THE DOCTRINE OF SVPERIOritie, and of Subjection, contained in the fift Commandment of the holy Law of Almighty God.  
WHICH IS THE FOVNdamentall ground, both of all Christian Subjection: and also of like Christian Government, as well in Church, and Commonwealth, as in every School and private Family.  
A PRECIOUS MEMORIAL OF the substance of many godly Sermons, preached by the learned and faithful servant of God, Ma. ROBERT PRICK, Minister of the word, at Denham in Suffolk.  The memorial of the righteous shall be blessed. Prou. 10.7. Though he fall, he shall not be cast off, for the Lord putteth under his hand. Psal. 37.37.24. 
LONDON, Printed for Ephraim Dawson, and Thomas Dow●e, and are to be sold at their shop in Fleetstreet, at the Inner Temple gate. 1609.   

THE INSCRIPTION DEDICATORY.  
To the right worshipful 

S. Ed. Lewkenor knights.  
S. Ro. Lewkenor knights.  
S. Ro. Quarles, knights.   And to the worshipful Gentlem. 

M. Rhodes, And the posterity of them all.  
M. Gourny, And the posterity of them all.  
M. Caestill, And the posterity of them all.  
M. Steward And the posterity of them all.    
ANd to the people of the Church of God in Denham. For a memorial of the piety and love of Master Robert Prick, their very faithful and dear Pastor, a most careful and vigilant Watchman over their souls: and for a remembrance of the holy instructions which he gave them, while be executed his holy ministery among them: Robert Allen, their hearty well-willer, & a bound friend unto them all, hath (according to the mind & will of the same their late deceased good Pastor, by the best diligence and means, and with the best speed he could attain unto) dedicated this small portion of his many and great labours, to them, and to the neighbour Churches of God, both Ministers and People, to their benefit, but chief to the honour and praise of God in Christ jesus: craving to that end, the most gracious blessing of his holy spirit upon the same.  
Amen. Yours in the Lord: R. A.   

TO THE CHRISTIan and well-disposed Reader, S. Egerton wisheth grace, mercy, and peace, from God the Father, and from our Lord jesus Christ.  
THe variety and vanity of idle Phamphlettes, which the love of gain or glory, for the most part begetteth, & the Press daily bringeth forth in our English tongue: made me the more willing to further the printing of this explanation of the fift Commandment. For though the most part delight to read the unsavoury inventions of men's brains, and that such also as desire to read good books, have such plenty before them, that they are doubtful, for want of good direction, which they should pitch upon: yet I thought with myself, that the rare & singular piety of this Author, a holy man, and most faithful Minister, powerful in prayer, and diligent in preaching to his flock many years together, with the perspicuity of the order, and the choisnesse of the matter, might the rather by my testimony, stir up the minds of Godly Christians, to read this Treatise, though being otherwise streighted of time, or distracted in their choice, they might perhaps neglect the reading of so fruitful a Treatise upon this Commandment, as hath not hitherto (so far as I can learn) been printed and published in our mother tongue.  
Sundry learned and godly men have laboured very fruitfully, in opening the sense, and laying forth the duties of every Commandment, and more particularly of the 4. wherein the practice both of the duties of Piety, set down in the first Table, & of the duties of Mercy▪ set down in the second Table, is required at our hands, to be performed upon a set day, and in a more solemn and serious manner: but none to my knowledge, hath published any several Treatise upon the fift Commandment, which being truly understood, unfeignedly believed, & faithfully practised, will direct a christian in a holy practice of all the duties of Mercy & Love, which he is to perform, either to himself or to any other. For whosoever doth walk carefully in the obedience of this Commandment, maintaining that honour which is due to himself, and every other man, in respect of their different & several years, gifts, and qualities, callings and degrees, in the family, Church, and Commonwealth: he cannot easily be carried to exercise any cruelty against himself, or any other contrary to the sixth Commandment: or to defile either his own body, or his neighbours, against the seventh Commandment: or to deal unjustly, or unfaithfully about his own, or other men's goods, credit, and reputation, contrary to the eight and ninth Commandments: yea, or to give place to the least spice of repining, discontentment, or wandering motion, forbidden in the last Commandment of the law of God.  
There was never any disorder and outrage, in any family, Church, or Commonwealth, from the beginning of the world to this day, neither can be: but it proceeded from the breach of the 5. Commandment. For how is it possible that there should be any disorder in the family, if the wife honour her husband as she ought, & he her? if children give due honour to their parents, and they also deal honourably with them? if servants do honour their Masters as they ought, and they their servants? and if children and servants do mutually respect and honour one the other as becometh them?  
Can any trouble and confusion arise in Churches & congregations, if the people would remember such as have the oversight of them, and do declare unto them the word of God, and in giving honour unto them would submit themselves, because they watch for their souls, for which they must give an account before the chief Shepherd? And on the other side, if the Pastors and Elders would feed the flock of God which dependeth upon them, caring for it not by constraint but willingly? etc.  
Is it possible, that ever any treason, sedition or disloyalty could break forth in cities or kingdoms, if people would honour their Princes, and every soul be subject to the higher powers, being obedient and ready to every good work? and if Magistrates in their places would govern their Subjects as dear children?  
Finally, if every one that is an inferior any manner of way, would carry the affection of a dutiful child to his Superior: and every Superior, the affection of a wise and tender Parent to his inferior, according to the plain scope, and main drift of this commandment?  
But what should I need to demonstrate the truth of this point in many particulars? Search the Scriptures, turn over all human stories, call to mind what thou hast seen and observed in thine own time, in the family, congregation, or any corporation whereof thou art or hast been a member: and thou shalt evidently perceive that the troubles and offences which have broken out in them, have always proceeded & sprung from this bitter root, I mean from the disobedience & breach of the 5. Commandment. In which respect it is said, that this is the only commandment of all the ten, that hath a peculiar promise of a long and comfortable life, yea, and the only Commandment of all the six of the second Table, that hath any promise at all annexed unto it.  
O therefore, that there were in men, professing that they will hear and do the will of God, the like heart to fear him, & to keep all (and among all of the second Table, specially this his commandment) always, that it might go well with them, and with their children for ever.  
But to conclude, seeing God by his good providence hath stirred up this vigilant Pastor & holy man of God, while he yet lived, to take such pains in writing this Explanation which he had often gone over in his public ministery: neglect not, I pray thee, the reading of such a sound & fruitful Treatise, which will teach thee to retain and increase thine own honour and dignity, & to give to every sex, age, calling & condition of men, the honour and dignity which is due to them.  
Now, the Lord give a gracious blessing hereunto, & to all other thy holy exercises, and meditations: even for his only begotten Sons sake Christ jesus, our only Mediator and Advocate, who together with the Father and the holy Ghost, be blessed and praised for evermore.  
S. Egerton.   

THE DOCTRINE of Superiority and Subjection: contained in the fift Commandment of Almighty God.  
WE have by the grace of God passed through the first Table of the Commandments of God, and now are we come to the second Table.  
Q. What special difference do you see between the one and the other?  

The special difference between the two Tables of the law of God.  Answ. In the first Table, the Lord as a most wise and holy Housholder, and Lord of his Church, doth first of all provide for all duties concerning himself.  

Who are to be accounted Superiors.  In the second, he doth prescribe what duties his people are to perform one towards another: Wherein appeareth his singular wisdom and goodness, in that he is not content alone to have a care of his own glory: but also taketh order for the welfare and good estate of his people.  
Q. How many sorts of duties are contained in the second Table?  

Two sorts of duties contained in the 2. Table of the law of God.  A. Two: Namely, special duties, pertaining to some special persons; And general, which all men in general are to perform one toward another.  
Q. Where are the special duties contained?  
A. In the fift Commandment.  
Q. What are the words?  
A. Honour thy father and thy mother, that they may prolong thy days in the land which the Lord thy God giveth thee. 
Two things to be observed in the 5. commandment.   
Q. How many things do you observe therein?  
A. Two. 
1. The Precept.  First of all, the precept itself. 
Who are to be accounted Superiors.   

2. A reason. Two things show the dignity of this commandment.  Secondly, A reason adjoined to persuade to the practice thereof.  
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? 
1. Because it hath the first place in the 2. Table.   
A. To show the excellency and necessity thereof.  
Q. By what reasons may we further be persuaded of this? 
2. Because it hath a promise annexed unto it.   
A. First of all, it doth in certain persons, train men up as it were in a certain inferior School, 
The dignity of the 5. commandment, may be further discerned by 3. reasons. The first reason.  to rise up to the knowledge of the sovereign Lord, and to give unto him the reverence and honour due to his divine Majesty.  
Secondly, it upholdeth, and continueth all those estates, degrees, and orders, whereby the society, 
The second reason.  or fellowship of man, is as it were, by certain joints and sinews, joined and knit together, and without which it would by a certain pernicious confusion, be clean dissolved, and utterly perish.  

Who are to be accounted Superiors.  Thirdly, if the duties of this Commandment be not performed, the general duties of the other Commandments must needs fail: 
The third reason.  For he that will not perform a duty toward him to whom he is bound by a certain strait, and peculiar band: much less will he perform duties to them that are further removed.  
Q In what words is the Precept contained?  

The words of the precept.  A. In these: Honour thy Father, and thy Mother.  
Q. How many things are we to note herein? 
Two things to be noted in the precept. 

1. Person.  
2. Things due unto them.     
A. Two: First of all, certain persons: Secondly, the thing due to those persons.  
Q. Which are the persons?  
A. Father and Mother.  

All superiors are comprehended under the titles of Father and Mother. 1. Natural parents.  Q. What mean you by Father & Mother?  
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: 
Who are to be accounted Superiors.  for who is so ignorant which knoweth not that the Father begetteth, and the Mother conceiveth, and bringeth forth?  
Q. Why are these two joined together, in regard of honour and duty?  

The mother is copertner with the father, in honour, for two causes.  A. First, because they meet together in the work of procreation.  
Secondly, to prevent and meet with the corruption and partiality of children, who otherwise would either contemn the Mother, and yield all honour and duty to the Father, by reason of his principality: or else because the Mother doth bear them, nourish them, and is most tenderly affected toward them, would be wholly addicted unto her, excluding and making no account of the Father.  
Q. How may it appear that this is the reason?  
A. By many clear places of the word, as, Levit. 19.3. Prou. 13.12. and chap. 10. vers. 1. Ephes. 6.1, 2. Col. 3.10.  
Q. Are no other persons contained under these?  
A. Yes, all such as are in stead of Parents, not only in regard of superiority, but also for that they are to provide for the good, and benefit of their inferiors, both in soul and body. For so wise and merciful is the Lord, that are he hath appointed natural Parents to beget and bring forth children, and thereby to give them simply a being in this life: so hath he ordained other persons (as it were Parents) to tender and give them a well and happy being. 
2. Kings & all civil magistrates under them.   
Q. Who are those persons which you mean? 
3. Ministers of the word.   
A. Kings, Princes, and Magistrates, Ministers of the word of GOD, 
4. Householders.  Householders, Schoolmasters, and Teachers. 
5. Schoolmasters.   

6. They that excel in any virtue.  Those that are endued with any excellent grace and gift above others.  

7. They that exceed other in age.  Lastly, the aged and gray-headed.  
Q. How can you prove that these are contained under the titles of Parents? 
That all Superiors are to be comprehended under the title of Father & mother, it is proved by 3. reasons. The first reason. The second reason. The third reason.   
A. First, for that as in all the rest of the Commandments under one general, are contained all special things of the same nature, so it is in this Commandment.  
Secondly, if these persons be not here understood, they are contained properly in no Commandment: which were a great defect and disgrace to the perfection of the Law.  
Thirdly, these persons are termed by the name of Father, and Mother, in diverse places of the holy Scripture: as Kings, Queens, and Magistrates, are called by the name of Nursing Fathers, and Nurses. Isai. Chap. 49. ver. 23. In regard hereof, some of the Heathen called their Kings Abimelech, which signifieth, My Father the King.  
Ministers of the word of God, are called by the name of Fathers. 2. Cor. Chap. 4. ver. 15.2. King: 
Why Superiors are called Father and Mother.  Chap. 13. ver. 14.  
masters are so called. 2. King. 5.15 & Chap. 2. ver. 12.  
Q. Why is the name of Father and Mother given to Superiors?  

The titles of Father and Mother are given to all Superiors, to allure all inferiors to give all meet and convenient honour unto them.  A. To draw and allure men to the willing obedience and practice of this Commandment: and that not without cause. For first, as we are untoward by nature to the practice of any Commandment, so especially of this; because it so greatly importeth the glory of God, and the benefit of man.  
Again, the crooked heart of man will hardly stoop unto superiority.  
First, by reason of a certain natural pride whereby all men do desire to be aloft and under none other. 
Or the which also there are many causes.   
Secondly, for that Superiors in this corrupt and miserable world do oftentimes abuse their authority to the hurt of others: therefore to subdue men to the ordinance of God, he hath set upon all Superiors the sweet and amiable name of Father and Mother. 
Honour is due to all Superiors, and the reasons why it is so.   
Q. We have spoken of the Persons the first thing noted in the Precept: what is the thing due to those Persons?  

What is meant by Honour in the general signification of it.  A. Honour. Under which are contained all means and effects whereby the pre-eminence of the Superiors is acknowledged, upheld, and graced:  
Q. What reason or equity is there that this should be yielded unto Superiors?  

Honour is due to all Superiors for 2. reasons.  A. First of all, for that many, and the same very excellent benefits and commodities, do flow and proceed from them, as from some plentiful fountain, unto their inferiors.  
Secondly, the Lord hath set and as it were engraven upon them, lively marks and resemblances of his own Majesty.  
Q. How is that?  

An illustration of the 2. reasons. Kings and Inferior Magistrates.  A. In Kings, Princes & Magistrates, appeareth not only the greatness and sovereign authority of God, but also that he is the high and supreme judge of the world.  

Ministers of the word.  In Ministers of the word, is shadowed out, that God is the original teacher & instructor of his Church.  
In Householders, that he is the great Lord and Master that provideth for the welfare and benefit of all creatures. 
Householders.   
In Husbands, 
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; so that he is the head and husband of his people.  
In those that are able to instruct others in Arts, 
Artisans.  Learning & Sciences, it is evident that God is the fountain, not only of wisdom, but also of every other excellent and necessary grace.  

Aged persons: all resemble the divine Majesty of God.  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.  
Q. What is the effect thereof?  
A. That inferiors do depend upon them, as upon those that are to guide them, and to provide for their welfare. By which means the society of man is upheld in a comely and profitable order.  
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: what are the words of the reason?  

The Lord persuadeth to the obedience of this 5.  A. That they may prolong thy days in the Land which the Lord thy God giveth thee.  
Q. How can it be truly said, that Parents do prolong the life of the child, 
Com. by the great benefit which cometh by it.  seeing that life, much more long life, is the gift of God?  
A. They may be said to prolong the obedient child his life three ways. 
Parents prolong the lives of their children, 3. ways.   
First of all, in bringing them up in piety and godliness, which hath the promises of this life and of the life to come.  
Secondly, in praying for, and blessing, that is, wishing all good unto the child that is dutiful unto them: according to the example of the ancient Fathers and servants of God.  
Thirdly, the Parents being decked, and as it were crowned with the dutifulness of a godly and holy child: they are occasions to move the Lord to remember the child, and to bestow upon him the blessing promised in this fift Commandment.  
Q. It seemeth that the reason is not very strong and forcible, seeing it is grounded upon the promise of a thing which seemeth every way so miserable. For natural life itself; much more the continuance thereof, is fraught with manifold miseries and calamities, 
Three reasons to prove long life to be a singular great benefit.  and therefore it is doubtful whether it should be refused or desired?  
What say you hereunto?  
A. Long life (take it at the worst) is a singular treasure: for why? it is a mean or occasion of many excellent blessings: 
The. 1. reason.  As first, men thereby do know, understand and enjoy the manifold works and graces of God, to their great comfort & admiration, which they who do die untimely do want.  
Secondly, thereby they may in using good means, make themselves fit for eternal life.  
Lastly, 
The. 2. The. 3.  they may more plentifully serve and glorify God, in this long extent of time, than they can which are cut off in their tender years: 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: as we may see in David Psal. 6. Hezekiah. Isa. 38. And doubtless, as in every place of the Scripture, long life is accounted a blessing: so short life a curse.  
Q. Doth God bestow this blessing upon all good and obedient children, simply and without exception?  

God doth sometimes make short life a great blessing to obedient children.  A. No: he bestoweth it no further than may make for their good: for when he seethe that it may hurt them, he taketh away some of them in their young years: 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, or else will show his tender love toward them in taking them up unto himself before evil days do come. Examples hereof we have in the son of jeroboham 1. Kings. 14. In josiah, Enoch, and such like.  
Q. Is God then true in his word and Promise?  
A. Yea no doubt, because God giveth more than he promiseth: to wit, not only an happy life for a miserable life, and eternal life, for a short and uncertain life, but also taketh away his children betimes that they may the longer enjoy his presence.  
Q But evil and disobedient children do enjoy long life as well as the obedient?  

Whensoever God giveth long life to wicked children (they so continuing without repentance) it is a woeful curse and no blessing.  A. Seldom: and although they do, yet is their long life so replenished with miseries, plagues, and the judgements of God, that it seemeth rather to be a death drawn out at length, then long life here promised.  
Q. What do you conclude from all this?  

Two sorts of Superiors.  A. Two things. First of all, that undoubtedly all those that perform the duties of this Commandment, shall have a long, and a blessed life, as is proved and confirmed, both by the word of God: and continued experience of all ages.  
Secondly, that evil and disobedient children, shall either live a short life, or in great misery here: & after in the extreme torments of hell-fire, with the rebellious devils, and the damned reprobates.  
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?  
A. They are all particular duties of Superiors to their inferiors, and of inferiors to their Superiors.  
Q. How many sorts are there of Superiors?  
A. Two sorts: namely, public, and private.  
Q. What mean you by public Superiors?  
A. Such as have a more large and greater care and charge committed to them by the Lord. 
Public Superiors.   
Q. What by private Superiors?  
A. Such whose care and charge is contained within narrow & straighter bounds. 
Private Superiors.   

There are also two sorts of Public Superious.  Q. What say you of the first sort?  
A. Some of them have respect and are especially occupied about the outward, civil, 
1. Civil Magistrates.  civil, and political estate of the Church: and these are, Kings, Princes, and Magistrates.  
Others do especially watch and have regard to the spiritual estate of men, not so much procuring worldly peace and commodity, as the eternal salvation and happiness of them who are committed to their charge: and these are Ministers and Preachers of the word. 
2. Ministers of the word.   
Q. But because that Magistrates are in the highest degree of pre-eminence next unto God, above all other persons; order requireth that we first speak of them and of the things pertaining unto them: And are not all men to give diligent care to the Doctrine concerning the Magistracy? 
It is a doctrine to be diligently hearkened unto.   
A. Yes no doubt, and first of all, 
The doctrine of Superiority is to be diligently harkened unto of all inferiors for three causes.  Magistrates themselves, that they may thereby learn what duties they are to perform themselves: and to look for at the hands of others. But besides these, inferiors have special cause to be acquainted with this kind of doctrine.  

The first cause.  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.  

The second cause.  Secondly, that they may learn what just and great cause they have daily and continually to pray unto God, for the good and prosperous estate of Magistrates, as it is commanded, 1. Tim. 2.  

The third cause.  Thirdly, to allure and persuade them to yield themselves in obedience, and to perform all willing duties to their sovereign Governors and Superiors.  

God is the author of all Magistracy.  Q. Let us then proceed to the Treatise itself, which is, to go forward in this order.  

It is proved two ways that God is the author of Magistracy.  A. First of all we will inquire who is the author and principal cause of magistracy.  
Secondly, what special qualities and graces, 
1. By the law of Nature.  and gifts, are required in Magistrates themselves, and in such persons as do belong to them.  

2. By the word of God.  Thirdly, what duties they are to perform.  
Q. Who is the undoubted Author and efficient cause of Magistracy?  
A. No other but God himself, as may appear: 
It may three ways, as it were by an increase of certain steps and degrees appear, that magistracy is acknowledged to be of God, even by the law and light of Nature.  First of all by the law of Nature, but more effectually and evidently by the word of God.  
Q. Make the first argument more clear and manifest?  
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; First of all, in that there was never people or Nation so barbarous and savage: 
The 1. way or mean, and step.  never assembly of men so void of the light and knowledge of God, which hath not only desired, 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, but yield duty and homage to him. A matter clear by the experience of all times.  

The 2. way, or mean, and step.  Again, the wise and best learned amongst the heathen, have expressly affirmed in their writings, that kings, Princes and Magistrates, do proceed from God.  

The 3. way or mean, and step.  Lastly, they do greatly commend magistracy, and do bewail and condemn the state of them that are without that benefit: and in conclusion, some of them have set down rules and orders for civil government.  

The same is most surely and plentifully proved by holy Scriptures.  Q. What testimonies beside have you out of the Scripture to prove this point?  
A. Very many both in the old and new Testament.  
Q. What remember you out of the old Testament? 
1. Of the old Testament.   

Virtues required to be in a magistrate.  A. Pro. 8. v. 15.16. job. 12. v. 18. Isai. 22. v. 20.21.22.23.24. Hos. 13. v. 11. Dan. 2. v. 37. & 47. ch. 5. v. 18.1 Sam. 10. v. 1. & 24. ch. 16 v. 1. ch. 24. v. 7.  
Q. What out of the new Testament?  

2. Of the new Testament.  A. joh. 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.  
Q. What properties or virtues are required in the person of the Magistrate?  

The virtues necessary to be in a Magistrate, are many.  A. They are diverse and sundry: the first whereof is wisdom, and understanding, as appeareth, Deut. 1.13. With this agreeth, Psal. 2. v. 10. Be wise now therefore ye Kings, 
1. Wisdom.  be learned ye judges of the earth.  

The reasons also why a Magistrate is to be wise are many.  Q. Why is this virtue required of Magistrates?  
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. And doubtless, without this virtue, the Magistrate cannot possibly discern between good and evil, right and wrong, lawful and unlawful. 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. He can not exhort and encourage his subjects to that which is good, nor dissuade and dehort them from evil. Lastly, 
Solomon in exceeding great wise ●n doom prayed most earnestly for wisdom, seeing God had appointed him to be the governor of his people.  he can determine nothing according to equity. In regard whereof, Solomon asked at the hands of GOD, above all things in the world, wisdom, and understanding, whereby he might be enabled to go in and out before his people: as appeareth, 2. King. 3.9. and the Lord granted his request: as followeth to the end of the Chapter.  

The 2. virtue to be in a Magistrate is Courage.  Q. What is the second property required in the Magistrate? Exod. 1.8.21.  
A. Courage: He must be a man of courage.  
Q. How many things are contained under Courage?  
A. Two things: namely, Strength, Vallure, 
Unto the courage of the mind is required valour, and strength of the body, that the Magistrate may be the more thoroughly courageous. The reasons why.  and good plight of body.  
Secondly, courageousness, and boldness of heart.  
Q. Why is this state of body required?  
A. Because otherwise the Magistrate can never bear and go through the labours and travails which belong unto his place.  
The labours and duties which belong unto the Magistrate, are great and manifold, 
1. touching the body.  and therefore he had need to have a body fit and answerable thereunto. 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, and endued with natural strength, force and lustiness, as appeareth in Moses, joshua, Caleb, Samson, Samuel, and David.  
Q. Why is courageousness, and Boldness of mind required?  

2 Touching the mind.  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: nay, he cannot constantly perform any duty, but through fear and weakness of courage will be carried too & fro upon every occasion: for which cause the Lord exhorteth joshua twice in the first chapter of his Book to this virtue: and the people also do encourage him unto it. And the like we may read in many places of the Scriptures, in regard of the Magistrate.  

The 3. virtue to be in a Magistrate, is the true fear of god The reason of it  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: for as it is the fountain and root of all good things generally in all men: so in a Magistrate more specially, it doth restrain him from evil: and enforce and cause him to perform all duties. For he that truly feareth God, dareth not but fly from the things that do displease him, and practise the duties which he hath commanded. So that this excellent virtue, it is that which doth season, and make good use of all graces wherewith the Magistrate is endued. In regard hereof, Ichosaphat exhorteth Magistrates, and public persons to the fear of God. 2. Chron. 19 Chapter, verse 7. and 9  

The 4. virtue to be in a Magistrate, is, that he deal truly what it is to deal truly.  Q. What four is required?  
A. Dealing truly.  
Q. What mean you thereby?  
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. This virtue and uprightness is commanded by the Lord in diverse places. Levit. Chapter 19 verse 15. Deut. Chapter 1. verse 17. and Chapter 10. verse 17. Prou. Chapter 18. verse 5.  
Q. Why is this property required in the Magistrate?  

The reason why this virtue is necessary.  A. Because that without it, common wealths must needs go to wrack and confusion for want of equity and justice.  
Q. What is the fift property?  

The 5. virtue to be in a Magistrate i●, that he hate covetousness.  A. The Magistrate must hate covetousness: that is, he must not only be void of covetousness, but hate and detest it as a vice most abominable.  
Q. Why so?  

The reason of it.  A. Because if the Magistrate be covetous, he will receive bribes: bribes will blind his judgement, and pervert his words & affections: whereupon will follow, that men shall never receive right sentence & judgement according to their present cause and desert: but oftentimes the innocent shallbe punished, or at the least not have their causes righted and relieved, and the wicked shall escape scotfree: whereof must needs follow an horrible confusion. For which cause, covetousness & receiving of bribes is severely forbidden in many places of the word of God, as Exod. Chap. 13. ver. 8. Num. chap. 22. ver. 7.8. Deut. chap. 16. ver. 19 Psal. 15. ver. 5. Pro. chap. 15. ver. 27. and chap. 17. ver. 23.  
Of this foul vice doth Samuel purge himself. 1. Sam. chap. 12. ver. 3. saying, Behold, here I am: bear record of me before the Lord, and before his anointed. 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.  
Q What further is required of the Magistrate?  

The 6 virtue to be in a Magistrate is, that his heart be not lifted up above his brethren. What it is to have the heart lifted up.  A. That his heart be not lifted up above his brethren: as appeareth, Deut. Chap. 17. ver. 18. & 20. The meaning is, that the Magistrate (in what degree soever) may not be proud and haughty, but behave himself in a lowly, sweet, and loving manner towards his subjects, as a father toward his children.  
Q. What should be the reason hereof, seeing they are advanced into so high a place?  

The virtues required to be in a Magistrate. The reasons of it.  A. First of all, if Magistrates be proud, they will easily degenerate into cruelty and tyranny.  
Secondly, their subjects being hindered through fear, will hardly without great constraint, resort to them for justice, and make their cases known.  
Thirdly, the cheerful countenance of a Magistrate, and his loving and kind behaviour, causeth the subjects to love and reverence him. And there is no doubt but that in the love and loyal affection of the subject, standeth the safety of the Magistrate. All this was not unknown to Absolom, and therefore (being heir apparent as he thought) to allure and steal the hearts of his father's subjects to himself; he dealeth lovingly, courteously, 
The 7. virtue required to be in a Magistrate, is, that he have care ●o give good example to his Subjects.  and friendly to every one, as appeareth, 2. Sam. chap. 15. ver. 5.  
Q. What is lastly required in the person of the Magistrate?  
A. That in his whole behaviour he give a good example to his subjects.  
Q. Is this necessary?  
A. Yea no doubt. For seeing God hath set up Magistrates as it were Loadstarres and directors to others both in word and deed, their subjects will follow their example whether it be good or evil: according to the Proverb, 
n =" *" Regis ad exemplar totus conponitur orbis.  All the world doth follow the example of the King. Wherefore the evil example of the Magistrate must needs be the overthrow and infection of many. Besides this, without a good conversation, the Magistrate shall never have weight and authority in the hearts of his subjects: and therefore whatsoever he speaketh or doth shallbe of less regard or account with them. 
Moreover it is required that the Magistrates court and family be of godly and virtuous conversation.   
Q. What say you of the family of the Prince or Magistrate, and such as do attend more nearly upon his person?  
A. They are to walk in a holy and virtuous conversation.  
Q. What reason have you so to say?  

The reasons why it ought so to be.  A. There be divers reasons why this is required. And first of all, that the Magistrate may be furthered in reforming the disorders of his subjects, 
The duties of the magistrate in regard of religion.  which otherwise will hardly be brought to pass, seeing many exceptions will be conceived.  
Secondly, that grace and authority may be given to all his words and actions.  
Thirdly, for that above all other, the court and household of the Prince must be a certain Church, and holy assemble wherein God is sincerely served and obeyed; not only that the blessing of God may be upon his own person, and all that he taketh in hand; 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.  
Q. Now let us come unto the duty or office of the Magistrate: To what hath that respect: or whereabout is it occupied?  
A. It is occupied either about religion and godliness, or about the civil estate and good order of his subjects.  
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: for so did the most excellent and worthy Princes & servants of God: 
The first duty of the Magistrate in regard of religion, is to plant and advance that only which God hath commanded. The reasons of it.  as joshua, David, Solomon, Azah, jehoshaphat, Hezekiah, josiah, & such like, whose principal care and endeavour was to bring in and promote Gods true Religion: the examples whereof all Magistrates are bound to follow. First of all, because they are propounded in the holy Scripture to that end.  
Secondly, for other reasons of great importance.  
Q. What are those Reasons?  
A. First, the Magistrate is bound to see that all his subjects be brought to the true knowledge of God, and jesus Christ the great King and Prince of glory.  
Secondly, that they may learn how to avoid the wrath of God, and their own extreme misery, and attain unto eternal life and happiness.  
Thirdly, that they may know how to serve the Lord according to his word, which is the principal end of man's creation and redemption.  
Q. You say well: for God hath not set and appointed Magistrates over bruit beasts, but over his own people and inheritance; for whose estate and welfare they are to render an account unto him. 
The Magistrate is bound to use all good means which may serve to that purpose. The 1. means.  But what duties is he to perform for the establisting and furthering of God's true religion?  
A. First, he is to cause the holy Scriptures to be brought forth and published in such a tongue or language as the people may hear, read, and understand the will of God, according as the Lord himself hath commanded, and holy Kings and Princes have duly practised.  

The 2. means.  Secondly, he is to call and cause to be chosen, learned, and fit Ministers, not only to open and interpret the Scriptures, and gather and apply the doctrine contained therein to the uses of the people: but also to execute the discipline and Ecclesiastical government which Christ hath appointed for the well ordering of his spiritual kingdom.  

The 3. means to advance and further the true religion of God. The right ves and ends of Counsels and Synods.  Lastly, he is by his authority to call & assemble Ecclesiastical Counsels and Synods.  
Q. To what end?  
A. First to redress and correct notorious corruptions both in doctrine and manners.  
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.  
Q. Where doth the practice hereof appear?  
A In divers worthy Princes and Kings, before the incarnation of our Saviour Christ and in many Christian Emperors and Magistrates, since his ascension into Heaven.  
Q. What further duties are required of the Magistrate in regard hereof?  

The 4. means.  A. First, he is by his authority to enforce & compel Ecclesiastical Ministers to the faithful performance of their duty.  
Again, he is to defend, protect, & encourage such as be faithful.  
Lastly, he must correct, yea, if need be, depose all such as are unfaithful, 
The 5. means.  and fail in their duty: as appeareth by Solomon, josiah, 
The 6. means to advance true religion.  and such like godly and zealous Princes.  
Q. Why then the immunity of Popish Priesthood is utterly overthrown? 
The lawless immunity of the popish priesthood is contrary to the word of god   
A. Yea, and that not without cause: 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; but also to lay open a way for himself, and his shavelings, to commit all manner of abominations without controlment.  
Q. Doth the duty of the Magistrate stretch no further in regard of themaintenance of Religion, but to the Ministers?  

The 7. means for the advancing of true religion.  A. Yes: they are to enforce and compel the people: First of all, to resort to the ministry of the word of God; yea, to give ear thereunto with reverence and attention, 
The duties of the Magistrate in respect of civil policy.  and therewithal to perform all duries concerning the outward worship of God: as did King As●. 2. Chron. 4.  

The 8. meane●.  Again, they are not only to be careful, that all the duties of the first and second Tables be practised, but also that the breach of any commandment therein contained be punished and revenged, according to the nature, quality, and measure thereof.  
Q. We have heard of the duty of the Prince, or Magistrate in regard of Religion. What say you of his duty concerning the civil and political estate of his subjects?  

The 1. durie of the magistrate in respect of civil policy.  A. His duty consisteth in two things. For first he is to procure the outward commodity, welfare, and comfort of his people.  

The 2. duty in the same respect.  Secondly, he is to defend and protect them from all enemies & dangers, that would overthrow or hinder their peace and safety.  
Q. How may the first be brought to pass  
A. Two ways, as namely, by making of wise, good, and healthful laws.  
And again, by due and careful execution thereof. 
The magistrate is 2. ways to procure the good of the Commonwealth. 

The 1. is, by making good laws.  
The 2. is by the due execution of them.     
Q. May a Prince or Magistrate make laws?  
A. Yea no doubt; so that they be consonant and agreeable to the word of God: from which if they serve, be they never so glorious and plausible in the eyes of men, yet will the Lord never bless, nor give success to them: as is plentifully proved both by examples in the word of God, and by continual experience.  
Q. What is the Magistrate to respect in enacting and publishing of the laws you spoke of.  

The scope or aiming point of all good civil laws, consisteth in two things.  A. The good order and behaviour of the subjects one towards another; that so they may live together sweetly and honestly, to the mutual help and benefit one of an other.  
Secondly, the stay and restraint of the contrary.  
Q. What laws is to be provided in these respects?  
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.  
Q. You spoke of the exccution of such laws, is that necessary?  
A. Yea doubtless: for without that, good laws are as a body without a soul, or life: or a good medicine without application.  

Two things are required to the execution of laws.  Q. What means or ways are there to further the execution of those laws?  
A. First of all, encouragements or rewards will prevail very much with man's proud and rebellious nature, to cause him to yield unto, and to practise that which otherwise he doth hate and would resist: as we may see by continual experience.  
Q. What if this will not serve?  
A. The Magistrate is then to use severity, and inflict punishments in wisdom & discretion, according to the nature & quality of the offence.  
Q. Why add you those last words?  
A. That so by wise circumspection, cruelty, & injustice may be avoided.  

Five things are required to the right proceeding in iudgemement against the violaters of good laws.  Q. What cautions must the Magistrate use to carry his hand aright, and accoraing to justice in punishing of evil doers?  
A. First, no man is to be condemned and punished before his fault by lawful means be brought to light, and he convicted thereof, according unto the course of justice, and all equity and reason: for it were an unjust thing for a man to be punished for a crime, which cannot be proved against him.  
Secondly, the greatness of nature of the fault is to be discovered out of the word of God, and applied to the conscience of the guilty person, that so he may be brought to repentance.  
Thirdly, the rigour and extremity of the law is not to be sollowed, and pursued at all times: and therefore the Magistrate may either pardon the fault in discretion, or defer the punishment thereof unto a fit time.  
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: and a less is to be revenged with a punishment agreeable.  
Lastly, the Magistrate is not to punish in revenge or satisfying of his own corrupt & malicious affections, but first, to stay the wrath of God.  

Three ends to be propounded in the punishing of offenders.  Secondly, to amend the party offending.  
Thirdly, to restrain & give warning to others the they commit not the like.  
Q. Is it sufficient for a Magistrate to make good laws, and then to execute them?  

The Magistrate is to protect his good and faithful subjects.  A. No: for he is to defend & protect his subjects against the extreme & violent assaults & invasions of all manner of enemies, foreign or domestical: and that by battles and wars executed in his own person, or others, at his commandment.  
Q Is it lawful then for a Christian Magistrate to make war?  
A. War is a good and holy ordinance of God, especially pertaining to the care and duty of the Magistrate.  
Q. How is that proved?  

By five reasons it may appear that it is lawful for the magistrate to make war for the just and necessary defence of his people and state.  A. By many reasons and examples out of the word of God.  
Q. What are the reasons?  
A. First, God hath prescribed rules and laws for the right ordering of his people in war; which he would not do if it were unlawful to make if war.  
Secondly, it is he that teacheth the hands of his servants to fight, and their fingers to make battle.  
Furthermore, he giveth good success in battle: which could not be, if war were ill and condemned.  
Besides 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: he willed them not to forsake their callings: but teacheth them how to behave themselves therein: which argueth their estate not to be unlawful.  
Lastly, war cannot be unlawful, seeing it is an especial end why the Christian Magistrate beareth the sword of authority: 
The 5 reason.  as the Apostle testifieth. Rom. 13.  
Q. What say you of examples?  

Examples do show the same.  A. The most excellent and holy Magistrates of God, have valiantly fought the Lords battles; & are renowned and commended for the same by the spirit of God, as Abraham, Moses, joshuah, David, and such like.  
Q. Is it sufficient that wars be generally warranted by the word of God?  
A. No, they must also be just.  

Two things required that wars may be justly made.  Q. What mean you by just wars?  
A. Such as are not taked in hand for ambition or any other wicked or sinister respect: but upon just and necessary causes, and to right and and lawful ends.  
And beside, when they are waged and executed in a due order and manner according to the will of God.  
Q. Thus far have we spoken of the duties of Magistrates, 
The duties of the Subject to the magistrate.  both concerning the religion of God, and the salvation of his people: as also their prosperous and good estate outwardly: what do you now conclude from all this?  
A. That Magistrates are as necessary for the Church of God, as the Sun in Heaven to all inferior creatures.  

OF THE DUTY OF Subjects to their Princes and Magistrates.  
Q. WE have heard already the Treatise concerning Princes and Magistrates: Now let us come to the duties of subjects toward them: what is first of all required in that respect?  
A. That their minds and hearts be fitly framed and prepared thereunto.  

Two helps to frame the Subject to yield obedience to his magistrate.  Q. How may that be brought to pass?  
A. Two ways. 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, but set them in his own seat or throne, so that they carry the majesty of God livey engraven in their persons, & his Regal sceptre in their hands. A thing well known to the very heathen by the light of nature; for why, so me of them called the King, A visible image of God. But most plainly revealed in the word of God, where Magistrates are called Gods: Sons of the most high: & that they occupy the seat of God.  
Q. what are they furthermore to eonsider?  

The 2. help.  A. The innumerable and manifold benefits of God that flow Magistracy, as from a sacred fountain upon the Church & common wealth: and that both Spirit all and corporal, concerning this life, and the life to come.  
Q. How may a subject be persuaded hereof? 
Two very great & grievous evils follow upon the want of magistracy.   
A. Very easily; 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.  
Again, take away the Magistrate and the public ministery of the word, and all other means of man's salvation do utterly cease.  

Three singular great benefits do accompany magistraces.  Besides, by the Magistrate the people of God are defended against the rage of Satan and his limbs.  
By the Magistrate, men possess and enjoy their lives, goods & good name, their wives, children, riches, lands, possessions, and such like.  
Lastly, by the Magistrate, men which otherwise would be separated, are knit together by the strait bond of society, in such wise and order, that every one doth serve for the mutual help and comfort of an other.  
Q. How may all this be proved?  

3 Proofs of the former assertions.  A. First by many express 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.  
Secondly, by the states of the kingdoms of judah and Israel, when they enjoyed good Magistrates, as David, Solomon, and such like: for then all things flourished that concerned the glory of God, and the benefit and comfort of mankind, for soul and body.  
Lastly, by continual experience of all times.  
Hereupon the holy Ghost, Ecclesiast. chap. 10. ver. 16.17. affirmeth that that land is happy, that hath good Princes and Magistrates: but contrariwise, most miserable and unhappy.  
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: what are the duties which the subject is to yield to the Prince or Magistrate? 
The duties of the Subject to the magistrate, are of two sorts. The 1. inward, the 2. outward. The inward duties are 3. The. 1. love.   
A. The duties are of two sorts. Inward, and outward.  
Q. What are the inward duties?  
A. They are three in number.  
Q. What are they?  
A. They are first of all love, which ariseth not only of the tender care which the Magistrate beareth over his subjects, as one that is given and set over a people by the love and favour of God: but besides this, in regard of the manifold benefits that proceed from him as was said before.  
Q. What is the second inward duty?  

The 2. fear  A. Fear: which ariseth partly of the greatness and Majesty of the Prince: and partly for that he carrieth in his hand the sword of vengeance.  
Q. What say you of the third?  
A. That is, Reverence or Honour.  

The 3. honour.  A virtue tempered, and as it were compounded of the two former, and being not only not opposite to them, but a mean to stay them from extremity. So that wheresoever it is, love cannot degenerate into contempt, nor fear into hatred. Yea, it doth 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.  
Q. What are the outward duties?  
A. They are of two sorts.  
The first sort are such as are to be performed in the presence of the Magistrate. 
The outward duties are of 2. sorts. The 1. sort is of such as are to be performed in presence. Outward reverence before the magistrate consisteth in 3. things. The 1. in gesture.   
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.  
Q. What mean you by gesture of body?  
A. That, whereby the reverend and humble affection and disposition of the heart is expressed or signified. And this is not all one, but of divers sorts, according to the manner of the country where the Magistrate liveth: and the divers degrees of his estate and authority: some great, some less, and yet the least sign of honour is not arbritarie or indifferent, but to be performed, and in no wise to be neglected, according to the commandment of God, and examples of his best servants.  

The 2. in speech, and that in two things.  Q. What say you of the second, namely, Reverence in speech?  
A. It consisteth in two things; First, in giving to the Magistrate such honourable & magnificent titles or names as do agree unto his present estate.  
Secondly, to speak to him in such a phrase or form of speech as beseemeth his presence and hearing.  
Q. What say you of reverence in silence?  

The 3. in Silence, & this also in two things.  A. A man in the company of the Magistrate, is not to prevent him in speech, 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.  
Q. What duty is the subject to perform when he is absent from the Magistrate? 
Four duties are to be performed toward the magistrate in his absence. The 1.   
A. He is neither to think, speak, nor do any thing, to the dishonour, disgrace, or reproach of the Magistrate, but rather the quite contrary. Hitherto pertaineth that which is written. Eccles. 10.20.  
Q. What other duty?  
A. Willingly obedience to all his decrees & commandments, 
The 2.  without respect ease or commodity. So do the children of Israel offer themselves to joshua, joshua, 1.  
Q. Is a man bound to this simply and without exception?  
A. In no wise, but so far as his commandments are consonant and agreeable with the word of God.  
Q. What further duty is required of the subject?  

The 3. duty in the abfecce of the magistrate.  A. Not only to cover and wisely to interpret the infirmities of the Magistrate; but also patiently to bear and undergo all such punishments and chastisements as shallbe inflicted upon him by his authority and commandment.  
Q. This is a very hard case: how shall he in this sort bear that which is so shameful and grievous to flesh and blood?  
A. Very well, if he consider his own deserts; and the manifold benefits which he is to reap thereby.  
Q. What are they?  
A. First of all, the evil doer shall be stayed and restrained from running further into sin: and be moved to repentance.  
Again, by his punishment, the wrath and judgements of God shallbe removed.  
And lastly, others shall be admonished and forewarned not to fall into the like offence.  
Q. But what if a man do suffer punishment unjustly, and without desert?  
A. He is in no wise to resist authority, nor to use evil means to relieve his cause: but for redress, he is either to appeal to a higher Magistrate here upon earth, according to the example of the Apostle Paul, Act. 25.13. Or if that remedy fail, he must commit his cause to the highest judge, the Lord of heaven and earth: as the holy Ghost doth counsel, 1. Pet. 3. Which the best of the servants of God have practised from time to time.  

The 4. duty to be performed toward the Magistrate, though he be absent from him: is Thankfulness.  Q. What is the last duty?  
A, Thankfulness.  
Q. Is that due?  
A. Yea, no doubt, in regard of the manifold benefits which the subject receiveth from the Magistrate. For where benefits are received, there thankfulness is due: and the greater the benefits are, the more thankfulness is required. 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.  

Thankfulness is to be declared by five fruits or effects thereof. 1. Fruit of thankfulness.  Q. What is the first fruit?  
A. That the subject be tender and chary over the life and person of his Sovereign, 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.  
Q. There is good reason hereof, seeing that the lives and safety of so many, do depend upon his life and safety: but by whom hath this been practised?  
A. By the subjects of David, as appeareth, 2. Sam. 21.17. 1. Kin. 1.2.3.  

2. Fruit of thankfulness.  Q. What is the second fruit or duty?  
A. The subject is to venture & hazard himself, and all that he hath, for the benefit, comfort, and relief of the Magistrate, as may be seen in the Nobles and worthy servants of David. 2. Sam. 23.  
And there is good reason, seeing the Magistrate doth venture himself and all that he hath for the good of his subjects.  
Q. What furthermore?  

The 3. fruit of thankfulness.  A. The subject is to bring & offer to the Magistrate gifts and presents, not only as tokens of love & affection towards him, 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. This is practised by the people of God, as is evident in many places.  
Q. What besides all this, is to be performed?  

The 4. fruit of thankfulness.  A. The subject is to play & willingly yield all such taxes, customs, subsidies, & other such payments as are levied, commanded, and imposed for the maintenance of the Magistrate, and common benefit of the land. Rom. 13.  
Q. What last and principally?  
A. Lastly, he is to make prayers, and intercessions for the Magistrate; as is commanded by the holy Ghost. 
The 5. fruit of thankfulness to the Magistrate, Three great and weighty reasons why the subject is to pray for the magistrate. 

Reason. 1.  
Reason. 2.  
Reason. 3.    1. Tim. 2.  
Q. What reasons are there why a man should obey this Commandment?  
A. Very great: for why? First of all the Magistrate by reason of the spite and malice of the devil and his limbs, 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.  
Lastly, whatsoever they take in hand, the success thereof dependeth upon the blessing of God, which must be obtained by prayer. Therefore we are not only to pray for Princes and Magistrates, but in greater measure, and more fervently than other common persons: and that not only for Christian Magistrates, but for Heathens and Pagans, and such as are aliens from the true religion of God.  
Q. What will be the fruit of practising all these duties?  
A. Comfort to our own consciences, and many other blessings of God in this life. 
There is much comfort and manifold fruit arising to the good subject from his obedience to the magistrate. There is much and great evil growing to the evil Subject from his disobedience. In treating of the Minister of the word we are to consider. 

1. His qualities.  
2. His duties Many excellent qualities ought to be in a Minister of the Word for diverse ends & purposes, as they follow expressed.     
Q. What will the omitting hereof, or practising the clean contrary bring?  
A. Many grievous plagues in this life, and the eternal wrath and vengeance of God in the life to come.  
Q. Having spoken before of Princes and Magistrates, together with the duty of subjects toward them: now are we to speak of the Ministers of the word, who are also contained under these titles, Father and Mother. What order are we to observe in the Treatise thereof?  
A. We are first of all to speak of the qualities or properties required in the person of the Minister.  
Secondly, of the duties which he hath to perform.  
Q. What are the properties?  
A. They are diverse: all which do redound or serve to these especial ends.  
First▪ to sanctify, frame and dispose his mind fit for divine and heavenly things. 
The qualities required to be in a Minister of the word.   
Secondly, for the comeliness of his body, in attire and gesture.  
Thirdly, to commend his authority, and to give him weight & grace in the hearts of the people of God.  
Fourthly, to remove offence & occasion of speaking evil of the ministery.  
Fiftly, to give good example unto the hearers.  
Furthermore, for the trial of his wisdom, skill and faithfulness in the government of the Church.  
Lastly, for the drawing & alluring of men to the liking and embracing of his ministery.  

The qualities or properties peculiar to a minister of the word, are two. 

The 1. is calling.  
The 2. is aptness to teach.    Q. What are those properties, that are proper and peculiar to the Ministers?  
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.  
Secondly, he must be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or apt to teach.  
Q. How manifold is the calling of a Minister?  
A. It is extraordinary, or ordinary. Extraordinary, 
Calling is of 2. sorts. 1. Extraordinary, and immediately from God alone.  is that which is immediately from God, without the means or callings of men. Of this kind of calling we read, Gal. 1 1. And by this calling were the Prophets called: as Isaiah, Amos, and others.  
As likewise the Apostles & Evangelists. Eph. 4. Gal. 1. stirred up of the Lord, upon extraordinary causes & ends, for the good of his church. 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.  
But this is a rare case, and therefore we are not so much to stay hereupon: but look to the ordinary callings.  
Q. What is the ordinary calling of the Minister? 
2. Ordinary from God also, but by men. as the honourable instruments of God.   
A. It is both from God & men. Fron 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.  

No man ought to take upon him to be a Minister of the word without a calling.  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, Heb. 5. Rom. 10. jer. 29. Isai. 1. & 6.  
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 labours. jer. 1. and 17. And if he should prosper, yet can he have no comfort in his own conscience, seeing he doth run before he is sent.  
Beside, the people are not bound to hear him, which if they should do, they are not sure to receive a blessing  
Q. What say you of the second, namely, apt to teach? 
No man ought to be c●lled▪ who is not fir●t apt to teach.   
A. It is another essential quality which must be in a Minister lawfully called, above all other men: without which his calling profiteth not. Which containeth under it, these graces following.  
First, that he be well acquainted and experienced in the holy Scriptures, 
That a man may be apt to teach, 4. Grace's are necessary.  and thereby know and understand the counsel and religion of God: without which he cannot truly expound the Scriptures, nor open to the people all things necessary to salvation. 
1. Grace.   
Secondly, his tongue and utterance must be void of any notorious vice, 
2. Grace.  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.  
Thirdly, 
3. Grace.  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.  
Fourthly, 
4. Grace.  he must discreetly and wisely cut and apply the word to the several necessities and uses of his hearers.  
Q. We have heard before of the qualities and properties required in a good and lawful minister of God: 
The duties of a Minister of the word.  Now what are the duties which he is to perform?  

The duties of a minister of the word, are of 2. sorts 

1. Concerning himself.  
2. Concerning others.    A. They are of two sorts: 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.  

Three duties belong to the minister of the word, concerning himself. 1. Reading.  First, he is to give himself to reading; 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, for that a great measure of knowledge is required in the Minister to build up the Lord's people to their full perfection. But this cannot be obtained ordinarily, without labour and diligence, which the Lord hath appointed thereunto.  
Secondly, 
2. Prayer.  he must pray much and continually, privately, and by himself, both for increase of graces in himself, and for a blessing upon the means which he useth for that end; as also for success in his ministery. Examples hereof we have in the Prophets, our Saviour Christ himself, and his Apostles, as appeareth every where in the holy Scriptures.  
n =" 3" 
3. Labour after a good conscience.  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: but also from his own experience, 
The duties to be performed of the Minister toward others: they are like wise of 2. sorts. 

1. Public  
2. sort Private.    speak the more zealously, plainly, & blessedly, to the consciences 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?  
A. They are public and private.  
Q What say you of the first?  
A. His Public duties are: first of all preaching of the word, 
The Public duties of the minister are four.  with application thereof by admonition and exhortation. 1. Tim. 4. & the 2. Epist. 4  
Secondly, 
1. Preaching  the public administration of the Sacraments. 
2. Administr. of the Sacra.   
n =" 3" 3. He must pray in the public assembly: 
3. Prayer.  for this is a special duty pertaining to his calling Gen. 20. Act. 6. and practised in all times by wise and faithful Ministers.  

4. Execution of the church centures.  Fourthly, he must execute the sentence of suspension and excommunication in the presence of the whole Church gathered together; against such as are lawfully convicted in the consistory,  

The●r private duty of the Minister is, that he be resident and live among his people. Where unto belong many other, to the number of 10. as they are hereafter set down.  Q. We are now come to private duites: what is the first and ●s it were the way and entrance unto the rest?  
A. He must live and continually lie (as it were in his watch tower) among his people.  
Q. What reasons are to persuade him thereunto?  
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: but also the innumerable and the same most malicious enemies both spiritual and corporal, which continually lie in wait for to overthrow the Church of Christ, & every member thereof.  
And besides this, no Minister can fulfil his office, if he be absent from his charge, neither ought he to be absent, except necessity or some great and weighty cause do enforce the same.  
Q. But is he to content himself with his residences?  
A. No: he is to perform divers duties; and not to abuse his watch tower, to sleeping and idleness.  
Q What are those duties?  
A. divers and manifold, whereof we will rehearse some principal.  

The 1. private duty.  First, he is to instruct and catechize them of his people, whose ignorances are manifest to him: and who cannot sufficiently profit by public teaching. Act. 20.  
Secondly, 
2.  he is to prepare and fit them; for the holy Sacraments, by trying their knowledge, and admonishing them of any fault which may disable them. Ezech 22.  
Thirdly, 
3.  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.  
Fourthly, 
4.  he is to defend and preserve them against all Heretics and corrupt men, who (as ravening wolves) would pray upon & devour his flock. And this he is to do by the evidence and power of the word of God.  
Fiftly, 
5.  he is to comfort the feeble minded, and to rebuke the unruly person, & the evil doer. 1. Thes. 5.14.  
Sixtly, 
6.  he is to provoke and stir up them that are cold and slothful in duties: as also contrariwise to restrain and call back them that run on too fast in a rash zeal without knowledge.  
Seventhly, 
7.  he is to end dissensions, variances and discords, and labour to maintain peace amongst his people. Mat. 5. Cen. 14.  
Besides, 
8.  he must visit the sick, both to instruct and prepare them by heavenly doctrines and exhortations for death: and if they live, to profit by their visitations: as also pray for them publicly & privately. Isa. 38.1. King. 1. james 5.  
Q. What furthermore?  
A. 
9  He must in the time of persecution not forsake his flock, but stick to them, to encourage and comfort them, and if need be to seal up the truth of his doctrine, with the loss of his own life blood.  
Q. What lastly?  

10. Private duty of the Minister.  A. He must by a holy & godly example commend his doctrine and whole ministery unto the people.  
Q. Is it to any purpose that the people should know these duties of the Minister?  

These duties belonging to Ministers, are to be known of the people: whereof there are 3. Reasons.  A. Yea doubtless to great purpose. 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: for first they shall thereby discern a good and faithful Minister, from one that is wicked and unfaithful.  
Secondly, 
1. Reason.  they shall learn how to make choice for themselves, 
2. Reason.  when occasion requireth.  

The duties of people to their ministers.  Lastly, they shall see great cause not only to pray fervently for the Ministers of the word: 
3. Reason.  but to be thankful to God for so heavenly and gracious an ordinance.  
Q. In our last Treatise we spoke of the duties belonging to the Minister or preacher of the word: may we not now likewise speak of the duties of the people or flock towards their Minister?  

The duties of the ministers to the people, do bind the people to be dutiful unto them.  A. Yes, and that not without good reason, for why? one doth follow of an other, and is the cause of an other in equity and relation: for as the Minister is to perform duties to the people; so the people own duty to their Minister or Pastor.  

The duties of the people to their ministers, are of two series. 

1. Inward.  
2. Outward.    Q. Of how many sorts are these duties?  
A. Of two sorts, Inward & outward.  
Q. What are the inward duties or virtues?  
A. They are such as are hidden and do rest in the heart or soul, as the proper subject.  
Q. Why do you begin first with that part?  
A. Because if that being the fountain of all actions, be not first well framed, and disposed: either men will perform no actions at all; 
The inward duties are the principal, & grounds of the outward  or if they do, it will be in hypocrisy, that is, without a right and sincere affection.  
Q. How many duties do you consider in the soul?  
A. Two. The first whereof is Love: 
The inward duties are 2.1. love.  the people must love their Minister or Pastor.  
Q Where is that commanded?  
A. In the first epist. to the Thes. 5.13.  
Q. How must they love him?  
A. Not coldly, nor feebly, but most fervently and abundantly: 
This Love must be an earnest love.  as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used, doth signify.  
Q. What should move men hereunto?  
A. The work of the ministery, committed unto them by the Lord.  
Q. The fruits and benefits of that work are not expressed in that place, to persuade them to love:  
A. True, they are left there in general: but particularly specified in other places of the Scripture.  
Q. As how?  
A. First, they are called Spiritual Fathers, 
There are 4. great reasons to move people to love their ministers. 1. Reason.  because they beget and change men anew by the effectual preaching of the Gospel, to be the sons of God, and heirs of the kingdom of heaven, as appeareth, 1. Cor. 4 1. Tim. 1.2.  
Again, they are said, (Heb. chap. 13. ver. 17.) to watch over the souls of the people, 
2. Reason.  as those that must give account thereof: that is, God hath appointed them over his people and inheritance, not only to procure all things for their good, 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: 
3. Reason. Ezek. 33.  and delivered as it were an heavenly Trumpet into their hands: not only to give the people warning of the plagues and judgements of God to come: but also to advise and direct them how to prevent and avoid them.  
And lastly, 
4. Reason.  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. By means whereof, God hath oftentimes granted great graces & deliverances unto whole nations and people; as not only the Prophet Elisha doth testify, 2. Kin. ch. 2. But even that wicked king joash doth confess it, as we may see in the 13 chap of the same book.  
Q. These are indeed great reasons and motives, to persuade the people to love their Ministers. 
We have many special examples of such as have dearly loved their ministers, recorded in the holy Scripture, to move us to the imitation of them therein David. Solomon. Hezekias. Obadiah. The noble Shunamit●  But with whom have they prevailed?  
A. With diverse and sundry of the servants of God: as for example: how lovingly and sweetly did David, Solomon, Hezekias, and other holy Kings of judah, deal with the priests, levites, and Ministers of God. Great was the love of Obadiah towards the Prophets in the persecution of jesabel, who with the hazard of his own life, provided for the maintenance and safety of the Lords Prophets.  
How lovingly & bountifully did the noble woman the Shunamite entertain the Prophet Eliah. The like affection we may see in Ebedmelech the black Moor: in Lydia the Purpurisse, 
Ebed-melech. The Galatians.  Act. 16. and in many other, mentioned in the new Testament: but especially in the Galatians: of whom the Apostle Paul reporteth, that they received him, not only as an Angel of God, and as jesus Christ, but also that they would have pulled their eyes out of their heads to have done him good. 
2. Inward duty of people to their ministers, is Reverence. The necessity of this grace: because men are naturally exceedingly ready to despise their ministers, and that in many respects: of which 5. are set down as they follow in order.   
Q. What is the next inward virtue of duty?  
A. The people are to fear and reverence their Minister: which affection is not to be separated from the former.  
Q. What is your reason?  
A. Because that as reverence without Love will grow into hatred: so love without reverence, will grow into contempt.  
Q. Are not men ready and prove to contemn and despise their Ministers?  
A. Yes no doubt, and that for many causes.  
Q. How, and in what respect?  
A. Not only for that all men naturally do abhor and loathe the ministry; but also for diverse other reasons and respects.  

1. Cause why people are ready to despise their ministers.  Q. What are they?  
A. First, Ministers by the singular wisdom and goodness of God, are not Angels, but mortal men, and subject to the same natural infirmities that other are. Act. 14.  
Secondly, 
2. Cause.  (for the most part) they want such outward ornaments, and garnishings, wherein natural and carnal men do delight: as Nobility of birth, Beauty, Gorgeous attire, and such like.  
Again, 
3. Cause.  they are subject to poverty, affliction, reproach, disgrace, injuries, and manifold temptations, above other callings.  
Furthermore, 
4. Cause.  through infirmity, they oftentimes slip and fall into sin and offence.  
Lastly, 
5. Cause.  the devil in this latter time of the world, not abiding the light of Gospel, which God of his infinite mercy hath restored, doth labour by all means and ways to bring the Ministers into hatred, contempt, and vile estimation.  
Q. How may this mischief be remedied and provided against?  
A. By these reasons following, if they be seriously weighed. 
Against the former contempt, there are other 5. most weighty reasons he●re set down in the next place. 1. Reason helping against contempt of the minister.  First, that whosoever doth contemn the Minister his person, is in hazard to contemn his ministery and doctrine: and that to his own destruction and condemnation, in that he despiseth the means of his salvation.  
Secondly, that whosoever doth despise the Minister (which is the Ambassador of God) despiseth & contemneth God himself, and jesus Christ: which is a fearful & execrable thing.  
Thirdly, a man is to consider the fearful judgement that God hath powered out upon such as have contemned, 
3. Reason.  despised, or laughed to scorn the Ministers of the word.  
Furthermore, that although Ministers be in themselves base & contemptible: 
4. Reason.  yet doth they carry upon them the person of the Lord jesus Christ. Lastly, they have in readiness (as the Apostle saith) vengeance against all such as do resist and rebel against the truth. 
5. Reason. The outward duties to be performed of the people to their ministers, are generally 41 but under every of them sundry more particular duties are comprehended. 1. Of them is bodily reverence. The right manner of bodily gesture, is to be observed.   
Q. We spoke the last day of the inward duys which the people are to perform to their lawful minister: what are the outward duties?  
A. They are divers: the first whereof is bodily reverence or honour.  
Q. Wherein doth that consist?  
A. In 2. things, namely, 

Gesture, &  
Speech.    
Q. What mean you by the first?  
A. The people are so to frame their bodies & behaviour in the presence of their minister, as may declare & manifest the inward reverence of their hearts toward his ministry & calling: wherein notwithstanding two extremities are to be avoided. 
2. Extremities are to be avoided. 1. Is defect.   
Q. What are those?  
A. The effect, and the excess.  
Q. What mean you by the first?  
A. When either no reverence at all is given: or that which is unseemly, and agreeable to the base sort of persons.  
Q. What mean you by the other?  
A. When that reverence is given to ministers, 
2. Excess.  which is either due to God himself, or to the Kings, Princes of the world, as kneeling, etc.  
Q. What examples have you hereof?  
A. In that worthy man Cornelius, toward the Apostle Peter. But most clearly in the vassals of that Antichrist of Rome.  
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? 
The right manner of reverence in speech is likewise to be observed and it consisteth in three things. 1. In yielding to them their due Titles.   
A. In diverse respects. And first of all, by giving to them their just Titles.  
Q. What Titles?  
A. Such as serve not only to express and set forth the excellency of their calling: but also the nature of the duties which they are to perform.  
Q. What examples have you hereof?  
A. Very many in the word of God: for there we may see that Obadiah and the Shunamite calleth the Prophets, Elah, and Elisah, by the name of Lords. The Prophets are every where called Seers, and men of God.  
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.  
Q. What is to be avoided herein?  

Yet herein also as well excess as defect is carefully to be avoided. The 2. duty concerning reverence in speech, is, that the people give a true testimony of the graces of their ministers.  A. Both Defect and Eccesse, as was said before in the gesture or outward behaviour of the body.  
Q. What is the second respect you spoke of? of how many things doth that consist?  
A. Of two things: 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.  
Secondly, they are to speak reverently of him: and in all truth and faithfulness to defend his cause. The first whereof is a grievous fault, condemned in the word of God, even in regard of private men. This is the very property of hypocrites and malicious enemies against the truth: 
The contrary is a note of hypocrites & malicious wicked men. Ahab. Priests. Scribes. pharisees. Good men speak well of their good ministers. Ichoshaphat. Nicodemus. 3. Duty in respect of reverence, concerning speech, that they do charitably rather lessen then over-hardly to censure their infirmities.  as appeareth in Ahab toward Michaiah: and in the high Priests, Scribes and pharisees with their adherents, against john Bahtist, Christ jesus, and his Apostles.  
The other is a duty practised by them that had felt sweetness, and profited by the ministery of the word: as by Ichosaphat, Nicodemus, and divers others specified in the Evangelists.  
Q. What say you to the third?  
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?  
A. Because first of all it were to play the part of cursed Cham, who discovered the nakedness and shame of his father: as also of those hellhounds (the young children of Bethel) who upbraideth the Prophet by his baldness. Yea it were devilish ingratitude for any to lay open the faults and offences of him, who desireth with all endeavour to heal and cover their sins and transgressions, both before God and men.  
Q. What is the second general duty of the people to their Minister?  

The 2. general du●ie of people to be performed to their minister's, it is Obedience. Whereunto 3 things are required. 1. Thing is, that they be willing to suffer just reproof.  A. They are to obey and submit themselves to him: according as it is commanded by the Holy Ghost. Heb. 13.  
Q. What is required herein?  
A. First, they are willingly to yield themselves to be governed and ruled: yea to be admonished, reproved, and censured by him. And that not without good reason and equity: for, seeing God requireth those duties at the hands of the Minister, it is good reason that the people should yield thereunto.  
Q. Who hath done so?  
A. The best and greatest persons amongst the servants of God: as David, Ichosaphat, and divers other.  
Q. What is the second thing required?  
A. The people must be content with their own places and duties, 
2. They must not presume to intermeddle with any public duty, proper to the minister: such as are preaching of the word. etc.  and not usurp and encroach upon the office and duties proper & peculiar to the public Ministers of the word.  
Q. What are these duties?  
A. First of all the Preaching, opening and Interpreting of the holy Scriptures.  
Secondly, Public Prayer.  
Thirdly, the Administration of the holy Sacraments.  

3 Reasons why the people may not intermeddle with the duties of the minisers' office.  Q. Why may not the people meddle with these things?  
A. First, because God in his wisdom hath distinguished every calling with the duties thereof, from all other: containing them so within their limits, that one is not to encroach upon another. 
1. Reason.   
Secondly, 
2. Reason.  the ministery of the word is so holy a thing, and doth import the Lord himself so nigh, that no man may take it upon him, except he be called of God.  
Lastly, 
3. Reason.  if every man might usurp the duties of the Minister, it would open a way for a number of mischiefs, and that to the ruin and overthrow of the salvation of man: 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: as it is manifest in Saul, and King Vzziah.  

Touching Obedience, the people are in the 3. place dutifully to hear and embrace the truth of all their holy doctrine.  Q. What is the third thing required as belonging to the submission of the people to the Minister?  
A. The people are humbly, readily and cheerfully, without pride and contradiction, to hear, embrace and practise the doctrine which the Ministers do deliver: according to the example of the Bereans, Thessalonians, and such like among the servants of God.  
Q. Is this simply to be performed, and without exception?  
A. No: for the people are to examine the Minister's doctrine, whether it be agreeable with the word of God or no: a thing not only commanded by the Holy Ghost, as appeareth, 1. Thessa. 5. 1. joh. 4.1. but also practised by the servants of God.  
Q. What is the third general duty which the people own to their Minister?  
A. They are to maintain and sustain him and his family with all necessaries, 
3. General duty to be performed of people to their ministers: it is maintenance of them and their families. The proofs of it, are sundry testimonies of holy scripture.  according to their ability.  
Q. Where is this warranted and commanded?  
A. In many places, both of the old and new Testament.  
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.  
Secondly, the excellency of the things which the people reap at the hands of the Minister: 
3. Reasons drawn from the same.  according to that of the Apostle, 1. Cor. 9.11. If we have sown unto you spiritual things, is it a great thing if we reap your carnal things?  
Thirdly, the sweet promises of God made to the performance of this duty: and his heavy judgements threatened against the contrary.  

Many examples recorded therein.  Lastly, the examples of the worthy servants of God, who have been very careful for the provision and maintenance of the Ministers: as may appear, 2. Chron. 31. from verse. 3. to the end. And in many other places.  
Q. What is the last general duty?  
A. The people are to pray earnestly for their Minister.  

4. General duty to be performed of people to their ministers: it is prayer to God for them.  Q. Where is that required?  
A. By the Apostle Paul in divers of his Epistles. And practised by the Prophet David, Psal. 132.9. And good reason thereof, for without this duty, the studies and labours of the Ministers shall have small success.  

The duties of Parents toward their children. We have a threefold proof that the natural Parents are to perform duties toward their children. 

1. Proof is, from the light of nature.  
2. Is, from the equity of it.  
3. Is, by the word of God.   The duties of Parents toward their children, are generally 8. & these also have their several particulars contained in them. 1. General duty is love.  We are now come to the duties of Parents toward their children: and after that, to the duties of children towards their Parents.  
Q. Do Parents own duty to their children?  
A. Yea in nature, equity, and by the word of God.  
Q. What are the duties which Parents are to perform toward their children?  
A. They are divers. The first whereof is love.  
Q. Are Parents to love their children?  
A. Yea no doubt.  
Q. Where is that proved?  
A. Titus. chap. 2. ver. 4.  
Q. Yea but that is spoken only of the Mother?  
A. I grant, but in all equity, and by just proportion, it extendeth also unto the father.  
Q. What should cause you to think so?  
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, and to no purpose, if Parents should not actually love their children.  
Q. What think you therefore if parents love not their children?  
A. They are worse than bruit beasts: who by a certain blind instinct and affinity of Nature, do so tender and love their young ones, as that they will hazard their bodies, and lose their lives, to deliver them from danger.  

There are 2. sorts of reasons, to move Parents to love their children. 1. Sort common to the heathen with us. 2. Sort peculiar to us Christians. Of the 1. sort of Reasons there are 3.  Q. What reasons should move Parents to love their children?  
A. diverse reasons, and that of two sorts.  
The First whereof are common with the heathen, and mere natural men.  
The second, are particular to Christians, and such as are borne in the Church of God.  
A. Speak of these in order?  
A. The heathen, and mere natural men, do love their children for three causes.  
First, because they are made, and engendered of their own nature and substance, and so consequently flesh of their flesh, & bone of their bone: now none are so outrageous & monstrous to hate their own flesh, but rather to love and to cherish it.  
Secondly, children do carry the image and person of their Parents, insomuch that they may behold themselves in their children whilst they live: and after a sort live in them when they are dead.  
Thirdly, that if children be brought up in any good manner, they afterward yield unto their Parents great benefit, comfort, and relief, especially in their old age, and necessity.  
Q. But what special reasons have Christians to love their children?  

Of the 2. sort of Reasons, there are also 3. 1. Reason.  A. Not only the former, but also other of greater weight.  
And first of all, their children are borne within the covenant of God: and therefore his sons and daughters. Eze. 16.  
Secondly, 
2. Reason.  their children are parts and members of the mystical body of Christ (as appeareth, for that the Sacrament of Baptism belongeth to them) & so consequently they are free denizens and heirs of the kingdom of God.  
Thirdly, 
3.  they are appointed and sanctified even in their birth to glorify and worship the Lord: as also to profit and do good to the Church.  
Q. If Parents would look upon their children in this glass, they could not but be moved to love them: but what if they be not moved?  
A. It is a fearful sign, which doth declare that they are become unnatural, & given up unto a reprobat mind.  
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: as of a good and lawful thing, to become wicked and pernicious?  
A. Yes no doubt.  
Q. What means or cautions are to be observed to keep it in the right form or temper?  
A. Three cautions are required thereunto.  
First, Parents are not to love the bodies of their children better than their souls: 
3. Cautions are required to the moderating & well ordering of the love of parents toward their children. 1. Caution.  nor to make more careful provision for their estate in this life, then for their happiness in the life to come: which is the common course of the world, as we may see daily by woeful experience.  
Secondly, they are to love and prefer their children, 
2. Caution.  neither above God, & his glory: neither yet before their own bodies & souls. This was the great fault of Ely, as appeareth, 1. Sam. 2.  
Thirdly, 
3. Caution.  they are to discover their love to their children, neither too much, nor too little. For the first thereof, doth give children encouragement to contemn and loath their Parents, as also to take the rains to run forth into all dissoluteness, to their utter destruction.  
The other doth discourage children, & is the cause of many mischiefs, & therefore justly condemned by the holy Ghost, Ephe. 6.4. Col. 3.21.  
Q. What is the second general duty of parents toward their children?  

The 2. general duty of parents toward their children, is that they teach & instruct them. 1. In the knowledge of God and his word 2. In good manners. 3. In good Arts and trades of living.  A. They are to teach & instruct them.  
Q. In how many things?  
A. In three things?  
Namely, in the knowledge of God, and of his word.  
Secondly, in civility and good manners.  
Thirdly, in good Arts, trades, and professions: whereby they may maintain themselves, & do good to others.  
Q. Where is the first commanded?  
A. In many places both of the old & new Testament: as namely, Exod. 12. & 13. Deut. 4.11. Josh. 4. Ephe. 6.  
Q. What Parents have practised these commandments?  
A. The best and most notable amongst the servants of God.  
Q. Who are they?  

Examples of parents careful to instruct their children.  A. Abraham, Gen. 18. David & Bathsheba. Pro. 4. ch. v. 3. & 4. & ca 31. the parents of Timothy. 2. Tim. 1. & 3.  
Q. Are all Christians bound to follow these examples?  
A. Yea, for to that end are they recorded in in the holy Scriptures.  
Q. What reasons should move them thereunto?  

There are 7. important reasons to move parents to teach their children the true knowledge and fear of god. 1. Reason.  A. diverse, both in regard of their children, and of themselves.  
Q. What is the first?  
A. Their children are not borne without reason, but capable of knowledge and understanding; and therefore are parents to enlighten them, as with human knowledge: so especially with the knowledge of God, and his will, that so they may excel the children of Pagans.  
Secondly, Parents are to be especially careful, 
2. Reason.  that their children may be delivered from the wrath of God, & brought into his favour: but this cannot be without teaching and instructing: for faith cometh by hearing of the word of God: & how shall men hear without teaching and instruction?  

3. Reason.  Thirdly, if Parents instruct their children, it is a way or means for the Lord to teach them, and to increase their knowledge: & that by the free grace & promise of God: see Gen. 18.  
Fourthly, as the Lord doth enlighten the hearts of parents by the ministery of the word, 
4. Reason.  and other good means: so are they to impart of the same grace unto others: and to whom, if not to their children?  
Fiftly, the fruit which cometh of teaching children in their youth, 
5. Reason.  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 departed from it. Which is a very true sentence: for why? A child is as a new vessel, which not only doth easily receive good liquor, but doth a long time retain and keep the savour thereof: If men grow old before they be taught, instructed and called, by reason of their dullness and hardness of heart, they will hardly ever attain to any great measure of knowledge and repentance.  

6. Reason.  Furthermore, it will be a woeful and fearful thing for Parents to see their Children beaten down to hell, by the flaming fire of jesus Christ coming to judgement: but this shall be the case of all both old & young, that are then found ignorant of God and of his truth.  

7. Reason.  Lastly, if the children of Christians perish for want of teaching, their blood shall be required at the hands of their parents.  
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. 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? 
No diligence of others can exempt or discharge natural parents from their holy endeavour to teach their children the knowledge and fear of god. There are 4. reasons of it.   
A. All this doth not exempt parents from doing that duty which the Lord hath so plainly commanded and laid upon them in his holy word: especially seeing they have so many opportunities, occasions, and furtherances, to allure and encourage them thereunto.  
Q. What are they?  
A. First, by reason of continuance with their children, they have more time and occasion to teach them than others.  
Again, the love and affection which children have toward their Parents, doth cause them to like and willingly entertain that which proceedeth from their Parents.  
Furthermore, Parents know better than strangers, the nature, strength and capacity of their children, and therefore can best and most fitly apply themselves unto them.  
Lastly, when they teach their children, they do the will of God, and so please him. The consideration whereof, cannot but be very comfortable, and take away all tediousness from performing this duty.  
Q. How long are Parents to teach, instruct, and advise their children?  

Parents are constantly to teach and exhort their children to the true knowledge, fear, and obedience of God.  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, 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: nor defeat the duties which are laid upon men by the law 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, even then, when they were come unto the ripeness of their years: 
2. Instruction which parents are to acquaint their children withal, is concerning civility, & mannerly or comely behaviour. This kind of the Parents instruction is of no small weight in many respects. 1. Respect, which maketh it of great moment.  yea so long as they enjoyed life together.  
Q Wherein are Parents next to instruct their children?  
A. In civility and good manners or behaviour.  
Q. This seemeth not to be a matter of so great weight, seeing it doth concern but the body, and outward estate of man.  
A. Yea, but for all that, it is not to be neglected, being of great moment and consequence, & that in divers respects.  
Q. What are those respects which move you to say so?  
A. First, it were an heavy case that the body & limbs of a child which are created comely & beautiful, should by the negligence & recklessness of the Parents be deformed, and the use and motion thereof utterly perverted: which is nothing else, but an invirie and disgrace cast upon the workmanship of God.  
Secondly, evil manners & behaviour, do cause religion itself to be basely accounted of in the hearts of many: 
2. Respect.  as we may see by experience in divers, otherwise, good professors, who yet are of an uncomely & rude behaviour.  

3. Respect.  Besides, evil bringing up doth corrupt the mind and heart of children, & bring them to an evil disposition: as to be proud, churlish, hard hearted: without compassion towards others, & such like. And therefore one by the light of nature, saith very well, That good & liberal education, doth mollify the manners, and not suffer them to be cruel and savage.  

4. Respect.  Again, good bringing up & behaviour, is as the foundation, and ornament of all duties, trades & professions, giving them their due grace and commendation.  
Lastly, comely & good behaviour is pleasant and acceptable in the eyes of God & men: 
5. Respect.  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. And this also doth the Holy Ghost commend as an excellent virtue.  
Q. It cannot otherwise be, for why? the Lord God is not the author of confusion, uncomeliness, and disorder. 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, 
Is is a great sin for Parents to neglect to teach their children good manners.  as may appear in all their actions, and gesture?  
A. They do that which is unpleasant in the eyes of God and his Angels: 
3. Instruction which parents are to give their children is: concerning some honest science or profitable trade of life.  offensive to men: 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?  
A. In good Arts, Sciences, and occupations.  
Q. What are the reasons to persuade them hereunto?  

5. Good reasons alleged to this purpose. 1. Reason.  A. First, Arts and Sciences were in vain invented and brought to light by the Lord, if so be they be not upheld and continued from the father to the child.  

2. Reason.  Again, God doth command that all men that are able & fit thereunto, should maintain and uphold themselves by the sweat of their brows. Gen. 3. But this cannot be, without some trade or calling.  

3. Reason.  Besides, 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.  

4. Reason.  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: so contrariwise, such as live idly and without a lawful trade, he hath laid open as a prey to the devil, and to manifold plagues & judgements.  
Q. What say you further in the last place for the reason hereof?  

5. Reason.  A. That when men do want lawful means and Sciences to maintain their lives withal, they are driven through necessity to evil shifts and devices, and that oftentimes to their open shame and destruction.  
Q. Your reasons are good, and duly to be regarded. 
We have also sundry no table examples hereof recorded in the holy, scriptures of God.  But who have been moved to do their duties herein?  
A. divers of the ancient Fathers, who brought up their children, not simple in Trades and Sciences, but in such as were lawful and profitable. As appeareth in the sons of Adam and the patriarchs, in Moses. Yea even in the children of wicked Caine.  
Q. What is the third general duty of Parents toward their children?  

3. General duty to be performed of parents toward their children, it is Correction, or Chastisement.  A. Parents are to correct and chastise them.  
Q. Where is that warranted and commanded?  
A. In many places of the holy Scripture: but most plentifully and earnestly in the Proverbs of Solomon, as appeareth, Prou. chap. 13.24. and chap. 19.18. and 22.15. and 23.13.14. and 29.15.17.19.  
Q. This is an hard thing for Parents to perform by reason of their excessive affection, and tenderness toward their children: with what reasons therefore are they to overcome themselves?  
A. The reasons are of two sorts.  
The First is, in respect of their children.  
The second is in regard of themselves.  
Q. What say you of the first?  

It is good for the children themselves, that their parents do give them discreet and due chastisement or correction: and that for 3. Causes. 1. Cause.  A. That is many ways.  
The first is taken from Pro. 22.6. Foolishness is bound up in the heart of the child, which the rod of correction, will drive away.  
The meaning is, that there lieth in the heart of the child such a bundle or sea of naughtiness, as will bring him to utter destruction, if it be not diminished: or at the leastwise restrained. Now there is no other mean to bring that to pass then correction. Therefore if Parents love their children, they will not deny, or keep from them so excellent a remedy.  
Again, without correction, all teaching, instruction, and admonition, is altogether in vain: 
3. Cause, why parents are to correct their children, even in respect of the children themselves.  for why? children will contemn and abuse the words of their Parents be they never so excellent, if correction and discipline be not added to make them effectual: as we may see daily by woeful experience.  

There are likewise 3. Reasons to move parents wisely to correct their children in respect of their own selves, even because of 3. special commodities which come to them thereby.  Lastly, correction and due chastisement will keep & save the child from open shame, reproach and manifold miseries, into which he will run and cast himself willingly, if he be let alone, and suffered to live as he list in dissoluteness, and impunity. Example hereof in the sons of Ely.  
Q. What say you now in respect of parents?  
A. They shall reap divers commodities by performing their duty, in using discipline over their children.  

1. Commodity  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, and the blessing of God as a consequent thereof.  
Again, 
2. Commodity  they shall avoid the displeasure and inudgements of God due for the neglect of their duty, and for suffering their children by means thereof to run headlong to ruin and destruction.  
Lastly, 
3. commodity.  if they cannot prevail by this means with their children: 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.  
Q. You affirmed of late that Parents ought to correct their children: and proved the same by diverse good reasons and authorities out of the word of God. Now because that men through blindness of mind, and corrupt affection, may abuse so excellent a mean, and turn it to the hurt of their children: let us inquire wherein the right practice or use of the same doth consist?  

To the end Parents may correct their children in the right manner: 5. things are to be observed. The 1. thing to be observed.  A. To the right manner of correction of children, divers things are required  
For first of all, they are not to correct them without just cause: otherwise it were injury, & iniquity, which the Lord doth abhor.  
Secondly, they are to make their fault known unto them, by laying forth the greatness thereof, out of the word of God: that so they may the better be humbled for their offence: 
2. Thing.  and bear their punishment the more patiently and quietly.  
Furthermore, 
3. Thing.  Parents are not to correct their children in wrath, and revenge, but in love, and with a desire to do them good; if they look for the blessing of God upon the chastisement which they inflict.  
Q. What is further required?  
A. 
4. Thing.  They are to correct their children in equity and proportion: and that is, when their correction is neither too little, nor too much, but according to the quality and measure of the offence. For if they fall into any extremity, it is a mean to harden the heart of the child, and cause him to contemn and make no account of correction.  
Q. What are Parents yet to do in this respect?  

5. Things to be observed of parents, in their correcting of their children.  A. They are wisely to consider the age, the strength, the capacity, quality, and nature of their children: 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: nor deal so severely with them that are ignorant, as with such as know their duty: nor with them that are weak, and sickly, as with them that are healthful and strong: nor with timorous and mild natures, as with those that are bold and stubborn.  
Q. If Parents would observe and use this discretion, in correcting their children, they should reap better fruits then commonly they do. But let us proceed to the next duty. What is that?  
A. Parents must carry before their children, a good example of life and conversation.  

4. General duty which parents are to perform toward their children: is, that they go before them in a good course and godly example of life.  Q. What reason have you for it?  
A. First, children are naturally given to follow, imitate, or counterterfeite the behaviour and actions of their Parents; especially if they be evil, by reason of the general corruption, and perverseness of man, whereby he is prone to evil, & untoward to all things that are good.  
Q. But can the evil behaviour of Christians hurt their children?  

The evil example of Parents is exceedingly dangerous to corrupt their children There are 2. special Reasons thereof. 1. Reason.  A. Yea, a great deal more than of any other, by reason that their children think, that whatsoever they do is good and lawful.  
Q. What is your second reason?  
A. If Parents instruct their children never so well and diligently: and correct as severely as may be: yet all this labour is lost, except they conform themselves to the word and will of God. For otherwise they shall cast down with their evil and jewde example, as they build up by their godly doctrine and severity. Lamentable experience hereof we have in diverse Families and houses: 
5. General duty to be performed of parents toward their children: is, a tender care of nursing & bringing them up in their younger & more tender years. 6. General duty to be performed of parents to ward their children: is, moderate provision for relief of their necesties, against the future hardness and difficulties of this world.  which though they profess the word of God, yet for want of the practice thereof by the Parents and Governors; as evil, or worse children, proceed from thence, as from the houses that never heard or knew what Christian Religion meant.  
Q. What is the fift duty?  
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 than 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.  
Q. What is the sixth duty?  
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, as may maintain them in good estate, not only in their life time, but when they are departed from them.  
Q. What warrant have you for this?  
A. Nor only express doctrines, 1. Tim. 5. and 2. Cor. 12. But also the example of Abraham, the father of the faithful. Gen. 25. Who before his end provided for the welfare and comfort of his children after his death.  
Q. But may Parents gather and lay up for their Children, what they think good?  

Parents in laying up goods in store for their children must observe 3. Cautions.  A. In no wise: for the goods which they lay up for their children, must be obtained and gathered. First of all, by lawful means.  
Secondly, without hindering of themselves, in the obtaining & following of heavenly things pertaining to their own salvation. 
1.  
2.   
Lastly, 
3. Caution.  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.  
Q. What is the seventh duty?  

7. Duty of parents toward their children, is that they have meet care to see them well bestowed in marriage.  A. Parents must have a great and especial care to provide for the comfort, holiness, and chastity of their children, by the honourable estate of marriage.  
Q. Where is that approved and commended?  
A. In very many places of the holy Scripture, and namely in these, Gen. 24. and 26. Deut. 7. judg. 14. Gen. 29.19. Cor. 7. and such like.  
Q. Why may not children provide and make choice for themselves in Marriage, but that their parents must have a stroke therein?  

There are 3. good & just Reason, why parents are to have a chief stroke in the marriages of their children. 1. Reason.  A. There be very good and just reasons thereof.  
For first of all, children are a part of their Parents, and the chiefest treasures they have amongst other worldly goods: and therefore not to be bestowed and conveyed away without their free consent.  

2. Reason.  Again, parents do carry a more sincere and upright affection to the welfare and benefit of their children, than they themselves do: being blinded and misled with corrupt and heady respects.  
Lastly, they can see and discern by reason of their knowledge and long experience, 
3. Reason.  what is good and meet for the benefit and comfort of their children, far better than they themselves can.  
Q. But may Parents do what they list in bestowing their children in marriage?  

Nevertheless the authority of parents is limited in 3. cases. 1. Limitation.  A. No, for they have their limitation from the word of God: and therefore they are not to enforce their children to marry whom they list against their wills.  
Again, they are not to cause their children to marry before they know what marriage meaneth, and the duties thereof: as many give their children in marriage almost before the time they know their right hand from their left: which is the cause afterward of many mischiefs and enormities.  
Lastly, they are not to defer or put off the marriage of their children too long a time: which was the fault of judah toward his daughter in law Thamar, which in the end brought upon him great hearts smart and confusion, as appeareth, Gen. 38.18.  
Q. What is the last duty of Parents?  
A. They are earnestly and with all fervency of Spirit to pray to God for their children, 
8. Duty of parents toward their children, is that they do pray earnestly and constantly to God for his all-sufficient blessings upon them.  as Abraham, David, and the rest of the holy servants of God have done. And that not without great cause: for hereby they do obtain not only a blessing upon all the duties which they performance toward their children, but also all other graces they stand in need of, both in regard of this life, and of the life to come.   

OF THE DUTIES of children toward their Parents.  
Q. ARe children to perform duties toward their Parents? 
Children are by the commandment of the Lord to perform 4. special duties to their parents.   
A. Yea no doubt: for why? the Lord hath commanded in the fift Commandment, that children should Honour their Father and Mother: under which word Honour, are contained all duties which children are to yield to their Parents.  
Q. What are those duties?  

The first of them is love.  A. They are divers: the first whereof is love.  
Q. Are children then to love their Parents?  

And it is a most necessary duty  A. Yea, love is so necessary a virtue in the hearts of children, that without it, they will never yield other duties unto Parents: or if they do, yet can they not please God: for why? the Lord doth abhor all duties be they never so excellent, that proceed not of love. There is no doubt but that all children generally are backward to this duty.  
Q. What reasons therefore may persuade them thereunto?  
A. divers and those effectual.  

6. Reasons are alleged to move children to love their parents.  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: therefore much more their Parents, 
1. Reason.  to whom they are so near linked in nature.  

2. Reason.  Again, God hath put his own person upon Parents, and given them his own amiable titles, which originally and directly are proper to himself: whereupon it followeth, that if children have any spark of goodness and piety to God, they cannot but bear a tender affection toward their Parents.  

3. Reason.  Thirdly, God hath planted in them a certain natural affection & inclination toward their Parents: which if they do labour to extinguish & suppress, they are worse than bruit beasts who being moved with nothing else but a certain instinct of nature, do depend wholly upon those that engendered them, & seem to prefer them before all other.  

4. Reason.  Besides, Parents are the authors and causes of the life and being of their children: and therefore are they unworthy of life & being, that carry not a loving heart toward their Parents.  
Furthermore, Parents are the causes, and as it were fountains, 
5. Reason.  whereby all good graces and gifts are conveyed unto children, bodily and spiritual, concerning this life & the life to come: and therefore what horrible unthankfulness were it, if children should not love such excellent instruments. 
6. Reason moving children to love their parents It may be perceived by 4. Reasons, that the love of Parents is great toward their children.   
Lastly, Parents do love their children, and therefore are children to yield the like unto their Parents: for love doth deserve and aught to procure love.  
Q. But how is it manifested that Parents love their children?  
A. divers ways. 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.  
Besides, how patiently do they take and put up many troubles, annoyances and vexations, at the hands of their children.  
Furthermore, they do often, even with cheerfulness defraud themselves of many necessaries, which they themselves stand in need of, for their children's sake: as meat, drink, apparel, sleep, and such like.  
Q. By all that you have said, I see it is great reason that children should love their Parents, and that even of conscience: But have you any examples that any have so done?  

The examples of loving children may be a 7. Reason to move us to love our parents.  A. Yea, many of the dear children of God in times past: and many also at this day, as may appear by divers signs and effects: whose worthy examples all other aught to imitate and follow.  
Q. What if Parents be churlish and unnatural?  
A. They are tenderly to love their Parents for all that.  
Q. What is your reason?  

Children are to love their Parents though they be churlish to them. The Reason of it.  A. Because that a vice or fault in the person of the Parents, cannot dissolve that natural bond wherewith children are knit unto them: much less abolish the duty that God hath laid upon children.  
Q. What other autie do children own to their Parents?  
A. Reverence: or an honourable estimation of them. 
2. Duty which children stand bound to perform to their Parents, is a reverend and honourable estimation of them.   
Q. Must this needs be joined with Love?  
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?  

There are 2. reasons why it should be so.  A. First of all Parents do after a sort carry the image of God: & therefore it cannot be avoided, but that if children contemn their Parents, 
1. Reason.  they contemn God himself.  

2. Reason.  Again, Parents are Superiors unto their children, both in years and tract of time: as also in authority and government: for why? God hath subjecteth children under the hand and direction of their Parents. 
The inward Reverence of children to their parents, is outwardly to be expressed 2. ways. 

1. In speech.  
2. In gesture Inward reverence is outwardly to be expressed, 2. ways. 

1. In presence  
2. In absence       
Q Are children only to retain reverence to their Parents inwardly in their hearts?  
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.  
First, in the presence of their Parents.  
Secondly, in their absence.  
Q. What rules are to be observed for the first?  
A. First, they are to give to their Parents such terms, 
3. Rules are to be observed of children in speaking to or in the presence of their parents 

1. Rule.  
2. Rule.    titles and phrases of speech, as may declare the reverence of their affections.  
Secondly, they are not to prevent their Parents in speech, without some great and weighty cause: but to speak when they have leave and fit occasion.  
Thirdly, they are not to be excessive in speech before 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?  

Children are to speak reverently of their parents in their absence, or out of their hearing. Children are to behave themselves revenrentlie also in their outward gesture toward their parents This is expressed 3. ways. 1. 2. 3. Way. Examples hereof, joseph.  A. They are to speak reverently of them: but above all things to take heed that they do not hinder or impair the good name, estimation, or authority of their Parents: 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 Absalon. 2. Sam. 15.4 5.6.  
Q. How must children behave themselves toward their Parents in gesture?  
A. First, they are to rise up to them.  
Secondly, they must bow their bodies, uncover their heads, bend their knees, and such like.  
Thirdly, they must yield the chief place unto their Parents. Two notable examples hereof we have in the word of God: to wit, joseph, as appeareth, Gen. 48.12. & Solomon, 1. Kin. 2. chap. 19 ver.  
Q. But what shall we say, 
Solomon.  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: laugh them to scorn to their faces: and shamefully abuse them otherwise?  

They are very wicked children who are contemptuous against their parents  A. The devil hath strongly possessed such, and because they deface the image of God in their Parents: show themselves unthankful for so great benefits, and fight against the principles of nature engraven in their hearts: they are cursed Monsters, who should not be suffered to live & breath under heaven: according as the Lord God hath commanded, that they should be put to death by the sword of his own lieutenant the Magistrate.  
Q What say you generally of such children, as contemn and despise their parents?  

They are in a most woeful and miserable estate  A. Their case is fearful: for why? although they escape the hand of man, yet will the Lord either pursue them from heaven with some notable judgement; or else requite them with the like in their graceless posterity  

3. General duty to be performed of children to their parents is Obedience.  Q. What is the third duty?  
A. Obedience, and Subjection?  
Q. How prove you that children are to obey their Parents?  
A. By the word of God: and namely, Ephes. 6.1. Col. 4.20.  
Q. What reason is there that children should practise these Commandments? 
There are 4. Reasons to move them hereunto.   
A. Great reason: for why? The Lord hath given parents authority to command: and therefore it is the duty of children to obey: otherwise their authority were given in vain.  
Secondly, the holy Ghost doth use two reasons, to persuade children to this obedience, out of the places before alleged.  
The first is, that it is just: therefore unless children will commit injustice and iniquity, they must obey their Parents.  
Again, Obedience is said to be well pleasing to the Lord, and therefore if children will delight and please the Lord, they must perform this duty.  
Lastly, the examples of divers holy servants of God, may serve for a reason: who have not refused to obey their parents in divers things, against which they might have taken exceptions, either in regard of the absurdity, or difficulties thereof in some respects.  
Q. Doth the stubbornness and obedience of children displease the Lord? 
This also may be an other special reason, from the contrary disobedience.   
A. Yea, so greatly, that he hath awarded no less punishment than death, against the stubborn and disobedient child.  
Q. What if the hand of the Magistrate ceaseth?  
A. Yet will the Lord be revenged: as we may see in the sons of Elimine  
Q. In what manner are children to obey and practise the commandments of their Parents? 
The right manner of children's obedience to their parents consisteth in 2. things. 

1. In willingness.  
2. In truth.     
H. First of all willingly, and from their hearts.  
Secondly, in deed and truth, not in outward countenance and promise.  
Q. You have said and proved well, that children are to obey the commandments of their Parents. But are they to perform that duty absolutely, & without exception?  
A. No, for the obedience of Children hath a limitation, 
children's obedience as well as parents authority is limited by God.  as appeareth, Ephes. 6.1. 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. And there is good reason, 
There are 3. reasons of it.  for although the authority of Parents be great: yet the authority of God is greater.  
And though they own much to their Parents, and are bound to hear them: yet own they more unto God their Creator and Saviour: and are much more bound to hear him, than either men or Angels.  
Lastly, although they are to love their Parents: yet are they to prefer the Lord GOD before their Parents in love and affection: according to that which our Saviour Christ saith, Mat. 10. He that loveth Father, or Mother, more than me, is not worthy of me.  
Q Hath any godly child, moved with these reasons, denied obedience to parents, when they have commanded things unlawful?  

And hereof is jonathan a notable example.  A. Yea, for good jonathan would not execute the will and pleasure of his wicked Father Saul, against innocent David: as appeareth, 1. Sam. 19.1. etc.  
Q. But now what say you in the conclusion of this point?  
A. I say, that even if wicked Parents command any thing not contrary to the word of God, although it be not only difficult, 
4. General duty which God commandeth children to yield to their parents is Thankfulness. This general thankfulness doth utter itself in 4. ●●●cial ●●●●●s or duties of it. 1. Fruit.  but also joined with some blemish or absurdity: yet is the child bound without contradiction or resistance to obey them.  
Q. What is the fourth duty that children are to yield to their Parents?  
A. Thankfulness.  
Q. In what fruits or duties is this thankfulness to show itself?  
A. In diverse.  
And first of all, children are to comfort, cheer, and solace the hearts of their parents when they are wounded, and cast down with any great sorrow, heaviness, or anguish.  
Q. This is indeed a duty very natural and requisite: But who hath performed it at any time?  
A. The sons and daughters of jacob toward their father: 
Examples of it  as we may read, Gen. 37. ●5.  
Q. What is the second fruit or duty? 
2. Fruit.   
A. When children do know their Parents to be so ignorant, as that they understand not how to be saved: nor to serve God according to his will: they are to teach & inform them so far as they may, and necessity doth require.  
Q. What examples have you hereof?  
A. Faithful Abraham, who reported to his father Terah, 
Examples of it Abraham.  what he had learned, not only concerning the will of God, for his departure out of his Country, &c: but also touching the everlasting salvation and happiness of them both.  
So joseph instructed his father jacob, 
joseph.  in those things which concern the preservation of the Church of God in Egypt: whereof he was ignorant before, Gen. 37. & ch. 45.  

Our Saviour Christ.  Our Saviour jesus Christ, although he were subject in all things to joseph, and Marie (as to his parents, as appeareth, Luk. 2.51.) yet did he reform them both, in things wherein they erred. v. 49.  
Q. What are children furthermore to yield?  

3. Fruit of children's thankfulness to their parents.  A. They are to visit their Parents, in their sickness, and procure all good means for their health and recovery.  
Q. What say you lastly in this respect?  
A. Children are to secure, relieve, 
4. Fruit.  and help their Parents in their poverty, want and necessity.  
Q. You say well, for this is a duty which both nature and equity do require?  
A. Yea, and therefore the servants of the Lord have been most ready to perform this duty: as for example, 
Examples of it.  how tenderly and carefully did joseph nourish and provide for his Father, 
joseph.  and all his Family, in the time of dearth and scarcity.  
David was more careful to procure the maintenance and safety of his Parents, then of himself, although he were then in great distress: as we may read, 1. Sam. 22.1.3.4.  

Our Saviour Christ.  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, and sorrows of death, a care of the good estate of his mother Mary, after his death. joh. 19  
Q. What general reasons should move children to yield all these duties to their Parents, 
There are 4. Reasons to move children to be thankful to their parents  whereof you have spoken?  
A. First, for that Parents have yielded them all, or the most part thereof before to their children: and therefore children are to requite the like to their Parents. 
1. Reason.   
Again, the very Heathen by the light of nature, 
2. Reason.  performed the most of them.  
What shall we say, 
3. Reason.  that even diverse bruit and unreasonable creatures, 
The duties mutually pertaining to husbands & their wives.  have answered in their kind, the benefits which they have received of such as engendered them: as it is recorded of the Stork, & such like.  
But the greatest reason of all is, the gracious blessing of God, 
4. Reason the chief of all the rest.  promised to all dutiful children: and contrariwise his curse and vengeance thundered out against the contrary.   

WE ARE NOW TO speak of the duties of Husbands toward their Wives: and of Wives toward their Husbands.  
Q. WHat heard you the last time, thereof?  
A. That the duties, are either general, and common: 
The duties of husbands & wives are of 2. sorts▪ 

1. General: of the which there are 7.  
2 Particular.    or particular and proper.  
Q. What call you general duties?  
A. Those which both parties are indifferently to perform, both one to another, and in divers respects.  
Q What is the first duty?  
A. love.  

1. General duty which the husband oweth to the wife, and the wife again to the husband, it is love  Q. Is this a common duty between man and wife?  
A. Yea, for as the husband is to love his wife, so is the wife to love her husband.  
Q. Where is the first commanded?  
A. Ephe. 5.25.  
Q. Where the Second?  
A. Titus. 2.4.  
Q. Is love necessary between man and wife?  

It is a duty necessary to be mutually performed.  A. Yea, for it is not only the fountain and cause: but also the director, and life of all duties. For where it is wanting, either no duties will be performed, or untowardly and from the teeth outward: or not continually.  

There are 4. Reasons to move husband & wife to this mutual love. 1 Reason.  Q. What reasons be there to move Husband and Wife to love one another?  
A. First of all their conjunction in marriage.  
Q. But there be many conjunctions in the world amongst men?  
A. True, but yet none so excellent: for why? the Lord God did not only knit and join man and woman together in paradise: but with so nigh and straight a bond, that of two they are made one flesh: Mat. 19.5. whereupon the man and the woman are called by one self same name, to wit, Adam, to note the nigh and straight conjunction between them. Hereupon the Holy Ghost doth conclude two things.  
First, that although the child be nearly knit by flesh and nature unto his Parents, yet must he forsake them both and cleave unto his wife.  
Secondly, unless he will hate his own flesh, he must love his wife.  
Q. What is your second reason?  
A. The wife and the husband are yoke fellows in one estate: 
2. Reason.  whether it be adversity or prosperity: whereby the grief and tediousness of the one is allayed: and the joy and comfort of the other is increased.  
Q. What say you thirdly?  
A. They are joint companions in many works and duties which serve to the glory of God, and to the benefit of the Church in divers respects, 
3. Reason.  as in the exercises of religion▪ bringing up of children: and in d●ing good to others that have of need relief and compassion. This heavenly companion-ship cannot but move them to love one another.  
Q. What say you in the last place?  
A. The virtues which one do see to be in another, 
4. Reason.  being well and duly considered, will cause the husband to love the wife: and the wife the husband: for virtue and the graces of God, have in them a certain nature and virtue of alluring, and drawing to themselves.  
Q. Do these reasons only serve to persuade married folks to begin to love one another?  

Love ought 〈◊〉 be constant  A. No: for they are also (being unchangeable and constant) a sure and unshaken foundation of love: whereas if it be built upon Beauty, Riches, Wealth, and such like vanishing and changeable things, it cannot endure; but faileth when the foundation is taken away.  
Q. What is the second general duty?  

2. General and mutual duty is the joint care each of others salvation.  A. Man and wife must have a mutual care and regard to the salvation one of another.  
Q. How is that proved?  
A. It is certain that God did not join man and woman together in marriage to please the eye, 
The proof of it.  or serve the lust one of another: or to procure the worldly commodity and welfare one of another: for this end were partly brutish, and partly heathenish: 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. For it were a miserable and woeful case, that of two lying in one bed, the one should be chosen and the other refused: the one should inherit the kingdom of God, the other should lie in the eternal torment of hell fire. To avoid which misery, the Holy Ghost in divers places doth exhort married folks to win and draw one another unto salvation. 1. Cor. 7.16. 1. Pet. 3.1.  
Q. What is the third general duty of man and wife? 
3. General and mutual duty betwixt man & wife, is the joint care each of others coniugal chastity.   
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.  
Q. Where is this duty warranted?  

The proof of it.  A. In the four first verses of the seven. chap. of the 1. Epist. to the Corinthians: where it is by the Apostle Paul, very largely handled and enforced.  
Q. What if married folks will not yield unto this Commandment?  

It is very dangerous to neglect this duty on either part. 4. General & mutual duty, is a joint assistance in their household government.  A. They overthrow an especial end of marriage: and are the cause of many grievous and fearful mischiefs: as Adultery, Murder, excessive jealousy, and such like.  
Q. What is the fourth general duty?  
A. They must join together, and assist one another in household government; 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 divers respects.  

This duty is mutually to be performed in 3. Respects.  First, to oversee the behaviour of their servants and children, that nothing be done to the dishonour of God, and contrary to duty.  
Secondly, to provide all such things as may serve for their honest and sufficient maintenance.  
Lastly, to preserve and increase such goods and riches, as God of his mercy shall put into their hands. 
The proof of it. It is dangerous for either part to neglect this duty. 5. General & mutual duty is a joint assistance for the natural welfare of their estate and persons.   
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. and 37. almost the whole Chapter.  
Q. What if either of the parties neglect their duty?  
A. All will to havoc, and poverty cometh like an armed man.  
Q. What is the fift general duty?  
A. The husband & wife, must assist and comfort one another, not only in sickness, but in all miseries, sorrows and calamities.  
Q. What is the reason?  

The reason of it.  A. It is a special end of marriage, that the husband and wife should be mutual helps and comforts one to another: and where can this appear so well as in adversity? according to that of the holy Ghost, A friend is borne for adversity. Wherefore the holy servants of God living in marriage, have in all estates stuck one to another, and cheerfully performed all duties of help and comfort. 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, 
job. 2.9. & 19.7.  but also left and for sook him.  
Q. What furthermore are married folks to perform jointly together?  

6. General and mutual duty, is a joint care of peace and  A. They are to maintain peace and agreement amongst themselves: and to remove all disagreement and dissension.  
Q. What reasons move you thus to say?  
A. Very good reasons, & of weight and importance.  
For first of all, where discord and dissension doth bear sway, 
3. Weighty Reasons move hereunto.  there the Lord God of peace is not present: but rather Satan the Devil, the father of all discord and mischief, 
1. Reason.  hath there his seat and abode.  
Secondly, 
2. Reason.  where the man and wife are rend asunder, there prayer and other exercises of Religion can have no place: at the leastwise, no success and blessing. 1. Pet. 3.7.  
Thirdly, 
3. Reason.  where discord and dissension between married folks do take place, there nothing doth prosper: 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: therefore there is great reason that the husband should live in peace and unity with his wife: and the wife with her husband.  
Q. What is the last general duty!  
A. Husbands and wives are to pray one for another.  

7. Which is the last general and mutual duty, is most earnest and continual prayer one for and with another. There are 5. special duties to be performed of the husband to the wife. 1. Special duty of the husband toward the wife, is the loving applying of all his gifts & graces to the comfort & benefit of his wife Such as are these 4. gifts following.  Q. You say well, for this is warranted by examples in the holy Scripture. But what are they to ask?  
A. Not only for the graces of God's spirit, and the increase thereof, one upon another: 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. Now let us come to the special and proper duties of the one toward the other. And first of all, what duties is the husband to perform to his wife?  
A. They are diverse: and in the first place it is to be considered, that as the husband is the wives head: 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?  

The duties of the husband to his wife.  A. He is to employ that courage and authority which he hath, in greater measure than the woman, 
1. Courage.  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. 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. This was well known unto the very Heathen: as appeareth in Abimelech, speaking to Sarah, Genes. 20.16. in these words, Behold, he (meaning Abraham) is the vail of thine eyes to all that are with thee, and to all others. 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.  
Q. What secondly is required?  
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: 
2. Strength.  so is he to bestow that his gift in all lawful labours and trades, not only for the maintenance, but for the use and employment of the care and faithfulness of his wife.  
Q. But hath he no further to do?  
A. Yes, 
3. Wisdom  as GOD hath bestowed upon him more sharpness and quickness of wit: with greater insight & forecast then the woman: so is he to use it, to govern, and to order her in all things.  
Q. What if so be the husband doth enjoy worldly wealth and riches?  
A. He is to impart, 
4. Riches.  and make them common to the use of his wife.  

The proof of it by 3. Reasons.  Q. How is that proved?  
A. First, marriage maketh all things common between the man and the wife. 
1. Reason.   
Again, 
2. Reason.  the wife must as well exercise and confirm her faith in showing mercy, and doing good works: that so she may hear that sweet voice of Christ at the day of judgement: (Come ye blessed of my Father: When I was an hungered ye gave me meat, etc.) even as well as the husband. But this cannot be, if outward means be denied, and withdrawn.  
Lastly, 
3. Reason.  examples in the holy Scripture are clear in this point, Pro. 31.20. Luk. 8.3.  
Q. What if so be that the husband will not perform these things that you have spoken of?  

The husbands neglect of the employing of the former gifts to the benefit of his wife, is dishonourable and displeasing in the sight of God.  A. He doth not only despise and make light of the example of our Saviour Christ, who hath bestowed his wisdom, strength, riches, and even his heart blood upon his Church: but also showeth that he is no true and natururall head: but rather an Image: yea, a block void of life and sense.  
Q. What is the second special duty of husbands toward their wives?  
A. They must dwell with them as the holy Ghost commandeth, 1. Pet. 3.7. As men of knowledge, giving honour to the woman, 
2. Special duty of the husband toward the wife, is, that he dwell with her, as a man of knowledge, etc. To the end a man may live with his wife as a man of knowledge: two things are to be practised. 1. That he is to avoid all occasions & offences. And of these there are 6. rehearsed as they follow. 1. Occasion.  as the weaker vessel.  
Q. What is the Husband to do, that he may rightly practise this commandment?  
A. Two things: For first he is to avoid all occasions and offences, which may stir up & provoke the woman to pass her bounds, & commit some sin.  
Q. What are those occasions you speak of?  
A. First, when the Husband doth spend his time in idleness: and unthriftily doth waste and consume his substance. This will greatly pierce and wound the heart of the wife.  
Secondly, when he keepeth or haunteth ill & suspicious company: for she may gather thereby, that he is no better than the persons are, in whom he doth delight.  
Thirdly, an angry, unpleasant, and fierce countenance, cast upon the wife: will greatly terrify and provoke her.  
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: Husbands love your wives, and be not bitter unto them.  
Q. Proceed?  
A. Besides all this, unjust and excessive jealousy is to be avoided: for why? It causeth the woman not only to contemn her husband as no true Christian: but to rise up undutifully to the maintenance of her good name. 
6 Occasion of offence. 2. Thing that the husband is to do that he may live with his wife as a man of knowledge, is that he do bear with manifold infirmities which he findeth to be in her.   
Lastly, when the husband meddleth with the duties that are peculiar unto the wife, he seemeth to doubt either of her wisdom: or of her faithfulness, which cannot be, but a great disquieting to a Christian woman.  
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?  
A. When the wife doth behave herself undutifully: the husband is not to wrack and revenge himself upon her by intemperate speeches, or violent actions: but he is patiently to bear, and put up at her hands many injuries and abuses: 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.  
Q. What reasons should move the husband to behave himself in this manner to his wife?  

The Reasons why he ought to do so, are 4.  A. diverse. And first of all, God hath not joined the man and the wife together, to the end that the man should oppress and tyrannize over the woman, 
1. Reason.  whereby she may be made worse: but rather by wise and mild ways to make her better: and so fit her for his comfort.  
Again, 
2.  albeit she be a weak and frail vessel: yet is she an excellent gift of God, serving for many excellent ends and purposes: & 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.  
Furthermore, 
3  the wife is a fellow heir, (as saith the Apostle) with him of the kingdom of God, and therefore the husband is not to abuse her, who is equal in dignity and glory with him.  
Lastly, 
4.  where the husband and wife are divided and at dissension, there prayer and religion is greatly hindered: therefore the husband is to bear many things: yea to deny himself, to give way and free passage to so precious a thing. 
3. Special duty of the husband toward the wife, is to to rule and govern her 6. Things are required that the husband may rule his wife as he ought.   
Q. But to come to the third duty, seeing that the Husband is the ●i●es head: may he not govern and order her?  
A. Yes, he may and aught; and besides that, admonish and rebuke her for her faults.  
Q. But may he do that simply and without respect?  
A. No, but divers things are to be observed in the performance of that duty.  
And first of all, he must be more forward and earnest in reproving faults committed directly against God, than such as are committed against himself, or any other, according to the example of jacob. Gen. 32. & job. chap. 2.10. Whereby is condemned the contrary practice of a great number.  
Secondly, 
2.  the husband is not to admonish and rebuke his wife in bitterness and revenge: but with a signification of love, and good will: for otherwise he doth utterly lose all his labour.  
Thirdly, 
3.  he is herewithal to remove the stumbling block, or cause whereat the wife is either grieved, or falleth into any sin: this did Abraham, Gen. 21.12.13.14.  
Fourthly, 
4.  he is not to rebuke his wife of the same sin whereof he himself is guilty: but rather practise the contrary virtue: that so he may win and draw her from sin: otherwise it will be said, Physician heal thyself: and his admonition will be ridiculous.  
Furthermore, in reproof, 
5.  the husband is to have a tender regard to the honour and good name of his wife, and therefore he is not willingly to accuse and blame his wife in the presence of others: otherwise it will be very offensive and unpleasant unto her.  
Lastly, 
6.  as the husband is to condemn vices and sins amiffe, so is he to commend and praise such virtues and good things, as he seethe in her.  
This is a course not only warranted by God, but savoureth of love, and may serve to encourage her in good, and to turn her away from that which is evil.  

4. Special duty of the husband to his wire is, that he do deal honourably with her in all things.  Q. What is the fourth duty of the husband to the wife?  
A. Although the Husband be the wives head and superior: yet is he not to contemn her, or deal with her as a base person or vassal. But because God hath created her out of a principal part of himself, and soyned her so near unto him: he is to honour her, and in all things to govern her in a reverend manner: preferring her before all others: 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, but an excellent creature partaker with him of many graces and prerogatives pertaining to this life, and to the life to come: and therefore he is not only to carry a reverend estimation of her in his heart, 
5. Special duty of the husband toward the wife is, that he is to be cheerful with her, not withstanding any in cumbrances that the married estate may bri●g with it  but to deal with her after the same manner that the soul being a principal part of man doth use in governing the body.  
Q. What is a man lastly to do?  
A. If any trouble, evil, or encumbrance falleth out in marriage, he is not to blame the holy institution of marriage for the same: or to ascribe or impute it to the wife: but rather to accuse his own sins as the cause thereof: 
The duties of the wife to her husband.  and therefore he is not only to humble himself to God by true repentance: but to labour that the image of God may be restored to him, that so marriage may be sweet and comfortable to him, as it was to Adam before the transgression.  
Q. Having said somewhat of the duties of the Husband to the wife: Let us pass over to the duties of the wife: which are they?  
A. They are divers. And first of all, it is the duty of the wife to bear and bring forth children: according to the ordinance of God. Gen. 1.28.  
Q. If the woman had not transgressed, 
The duties to be performed of the wife to the husband are 7. as they are henceforth set down.  this duty would have been performed with ease and comfort; 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.  
Q. What is to be said to this?  
A. She must notwithstanding, this, patiently bear all trials: 
1. Duty is to bear and bring forth children.  & submit herself to the ordinance of God, which he hath appointed for the increasing, upholding, and continuance of mankind unto the end of the world.  
Q. What reasons may encourage her hereunto? 
There are 3. Reasons whence the wife may be encouraged to bear children to her husband 1. Reason.   
A. First of all, for that it is no reproach for a married woman to bear children: but rather a crown and honour.  
Again, God might have pursued the sin of the woman with a greater punishment in herself, and in all her sex and posterity. 
2. Reason.   
Lastly, it is no means to hinder women from salvation and the kingdom of God: 
3. Reason.  but rather to further them: as appeareth, 1. Tim. 1.15.  

2. Duty of the wife toward her husband, is to nurse and bring up her children.  Q. What is secondly required in the woman?  
A. She must nurse and bring up her children.  
Q. How is it warranted that Mothers must nurse their children?  
A. First, by the example of many holy women in the holy Scripture: 
There are 5. Reasons to move Mothers to nurse their own children 1. Reason.  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.  
Besides, the nursing of children is set down as the note of a faithful woman, 
2.  1. Tim. 5.  
Furthermore, 
3.  natural equity doth require it: for is it not reason that the woman should nurse that creature, which is a part of herself? and were it reason, that seeing she did give the child nourishment when it was in her womb, she should now forsake it, when it is brought forth & committed to her care & tuition.  
Fourthly, 
4.  to what end doth the providence of God yield unto the woman two Paps, as it were fountains, and that in the most comely and fit place of her body? & besides that, filled them with most sweet and precious liquor: is it that these excellent things should be dried up & destroyed? & not rather that they should minister fit nourishment unto the infant, & so set forth the glory of God, 
4. Reason moving mothers to nurse their own children.  the great and most wise Creator?  
Lastly, the holy ghost doth condenne certain unreasonable creatures, as unnatural & monstrous, for that they will not tender & nourish their young ones: as appeareth, job. 39.17.18. 19 much more monstrous and unnatural in a mother endued with reason, if she cast off her young one, who doth wholly depend upon her.  

If the mother have any necessary hindrance that she cannot nurse her child, God will of his goodness spare her therein. The mother's duty is to be as careful to bring up children unto God, in his nurture and fear, as willing to bring them forth into the world. The proof of it.  Q. But what if the woman through defect or any other great and weighty cause cannot perform this duty?  
A. Then is she dispensed withal: for why? necessity hath no law: But this doth not discharge them that are able to do their duty.  
Q. Is there no further thing required of the woman in this respect?  
A. Yes, she must bring up her children in the knowledge of God, and good manners.  
Q. Why? that is a duty belonging to the Husband.  
A. Yea, and to the wife also: and especially to her, so long as the children remain under her hand, power, and disposition: 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 appeareth by their practice, set down, Pro. 4.31. 1. Tim. chapter. 1. & 3.  
Q. Have you nothing else for confirmation?  
A. Yes, Kings are usually set down in the holy history with their mothers, to the praise of the mother if the child were virtuous: & to the reproof of her carelessness and negligence, if he were vicious & naughty.  
Q. You speak of a troublesome and painful duty?  
A. True: but if the woman will endeavour to perform it, she shall not only have the peace of a good conscience, but also the hand of the Lord ready to assist and further her.  
Q. What is the third duty of the married woman? 
The third duty of the wit to her husband, is Subjection.   
A. Subjection. The woman must be subject unto her husband, as unto her head.  
Q. Where is this warranted and commanded? 
The proof of it.   
A. Gen. 3.16. Ephe. 5.22. &. 24. 1. Pet. 3.1.  
Q. What mean you by subjection?  
A. When the woman dependeth upon, & yieldeth herself unto the will, 
What is meant by the subjection of the wife.  direction and discretion of her husband: and therefore doth presume neither to overmaster him: neither to control and make vile account of his speeches and actions: neither appoint and command him what he should do, or leave undone: neither yet render check for check, 
The holy women of ancient time are patterns of such subjection to their husbands.  rebuke for rebuke, reproach, for reproach: from which and the like, the holy women of God have ever been far of: as may appear, 1. Pet. 3.6.  
Q. What reason had they to do so?  
A. They knew very well, that it is as monstrous and unnatural a thing for the woman to usurp over the man: 
No wisdom or any other excellent gift in the wife ought to embolden her to shake off subjection, and so to break the ordinance of God.  as the feet to direct the eye: or the loins to rise up and set themselves in place of the head.  
Q. But sometimes the wife is wiser, more discreet, and provident than the Husband?  
A. It is true: but yet this doth not overthrow the superiority of the man: and therefore if occasion be offered to admonish and advise her husband, she is to perform this duty with humility and reverence; showing herself more willing to hear, then to speak: to be ruled, them to rule and govern her husband.  

4 Duty of the wife to the husband, is obedience.  Q. What is the fourth duty of the wife toward the Husband?  
A. Obedience?  
Q. Is the wife to obey her Husband?  
A. Yea no doubt: it is a virtue commended by the Holy Ghost in Sarah Abraham's wife, 1. Pet. 3.6.  

What is meant by obedience.  Q. What mean you by obeying?  
A. It is to do and practise the commandments of the husband.  
Q. Must she perform all his commandments without exception & limitation?  

The wives obedience to her husband is limited by the word of God.  A. Not so: but so far forth as they are consonant & agreeable with the word of God: & therefore if he doth command any thing contrary unto the will of God, she is not to obey him.  
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.  
Q What say you for a fift duty?  

The 5. duty of the wife to her husband, is to frame herself to be like affected with him.  A. She is to frame and dispose herself, to the affection, desire & disposition of her husband.  
Q. How is that?  
A. She is to practise that excellent precept of the holy Ghost, Rom. 12.15 whereunto all Christians are bound, as namely, Rejoice with her husband when he rejoiceth, and weep with him when he weary: & therefore she is not frowardly to cross him in any lawful and indifferent thing or action, as the manner of some is, who love to lower when their husband is cheerful; and to be merry, when he is heavy: and to draw back when he is forward to any good thing: which behaviour as it proceedeth from a cankered nature: so it agreeth not with the holy consent of marriage, and is the cause of many mischiefs.  
Q. What is the sixth duty of the wife?  
A. She must keep at home, or in her house.  
Q. Where is this warranted?  

The 6. duty of the wife toward her husband, is to keep at home, to oversee his family. The proof of it There are three causes which move unto it.  A. First of all by the light of nature: experience hereof we have among the heathen.  
Secondly, more effectually by the word of God. Tit. 2. chap. 5. ver.  
Q. To what end is this required?  
A. For sundry causes: 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.  
Again, by that means to take occasion to do good for the glory of God, & the benefit of the Church, which thing appeareth in jael, the wife of Hebr. judg. 5 24.25.  
Lastly, to avoid suspicion of evil, & all occasion that might draw & allure her to commit any unlawful act. 
The wife is not to be in her house as in a prison without all liberty of going abroad.   
Q. But is the wife so bound to her house, as she is to live therein as in a perpetual prison?  
A. That is not the mind of the Holy Ghost, but rather an abuse of an holy precept: for why? there be divers reasons or causes why the wife should departed out of her house & go abroad.  

The wife is to have her liberty to go abroad to three ends and purposes. 1. End. Examples of such holy liberty.  Q. What are those reasons or ends?  
A. The first is, to provide for her soul & eternal good, by the public ministery of the word, & by christian conversation amongst the faithful.  
Q. What examples have you hereof?  
A. In the noble woman, whereof mention is made, 1. Kings. 4.22. as also in divers holy and noble women, Luke 8. and divers other places.  
Q. What is your second reason?  

2. End.  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?  

3. End.  A. She may and aught to go abroad, sometime for the health of her body, & solace of her mind, that so she may be the better able to perform all other duties; so that place Titus. 25. rightly understood, maketh nothing for the imperiours husband, or the slothful & sluggish wife.  

The duties of the Masters toward their Servants.  Q. What is she to consider in the last place?  
A. The wife must be contented to be attired and maintained according to the proportion of her husband's ability and estate. 
The 7. duty of the husband toward the wife.   
Q. What if she labour to exceed it?  
A. She doth not only give cause to her husband to suspect that she laboureth to please the eye of another, rather than his own: but also indeed wasteth and consumeth his goods, to his great impoverishment and decay: whereof will arise many troubles and mischiefs.   

WE HAVE HItherto spoken of divers Persons contained in the fist Commandment: and now let us speak of the duties of Masters and servants. 
Three reasons do show that Masters of families, own duty toward their Servants.   
Q. DO Masters own duties to their servants: how may that be proved?  
A. By the order that God hath appointed between Masters and servants: for why? The Master is set in a Superior degree over the servant: 
1. reason.  and therefore as in a natural body, the principal members have a special care over the base and inferior: so ought the master over the servant.  
Besides, 
The 2. reason.  servants are helpful and beneficial unto their Masters: for why? they serve not only for their comfort and defence, but also for their honour, game and commodity: and therefore in all equity they are bound in some sort to requite their servants. 
The 3. reason.   
Lastly, the duties of Masters are as clearly and fully described and set down in the word of God (as appeareth in the old & new Testament, and namely, Prou. Exod. 21. Deut. 15. Ephes. 6. Col. 4.) as the duties of servants: all which were to no purpose, if Christian householders ought nothing unto their servants.  
Q. what are the duties that they do owe?  
A. divers. And First of all, householders are to care and bring up their servants in the true knowledge of God, and his sincere religion: that so they may not only worship the Lord aright: 
The 1. duty of the Master is, to bring up his servants in the true knowledge and religion of God. There are 4. reasons moving hereunto.  but also attain unto eternal happiness in heaven: which is the chief end of the life of man, and of all the graces of God bestowed upon him.  
Q. What reasons have you to prove that this aught to be performed by Householders to their servants?  
A. First, if every Christian ought to have a care of the salvation one of another, 
1.  and to that end to employ all good means that they can, both by themselves and by others: then are Masters more to do the same to their servants, because there is a more strait bond between the Master and the servant, then between Christians one toward another: for why? in the Fift Commandment, as Householders are contained under the name of Parents: so under the title of children, are servants comprehended.  
Again, there is no doubt, 
2.  but that when the Lord commanded his people, that they should whet his word and law continually upon their children: as appeareh, 
2  Deut. 6. &. 11. under the name of children, he also containeth servants.  
Furthermore, 
3  Abraham was not ignorant of his duty in this respect: for why? the Holy Ghost doth commend him: Gen. 18. for that he both did and would teach and instruct his household in the knowledge and obedience of the will of God.  
Lastly, 
4. Reason.  all that faithful servants of God continually followed his example: as may appear that many in the Scripture are not only commended for that they themselves did know, serve and fear the Lord: but for that their household, by their means, did the same; & were in the like happy estate.  

Examples of masters careful to train up their servants in the true fear and religion of God.  Q. Where doth this appear?  
A. Acts. 10. in Cornelius. Rom. 16. in the household of Aquila & Priscilla; the like we read of the jailor & his family. Act 16. & of divers others: amongst which joshua saith confidently: I and mine household will serve the Lord.  
Q. You have said very well: but what if all these reasons will not prevail with Masters and Householders?  
A. Then let their own gain and commodity move them. 
This may be a 5. reason to the former purpose. The religious servant is the most profitable servant. It is proved to be so, by 3. reasons.   
Q. What mean you by this?  
A. Doubtless they can never have good & faithful servants, serving for their commodity, without religion and the true fear of God.  
Q. How can you make that manifest?  
A. First, a religious servant that feareth God, doth tremble & is afraid to do any thing, that may hurt or endamage his Master; 
1.  yea to do so much as offend him.  
Again, 
2.  he willbe as diligent to procure the comfort & commodity of his Master, as his own; & therefore is as faithful in the absence of his Master, as when he is present: example whereof we have in the servant of Abraham. Gen. 24  
Lastly, 
3. Reason.  the Lord will bless the house where such a servant is: and will prosper and give success to all that he taketh in hand.  
Q. You speak the truth: for this appeareth in joseph, jacob, David, and such like. But what is the Master to do, to bring his servant to that pass and estate you speak of?  

It is the duty of Masters toward their servants, to use all means that they may to bring them to the true knowledge and fear of God. 1. means.  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: yet may he lawfully and with the blessing of God, perform divers duties: and yet keep within his own limits and compass.  
Q. What are they?  
A. He is to exhort and enforce his servants to resort to the public ministery of the word.  
Secondly, 
2  he is to read himself, or cause to be read in his house continually the holy Scriptures.  
Thirdly, 
3  he may impart to his servants the things which he hath learned, either by reading or hearing.  
Fourthly, 
4  he must examine and make trial how they profit by the public exercises of religion.  
Furthermore, 
5  he is daily to pray with and for his servants, that God may give them knowledge and faith in his holy word.  
Lastly, by his holy and Christian example and conversation, he is to bring them to a love and delight in the knowledge and practice of true religion.  
Q. But what if servants will not profit but contemn the word of God, & all good admonitions: continuing still unfaithful to their Masters, and rebellious against God: 
2. duty of Masters toward their Servants, is correction if they deserve it.  what is the Master then to do as a further duty?  
A. He is to use correction and discipline.  
Q. But may a Master correct his servant?  
A. Yea no doubt: for it is a thing warranted both by the word of God, and light of nature, as also by the consent of all nations.  

To the using of the correction of servants aright▪ four rules are to be observed. 1. Rule.  Q That he may perform that duty in the right manner: what rules are to be observed therein?  
A. He is to put a difference amongst his servants in regard of their age, sex, disposition, and other properties: for one sort is not to be dealt withal as another.  
Secondly, he is to dispense & proportion correction, 
2. Rule.  according to the nature & measure of the offence: and therefore he is not eagerly to pursue small faults, and over pass great: nor extremely to revenge offences against himself, & to make light account of sins committed against God, and the salvation of the servant.  
Thirdly, 
3. Rule.  he is not to correct and trouble himself, about every fault, but lightly to pass over small offences and infirmities.  
Lastly, 
4. Rule.  he is not to chastise his servant in bitterness & revenge: but in love & compassion: 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?  
A. divers, according to the nature of offences; as words & admonition, sometime more mild, sometime more vehement: now & then stripes and correction of the hand, & if all this will not serve, as a desperate and infectious member, he is to be removed & expelled out of the family. All this is warranted from the word of God; and example of his best servants.  

3. Duty of Masters toward their Servants, that they deal equally and justly with them. To the end Masters may deal equally and well with their servants, 4. things must be practised. 1. Duty belonging to the masters equal dealing with his Servant.  Q. What is the third general thing that the Master is to perform toward his servant?  
A. That which is commanded by the Holy Ghost. Col. 4.1. in these words: Ye Masters do, or offer to servants that which is good and equal.  
Q. What particular duties doth this general Commandment contain?  
A. divers. And first of all they are not to keep away their servants hire & wages: (as wicked Laban did from jacob. Goe 29.23.) but pay & discharge that which was agreed upon: which is required by the Lord of Masters.  
And there is great reason thereof: for why? by the very light of nature, the labourer is worthy of his hire. Mat. 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 sight of God.  

2. Duty belonging to equal dealing with the Servant.  Secondly, they are to teach & instruct their servants & apprentices in the knowledge and skill of those Arts, Trades, and Mysteries, for the obtaining whereof, they willingly bound themselves with them: 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: and even contrary to equity and reason, whatsoever colour and pretence they may set upon the matter.  
Q. What say you thirdly?  

3. duty belonging to equal dealing with the servant.  A. Masters, when they command their servants any thing, they are to make their whole mind and purpose fully known unto them: and not to speak unto them (either through negligence, and pride: or disdain and impatience) imperfectly, and as it were in a riddle or dark speech: whereby the servant hanging in suspense, knoweth not what to do, and what to avoid: according to the example of Abraham, Cen. 24. whose wisdom and equity, all Masters are to follow: for why? it were unreasonable, & tyrannical, to deal hardly with servants for not doing that thing which they knew not.  

4. Thing belonging to good and equal dealing with servants.  Fourthly, masters are to command nothing that is hurtful and dangerous either to the body or to the soul of their servants. As for example, to lie and speak untruths: to pick or steal: to commit whoredom or uncleanness: to fight desperate frays: to murder and shed blood in the unjust & devilish quarrel of their Master, and such like: in which respect divers persons are condemned, and noted with infamy in the holy Scrptures: As Potiphar's wife alluring joseph to uncleanness. Absolom 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. 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, & therefore would not drink the water that was brought to him with the danger of his servants.  

5. Duty of the Master, toward the Servant, to the end he may deal equally with him.  Q. What is the fift duty?  
A. The master is to command those things which the servant is able to beweeld, perform, & bring to pass: & not the things that do exceed his ability & strength: according to the example 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. This is to deal worse with a reasonable creature, and one that carrieth the Image of God: them a good man will deal with a bruit beast: For (as the holy Ghost saith) Pro. 12.10. A good man pitieth his beast  
Q. Now proceed?  

6. Duty belonging to equal dealing with the Servant.  A. Although a servant is not unreverently, & at all times to answer his master, admonishing and rebuking him: yet is he in some weighty causes and respects, to give his servant leave to answer for himself: according to the example of job, ch. 31. for otherwise the most innocent should be condemned as guilty: which were a most unjust and unreasonable thing: and therefore the servant must be suffered to make his just and lawful defence.  
Q. What further have you to say?  

7. Duty belonging to equal dealing with the Servant.  A. Seventhly, the Masters are not always to wear and consume their servants about their own commodity and profit: but at the last, & that in due time, to give them leave to provide for themselves by some honest & lawful means. Which thing jacob in all reason doth require of Laban, Gen. 20. & herewithal when servants have consumed their strength, & continued many years in faithful service, they are not to be sent away with empty hands, 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: Deut. 15. & in other places of the law. How greatly, unjust & cruel dealing with servants, displeaseth the Lord, we may read, jer. 34.  
Q. What yet further?  
A. The master is to tender & maintain his servant when he is sick, and unable to provide for himself: as also to use all good means for the recovery of his health: 
8. Duty of equal dealing with the Servant.  for it were unjust to use the health of the servant, and then to forsake him in his sickness: in conscience whereof the Centurion, (as appeareth, Mat. 8.) resorteth to our Saviour Christ to obtain recovery and health for his servant, who then lay in extremity of sickness. 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.  

9 Duty of equal dealing with the servant.  Q. What say you in the last place?  
A. When the servant dieth, the master is to see him committed to the earth, by honest and comely burial. This is a duty, which one Christian oweth to another: and therefore is a Christian master to perform it, much more to his servant, which hath finished his life in his service: of this was Isaac mindful, as appeareth in the burial of Deborah, his wives nurse and servant.   

OF THE DUTIES of servants towards their Masters. 
1. Duty of Servants to their Masters is love.   
Q. WE heard before of the duties of masters toward their servants: let us now come to the duties of servants toward their masters. What is the first duty?  
A. love. Theseruant must love his master.  
Q. You say well: for without this, the servant can do no duty in the right manner, or acceptable to God. But can the servant easily perform this duty?  

It is a hard thing for Servants to love their Masters.  A. No: It is an hard matter in this corruption of man's Nature to perform it to any man: but especially for servants toward their masters.  
Q. How cometh that to pass?  

The reason of the difficulty.  A. By reason of the inward pride, whereby every man hath a desire to be advance labove others: as also for that by the light of nature, we all love liberty, and hate bondage and servitude as a punishment for sin.  
Q. By what reasons may servants be induced to love their masters?  

By 3. reasons servants may induce their, hearts to love their Masiers. 1. Reason.  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: therefore much more their masters, to whom they are nearly bound.  
Again, 
2.  masters do bear and represent the person of jesus Christ, the great master and Lord of the whole world: and therefore if they love jesus Christ, they must needs love their earthly masters.  
Lastly, 
3.  masters are instruments and means whereby the Lord conveyeth many graces and benefits unto servants.  
Q. What are those?  

Servants receive divers sorts of benefits from their Masters  A. An house, an habitation, together with a lawful calling to attend upon, which is not every man's case.  
Secondly, masters do free their servants, and defend them from many disgraces, 
1. Sort. 2. sort.  injuries & oppressions, which otherwise they should suffer at the hands of them, who are mightier than themselves.  
Furthermore, masters direct their servants in a course serving to their comfort and benefit: 
3. Sort.  who of themselves, would run headlong into a number of miseries & destructions.  
Lastly, if they be Christian masters, 
4. Sort.  they have not only a care for the outward estate of their servants, in ministering to them such things as are necessary, but principally they have care of the eternal salvation of their souls  
Q. Your reasons are effectual to persuade: 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, but also by amiable countenances, and sweet behaviour, as appeareth by divers in the holy scripture. But now what is the second duty of servants to their Masters? 
2. Duty of Servants to their Masters, is reverence & subjection. The preofe of it.   
A. Reverence, and Subjection.  
Q. Where is that warranted & required?  
A. Ephes. 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 toward their Masters.  
Q. But what should move them to perform this duty?  

There are 3. Reason's moving to this duty. 1. Reason.  A. diverse reasons. And first, the Master is advanced and lifted up into an higher degree of prehemivence than the servant: and therefore it is his duty to stoop down to him, as his superior.  
Again, 
2. Reason.  the state and condition of the master is better than that of the servant in the outward respect: therefore he must honour him as his better  
Lastly, the master taketh his authority over the servant, 
3 Reason.  from no creature in heaven or earth, but only from God himself. Rom. 13. Pro. 8. & therefore the servant cannot resist his Master, 
The Servant is to reverence his Master. 1. In heart inwardly. 2 outwardly And that also divers waves  or contemn him: but he must needs resist God, and despise his majesty.  
Q. Is the servant only to reverence the master inwardly in his heart?  
A. No: he is to express it outwardly, and that divers ways.  
First of all, in his countenance: for why? he is not to look upon his Master, with a light, stubborn, 
1. In countenance.  proud and disdainful countenance.  

2. In Speech and words. And that 5. ways.  Q. Is he not to show reverence and subjection in his very speech and words?  
A. Yes, and that divers ways. And first he is to yield to his Master titles of reverence, 
1. Way.  and honour, according to his place and estate. 2. King. 2. and. 5.  
Secondly, 
2.  he is not to gainsay and contend with his Master, except it be in a matter of great importance and necessity; and yet the same with reverence and submission.  
Thirdly, 
3.  he must not answer again, when he is admonished or rebuked. Tit. 2.9. this is a sign of a rebellious heart, and an occasion of much evil. Prou. 15.1.  
Furthermore, 
4.  he is not to speak unreverently or scoffingly of his governors behind their back, as is the manner of some wicked servants.  
Q. What say you lastly?  
A. The servant is not to murmur, grudge, or repine at his estate: namely, that he is a servant and in subjection: 
5. Way, of showing reverence.  but willingly submit himself to his estate: 2. Cor. 7.20. Ephes. 6.7. And there is great reason thereof; for if the Lord (who can as easily make a Master as a servant) did not see it good for his own glory, and the benefit of the servant, he would never have called him thereunto.  
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: but yet a servant is to comfort and arm himself out of the word of God, by these considerations. 
There are 4. Reasons of great force to move servants to love, reverence, & obey, even wicked and churlish masters. 1. Reason.   
First, that albeit the Master doth abuse his place and estate: yet it is the Lords, and from the Lord: 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.  
Secondly, 
2.  hereby servants shall by patience be conformed to Christ jesus their Lord and Master. 2. Pet. 2. Chap. ver. 18.19.20.21.  
Thirdly, 
3.  they shall by their patience & willing suffering, adorn and bring credit to the Gospel. 1. Tim. 6. Chap. 1.2. ver.  
Lastly, 
4.  the worst estate of servants amongst such as are reputed Christians: is better and more tolerable, than the state of servants amongst many nations: where servants have been and are subject to all manner of disgraces, cruelty and tyranny: as appeareth both in the Scripture, and in profane Histories.   

OF THE DUTIES of Schoolmasters to their Scholiers, and Scholars to their Schoolmasters.  
Q. Remain there yet no other duties belonging to the fift Commandment?  
A. Yes, and that of two other sorts, respecting one another; to wit, of Schoolmasters to their Scholars, of Scholars to their Schoolmasters: of aged and graie-headed, to the younger sort: and of the younger sort, towards their ancients.  
Q. But do Schoolmasters & scholars belong to this Commandment?  
A. I no doubt, not only by reason of that relation which is between them, but for that the duties of them both, are of great and profitable consequent to the Church and common wealth, as all men know by experience, and cannot fitly be referred to any other commandment but to the fift.  
Q. Then let us speak of them both apart: and first of all, what duties are Schoolmasters to perform to their scholars?  

3. Duties belong to the Schoolmaster in respect of his Scholars. 

1. Instruction.  
2. Correction  
3 G●od example, or conversation. Schoolmasters a●e to instruct their Scholars in 2. things. 

1. In divine knowledge.  
2. In human learning. What divine knowledge is.      A. First of all, teaching, & instruction.  
Secondly, discipline or correction.  
Thirdly, Example or conversation.  
Q. Wherein is the Schoolmaster to train and instruct his scholars?  
A. First of all and principally in divine knowledge.  
Secondly, in human learning, or literature.  
Q. What mean you by the first?  
A. The knowledge and understanding of the will of God contained in the holy Scriptures, concerning faith and salvation: the true worship of God, and all duties towards man. 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. 
And after what manner it is to be taught.  In the delivery whereof, he is to behave himself with great wisdom, reverence and holiness.  
Q. To what purpose is all this? doth not human learning suffice for the adorning and commending of a man?  
A. No: for without religion, human learning is a profane thing, 
human knowledge insufficient without divine.  serving for nothing but to puff up a man's heart with pride, to take away excuse from him before God, and to arm him with boldness to oppose himself against the word of God, and the holy truth contained therein, as may appear in the heretics, Atheists, & profane contemners of Religion in all ages.  
Q. What mean you by human Learning?  

human learning what it is.  A. Reading, Writing, Grammar, with the rest of good Arts and Sciences.  
Q. In what manner is the Schoolmaster to train the child to the knowledge of these things?  
A. Hereunto, are required divers things. 
And after what manner it is to be taught. 1. With good skill and understanding.  First of all, skill and knowledge: that is, he must know and understand the things that he teacheth to another, least through ignorance he conveyeth into the mind of his hearer, many errors and untruths, which will easily take impression in tender hearts, & hardly be removed, when they attain to further age.  
The second is diligence and painfulness; which consisteth in often reading to his Scholar, 
2. With diligence and painfulness.  often hearing and examining him; with calling over things before heard: and lastly, invring him to dispute and confer with his fellows and equals: by all which, memory is confirmed, the wit sharpened, and the mind furnished with matter and knowledge fit for every purpose. Without this, a long time is spent, and little or no fruit doth ensue, although the scholar be of a good capacity.  
Thirdly, he must use all allurements to draw his scholars to hearken unto him, 
3. With all good allurements & encouragement to his Scholars.  and to love learning; as gentleness, mildness, patience, commendation of Learning, with gifts and rewards upon occasion. And on the contrary part, he is to avoid hastiness, and boisterousnes of affections; a sharp & severe countenance, with impatience, & such like. All which serve to harden the heart of the scholar, to cause him to hate and fly learning: to dull and astonish his wit, so that either he cannot conceive and understand that which is delivered; or is made unable to repeat that again, which was before conceived. All which is plain by common experience.  

4. With discretion.  The fourth thing is discretion: 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 rains of his government; as also measure and proportion the precepts which he giveth; to the end that he neither oppresseth his wit and capacity with too much, or suffereth them to languish and impair with too little. This was wisely considered of the very heathen, as may appear in their books of the training up of youth.  
Q. But what say you of the second general thing required of a Schoolmaster, namely, Discipline, and Correction?  

2. Duty of the Schoolmaster toward his Scholar, is due Correction.  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, and corrupt his heart with all manner of vices; insomuch that he will prove, not only void of learning, & all commendable virtues, but a monster in life & conversation.  
Q But how is he to use Discipline, and Correction?  

2. Things required to the right use of the Schoolmasters correction.  A. First of all, he is not so much to correct him for learning, and want of wit and capacity, or any natural defect, as for evil manners, stubbornness, idleness, negligence, & such like.  
Again, in correction, he is to respect the quality of the offence, namely, how great or how small, for both are not to be corrected with like measure: but the great is to be corrected with great, the small with a smaller kind of punishment.  
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?  
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, but utterly fruitless, and like a ring of gold (as the Prophet in another sense speaketh) in a swine's snout.  
Q. For the furtherance whereof, how is the Schoolmaster to behave himself, which is the third general thing you spoke of?  

3. Duty of the Schoolmaster toward his Scholar, is good example of life, & conversation. The reason of it. A 4. duty of the Schoolmaster, is to pray often, both with and for his Scholars.  A. He is to walk before the eyes of his scholar, in a wise, holy sober and comely behaviour. The reason whereof is, for that the scholars are ready to follow the example of their Masters in all things, whether good or evil as we may see in the scholars of Plato, Aristotle, Pythagoras, and such like.  
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.   


The duties of Scholars to their Schoolmasters.  OF THE DUTIES of Scholars to their Schoolmasters and Teachers.  
Q. Having spoken of the duties of Schoolmasters, equity and order doth require to speak of the things that Scholars ought to perform: what say you to that?  

3. Sorts of duties to be performed of Scholars to their Schoolmasters.  A. The things which they are to perform are diverse.  
The first concerneth themselves.  
The second, hath respect to their Masters.  
The third containeth their behaviour to all men in general.  
Q. What say you of the first, which concern themselves?  

1. Sort, of the which there are 2.  A. That which they are to perform in regard of themselves, and their own good, is twofold.  
For first of all, they are to give diligent care, attention, & heedfulness to that which is taught and delivered.  
Secondly, they are to labour, that they may profit therein.  
Q. Why is the first required?  
A. Because that without diligent hearing and attention, 
The Reason of the first duty.  teaching and instruction, be it never so plain, wholesome, & excellent, it is in vain: like as if a man should sing unto a deaf ear; for hearing ●oeth naturally, and in order, before understanding, whereupon Scholars in all languages are termed by the name of hearers.  
Q. But how shall Scholars profit and increase by that which they hear?  

How the 2. Autie is to be performed that the Scholar may profit. Things to be ivoyded which hinder profiting  A. They are to avoid some things, and perform some other.  
Q. What are the things they are to avoid?  
A. Idleness, excessive eating, drinking, sleeping, recreations, the company of idle & vain persons, amorous, and such like. By all which means a man doth fruitlessly misspend his time: blunt and dull his wits, and weaken his memory.  

Things to be practised, for the profit 〈◊〉 the Scholar.  Q What is he to perform?  
A. To call to mind things heard, often and seriously to meditate thereof, confer thereof with others, and be ready to teach them the things he himself hath ●earned.  

2 Sort of duties. Of the which, there are 3.  Q W●at say you of his duty towards his Master?  
A. His duty containeth three things.  

1. love.  For first of all, he is to love his Master▪ as an other parent, yea and in some respects more than his natural Parent.  

2 Reverence  Secondly, he is to reverence, and honour him  

1. In heart.  First of all, in his heart and affections.  

2. In speech, present, or absent.  Secondly, in his speech, both in the presence, and absence of his Master.  

3. In gesture  Thirdly, in outward gesture and behaviour.  
By all which outward effects, is laid open the inward reverence and honour of the heart.  
Q. What is the third duty?  
A. Thankfulness, which containeth all means which serve to requite the love, 
3. Duty is Thankfulness.  care, labour, and travail of his Master, with all fruits and benefits ensuing thereof: in which regard many are renowned & commended, even in profane Histories, as Alexander the great, to Aristotle his Master.  

Unthankfulness is a great sin in Scholars, & highly displeasing to God.  Contrariwise, all such have been condemned as unnatural monsters, which have showed themselves unthankful or unkind towards their Schoolmasters, & Fathers in learning: as that Monster of Nature Nero, towards his Master Seneca: So certain young Scholars (as appeareth in Prudentius) who with their styles and penknives bereaved their Christian master of his life: upon all which hellish Vipers, afterward came the horrible vengeance and judgements of God. And not without cause, seeing they did in a hellish manner violate and transgress this fift commandment.  
Q. Say somewhat of the third and last thing, namely the behaviour of Scholars before all men in general. 
3. Sort of the duties of Scholars.   
A. As their bringing up is more excellent than others, so are they to excel others in behaviour.  
Q. How to excel?  

They are to excel others that want good education, in their whole carriage, and behaving of themselves toward all men.  A. In Religion, courtesy, humility, humanity, comeliness, and order in eating and drinking, talking, recreations, entertainments, salutations, & such like. According to the rules and precepts which they have learned, not only out of the Scripture & word of God, but out of the writings of civil & political men. And therefore in this respect, are condemned all which professing learning, are yet in their manners & behaviour proud, profane noisome, incivil, & uncomely, whereby they are so far off from adorning, & commending good learning, that they do most notably deface it, & cool the affections of many towards it.   

OF THE DUTIES OF the elder and younger sort.  
Q. WE are now come to the other sorts, whereof we spoke before: and first of all, we are to begin with the elder sort, 
The duties of the Elder toward the younger. 1. Things to be considered concerning the elder persons. 1. The virtues wherewith they are to be endued 2. The duties which they are to perform toward the younger in years The virtues which ought to be in the Elder are many, as the Apostle setteth them down ●●t. chap. 2. vers. 1.2.3.  what say you of them?  
A. For the better handling of that which concerneth them, we are to consider what virtues and properties are required in their persons.  
Secondly, what they are to perform, being thus qualified to the younger sort.  
Q. What are the virtues or properties required in the persons of ancient men and women?  
A. The most of them are set down in the first, second, & third verses of the 2. chap. of the Epist. to Titus. The words are these. But speak thou the things which become wholesome doctrine.  
That the elder men be watchful, grave, temperate, sound in the faith, in love, and in patience.  
The elder women likewise, that they be in such behaviour as becometh holiness, not false accusers, nor subject to much wine, but teachers of honest things.  
Q. What duties are ancient men to perform? 
The duties of the Elder, are 4.   
A. They are to instruct & inform young men in the knowledge of God, and of his most holy will.  
Again, they are to exhort and encourage them to all good and virtuous duties to God and man.  
Besides this, they are to dissuade them from evil, and to censure them when they serve from a right course.  
And in conclusion they are to express all good virtues which they have learned, either by the word of God, or their own experience in their lives and conversation.  
Q. What will follow of all this?  

The fruit following both virtues and duties of the Elder sort.  A. Great fruit and benefit to the younger sort: and their grey hairs shallbe a crown of glory to themselves.   

OF THE DUTIES Of the younger sort unto their Elders.  

The duties of the younger to the Elder, are of 2. sorts.  Q. LEt us proceed unto the duties of the younger sort unto their Elders?  
A. Those duties do consist first of all in the inward affection. 
The duties of the younger to the Elder.   
Secondly, in outward behaviour.  
Q. What mean you by the first?  
A. That young men and women, 
1. sort. 1. love. 2. Reverence. Of this there are 3. Reasons.  should in their hearts and affections, love, honour and reverence their elders. And there is great reason thereof.  
For first of all they do represent part of the image of God, 
1.  to wit, continuance of days and eternity.  
Again, 
2.  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.  

3. Reason, why the younger should reverence their Elders.  Lastly, God hath appointed them, to be as Fathers & Mothers in care, in love, and in tenderness toward the younger sort, which cannot well provide for themselves.  

2. Sort of the duties of the younger to the Elder. They are 3.1.  Q. What outward duties do you require?  
A. divers. First of all, they are to hear with attention and reverence, the counsel and instruction, which upon occasion they shall deliver to them: & therefore they are not boldly to speak in their presence, 
2.  much less to usurp the first place of speech. 
3.  A worthy example thereof we have in Elihu. job. 32.11.12.  
Secondly, they are not to contemn or deride the persons of the aged, lest that the hot vengeance of God fall upon them, 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.  
Thirdly, instead hereof, they are to yield unto their ancients all outward signs & tokens of 
n =" *" An example whereof we may see even amongst the Heathen: for when the Lacedæmonians being present at a solemn show, upon the Theatre at Athens, an old man being near to them, they all stood up in token of reverence; and one of their company yielding his seat to him, himself standing by him. Whereby they did correct the unreverent behaviour of the Athenians towards the Aged: one of them saying, that the Athenians may know what is fit to be done, but that they will not do it. Cicer. in Lib. de Senect.  reverence and honour: as uncovering their heads, bending their knee, and such like, according to the manner of the country where they live: 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. Q. What if so be the younger sort, are driven to admonish or rebuke the Elder sort?  
A. They are to perform that duty in a most loving and reverent manner, as appeareth, 1. Tim. 5.1.  
Rebuke not an Elder, but exhort him as a Father, and the younger men as brethren.  
The Elder women as Mothers, the younger as sisters, with all pureness.  
Lastly, as old persons have been comforters & supporters of the younger sort, in the weakness and infirmity of their infancy and childhood: so are they to help and relieve the weak and decrepit old age of their ancients.  
Q. What say you of that time when as youth for the most part do contemn and make light account of old age?  
A. I say, first of all, that is a sign of a notable confusion, which commonly springeth out of evil and ungodly education.  
Secondly, that it doth foretell some notable judgement of God to come upon that land, where this evil is practised.   
FINIS.