah, and Elisah, by the name of Lordes.
for there we may see that Obadiah and the Shunamite calls the prophets, Elah, and Elisha, by the name of lords.
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The Prophets are euery where called Seers, and men of God.
The prophets Are every where called Seers, and men of God.
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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.
The Ministers of the word Are both in the Old and new Testament, not only called Pastors and Feeders ▪ but Masters, ambassadors, and such like.
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Q. What is to be auoided herein?
Q. What is to be avoided herein?
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A. Both Defect and Eccesse, as was said before in the gesture or outward behauiour of the bodie. A. Both Defect and Eccesse, as was said before in the gesture or outward behaviour of the body.
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Q. What is the second respect you spake of? of how many things doth that consist? A. Of two things:
Q. What is the second respect you spoke of? of how many things does that consist? A. Of two things:
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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.
for First of all they Are not to rail, nor speak contemptuously and slanderously of the person or office of the Minister, in his absence.
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Secondly, they are to speake reuerently of him: and in all truth and faithfulnes to defend his cause.
Secondly, they Are to speak reverently of him: and in all truth and faithfulness to defend his cause.
ord, pns32 vbr pc-acp vvi av-j pp-f pno31: cc p-acp d n1 cc n1 pc-acp vvi po31 n1.
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The first whereof is a grieuous fault, condemned in the word of God, euen in regard of priuate men.
The First whereof is a grievous fault, condemned in the word of God, even in regard of private men.
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This is the verie propertie of hypocrites and malitious enemies against the truth:
This is the very property of Hypocrites and malicious enemies against the truth:
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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. as appears in Ahab towards Michaiah: and in the high Priests, Scribes and Pharisees with their adherents, against John Bahtist, christ Iesus, and his Apostles.
c-acp vvz p-acp np1 p-acp np1: cc p-acp dt j n2, n2 cc np1 p-acp po32 n2, p-acp np1 np1, np1 np1, cc po31 n2.
(5) part (DIV2)
465
Image 45
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The other is a dutie practised by them that had felt sweetnes, and profited by the Ministerie of the word:
The other is a duty practised by them that had felt sweetness, and profited by the Ministry of the word:
dt n-jn vbz dt n1 vvn p-acp pno32 cst vhd vvn n1, cc vvn p-acp dt n1 pp-f dt n1:
(5) part (DIV2)
466
Image 45
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as by Ichosaphat, Nicodemus, and diuers others specified in the Euangelists. Q. What say you to the third?
as by Jehoshaphat, Nicodemus, and diverse Others specified in the Evangelists. Q. What say you to the third?
c-acp p-acp np1, np1, cc j n2-jn vvn p-acp dt n2. np1 q-crq vvb pn22 p-acp dt ord?
(5) part (DIV2)
466
Image 45
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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. The people Are not by speech to discover, blaze abroad, or publish unto Others (especially enemies of the truth) the fault and infirmities of their Teachers. Q. Why not?
np1 dt n1 vbr xx p-acp n1 pc-acp vvi, vvi av, cc vvi p-acp ng2-jn (av-j n2 pp-f dt n1) dt n1 cc n2 pp-f po32 n2. np1 q-crq xx?
(5) part (DIV2)
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A. Because first of all it were to play the parte of cursed Cham, who discouered the nakednes and shame of his father:A. Because First of all it were to play the part of cursed Cham, who discovered the nakedness and shame of his father:
np1 c-acp ord pp-f d pn31 vbdr pc-acp vvi dt n1 pp-f j-vvn n1, r-crq vvd dt n1 cc n1 pp-f po31 n1:
(5) part (DIV2)
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as also of those helhounds (the yong childrē of Bethel ) who vpbraideth the Prophet by his baldnes.
as also of those hellhounds (the young children of Bethel) who upbraideth the Prophet by his baldness.
c-acp av pp-f d n2 (dt j n2 pp-f np1) r-crq vvz dt n1 p-acp po31 n1.
(5) part (DIV2)
470
Image 45
581
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.
Yea it were devilish ingratitude for any to lay open the Faults and offences of him, who Desires with all endeavour to heal and cover their Sins and transgressions, both before God and men.
uh pn31 vbdr j n1 p-acp d pc-acp vvi av-j dt n2 cc n2 pp-f pno31, r-crq vvz p-acp d n1 pc-acp vvi cc vvi po32 n2 cc n2, av-d p-acp np1 cc n2.
(5) part (DIV2)
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582
Q. What is the second generall dutie of the people to their Minister? A. They are to obey and submit themselues to him: Q. What is the second general duty of the people to their Minister? A. They Are to obey and submit themselves to him:
np1 q-crq vbz dt ord n1 n1 pp-f dt n1 p-acp po32 n1? np1 pns32 vbr pc-acp vvi cc vvi px32 p-acp pno31:
(5) part (DIV2)
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according as it is commaunded by the Holy Ghost. Heb. 13. Q. What is required herein?
according as it is commanded by the Holy Ghost. Hebrew 13. Q. What is required herein?
vvg p-acp pn31 vbz vvn p-acp dt j n1. np1 crd np1 q-crq vbz vvn av?
(5) part (DIV2)
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Image 45
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A. First, they are willingly to yeelde themselues to be gouerned and ruled: yea to be admonished, reproued, and censured by him.A. First, they Are willingly to yield themselves to be governed and ruled: yea to be admonished, reproved, and censured by him.
np1 ord, pns32 vbr av-j pc-acp vvi px32 pc-acp vbi vvn cc vvn: uh p-acp vbi vvn, vvd, cc vvn p-acp pno31.
(5) part (DIV2)
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And that not without good reason and equitie:
And that not without good reason and equity:
cc cst xx p-acp j n1 cc n1:
(5) part (DIV2)
474
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for, seeing God requireth those duties at the handes of the Minister, it is good reason that the people should yeelde thereunto.
for, seeing God requires those duties At the hands of the Minister, it is good reason that the people should yield thereunto.
c-acp, vvg np1 vvz d n2 p-acp dt n2 pp-f dt n1, pn31 vbz j n1 cst dt n1 vmd vvi av.
(5) part (DIV2)
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Q. Who hath done so? A. The best and greatest persons amongst the seruants of God:
Q. Who hath done so? A. The best and greatest Persons among the Servants of God:
np1 r-crq vhz vdn av? np1 dt js cc js n2 p-acp dt n2 pp-f np1:
(5) part (DIV2)
475
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as Dauid, Ichosaphat, and diuers other. Q. What is the second thing required?
as David, Jehoshaphat, and diverse other. Q. What is the second thing required?
c-acp np1, np1, cc j n-jn. np1 q-crq vbz dt ord n1 vvn?
(5) part (DIV2)
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A. The people must be content with their owne places and duties, and not vsurpe and incroach vpon the office and duties proper & peculiar to the publike Ministers of the word. A. The people must be content with their own places and duties, and not usurp and encroach upon the office and duties proper & peculiar to the public Ministers of the word.
np1 dt n1 vmb vbi j p-acp po32 d n2 cc n2, cc xx vvi cc vvi p-acp dt n1 cc n2 j cc j p-acp dt j n2 pp-f dt n1.
(5) part (DIV2)
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Q. What are these duties? A. First of all the Preaching, opening and Interpreting of the holy Scriptures. Secondly, Publike Prayer.
Q. What Are these duties? A. First of all the Preaching, opening and Interpreting of the holy Scriptures. Secondly, Public Prayer.
np1 r-crq vbr d n2? np1 ord pp-f d dt vvg, vvg cc n-vvg pp-f dt j n2. ord, j n1.
(5) part (DIV2)
479
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Thirdly, the Administration of the holy Sacraments. Q. Why may not the people meddle with these things?
Thirdly, the Administration of the holy Sacraments. Q. Why may not the people meddle with these things?
ord, dt n1 pp-f dt j n2. np1 q-crq vmb xx dt n1 vvb p-acp d n2?
(5) part (DIV2)
482
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A. First, because God in his wisedome hath distinguished euery calling with the duties thereof, from all other:A. First, Because God in his Wisdom hath distinguished every calling with the duties thereof, from all other:
np1 ord, c-acp np1 p-acp po31 n1 vhz vvn d vvg p-acp dt n2 av, p-acp d n-jn:
(5) part (DIV2)
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containing them so within their limits, that one is not to incroach vpon another.
containing them so within their Limits, that one is not to encroach upon Another.
vvg pno32 av p-acp po32 n2, cst pi vbz xx pc-acp vvi p-acp j-jn.
(5) part (DIV2)
484
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Secondly, 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, Secondly, the Ministry of the word is so holy a thing, and doth import the Lord himself so High, that no man may take it upon him,
ord, dt n1 pp-f dt n1 vbz av j dt n1, cc vdz vvi dt n1 px31 av av-j, cst dx n1 vmb vvi pn31 p-acp pno31,
(5) part (DIV2)
485
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except he be called of God.
except he be called of God.
c-acp pns31 vbb vvn pp-f np1.
(5) part (DIV2)
485
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Lastly, if euery man might vsurpe the duties of the Minister, it would opē a way for a number of mischiefes,
Lastly, if every man might usurp the duties of the Minister, it would open a Way for a number of mischiefs,
ord, cs d n1 vmd vvi dt n2 pp-f dt n1, pn31 vmd vvi dt n1 p-acp dt n1 pp-f n2,
(5) part (DIV2)
486
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and that to the ruine and ouerthrow of the saluation of man:
and that to the ruin and overthrow of the salvation of man:
cc cst p-acp dt n1 cc n1 pp-f dt n1 pp-f n1:
(5) part (DIV2)
486
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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:
in regard whereof, the Lord from time to time hath been most severely revenged upon the Persons of them that have intruded themselves into the office of the Minister:
p-acp n1 c-crq, dt n1 p-acp n1 p-acp n1 vhz vbn av-ds av-j vvn p-acp dt n2 pp-f pno32 cst vhb vvn px32 p-acp dt n1 pp-f dt n1:
(5) part (DIV2)
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as it is manifest in Saul, and King Vzziah.
as it is manifest in Saul, and King Uzziah.
c-acp pn31 vbz j p-acp np1, cc n1 np1.
(5) part (DIV2)
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Q. What is the third thing required as belonging to the submission of the people to the Minister? Q. What is the third thing required as belonging to the submission of the people to the Minister?
np1 q-crq vbz dt ord n1 vvd p-acp vvg p-acp dt n1 pp-f dt n1 p-acp dt n1?
(5) part (DIV2)
487
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A. The people are humbly, readily and chearefully, without pride and contradiction, to heare, imbrace and practise the doctrine which the Ministers doe deliuer:A. The people Are humbly, readily and cheerfully, without pride and contradiction, to hear, embrace and practise the Doctrine which the Ministers do deliver:
np1 dt n1 vbr av-j, av-j cc av-j, p-acp n1 cc n1, pc-acp vvi, vvi cc vvi dt n1 r-crq dt n2 vdb vvi:
(5) part (DIV2)
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according to the example of the Bereans, Thessalonians, and such like among the seruants of God.
according to the Exampl of the Bereans, Thessalonians, and such like among the Servants of God.
vvg p-acp dt n1 pp-f dt njp2, njp2, cc d av-j p-acp dt n2 pp-f np1.
(5) part (DIV2)
488
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Q. Is this simplie to be performed, and without exception? A. No:
Q. Is this simply to be performed, and without exception? A. No:
np1 vbz d av-j pc-acp vbi vvn, cc p-acp n1? np1 dx:
(5) part (DIV2)
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for the people are to examine the Ministers doctrine, whether it be agreeable with the word of God or no:
for the people Are to examine the Ministers Doctrine, whither it be agreeable with the word of God or no:
c-acp dt n1 vbr pc-acp vvi dt ng1 n1, cs pn31 vbb j p-acp dt n1 pp-f np1 cc dx:
(5) part (DIV2)
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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.
a thing not only commanded by the Holy Ghost, as appears, 1. Thessa 5. 1. John 4.1. but also practised by the Servants of God.
dt n1 xx av-j vvn p-acp dt j n1, c-acp vvz, crd np1 crd crd np1 crd. cc-acp av vvn p-acp dt n2 pp-f np1.
(5) part (DIV2)
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Q. What is the third generall dutie which the people owe to their Minister? Q. What is the third general duty which the people owe to their Minister?
np1 q-crq vbz dt ord j n1 r-crq dt n1 vvb p-acp po32 n1?
(5) part (DIV2)
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A. They are to maintaine and sustaine him and his familie with all necessaries, according to their abilitie. A. They Are to maintain and sustain him and his family with all necessaries, according to their ability.
np1 pns32 vbr pc-acp vvi cc vvi pno31 cc po31 n1 p-acp d n2-j, vvg p-acp po32 n1.
(5) part (DIV2)
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Q. Where is this warranted and commaunded? A. In many places, both of the old and new Testament.Q. Where is this warranted and commanded? A. In many places, both of the old and new Testament.
np1 q-crq vbz d vvn cc vvn? np1 p-acp d n2, d pp-f dt j cc j n1.
(5) part (DIV2)
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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. Q. What reason should move men to the practice hereof? A. First of all, natural equity, that is, The labourer is worthy of his hire.
np1 q-crq n1 vmd vvi n2 p-acp dt n1 av? np1 ord pp-f d, j n1, cst vbz, dt n1 vbz j pp-f po31 n1.
(5) part (DIV2)
495
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Secondly, the excellencie of the thinges which the people reape at the handes of the Minister:
Secondly, the excellency of the things which the people reap At the hands of the Minister:
ord, dt n1 pp-f dt n2 r-crq dt n1 vvb p-acp dt n2 pp-f dt n1:
(5) part (DIV2)
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according to that of the Apostle, 1. Cor. 9.11. according to that of the Apostle, 1. Cor. 9.11.
vvg p-acp d pp-f dt n1, crd np1 crd.
(5) part (DIV2)
497
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If we haue sowne vnto you spirituall thinges, is it a great thing if we reape your carnall things? If we have sown unto you spiritual things, is it a great thing if we reap your carnal things?
cs pns12 vhb vvn p-acp pn22 j n2, vbz pn31 dt j n1 cs pns12 vvb po22 j n2?
(5) part (DIV2)
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Thirdly, the sweete promises of God made to the performance of this dutie: and his heauie iudgements threatned against the contrarie.
Thirdly, the sweet promises of God made to the performance of this duty: and his heavy Judgments threatened against the contrary.
ord, dt j n2 pp-f np1 vvd p-acp dt n1 pp-f d n1: cc po31 j n2 vvn p-acp dt n-jn.
(5) part (DIV2)
498
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Lastly, the examples of the worthie seruants of God, who haue bin verie carefull for the prouision and maintenance of the Ministers: Lastly, the Examples of the worthy Servants of God, who have been very careful for the provision and maintenance of the Ministers:
ord, dt n2 pp-f dt j n2 pp-f np1, r-crq vhb vbn av j p-acp dt n1 cc n1 pp-f dt n2:
(5) part (DIV2)
499
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as may appeare, 2. Chron. 31. from verse. 3. to the end. And in many other places.
as may appear, 2. Chronicles 31. from verse. 3. to the end. And in many other places.
c-acp vmb vvi, crd np1 crd p-acp n1. crd p-acp dt n1. cc p-acp d j-jn n2.
(5) part (DIV2)
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Q. What is the last generall dutie? A. The people are to pray earnestly for their Minister.Q. What is the last general duty? A. The people Are to pray earnestly for their Minister.
np1 q-crq vbz dt ord n1 n1? np1 dt n1 vbr pc-acp vvi av-j p-acp po32 n1.
(5) part (DIV2)
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Q. Where is that required? Q. Where is that required?
np1 q-crq vbz d vvn?
(5) part (DIV2)
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A. By the Apostle Paul in diuers of his Epistles. And practised by the Prophet Dauid, Psal. 132.9.
A. By the Apostle Paul in diverse of his Epistles. And practised by the Prophet David, Psalm 132.9.
np1 p-acp dt n1 np1 p-acp j pp-f po31 n2. cc vvn p-acp dt n1 np1, np1 crd.
(5) part (DIV2)
503
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And good reason thereof, for without this dutie, the studies and labours of the Ministers shall haue small successe.
And good reason thereof, for without this duty, the studies and labours of the Ministers shall have small success.
cc j n1 av, c-acp p-acp d n1, dt n2 cc n2 pp-f dt n2 vmb vhi j n1.
(5) part (DIV2)
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We are now come to the duties of Parents toward their children: and after that, to the duties of children towardes their Parents. We Are now come to the duties of Parents towards their children: and After that, to the duties of children towards their Parents.
pns12 vbr av vvn p-acp dt n2 pp-f n2 p-acp po32 n2: cc p-acp d, p-acp dt n2 pp-f n2 p-acp po32 n2.
(5) part (DIV2)
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Q. Do Parents owe dutie to their children? A. Yea in nature, equitie, and by the word of God.
Q. Do Parents owe duty to their children? A. Yea in nature, equity, and by the word of God.
np1 vdb n2 vvb n1 p-acp po32 n2? np1 uh p-acp n1, n1, cc p-acp dt n1 pp-f np1.
(5) part (DIV2)
505
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Q. What are the duties which Parents are to performe toward their children? A. They are diuers. The first whereof is Loue.
Q. What Are the duties which Parents Are to perform towards their children? A. They Are diverse. The First whereof is Love.
np1 r-crq vbr dt n2 r-crq n2 vbr pc-acp vvi p-acp po32 n2? np1 pns32 vbr j. dt ord c-crq vbz n1.
(5) part (DIV2)
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Q. Are Parents to loue their children? A. Yea no doubt. Q. Where is that proued?
Q. are Parents to love their children? A. Yea no doubt. Q. Where is that proved?
np1 vbr n2 pc-acp vvi po32 n2? np1 uh uh-dx n1. np1 c-crq vbz d vvn?
(5) part (DIV2)
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A. Titus. chap. 2. ver. 4. Q. Yea but that is spoken onely of the Mother? A. Titus. chap. 2. ver. 4. Q. Yea but that is spoken only of the Mother?
np1 np1. n1 crd fw-la. crd np1 uh p-acp d vbz vvn av-j pp-f dt n1?
(5) part (DIV2)
512
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A. I grant, but in all equitie, and by iust proportion, it extendeth also vnto the father.A. I grant, but in all equity, and by just proportion, it extendeth also unto the father.
np1 pns11 vvb, cc-acp p-acp d n1, cc p-acp j n1, pn31 vvz av p-acp dt n1.
(5) part (DIV2)
514
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Q. What should cause you to thinke so? Q. What should cause you to think so?
np1 q-crq vmd vvi pn22 pc-acp vvi av?
(5) part (DIV2)
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A. Because God hath planted in the hearts of both Parents, as well the man as the woman, certaine seedes and sparkes of loue and tender affection towards their children, which were in vaine,A. Because God hath planted in the hearts of both Parents, as well the man as the woman, certain seeds and sparks of love and tender affection towards their children, which were in vain,
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(5) part (DIV2)
516
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and to no purpose, if Parents should not actually loue their children. Q. What thinke you therefore if parents loue not their children?
and to no purpose, if Parents should not actually love their children. Q. What think you Therefore if Parents love not their children?
cc p-acp dx n1, cs n2 vmd xx av-j vvi po32 n2. np1 r-crq vvb pn22 av cs n2 vvb xx po32 n2?
(5) part (DIV2)
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A. They are worse then bruit beasts:A. They Are Worse then bruit beasts:
np1 pns32 vbr av-jc cs n1 n2:
(5) part (DIV2)
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who by a certaine blind instinct and affinitie of Nature, doe so tender and loue their young ones,
who by a certain blind instinct and affinity of Nature, do so tender and love their young ones,
r-crq p-acp dt j j n1 cc n1 pp-f n1, vdb av j cc vvi po32 j pi2,
(5) part (DIV2)
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as that they will hazard their bodies, and loose their liues, to deliuer them from danger.
as that they will hazard their bodies, and lose their lives, to deliver them from danger.
c-acp cst pns32 vmb vvi po32 n2, cc vvi po32 n2, pc-acp vvi pno32 p-acp n1.
(5) part (DIV2)
518
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Q. What reasons should moue Parents to loue their children? A. Diuerse reasons, and that of two sorts. Q. What Reasons should move Parents to love their children? A. Diverse Reasons, and that of two sorts.
np1 r-crq n2 vmd vvi n2 pc-acp vvi po32 n2? np1 j n2, cc d pp-f crd n2.
(5) part (DIV2)
519
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The First whereof are cōmon with the heathen, and meer naturall men.
The First whereof Are Common with the heathen, and mere natural men.
dt ord c-crq vbr j p-acp dt j-jn, cc j j n2.
(5) part (DIV2)
521
Image 48
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The second, are particular to Christians, and such as are borne in the Church of God.
The second, Are particular to Christians, and such as Are born in the Church of God.
dt ord, vbr j p-acp np1, cc d c-acp vbr vvn p-acp dt n1 pp-f np1.
(5) part (DIV2)
522
Image 48
635
A. Speake of these in order? A. The heathen, and meere naturall men, doe loue their children for three causes.A. Speak of these in order? A. The heathen, and mere natural men, do love their children for three Causes.
np1 vvi pp-f d p-acp n1? np1 dt j-jn, cc j j n2, vdb vvi po32 n2 p-acp crd n2.
(5) part (DIV2)
523
Image 48
636
First, because they are made, and ingendred of their owne nature and substance, and so consequently flesh of their flesh, & bone of their bone:
First, Because they Are made, and engendered of their own nature and substance, and so consequently Flesh of their Flesh, & bone of their bone:
ord, c-acp pns32 vbr vvn, cc vvn pp-f po32 d n1 cc n1, cc av av-j n1 pp-f po32 n1, cc n1 pp-f po32 n1:
(5) part (DIV2)
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Image 49
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now none are so outragious & monstrous to hate their owne flesh, but rather to loue and to cherish it.
now none Are so outrageous & monstrous to hate their own Flesh, but rather to love and to cherish it.
av pix vbr av j cc j pc-acp vvi po32 d n1, cc-acp av-c pc-acp vvi cc pc-acp vvi pn31.
(5) part (DIV2)
525
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Secondly, children doe carrie the image and person of their Parents, insomuch that they may beholde themselues in their children whilest they liue:
Secondly, children do carry the image and person of their Parents, insomuch that they may behold themselves in their children whilst they live:
ord, n2 vdb vvi dt n1 cc n1 pp-f po32 n2, av cst pns32 vmb vvi px32 p-acp po32 n2 cs pns32 vvb:
(5) part (DIV2)
526
Image 49
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and after a sort liue in them when they are dead.
and After a sort live in them when they Are dead.
cc p-acp dt n1 vvb p-acp pno32 c-crq pns32 vbr j.
(5) part (DIV2)
526
Image 49
640
Thirdly, that if childrē be brought vp in any good manner, they afterwarde yeelde vnto their Parents great benefite, comfort,
Thirdly, that if children be brought up in any good manner, they afterward yield unto their Parents great benefit, Comfort,
ord, cst cs n2 vbb vvn a-acp p-acp d j n1, pns32 av vvi p-acp po32 n2 j n1, n1,
(5) part (DIV2)
527
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641
and reliefe, especially in their old age, and necessitie. Q. But what speciall reasons haue Christians to loue their children?
and relief, especially in their old age, and necessity. Q. But what special Reasons have Christians to love their children?
cc n1, av-j p-acp po32 j n1, cc n1. np1 p-acp r-crq j n2 vhb njpg2 pc-acp vvi po32 n2?
(5) part (DIV2)
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A. Not onely the former, but also other of greater weight. And first of all, their children are borne within the couenant of God: A. Not only the former, but also other of greater weight. And First of all, their children Are born within the Covenant of God:
np1 xx av-j dt j, cc-acp av j-jn pp-f jc n1. cc ord pp-f d, po32 n2 vbr vvn p-acp dt n1 pp-f np1:
(5) part (DIV2)
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and therefore his sonnes and daughters. Eze. 16.
and Therefore his Sons and daughters. Ezekiel 16.
cc av po31 n2 cc n2. np1 crd
(5) part (DIV2)
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Secondly, their children are parts and members of the misticall bodie of Christ (as appeareth,
Secondly, their children Are parts and members of the mystical body of christ (as appears,
ord, po32 n2 vbr n2 cc n2 pp-f dt j n1 pp-f np1 (c-acp vvz,
(5) part (DIV2)
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for that the Sacrament of Baptisme belongeth to them) & so consequently they are free denisons and heires of the kingdome of God.
for that the Sacrament of Baptism belongeth to them) & so consequently they Are free Denizons and Heirs of the Kingdom of God.
c-acp cst dt n1 pp-f n1 vvz p-acp pno32) cc av av-j pns32 vbr j n2 cc n2 pp-f dt n1 pp-f np1.
(5) part (DIV2)
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Thirdly, they are appointed and sanctified euen in their birth to glorifie and worship the Lord:
Thirdly, they Are appointed and sanctified even in their birth to Glorify and worship the Lord:
ord, pns32 vbr vvn cc vvn av p-acp po32 n1 pc-acp vvi cc vvi dt n1:
(5) part (DIV2)
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as also to profit and do good to the Church.
as also to profit and do good to the Church.
c-acp av pc-acp vvi cc vdi j p-acp dt n1.
(5) part (DIV2)
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Q. If Parents would looke vpon their children in this glasse, they could not but be moued to loue them: Q. If Parents would look upon their children in this glass, they could not but be moved to love them:
np1 cs n2 vmd vvi p-acp po32 n2 p-acp d n1, pns32 vmd xx p-acp vbi vvn pc-acp vvi pno32:
(5) part (DIV2)
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but what if they be not moued? but what if they be not moved?
cc-acp q-crq cs pns32 vbb xx vvn?
(5) part (DIV2)
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A. It is a fearefull signe, which doth declare yt they are become vnnatural, & giuē vp vnto a reprobat mind.A. It is a fearful Signen, which does declare that they Are become unnatural, & given up unto a Reprobate mind.
np1 pn31 vbz dt j n1, r-crq vdz vvi pn31 pns32 vbr vvn j, cc vvn a-acp p-acp dt n1 n1.
(5) part (DIV2)
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Q. But may not the loue of Parents degenerate and grow so farre out of square, by reason of the corruption and disorder of their affections: Q. But may not the love of Parents degenerate and grow so Far out of square, by reason of the corruption and disorder of their affections:
np1 cc-acp vmb xx dt n1 pp-f n2 j cc vvi av av-j av pp-f n-jn, p-acp n1 pp-f dt n1 cc n1 pp-f po32 n2:
(5) part (DIV2)
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as of a good and lawfull thing, to become wicked and pernicious? A. Yes no doubt.as of a good and lawful thing, to become wicked and pernicious? A. Yes no doubt.
c-acp pp-f dt j cc j n1, pc-acp vvi j cc j? np1 uh uh-dx n1.
(5) part (DIV2)
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Q. What meanes or cautions are to bee obserued to keepe it in the right forme or temper? Q. What means or cautions Are to be observed to keep it in the right Form or temper?
np1 q-crq vvz cc n2 vbr pc-acp vbi vvn pc-acp vvi pn31 p-acp dt j-jn n1 cc n1?
(5) part (DIV2)
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A. Three cautions are required thervnto. First, Parents are not to loue the bodies of their children better then their soules:A. Three cautions Are required thereunto. First, Parents Are not to love the bodies of their children better then their Souls:
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(5) part (DIV2)
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nor to make more carefull prouision for their estate in this life, then for their happinesse in the life to come: nor to make more careful provision for their estate in this life, then for their happiness in the life to come:
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(5) part (DIV2)
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which is the common course of the world, as wee may see daily by wofull experience.
which is the Common course of the world, as we may see daily by woeful experience.
r-crq vbz dt j n1 pp-f dt n1, c-acp pns12 vmb vvi av-j p-acp j n1.
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Secondly, they are to loue and preferre their children, neither aboue God, & his glory: neither yet before their own bodies & soules.
Secondly, they Are to love and prefer their children, neither above God, & his glory: neither yet before their own bodies & Souls.
ord, pns32 vbr p-acp n1 cc vvi po32 n2, av-d p-acp np1, cc po31 n1: dx av p-acp po32 d n2 cc n2.
(5) part (DIV2)
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This was the great fault of Ely, as appeareth, 1. Sam. 2.
This was the great fault of Ely, as appears, 1. Sam. 2.
d vbds dt j n1 pp-f np1, c-acp vvz, crd np1 crd
(5) part (DIV2)
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Thirdly, they are to discouer their loue to their children, neither too much, nor too litle.
Thirdly, they Are to discover their love to their children, neither too much, nor too little.
ord, pns32 vbr pc-acp vvi po32 n1 p-acp po32 n2, av-dx av av-d, ccx av j.
(5) part (DIV2)
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For the first therof, doth giue children incouragement to contemne and loathe their Parents, as also to take the raines to run forth into all dissolutenesse, to their vtter destruction.
For the First thereof, does give children encouragement to contemn and loathe their Parents, as also to take the reins to run forth into all dissoluteness, to their utter destruction.
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(5) part (DIV2)
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The other doth discourage childrē, & is the cause of many mischiefs, & therfore iustly cōdemned by the holy Ghost, Ephe. 6.4. Col. 3.21.
The other does discourage children, & is the cause of many mischiefs, & Therefore justly condemned by the holy Ghost, Ephes 6.4. Col. 3.21.
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(5) part (DIV2)
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Q. What is the second generall dutie of parents toward their children? A. They are to teach & instruct thē. Q. What is the second general duty of Parents towards their children? A. They Are to teach & instruct them.
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(5) part (DIV2)
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Q. In how many things? A. In three things? Namely, in the knowledge of God, and of his word.Q. In how many things? A. In three things? Namely, in the knowledge of God, and of his word.
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(5) part (DIV2)
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Secondly, in ciuilitie and good maners. Thirdly, in good Arts, trades, and professions: wherby they may maintain thēselues, & do good to others.
Secondly, in civility and good manners. Thirdly, in good Arts, trades, and professions: whereby they may maintain themselves, & do good to Others.
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(5) part (DIV2)
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Q. Where is the first commanded? A. In many places both of the old & new Testament:Q. Where is the First commanded? A. In many places both of the old & new Testament:
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as namely, Exod. 12. & 13. Deut. 4.11. Iosh. 4. Ephe. 6. Q. What Parents haue practised these commaundements?
as namely, Exod 12. & 13. Deuteronomy 4.11. Joshua 4. Ephes 6. Q. What Parents have practised these Commandments?
c-acp av, np1 crd cc crd np1 crd. np1 crd np1 crd np1 q-crq n2 vhb vvn d n2?
(5) part (DIV2)
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A. The best and most notable amongst the seruants of God. Q. Who are they? A. The best and most notable among the Servants of God. Q. Who Are they?
np1 dt js cc av-ds j p-acp dt n2 pp-f np1. np1 q-crq vbr pns32?
(5) part (DIV2)
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A. Abraham, Gen. 18. Dauid & Bathsheba. Pro. 4. ch. v. 3. & 4. & ca. 31. the parents of Timothie. 2. Tim. 1. & 3. A. Abraham, Gen. 18. David & Bathsheba. Pro 4. changed. v. 3. & 4. & circa 31. the Parents of Timothy. 2. Tim. 1. & 3.
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(5) part (DIV2)
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Q. Are all Christians bound to followe these examples? A. Yea, for to that end are they recorded in in the holy Scriptures.Q. are all Christians bound to follow these Examples? A. Yea, for to that end Are they recorded in in the holy Scriptures.
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Q. What reasons should moue them therevnto? A. Diuerse, both in regard of their children, and of themselues. Q. What Reasons should move them thereunto? A. Diverse, both in regard of their children, and of themselves.
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(5) part (DIV2)
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Q. What is the first? A. Their childrē are not borne without reasō, but capable of knowledge and vnderstanding;Q. What is the First? A. Their children Are not born without reason, but capable of knowledge and understanding;
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(5) part (DIV2)
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and theefore are parents to enlighten them, as with humane knowledge:
and theefore Are Parents to enlighten them, as with humane knowledge:
cc av vbr n2 pc-acp vvi pno32, c-acp p-acp j n1:
(5) part (DIV2)
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so especially with the knowledge of God, and his will, that so they may excell the children of Pagans.
so especially with the knowledge of God, and his will, that so they may excel the children of Pagans.
av av-j p-acp dt n1 pp-f np1, cc po31 n1, cst av pns32 vmb vvi dt n2 pp-f n2-jn.
(5) part (DIV2)
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Secondly, Parents are to be especially carefull, that their children may be deliuered from the wrath of God, & brought into his fauour:
Secondly, Parents Are to be especially careful, that their children may be Delivered from the wrath of God, & brought into his favour:
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(5) part (DIV2)
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but this cannot be without teaching and instructing: for faith cōmeth by hearing of the word of God:
but this cannot be without teaching and instructing: for faith comes by hearing of the word of God:
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(5) part (DIV2)
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& how shal men hear without teaching and instruction? & how shall men hear without teaching and instruction?
cc q-crq vmb n2 vvi p-acp vvg cc n1?
(5) part (DIV2)
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Thirdly, if Parents instruct their children, it is a way or means for the Lord to teach them, and to increase their knowledge: Thirdly, if Parents instruct their children, it is a Way or means for the Lord to teach them, and to increase their knowledge:
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(5) part (DIV2)
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& that by the free grace & promise of God: see Gen. 18.
& that by the free grace & promise of God: see Gen. 18.
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(5) part (DIV2)
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Fourthly, as the Lord doeth enlighten the hearts of parents by the ministerie of the word, and other good meanes:
Fourthly, as the Lord doth enlighten the hearts of Parents by the Ministry of the word, and other good means:
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(5) part (DIV2)
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so are they to impart of the same grace vnto others: and to whom, if not to their children?
so Are they to impart of the same grace unto Others: and to whom, if not to their children?
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(5) part (DIV2)
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Fiftly, the fruit which commeth of teaching children in their youth, 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.
Fifty, the fruit which comes of teaching children in their youth, is great and excellent, which is Set down, Prou. 22.6. Teach a child in the trade of his Way, and when he is old he shall not depart from it.
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(5) part (DIV2)
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Which is a verie true sentence:
Which is a very true sentence:
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(5) part (DIV2)
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for why? A childe is as a newe vessell, which not onely doth easily receiue good liquor,
for why? A child is as a new vessel, which not only does Easily receive good liquour,
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(5) part (DIV2)
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but doth a long time retaine and keepe the sauour thereof:
but does a long time retain and keep the savour thereof:
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(5) part (DIV2)
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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.
If men grow old before they be taught, instructed and called, by reason of their dulness and hardness of heart, they will hardly ever attain to any great measure of knowledge and Repentance.
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(5) part (DIV2)
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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: Furthermore, it will be a woeful and fearful thing for Parents to see their Children beaten down to hell, by the flaming fire of Iesus christ coming to judgement:
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but this shall be the case of all both old & yong, that are thē found ignorant of God and of his truth.
but this shall be the case of all both old & young, that Are them found ignorant of God and of his truth.
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Lastly, if the children of Christians perish for want of teaching, their bloud shall be required at the hands of their parents. Lastly, if the children of Christians perish for want of teaching, their blood shall be required At the hands of their Parents.
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(5) part (DIV2)
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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. Q. The Reasons which you have brought forth, do seem to be of weight, to prove that Parents Are bound to train up their children in the knowledge of God, and of his will.
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(5) part (DIV2)
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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? But many Parents do think themselves discharged, if they send their children to the public Ministry, where all sorts and ages Are to Learn the will of God?
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(5) part (DIV2)
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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:
A. All this does not exempt Parents from doing that duty which the Lord hath so plainly commanded and laid upon them in his holy word:
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(5) part (DIV2)
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especially seeing they haue so many opportunities, occasions, and furtherances, to allure and incourage them therevnto. Q. What are they?
especially seeing they have so many opportunities, occasions, and furtherances, to allure and encourage them thereunto. Q. What Are they?
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(5) part (DIV2)
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A. First, by reason of continuance with their children, they haue more time and occasion to teach them then others.
A. First, by reason of Continuance with their children, they have more time and occasion to teach them then Others.
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(5) part (DIV2)
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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.
Again, the love and affection which children have towards their Parents, doth cause them to like and willingly entertain that which Proceedeth from their Parents.
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(5) part (DIV2)
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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.
Furthermore, Parents know better then Strangers, the nature, strength and capacity of their children, and Therefore can best and most fitly apply themselves unto them.
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(5) part (DIV2)
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Lastly, when they teach their children, they doe the will of God, and so please him.
Lastly, when they teach their children, they do the will of God, and so please him.
ord, c-crq pns32 vvb po32 n2, pns32 vdb dt n1 pp-f np1, cc av vvb pno31.
(5) part (DIV2)
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The consideration whereof, cannot but be verie comfortable, and take away all tediousnes from performing this dutie.
The consideration whereof, cannot but be very comfortable, and take away all tediousness from performing this duty.
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(5) part (DIV2)
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Q. How long are Parents to teach, instruct, and aduise their children?
Q. How long Are Parents to teach, instruct, and advise their children?
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(5) part (DIV2)
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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, A. Not only in the minority and tender age of their children, but so long as they have need to be taught, admonished and instructed,
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(5) part (DIV2)
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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:
and as the Parents may, and Are able to do their duty therein. For age, and process of time, doth neither dissolve the bonds of nature:
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(5) part (DIV2)
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nor defeate the duties which are laid vpon men by the law of God.
nor defeat the duties which Are laid upon men by the law of God.
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(5) part (DIV2)
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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,
And Therefore the Wisest of the Servants of God continued the practice of exhorting and instructing their children, to the true Fear and Obedience of God,
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(5) part (DIV2)
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euen then, when they were come vnto the ripenes of their yeares: yea so long as they enioyed life together.
even then, when they were come unto the ripeness of their Years: yea so long as they enjoyed life together.
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(5) part (DIV2)
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Q Wherein are Parents next to instruct their children? A. In ciuilitie and good maners or behauiour.
Q Wherein Are Parents next to instruct their children? A. In civility and good manners or behaviour.
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(5) part (DIV2)
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Q. This seemeth not to be a matter of so great weight, seeing it doeth concerne but the body, and outward estate of man.
Q. This seems not to be a matter of so great weight, seeing it doth concern but the body, and outward estate of man.
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(5) part (DIV2)
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A. Yea, but for all that, it is not to be neglected, being of great momēt and cōsequence, & that in diuers respects.A. Yea, but for all that, it is not to be neglected, being of great moment and consequence, & that in diverse respects.
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(5) part (DIV2)
580
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Q. What are those respects which moue you to say so?
Q. What Are those respects which move you to say so?
np1 r-crq vbr d n2 r-crq vvb pn22 pc-acp vvi av?
(5) part (DIV2)
581
Image 53
708
A. First, it were an heauie case that ye body & limbs of a child which are created comely & beautiful, shuld by the negligence & retchlesnes of the Parents be deformed,A. First, it were an heavy case that you body & limbs of a child which Are created comely & beautiful, should by the negligence & retchlesnes of the Parents be deformed,
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(5) part (DIV2)
582
Image 53
709
and the vse and motion thereof vtterly peruerted: which is nothing else, but an inuirie and disgrace cast vpon the workmanship of God.
and the use and motion thereof utterly perverted: which is nothing Else, but an inuirie and disgrace cast upon the workmanship of God.
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(5) part (DIV2)
582
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710
Secondly, euil manners & behauiour, doe cause religion it selfe to be basely accounted of in the heartes of many:
Secondly, evil manners & behaviour, do cause Religion it self to be basely accounted of in the hearts of many:
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(5) part (DIV2)
583
Image 53
711
as we may see by experiēce in diuers, otherwise, good professors, who yet are of an vncomely & rude behauiour. as we may see by experience in diverse, otherwise, good professors, who yet Are of an uncomely & rude behaviour.
c-acp pns12 vmb vvi p-acp n1 p-acp j, av, j n2, r-crq av vbr pp-f dt j-u cc j n1.
(5) part (DIV2)
583
Image 53
712
Besides, euil bringing vp doth corrupt the mind and heart of children, & bring them to an euill disposition: Beside, evil bringing up does corrupt the mind and heart of children, & bring them to an evil disposition:
a-acp, j-jn vvg a-acp vdz vvi dt n1 cc n1 pp-f n2, cc vvi pno32 p-acp dt j-jn n1:
(5) part (DIV2)
584
Image 53
713
as to be proud, churlish, hard harted: without compassion towards others, & such like.
as to be proud, churlish, hard hearted: without compassion towards Others, & such like.
c-acp pc-acp vbi j, j, j j-vvn: p-acp n1 p-acp n2-jn, cc d av-j.
(5) part (DIV2)
584
Image 53
714
And therfore one by the light of nature, saith very well, That good & liberall education, doeth mollifie the manners,
And Therefore one by the Light of nature, Says very well, That good & liberal education, doth mollify the manners,
cc av crd p-acp dt n1 pp-f n1, vvz av av, cst j cc j n1, vdz vvi dt n2,
(5) part (DIV2)
584
Image 53
715
and not suffer them to be cruell and sauage. and not suffer them to be cruel and savage.
cc xx vvi pno32 pc-acp vbi j cc j-jn.
(5) part (DIV2)
584
Image 53
716
Againe, good bringing vp & behauiour, is as the foundation, and ornament of all duties, trades & professions, giuing them their due grace and commendation. Again, good bringing up & behaviour, is as the Foundation, and ornament of all duties, trades & professions, giving them their due grace and commendation.
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(5) part (DIV2)
585
Image 53
717
Lastly, comely & good behauiour is pleasant and acceptable in the eies of God & men:
Lastly, comely & good behaviour is pleasant and acceptable in the eyes of God & men:
ord, j cc j n1 vbz j cc j p-acp dt n2 pp-f np1 cc n2:
(5) part (DIV2)
586
Image 54
718
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. as it is clear, 1. Kings 10. where it is recorded, that when the Queen of the South did behold the comely and gracious behaviour of the Servants of Solomon, she was greatly ravished therewith.
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(5) part (DIV2)
586
Image 54
719
And this also doeth the Holy Ghost commend as an excellent vertue.
And this also doth the Holy Ghost commend as an excellent virtue.
cc d av vdz dt j n1 vvb p-acp dt j n1.
(5) part (DIV2)
586
Image 54
720
Q. It cannot otherwise be, for why? the Lord God is not the author of confusion, vncomelines, and disorder.
Q. It cannot otherwise be, for why? the Lord God is not the author of confusion, uncomeliness, and disorder.
np1 pn31 vmbx av vbi, c-acp q-crq? dt n1 np1 vbz xx dt n1 pp-f n1, n1, cc n1.
(5) part (DIV2)
587
Image 54
721
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, as may appeare in all their actions, and gesture? But what say you of them that bring up their children (I will not say as wild and savage people) but little differing from bruit beasts, as may appear in all their actions, and gesture?
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(5) part (DIV2)
587
Image 54
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A. They doe that which is vnpleasant in the eies of God and his Angels: offensiue to men: A. They do that which is unpleasant in the eyes of God and his Angels: offensive to men:
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(5) part (DIV2)
588
Image 54
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and to the vndoing of them whom they should frame in the most comely manner. Q. What is the third thing wherein Parents are to instruct their children?
and to the undoing of them whom they should frame in the most comely manner. Q. What is the third thing wherein Parents Are to instruct their children?
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(5) part (DIV2)
588
Image 54
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A. In good Artes, Sciences, and occupations. Q. What are the reasons to perswade them hereunto? A. In good Arts, Sciences, and occupations. Q. What Are the Reasons to persuade them hereunto?
np1 p-acp j n2, n2, cc n2. np1 r-crq vbr dt n2 pc-acp vvi pno32 av?
(5) part (DIV2)
590
Image 54
725
A. First, Artes and Sciences were in vaine inuented and brought to light by the Lord, A. First, Arts and Sciences were in vain invented and brought to Light by the Lord,
np1 ord, n2 cc n2 vbdr p-acp j vvn cc vvd pc-acp vvi p-acp dt n1,
(5) part (DIV2)
592
Image 54
726
if so be they be not vpheld and continued from the father to the child.
if so be they be not upheld and continued from the father to the child.
cs av vbb pns32 vbb xx vvn cc vvn p-acp dt n1 p-acp dt n1.
(5) part (DIV2)
592
Image 54
727
Againe, God doeth commaund that all men that are able & fit therevnto, should maintaine and vphold themselues by the sweat of their browes. Again, God doth command that all men that Are able & fit thereunto, should maintain and uphold themselves by the sweat of their brows.
av, np1 vdz vvi cst d n2 cst vbr j cc j av, vmd vvi cc vvi px32 p-acp dt n1 pp-f po32 n2.
(5) part (DIV2)
593
Image 54
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Gen. 3. But this cannot be, without some trade or calling.Gen. 3. But this cannot be, without Some trade or calling.
np1 crd p-acp d vmbx vbi, p-acp d n1 cc n1.
(5) part (DIV2)
593
Image 54
729
Besides, whosoeuer wil be accounted a true member of Christ, and partaker of the fellowship of Saintes, he must by some gift and calling (as it were an holy meane) conuey vnto others, some grace or benefite. Beside, whosoever will be accounted a true member of christ, and partaker of the fellowship of Saints, he must by Some gift and calling (as it were an holy mean) convey unto Others, Some grace or benefit.
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(5) part (DIV2)
594
Image 54
730
Furthermore, as the Lord hath promised to blesse, defend and comfort, both by himselfe and his Angels, such as are in their waies, to wit, walking in some lawfull calling or dutie: Furthermore, as the Lord hath promised to bless, defend and Comfort, both by himself and his Angels, such as Are in their ways, to wit, walking in Some lawful calling or duty:
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(5) part (DIV2)
595
Image 54
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so contrariwise, such as liue idely and without a lawful trade, he hath laide open as a prey to the diuell,
so contrariwise, such as live idly and without a lawful trade, he hath laid open as a prey to the Devil,
av av, d c-acp vvi av-j cc p-acp dt j n1, pns31 vhz vvn j p-acp dt n1 p-acp dt n1,
(5) part (DIV2)
595
Image 54
732
and to manifolde plagues & iudgemēts. Q. What say you further in the last place for the reason hereof?
and to manifold plagues & Judgments. Q. What say you further in the last place for the reason hereof?
cc p-acp j n2 cc n2. np1 r-crq vvb pn22 av-jc p-acp dt ord n1 p-acp dt n1 av?
(5) part (DIV2)
595
Image 55
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A. That when men doe want lawfull meanes and Sciences to maintaine their liues withall, they are driuen through necessitie to euill shifts and deuises, A. That when men do want lawful means and Sciences to maintain their lives withal, they Are driven through necessity to evil shifts and devises,
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(5) part (DIV2)
597
Image 55
734
and that oftentimes to their open shame and destruction. Q. Your reasons are good, and duly to be regarded.
and that oftentimes to their open shame and destruction. Q. Your Reasons Are good, and duly to be regarded.
cc cst av p-acp po32 j n1 cc n1. np1 po22 n2 vbr j, cc av-jn pc-acp vbi vvn.
(5) part (DIV2)
597
Image 55
735
But who haue bin moued to doe their duties herein? But who have been moved to do their duties herein?
cc-acp q-crq vhb vbn vvn pc-acp vdi po32 n2 av?
(5) part (DIV2)
598
Image 55
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A. Diuers of the ancient Fathers, who brought vp their children, not simple in Trades and Sciences,A. Diverse of the ancient Father's, who brought up their children, not simple in Trades and Sciences,
np1 j pp-f dt j n2, r-crq vvd a-acp po32 n2, xx j p-acp n2 cc n2,
(5) part (DIV2)
599
Image 55
737
but in such as were lawfull and profitable.
but in such as were lawful and profitable.
cc-acp p-acp d c-acp vbdr j cc j.
(5) part (DIV2)
599
Image 55
738
As appeareth in the sonnes of Adam and the Patriarkes, in Moses. Yea euen in the children of wicked Caine.
As appears in the Sons of Adam and the Patriarchs, in Moses. Yea even in the children of wicked Cain.
p-acp vvz p-acp dt n2 pp-f np1 cc dt n2, p-acp np1. uh av-j p-acp dt n2 pp-f j np1.
(5) part (DIV2)
599
Image 55
739
Q. What is the third generall dutie of Parents toward their children? A. Parents are to correct and chastise them. Q. What is the third general duty of Parents towards their children? A. Parents Are to correct and chastise them.
np1 q-crq vbz dt ord j n1 pp-f n2 p-acp po32 n2? np1 n2 vbr pc-acp vvi cc vvi pno32.
(5) part (DIV2)
600
Image 55
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Q. Where is that warranted and commaunded? A. In many places of the holy Scripture:Q. Where is that warranted and commanded? A. In many places of the holy Scripture:
np1 q-crq vbz d vvn cc vvn? np1 p-acp d n2 pp-f dt j n1:
(5) part (DIV2)
602
Image 55
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but most plentifully and earnestly in the Prouerbs of Salomon, as appeareth, Prou. chap. 13.24. and chap. 19.18. and 22.15. and 23.13.14. and 29.15.17.19.
but most plentifully and earnestly in the Proverbs of Solomon, as appears, Prou. chap. 13.24. and chap. 19.18. and 22.15. and 23.13.14. and 29.15.17.19.
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(5) part (DIV2)
603
Image 55
742
Q. This is an hard thing for Parents to performe by reason of their excessiue affection, and tendernes toward their children: Q. This is an hard thing for Parents to perform by reason of their excessive affection, and tenderness towards their children:
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(5) part (DIV2)
604
Image 55
743
with what reasons therefore are they to ouercome themselues? A. The reasons are of two sortes.with what Reasons Therefore Are they to overcome themselves? A. The Reasons Are of two sorts.
p-acp r-crq n2 av vbr pns32 pc-acp vvi px32? np1 dt n2 vbr pp-f crd n2.
(5) part (DIV2)
604
Image 55
744
The First is, in respect of their children. The secōd is in regard of thēselues. Q. What say you of the first? A. That is many waies.
The First is, in respect of their children. The secōd is in regard of themselves. Q. What say you of the First? A. That is many ways.
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(5) part (DIV2)
606
Image 55
745
The first is takē frō Pro. 22.6. Foolishnes is bound vp in the heart of the child, which the rod of correctiō, wil driue away.
The First is taken from Pro 22.6. Foolishness is bound up in the heart of the child, which the rod of correction, will driven away.
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(5) part (DIV2)
610
Image 55
746
The meaning is, that there lieth in the heart of the child such a bundell or sea of naughtines,
The meaning is, that there lies in the heart of the child such a bundle or sea of naughtiness,
dt n1 vbz, cst a-acp vvz p-acp dt n1 pp-f dt n1 d dt n1 cc n1 pp-f n1,
(5) part (DIV2)
611
Image 55
747
as wil bring him to vtter destruction, if it be not diminished: or at the leastwise restrained.
as will bring him to utter destruction, if it be not diminished: or At the leastwise restrained.
c-acp vmb vvi pno31 pc-acp vvi n1, cs pn31 vbb xx vvn: cc p-acp dt av vvn.
(5) part (DIV2)
611
Image 55
748
Now ther is no other mean to bring that to passe then correction.
Now there is no other mean to bring that to pass then correction.
av a-acp vbz dx j-jn n1 pc-acp vvi cst pc-acp vvi av n1.
(5) part (DIV2)
611
Image 55
749
Therefore if Parēts loue their childrē, they wil not deny, or keep frō them so excellent a remedie.
Therefore if Parents love their children, they will not deny, or keep from them so excellent a remedy.
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(5) part (DIV2)
611
Image 55
750
Againe, without correction, all teaching, instruction, and admonition, is altogether in vaine:
Again, without correction, all teaching, instruction, and admonition, is altogether in vain:
av, p-acp n1, d vvg, n1, cc n1, vbz av p-acp j:
(5) part (DIV2)
612
Image 56
751
for why? children will contemne and abuse the wordes of their Parents be they neuer so excellent, for why? children will contemn and abuse the words of their Parents be they never so excellent,
p-acp q-crq? n2 vmb vvi cc vvi dt n2 pp-f po32 n2 vbb pns32 av-x av j,
(5) part (DIV2)
612
Image 56
752
if correction and discipline be not added to make them effectuall: as we may see daily by wofull experience.
if correction and discipline be not added to make them effectual: as we may see daily by woeful experience.
cs n1 cc n1 vbb xx vvn pc-acp vvi pno32 j: c-acp pns12 vmb vvi av-j p-acp j n1.
(5) part (DIV2)
612
Image 56
753
Lastly, correction and due chastisement will keepe & saue the child from open shame, reproach and manifold miseries, into which he will runne and cast himselfe willingly, Lastly, correction and due chastisement will keep & save the child from open shame, reproach and manifold misery's, into which he will run and cast himself willingly,
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(5) part (DIV2)
613
Image 56
754
if he be let alone, and suffered to liue as he list in dissolutenes, and impunitie.
if he be let alone, and suffered to live as he list in dissoluteness, and impunity.
cs pns31 vbb vvn av-j, cc vvd pc-acp vvi c-acp pns31 vvd p-acp n1, cc n1.
(5) part (DIV2)
613
Image 56
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Example hereof in the sonnes of Ely. Q. What say you now in respect of parents? Exampl hereof in the Sons of Ely. Q. What say you now in respect of Parents?
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(5) part (DIV2)
613
Image 56
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A. They shall reape diuers commodities by performing their dutie, in vsing dissipline ouer their children.A. They shall reap diverse commodities by performing their duty, in using dissipline over their children.
np1 pns32 vmb vvi j n2 p-acp vvg po32 n1, p-acp vvg n1 p-acp po32 n2.
(5) part (DIV2)
615
Image 56
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For first of all, when by instruction and chastisement they haue preuailed with their children, they shall see daily matter of comfort and reioycing in their beholding of the good behauiour and conuersation of their sonnes and daughters, For First of all, when by instruction and chastisement they have prevailed with their children, they shall see daily matter of Comfort and rejoicing in their beholding of the good behaviour and Conversation of their Sons and daughters,
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(5) part (DIV2)
616
Image 56
758
and the blessing of God as a consequent thereof.
and the blessing of God as a consequent thereof.
cc dt n1 pp-f np1 p-acp dt j av.
(5) part (DIV2)
616
Image 56
759
Againe, they shall auoid the displeasure and inudgements of God due for the neglect of their dutie,
Again, they shall avoid the displeasure and inudgements of God due for the neglect of their duty,
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(5) part (DIV2)
617
Image 56
760
and for suffring their children by means thereof to runne headlong to ruine and destruction. Lastly, if they cannot preuaile by this meanes with their children:
and for suffering their children by means thereof to run headlong to ruin and destruction. Lastly, if they cannot prevail by this means with their children:
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(5) part (DIV2)
617
Image 56
761
yet shall they haue the peace of a good conscience for doing their dutie, and the approbation and testimonie of GOD, and of his Church.
yet shall they have the peace of a good conscience for doing their duty, and the approbation and testimony of GOD, and of his Church.
av vmb pns32 vhb dt n1 pp-f dt j n1 p-acp vdg po32 n1, cc dt n1 cc n1 pp-f np1, cc pp-f po31 n1.
(5) part (DIV2)
618
Image 56
762
Q. You affirmed of late that Parents ought to correct their children: Q. You affirmed of late that Parents ought to correct their children:
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(5) part (DIV2)
619
Image 56
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and proued the same by diuerse good reasons and authorities out of the worde of God.
and proved the same by diverse good Reasons and authorities out of the word of God.
cc vvd dt d p-acp j j n2 cc n2 av pp-f dt n1 pp-f np1.
(5) part (DIV2)
619
Image 56
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Nowe because that men through blindnesse of mind, and corrupt affection, may abuse so excellent a meane,
Now Because that men through blindness of mind, and corrupt affection, may abuse so excellent a mean,
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(5) part (DIV2)
619
Image 56
765
and turne it to the hurt of their children: let vs enquire wherin the right practise or vse of the same doth consist? and turn it to the hurt of their children: let us inquire wherein the right practice or use of the same does consist?
cc vvi pn31 p-acp dt n1 pp-f po32 n2: vvb pno12 vvi c-crq dt j-jn n1 cc n1 pp-f dt d vdz vvi?
(5) part (DIV2)
619
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A. To the right maner of correction of childrē, diuers things are required For first of all, they are not to correct them without iust cause: A. To the right manner of correction of children, diverse things Are required For First of all, they Are not to correct them without just cause:
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(5) part (DIV2)
620
Image 57
767
otherwise it were iniury, & iniquitie, which the Lord doth abhorre.
otherwise it were injury, & iniquity, which the Lord does abhor.
av pn31 vbdr n1, cc n1, r-crq dt n1 vdz vvi.
(5) part (DIV2)
621
Image 57
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Secondly, they are to make their fault knowne vnto them, by laying forth the greatnesse thereof, out of the word of God:
Secondly, they Are to make their fault known unto them, by laying forth the greatness thereof, out of the word of God:
ord, pns32 vbr pc-acp vvi po32 n1 vvn p-acp pno32, p-acp vvg av dt n1 av, av pp-f dt n1 pp-f np1:
(5) part (DIV2)
622
Image 57
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that so they may the better be humbled for their offence: and beare their punishment the more patiently and quietly.
that so they may the better be humbled for their offence: and bear their punishment the more patiently and quietly.
cst av pns32 vmb dt av-jc vbi vvn p-acp po32 n1: cc vvi po32 n1 dt av-dc av-j cc av-jn.
(5) part (DIV2)
622
Image 57
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Furthermore, Parents are not to correct their children in wrath, and reuenge, but in loue, and with a desire to doe them good;
Furthermore, Parents Are not to correct their children in wrath, and revenge, but in love, and with a desire to do them good;
av, n2 vbr xx pc-acp vvi po32 n2 p-acp n1, cc n1, cc-acp p-acp n1, cc p-acp dt n1 pc-acp vdi pno32 j;
(5) part (DIV2)
623
Image 57
771
if they looke for the blessing of God vpō the chastisement which they inflict. Q. What is further required?
if they look for the blessing of God upon the chastisement which they inflict. Q. What is further required?
cs pns32 vvb p-acp dt n1 pp-f np1 p-acp dt n1 r-crq pns32 vvb. np1 q-crq vbz av-jc vvn?
(5) part (DIV2)
623
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A. They are to correct their children in equitie and proportion: A. They Are to correct their children in equity and proportion:
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and that is, when their correction is neither too little, nor too much, but according to the qualitie and measure of the offence.
and that is, when their correction is neither too little, nor too much, but according to the quality and measure of the offence.
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For if they fall into any extremitie, it is a meane to harden the heart of the child,
For if they fallen into any extremity, it is a mean to harden the heart of the child,
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and cause him to contemne and make no account of correction. Q. What are Parents yet to doe in this respect?
and cause him to contemn and make no account of correction. Q. What Are Parents yet to do in this respect?
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A. They are wisely to consider the age, the strength, the capacitie, qualitie, and nature of their children: A. They Are wisely to Consider the age, the strength, the capacity, quality, and nature of their children:
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for why, they are not to correct thē being infants, and verie small, in the measure which agreeth to thē when they are further growne:
for why, they Are not to correct them being Infants, and very small, in the measure which agreeth to them when they Are further grown:
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nor deale so seuerely with them that are ignorant, as with such as know their dutie:
nor deal so severely with them that Are ignorant, as with such as know their duty:
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nor with them that are weake, and sickely, as with them that are healthfull and strong:
nor with them that Are weak, and sickly, as with them that Are healthful and strong:
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nor with timerous and mild natures, as with those that are bold and stubborne.
nor with timorous and mild nature's, as with those that Are bold and stubborn.
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Q. If Parents would obserue and vse this discretion, in correcting their children, they should reape better fruites then commonlie they doe.
Q. If Parents would observe and use this discretion, in correcting their children, they should reap better fruits then commonly they do.
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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.But let us proceed to the next duty. What is that? A. Parents must carry before their children, a good Exampl of life and Conversation.
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Q. What reason haue you for it? Q. What reason have you for it?
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A. First, children are naturally giuen to follow, imitate, or counterterfeite the behauiour and actions of their Parents;A. First, children Are naturally given to follow, imitate, or counterterfeite the behaviour and actions of their Parents;
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especially if they be euill, by reason of the general corruption, and peruersnesse of man, wherby he is prone to euill,
especially if they be evil, by reason of the general corruption, and perverseness of man, whereby he is prove to evil,
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& vntoward to all things that are good. Q. But can the euill behauiour of Christians hurt their children?
& untoward to all things that Are good. Q. But can the evil behaviour of Christians hurt their children?
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A. Yea, a great deale more then of any other, by reason that their children think, that whatsoeuer they do is good and lawfull. A. Yea, a great deal more then of any other, by reason that their children think, that whatsoever they do is good and lawful.
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Q. What is your second reason? A. If Parents instruct their children neuer so well and diligently:
Q. What is your second reason? A. If Parents instruct their children never so well and diligently:
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and correct as seuerely as may be:
and correct as severely as may be:
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yet all this labour is lost, except they conforme themselues to the worde and will of God.
yet all this labour is lost, except they conform themselves to the word and will of God.
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For otherwise they shall cast downe with their euill and Iewde exemple, as they build vp by their godly doctrine and seueritie.
For otherwise they shall cast down with their evil and Jewede exemple, as they built up by their godly Doctrine and severity.
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Lamentable exper•ence hereof wee haue in diuerse Families and houses:
Lamentable exper•ence hereof we have in diverse Families and houses:
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which though they professe the worde of God, yet for want of the practise thereof by the Parents and Gouernours; which though they profess the word of God, yet for want of the practice thereof by the Parents and Governors;
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as euill, or worse children, proceede from thence, as from the houses that neuer heard or knew what Christian Religion meant.
as evil, or Worse children, proceed from thence, as from the houses that never herd or knew what Christian Religion meant.
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Q. What is the fift dutie? Q. What is the fift duty?
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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.A. Parents Are to yield to their children in their minority, and while they Are not able to provide for themselves, all things necessary for their nursing and bringing up, otherwise they should be Worse then bruit & unreasonable creatures, who have a certain care and regard to provide for the necessity of their young ones, till they be able to support and maintain themselves.
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Q. What is the sixt dutie? Q. What is the sixt duty?
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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,A. They Are to provide, and lay up for their children, even when they Are come to ripe age and Years, such goods and possessions,
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as may maintaine them in good estate, not onely in their life time, but when they are departed from them.
as may maintain them in good estate, not only in their life time, but when they Are departed from them.
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Q. What warrant haue you for this?
Q. What warrant have you for this?
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A. Nor onely expresse doctrines, 1. Tim. 5. and 2. Cor. 12. But also the example of Abraham, the father of the faithfull.A. Nor only express doctrines, 1. Tim. 5. and 2. Cor. 12. But also the Exampl of Abraham, the father of the faithful.
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Gen. 25. Who before his ende prouided for the welfare and comfort of his children after his death.Gen. 25. Who before his end provided for the welfare and Comfort of his children After his death.
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Q. But may Parents gather and lay vp for their Children, what they thinke good? A. In no wise:
Q. But may Parents gather and lay up for their Children, what they think good? A. In no wise:
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for the goods which they lay vp for their children, must be obtained and gathered. First of all, by lawfull meanes.
for the goods which they lay up for their children, must be obtained and gathered. First of all, by lawful means.
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Secondly, without hindering of themselues, in the obtaining & folowing of heauenly things pertaining to their owne saluation.
Secondly, without hindering of themselves, in the obtaining & following of heavenly things pertaining to their own salvation.
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Lastly, 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. Lastly, that in providing for their children, they do not withdraw such duties as the Lord hath commanded them to perform and bestow out of their goods, to the upholding and comforting of Others.
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Q. What is the seuenth dutie? A. Parents must haue a great and especiall care to prouide for the comfort, holinesse,
Q. What is the Seventh duty? A. Parents must have a great and especial care to provide for the Comfort, holiness,
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and chastitie of their children, by the honourable estate of marriage. Q. Where is that approued and commended?
and chastity of their children, by the honourable estate of marriage. Q. Where is that approved and commended?
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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.A. In very many places of the holy Scripture, and namely in these, Gen. 24. and 26. Deuteronomy 7. Judges 14. Gen. 29.19. Cor. 7. and such like.
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Q. Why may not children prouide and make choise for themselues in Marriage, but that their parents must haue a stroke therein?
Q. Why may not children provide and make choice for themselves in Marriage, but that their Parents must have a stroke therein?
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A. There be verie good and iust reasons thereof. A. There be very good and just Reasons thereof.
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For first of all, children are a part of their Parents, and the chiefest treasures they haue amongest other worldly goods:
For First of all, children Are a part of their Parents, and the chiefest treasures they have amongst other worldly goods:
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and therefore not to bee bestowed and conueied away without their free consent.
and Therefore not to be bestowed and conveyed away without their free consent.
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Againe, parents doe carrie a more sincere and vpright affection to the welfare and benefite of their children, then they themselues doe: Again, Parents do carry a more sincere and upright affection to the welfare and benefit of their children, then they themselves do:
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being blinded and misled with corrupt and headie respects.
being blinded and misled with corrupt and heady respects.
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Lastly, they can see and discerne by reason of their knowledge and long experience, what is good and meet for the benefite and comfort of their children, farre better then they themselues can.
Lastly, they can see and discern by reason of their knowledge and long experience, what is good and meet for the benefit and Comfort of their children, Far better then they themselves can.
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Q. But may Parents do what they list in bestowing their children in marriage? A. No, for they haue their limitation from the word of God: Q. But may Parents do what they list in bestowing their children in marriage? A. No, for they have their limitation from the word of God:
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and therfore they are not to inforce their children to marrie whom they list against their wils.
and Therefore they Are not to enforce their children to marry whom they list against their wills.
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Againe, they are not to cause their children to marrie before they knowe what marriage meaneth, and the duties thereof:
Again, they Are not to cause their children to marry before they know what marriage means, and the duties thereof:
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as many giue their children in marriage almost before the time they knowe their right hande from their left:
as many give their children in marriage almost before the time they know their right hand from their left:
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which is the cause afterward of many mischiefes and inormities.
which is the cause afterwards of many mischiefs and Infirmities.
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Lastly, they are not to deferre or put off the mariage of their children too long a time:
Lastly, they Are not to defer or put off the marriage of their children too long a time:
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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.
which was the fault of Iudah towards his daughter in law Tamar, which in the end brought upon him great hearts smart and confusion, as appears, Gen. 38.18.
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Q. What is the last dutie of Parents?
Q. What is the last duty of Parents?
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A. They are earnestly and with all feruencie of Spirit to pray to God for their children, as Abraham, Dauid, and the rest of the holy seruants of God haue done. A. They Are earnestly and with all fervency of Spirit to pray to God for their children, as Abraham, David, and the rest of the holy Servants of God have done.
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And that not without great cause:
And that not without great cause:
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for hereby they doe obtaine not onely a blessing vpon all the duties which they performance toward their children,
for hereby they do obtain not only a blessing upon all the duties which they performance towards their children,
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but also all other graces they stand in neede of, both in regard of this life,
but also all other graces they stand in need of, both in regard of this life,
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and of the life to come.
and of the life to come.
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OF THE DVTIES of children toward their Parents. Q. ARe children to performe duties toward their Parents? A. Yea no doubt:
OF THE DVTIES of children towards their Parents. Q. are children to perform duties towards their Parents? A. Yea no doubt:
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for why? the Lord hath cōmaunded in the fift Commandement, that children should Honour their Father and Mother:
for why? the Lord hath commanded in the fift Commandment, that children should Honour their Father and Mother:
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vnder which word Honour, are contained all duties which children are to yeeld to their Parents.
under which word Honour, Are contained all duties which children Are to yield to their Parents.
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Q. What are those duties? A. They are diuers: the first whereof is Loue. Q. Are children then to loue their Parents?
Q. What Are those duties? A. They Are diverse: the First whereof is Love. Q. are children then to love their Parents?
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A. Yea, loue is so necessarie a vertue in the hearts of children, that without it, they will neuer yeeld other duties vnto Parents: A. Yea, love is so necessary a virtue in the hearts of children, that without it, they will never yield other duties unto Parents:
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or if they do, yet can they not please God:
or if they do, yet can they not please God:
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for why? the Lord doeth abhorre all duties be they neuer so excellent, that proceede not of loue.
for why? the Lord doth abhor all duties be they never so excellent, that proceed not of love.
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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.There is no doubt but that all children generally Are backward to this duty. Q. What Reasons Therefore may persuade them thereunto? A. Diverse and those effectual.
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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: For, First of all, the Lord hath commanded children to love all men, how Far removed so ever they be, in regard of any band or conjunction:
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therefore much more their Parents, to whom they are so neere linked in nature.
Therefore much more their Parents, to whom they Are so near linked in nature.
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(6) part (DIV2)
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Againe, God hath put his owne person vpon Parents, and giuen them his owne amiable titles, which originally and directly are proper to himselfe: Again, God hath put his own person upon Parents, and given them his own amiable titles, which originally and directly Are proper to himself:
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(6) part (DIV2)
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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.
whereupon it follows, that if children have any spark of Goodness and piety to God, they cannot but bear a tender affection towards their Parents.
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(6) part (DIV2)
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Thirdly, God hath planted in them a certaine naturall affection & inclination toward their Parents: Thirdly, God hath planted in them a certain natural affection & inclination towards their Parents:
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(6) part (DIV2)
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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,
which if they do labour to extinguish & suppress, they Are Worse them bruit beasts who being moved with nothing Else but a certain instinct of nature, do depend wholly upon those that engendered them,
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(6) part (DIV2)
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& seeme to preferre them before all other. Besides, Parents are the authors and causes of the life and beeing of their children:
& seem to prefer them before all other. Beside, Parents Are the Authors and Causes of the life and being of their children:
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(6) part (DIV2)
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and therefore are they vnworthy of life & being, that carry not a louing heart toward their Parents.
and Therefore Are they unworthy of life & being, that carry not a loving heart towards their Parents.
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(6) part (DIV2)
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Furthermore, Parents are the causes, and as it were fountaines, whereby al good graces and giftes are conueied vnto children, bodily and spirituall, concerning this life & the life to come:
Furthermore, Parents Are the Causes, and as it were fountains, whereby all good graces and Gifts Are conveyed unto children, bodily and spiritual, Concerning this life & the life to come:
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(6) part (DIV2)
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and therefore what horrible vnthankfulnes were it, if childrē shuld not loue such excellent instruments.
and Therefore what horrible unthankfulness were it, if children should not love such excellent Instruments.
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(6) part (DIV2)
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Lastly, Parents do loue their children, and therefore are children to yeeld the like vnto their Parents: Lastly, Parents do love their children, and Therefore Are children to yield the like unto their Parents:
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(6) part (DIV2)
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for loue doth deserue and ought to procure loue. Q. But how is it manifested that Parents loue their children? A. Diuers waies.
for love does deserve and ought to procure love. Q. But how is it manifested that Parents love their children? A. Diverse ways.
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(6) part (DIV2)
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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.
And First, in that they do so tenderly nurse and bring them up. Again, for that they do so carefully and diligently watch over them against all dangers.
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(6) part (DIV2)
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Besides, how patiently doe they take and put vp many troubles, annoyances and vexations, at the hands of their children.
Beside, how patiently do they take and put up many Troubles, annoyances and vexations, At the hands of their children.
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(6) part (DIV2)
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Furthermore, they do often, euen with cheerfulnes defraud themselues of many necessaries, which they thēselues stand in need of, for their childrens sake:
Furthermore, they do often, even with cheerfulness defraud themselves of many necessaries, which they themselves stand in need of, for their Children's sake:
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(6) part (DIV2)
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as meate, drinke, apparell, sleepe, and such like.
as meat, drink, apparel, sleep, and such like.
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(6) part (DIV2)
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Q. By all that you haue said, I see it is great reason that children should loue their Parents, and that euen of conscience:
Q. By all that you have said, I see it is great reason that children should love their Parents, and that even of conscience:
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(6) part (DIV2)
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But haue you any examples that any haue so done? A. Yea, many of the deare children of God in times past: But have you any Examples that any have so done? A. Yea, many of the deer children of God in times past:
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(6) part (DIV2)
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and many also at this day, as may appeare by diuers signes and effects: whose worthy examples all other ought to imitate and follow.
and many also At this day, as may appear by diverse Signs and effects: whose worthy Examples all other ought to imitate and follow.
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(6) part (DIV2)
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Q. What if Parents be churlish and vnnaturall? A. They are tenderly to loue their Parents for all that.
Q. What if Parents be churlish and unnatural? A. They Are tenderly to love their Parents for all that.
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(6) part (DIV2)
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Q. What is your reason?
Q. What is your reason?
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(6) part (DIV2)
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A. Because that a vice or fault in the person of the Parents, cannot dissolue that naturall bond wherewith children are knit vnto them: A. Because that a vice or fault in the person of the Parents, cannot dissolve that natural bound wherewith children Are knit unto them:
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(6) part (DIV2)
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much lesse abolish the dutie that God hath laid vpon children. Q. What other autie do children owe to their Parents?
much less Abolah the duty that God hath laid upon children. Q. What other autie do children owe to their Parents?
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(6) part (DIV2)
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A. Reuerence: or an honourable estimation of them. Q. Must this needes be ioyned with Loue? A. reverence: or an honourable estimation of them. Q. Must this needs be joined with Love?
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(6) part (DIV2)
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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? A. Yea, that it may well govern and temper it, lest it degenerate into contempt. Q. What Reasons have you to prove that children Are to Reverence their Parents?
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(6) part (DIV2)
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A. First of all Parents do after a sort carrie the image of God: A. First of all Parents do After a sort carry the image of God:
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(6) part (DIV2)
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& therefore it cannot be auoided, but that if children contemne their Parents, they contemne God himselfe.
& Therefore it cannot be avoided, but that if children contemn their Parents, they contemn God himself.
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(6) part (DIV2)
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Againe, Parents are Superiors vnto their children, both in yeares and tract of time: as also in authoritie and gouernment: Again, Parents Are Superiors unto their children, both in Years and tract of time: as also in Authority and government:
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(6) part (DIV2)
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for why? God hath subiected children vnder the hand and direction of their Parents. Q Are children onely to retaine reuerence to their Parents inwardly in their hearts?
for why? God hath subjected children under the hand and direction of their Parents. Q are children only to retain Reverence to their Parents inwardly in their hearts?
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(6) part (DIV2)
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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.A. No, they Are outwardly to utter and practise it: and that two ways: in Speech, and Gesture. Q. How in Speech? A. Two ways.
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(6) part (DIV2)
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First, in the presence of their Parents. Secondly, in their absence. Q. What rules are to be obserued for the first?
First, in the presence of their Parents. Secondly, in their absence. Q. What rules Are to be observed for the First?
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(6) part (DIV2)
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A. First, they are to giue to their Parents such termes, titles and phrases of speech, A. First, they Are to give to their Parents such terms, titles and phrases of speech,
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(6) part (DIV2)
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as may declare the reuerence of their affections.
as may declare the Reverence of their affections.
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(6) part (DIV2)
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Secondly, they are not to preuent their Parents in speech, without some great and weightie cause:
Secondly, they Are not to prevent their Parents in speech, without Some great and weighty cause:
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(6) part (DIV2)
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but to speake when they haue leaue and fit occasion. Thirdly, they are not to be excessiue in speech before their Parēts:
but to speak when they have leave and fit occasion. Thirdly, they Are not to be excessive in speech before their Parents:
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(6) part (DIV2)
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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?
but sparing and continent, as those that desire rather to hear then to speak themselves. Q. What Are they to do in the absence of their Parents?
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(6) part (DIV2)
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A. They are to speake reuerently of them: A. They Are to speak reverently of them:
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(6) part (DIV2)
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but aboue all things to take heed that they doe not hinder or impaire the good name, estimation, or authoritie of their Parents:
but above all things to take heed that they do not hinder or impair the good name, estimation, or Authority of their Parents:
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(6) part (DIV2)
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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.
by uttering and blazing abroad their Faults and infirmities. For which, two wicked caitiffs Are condemned in the word of God: namely Cham. Gen. 9.22. and Absalom. 2. Sam. 15.4 5.6.
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(6) part (DIV2)
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Q. How must children behaue themselues toward their Parents in gesture? A. First, they are to rise vp to them.
Q. How must children behave themselves towards their Parents in gesture? A. First, they Are to rise up to them.
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(6) part (DIV2)
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Secondly, they must bow their bodies, vncouer their heads, bend their knees, and such like.
Secondly, they must bow their bodies, uncover their Heads, bend their knees, and such like.
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(6) part (DIV2)
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Thirdly, they must yeelde the chiefe place vnto their Parents. Two notable examples hereof we haue in the word of God:
Thirdly, they must yield the chief place unto their Parents. Two notable Examples hereof we have in the word of God:
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(6) part (DIV2)
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to wit, Ioseph, as appeareth, Gen. 48.12. & Salomon, 1. Kin. 2. chap. 19. ver.
to wit, Ioseph, as appears, Gen. 48.12. & Solomon, 1. Kin. 2. chap. 19. ver.
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(6) part (DIV2)
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Q. But what shall we say, 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:
Q. But what shall we say, if children be so Far off from performance of these duties, that contrariwise they will not stick to curse and revile their Parents with their mouths: strike them with their hands:
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(6) part (DIV2)
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laugh them to scorne to their faces: and shamefully abuse them otherwise? laugh them to scorn to their faces: and shamefully abuse them otherwise?
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(6) part (DIV2)
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A. The diuell hath strongly possessed such, and because they deface the image of God in their Parents: A. The Devil hath strongly possessed such, and Because they deface the image of God in their Parents:
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(6) part (DIV2)
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shew themselues vnthankfull for so great benefites, and fight against the principles of nature ingrauen in their hearts:
show themselves unthankful for so great benefits, and fight against the principles of nature engraved in their hearts:
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(6) part (DIV2)
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they are cursed Monsters, who should not be suffred to liue & breath vnder heauen:
they Are cursed Monsters, who should not be suffered to live & breath under heaven:
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(6) part (DIV2)
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according as the Lord God hath commaunded, that they should bee put to death by the sword of his owne lieutenant the Magistrate.
according as the Lord God hath commanded, that they should be put to death by the sword of his own lieutenant the Magistrate.
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(6) part (DIV2)
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Q What say you generally of such children, as cōtemne and despise their parēts? A. Their case is fearefull:
Q What say you generally of such children, as contemn and despise their Parents? A. Their case is fearful:
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(6) part (DIV2)
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for why? although they escape the hand of man, yet will the Lord either pursue them from heauen with some notable iudgement;
for why? although they escape the hand of man, yet will the Lord either pursue them from heaven with Some notable judgement;
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(6) part (DIV2)
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or else requite them with ye like in their graceles posterity Q. What is the third dutie? A. Obedience, and Subiection?
or Else requite them with you like in their graceless posterity Q. What is the third duty? A. obedience, and Subjection?
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(6) part (DIV2)
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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. How prove you that children Are to obey their Parents? A. By the word of God: and namely, Ephesians 6.1. Col. 4.20.
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(6) part (DIV2)
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Q. What reason is there that children should practise these Commandements? A. Great reason: for why? The Lord hath giuen parents authoritie to cōmand:
Q. What reason is there that children should practise these commandments? A. Great reason: for why? The Lord hath given Parents Authority to command:
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(6) part (DIV2)
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and therefore it is the dutie of children to obey: otherwise their authoritie were giuen in vaine.
and Therefore it is the duty of children to obey: otherwise their Authority were given in vain.
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(6) part (DIV2)
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Secondly, the holy Ghost doth vse two reasons, to perswade children to this obedience, out of the places before alledged.
Secondly, the holy Ghost does use two Reasons, to persuade children to this Obedience, out of the places before alleged.
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(6) part (DIV2)
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The first is, that it is iust: therfore vnlesse children will cōmit iniustice and iniquitie, they must obey their Parents.
The First is, that it is just: Therefore unless children will commit injustice and iniquity, they must obey their Parents.
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(6) part (DIV2)
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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.
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 duty.
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(6) part (DIV2)
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Lastly, the examples of diuers holy seruants of God, may serue for a reason:
Lastly, the Examples of diverse holy Servants of God, may serve for a reason:
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(6) part (DIV2)
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who haue not refused to obey their parents in diuers things, against which they might haue takē exceptiōs, either in regard of the absurdity,
who have not refused to obey their Parents in diverse things, against which they might have taken exceptions, either in regard of the absurdity,
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(6) part (DIV2)
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or difficulties therof in som respects. Q. Doth the stubbornnesse and obedience of children displease the Lord?
or difficulties thereof in Some respects. Q. Does the stubbornness and Obedience of children displease the Lord?
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(6) part (DIV2)
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A. Yea, so greatly, that he hath awarded no lesse punishment then death, against the stubborne and disobedient child.A. Yea, so greatly, that he hath awarded no less punishment then death, against the stubborn and disobedient child.
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(6) part (DIV2)
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Q. What if the hand of the Magistrate ceaseth? A. Yet will the Lord be reuenged:Q. What if the hand of the Magistrate ceases? A. Yet will the Lord be revenged:
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(6) part (DIV2)
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as we may see in the sonnes of Eli.
as we may see in the Sons of Eli.
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(6) part (DIV2)
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Q. In what manner are children to obey and practise the commandements of their Parents?
Q. In what manner Are children to obey and practise the Commandments of their Parents?
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H. First of all willingly, and from their hearts. Secondly, in deed and truth, not in outward countenance and promise.H. First of all willingly, and from their hearts. Secondly, in deed and truth, not in outward countenance and promise.
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Q. You haue said and proued well, that children are to obey the commandements of their Parents.
Q. You have said and proved well, that children Are to obey the Commandments of their Parents.
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But are they to perform that duty absolutely, & without exceptiō? A. No, for the obedience of Children hath a limitation, as appeareth, Ephes. 6.1. But Are they to perform that duty absolutely, & without exception? A. No, for the Obedience of Children hath a limitation, as appears, Ephesians 6.1.
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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.
So that if Parents do command or enjoin their children any thing contrary to the word of God, expressed in the holy Scripture, they Are not to obey them.
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And there is good reason, for although the authoritie of Parents be great: yet the authoritie of God is greater.
And there is good reason, for although the Authority of Parents be great: yet the Authority of God is greater.
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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 though they owe much to their Parents, and Are bound to hear them: yet owe they more unto God their Creator and Saviour:
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and are much more bound to heare him, then either men or Angels. Lastly, although they are to loue their Parents:
and Are much more bound to hear him, then either men or Angels. Lastly, although they Are to love their Parents:
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yet are they to preferre the Lord GOD before their Parents in loue and affection:
yet Are they to prefer the Lord GOD before their Parents in love and affection:
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according to that which our Sauiour Christ saith, Mat. 10. He that loueth Father, or Mother, more then me, is not worthie of me.
according to that which our Saviour christ Says, Mathew 10. He that loves Father, or Mother, more then me, is not worthy of me.
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Q Hath any godly childe, mooued with these reasons, denied obedience to parents, when they haue commaunded things vnlawfull?
Q Hath any godly child, moved with these Reasons, denied Obedience to Parents, when they have commanded things unlawful?
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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. A. Yea, for good Ionathan would not execute the will and pleasure of his wicked Father Saul, against innocent David: as appears, 1. Sam. 19.1. etc.
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Q. But now what say you in the conclusion of this point?
Q. But now what say you in the conclusion of this point?
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A. I say, that euen if wicked Parents commaund any thing not contrarie to the word of God,A. I say, that even if wicked Parents command any thing not contrary to the word of God,
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although it bee not onely difficult, but also ioyned with some blemish or absurditie: yet is the childe bounde without contradiction or resistance to obey them.
although it be not only difficult, but also joined with Some blemish or absurdity: yet is the child bound without contradiction or resistance to obey them.
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Q. What is the fourth dutie that children are to yeeld to their Parents? A. Thankefulnesse.
Q. What is the fourth duty that children Are to yield to their Parents? A. Thankfulness.
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Q. In what fruits or duties is this thankfulnesse to shew it selfe? A. In diuerse.
Q. In what fruits or duties is this thankfulness to show it self? A. In diverse.
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And first of all, children are to cōfort, cheere, and solace the hearts of their parents when they are woūded,
And First of all, children Are to Comfort, cheer, and solace the hearts of their Parents when they Are wounded,
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and cast downe with any great sorrow, heauinesse, or anguish. Q. This is indeed a dutie verie natural and requisite:
and cast down with any great sorrow, heaviness, or anguish. Q. This is indeed a duty very natural and requisite:
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But who hath performed it at any time? A. The sonnes and daughters of Iacob toward their father:But who hath performed it At any time? A. The Sons and daughters of Iacob towards their father:
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as wee may read, Gen. 37. •5. Q. What is the second fruit or dutie? as we may read, Gen. 37. •5. Q. What is the second fruit or duty?
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A. When children doe knowe their Parents to bee so ignorant, as that they vnderstand not how to bee saued:A. When children do know their Parents to be so ignorant, as that they understand not how to be saved:
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nor to serue God according to his will:
nor to serve God according to his will:
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they are to teach & informe them so farre as they may, and necessitie doth require.
they Are to teach & inform them so Far as they may, and necessity does require.
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Q. What examples haue you hereof? Q. What Examples have you hereof?
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A. Faithfull Abraham, who reported to his father Terah, what hee had learned, not onely concerning the will of God, A. Faithful Abraham, who reported to his father Terah, what he had learned, not only Concerning the will of God,
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for his departure out of his Country, &c: but also touching the euerlasting saluation and happinesse of them both.
for his departure out of his Country, etc.: but also touching the everlasting salvation and happiness of them both.
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So Ioseph instructed his father Iacob, in those things which concerne the preseruation of the Church of God in Egipt: whereof he was ignorant before, Gen. 37. & ch. 45.
So Ioseph instructed his father Iacob, in those things which concern the preservation of the Church of God in Egypt: whereof he was ignorant before, Gen. 37. & changed. 45.
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Our Sauiour Iesus Christ, although he were subiect in all things to Ioseph, and Marie (as to his parents, Our Saviour Iesus christ, although he were Subject in all things to Ioseph, and marry (as to his Parents,
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as appeareth, Luk. 2.51.) yet did hee reforme them both, in things wherein they erred. v. 49.
as appears, Luk. 2.51.) yet did he reform them both, in things wherein they erred. v. 49.
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Q. What are children furthermore to yeeld? Q. What Are children furthermore to yield?
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A. They are to visite their Parents, in their sickenesse, and procure all good meanes for their health and recouerie. A. They Are to visit their Parents, in their sickness, and procure all good means for their health and recovery.
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Q. What say you lastly in this respect? Q. What say you lastly in this respect?
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A. Children are to succour, relieue, and helpe their Parents in their pouertie, want and necessitie. A. Children Are to succour, relieve, and help their Parents in their poverty, want and necessity.
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Q. You say well, for this is a duety which both nature and equitie do require? Q. You say well, for this is a duty which both nature and equity do require?
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A. Yea, and therefore the seruants of the Lord haue beene most readie to performe this dutie:A. Yea, and Therefore the Servants of the Lord have been most ready to perform this duty:
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as for example, howe tenderlie and carefullie did Ioseph nourish and prouide for his Father, and all his Familie, in the time of dearth and scarcitie.
as for Exampl, how tenderly and carefully did Ioseph nourish and provide for his Father, and all his Family, in the time of dearth and scarcity.
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Dauid was more carefull to procure the maintenance and safetie of his Parents, then of himselfe,David was more careful to procure the maintenance and safety of his Parents, then of himself,
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although hee were then in great distresse: as wee may reade, 1. Sam. 22.1.3.4.
although he were then in great distress: as we may read, 1. Sam. 22.1.3.4.
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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, But how full of heavenly piety was our Saviour christ toward his mother? who hanging upon the Cross, had even in the midst of the torments,
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and sorowes of death, a care of the good estate of his mother Mary, after his death. Ioh. 19.
and sorrows of death, a care of the good estate of his mother Marry, After his death. John 19.
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Q. What generall reasons should moue children to yeeld all these duties to their Parents, whereof you haue spoken?
Q. What general Reasons should move children to yield all these duties to their Parents, whereof you have spoken?
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A. First, for that Parēts haue yeelded them all, or the most part therof before to their children:A. First, for that Parents have yielded them all, or the most part thereof before to their children:
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and therefore children are to requite the like to their Parents. Againe, the verie Heathen by the light of nature, performed the most of them.
and Therefore children Are to requite the like to their Parents. Again, the very Heathen by the Light of nature, performed the most of them.
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(6) part (DIV2)
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What shall wee say, that euen diuerse bruit and vnreasonable creatures, haue answered in their kind, the benefites which they haue receiued of such as ingendred them:
What shall we say, that even diverse bruit and unreasonable creatures, have answered in their kind, the benefits which they have received of such as engendered them:
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as it is recorded of the Storke, & such like.
as it is recorded of the Stork, & such like.
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But the greatest reason of all is, the gratious blessing of God, promised to all dutifull children:
But the greatest reason of all is, the gracious blessing of God, promised to all dutiful children:
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and contrariwise his curse and vengeance thundred out against the contrarie.
and contrariwise his curse and vengeance thundered out against the contrary.
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WE ARE NOW TO speake of the duties of Husbands toward their Wiues: and of Wiues toward their Husbands.
WE ARE NOW TO speak of the duties of Husbands towards their Wives: and of Wives towards their Husbands.
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(7) part (DIV2)
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Q. WHat heard you the last time, thereof? A. That the duties, are either generall, and common: or particular and proper.
Q. WHat herd you the last time, thereof? A. That the duties, Are either general, and Common: or particular and proper.
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Q. What call you generall duties?
Q. What call you general duties?
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A. Those which both parties are indifferently to performe, both one to another, and in diuers respects.A. Those which both parties Are indifferently to perform, both one to Another, and in diverse respects.
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Q What is the first dutie? A. Loue. Q. Is this a common dutie betweene man and wife?
Q What is the First duty? A. Love. Q. Is this a Common duty between man and wife?
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A. Yea, for as the husband is to loue his wife, so is the wife to loue her husband.A. Yea, for as the husband is to love his wife, so is the wife to love her husband.
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(7) part (DIV2)
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Q. Where is the first commanded? A. Ephe. 5.25. Q. Where the Second? A. Titus. 2.4.
Q. Where is the First commanded? A. Ephes 5.25. Q. Where the Second? A. Titus. 2.4.
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Q. Is loue necessarie betweene man and wife? A. Yea, for it is not onely the fountaine and cause: Q. Is love necessary between man and wife? A. Yea, for it is not only the fountain and cause:
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but also the director, and life of all duties.
but also the director, and life of all duties.
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For where it is wanting, either no duties wil be performed, or vntowardly and from the teeth outward: or not continually.
For where it is wanting, either no duties will be performed, or untowardly and from the teeth outward: or not continually.
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Q. What reasons be there to moue Husband and Wife to loue one another? A. First of all their coniunction in marriage. Q. What Reasons be there to move Husband and Wife to love one Another? A. First of all their conjunction in marriage.
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Q. But there be many coniunctions in the world amongst men? A. True, but yet none so excellent:Q. But there be many Conjunctions in the world among men? A. True, but yet none so excellent:
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(7) part (DIV2)
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for why? the Lord God did not onely knit and ioyne man and woman together in paradise:
for why? the Lord God did not only knit and join man and woman together in paradise:
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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.
but with so High and straight a bound, that of two they Are made one Flesh: Mathew 19.5. whereupon the man and the woman Are called by one self same name, to wit, Adam, to note the High and straight conjunction between them.
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Hereupon the Holy Ghost doeth conclude two things. First, that although the child be neerly knit by flesh and nature vnto his Parents,
Hereupon the Holy Ghost doth conclude two things. First, that although the child be nearly knit by Flesh and nature unto his Parents,
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(7) part (DIV2)
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yet must he forsake them both and cleaue vnto his wife. Secondly, vnlesse he will hate his owne flesh, he must loue his wife.
yet must he forsake them both and cleave unto his wife. Secondly, unless he will hate his own Flesh, he must love his wife.
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(7) part (DIV2)
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Q. What is your second reason? A. The wife and the husband are yoke fellowes in one estate:Q. What is your second reason? A. The wife and the husband Are yoke Fellows in one estate:
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whether it be aduersitie or prosperitie: whereby the griefe and tediousnes of the one is allaied: whither it be adversity or Prosperity: whereby the grief and tediousness of the one is allayed:
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and the ioy and comfort of the other is increased. Q. What say you thirdly?
and the joy and Comfort of the other is increased. Q. What say you Thirdly?
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A. They are ioynt companions in many workes and duties which serue to the glorie of God,A. They Are joint Sodales in many works and duties which serve to the glory of God,
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(7) part (DIV2)
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and to the benefite of the Church in diuers respects, as in the exercises of religion ▪ bringing vp of children:
and to the benefit of the Church in diverse respects, as in the exercises of Religion ▪ bringing up of children:
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(7) part (DIV2)
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and in d•ing good to others that haue of need reliefe and compassion. This heauenly companion-ship cannot but moue them to loue one another.
and in d•ing good to Others that have of need relief and compassion. This heavenly companionship cannot but move them to love one Another.
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Q. What say you in the last place?
Q. What say you in the last place?
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A. The vertues which one doe see to be in another, being well and duly considered, will cause the husband to loue the wife: and the wife the husband: A. The Virtues which one doe see to be in Another, being well and duly considered, will cause the husband to love the wife: and the wife the husband:
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for vertue and the graces of God, haue in them a certaine nature and vertue of alluring, and drawing to themselues.
for virtue and the graces of God, have in them a certain nature and virtue of alluring, and drawing to themselves.
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Q. Doe these reasons onely serue to perswade maried folkes to begin to loue one another? A. No:
Q. Do these Reasons only serve to persuade married folks to begin to love one Another? A. No:
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for they are also (being vnchangable and constant) a sure and vnshaken foundation of loue:
for they Are also (being vnchangable and constant) a sure and unshaken Foundation of love:
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(7) part (DIV2)
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whereas if it be built vpon Beautie, Riches, Wealth, and such like vanishing and changeable things, it cannot indure;
whereas if it be built upon Beauty, Riches, Wealth, and such like vanishing and changeable things, it cannot endure;
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(7) part (DIV2)
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but faileth when the foundation is taken away. Q. What is the second generall dutie?
but Faileth when the Foundation is taken away. Q. What is the second general duty?
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A. Man and wife must haue a mutuall care and regard to the saluation one of another. A. Man and wife must have a mutual care and regard to the salvation one of Another.
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Q. How is that proued?
Q. How is that proved?
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A. It is certaine that God did not ioyne man and woman together in marriage to please the eye, or serue the lust one of another: A. It is certain that God did not join man and woman together in marriage to please the eye, or serve the lust one of Another:
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or to procure the worldly commoditie and welfare one of another: for this end were partly brutish, and partly heathenish:
or to procure the worldly commodity and welfare one of Another: for this end were partly brutish, and partly Heathenish:
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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.
but the special end that the Lord respected in this estate, was, that one might further Another in the true knowledge & Fear of God, that so they might jointly attain unto Eternal happiness.
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(7) part (DIV2)
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For it were a miserable and wofull case, that of two lying in one bed, the one should be chosen and the other refused:
For it were a miserable and woeful case, that of two lying in one Bed, the one should be chosen and the other refused:
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(7) part (DIV2)
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the one should inherite the kingdome of God, the other should lie in the eternall torment of hell fire.
the one should inherit the Kingdom of God, the other should lie in the Eternal torment of hell fire.
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(7) part (DIV2)
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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.
To avoid which misery, the Holy Ghost in diverse places doth exhort married folks to win and draw one Another unto salvation. 1. Cor. 7.16. 1. Pet. 3.1.
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Q. What is the third generall dutie of man and wife? Q. What is the third general duty of man and wife?
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(7) part (DIV2)
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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.A. They must be means, or helps, to keep and preserve the bodies and minds one of Another, from the filthiness of whoredom and uncleanness.
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(7) part (DIV2)
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Q. Where is this dutie warranted? Q. Where is this duty warranted?
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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. A. In the foure First Verses of the vii. chap. of the 1. Epistle to the Corinthians: where it is by the Apostle Paul, very largely handled and enforced.
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Q. What if married folkes will not yeeld vnto this Commaundement? A. They ouerthrowe an especiall end of marriage: Q. What if married folks will not yield unto this Commandment? A. They overthrown an especial end of marriage:
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(7) part (DIV2)
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and are the cause of many grieuous and fearefull mischiefes: as Adulterie, Murther, excessiue Iealousie, and such like.
and Are the cause of many grievous and fearful mischiefs: as Adultery, Murder, excessive Jealousy, and such like.
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(7) part (DIV2)
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Q. What is the fourth generall dutie? A. They must ioyne together, and assist one another in houshold gouernment;Q. What is the fourth general duty? A. They must join together, and assist one Another in household government;
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(7) part (DIV2)
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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.
for the government, and beweelding of a family is a principal matter and Subject, whereabout the care and endeavour of man and wife is to be occupied, and that in diverse respects.
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(7) part (DIV2)
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First, to ouersee the behauiour of their seruants and children, that nothing be done to the dishonour of God, and contrarie to dutie. First, to oversee the behaviour of their Servants and children, that nothing be done to the dishonour of God, and contrary to duty.
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Secondly, to prouide all such things as may serue for their honest and sufficient maintenance.
Secondly, to provide all such things as may serve for their honest and sufficient maintenance.
ord, pc-acp vvi d d n2 c-acp vmb vvi p-acp po32 j cc j n1.
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Lastly, to preserue and increase such goods and riches, as God of his mercie shall put into their hands.
Lastly, to preserve and increase such goods and riches, as God of his mercy shall put into their hands.
ord, pc-acp vvi cc vvi d n2-j cc n2, c-acp np1 pp-f po31 n1 vmb vvi p-acp po32 n2.
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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. Q. Where is this required & approved? A. For the husband, Pro 10.2.3.4.5 and 26. Chap. 13 14.15. Verses: for the wife. Prou. 14.1.
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and 37. almost the whole Chapter. Q. What if either of the parties neglect their dutie?
and 37. almost the Whole Chapter. Q. What if either of the parties neglect their duty?
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A. All will to hauocke, and pouertie commeth like an armed man. Q. What is the fift generall dutie? A. All will to havoc, and poverty comes like an armed man. Q. What is the fift general duty?
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A. The husband & wife, must assist and comfort one another, not onely in sicknesse, but in all miseries, sorrowes and calamities.A. The husband & wife, must assist and Comfort one Another, not only in sickness, but in all misery's, sorrows and calamities.
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Q. What is the reason? Q. What is the reason?
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A. It is a speciall end of marriage, that the husband and wife should be mutuall helpes and comforts one to another: A. It is a special end of marriage, that the husband and wife should be mutual helps and comforts one to Another:
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and where can this appeare so well as in aduersitie? according to that of the holy Ghost, A friend is borne for aduersitie.
and where can this appear so well as in adversity? according to that of the holy Ghost, A friend is born for adversity.
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(7) part (DIV2)
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Wherefore the holy seruants of God liuing in marriage, haue in all estates stucke one to another,
Wherefore the holy Servants of God living in marriage, have in all estates stuck one to Another,
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(7) part (DIV2)
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and cheerefully performed al duties of helpe and comfort.
and cheerfully performed all duties of help and Comfort.
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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, but also left and for sooke him.
Whereas Jobs wife is greatly condemned by the holy Ghost as a wicked woman, who for that when her husband was in misery, she did not only increase the anguish of his soul, but also left and for sooke him.
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(7) part (DIV2)
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Q. What furthermore are married folkes to performe ioyntly together? A. They are to maintaine peace and agreement amongst themselues: Q. What furthermore Are married folks to perform jointly together? A. They Are to maintain peace and agreement among themselves:
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and to remoue all disagreement and dissention. Q. What reasons moue you thus to say?
and to remove all disagreement and dissension. Q. What Reasons move you thus to say?
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A. Verie good reasons, & of weight and importance.A. Very good Reasons, & of weight and importance.
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For first of all, where discord and dissention doeth beare sway, there the Lord God of peace is not present:
For First of all, where discord and dissension doth bear sway, there the Lord God of peace is not present:
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(7) part (DIV2)
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but rather Sathan the Diuell, the father of all discord and mischiefe, hath there his seate and abode.
but rather Sathan the devil, the father of all discord and mischief, hath there his seat and Abided.
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(7) part (DIV2)
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Secondly, where the man and wife are rent asunder, there prayer and other exercises of Religion can haue no place:
Secondly, where the man and wife Are rend asunder, there prayer and other exercises of Religion can have no place:
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(7) part (DIV2)
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at the least-wise, no successe and blessing. 1. Pet. 3.7. Thirdly, where discord and dissention betweene married folkes do take place, there nothing doth prosper:
At the leastwise, no success and blessing. 1. Pet. 3.7. Thirdly, where discord and dissension between married folks do take place, there nothing does prosper:
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(7) part (DIV2)
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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:
for the Lord withdrawing his blessing, all things go backward: yea, waste and consume away as snow, or wax against the heat of the Sun:
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therefore there is great reason that the husband shoulde liue in peace and vnitie with his wife:
Therefore there is great reason that the husband should live in peace and unity with his wife:
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and the wife with her husband. Q. What is the last generall dutie! A. Husbands and wiues are to pray one for another.
and the wife with her husband. Q. What is the last general duty! A. Husbands and wives Are to pray one for Another.
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Q. You say well, for this is warranted by examples in the holy Scripture. But what are they to aske? Q. You say well, for this is warranted by Examples in the holy Scripture. But what Are they to ask?
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A. Not onely for the graces of Gods spirit, and the increase thereof, one vpon another:A. Not only for the graces of God's Spirit, and the increase thereof, one upon Another:
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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.
but that their married estate may be blessed, and comforble unto them both. Q. we have already spoken of the general or Common duties between man and wife.
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Now let vs come to the speciall and proper duties of the one toward the other.
Now let us come to the special and proper duties of the one towards the other.
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(7) part (DIV2)
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And first of all, what duties is the husband to performe to his wife? A. They are diuerse:And First of all, what duties is the husband to perform to his wife? A. They Are diverse:
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and in the first place it is to be considered, that as the husband is the wiues head:
and in the First place it is to be considered, that as the husband is the wives head:
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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?
so hath GOD endued him with excellent Gifts and graces, which he is in tender love to bestow for the Comfort and benefit of the wife. Q. And what First?
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A. Hee is to imploy that courage and authoritie which hee hath, in greater measure then the woman, 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. A. He is to employ that courage and Authority which he hath, in greater measure then the woman, upon her safety and defence, against all evils and dangers of soul and body, against all outward violence that might hurt her person, or impair her life.
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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.
Of soul, against all wicked Persons, who might allure and draw her to commit any sin to the dishonour of GOD, and her own destruction.
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This was well knowne vnto the verie Heathen: as appeareth in Abimelech, speaking to Sarah, Genes. 20.16.
This was well known unto the very Heathen: as appears in Abimelech, speaking to Sarah, Genesis. 20.16.
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in these wordes, Beholde, hee (meaning Abraham ) is the vaile of thine eyes to all that are with thee, and to all others.
in these words, Behold, he (meaning Abraham) is the veil of thine eyes to all that Are with thee, and to all Others.
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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.
So when the man is joined to the woman in marriage, he is said to spread the wing of his garment over her, Ruth. 3.9. By which phrase it is meant, that the Husband must be to the Wife, as it were a tower or wall of defence against all evil.
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Q. What secondly is required? Q. What secondly is required?
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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:A. As the Husband is endued with greater strength, and every Way more fit for labour and all means to get and obtain riches & wealth:
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1032
so is hee to bestowe that his gift in all lawfull labours and trades, not onely for the maintenaunce, so is he to bestow that his gift in all lawful labours and trades, not only for the maintenance,
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(7) part (DIV2)
831
Image 74
1033
but for the vse and imployment of the care and faithfulnesse of his wife. Q. But hath he no further to doe?
but for the use and employment of the care and faithfulness of his wife. Q. But hath he no further to do?
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(7) part (DIV2)
831
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1034
A. Yes, as GOD hath bestowed vppon him more sharpenesse and quickenesse of witte: with greater insight & forecast then the woman: A. Yes, as GOD hath bestowed upon him more sharpness and quickness of wit: with greater insight & forecast then the woman:
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(7) part (DIV2)
833
Image 74
1035
so is he to vse it, to gouerne, and to order her in all things. Q. What if so be the husband doth enioy worldly wealth and riches?
so is he to use it, to govern, and to order her in all things. Q. What if so be the husband does enjoy worldly wealth and riches?
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(7) part (DIV2)
833
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1036
A. Hee is to impart, and make them common to the vse of his wife. Q. How is that proued? A. He is to impart, and make them Common to the use of his wife. Q. How is that proved?
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(7) part (DIV2)
835
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1037
A. First, marriage maketh all things common betweene the man and the wife.A. First, marriage makes all things Common between the man and the wife.
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(7) part (DIV2)
837
Image 74
1038
Againe, the wife must as well exercise and confirme her faith in shewing mercie, and doing good workes: Again, the wife must as well exercise and confirm her faith in showing mercy, and doing good works:
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(7) part (DIV2)
838
Image 74
1039
that so she may heare that sweete voyce of Christ at the day of iudgement: (Come yee blessed of my Father:
that so she may hear that sweet voice of christ At the day of judgement: (Come ye blessed of my Father:
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(7) part (DIV2)
838
Image 74
1040
When I was an hungred yee gaue mee meate, &c.) euen as well as the husband.When I was an hungered ye gave me meat, etc.) even as well as the husband.
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(7) part (DIV2)
838
Image 74
1041
But this cannot bee, if outward meanes bee denied, and withdrawne. Lastly, examples in the holie Scripture are cleare in this poynt, Pro. 31.20. Luk. 8.3.
But this cannot be, if outward means be denied, and withdrawn. Lastly, Examples in the holy Scripture Are clear in this point, Pro 31.20. Luk. 8.3.
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(7) part (DIV2)
838
Image 74
1042
Q. What if so be that the husband will not performe these things that you haue spoken of? Q. What if so be that the husband will not perform these things that you have spoken of?
np1 q-crq cs av vbb d dt n1 vmb xx vvi d n2 cst pn22 vhb vvn pp-f?
(7) part (DIV2)
840
Image 74
1043
A. Hee doeth not onely despise and make light of the example of our Sauiour Christ, who hath bestowed his wisedome, strength, riches, A. He doth not only despise and make Light of the Exampl of our Saviour christ, who hath bestowed his Wisdom, strength, riches,
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(7) part (DIV2)
841
Image 74
1044
and euen his heart blood vppon his Church: but also sheweth that hee is no true and natururall heade: but rather an Image:
and even his heart blood upon his Church: but also shows that he is no true and natururall head: but rather an Image:
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(7) part (DIV2)
841
Image 74
1045
yea, a blocke void of life and sense. Q. What is the second speciall dutie of husbands toward their wiues?
yea, a block void of life and sense. Q. What is the second special duty of Husbands towards their wives?
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(7) part (DIV2)
841
Image 74
1046
A. They must dwell with them as the holie Ghost commaundeth, 1. Pet. 3.7. As men of knowledge, giuing honour to the woman, as the weaker vessell. A. They must dwell with them as the holy Ghost commandeth, 1. Pet. 3.7. As men of knowledge, giving honour to the woman, as the Weaker vessel.
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(7) part (DIV2)
843
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1047
Q. What is the Husband to doe, that he may rightly practise this commaundement? A. Two things:
Q. What is the Husband to do, that he may rightly practise this Commandment? A. Two things:
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(7) part (DIV2)
844
Image 75
1048
For first he is to auoyde all occasions and offences, which may stirre vp & prouoke the woman to passe her bounds, & commit some sinne.
For First he is to avoid all occasions and offences, which may stir up & provoke the woman to pass her bounds, & commit Some sin.
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(7) part (DIV2)
845
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1049
Q. What are those occasions you speake of? A. First, when the Husband doeth spend his time in idlenesse:
Q. What Are those occasions you speak of? A. First, when the Husband doth spend his time in idleness:
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(7) part (DIV2)
846
Image 75
1050
and vnthriftily doeth waste and consume his substaunce. This will greatly pierce and wound the heart of the wife.
and unthriftily doth waste and consume his substance. This will greatly pierce and wound the heart of the wife.
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(7) part (DIV2)
847
Image 75
1051
Secondly, when hee keepeth or haunteth ill & suspitious cōpanie:
Secondly, when he Keepeth or haunteth ill & suspicious company:
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(7) part (DIV2)
848
Image 75
1052
for she may gather thereby, that hee is no better then the persons are, in whom he doth delight.
for she may gather thereby, that he is no better then the Persons Are, in whom he does delight.
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(7) part (DIV2)
848
Image 75
1053
Thirdly, an angry, vnpleasant, and fierce coūtenance, cast vpō the wife: will greatly terrifie and prouoke her.
Thirdly, an angry, unpleasant, and fierce countenance, cast upon the wife: will greatly terrify and provoke her.
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(7) part (DIV2)
849
Image 75
1054
Q. But will not reuiling, bitter and reproachfull words doe the like? A. Yes, and therefore the husband is forbidden to vse them, Colos. 3.19. in these wordes:
Q. But will not reviling, bitter and reproachful words do the like? A. Yes, and Therefore the husband is forbidden to use them, Colos 3.19. in these words:
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(7) part (DIV2)
850
Image 75
1055
Husbandes loue your wiues, and bee not bitter vnto them. Q. Proceede? A. Besides all this, vniust and excessiue iealousie is to bee auoyded:Husbands love your wives, and be not bitter unto them. Q. Proceed? A. Beside all this, unjust and excessive jealousy is to be avoided:
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(7) part (DIV2)
851
Image 75
1056
for why? It causeth the woman not onlie to contemne her husband as no true Christian:
for why? It Causes the woman not only to contemn her husband as no true Christian:
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(7) part (DIV2)
853
Image 75
1057
but to rise vp vndutifully to the maintenance of her good name.
but to rise up undutifully to the maintenance of her good name.
cc-acp pc-acp vvi a-acp av-j p-acp dt n1 pp-f po31 j n1.
(7) part (DIV2)
853
Image 75
1058
Lastly, when the husband medleth with the duties that are peculiar vnto the wife, hee seemeth to doubt either of her wisedome: Lastly, when the husband meddleth with the duties that Are peculiar unto the wife, he seems to doubt either of her Wisdom:
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(7) part (DIV2)
854
Image 75
1059
or of her faithfulnesse, which cannot bee, but a great disquieting to a Christian woman.
or of her faithfulness, which cannot be, but a great disquieting to a Christian woman.
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(7) part (DIV2)
854
Image 75
1060
Q. What is the second generall thing that the husband is to doe, that he may dwel with his wife as a man of knowledge? Q. What is the second general thing that the husband is to do, that he may dwell with his wife as a man of knowledge?
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(7) part (DIV2)
855
Image 75
1061
A. When the wife doth behaue her selfe vndutifully:A. When the wife does behave her self undutifully:
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(7) part (DIV2)
856
Image 76
1062
the husband is not to wracke and reuenge himselfe vppon her by intemperate speeches, or violent actions:
the husband is not to wrack and revenge himself upon her by intemperate Speeches, or violent actions:
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(7) part (DIV2)
856
Image 76
1063
but hee is patiently to beare, and put vp at her handes many iniuries and abuses:
but he is patiently to bear, and put up At her hands many injuries and Abuses:
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(7) part (DIV2)
856
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1064
as also labour by all good meanes to maintaine peace, and to reape that comforte and benefite, by her, wherevnto shee was giuen him of God.
as also labour by all good means to maintain peace, and to reap that Comfort and benefit, by her, whereunto she was given him of God.
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(7) part (DIV2)
856
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1065
Q. What reasons should moue the husband to behaue himselfe in this manner to his wife? A. Diuerse. Q. What Reasons should move the husband to behave himself in this manner to his wife? A. Diverse.
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(7) part (DIV2)
857
Image 76
1066
And first of all, God hath not ioyned the man and the wife together, to the ende that the man should oppresse and tyrannize ouer the woman, whereby she may be made worse:
And First of all, God hath not joined the man and the wife together, to the end that the man should oppress and tyrannise over the woman, whereby she may be made Worse:
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(7) part (DIV2)
858
Image 76
1067
but rather by wise and milde wayes to make her better: and so fitte her for his comfort.
but rather by wise and mild ways to make her better: and so fit her for his Comfort.
cc-acp av-c p-acp j cc j n2 pc-acp vvi pno31 av-jc: cc av vvi pno31 p-acp po31 n1.
(7) part (DIV2)
858
Image 76
1068
Againe, albeeit she bee a weake and fraile vessell: yet is shee an excellent gift of God, seruing for many excellent ends and purposes:
Again, albeit she be a weak and frail vessel: yet is she an excellent gift of God, serving for many excellent ends and Purposes:
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(7) part (DIV2)
859
Image 76
1069
& therfore men are to deale with them in a tender and charie manner: as men deale with glasses, and with tender vessels that are brittle.
& Therefore men Are to deal with them in a tender and chary manner: as men deal with glasses, and with tender vessels that Are brittle.
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(7) part (DIV2)
859
Image 76
1070
Furthermore, the wife is a fellow heire, (as saith the Apostle ) with him of the kingdome of God,
Furthermore, the wife is a fellow heir, (as Says the Apostle) with him of the Kingdom of God,
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(7) part (DIV2)
860
Image 76
1071
and therefore the husband is not to abuse her, who is equall in dignitie and glorie with him.
and Therefore the husband is not to abuse her, who is equal in dignity and glory with him.
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(7) part (DIV2)
860
Image 76
1072
Lastly, where the husband and wife are diuided and at dissention, there prayer and religion is greatly hindered:
Lastly, where the husband and wife Are divided and At dissension, there prayer and Religion is greatly hindered:
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(7) part (DIV2)
861
Image 76
1073
therefore the husband is to beare many things: yea to denie himselfe, to giue way and free passage to so pretious a thing.
Therefore the husband is to bear many things: yea to deny himself, to give Way and free passage to so precious a thing.
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(7) part (DIV2)
861
Image 76
1074
Q. But to come to the third dutie, seeing that the Husband is the •i•es head: Q. But to come to the third duty, seeing that the Husband is the •i•es head:
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(7) part (DIV2)
862
Image 76
1075
may he not gouerne and order her? A. Yes, he may and ought; and besides that, admonish and rebuke her for her faultes.may he not govern and order her? A. Yes, he may and ought; and beside that, admonish and rebuke her for her Faults.
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(7) part (DIV2)
862
Image 76
1076
Q. But may he do that simply and without respect? A. No, but diuers things are to be obserued in the performance of that dutie.
Q. But may he do that simply and without respect? A. No, but diverse things Are to be observed in the performance of that duty.
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(7) part (DIV2)
864
Image 76
1077
And first of all, hee must bee more forward and earnest in reprouing faultes committed directly against God,
And First of all, he must be more forward and earnest in reproving Faults committed directly against God,
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(7) part (DIV2)
866
Image 77
1078
then such as are committed against himselfe, or any other, according to the example of Iacob. Gen. 32. & Iob. chap. 2.10. Whereby is condemned the contrarie practise of a great number.
then such as Are committed against himself, or any other, according to the Exampl of Iacob. Gen. 32. & Job chap. 2.10. Whereby is condemned the contrary practice of a great number.
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(7) part (DIV2)
866
Image 77
1079
Secondly, the husband is not to admonish and rebuke his wife in bitternes and reuenge: but with a signification of loue, and good will:
Secondly, the husband is not to admonish and rebuke his wife in bitterness and revenge: but with a signification of love, and good will:
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(7) part (DIV2)
867
Image 77
1080
for otherwise he doth vtterly loose all his labour.
for otherwise he does utterly lose all his labour.
c-acp av pns31 vdz av-j vvi d po31 n1.
(7) part (DIV2)
867
Image 77
1081
Thirdly, he is herewithall to remoue the stumbling blocke, or cause whereat the wife is either grieued, or falleth into any sinne: this did Abraham, Gen. 21.12.13.14.
Thirdly, he is herewithal to remove the stumbling block, or cause whereat the wife is either grieved, or falls into any sin: this did Abraham, Gen. 21.12.13.14.
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(7) part (DIV2)
868
Image 77
1082
Fourthly, he is not to rebuke his wife of the same sinne whereof he himselfe is guiltie:
Fourthly, he is not to rebuke his wife of the same sin whereof he himself is guilty:
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(7) part (DIV2)
869
Image 77
1083
but rather practise the contrarie vertue: that so he may winne and drawe her from sinne:
but rather practise the contrary virtue: that so he may win and draw her from sin:
cc-acp av-c vvi dt j-jn n1: cst av pns31 vmb vvi cc vvi pno31 p-acp n1:
(7) part (DIV2)
869
Image 77
1084
otherwise it wil be said, Physition heale thy selfe: and his admonition will be ridiculous.
otherwise it will be said, physician heal thy self: and his admonition will be ridiculous.
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(7) part (DIV2)
869
Image 77
1085
Furthermore, in reproofe, the husband is to haue a tender regard to the honour and good name of his wife,
Furthermore, in reproof, the husband is to have a tender regard to the honour and good name of his wife,
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(7) part (DIV2)
870
Image 77
1086
and therefore he is not willingly to accuse and blame his wife in the presence of others:
and Therefore he is not willingly to accuse and blame his wife in the presence of Others:
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(7) part (DIV2)
870
Image 77
1087
otherwise it will be verie offensiue and vnpleasant vnto her.
otherwise it will be very offensive and unpleasant unto her.
av pn31 vmb vbi av j cc j p-acp pno31.
(7) part (DIV2)
870
Image 77
1088
Lastly, as the husband is to condemne vices and sinnes amiffe, so is he to commend and praise such vertues and good things, as he seeth in her.
Lastly, as the husband is to condemn vices and Sins amiffe, so is he to commend and praise such Virtues and good things, as he sees in her.
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(7) part (DIV2)
871
Image 77
1089
This is a course not onely warranted by God, but sauoureth of loue, and may serue to incourage her in good,
This is a course not only warranted by God, but savoureth of love, and may serve to encourage her in good,
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(7) part (DIV2)
872
Image 77
1090
and to turne her away from that which is euill. Q. What is the fourth dutie of the husband to the wife?
and to turn her away from that which is evil. Q. What is the fourth duty of the husband to the wife?
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(7) part (DIV2)
872
Image 77
1091
A. Although the Husbande bee the Wiues heade and superiour:A. Although the Husband be the Wives head and superior:
np1 cs dt n1 vbb dt ng1 n1 cc j-jn:
(7) part (DIV2)
874
Image 77
1092
yet is hee not to contemne her, or deale with her as a base person or vassall.
yet is he not to contemn her, or deal with her as a base person or vassal.
av vbz pns31 xx pc-acp vvi pno31, cc vvi p-acp pno31 p-acp dt j n1 cc n1.
(7) part (DIV2)
874
Image 78
1093
But because God hath created her out of a principall part of himselfe, and •oyned her so neere vnto him:
But Because God hath created her out of a principal part of himself, and •oyned her so near unto him:
cc-acp c-acp np1 vhz vvn pno31 av pp-f dt j-jn n1 pp-f px31, cc vvd pno31 av av-j p-acp pno31:
(7) part (DIV2)
874
Image 78
1094
he is to honour her, and in all things to gouerne her in a reuerend manner: preferring her before all others:
he is to honour her, and in all things to govern her in a reverend manner: preferring her before all Others:
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(7) part (DIV2)
874
Image 78
1095
euen his owne children, and them that are most neerely allied vnto him: remembring alwaies that as she is not the head, so is she not the foote,
even his own children, and them that Are most nearly allied unto him: remembering always that as she is not the head, so is she not the foot,
av po31 d n2, cc pno32 cst vbr av-ds av-j vvn p-acp pno31: vvg av cst c-acp pns31 vbz xx dt n1, av vbz pns31 xx dt n1,
(7) part (DIV2)
874
Image 78
1096
but an excellent creature partaker with him of many graces and prerogatiues pertaining to this life,
but an excellent creature partaker with him of many graces and prerogatives pertaining to this life,
cc-acp dt j n1 n1 p-acp pno31 pp-f d n2 cc n2 vvg p-acp d n1,
(7) part (DIV2)
874
Image 78
1097
and to the life to come:
and to the life to come:
cc p-acp dt n1 pc-acp vvi:
(7) part (DIV2)
874
Image 78
1098
and therefore he is not onely to carrie a reuerend estimation of her in his heart, but to deale with her after the same manner that the soule being a principall part of man doeth vse in gouerning the bodie.
and Therefore he is not only to carry a reverend estimation of her in his heart, but to deal with her After the same manner that the soul being a principal part of man doth use in governing the body.
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(7) part (DIV2)
874
Image 78
1099
Q. What is a man lastly to doe?
Q. What is a man lastly to do?
np1 q-crq vbz dt n1 ord pc-acp vdi?
(7) part (DIV2)
875
Image 78
1100
A. If any trouble, euill, or incomberance falleth out in marriage, he is not to blame the holy institution of marriage for the same:A. If any trouble, evil, or incomberance falls out in marriage, he is not to blame the holy Institution of marriage for the same:
np1 cs d n1, j-jn, cc n1 vvz av p-acp n1, pns31 vbz xx pc-acp vvi dt j n1 pp-f n1 p-acp dt d:
(7) part (DIV2)
876
Image 78
1101
or to ascribe or impute it to the wife: but rather to accuse his owne sinnes as the cause thereof:
or to ascribe or impute it to the wife: but rather to accuse his own Sins as the cause thereof:
cc pc-acp vvi cc vvi pn31 p-acp dt n1: cc-acp av-c pc-acp vvi po31 d n2 p-acp dt n1 av:
(7) part (DIV2)
876
Image 78
1102
and therefore he is not onely to humble himselfe to God by true repentance: and Therefore he is not only to humble himself to God by true Repentance:
cc av pns31 vbz xx av-j pc-acp vvi px31 p-acp np1 p-acp j n1:
(7) part (DIV2)
876
Image 78
1103
but to labour that the image of God may be restored to him, that so marriage may be sweete and comfortable to him,
but to labour that the image of God may be restored to him, that so marriage may be sweet and comfortable to him,
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(7) part (DIV2)
876
Image 78
1104
as it was to Adam before the transgression. Q. Hauing said somewhat of the duties of the Husband to the wife:
as it was to Adam before the Transgression. Q. Having said somewhat of the duties of the Husband to the wife:
c-acp pn31 vbds p-acp np1 p-acp dt n1. np1 vhg vvn av pp-f dt n2 pp-f dt n1 p-acp dt n1:
(7) part (DIV2)
876
Image 78
1105
Let vs passe ouer to the duties of the wife: which are they? A. They are diuers.Let us pass over to the duties of the wife: which Are they? A. They Are diverse.
vvb pno12 vvi a-acp p-acp dt n2 pp-f dt n1: r-crq vbr pns32? np1 pns32 vbr j.
(7) part (DIV2)
877
Image 78
1106
And first of all, it is the dutie of the wife to beare and bring forth children:
And First of all, it is the duty of the wife to bear and bring forth children:
cc ord pp-f d, pn31 vbz dt n1 pp-f dt n1 pc-acp vvi cc vvi av n2:
(7) part (DIV2)
878
Image 78
1107
according to the ordinance of God. Gen. 1.28. Q. If the woman had not transgressed, this dutie would haue beene performed with ease and comfort;
according to the Ordinance of God. Gen. 1.28. Q. If the woman had not transgressed, this duty would have been performed with ease and Comfort;
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(7) part (DIV2)
878
Image 78
1108
but now the Lord hath decreed as a punishment, that woman should be are and bring forth children in sorrowe and paine. Gen. 3.16.but now the Lord hath decreed as a punishment, that woman should be Are and bring forth children in sorrow and pain. Gen. 3.16.
cc-acp av dt n1 vhz vvn p-acp dt n1, cst n1 vmd vbi vbr cc vvi av n2 p-acp n1 cc n1. np1 crd.
(7) part (DIV2)
879
Image 78
1109
Q. What is to be said to this? A. She must notwithstanding, this, patiētly beare al trials:
Q. What is to be said to this? A. She must notwithstanding, this, patiently bear all trials:
np1 q-crq vbz pc-acp vbi vvn p-acp d? np1 pns31 vmb a-acp, d, av-j vvi d n2:
(7) part (DIV2)
880
Image 78
1110
& submit her selfe to the ordinance of God, which he hath appointed for the increasing, vpholding, & submit her self to the Ordinance of God, which he hath appointed for the increasing, upholding,
cc vvi po31 n1 p-acp dt n1 pp-f np1, r-crq pns31 vhz vvn p-acp dt j-vvg, vvg,
(7) part (DIV2)
881
Image 78
1111
and continuance of mankind vnto the ende of the world. Q. What reasons may incourage her hereunto?
and Continuance of mankind unto the end of the world. Q. What Reasons may encourage her hereunto?
cc n1 pp-f n1 p-acp dt n1 pp-f dt n1. np1 r-crq n2 vmb vvi pno31 av?
(7) part (DIV2)
881
Image 79
1112
A. First of all, for that it is no reproach for a married woman to beare children:A. First of all, for that it is no reproach for a married woman to bear children:
np1 ord pp-f d, c-acp cst pn31 vbz dx n1 p-acp dt j-vvn n1 pc-acp vvi n2:
(7) part (DIV2)
883
Image 79
1113
but rather a crowne and honour.
but rather a crown and honour.
cc-acp av-c dt n1 cc n1.
(7) part (DIV2)
883
Image 79
1114
Againe, God might haue pursued the sinne of the woman with a greater punishment in her selfe,
Again, God might have pursued the sin of the woman with a greater punishment in her self,
av, np1 vmd vhi vvn dt n1 pp-f dt n1 p-acp dt jc n1 p-acp po31 n1,
(7) part (DIV2)
884
Image 79
1115
and in all her sexe and posteritie. Lastly, it is no meanes to hinder women from saluation and the kingdome of God: but rather to further them: as appeareth, 1. Tim. 1.15.
and in all her sex and posterity. Lastly, it is no means to hinder women from salvation and the Kingdom of God: but rather to further them: as appears, 1. Tim. 1.15.
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(7) part (DIV2)
884
Image 79
1116
Q. What is secondly required in the woman? A. She must nurse and bring vp her children. Q. What is secondly required in the woman? A. She must nurse and bring up her children.
np1 q-crq vbz ord vvn p-acp dt n1? np1 pns31 vmb vvi cc vvi a-acp po31 n2.
(7) part (DIV2)
886
Image 79
1117
Q. How is it warranted that Mothers must nurse their children? A. First, by the example of many holy women in the holy Scripture: as Sarah, Gen. 22.7. Hannah the Mother of Samuel, 1. Sam. 1.23. and such like, who performed this dutie, and are commended for the same by the Holy Ghost.
Q. How is it warranted that Mother's must nurse their children? A. First, by the Exampl of many holy women in the holy Scripture: as Sarah, Gen. 22.7. Hannah the Mother of Samuel, 1. Sam. 1.23. and such like, who performed this duty, and Are commended for the same by the Holy Ghost.
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(7) part (DIV2)
888
Image 79
1118
Besides, the nursing of children is set downe as the note of a faithfull woman, 1. Tim. 5.
Beside, the nursing of children is Set down as the note of a faithful woman, 1. Tim. 5.
a-acp, dt n-vvg pp-f n2 vbz vvn a-acp p-acp dt n1 pp-f dt j n1, crd np1 crd
(7) part (DIV2)
890
Image 79
1119
Furthermore, naturall equitie doeth require it:
Furthermore, natural equity doth require it:
av, j n1 vdz vvi pn31:
(7) part (DIV2)
891
Image 79
1120
for is it not reason that the woman should nurse that creature, which is a part of her selfe? and were it reason, that seeing she did giue the child nourishment when it was in her wombe, she should now forsake it,
for is it not reason that the woman should nurse that creature, which is a part of her self? and were it reason, that seeing she did give the child nourishment when it was in her womb, she should now forsake it,
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(7) part (DIV2)
891
Image 79
1121
when it is brought forth & committed to her care & tuition. Fourthly, to what end doeth the prouidence of God yeeld vnto the woman two Pappes,
when it is brought forth & committed to her care & tuition. Fourthly, to what end doth the providence of God yield unto the woman two Paps,
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(7) part (DIV2)
891
Image 79
1122
as it were fountaines, and that in the most comely and fit place of her bodie? & besides that, filled them with most sweet and pretious liquor:
as it were fountains, and that in the most comely and fit place of her body? & beside that, filled them with most sweet and precious liquour:
c-acp pn31 vbdr n2, cc cst p-acp dt av-ds j cc j n1 pp-f po31 n1? cc p-acp d, vvd pno32 p-acp ds j cc j n1:
(7) part (DIV2)
892
Image 79
1123
is it that these excellent things should be dried vp & destroyed? & not rather that they shuld minister fit nourishmēt vnto the infant,
is it that these excellent things should be dried up & destroyed? & not rather that they should minister fit nourishment unto the infant,
vbz pn31 cst d j n2 vmd vbi vvn a-acp cc vvn? cc xx av-c cst pns32 vmd vvi j n1 p-acp dt n1,
(7) part (DIV2)
892
Image 79
1124
& so set forth the glorie of God, the great and most wise Creator?
& so Set forth the glory of God, the great and most wise Creator?
cc av vvd av dt n1 pp-f np1, dt j cc av-ds j n1?
(7) part (DIV2)
892
Image 79
1125
Lastly, the holy ghost doth cōdēne certain vnreasonable creatures, as vnnaturall & monstrous, for that they will not tender & nourish their yong ones:
Lastly, the holy ghost does condemn certain unreasonable creatures, as unnatural & monstrous, for that they will not tender & nourish their young ones:
ord, dt j n1 vdz vvi j j n2, c-acp j cc j, c-acp cst pns32 vmb xx j cc vvi po32 j pi2:
(7) part (DIV2)
893
Image 80
1126
as appeareth, Iob. 39.17.18. 19. much more monstrous and vnnaturall in a mother indued with reason,
as appears, Job 39.17.18. 19. much more monstrous and unnatural in a mother endued with reason,
a-acp vvz, zz crd. crd d dc j cc j p-acp dt n1 vvn p-acp n1,
(7) part (DIV2)
893
Image 80
1127
if she cast off her young one, who doeth wholy depend vpon her.
if she cast off her young one, who doth wholly depend upon her.
cs pns31 vvd a-acp po31 j pi, r-crq vdz av-jn vvi p-acp pno31.
(7) part (DIV2)
893
Image 80
1128
Q. But what if the woman through defect or any other great and weightie cause cannot performe this dutie? Q. But what if the woman through defect or any other great and weighty cause cannot perform this duty?
np1 p-acp q-crq cs dt n1 p-acp n1 cc d j-jn j cc j n1 vmbx vvi d n1?
(7) part (DIV2)
894
Image 80
1129
A. Then is she dispensed withal:A. Then is she dispensed withal:
np1 av vbz pns31 vvn av:
(7) part (DIV2)
895
Image 80
1130
for why? necessitie hath no law: But this doeth not discharge them that are able to doe their dutie.
for why? necessity hath no law: But this doth not discharge them that Are able to do their duty.
p-acp q-crq? n1 vhz dx n1: p-acp d vdz xx vvi pno32 cst vbr j pc-acp vdi po32 n1.
(7) part (DIV2)
895
Image 80
1131
Q. Is there no further thing required of the woman in this respect? Q. Is there no further thing required of the woman in this respect?
np1 vbz pc-acp dx jc n1 vvn pp-f dt n1 p-acp d n1?
(7) part (DIV2)
896
Image 80
1132
A. Yes, she must bring vp her children in the knowledge of God, and good manners.A. Yes, she must bring up her children in the knowledge of God, and good manners.
np1 uh, pns31 vmb vvi a-acp po31 n2 p-acp dt n1 pp-f np1, cc j n2.
(7) part (DIV2)
897
Image 80
1133
Q. Why? that is a dutie belonging to the Husband. A. Yea, and to the wife also:Q. Why? that is a duty belonging to the Husband. A. Yea, and to the wife also:
np1 q-crq? cst vbz dt n1 vvg p-acp dt n1. np1 uh, cc p-acp dt n1 av:
(7) part (DIV2)
898
Image 80
1134
and especially to her, so long as the children remaine vnder her hand, power, and disposition:
and especially to her, so long as the children remain under her hand, power, and disposition:
cc av-j p-acp pno31, av av-j c-acp dt n2 vvb p-acp po31 n1, n1, cc n1:
(7) part (DIV2)
899
Image 80
1135
which was well knowne to the Mother of Salomon: and to the Mother and grandmother of Salomon: and to the mother and grandmother of Timothie: as appeareth by their practise, set downe, Pro. 4.31. 1. Tim. chapter. 1. & 3.
which was well known to the Mother of Solomon: and to the Mother and grandmother of Solomon: and to the mother and grandmother of Timothy: as appears by their practice, Set down, Pro 4.31. 1. Tim. chapter. 1. & 3.
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(7) part (DIV2)
899
Image 80
1136
Q. Haue you nothing else for confirmation?
Q. Have you nothing Else for confirmation?
np1 vhb pn22 pix av p-acp n1?
(7) part (DIV2)
900
Image 80
1137
A. Yes, Kings are vsually set downe in the holy hystorie with their mothers, to the praise of the mother if the child were vertuous:A. Yes, Kings Are usually Set down in the holy history with their mother's, to the praise of the mother if the child were virtuous:
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(7) part (DIV2)
901
Image 80
1138
& to the reproofe of her carelesnesse and negligence, if he were vitious & naughtie. Q. You speake of a troublesome and painfull dutie? A. True:
& to the reproof of her carelessness and negligence, if he were vicious & naughty. Q. You speak of a troublesome and painful duty? A. True:
cc p-acp dt n1 pp-f po31 n1 cc n1, cs pns31 vbdr j cc j. np1 pn22 vvb pp-f dt j cc j n1? np1 j:
(7) part (DIV2)
901
Image 80
1139
but if the woman will indeuour to performe it, she shall not onely haue the peace of a good conscience,
but if the woman will endeavour to perform it, she shall not only have the peace of a good conscience,
cc-acp cs dt n1 vmb vvi pc-acp vvi pn31, pns31 vmb xx av-j vhi dt n1 pp-f dt j n1,
(7) part (DIV2)
903
Image 80
1140
but also the hād of the Lord readie to assist and further her. Q. What is the third dutie of the married woman?
but also the hand of the Lord ready to assist and further her. Q. What is the third duty of the married woman?
cc-acp av dt n1 pp-f dt n1 j pc-acp vvi cc av-j pno31. np1 q-crq vbz dt ord n1 pp-f dt j-vvn n1?
(7) part (DIV2)
903
Image 80
1141
A. Subiection. The woman must be subiect vnto her husband, as vnto her head. Q. Where is this warranted and commaunded? A. Gen. 3.16. Ephe. 5.22. &. 24. 1. Pet. 3.1. A. Subjection. The woman must be Subject unto her husband, as unto her head. Q. Where is this warranted and commanded? A. Gen. 3.16. Ephes 5.22. &. 24. 1. Pet. 3.1.
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(7) part (DIV2)
905
Image 80
1142
Q. What meane you by subiection?
Q. What mean you by subjection?
np1 r-crq vvb pn22 p-acp n1?
(7) part (DIV2)
908
Image 81
1143
A. When the woman dependeth vpon, & yeeldeth her selfe vnto the will, direction and discretion of her husband: A. When the woman dependeth upon, & yields her self unto the will, direction and discretion of her husband:
np1 c-crq dt n1 vvz p-acp, cc vvz po31 n1 p-acp dt n1, n1 cc n1 pp-f po31 n1:
(7) part (DIV2)
909
Image 81
1144
and therefore doeth presume neither to ouermaister him: neither to control and make vile account of his speeches and actions:
and Therefore doth presume neither to ouermaister him: neither to control and make vile account of his Speeches and actions:
cc av vdz vvi av-dx p-acp n1 pno31: av-dx pc-acp vvi cc vvi j n1 pp-f po31 n2 cc n2:
(7) part (DIV2)
909
Image 81
1145
neither appoint and command him what he should doe, or leaue vndone: neither yet render checke for check, rebuke for rebuke, reproach, for reproach:
neither appoint and command him what he should do, or leave undone: neither yet render check for check, rebuke for rebuke, reproach, for reproach:
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(7) part (DIV2)
909
Image 81
1146
from which and the like, the holy women of God haue euer been farre of: as may appeare, 1. Pet. 3.6.
from which and the like, the holy women of God have ever been Far of: as may appear, 1. Pet. 3.6.
p-acp r-crq cc dt j, dt j n2 pp-f np1 vhb av vbn j pp-f: c-acp vmb vvi, crd np1 crd.
(7) part (DIV2)
909
Image 81
1147
Q. What reason had they to do so?
Q. What reason had they to do so?
np1 r-crq n1 vhd pns32 pc-acp vdi av?
(7) part (DIV2)
910
Image 81
1148
A. They knew very well, that it is as monstrous and vnnatural a thing for the woman to vsurpe ouer the man:A. They knew very well, that it is as monstrous and unnatural a thing for the woman to usurp over the man:
np1 pns32 vvd av av, cst pn31 vbz a-acp j cc j-u dt n1 p-acp dt n1 pc-acp vvi p-acp dt n1:
(7) part (DIV2)
911
Image 81
1149
as the feete to direct the eye: or the loines to rise vp and set themselues in place of the head. as the feet to Direct the eye: or the loins to rise up and Set themselves in place of the head.
p-acp dt n2 pc-acp vvi dt n1: cc dt n2 pc-acp vvi a-acp cc vvi px32 p-acp n1 pp-f dt n1.
(7) part (DIV2)
911
Image 81
1150
Q. But sometimes the wife is wiser, more discreete, and prouident then the Husband? A. It is true:
Q. But sometime the wife is Wiser, more discreet, and provident then the Husband? A. It is true:
np1 cc-acp av dt n1 vbz jc, dc j, cc j cs dt n1? np1 pn31 vbz j:
(7) part (DIV2)
912
Image 81
1151
but yet this doeth not ouerthrowe the superioritie of the man:
but yet this doth not overthrown the superiority of the man:
cc-acp av d vdz xx vvi dt n1 pp-f dt n1:
(7) part (DIV2)
913
Image 81
1152
and therefore if occasion be offered to admonish and aduise her husband, she is to performe this dutie with humilitie and reuerence;
and Therefore if occasion be offered to admonish and advise her husband, she is to perform this duty with humility and Reverence;
cc av cs n1 vbb vvn pc-acp vvi cc vvi po31 n1, pns31 vbz pc-acp vvi d n1 p-acp n1 cc n1;
(7) part (DIV2)
913
Image 81
1153
shewing her selfe more willing to heare, then to speake: to be ruled, thē to rule and gouerne her husband.
showing her self more willing to hear, then to speak: to be ruled, them to Rule and govern her husband.
vvg po31 n1 av-dc j pc-acp vvi, cs pc-acp vvi: pc-acp vbi vvn, pno32 pc-acp vvi cc vvi po31 n1.
(7) part (DIV2)
913
Image 81
1154
Q. What is the fourth dutie of the wife toward the Husband? A. Obedience? Q. What is the fourth duty of the wife towards the Husband? A. obedience?
np1 q-crq vbz dt ord n1 pp-f dt n1 p-acp dt n1? np1 n1?
(7) part (DIV2)
914
Image 81
1155
Q. Is the wife to obey her Husband? A. Yea no doubt:
Q. Is the wife to obey her Husband? A. Yea no doubt:
np1 vbz dt n1 pc-acp vvi po31 n1? np1 uh uh-dx n1:
(7) part (DIV2)
916
Image 81
1156
it is a vertue commended by the Holy Ghost in Sarah Abrahams wife, 1. Pet. 3.6.
it is a virtue commended by the Holy Ghost in Sarah Abrahams wife, 1. Pet. 3.6.
pn31 vbz dt n1 vvn p-acp dt j n1 p-acp np1 npg1 n1, crd np1 crd.
(7) part (DIV2)
917
Image 81
1157
Q. What meane you by obeying? A. It is to do and practise the commaundements of the husband. Q. What mean you by obeying? A. It is to do and practise the Commandments of the husband.
np1 r-crq vvb pn22 p-acp vvg? np1 pn31 vbz pc-acp vdi cc vvi dt n2 pp-f dt n1.
(7) part (DIV2)
918
Image 81
1158
Q. Must she performe all his commandemēts without exception & limitation? A. Not so: but so farre forth as they are consonant & agreeable with the word of God:
Q. Must she perform all his Commandments without exception & limitation? A. Not so: but so Far forth as they Are consonant & agreeable with the word of God:
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(7) part (DIV2)
920
Image 81
1159
& therfore if he doeth commaund any thing contrarie vnto the will of God, she is not to obey him.
& Therefore if he doth command any thing contrary unto the will of God, she is not to obey him.
cc av cs pns31 vdz vvi d n1 j-jn p-acp dt n1 pp-f np1, pns31 vbz xx pc-acp vvi pno31.
(7) part (DIV2)
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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. Why? Sarah did twice dissemble At the request of her Husband? A. It is true, but that was her great fault, which was rebuked and condemned, even by an heathen man. Gen. 25.
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Q What say you for a fift dutie?
Q What say you for a fift duty?
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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 frame and dispose her self, to the affection, desire & disposition of her husband. Q. How is that?
np1 pns31 vbz pc-acp vvi cc vvi po31 n1, p-acp dt n1, n1 cc n1 pp-f po31 n1. np1 c-crq vbz d?
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A. She is to practise that excellent precept of the holy Ghost, Rom. 12.15 whervnto al Christians are boūd,A. She is to practise that excellent precept of the holy Ghost, Rom. 12.15 whereunto all Christians Are bound,
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as namely, Reioyce with her hasbād when he reioyceth, and weepe with him when he weepeth:
as namely, Rejoice with her hasband when he rejoices, and weep with him when he weeps:
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(7) part (DIV2)
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& therefore she is not frowardly to crosse him in any lawful and indifferēt thing or action,
& Therefore she is not frowardly to cross him in any lawful and indifferent thing or actium,
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as the manner of some is, who loue to lowre when their husband is cheerefull; and to be merry, when he is heauy:
as the manner of Some is, who love to lower when their husband is cheerful; and to be merry, when he is heavy:
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and to draw back when he is forward to any good thing: which behauior as it proceedeth frō a cankred nature:
and to draw back when he is forward to any good thing: which behaviour as it Proceedeth from a cankered nature:
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so it agreeth not with the holy consent of marriage, and is the cause of many mischiefes.
so it agreeth not with the holy consent of marriage, and is the cause of many mischiefs.
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Q. What is the sixt dutie of the wife? A. She must keepe at home, or in her house.Q. What is the sixt duty of the wife? A. She must keep At home, or in her house.
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Q. Where is this warranted? A. First of all by the light of nature: experience hereof we haue among the heathen. Q. Where is this warranted? A. First of all by the Light of nature: experience hereof we have among the heathen.
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Secondly, more effectually by the word of God. Tit. 2. chap. 5. ver. Q. To what end is this required? A. For sundrie causes:
Secondly, more effectually by the word of God. Tit. 2. chap. 5. ver. Q. To what end is this required? A. For sundry Causes:
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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.
First of all, not only for the preservation of goods and substance: but also for keeping the household in good order in the absence of her husband.
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Againe, by that meanes to take occasion to doe good for the glorie of God,
Again, by that means to take occasion to do good for the glory of God,
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& 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 benefit of the Church, which thing appears in Jael, the wife of Hebrew Judges 5 24.25. Lastly, to avoid suspicion of evil, & all occasion that might draw & allure her to commit any unlawful act.
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Q. But is the wife so bound to her house, as she is to liue therein as in a perpetuall prison? Q. But is the wife so bound to her house, as she is to live therein as in a perpetual prison?
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A. That is not the mind of the Holy Ghost, but rather an abuse of an holy precept:A. That is not the mind of the Holy Ghost, but rather an abuse of an holy precept:
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for why? there be diuers reasons or causes why the wife should depart out of her house & go abroad.
for why? there be diverse Reasons or Causes why the wife should depart out of her house & go abroad.
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Q. What are those reasons or ends? Q. What Are those Reasons or ends?
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A. The first is, to prouide for her soule & eternal good, by the publicke Ministerie of the word,A. The First is, to provide for her soul & Eternal good, by the public Ministry of the word,
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& by christian conuersation amongst ye faithfull. Q. What examples haue you hereof? A. In ye noble woman, wherof mention is made, 1. Kings. 4.22. as also in diuers holy and noble women, Luke 8. and diuers other places.
& by christian Conversation among you faithful. Q. What Examples have you hereof? A. In you noble woman, whereof mention is made, 1. Kings. 4.22. as also in diverse holy and noble women, Lycia 8. and diverse other places.
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Q. What is your second reason?
Q. What is your second reason?
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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? A. Secondly, that the wife may perform the duties of love, and mercy and compassion, which Are enjoined by the Lord to every Christian. Q. What lastly?
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A. She may and ought to goe abroad, sometime for the health of her bodie, A. She may and ought to go abroad, sometime for the health of her body,
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& solace of her mind, that so she may be the better able to performe all other duties;
& solace of her mind, that so she may be the better able to perform all other duties;
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so that place Titus. 25. rightly vnderstood, maketh nothing for the imperiours husband, or the slothful & sluggish wife.
so that place Titus. 25. rightly understood, makes nothing for the imperiours husband, or the slothful & sluggish wife.
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Q. What is she to consider in the last place? Q. What is she to Consider in the last place?
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A. The wife must be contented to be attired and maintained according to the proportion of her husbands abilitie and estate.A. The wife must be contented to be attired and maintained according to the proportion of her Husbands ability and estate.
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Q. What if she labour to exceed it? Q. What if she labour to exceed it?
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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:A. She does not only give cause to her husband to suspect that she Laboureth to please the eye of Another, rather then his own:
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(7) part (DIV2)
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but also indeed wasteth and consumeth his goods, to his great impouerishment and decay: whereof will arise many troubles and mischiefes.
but also indeed wastes and consumeth his goods, to his great impoverishment and decay: whereof will arise many Troubles and mischiefs.
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WE HAVE HItherto spoken of diuers Persons contained in the fist Commandement: and now let vs speake of the duties of Maisters and seruants.
WE HAVE HItherto spoken of diverse Persons contained in the fist Commandment: and now let us speak of the duties of Masters and Servants.
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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: Q. DO Masters owe duties to their Servants: how may that be proved? A. By the order that God hath appointed between Masters and Servants:
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for why? The Maister is set in a Superior degree ouer the seruant:
for why? The Master is Set in a Superior degree over the servant:
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(8) part (DIV2)
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and therefore as in a naturall bodie, the principall members haue a speciall care ouer the base and inferiour: and Therefore as in a natural body, the principal members have a special care over the base and inferior:
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so ought the maister ouer the seruant. Besides, seruants are helpfull and beneficiall vnto their Maisters:
so ought the master over the servant. Beside, Servants Are helpful and beneficial unto their Masters:
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for why? they serue not onely for their comfort and defence, but also for their honor, game and commoditie:
for why? they serve not only for their Comfort and defence, but also for their honour, game and commodity:
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and therefore in all equitie they are bound in some sort to requite their seruants.
and Therefore in all equity they Are bound in Some sort to requite their Servants.
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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, Lastly, the duties of Masters Are as clearly and Fully described and Set down in the word of God (as appears in the old & new Testament,
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and namely, Prou. Exod. 21. Deut. 15. Ephes. 6. Col. 4.) as the duties of seruants:
and namely, Prou. Exod 21. Deuteronomy 15. Ephesians 6. Col. 4.) as the duties of Servants:
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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.
all which were to no purpose, if Christian householders ought nothing unto their Servants. Q. what Are the duties that they do owe? A. Diverse.
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And First of al, housholders are to care and bring vp their seruants in the true knowledge of God, and his sincere religion:
And First of all, householders Are to care and bring up their Servants in the true knowledge of God, and his sincere Religion:
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that so they may not only worship the Lord aright: but also attaine vnto eternall happines in heauen:
that so they may not only worship the Lord aright: but also attain unto Eternal happiness in heaven:
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which is the chiefe end of the life of man, and of all the graces of God bestowed vpon him.
which is the chief end of the life of man, and of all the graces of God bestowed upon him.
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Q. What reasons haue you to proue that this ought to be performed by Housholders to their seruants?
Q. What Reasons have you to prove that this ought to be performed by Householders to their Servants?
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A. First, if euerie Christian ought to haue a care of the saluation one of another, and to that end to imploy all good meanes that they can, both by themselues and by others: A. First, if every Christian ought to have a care of the salvation one of Another, and to that end to employ all good means that they can, both by themselves and by Others:
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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 Are Masters more to do the same to their Servants, Because there is a more straight bound between the Master and the servant,
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then betweene Christians one toward another:
then between Christians one towards Another:
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for why? in the Fift Comandement, as Housholders are contained vnder the name of Parents:
for why? in the Fift Commandment, as Householders Are contained under the name of Parents:
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so vnder the title of children, are seruants comprehended.
so under the title of children, Are Servants comprehended.
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Againe, there is no doubt, but that when the Lord commanded his people, that they should whet his word and law continually vpon their children:
Again, there is no doubt, but that when the Lord commanded his people, that they should whet his word and law continually upon their children:
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as appeareh, Deut. 6. &. 11. vnder the name of children, he also containeth seruants. Furthermore, Abraham was not ignorant of his dutie in this respect:
as appeareh, Deuteronomy 6. &. 11. under the name of children, he also Containeth Servants. Furthermore, Abraham was not ignorant of his duty in this respect:
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for why? the Holy Ghost doth commend him:
for why? the Holy Ghost does commend him:
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Gen. 18. for that he both did and would teach and instruct his houshold in the knowledge and obedience of the will of God.Gen. 18. for that he both did and would teach and instruct his household in the knowledge and Obedience of the will of God.
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Lastly, al yt faithful seruants of God continually followed his example:
Lastly, all that faithful Servants of God continually followed his Exampl:
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as may appeare that many in the Scripture are not only cōmended for that they themselues did knowe, serue and feare the Lord:
as may appear that many in the Scripture Are not only commended for that they themselves did know, serve and Fear the Lord:
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but for that their houshold, by their meanes, did the same; & were in ye like happie estate.
but for that their household, by their means, did the same; & were in you like happy estate.
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Q. Where doeth this appeare? Q. Where doth this appear?
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A. Acts. 10. in Cornelius. Rom. 16. in the houshold of Aquila & Priscilla; the like we read of the Iaylor & his family.A. Acts. 10. in Cornelius. Rom. 16. in the household of Aquila & Priscilla; the like we read of the Jailer & his family.
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Act 16. & of diuers others: amongst which Ioshua saith confidently: I and mine houshold will serue the Lord. Act 16. & of diverse Others: among which Ioshua Says confidently: I and mine household will serve the Lord.
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Q. You haue said very well: but what if all these reasons will not preuaile with Maisters and Housholders?
Q. You have said very well: but what if all these Reasons will not prevail with Masters and Householders?
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A. Then let their owne gaine and commoditie moue them. Q. What meane you by this? A. Then let their own gain and commodity move them. Q. What mean you by this?
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A. Doubtlesse they can neuer haue good & faithfull seruants, seruing for their commoditie, without religion and the true feare of God.A. Doubtless they can never have good & faithful Servants, serving for their commodity, without Religion and the true Fear of God.
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Q. How can you make that manifest?
Q. How can you make that manifest?
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A. First, a religious seruant that feareth God, doth tremble & is afraid to do any thing, that may hurt or indamage his Maister;A. First, a religious servant that fears God, does tremble & is afraid to do any thing, that may hurt or endamage his Master;
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(8) part (DIV2)
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yea to do so much as offend him. yea to do so much as offend him.
uh pc-acp vdi av av-d c-acp vvi pno31.
(8) part (DIV2)
969
Image 85
1226
Againe, he wilbe as diligēt to procure the comfort & cōmoditie of his Maister, as his owne;
Again, he will as diligent to procure the Comfort & commodity of his Master, as his own;
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(8) part (DIV2)
970
Image 85
1227
& therefore is as faithfull in the absēce of his Maister, as whē he is presēt:
& Therefore is as faithful in the absence of his Master, as when he is present:
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(8) part (DIV2)
970
Image 85
1228
example whereof we haue in ye seruāt of Abrahā. Gen. 24 Lastly, the Lord wil blesse the house where such a seruant is:
Exampl whereof we have in you seruamt of Abrahā. Gen. 24 Lastly, the Lord will bless the house where such a servant is:
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(8) part (DIV2)
970
Image 85
1229
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.
and will prosper and give success to all that he Takes in hand. Q. You speak the truth: for this appears in Ioseph, Iacob, David, and such like.
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(8) part (DIV2)
971
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But what is the Maister to doe, to bring his seruant to that passe and estate you speake of? But what is the Master to do, to bring his servant to that pass and estate you speak of?
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(8) part (DIV2)
972
Image 86
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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: A. Although he is not to usurp and take upon him the functions and duties proper to the public Minister of the word of God (for that were to bring woe and confusion upon himself:
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(8) part (DIV2)
973
Image 86
1232
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?
yet may he lawfully and with the blessing of God, perform diverse duties: and yet keep within his own Limits and compass. Q. What Are they?
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(8) part (DIV2)
973
Image 86
1233
A. He is to exhort and inforce his seruants to resorte to the publicke Ministerie of the word.A. He is to exhort and enforce his Servants to resort to the public Ministry of the word.
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(8) part (DIV2)
975
Image 86
1234
Secondly, he is to read himselfe, or cause to be read in his house continually the holy Scriptures.
Secondly, he is to read himself, or cause to be read in his house continually the holy Scriptures.
ord, pns31 vbz pc-acp vvi px31, cc n1 pc-acp vbi vvn p-acp po31 n1 av-j dt j n2.
(8) part (DIV2)
976
Image 86
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Thirdly, he may impart to his seruants the things which he hath learned, either by reading or hearing.
Thirdly, he may impart to his Servants the things which he hath learned, either by reading or hearing.
ord, pns31 vmb vvi p-acp po31 n2 dt n2 r-crq pns31 vhz vvn, av-d p-acp vvg cc vvg.
(8) part (DIV2)
977
Image 86
1236
Fourthly, he must examine and make triall how they profit by the publicke exercises of religion.
Fourthly, he must examine and make trial how they profit by the public exercises of Religion.
ord, pns31 vmb vvi cc vvi n1 c-crq pns32 vvb p-acp dt j n2 pp-f n1.
(8) part (DIV2)
978
Image 86
1237
Furthermore, he is daily to pray with and for his seruants, that God may giue them knowledge and faith in his holy word.
Furthermore, he is daily to pray with and for his Servants, that God may give them knowledge and faith in his holy word.
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(8) part (DIV2)
979
Image 86
1238
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.
Lastly, by his holy and Christian Exampl and Conversation, he is to bring them to a love and delight in the knowledge and practice of true Religion.
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(8) part (DIV2)
980
Image 86
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Q. But what if seruants will not profit but cōtemne the word of God, & all good admonitions:
Q. But what if Servants will not profit but contemn the word of God, & all good admonitions:
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(8) part (DIV2)
981
Image 86
1240
continuing stil vnfaithfull to their Maisters, and rebellious against God: what is the Maister then to do as a further dutie? Continuing still unfaithful to their Masters, and rebellious against God: what is the Master then to do as a further duty?
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(8) part (DIV2)
981
Image 86
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A. He is to vse correction and discipline. Q. But may a Maister correct his seruant? A. Yea no doubt:A. He is to use correction and discipline. Q. But may a Master correct his servant? A. Yea no doubt:
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(8) part (DIV2)
982
Image 86
1242
for it is a thing warranted both by the word of God, and light of nature,
for it is a thing warranted both by the word of God, and Light of nature,
c-acp pn31 vbz dt n1 vvd d p-acp dt n1 pp-f np1, cc n1 pp-f n1,
(8) part (DIV2)
984
Image 86
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as also by the consent of all nations. Q That he may performe that dutie in the right manner:
as also by the consent of all Nations. Q That he may perform that duty in the right manner:
c-acp av p-acp dt n1 pp-f d n2. np1 cst pns31 vmb vvi d n1 p-acp dt j-jn n1:
(8) part (DIV2)
984
Image 86
1244
what rules are to be obserued therein? what rules Are to be observed therein?
r-crq n2 vbr pc-acp vbi vvn av?
(8) part (DIV2)
985
Image 86
1245
A. He is to put a differēce amongst his seruants in regard of their age, sexe, disposition, and other properties:A. He is to put a difference among his Servants in regard of their age, sex, disposition, and other properties:
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(8) part (DIV2)
986
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for one sort is not to be dealt withall as another.
for one sort is not to be dealt withal as Another.
p-acp crd n1 vbz xx pc-acp vbi vvn av c-acp j-jn.
(8) part (DIV2)
986
Image 87
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Secondly, he is to dispence & proportion correction, according to the nature & measure of the offence:
Secondly, he is to dispense & proportion correction, according to the nature & measure of the offence:
ord, pns31 vbz pc-acp vvi cc n1 n1, vvg p-acp dt n1 cc n1 pp-f dt n1:
(8) part (DIV2)
987
Image 87
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and therefore he is not egerly to pursue small faults, and ouer passe great:
and Therefore he is not eagerly to pursue small Faults, and over pass great:
cc av pns31 vbz xx av-j pc-acp vvi j n2, cc p-acp vvi j:
(8) part (DIV2)
987
Image 87
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nor extreamly to reuēge offēces against himselfe, & to make light account of sinnes committed against God,
nor extremely to revenge offences against himself, & to make Light account of Sins committed against God,
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(8) part (DIV2)
987
Image 87
1250
and the saluation of the seruant.
and the salvation of the servant.
cc dt n1 pp-f dt n1.
(8) part (DIV2)
987
Image 87
1251
Thirdly, he is not to correct and trouble himselfe, about euery fault, but lightly to passe ouer small offences and infirmities.
Thirdly, he is not to correct and trouble himself, about every fault, but lightly to pass over small offences and infirmities.
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(8) part (DIV2)
988
Image 87
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Lastly, he is not to chastise his seruant in bitternes & reuenge: but in loue & cōpassiō:
Lastly, he is not to chastise his servant in bitterness & revenge: but in love & compassion:
ord, pns31 vbz xx pc-acp vvi po31 n1 p-acp n1 cc n1: cc-acp p-acp n1 cc n1:
(8) part (DIV2)
989
Image 87
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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?
that the servant may plainly see, that it is done for his benefit and welfare. Q. What Kinds of punishment or correction is he to use?
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(8) part (DIV2)
989
Image 87
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A. Diuers, according to the nature of offences; as words & admonition, sometime more mild, somtime more vehemēt:A. Diverse, according to the nature of offences; as words & admonition, sometime more mild, sometime more vehement:
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(8) part (DIV2)
991
Image 87
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now & thē stripes and correction of the hand, & if all this will not serue,
now & them stripes and correction of the hand, & if all this will not serve,
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(8) part (DIV2)
991
Image 87
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as a desperate and infectious member, he is to be remoued & expelled out of the family.
as a desperate and infectious member, he is to be removed & expelled out of the family.
c-acp dt j cc j n1, pns31 vbz pc-acp vbi vvn cc vvd av pp-f dt n1.
(8) part (DIV2)
991
Image 87
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All this is warranted from the word of God; and example of his best seruants.
All this is warranted from the word of God; and Exampl of his best Servants.
av-d d vbz vvn p-acp dt n1 pp-f np1; cc n1 pp-f po31 js n2.
(8) part (DIV2)
991
Image 87
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Q. What is the third generall thing that the Maister is to performe toward his seruant? Q. What is the third general thing that the Master is to perform towards his servant?
np1 q-crq vbz dt ord j n1 cst dt n1 vbz pc-acp vvi p-acp po31 n1?
(8) part (DIV2)
992
Image 87
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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. A. That which is commanded by the Holy Ghost. Col. 4.1. in these words: You Masters do, or offer to Servants that which is good and equal.
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(8) part (DIV2)
993
Image 87
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Q. What particular duties doeth this generall Commandement containe? A. Diuers.Q. What particular duties doth this general Commandment contain? A. Diverse.
np1 q-crq j n2 vdz d j n1 vvi? np1 j.
(8) part (DIV2)
994
Image 87
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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:
And First of all they Are not to keep away their Servants hire & wages: (as wicked Laban did from Iacob. Ge. 29.23.) but pay & discharge that which was agreed upon:
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(8) part (DIV2)
995
Image 87
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which is required by the Lord of Maisters. And there is great reason thereof:
which is required by the Lord of Masters. And there is great reason thereof:
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(8) part (DIV2)
995
Image 87
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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.
for why? by the very Light of nature, the labourer is worthy of his hire. Mathew 10.1. Tim. 5.18. Therefore to keep away the Servants or hirelings wages, is in many places condemned as a grievous sin in the sighed of God.
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(8) part (DIV2)
996
Image 87
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Secondly, they are to teach & instruct their seruants & apprentises in the knowledge and skill of those Arts, Trades, Secondly, they Are to teach & instruct their Servants & apprentices in the knowledge and skill of those Arts, Trades,
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(8) part (DIV2)
997
Image 87
1265
and Misteries, for the obtaining whereof, they willingly bound themselues with them:
and Mysteres, for the obtaining whereof, they willingly bound themselves with them:
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(8) part (DIV2)
997
Image 88
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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 Therefore to disappoint and deceive them when they have received their money, and employed their time and labour about their own commodity, it is plain, and unnatural falsehood:
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(8) part (DIV2)
997
Image 88
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and euen contrarie to equitie and reason, whatsoeuer colour and pretence they may set vpon the matter.
and even contrary to equity and reason, whatsoever colour and pretence they may Set upon the matter.
cc av j-jn p-acp n1 cc n1, r-crq n1 cc n1 pns32 vmb vvi p-acp dt n1.
(8) part (DIV2)
997
Image 88
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Q. What say you thirdly?
Q. What say you Thirdly?
np1 r-crq vvb pn22 ord?
(8) part (DIV2)
998
Image 88
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A. Maisters, when they commaund their seruants any thing, they are to make their whole minde and purpose fully knowne vnto them: A. Masters, when they command their Servants any thing, they Are to make their Whole mind and purpose Fully known unto them:
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(8) part (DIV2)
999
Image 88
1270
and not to speake vnto them (either through negligence, and pride:
and not to speak unto them (either through negligence, and pride:
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(8) part (DIV2)
999
Image 88
1271
or disdaine and impatience) imperfectly, and as it were in a riddle or darke speech:
or disdain and impatience) imperfectly, and as it were in a riddle or dark speech:
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(8) part (DIV2)
999
Image 88
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whereby the seruant hanging in suspence, knoweth not what to doe, and what to auoid:
whereby the servant hanging in suspense, Knoweth not what to do, and what to avoid:
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(8) part (DIV2)
999
Image 88
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according to the example of Abraham, Cen. 24. whose wisedome and equitie, all Maisters are to follow:
according to the Exampl of Abraham, Cen 24. whose Wisdom and equity, all Masters Are to follow:
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(8) part (DIV2)
999
Image 88
1274
for why? it were vnreasonable, & tyrannicall, to deale heardly with seruants for not doing that thing which they knew not.
for why? it were unreasonable, & tyrannical, to deal heardly with Servants for not doing that thing which they knew not.
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(8) part (DIV2)
999
Image 88
1275
Fourthly, maisters are to commaund nothing that is hurtfull and daungerous either to the body or to the soule of their seruants. Fourthly, masters Are to command nothing that is hurtful and dangerous either to the body or to the soul of their Servants.
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(8) part (DIV2)
1000
Image 88
1276
As for example, to lie and speake vntruthes: to picke or steale: to commit whoredome or vncleannesse: to fight desperate fraies:
As for Exampl, to lie and speak untruths: to pick or steal: to commit whoredom or uncleanness: to fight desperate frays:
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(8) part (DIV2)
1000
Image 88
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to murther and shed blood in the vniust & diuellish quarrell of their Maister, and such like:
to murder and shed blood in the unjust & devilish quarrel of their Master, and such like:
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(8) part (DIV2)
1000
Image 88
1278
in which respect diuers persons are cōdemned, and noted with infamie in the holy Scrptures: As Putiphers wife alluring Ioseph to vncleannesse.
in which respect diverse Persons Are condemned, and noted with infamy in the holy Scriptures: As Potiphar's wife alluring Ioseph to uncleanness.
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(8) part (DIV2)
1000
Image 88
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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.Absalom commanding his Servants to murder his brother Amnon: the like is to be seen in Saul, 1. Sam. 21. In the high priest, Act. 24. and many other.
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(8) part (DIV2)
1000
Image 88
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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,
For doubtless it is a most unjust and cruel thing, that whereas the master ought to have a special care of the good estate of their Servants, both in respect of their Souls and bodies, to command any thing that should endanger either of both, which the Prophet David knew right well,
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(8) part (DIV2)
1000
Image 88
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& therefore would not drinke the water that was brought to him with the daunger of his seruants.
& Therefore would not drink the water that was brought to him with the danger of his Servants.
cc av vmd xx vvi dt n1 cst vbds vvn p-acp pno31 p-acp dt n1 pp-f po31 n2.
(8) part (DIV2)
1000
Image 89
1282
Q. What is the fift dutie? Q. What is the fift duty?
np1 q-crq vbz dt ord n1?
(8) part (DIV2)
1001
Image 89
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A. The master is to command those things which the seruāt is able to beweeld, performe, & bring to passe:A. The master is to command those things which the seruamt is able to beweeld, perform, & bring to pass:
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(8) part (DIV2)
1002
Image 89
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& not the things that do exceed his abilitie & strength:
& not the things that do exceed his ability & strength:
cc xx dt n2 cst vdb vvi po31 n1 cc n1:
(8) part (DIV2)
1002
Image 89
1285
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.
according to the Exampl of cruel Pharaoh, who laid such heavy burdens, & charges upon his poor Servants the Israelites, that they were enforced to groan and be weary of their lives.
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(8) part (DIV2)
1002
Image 89
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This is to deale worse with a reasonable creature, and one that carrieth the Image of God:
This is to deal Worse with a reasonable creature, and one that Carrieth the Image of God:
d vbz pc-acp vvi av-jc p-acp dt j n1, cc pi cst vvz dt n1 pp-f np1:
(8) part (DIV2)
1002
Image 89
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thē a good mā will deale with a bruit beast: For (as the holy Ghost saith) Pro. 12.10.
them a good man will deal with a bruit beast: For (as the holy Ghost Says) Pro 12.10.
pno32 dt j n1 vmb vvi p-acp dt n1 n1: c-acp (c-acp dt j n1 vvz) np1 crd.
(8) part (DIV2)
1002
Image 89
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A good man pittieth his beast Q. Now proceede? A good man Pitieth his beast Q. Now proceed?
dt j n1 vvz po31 n1 np1 av vvi?
(8) part (DIV2)
1002
Image 89
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A. Although a seruant is not vnreuerently, & at all times to answer his master, admonishing and rebuking him: A. Although a servant is not unreverently, & At all times to answer his master, admonishing and rebuking him:
np1 cs dt n1 vbz xx av-j, cc p-acp d n2 pc-acp vvi po31 n1, vvg cc vvg pno31:
(8) part (DIV2)
1004
Image 89
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yet is he in some weightie causes and respects, to giue his seruant leaue to answer for himselfe:
yet is he in Some weighty Causes and respects, to give his servant leave to answer for himself:
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according to the example of Iob, ch. 31. for otherwise the most innocent should be condemned as guiltie:
according to the Exampl of Job, changed. 31. for otherwise the most innocent should be condemned as guilty:
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which were a most vniust and vnreasonable thing: and therefore the seruant must be suffered to make his iust and lawfull defence.
which were a most unjust and unreasonable thing: and Therefore the servant must be suffered to make his just and lawful defence.
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Q. What further haue you to say?
Q. What further have you to say?
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A. Seuenthly, the Maisters are not alwayes to weare and consume their seruants about their owne commoditie and profit: A. Seuenthly, the Masters Are not always to wear and consume their Servants about their own commodity and profit:
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but at the last, & that in due time, to giue thē leaue to prouide for themselues by some honest & lawfull means.
but At the last, & that in due time, to give them leave to provide for themselves by Some honest & lawful means.
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Which thing Iacob in all reason doeth require of Laban, Gen. 20. & herewithall when seruants haue consumed their strength,
Which thing Iacob in all reason doth require of Laban, Gen. 20. & herewithal when Servants have consumed their strength,
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& cōtinued many years in faithful seruice, they are not to bee sent away with empty hands,
& continued many Years in faithful service, they Are not to be sent away with empty hands,
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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:
but the master is to requite them in Some sort according to his abilility. These things Are commanded by the Lord, as things just and equal:
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Deut. 15. & in other places of the law.Deuteronomy 15. & in other places of the law.
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How greatly, vniust & cruell dealing with seruants, displeaseth the Lord, we may read, Ier. 34. Q. What yet further?
How greatly, unjust & cruel dealing with Servants, displeaseth the Lord, we may read, Jeremiah 34. Q. What yet further?
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A. The maister is to tender & maintaine his seruant when he is sicke, and vnable to prouide for himselfe:A. The master is to tender & maintain his servant when he is sick, and unable to provide for himself:
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as also to vse all good meanes for the recouerie of his health:
as also to use all good means for the recovery of his health:
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for it were vniust to vse the health of the seruant, and then to forsake him in his sicknesse: for it were unjust to use the health of the servant, and then to forsake him in his sickness:
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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.
in conscience whereof the Centurion, (as appears, Mathew 8.) resorteth to our Saviour christ to obtain recovery and health for his servant, who them lay in extremity of sickness.
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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.
And a certain Philistim, is noted of cruelty, 1. Sam. 30.11.12.13. for that he forsook his servant, and left him destitute of all necessaries, being now sick and unable to attend upon him.
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Q. What say you in the last place? Q. What say you in the last place?
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A. When the seruant dieth, the maister is to see him committed to the earth, by honest and comely buriall.A. When the servant Dieth, the master is to see him committed to the earth, by honest and comely burial.
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This is a dutie, which one Christian oweth to another:
This is a duty, which one Christian owes to Another:
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and therefore is a Christian master to perform it, much more to his seruant, which hath finished his life in his seruice:
and Therefore is a Christian master to perform it, much more to his servant, which hath finished his life in his service:
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of this was Isaac mindful, as appeareth in the buriall of Deborah, his wiues nurse and seruant.
of this was Isaac mindful, as appears in the burial of Deborah, his wives nurse and servant.
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OF THE DVTIES of seruants towards their Maisters. Q. VVE heard before of the duties of masters toward their seruants:
OF THE DVTIES of Servants towards their Masters. Q. WE herd before of the duties of Masters towards their Servants:
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let vs now come to the duties of seruāts toward their masters. What is the first dutie? let us now come to the duties of Servants towards their Masters. What is the First duty?
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A. Loue. Theseruant must loue his maister.A. Love. Theseruant must love his master.
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Q. You say well: for without this, the seruant can do no dutie in the right manner, or acceptable to God.
Q. You say well: for without this, the servant can do no duty in the right manner, or acceptable to God.
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But can the seruant easily performe this dutie? A. No: But can the servant Easily perform this duty? A. No:
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It is an hard matter in this corruption of mans Nature to performe it to any man:
It is an hard matter in this corruption of men Nature to perform it to any man:
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but especially for seruants toward their maisters. Q. How commeth that to passe?
but especially for Servants towards their masters. Q. How comes that to pass?
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A. By reason of the inward pride, whereby euery man hath a desire to be aduance laboue others: A. By reason of the inward pride, whereby every man hath a desire to be advance laboue Others:
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as also for that by the light of nature, we all loue libertie, and hate bondage and seruitude as a punishment for sinne.
as also for that by the Light of nature, we all love liberty, and hate bondage and servitude as a punishment for sin.
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Q. By what reasons may seruants be induced to loue their maisters? Q. By what Reasons may Servants be induced to love their masters?
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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: A. First of all, if they will be accounted true Christians, & the Servants of God, they Are to love all men in general: yea even their very enemies:
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therefore much more their maisters, to whom they are neerely bound.
Therefore much more their masters, to whom they Are nearly bound.
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Againe, maisters doe beare and represent the person of Iesus Christ, the great maister and Lord of the whole world:
Again, masters do bear and represent the person of Iesus christ, the great master and Lord of the Whole world:
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and therefore if they loue Iesus Christ, they must needes loue their earthly maisters.
and Therefore if they love Iesus christ, they must needs love their earthly masters.
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Lastly, maisters are instruments and meanes wherby the Lord cōueyeth many graces and benefites vnto seruants. Q. What are those?
Lastly, masters Are Instruments and means whereby the Lord conveyeth many graces and benefits unto Servants. Q. What Are those?
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A. An house, an habitation, together with a lawful calling to attend vpon, which is not euery mans case. A. an house, an habitation, together with a lawful calling to attend upon, which is not every men case.
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Secondly, masters do free their seruants, and defend them from many disgraces, iniuries & oppressions, which otherwise they should suffer at the hands of them, who are mightier then themselues.
Secondly, Masters do free their Servants, and defend them from many disgraces, injuries & oppressions, which otherwise they should suffer At the hands of them, who Are Mightier then themselves.
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Furthermore, maisters direct their seruants in a course seruing to their comfort and benefit: who of themselues, would runne hedlong into a number of miseries & destructions.
Furthermore, masters Direct their Servants in a course serving to their Comfort and benefit: who of themselves, would run headlong into a number of misery's & destructions.
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Lastly, if they be Christian masters, they haue not only a care for the outward estate of their seruants, in ministring to them such things as are necessarie,
Lastly, if they be Christian Masters, they have not only a care for the outward estate of their Servants, in ministering to them such things as Are necessary,
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but principally they haue care of ye eternal saluatiō of their souls Q. Your reasons are essectual to perswade:
but principally they have care of you Eternal salvation of their Souls Q. Your Reasons Are essectual to persuade:
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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,
and have prevailed with such, who were endued with any grace of God's Spirit, which thing they have declared, not only by a tender care of the good estate of their Masters,
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but also by amiable countenances, and sweet behauiour, as appeareth by diuers in the holy scripture.
but also by amiable countenances, and sweet behaviour, as appears by diverse in the holy scripture.
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But now what is the second dutie of seruants to their Maisters? A. Reuerence, and Subiection. But now what is the second duty of Servants to their Masters? A. reverence, and Subjection.
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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. Where is that warranted & required? A. Ephesians 6.5. 1. Pet. 2.18. 1. Tim. 6. 1. Tit. 2.9. In all which places Reverence and submission is required, At the hands of Servants towards their Masters.
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Q. But what should moue them to performe this dutie? A. Diuerse reasons.
Q. But what should move them to perform this duty? A. Diverse Reasons.
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And first, the Maister is aduaunced and lifted vp into an higher degree of prehemiuence then the seruant:
And First, the Master is advanced and lifted up into an higher degree of prehemiuence then the servant:
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and therfore it is his dutie to stoope down to him, as his superiour.
and Therefore it is his duty to stoop down to him, as his superior.
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Againe, the state and condition of the maister is better then that of the seruant in the outward respect:
Again, the state and condition of the master is better then that of the servant in the outward respect:
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therefore he must honor him as his better
Therefore he must honour him as his better
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Lastly, the master taketh his authoritie ouer the seruant, from no creature in heauen or earth, but onely from God himselfe.
Lastly, the master Takes his Authority over the servant, from no creature in heaven or earth, but only from God himself.
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Rom. 13. Pro. 8. & therefore the seruant cannot resist his Maister, or cōtemne him: but he must needes resist God, and despise his maiestie. Rom. 13. Pro 8. & Therefore the servant cannot resist his Master, or contemn him: but he must needs resist God, and despise his majesty.
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Q. Is the seruant onely to reuerence the maister inwardly in his heart? A. No:
Q. Is the servant only to Reverence the master inwardly in his heart? A. No:
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he is to expresse it outwardly, and that diuers wayes. First of all, in his countenance:
he is to express it outwardly, and that diverse ways. First of all, in his countenance:
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for why? he is not to looke vpon his Maister, with a light, stubborne, proud and disdainfull countenance.
for why? he is not to look upon his Master, with a Light, stubborn, proud and disdainful countenance.
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Q. Is he not to shew reuerence and subiection in his verie speech and words? Q. Is he not to show Reverence and subjection in his very speech and words?
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A. Yes, and that diuers waies.A. Yes, and that diverse ways.
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And first he is to yeeld to his Maister titles of reuerence, and honour, according to his place and estate. 2. King. 2. and. 5.
And First he is to yield to his Master titles of Reverence, and honour, according to his place and estate. 2. King. 2. and. 5.
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Secondly, he is not to gaine-say and contend with his Maister, except it be in a matter of great importance and necessitie;
Secondly, he is not to gainsay and contend with his Master, except it be in a matter of great importance and necessity;
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and yet the same with reuerence and submission. Thirdly, 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.
and yet the same with Reverence and submission. Thirdly, he must not answer again, when he is admonished or rebuked. Tit. 2.9. this is a Signen of a rebellious heart, and an occasion of much evil. Prou. 15.1.
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Furthermore, he is not to speake vnreuerently or scoffingly of his gouernours behinde their backe, as is the manner of some wicked seruants.
Furthermore, he is not to speak unreverently or scoffingly of his Governors behind their back, as is the manner of Some wicked Servants.
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Q. What say you lastly? A. The seruant is not to murmure, grudge, or repine at his estate:
Q. What say you lastly? A. The servant is not to murmur, grudge, or repine At his estate:
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namely, that he is a seruant and in subiection: but willingly submit himselfe to his estate: 2. Cor. 7.20. Ephes. 6.7.
namely, that he is a servant and in subjection: but willingly submit himself to his estate: 2. Cor. 7.20. Ephesians 6.7.
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And there is great reason therof;
And there is great reason thereof;
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for if the Lord (who can as easily make a Maister as a seruant) did not see it good for his owne glorie,
for if the Lord (who can as Easily make a Master as a servant) did not see it good for his own glory,
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and the benefit of the seruant, he would neuer haue called him thereunto.
and the benefit of the servant, he would never have called him thereunto.
cc dt n1 pp-f dt n1, pns31 vmd av-x vhi vvn pno31 av.
(9) part (DIV2)
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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:
Q. But is it not a great temptation for a servant to yield all this that hath been spoken of, to a crooked, churlish, and a wicked Master? A. It is so:
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(9) part (DIV2)
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but yet a seruant is to comfort and arme himselfe out of the word of God, by these considerations.
but yet a servant is to Comfort and arm himself out of the word of God, by these considerations.
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(9) part (DIV2)
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First, that albeit the Maister doeth abuse his place and estate: yet it is the Lords, and from the Lord: First, that albeit the Master doth abuse his place and estate: yet it is the lords, and from the Lord:
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(9) part (DIV2)
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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.
and Therefore in yielding service to an evil and cruel Master, he doth it to the Lord, who will show himself good and gracious unto him.
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(9) part (DIV2)
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Secondly, hereby seruants shall by patience be conformed to Christ Iesus their Lord and Maister. 2. Pet. 2. Chap. ver. 18.19.20.21.
Secondly, hereby Servants shall by patience be conformed to christ Iesus their Lord and Master. 2. Pet. 2. Chap. ver. 18.19.20.21.
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(9) part (DIV2)
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Thirdly, they shall by their patience & willing suffering, adorne and bring credit to the Gospel. 1. Tim. 6. Chap. 1.2. ver.
Thirdly, they shall by their patience & willing suffering, adorn and bring credit to the Gospel. 1. Tim. 6. Chap. 1.2. ver.
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(9) part (DIV2)
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Lastly, the worst estate of seruants amongst such as are reputed Christians: is better and more tollerable, then the state of seruants amongst many nations:
Lastly, the worst estate of Servants among such as Are reputed Christians: is better and more tolerable, then the state of Servants among many Nations:
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(9) part (DIV2)
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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.
where Servants have been and Are Subject to all manner of disgraces, cruelty and tyranny: as appears both in the Scripture, and in profane Histories.
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(9) part (DIV2)
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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?
OF THE DVTIES of Schoolmasters to their Scholiers, and Scholars to their School - masters. Q. Remain there yet no other duties belonging to the fift Commandment?
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(10) part (DIV2)
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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:A. Yes, and that of two other sorts, respecting one Another; to wit, of Schoolmasters to their Scholars, of Scholars to their Schoolmasters:
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(10) part (DIV2)
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of aged and graie-headed, to the yonger sort: and of the yonger sort, towards their auntients.
of aged and graie-headed, to the younger sort: and of the younger sort, towards their ancients.
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(10) part (DIV2)
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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,Q. But doe Schoolmasters & Scholars belong to this Commandment? A. I no doubt, not only by reason of that Relation which is between them,
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(10) part (DIV2)
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but for that the duties of them both, are of great and profitable consequent to the Church and common wealth,
but for that the duties of them both, Are of great and profitable consequent to the Church and Common wealth,
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(10) part (DIV2)
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as all men knowe by experience, and cannot fitly be referred to any other commaundement but to the fift.
as all men know by experience, and cannot fitly be referred to any other Commandment but to the fift.
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(10) part (DIV2)
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Q. Then let vs speake of them both apart: and first of all, what duties are Schoole-maisters to performe to their schollers? Q. Then let us speak of them both apart: and First of all, what duties Are Schoolmasters to perform to their Scholars?
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(10) part (DIV2)
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A. First of all, teaching, & instructiō. Secōdly, discipline or correction. Thirdly, Example or couersation. Q. Wherein is the Schoole-maister to traine and instruct his schollers? A. First of all, teaching, & instruction. Secōdly, discipline or correction. Thirdly, Exampl or Conversation. Q. Wherein is the Schoolmaster to train and instruct his Scholars?
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(10) part (DIV2)
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A. First of all and principally in diuine knowledge. Secondly, in humane learning, or literature. Q. What meane you by the first? A. First of all and principally in divine knowledge. Secondly, in humane learning, or literature. Q. What mean you by the First?
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(10) part (DIV2)
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A. The knowledge and vnderstanding of the will of God contained in the holy Scriptures, cōcerning faith and saluation:A. The knowledge and understanding of the will of God contained in the holy Scriptures, Concerning faith and salvation:
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(10) part (DIV2)
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the true worship of God, and all duties towards man.
the true worship of God, and all duties towards man.
dt j n1 pp-f np1, cc d n2 p-acp n1.
(10) part (DIV2)
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For the attaining whereof, he is to traine vp his scholler at fit and conuenient times, in some catechisme skilfully penned, cōprising the sum of Christian Religiō.
For the attaining whereof, he is to train up his scholar At fit and convenient times, in Some Catechism skilfully penned, comprising the sum of Christian Religion.
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(10) part (DIV2)
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In the deliuerie whereof, he is to behaue himself with great wisedome, reuerence and holines. In the delivery whereof, he is to behave himself with great Wisdom, Reverence and holiness.
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(10) part (DIV2)
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Q. To what purpose is all this? doth not humane learning suffice for the adorning and commending of a man? A. No:Q. To what purpose is all this? does not humane learning suffice for the adorning and commending of a man? A. No:
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(10) part (DIV2)
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for without religiō, humane learning is a prophane thing, seruing for nothing but to puffe vp a mans heart with pride, to take away excuse from him before God,
for without Religion, humane learning is a profane thing, serving for nothing but to puff up a men heart with pride, to take away excuse from him before God,
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(10) part (DIV2)
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and to arme him with boldnes to oppose himselfe against the word of God, and the holy truth contained therein,
and to arm him with boldness to oppose himself against the word of God, and the holy truth contained therein,
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(10) part (DIV2)
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as may appeare in the heretickes, Atheists, & prophane contemners of Religion in all ages. Q. What meane you by humane Learning?
as may appear in the Heretics, Atheists, & profane contemners of Religion in all ages. Q. What mean you by humane Learning?
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(10) part (DIV2)
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A. Reading, Writing, Grammer, with the rest of good Artes and Sciences. A. Reading, Writing, Grammar, with the rest of good Arts and Sciences.
np1 vvg, vvg, n1, p-acp dt n1 pp-f j n2 cc n2.
(10) part (DIV2)
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Q. In what maner is the Schoole-maister to traine the child to the knowledge of these things?
Q. In what manner is the Schoolmaster to train the child to the knowledge of these things?
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(10) part (DIV2)
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A. Hereunto, are required diuers things. First of all, skill and knowledge: A. Hereunto, Are required diverse things. First of all, skill and knowledge:
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(10) part (DIV2)
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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,
that is, he must know and understand the things that he Teaches to Another, lest through ignorance he conveyeth into the mind of his hearer, many errors and untruths, which will Easily take impression in tender hearts,
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(10) part (DIV2)
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& hardly be remoued, when they attaine to further age. The second is diligence and painfulnes;
& hardly be removed, when they attain to further age. The second is diligence and painfulness;
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(10) part (DIV2)
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which consisteth in often reading to his Scholler, often hearing and examining him; with calling ouer things before heard:
which Consisteth in often reading to his Scholar, often hearing and examining him; with calling over things before herd:
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(10) part (DIV2)
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and lastly, invring him to dispute and conferre with his fellowes and equalls:
and lastly, inuring him to dispute and confer with his Fellows and equals:
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(10) part (DIV2)
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by all which, memorie is confirmed, the wit sharpened, and the minde furnished with matter and knowledge fit for euery purpose.
by all which, memory is confirmed, the wit sharpened, and the mind furnished with matter and knowledge fit for every purpose.
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(10) part (DIV2)
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Without this, a long time is spent, and litle or no fruit doth ensue, although the scholler be of a good capacitie.
Without this, a long time is spent, and little or no fruit does ensue, although the scholar be of a good capacity.
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(10) part (DIV2)
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Thirdly, he must vse all allurements to draw his schollers to hearken vnto him, and to loue learning;
Thirdly, he must use all allurements to draw his Scholars to harken unto him, and to love learning;
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(10) part (DIV2)
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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;
as gentleness, mildness, patience, commendation of Learning, with Gifts and rewards upon occasion. And on the contrary part, he is to avoid hastiness, and boisterousness of affections;
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(10) part (DIV2)
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a sharpe & seuere countenance, with impatience, & such like.
a sharp & severe countenance, with impatience, & such like.
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(10) part (DIV2)
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All which serue to harden the heart of the scholler, to cause him to hate and flie learning:
All which serve to harden the heart of the scholar, to cause him to hate and fly learning:
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(10) part (DIV2)
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to dull and astonish his wit, so that either he cannot conceiue and vnderstand that which is deliuered;
to dull and astonish his wit, so that either he cannot conceive and understand that which is Delivered;
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(10) part (DIV2)
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or is made vnable to repeate that againe, which was before conceiued. All which is plaine by common experience. The fourth thing is discretion:
or is made unable to repeat that again, which was before conceived. All which is plain by Common experience. The fourth thing is discretion:
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(10) part (DIV2)
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which consisteth in discerning and considering the nature and disposition of the scholler, together with his wit and capacitie, to the end that he may rightly and skilfully let loose or hold in the raines of his gouernmēt;
which Consisteth in discerning and considering the nature and disposition of the scholar, together with his wit and capacity, to the end that he may rightly and skilfully let lose or hold in the reins of his government;
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(10) part (DIV2)
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as also measure and proportion the precepts which he giueth;
as also measure and proportion the Precepts which he gives;
c-acp av n1 cc vvi dt n2 r-crq pns31 vvz;
(10) part (DIV2)
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to the end that he neither oppresseth his wit and capacitie with too much, or suffereth them to languish and impaire with too litle.
to the end that he neither Oppresses his wit and capacity with too much, or suffers them to languish and impair with too little.
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(10) part (DIV2)
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This was wisely considered of the very heathen, as may appeare in their books of the trayning vp of youth.
This was wisely considered of the very heathen, as may appear in their books of the training up of youth.
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(10) part (DIV2)
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Q. But what say you of the secōd generall thing required of a Schoolmaster, namely, Discipline, and Correction?
Q. But what say you of the secōd general thing required of a Schoolmaster, namely, Discipline, and Correction?
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(10) part (DIV2)
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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, A. I say, it is most necessary to be used, for without this, the scholar will cotemne the master, cast off all care of learning,
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(10) part (DIV2)
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and corrupt his heart with all manner of vices;
and corrupt his heart with all manner of vices;
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(10) part (DIV2)
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insomuch that he will proue, not onely void of learning, & all cōmendable vertues, but a monster in life & conuersation.
insomuch that he will prove, not only void of learning, & all commendable Virtues, but a monster in life & Conversation.
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(10) part (DIV2)
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Q But how is he to vse Discipline, and Correction?
Q But how is he to use Discipline, and Correction?
np1 cc-acp q-crq vbz pns31 pc-acp vvi n1, cc n1?
(10) part (DIV2)
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A. First of all, he is not so much to correct him for learning, and want of wit and capacitie, A. First of all, he is not so much to correct him for learning, and want of wit and capacity,
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(10) part (DIV2)
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or any naturall defect, as for euill manners, stubbornes, idlenes, negligence, & such like.
or any natural defect, as for evil manners, stubborns, idleness, negligence, & such like.
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(10) part (DIV2)
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Againe, in correction, he is to respect the qualitie of the offence, namely, how great or how small,
Again, in correction, he is to respect the quality of the offence, namely, how great or how small,
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(10) part (DIV2)
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for both are not to bee corrected with like measure:
for both Are not to be corrected with like measure:
c-acp d vbr xx pc-acp vbi vvn p-acp j n1:
(10) part (DIV2)
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but the great is to bee corrected with great, the small with a smaller kind of punishment.
but the great is to be corrected with great, the small with a smaller kind of punishment.
cc-acp dt j vbz pc-acp vbi vvn p-acp j, dt j p-acp dt jc n1 pp-f n1.
(10) part (DIV2)
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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?
Q. It may be gathered out of your words, that a scholar is to be brought up, not only in learning, but in good manners?
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(10) part (DIV2)
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A. There is no doubt of that, for without good manners, learning, and wit (be they neuer so excellent) are not onely disgraced and deformed,A. There is no doubt of that, for without good manners, learning, and wit (be they never so excellent) Are not only disgraced and deformed,
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(10) part (DIV2)
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but vtterly fruitelesse, and like a ring of gold (as the Prophet in another sense speaketh) in a swines snout.
but utterly fruitless, and like a ring of gold (as the Prophet in Another sense speaks) in a Swine snout.
cc-acp av-j j, cc av-j dt n1 pp-f n1 (c-acp dt n1 p-acp j-jn n1 vvz) p-acp dt ng1 n1.
(10) part (DIV2)
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Q. For the furtherance whereof, how is the Schoole-maister to behaue himselfe, which is the third generall thing you spake of?
Q. For the furtherance whereof, how is the Schoolmaster to behave himself, which is the third general thing you spoke of?
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(10) part (DIV2)
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A. He is to walke before the eyes of his scholler, in a wise, holy sober and comely behauiour. A. He is to walk before the eyes of his scholar, in a wise, holy Sobrium and comely behaviour.
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(10) part (DIV2)
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The reason wherof is, for that the schollers are readie to follow the example of their Maisters in all things,
The reason whereof is, for that the Scholars Are ready to follow the Exampl of their Masters in all things,
dt n1 c-crq vbz, c-acp cst dt n2 vbr j pc-acp vvi dt n1 pp-f po32 n2 p-acp d n2,
(10) part (DIV2)
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whether good or euill as we may see in the schollers of Plato, Aristotle, Pythagoras, and such like.
whither good or evil as we may see in the Scholars of Plato, Aristotle, Pythagoras, and such like.
cs j cc j-jn c-acp pns12 vmb vvi p-acp dt n2 pp-f np1, np1, np1, cc d av-j.
(10) part (DIV2)
1080
Image 97
1417
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.
Q. Is not the Schoolmaster to pray often with, and for his Scholars? A. Yes, for without that, small or no success is to be looked for.
np1 vbz xx dt n1 pc-acp vvi av p-acp, cc p-acp po31 n2? np1 uh, c-acp p-acp d, j cc dx n1 vbz pc-acp vbi vvn p-acp.
(10) part (DIV2)
1081
Image 97
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OF THE DVTIES of Schollers to their Schoole-maisters and Teachers. OF THE DVTIES of Scholars to their Schoolmasters and Teachers.
pp-f dt n2 pp-f n2 p-acp po32 ng1 cc n2.
(11) part (DIV2)
1082
Image 97
1419
Q. HAuing spoken of the duties of Schoole-maisters, equitie and order doth require to speake of the things that Schollers ought to performe:
Q. Having spoken of the duties of Schoolmasters, equity and order does require to speak of the things that Scholars ought to perform:
np1 vhg vvn pp-f dt n2 pp-f ng1, n1 cc n1 vdz vvi pc-acp vvi pp-f dt n2 cst n2 vmd pc-acp vvi:
(11) part (DIV2)
1083
Image 97
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what say you to that? A. The things which they are to performe are diuerse. The first concerneth themselues. what say you to that? A. The things which they Are to perform Are diverse. The First concerns themselves.
r-crq vvb pn22 p-acp d? np1 dt n2 r-crq pns32 vbr pc-acp vvi vbr j. dt ord vvz px32.
(11) part (DIV2)
1083
Image 97
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The second, hath respect to their Maisters. The third containeth their behauiour to all men in generall.
The second, hath respect to their Masters. The third Containeth their behaviour to all men in general.
dt ord, vhz n1 p-acp po32 n2. dt ord vvz po32 n1 p-acp d n2 p-acp n1.
(11) part (DIV2)
1086
Image 97
1422
Q. What say you of the first, which concerne themselues?
Q. What say you of the First, which concern themselves?
np1 r-crq vvb pn22 pp-f dt ord, r-crq vvb px32?
(11) part (DIV2)
1088
Image 97
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A. That which they are to performe in regard of themselues, and their owne good, is two-fold. A. That which they Are to perform in regard of themselves, and their own good, is twofold.
np1 cst r-crq pns32 vbr pc-acp vvi p-acp n1 pp-f px32, cc po32 d j, vbz n1.
(11) part (DIV2)
1089
Image 97
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For first of all, they are to giue diligent care, attention, & heedfulnes to that which is taught and deliuered.
For First of all, they Are to give diligent care, attention, & heedfulness to that which is taught and Delivered.
p-acp ord pp-f d, pns32 vbr pc-acp vvi j n1, n1, cc n1 p-acp d r-crq vbz vvn cc vvn.
(11) part (DIV2)
1090
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Secondly, they are to labour, that they may profit therin. Q. Why is the first required?
Secondly, they Are to labour, that they may profit therein. Q. Why is the First required?
ord, pns32 vbr p-acp n1, cst pns32 vmb vvi av. np1 q-crq vbz dt ord vvd?
(11) part (DIV2)
1091
Image 98
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A. Because that without diligent hearing and attention, teaching and instruction, be it neuer so plaine, wholsome, A. Because that without diligent hearing and attention, teaching and instruction, be it never so plain, wholesome,
np1 p-acp cst p-acp j n-vvg cc n1, vvg cc n1, vbb pn31 av-x av j, j,
(11) part (DIV2)
1093
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& excellent, it is in vaine: like as if a man should sing vnto a d•afe eare;
& excellent, it is in vain: like as if a man should sing unto a d•afe ear;
cc j, pn31 vbz p-acp j: av-j c-acp cs dt n1 vmd vvi p-acp dt j n1;
(11) part (DIV2)
1093
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for hearing •oeth naturally, and in order, before vnderstanding, wherevpon Schollers in all languages are termed by the name of hearers.
for hearing •oeth naturally, and in order, before understanding, whereupon Scholars in all languages Are termed by the name of hearers.
c-acp vvg vvz av-j, cc p-acp n1, p-acp vvg, c-crq n2 p-acp d n2 vbr vvn p-acp dt n1 pp-f n2.
(11) part (DIV2)
1093
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Q. But how shall Schollers profite and increase by that which they heare? A. They are to auoid some things, and performe some other.
Q. But how shall Scholars profit and increase by that which they hear? A. They Are to avoid Some things, and perform Some other.
np1 cc-acp q-crq vmb n2 vvi cc vvi p-acp d r-crq pns32 vvb? np1 pns32 vbr pc-acp vvi d n2, cc vvi d n-jn.
(11) part (DIV2)
1094
Image 98
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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.
Q. What Are the things they Are to avoid? A. Idleness, excessive eating, drinking, sleeping, recreations, the company of idle & vain Persons, Amoros, and such like.
np1 r-crq vbr dt n2 pns32 vbr pc-acp vvi? np1 n1, j n-vvg, vvg, vvg, n2, dt n1 pp-f j cc j n2, j, cc d av-j.
(11) part (DIV2)
1096
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By all which meanes a man doth fruitlesly mispend his time: blunt and dul his wits, and weaken his memorie.
By all which means a man does fruitlessly misspend his time: blunt and dul his wits, and weaken his memory.
p-acp d r-crq vvz dt n1 vdz av-j vvi po31 n1: j cc j po31 n2, cc vvi po31 n1.
(11) part (DIV2)
1097
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Q What is he to performe? Q What is he to perform?
np1 q-crq vbz pns31 pc-acp vvi?
(11) part (DIV2)
1098
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A. To call to mind things heard, often and seriously to meditate therof, conferre thereof with others,A. To call to mind things herd, often and seriously to meditate thereof, confer thereof with Others,
np1 pc-acp vvi pc-acp vvi n2 vvn, av cc av-j pc-acp vvi av, vvb av p-acp n2-jn,
(11) part (DIV2)
1099
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and be readie to teach them the things hee himselfe hath •earned. Q W•at say you of his dutie towards his Maister?
and be ready to teach them the things he himself hath •earned. Q W•at say you of his duty towards his Master?
cc vbi j pc-acp vvi pno32 dt n2 pns31 px31 vhz vvn. np1 av vvb pn22 pp-f po31 n1 p-acp po31 n1?
(11) part (DIV2)
1099
Image 98
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A. His duetie containeth three things.A. His duty Containeth three things.
np1 po31 n1 vvz crd n2.
(11) part (DIV2)
1101
Image 98
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For first of all, hee is to loue his Ma ster ▪ as an other parent, For First of all, he is to love his Ma ster ▪ as an other parent,
p-acp ord pp-f d, pns31 vbz pc-acp vvi po31 fw-fr vvz ▪ c-acp dt j-jn n1,
(11) part (DIV2)
1102
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yea and in some respects more then his naturall Parent. Secondly, hee is to reuerence, and honour him
yea and in Some respects more then his natural Parent. Secondly, he is to Reverence, and honour him
uh cc p-acp d n2 av-dc cs po31 j n1. ord, pns31 vbz p-acp n1, cc vvi pno31
(11) part (DIV2)
1102
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First of all, in his heart and affections. Secondly, in his speech, both in the presence, and absence of his Maister. First of all, in his heart and affections. Secondly, in his speech, both in the presence, and absence of his Master.
ord pp-f d, p-acp po31 n1 cc n2. ord, p-acp po31 n1, av-d p-acp dt n1, cc n1 pp-f po31 n1.
(11) part (DIV2)
1104
Image 98
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Thirdly, in outward gesture and behauiour. Thirdly, in outward gesture and behaviour.
ord, p-acp j n1 cc n1.
(11) part (DIV2)
1106
Image 98
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By all which outward effects, is laid open the inward reuerence and honour of the heart.
By all which outward effects, is laid open the inward Reverence and honour of the heart.
p-acp d r-crq j n2, vbz vvn av-j dt j n1 cc n1 pp-f dt n1.
(11) part (DIV2)
1107
Image 98
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Q. What is the third dutie?
Q. What is the third duty?
np1 q-crq vbz dt ord n1?
(11) part (DIV2)
1108
Image 98
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A. Thankfulnesse, which containeth all meanes which serue to requite the loue, care, labour, and trauaile of his Maister, with all fruits and benefites ensuing thereof: A. Thankfulness, which Containeth all means which serve to requite the love, care, labour, and travail of his Master, with all fruits and benefits ensuing thereof:
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(11) part (DIV2)
1109
Image 99
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in which regard manie are renowned & commended, euen in prophane Hystories, as Alexander the great, to Aristotle his Maister.
in which regard many Are renowned & commended, even in profane Histories, as Alexander the great, to Aristotle his Master.
p-acp r-crq n1 d vbr vvn cc vvn, av p-acp j n2, c-acp np1 dt j, pc-acp np1 po31 n1.
(11) part (DIV2)
1109
Image 99
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Contrariwise, all such haue beene condemned as vnnaturall monsters, which haue shewed themselues vnthankfull or vnkinde towards their Schoole-maisters, & Fathers in learning: Contrariwise, all such have been condemned as unnatural monsters, which have showed themselves unthankful or unkind towards their Schoolmasters, & Father's in learning:
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(11) part (DIV2)
1110
Image 99
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as that Mōster of Nature Nero, towards his Maister Seneca: So certain yong Schollers (as appeareth in Prudentius ) who with their stiles and penkniues bereaued their Christian maister of his life:
as that Monster of Nature Nero, towards his Master Senecca: So certain young Scholars (as appears in Prudentius) who with their stile and penknives bereaved their Christian master of his life:
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(11) part (DIV2)
1110
Image 99
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vpō all which hellish Vipers, afterward came the horrible vengeaunce and iudgementes of God.
upon all which hellish Vipers, afterwards Come the horrible vengeance and Judgments of God.
p-acp d r-crq j n2, av vvd dt j n1 cc n2 pp-f np1.
(11) part (DIV2)
1110
Image 99
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And not without cause, seeing they did in a hellish manner violate and transgresse this fift commandement.
And not without cause, seeing they did in a hellish manner violate and transgress this fift Commandment.
cc xx p-acp n1, vvg pns32 vdd p-acp dt j n1 vvi cc vvi d ord n1.
(11) part (DIV2)
1110
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Q. Say somewhat of the third and last thing, namely the behauiour of Schollers before all men in generall.
Q. Say somewhat of the third and last thing, namely the behaviour of Scholars before all men in general.
np1 vvb av pp-f dt ord cc ord n1, av dt n1 pp-f n2 p-acp d n2 p-acp n1.
(11) part (DIV2)
1111
Image 99
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A. As their bringing vp is more excellent then others, so are they to excell others in behauiour. Q. How to excell? A. As their bringing up is more excellent then Others, so Are they to excel Others in behaviour. Q. How to excel?
np1 p-acp po32 vvg a-acp vbz av-dc j cs n2-jn, av vbr pns32 pc-acp vvi n2-jn p-acp n1. np1 c-crq pc-acp vvi?
(11) part (DIV2)
1112
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A. In Religion, courtesie, humilitie, humanitie, comelines, and order in eating and drinking, talking, recreations, entertainments, salutations, & such like. A. In Religion, courtesy, humility, humanity, comeliness, and order in eating and drinking, talking, recreations, entertainments, salutations, & such like.
np1 p-acp n1, n1, n1, n1, n1, cc n1 p-acp vvg cc vvg, vvg, n2, n2, n2, cc d av-j.
(11) part (DIV2)
1114
Image 99
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According to the rules and precepts which they haue learned, not only out of the Scripture & word of God,
According to the rules and Precepts which they have learned, not only out of the Scripture & word of God,
vvg p-acp dt n2 cc n2 r-crq pns32 vhb vvn, xx av-j av pp-f dt n1 cc n1 pp-f np1,
(11) part (DIV2)
1114
Image 99
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but out of the writings of ciuil & political men.
but out of the writings of civil & political men.
cc-acp av pp-f dt n2 pp-f j cc j n2.
(11) part (DIV2)
1114
Image 99
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And therefore in this respect, are condemned al which professing learning, are yet in their māners & behauior proud, prophane noisome, inciuil,
And Therefore in this respect, Are condemned all which professing learning, Are yet in their manners & behaviour proud, profane noisome, incivil,
cc av p-acp d n1, vbr vvn d r-crq vvg n1, vbr av p-acp po32 n2 cc n1 j, j j, j,
(11) part (DIV2)
1114
Image 99
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& vncomly, wherby they are so farre off from adorning, & cōmending good learning, yt they doe most notably deface it,
& uncomely, whereby they Are so Far off from adorning, & commending good learning, that they do most notably deface it,
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(11) part (DIV2)
1114
Image 99
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& coole the affections of many towards it.
& cool the affections of many towards it.
cc vvi dt n2 pp-f d p-acp pn31.
(11) part (DIV2)
1114
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OF THE DVTIES OF the elder and yonger sort. Q. WE are now come to the other sorts, whereof we spake before:
OF THE DVTIES OF the elder and younger sort. Q. WE Are now come to the other sorts, whereof we spoke before:
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(12) part (DIV2)
1114
Image 99
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and first of all, we are to begin with the elder sort, what say you of them? and First of all, we Are to begin with the elder sort, what say you of them?
cc ord pp-f d, pns12 vbr pc-acp vvi p-acp dt jc n1, r-crq vvb pn22 pp-f pno32?
(12) part (DIV2)
1115
Image 100
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A. For the better handling of that which concerneth them, we are to consider what vertues and properties are required in their persons.A. For the better handling of that which concerns them, we Are to Consider what Virtues and properties Are required in their Persons.
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(12) part (DIV2)
1116
Image 100
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Secondly, what they are to performe, being thus qualified to the yonger sort.
Secondly, what they Are to perform, being thus qualified to the younger sort.
ord, r-crq pns32 vbr pc-acp vvi, vbg av vvn p-acp dt jc n1.
(12) part (DIV2)
1117
Image 100
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Q. What are the vertues or properties required in the persons of auncient men and women?
Q. What Are the Virtues or properties required in the Persons of ancient men and women?
np1 r-crq vbr dt n2 cc n2 vvn p-acp dt n2 pp-f j-jn n2 cc n2?
(12) part (DIV2)
1118
Image 100
1461
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.A. The most of them Are Set down in the First, second, & third Verses of the 2. chap. of the Epistle to Titus. The words Are these.
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(12) part (DIV2)
1119
Image 100
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But speake thou the things which become wholesome doctrine. But speak thou the things which become wholesome Doctrine.
p-acp vvi pns21 dt n2 r-crq vvb j n1.
(12) part (DIV2)
1119
Image 100
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That the elder men be watchfull, graue, temperate, sound in the faith, in loue, and in patience. That the elder men be watchful, graven, temperate, found in the faith, in love, and in patience.
cst dt jc-jn n2 vbb j, j, j, j p-acp dt n1, p-acp n1, cc p-acp n1.
(12) part (DIV2)
1120
Image 100
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The elder women likewise, that they be in such behauiour as becommeth holinesse, not false accusers, The elder women likewise, that they be in such behaviour as becomes holiness, not false accusers,
dt jc-jn n2 av, cst pns32 vbb p-acp d n1 c-acp vvz n1, xx j n2,
(12) part (DIV2)
1121
Image 100
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nor subiect to much wine, but teachers of honest things. Q. What duties are auncient men to performe? nor Subject to much wine, but Teachers of honest things. Q. What duties Are ancient men to perform?
ccx vvi p-acp d n1, cc-acp n2 pp-f j n2. np1 r-crq n2 vbr j-jn n2 pc-acp vvi?
(12) part (DIV2)
1121
Image 100
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A. They are to instruct & informe yong men in the knowledge of God, and of his most holy will.A. They Are to instruct & inform young men in the knowledge of God, and of his most holy will.
np1 pns32 vbr pc-acp vvi cc vvi j n2 p-acp dt n1 pp-f np1, cc pp-f po31 av-ds j n1.
(12) part (DIV2)
1123
Image 100
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Againe, they are to exhort and incourage them to all good and vertuous duties to God and man.
Again, they Are to exhort and encourage them to all good and virtuous duties to God and man.
av, pns32 vbr pc-acp vvi cc vvi pno32 p-acp d j cc j n2 p-acp np1 cc n1.
(12) part (DIV2)
1124
Image 100
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Besides this, they are to disswade them from euill, and to censure them when they swarue from a right course.
Beside this, they Are to dissuade them from evil, and to censure them when they swerve from a right course.
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(12) part (DIV2)
1125
Image 100
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And in conclusion they are to expresse all good vertues which they haue learned, either by the word of God,
And in conclusion they Are to express all good Virtues which they have learned, either by the word of God,
cc p-acp n1 pns32 vbr pc-acp vvi d j n2 r-crq pns32 vhb vvn, av-d p-acp dt n1 pp-f np1,
(12) part (DIV2)
1126
Image 100
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or their owne experience in their liues and conuersation. Q. What will follow of all this?
or their own experience in their lives and Conversation. Q. What will follow of all this?
cc po32 d n1 p-acp po32 n2 cc n1. np1 q-crq vmb vvi pp-f d d?
(12) part (DIV2)
1126
Image 100
1471
A. Great fruit and benefit to the yonger sort: and their graie haires shalbe a crowne of glorie to themselues. A. Great fruit and benefit to the younger sort: and their gray hairs shall a crown of glory to themselves.
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(12) part (DIV2)
1128
Image 100
1472
OF THE DVTIES Of the yonger sort vnto their Elders. Q. LEt vs proceede vnto the duties of the younger sort vnto their Elders?
OF THE DVTIES Of the younger sort unto their Elders. Q. LEt us proceed unto the duties of the younger sort unto their Elders?
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(13) part (DIV2)
1128
Image 100
1473
A. Those duties doe consist first of all in the inward affection. Secondly, in outward behauiour. A. Those duties do consist First of all in the inward affection. Secondly, in outward behaviour.
np1 d n2 vdb vvi ord pp-f d p-acp dt j n1. ord, p-acp j n1.
(13) part (DIV2)
1130
Image 101
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Q. What meane you by the first?
Q. What mean you by the First?
np1 r-crq vvb pn22 p-acp dt ord?
(13) part (DIV2)
1132
Image 101
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A. That yong men and women, should in their hearts and affections, loue, honour and reuerence their elders. A. That young men and women, should in their hearts and affections, love, honour and Reverence their Elders.
np1 cst j n2 cc n2, vmd p-acp po32 n2 cc n2, n1, n1 cc vvi po32 n2-jn.
(13) part (DIV2)
1133
Image 101
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And there is great reason thereof.
And there is great reason thereof.
cc pc-acp vbz j n1 av.
(13) part (DIV2)
1133
Image 101
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For first of all they doe represent part of the image of God, to wit, continuance of daies and eternitie.
For First of all they do represent part of the image of God, to wit, Continuance of days and eternity.
p-acp ord pp-f d pns32 vdb vvi n1 pp-f dt n1 pp-f np1, p-acp n1, n1 pp-f n2 cc n1.
(13) part (DIV2)
1134
Image 101
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Againe, by reason of long life, they are furnished with wisedome, knowledge, vertue & graces, farre aboue the yonger sort, who cannot attaine therunto for want of long continuance in this life.
Again, by reason of long life, they Are furnished with Wisdom, knowledge, virtue & graces, Far above the younger sort, who cannot attain thereunto for want of long Continuance in this life.
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(13) part (DIV2)
1135
Image 101
1479
Lastly, God hath appointed them, to be as Fathers & Mothers in care, in loue, and in tendernes toward the yonger sort, which cannot well prouide for themselues. Lastly, God hath appointed them, to be as Father's & Mother's in care, in love, and in tenderness towards the younger sort, which cannot well provide for themselves.
ord, np1 vhz vvn pno32, pc-acp vbi c-acp n2 cc ng1 p-acp n1, p-acp n1, cc p-acp n1 p-acp dt jc n1, r-crq vmbx av vvi p-acp px32.
(13) part (DIV2)
1136
Image 101
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Q. What outward duties doe you require? A. Diuers. Q. What outward duties do you require? A. Diverse.
np1 q-crq j n2 vdb pn22 vvi? np1 j.
(13) part (DIV2)
1137
Image 101
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First of all, they are to heare with attention and reuerence, the counsell and instruction, which vpon occasion they shall deliuer to them:
First of all, they Are to hear with attention and Reverence, the counsel and instruction, which upon occasion they shall deliver to them:
ord pp-f d, pns32 vbr pc-acp vvi p-acp n1 cc n1, dt n1 cc n1, r-crq p-acp n1 pns32 vmb vvi p-acp pno32:
(13) part (DIV2)
1138
Image 101
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& therefore they are not boldly to speake in their presence, much lesse to vsurpe ye first place of speech.
& Therefore they Are not boldly to speak in their presence, much less to usurp you First place of speech.
cc av pns32 vbr xx av-j pc-acp vvi p-acp po32 n1, av-d av-dc pc-acp vvi pn22 ord n1 pp-f n1.
(13) part (DIV2)
1138
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A worthie example thereof we haue in Elihu. Iob. 32.11.12. A worthy Exampl thereof we have in Elihu. Job 32.11.12.
dt j n1 av pns12 vhb p-acp np1. zz crd.
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Secondly, they are not to contemne or deride the persons of the aged, least that the hoate vengeance of God fall vpon them,
Secondly, they Are not to contemn or deride the Persons of the aged, lest that the hot vengeance of God fallen upon them,
ord, pns32 vbr xx pc-acp vvi cc vvi dt n2 pp-f dt j-vvn, cs cst dt j n1 pp-f np1 vvi p-acp pno32,
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as it did vpon the euill brought vp children of Bethel, that mocked the Prophet Elisha, in regard of one effect or propertie of olde age, namely baldnesse. 2. King. 2.23.24.
as it did upon the evil brought up children of Bethel, that mocked the Prophet Elisha, in regard of one Effect or property of old age, namely baldness. 2. King. 2.23.24.
c-acp pn31 vdd p-acp dt n-jn vvd a-acp n2 pp-f np1, cst vvd dt n1 np1, p-acp n1 pp-f crd n1 cc n1 pp-f j n1, av n1. crd n1. crd.
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Thirdly, insteed hereof, they are to yeeld vnto their auncients all outward signes & tokens of reuerence and honour:
Thirdly, instead hereof, they Are to yield unto their ancients all outward Signs & tokens of Reverence and honour:
ord, av av, pns32 vbr pc-acp vvi p-acp po32 n2-jn d j n2 cc n2 pp-f n1 cc n1:
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as vncouering their heades, bending their knee, and such like, according to the manner of the countrie where they liue:
as uncovering their Heads, bending their knee, and such like, according to the manner of the country where they live:
c-acp vvg po32 n2, vvg po32 n1, cc d av-j, vvg p-acp dt n1 pp-f dt n1 c-crq pns32 vvb:
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according as the Lord hath commanded, Leuit, 19.32. Thou shalt rise vp before the horehead, and honour the person of the old man, and dread thy God: I am the Lord.
according as the Lord hath commanded, Levit, 19.32. Thou shalt rise up before the horehead, and honour the person of the old man, and dread thy God: I am the Lord.
vvg p-acp dt n1 vhz vvn, n1, crd. pns21 vm2 vvi a-acp p-acp dt n1, cc vvi dt n1 pp-f dt j n1, cc vvb po21 n1: pns11 vbm dt n1.
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Q. What if so be the yonger sort, are driuen to admonish or rebuke the Elder sort?
Q. What if so be the younger sort, Are driven to admonish or rebuke the Elder sort?
np1 r-crq cs av vbi dt jc n1, vbr vvn pc-acp vvi cc vvi dt jc-jn n1?
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A. They are to performe that dutie in a most louing and reuerent manner, as appeareth, 1. Tim. 5.1. Rebuke not an Elder, but exhort him as a Father, and the yonger men as brethren. A. They Are to perform that duty in a most loving and reverent manner, as appears, 1. Tim. 5.1. Rebuke not an Elder, but exhort him as a Father, and the younger men as brothers.
np1 pns32 vbr pc-acp vvi d n1 p-acp dt av-ds j-vvg cc j n1, c-acp vvz, crd np1 crd. vvb xx dt n-jn, cc-acp vvb pno31 p-acp dt n1, cc dt jc n2 p-acp n2.
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The Elder women as Mothers, the yonger as sisters, with all purenes. The Elder women as Mother's, the younger as Sisters, with all pureness.
dt jc-jn n2 p-acp ng1, dt jc p-acp n2, p-acp d n1.
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Lastly, as old persons haue bin comforters & supporters of the yonger sort, in the weaknes and infirmitie of their infancie and childhood:
Lastly, as old Persons have been Comforters & supporters of the younger sort, in the weakness and infirmity of their infancy and childhood:
ord, c-acp j n2 vhb vbn n2 cc n2 pp-f dt jc n1, p-acp dt n1 cc n1 pp-f po32 n1 cc n1:
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so are they to helpe and relieue the weake and decrepit old age of their auncients.
so Are they to help and relieve the weak and decrepit old age of their ancients.
av vbr pns32 pc-acp vvi cc vvi dt j cc j j n1 pp-f po32 n2-jn.
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Q. What say you of that time when as youth for the most part doe contemne and make light account of old age?
Q. What say you of that time when as youth for the most part do contemn and make Light account of old age?
np1 r-crq vvb pn22 pp-f d n1 c-crq p-acp n1 p-acp dt av-ds n1 vdb vvi cc vvi j n1 pp-f j n1?
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A. I say, first of all, that is a signe of a notable confusion, which commonly springeth out of euill and vngodly education.A. I say, First of all, that is a Signen of a notable confusion, which commonly springs out of evil and ungodly education.
np1 pns11 vvb, ord pp-f d, cst vbz dt n1 pp-f dt j n1, r-crq av-j vvz av pp-f j-jn cc j n1.
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Secondly, that it doth foretell some notable Iudgement of God to come vpon that land, where this euill is practised. FINIS.
Secondly, that it does foretell Some notable Judgement of God to come upon that land, where this evil is practised. FINIS.
ord, cst pn31 vdz vvi d j n1 pp-f np1 pc-acp vvi p-acp d n1, c-crq d n-jn vbz vvn. fw-la.
(13) part (DIV2)
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