THE
DOCTRINE
of
Superioritie
and
Subiection
:
contained
in
the
fift
Commaundement
of
Almightie
God
.
WEE
haue
by
the
grace
of
God
passed
through
the
first
Table
of
the
Commandements
of
God
,
and
now
are
wee
come
to
the
second
Table
.
Q.
What
speciall
difference
doe
you
see
betweene
the
one
and
the
other
?
Q.
How
many
sortes
of
duties
are
contained
in
the
second
Table
?
Q.
Where
are
the
speciall
duties
contained
?
A.
In
the
fift
Commandement
.
Q.
What
are
the
words
?
A.
Honour
thy
father
and
thy
mother
,
that
they
may
prolong
thy
dayes
in
the
land
which
the
Lord
thy
God
giueth
thee
.
Q.
How
many
things
doe
you
obserue
therein
?
A.
Two
.
Q.
Why
is
this
Commandement
placed
foremost
in
the
second
Table
,
and
hath
a
promise
,
which
the
rest
of
the
Commandements
contained
therein
haue
not
?
A.
To
shew
the
excellencie
and
necessitie
thereof
.
Q.
By
what
reasons
may
we
further
bee
perswaded
of
this
?
A.
First
of
all
,
it
doth
in
certaine
persons
,
traine
men
vp
as
it
were
in
a
certaine
inferior
Schoole
,
Secondly
,
it
vpholdeth
,
and
continueth
all
those
estates
,
degrees
,
and
orders
,
whereby
the
societie
,
Q
In
what
words
is
the
Precept
contained
?
Honour
thy
Father
,
and
thy
Mother
.
Q.
How
manie
things
are
wee
to
note
herein
?
-
1.
Person
.
-
2.
Things
due
vnto
them
.
A.
Two
:
First
of
all
,
certaine
persons
:
Secondly
,
the
thing
due
to
those
persons
.
Q.
Which
are
the
persons
?
A.
Father
and
Mother
.
What
meane
you
by
Father
&
Mother
?
A.
They
are
to
speake
properly
,
only
those
which
God
in
his
singular
wisedome
doeth
vse
as
instruments
and
meanes
to
giue
men
life
and
being
in
this
world
:
Q.
Why
are
these
two
ioyned
together
,
in
regard
of
honour
and
dutie
?
Secondly
,
to
preuent
and
meete
with
the
corruption
and
partialitie
of
children
,
who
otherwise
would
either
contemne
the
Mother
,
and
yeeld
all
honour
and
dutie
to
the
Father
,
by
reason
of
his
principalitie
:
or
els
because
the
Mother
doth
beare
them
,
nourish
them
,
and
is
most
tenderly
affected
toward
them
,
would
be
wholy
addicted
vnto
her
,
excluding
and
making
no
account
of
the
Father
.
Q.
How
may
it
appeare
that
this
is
the
reason
?
A.
By
many
cleare
places
of
the
worde
,
as
,
Leuit.
19.3
.
Prou.
13.12
.
and
chap.
10.
vers.
1.
Ephes.
6.1
,
2.
Col.
3.10
.
Q.
Are
no
other
persons
contained
vnder
these
?
A.
Yes
,
all
such
as
are
in
stead
of
Parents
,
not
onely
in
regard
of
superioritie
,
but
also
for
that
they
are
to
prouide
for
the
good
,
and
benefite
of
their
inferiours
,
both
in
soule
and
bodie
.
For
so
wise
and
mercifull
is
the
Lord
,
that
are
hee
hath
appoynted
naturall
Parents
to
begette
and
bring
foorth
children
,
and
thereby
to
giue
them
simplie
a
beeing
in
this
life
:
so
hath
hee
ordayned
other
persons
(
as
it
were
Parents
)
to
tender
and
giue
them
a
well
and
happy
being
.
Q.
Who
are
those
persons
which
you
meane
?
A.
Kings
,
Princes
,
and
Magistrates
,
Ministers
of
the
worde
of
GOD
,
Q.
Howe
can
you
prooue
that
these
are
contayned
vnder
the
titles
of
Parents
?
A.
First
,
for
that
as
in
all
the
rest
of
the
Commaundements
vnder
one
generall
,
are
contained
all
speciall
things
of
the
same
nature
,
so
it
is
in
this
Commandement
.
Secondly
,
if
these
persons
be
not
heere
vnderstood
,
they
are
contayned
properly
in
no
Commaundement
:
which
were
a
great
defect
and
disgrace
to
the
perfection
of
the
Lawe
.
Thirdly
,
these
persons
are
tearmed
by
the
name
of
Father
,
and
Mother
,
in
diuerse
places
of
the
holie
Scripture
:
as
Kinges
,
Queenes
,
and
Magistrates
,
are
called
by
the
name
of
Nursing
Fathers
,
and
Nurses
.
Isai
.
Chap.
49.
ver.
23.
In
regarde
heereof
,
some
of
the
Heathen
called
their
Kinges
Abimelech
,
which
signifieth
,
My
Father
the
King
.
Ministers
of
the
word
of
God
,
are
called
by
the
name
of
Fathers
.
2.
Cor.
Chap.
4.
ver.
15.2
.
King
:
Maisters
are
so
called
.
2.
King
.
5.15
&
Chap.
2.
ver.
12.
Q.
Why
is
the
name
of
Father
and
Mother
giuen
to
Superiors
?
Againe
,
the
crooked
heart
of
man
will
hardly
stoope
vnto
superioritie
.
First
,
by
reason
of
a
certaine
naturall
pride
whereby
all
men
do
desire
to
be
aloft
and
vnder
none
other
.
Secondly
,
for
that
Superiors
in
this
corrupt
and
miserable
world
do
oftentimes
abuse
their
authoritie
to
the
hurt
of
others
:
therefore
to
subdue
men
to
the
ordinance
of
God
,
he
hath
set
vpon
all
Superiors
the
sweet
and
amiable
name
of
Father
and
Mother
.
Q.
We
haue
spoken
of
the
Persons
the
first
thing
noted
in
the
Precept
:
what
is
the
thing
due
to
those
Persons
?
A.
Honour
.
Vnder
which
are
conteined
all
meanes
and
effects
whereby
the
preheminence
of
the
Superiours
is
acknowledged
,
vpheld
,
and
graced
:
Q.
What
reason
or
equitie
is
there
that
this
should
be
yeelded
vnto
Superiors
?
Secondly
,
the
Lord
hath
set
and
as
it
were
ingrauen
vpon
them
,
liuely
markes
and
resemblances
of
his
owne
Maiestie
.
Q.
How
is
that
?
In
Housholders
,
that
he
is
the
great
Lord
and
Maister
that
prouideth
for
the
welfare
and
benefite
of
all
creatures
.
In
Husbands
,
In
those
that
are
able
to
instruct
others
in
Artes
,
Q.
What
is
the
effect
thereof
?
A.
That
inferiours
doe
depend
vpon
them
,
as
vpon
those
that
are
to
guide
them
,
and
to
prouide
for
their
welfare
.
By
which
meanes
the
societie
of
man
is
vpheld
in
a
comely
and
profitable
order
.
Q.
Let
vs
now
come
from
the
words
of
the
Precept
to
the
generall
reason
,
which
is
annexed
to
it
,
to
perswade
to
the
performance
and
practise
of
all
the
duties
conteined
in
the
Precept
:
what
are
the
words
of
the
reason
?
Q.
How
can
it
be
truly
said
,
that
Parents
doe
prolong
the
life
of
the
child
,
seeing
that
life
,
much
more
long
life
,
is
the
gift
of
God
?
A.
They
may
be
said
to
prolong
the
obedient
child
his
life
three
waies
.
First
of
all
,
in
bringing
them
vp
in
pietie
and
godlines
,
which
hath
the
promises
of
this
life
and
of
the
life
to
come
.
Secondly
,
in
praying
for
,
and
blessing
,
that
is
,
wishing
all
good
vnto
the
child
that
is
dutifull
vnto
them
:
according
to
the
example
of
the
auncient
Fathers
and
seruants
of
God
.
Thirdly
,
the
Parents
being
decked
,
and
as
it
were
crowned
with
the
dutifulnes
of
a
godly
and
holy
childe
:
they
are
occasions
to
moue
the
Lord
to
remember
the
child
,
and
to
bestowe
vpon
him
the
blessing
promised
in
this
fift
Commaundement
.
Q.
It
seemeth
that
the
reason
is
not
very
strong
and
forcible
,
seeing
it
is
grounded
vpon
the
promise
of
a
thing
which
seemeth
euery
way
so
miserable
.
For
naturall
life
it selfe
;
much
more
the
continuance
thereof
,
is
fraught
with
manifold
miseries
and
calamities
,
and
therefore
it
is
doubtfull
whether
it
should
be
refused
or
desired
?
What
say
you
hereunto
?
A.
Long
life
(
take
it
at
the
worst
)
is
a
singular
treasure
:
for
why
?
it
is
a
mean
or
occasion
of
many
excellent
blessings
:
Secondly
,
thereby
they
may
in
vsing
good
meanes
,
make
themselues
fit
for
eternall
life
.
Lastly
,
Dauid
Psal
.
6.
Hezekiah
.
Isa
.
38.
And
doubtles
,
as
in
euerie
place
of
the
Scripture
,
long
life
is
accounted
a
blessing
:
so
shorte
life
a
curse
.
Q.
Doeth
God
bestowe
this
blessing
vpon
all
good
and
obedient
children
,
simply
and
without
exception
?
Iosiah
,
Enoch
,
and
such
like
.
Q.
Is
God
then
true
in
his
word
and
Promise
?
A.
Yea
no
doubt
,
because
God
giueth
more
then
he
promiseth
:
to
wit
,
not
only
an
happie
life
for
a
miserable
life
,
and
eternall
life
,
for
a
short
and
vncertaine
life
,
but
also
taketh
away
his
children
betimes
that
they
may
the
longer
enioy
his
presence
.
Q
But
euill
and
disobedient
children
do
enioy
long
life
as
well
as
the
obedient
?
Q.
What
doe
you
conclude
from
all
this
?
Secondly
,
that
euill
and
disobedient
children
,
shall
either
liue
a
short
life
,
or
in
great
miserie
here
:
&
after
in
the
extreame
torments
of
hel-fire
,
with
the
rebellious
diuels
,
and
the
damned
reprobates
.
Q.
Thus
hauing
obened
the
meaning
of
the
Commaundement
,
and
as
it
were
laide
the
ground
,
let
vs
now
come
to
the
things
that
arise
out
of
the
same
.
What
are
they
?
A.
They
are
all
particular
duties
of
Superiours
to
their
inferiours
,
and
of
inferiours
to
their
Superiours
.
Q.
How
many
sorts
are
there
of
Superiours
?
A.
Two
sorts
:
namely
,
publique
,
and
priuate
.
Q.
What
meane
you
by
publique
Superiours
?
A.
Such
as
haue
a
more
large
and
greater
care
and
charge
committed
to
them
by
the
Lord
.
Q.
What
by
priuate
Superiours
?
A.
Such
whose
care
and
charge
is
contained
within
narower
&
straighter
bounds
.
What
say
you
of
the
first
sort
?
A.
Some
of
them
haue
respect
and
are
especially
occupied
about
the
outward
,
ciuill
,
Kinges
,
Princes
,
and
Magistrates
.
Others
doe
especially
watch
and
haue
regard
to
the
spirituall
estate
of
men
,
not
so
much
procuring
worldly
peace
and
commoditie
,
as
the
eternall
saluation
and
happines
of
them
who
are
committed
to
their
charge
:
and
these
are
Ministers
and
Preachers
of
the
word
.
Q.
But
because
that
Magistrates
are
in
the
highest
degree
of
preheminence
next
vnto
God
,
aboue
all
other
persons
;
order
requireth
that
we
first
speake
of
them
and
of
the
things
perteining
vnto
them
:
And
are
not
all
men
to
giue
diligent
care
to
the
Doctrine
concerning
the
Magistracie
?
A.
Yes
no
doubt
,
and
first
of
all
,
Q.
Let
vs
then
proceed
to
the
Treatise
it selfe
,
which
is
,
to
go
forward
in
this
order
.
Secondly
,
what
speciall
qualities
and
graces
,
Q.
Who
is
the
vndoubted
Authour
and
efficient
cause
of
Magistracie
?
A.
No
other
but
God
himselfe
,
as
may
appeare
:
Q.
Make
the
first
argument
more
cleare
and
manifest
?
A.
There
is
no
doubt
but
that
God
hath
planted
naturally
in
the
heart
of
man
,
a
certaine
sense
and
knowledge
of
Magistracie
&
the
commondities
thereof
:
as
may
appeare
;
First
of
all
,
in
that
there
was
neuer
people
or
Nation
so
barbarous
and
sauage
:
Q.
What
testimonies
besides
haue
you
out
of
the
Scripture
to
proue
this
point
?
A.
Verie
manie
both
in
the
old
and
new
Testament
.
Q.
What
remember
you
out
of
the
old
Testament
?
Q.
What
out
of
the
new
Testament
?
A.
Ioh.
19
ve
.
11.
Rom.
13.
ver.
1.2
.
1.
Pet.
2.
v.
13.14
.
We
are
come
now
to
the
second
thing
to
be
considered
in
the
Treatise
of
the
Magistracie
.
Q.
What
properties
or
vertues
are
required
in
the
person
of
the
Magistrate
?
Bee
wise
now
therefore
ye
Kings
,
be
learned
ye
Iudges
of
the
earth
.
Q.
Why
is
this
vertue
required
of
Magistrates
?
A.
Because
that
it
were
an
vnworthie
thing
,
that
a
bodie
indued
with
light
and
vnderstanding
(
such
as
the
Common-wealth
is
)
should
be
ruled
and
guided
by
a
head
,
blind
and
void
of
right
iudgement
and
reason
.
And
doubtlesse
,
without
this
vertue
,
the
Magistrate
cannot
possibly
discerne
betweene
good
and
euill
,
right
and
wrong
,
lawfull
and
vnlawfull
.
He
can
not
vnderstand
the
Positiue
lawes
of
his
owne
Dominion
;
much
lesse
,
the
law
of
God
,
the
true
ground
and
foundation
of
all
good
lawes
.
He
can
not
exhort
and
incourage
his
subiects
to
that
which
is
good
,
nor
disswade
and
dehort
them
from
euill
.
Lastly
,
Q.
What
is
the
second
propertie
required
in
the
Magistrate
?
Exod.
1.8.21
.
A.
Courage
:
He
must
bee
a
man
of
courage
.
Q.
How
many
things
are
contained
vnder
Courage
?
A.
Two
things
:
namely
,
Strength
,
Vallure
,
plight
of
bodie
.
Secondly
,
Couragiousnesse
,
and
boldnesse
of
heart
.
Q.
Why
is
this
state
of
bodie
required
?
A.
Because
otherwise
the
Magistrate
can
neuer
beare
and
goe
through
the
labours
and
trauailes
which
belong
vnto
his
place
.
The
labours
and
duties
which
belong
vnto
the
Magistrate
,
are
great
and
manifold
,
Moses
,
Ioshua
,
Caleb
,
Sampson
,
Samuel
,
and
Dauid
.
Q.
Why
is
Couragiousnes
,
and
Boldnesse
of
mind
required
?
Q.
What
is
the
third
propertie
or
vertue
?
A.
The
true
feare
of
God
.
Q.
Is
this
necessarie
in
a
Magistrate
?
A.
Yea
verie
necessarie
:
for
as
it
is
the
fountaine
and
roote
of
all
good
things
generally
in
all
men
:
so
in
a
Magistrate
more
specially
,
it
doeth
restraine
him
from
euill
:
and
inforce
and
cause
him
to
performe
all
duties
.
For
hee
that
truly
feareth
God
,
dareth
not
but
flie
from
the
things
that
doe
displease
him
,
and
practise
the
duties
which
hee
hath
commaunded
.
So
that
this
excellent
vertue
,
it
is
that
which
doeth
season
,
and
make
good
vse
of
all
graces
wherewith
the
Magistrate
is
indued
.
In
regarde
hereof
,
Ichosaphat
exhorteth
Magistrates
,
and
publique
persons
to
the
feare
of
God
.
2.
Chron.
19.
Chapter
,
verse
7.
and
9.
Q.
What
fourthly
is
required
?
A.
Dealing
truly
.
Q.
What
meane
you
thereby
?
A.
Not
onely
a
certaine
truth
and
vprightnesse
generally
in
wordes
and
actions
,
but
a
faithfull
execution
of
Iustice
and
Iudgement
to
all
sortes
,
Estates
and
conditions
of
men
,
without
partialitie
and
respect
of
persons
.
This
vertue
and
vprightnesse
is
commaunded
by
the
Lorde
in
diuerse
places
.
Leuit.
Chapter
19.
verse
15.
Deut.
Chapter
1.
verse
17.
and
Chapter
10.
verse
17.
Prou.
Chapter
18.
verse
5.
Q.
Why
is
this
propertie
required
in
the
Magistrate
?
Q.
What
is
the
fift
propertie
?
Q.
Why
so
?
Exod.
Chap.
13.
ver.
8.
Num.
chap.
22.
ver.
7.8
.
Deut.
chap.
16.
ver.
19.
Psal.
15.
ver.
5.
Pro.
chap.
15.
ver.
27.
and
chap.
17.
ver.
23.
Of
this
foule
vice
doeth
Samuel
purge
himselfe
.
1.
Sam.
chap.
12.
ver.
3.
saying
,
Behold
,
here
I
am
:
beare
recorde
of
me
before
the
Lord
,
and
before
his
annointed
.
Whose
oxe
haue
I
taken
?
Or
whose
asse
haue
I
taken
?
Or
whom
haue
I
done
wrong
too
?
Or
whom
haue
I
hurt
?
Or
of
whose
hands
haue
I
receiued
any
bribe
?
to
blinde
mine
eyes
therewith
?
and
I
will
restore
it
you
.
Q
What
further
is
required
of
the
Magistrate
?
Deut.
Chap.
17.
ver.
18.
&
20.
The
meaning
is
,
that
the
Magistrate
(
in
what
degree
soeuer
)
may
not
be
proud
and
haughtie
,
but
behaue
himselfe
in
a
lowly
,
sweete
,
and
louing
manner
towards
his
subiects
,
as
a
father
toward
his
children
.
Q.
What
should
be
the
reason
hereof
,
seeing
they
are
aduanced
into
so
high
a
place
?
Secondly
,
their
subiects
being
hindered
through
feare
,
will
hardly
without
great
constraint
,
resort
to
them
for
iustice
,
and
make
their
cases
knowne
.
Thirdly
,
the
cheerfull
countenance
of
a
Magistrate
,
and
his
louing
and
kind
behauiour
,
causeth
the
subiects
to
loue
and
reuerence
him
.
And
there
is
no
doubt
but
that
in
the
loue
and
loyall
affection
of
the
subiect
,
standeth
the
safetie
of
the
Magistrate
.
All
this
was
not
vnknowne
to
Absolom
,
and
therefore
(
being
heire
apparant
as
he
thought
)
to
allure
and
steale
the
hearts
of
his
fathers
subiects
to
himselfe
;
he
dealeth
louingly
,
curteously
,
Sam.
chap.
15.
ver.
5.
Q.
What
is
lastly
required
in
the
person
of
the
Magistrate
?
A.
That
in
his
whole
behauiour
he
giue
a
good
example
to
his
subiects
.
Q.
Is
this
necessarie
?
A.
Yea
no
doubt
.
For
seeing
God
hath
set
vp
Magistrates
as
it
were
Loadstarres
and
directers
to
others
both
in
word
and
deede
,
their
subiects
will
follow
their
example
whether
it
be
good
or
euill
:
according
to
the
Prouerbe
,
All
the
world
doeth
followe
the
example
of
the
King
.
Wherefore
the
euill
example
of
the
Magistrate
must
needes
be
the
ouerthrow
and
infection
of
many
.
Besides
this
,
without
a
good
conuersation
,
the
Magistrate
shall
neuer
haue
weight
and
authoritie
in
the
hearts
of
his
subiects
:
and
therefore
whatsoeuer
he
speaketh
or
doeth
shal
be
of
lesse
regard
or
account
with
them
.
Q.
What
say
you
of
the
familie
of
the
Prince
or
Magistrate
,
and
such
as
doe
attend
more
nearely
vpon
his
person
?
A.
They
are
to
walke
in
a
holy
and
vertuous
conuersation
.
Q.
What
reason
haue
you
so
to
say
?
Secondly
,
that
grace
and
authoritie
may
be
giuen
to
all
his
words
and
actions
.
Thirdly
,
for
that
aboue
all
other
,
the
court
and
houshold
of
the
Prince
must
be
a
certaine
Church
,
and
holy
assemble
wherein
God
is
sincerely
serued
and
obeyed
;
not
onely
that
the
blessing
of
God
may
be
vpon
his
owne
person
,
and
all
that
he
taketh
in
hand
;
but
also
that
out
of
his
house
may
shine
forth
worthy
examples
,
as
it
were
certaine
lightes
into
his
whole
dominion
,
to
direct
and
incourage
others
in
a
right
course
.
Q.
Now
let
vs
come
vnto
the
dutie
or
office
of
the
Magistrate
:
To
what
hath
that
respect
:
or
whereabout
is
it
occupied
?
A.
It
is
occupied
either
about
religion
and
godlines
,
or
about
the
ciuil
estate
and
good
order
of
his
subiects
.
Q.
What
is
first
of
all
required
of
the
Magistrate
in
regard
of
religion
?
A.
That
he
doe
cause
it
to
be
planted
and
aduanced
in
his
dominion
:
for
so
did
the
most
excellent
and
worthie
Princes
&
seruants
of
God
:
Ioshua
,
Dauid
,
Salomon
,
Azah
,
Iehoshaphat
,
Hezekiah
,
Iosiah
,
&
such
like
,
whose
principall
care
and
indeuour
was
to
bring
in
and
promote
Gods
true
Religion
:
the
examples
whereof
all
Magistrates
are
bound
to
followe
.
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
subiects
be
brought
to
the
true
knowledge
of
God
,
and
Iesus
Christ
the
great
King
and
Prince
of
glorie
.
Secondly
,
that
they
may
learne
how
to
auoid
the
wrath
of
God
,
and
their
own
extreame
miserie
,
and
attaine
vnto
eternall
life
and
happines
.
Thirdly
,
that
they
may
knowe
how
to
serue
the
Lord
according
to
his
word
,
which
is
the
principall
end
of
mans
creation
and
redemption
.
Q.
You
say
well
:
for
God
hath
not
set
and
appointed
Magistrates
ouer
bruite
beastes
,
but
ouer
his
owne
people
and
inheritance
;
for
whose
estate
and
welfare
they
are
to
render
an
account
vnto
him
.
But
what
duties
is
he
to
performe
for
the
establisting
and
furthering
of
Gods
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
heare
,
read
,
and
vnderstand
the
will
of
God
,
according
as
the
Lord
himselfe
hath
commaunded
,
and
holy
Kinges
and
Princes
haue
duly
practised
.
Q.
To
what
end
?
A.
First
to
redresse
and
correct
notorious
corruptions
both
in
doctrine
and
manners
.
Secondly
,
by
good
decrees
,
rules
,
and
ordinances
concluded
from
the
word
of
God
,
to
prouide
for
the
peace
,
order
,
decencie
,
and
edification
of
the
Church
.
Q.
Where
doth
the
practise
hereof
appeare
?
A
In
diuers
worthie
Princes
and
Kings
,
before
the
incarnation
of
our
Sauiour
Christ
and
in
many
Christian
Emperours
and
Magistrates
,
since
his
ascention
into
Heauen
.
Q.
What
further
duties
are
required
of
the
Magistrate
in
regard
hereof
?
Againe
,
he
is
to
defend
,
protect
,
&
incourage
such
as
be
faithfull
.
Lastly
,
he
must
correct
,
yea
,
if
need
be
,
depose
all
such
as
are
vnfaithfull
,
Salomon
,
Iosiah
,
Q.
Why
then
the
immunitie
of
Popish
Priesthood
is
vtterly
ouerthrowne
?
A.
Yea
,
and
that
not
without
cause
:
for
why
?
it
was
a
cursed
deuise
of
Antichrist
,
whereby
hee
laboured
not
onely
to
streighten
and
pend
vp
the
authoritie
and
iurisdiction
of
Magistrates
into
too
narrow
limits
or
boundes
;
but
also
to
lay
open
a
way
for
himselfe
,
and
his
shauelings
,
to
commit
all
manner
of
abhominations
without
controlment
.
Q.
Doeth
the
duetie
of
the
Magistrate
stretch
no
further
in
regarde
of
themaintenance
of
Religion
,
but
to
the
Ministers
?
Q.
We
haue
heard
of
the
dutie
of
the
Prince
,
or
Magistrate
in
regard
of
Religion
.
What
say
you
of
his
dutie
concerning
the
ciuill
and
politicall
estate
of
his
subiects
?
Q.
How
may
the
first
be
brought
to
passe
A.
Two
wayes
,
as
namely
,
by
making
of
wise
,
good
,
and
healthfull
lawes
.
And
againe
,
by
due
and
carefull
execution
thereof
.
-
The
1.
is
,
by
making
good
lawes
.
-
The
2.
is
by
the
due
execution
of
them
.
Q.
May
a
Prince
or
Magistrate
make
lawes
?
A.
Yea
no
doubt
;
so
that
they
bee
consonant
and
agreeable
to
the
word
of
God
:
from
which
if
they
swarue
,
be
they
neuer
so
glorious
and
plausible
in
the
eies
of
men
,
yet
will
the
Lord
neuer
blesse
,
nor
giue
successe
to
them
:
as
is
plentifully
proued
both
by
examples
in
the
word
of
God
,
and
by
continuall
experience
.
Q.
What
is
the
Magistrate
to
respect
in
inacting
and
publishing
of
the
lawes
you
spake
of
.
Secondly
,
the
stay
and
restraint
of
the
contrarie
.
Q.
What
lawes
is
to
bee
prouided
in
these
respects
?
A.
The
lawes
are
manifold
,
and
almost
infinite
,
according
to
the
diuersitie
of
persons
,
places
,
state
and
dispositions
of
the
people
,
together
with
manifold
changes
,
accidents
,
and
necessarie
occurrents
.
Q.
You
spake
of
the
exccution
of
such
lawes
,
is
that
necessarie
?
A.
Yea
doubtles
:
for
without
that
,
good
lawes
are
as
a
bodie
without
a
soule
,
or
life
:
or
a
good
medicine
without
application
.
What
meanes
or
waies
are
there
to
further
the
execution
of
those
lawes
?
A.
First
of
all
,
incouragements
or
rewards
will
preuaile
verie
much
with
mans
proud
and
rebellious
nature
,
to
cause
him
to
yeelde
vnto
,
and
to
practise
that
which
otherwise
hee
doth
hate
and
would
resist
:
as
we
may
see
by
continuall
experience
.
Q.
What
if
this
will
not
serue
?
A.
The
Magistrate
is
then
to
vse
seueritie
,
and
inflict
punishments
in
wisdome
&
discretion
,
according
to
the
nature
&
qualitie
of
the
offence
.
Q.
Why
adde
you
those
last
words
?
A.
That
so
by
wise
circumspection
,
crueltie
,
&
iniustice
may
be
auoided
.
What
cautions
must
the
Magistrate
vse
to
carrie
his
hand
aright
,
and
accoraing
to
iustice
in
punishing
of
euill
doers
?
A.
First
,
no
man
is
to
bee
condemned
and
punished
before
his
fault
by
lawfull
meanes
bee
brought
to
light
,
and
he
conuicted
thereof
,
according
vnto
the
course
of
iustice
,
and
all
equitie
and
reason
:
for
it
were
an
vniust
thing
for
a
man
to
be
punished
for
a
crime
,
which
cannot
bee
proued
against
him
.
Secondly
,
the
greatnesse
of
nature
of
the
fault
is
to
be
discouered
out
of
the
worde
of
God
,
and
applied
to
the
conscience
of
the
guiltie
person
,
that
so
he
may
bee
brought
to
repentance
.
Thirdly
,
the
rigour
and
extremitie
of
the
law
is
not
to
bee
sollowed
,
and
pursued
at
all
times
:
and
therefore
the
Magistrate
may
either
pardon
the
fault
in
discretion
,
or
deferre
the
punishment
thereof
vnto
a
fitter
time
.
Furthermore
,
the
punishment
must
be
proportioned
according
to
the
nature
&
qualitie
of
the
fault
:
so
that
to
a
great
offence
is
due
a
great
punishment
:
and
a
lesse
is
to
bee
reuenged
with
a
punishment
agreeable
.
Lastly
,
the
Magistrate
is
not
to
punish
in
reuenge
or
satisfying
of
his
own
corrupt
&
malicious
affections
,
but
first
,
to
stay
the
wrath
of
God
.
Thirdly
,
to
restrain
&
giue
warning
to
others
the
they
commit
not
the
like
.
Q.
Is
it
sufficient
for
a
Magistrate
to
make
good
lawes
,
and
then
to
execute
them
?
Q
Is
it
lawfull
then
for
a
Christian
Magistrate
to
make
warre
?
A.
Warre
is
a
good
and
holy
ordinance
of
God
,
especially
pertaining
to
the
care
and
dutie
of
the
Magistrate
.
Q.
How
is
that
proued
?
Q.
What
are
the
reasons
?
A.
First
,
God
hath
prescribed
rules
and
lawes
for
the
right
ordering
of
his
people
in
warre
;
which
he
would
not
doe
if
it
were
vnlawfull
to
make
if
warre
.
Secondly
,
it
is
he
that
teacheth
the
hands
of
his
seruants
to
fight
,
and
their
fingers
to
make
battaile
.
Furthermore
,
he
giueth
good
successe
in
battaile
:
which
could
not
be
,
if
warre
were
ill
and
condemned
.
Besides
this
,
when
certaine
souldiers
being
touched
with
repentance
,
at
the
doctrine
of
Iohn
Baptist
,
demanded
of
him
what
they
should
do
in
time
to
come
,
to
please
God
:
hee
willed
them
not
to
forsake
their
callings
:
but
teacheth
them
howe
to
behaue
themselues
therin
:
which
argueth
their
estate
not
to
bee
vnlawfull
.
Lastly
,
warre
cannot
be
vnlawfull
,
seeing
it
is
an
especiall
end
why
the
Christian
Magistrate
beareth
the
sword
of
authoritie
:
Q.
What
say
you
of
examples
?
Abraham
,
Moses
,
Ioshuah
,
Dauid
,
and
such
like
.
Q.
Is
it
sufficient
that
warres
be
generally
warranted
by
the
word
of
God
?
A.
No
,
they
must
also
be
iust
.
What
meane
you
by
iust
warres
?
A.
Such
as
are
not
taked
in
hand
for
ambition
or
any
other
wicked
or
sinister
respect
:
but
vpon
iust
and
necessarie
causes
,
and
to
right
and
and
lawfull
ends
.
And
besides
,
when
they
are
waged
and
executed
in
a
due
order
and
maner
according
to
the
will
of
God
.
Q.
Thus
farre
haue
wee
spoken
of
the
duties
of
Magistrates
,
both
concerning
the
religion
of
God
,
and
the
saluation
of
his
people
:
as
also
their
prosperous
and
good
estate
outwardly
:
what
doe
you
now
conclude
from
all
this
?
A.
That
Magistrates
are
as
necessarie
for
the
Church
of
God
,
as
the
Sunne
in
Heauen
to
all
inferiour
creatures
.
OF
THE
DVTIE
OF
Subiects
to
their
Princes
and
Magistrates
.
Q.
WE
haue
heard
already
the
Treatise
concerning
Princes
and
Magistrates
:
Now
let
vs
come
to
the
duties
of
subiects
toward
them
:
what
is
first
of
all
required
in
that
respect
?
A.
That
their
mindes
and
hearts
be
fitly
framed
and
prepared
therevnto
.
How
may
that
be
brought
to
passe
?
A.
Two
waies
.
First
,
if
they
duely
consider
the
highnes
and
preheminence
of
the
Prince
or
Magistrate
,
which
consisteth
herein
,
not
onely
that
God
hath
put
as
it
were
his
own
person
vpon
them
,
but
set
them
in
his
owne
seate
or
throne
,
so
that
they
carrie
the
maiestie
of
God
liuey
ingrauen
in
their
persons
,
&
his
Regall
scepter
in
their
handes
.
A
thing
well
knowne
to
the
verie
heathen
by
the
light
of
nature
;
for
why
,
so
me
of
them
called
the
King
,
A
visible
image
of
God
.
But
most
plainely
reuealed
in
the
word
of
God
,
where
Magistrates
are
called
Gods
:
Sonnes
of
the
most
high
:
&
that
they
occupie
the
seate
of
God
.
Q.
what
are
they
furthermore
to
eonsider
?
Q.
How
may
a
subiect
be
perswaded
hereof
?
A.
Very
easily
;
for
take
away
the
Magistrate
,
and
there
would
remaine
no
outward
worship
of
God
,
or
if
it
did
,
it
would
easily
degenerate
into
Idolatrie
and
Superstition
.
Againe
,
take
away
the
Magistrate
and
the
publicke
ministerie
of
the
word
,
and
all
other
meanes
of
mans
saluation
do
vtterly
cease
.
By
the
Magistrate
,
men
possesse
and
enioy
their
liues
,
goods
&
good
name
,
their
wiues
,
children
,
riches
,
lands
,
possessions
,
and
such
like
.
Lastly
,
by
the
Magistrate
,
men
which
otherwise
would
be
separated
,
are
knit
together
by
the
straight
bond
of
societie
,
in
such
wise
and
order
,
that
euery
one
doeth
serue
for
the
mutuall
helpe
and
comfort
of
an
other
.
Q.
How
may
all
this
be
proued
?
and
chap.
49.23
.
Lament.
4.20
.
Dan.
4.17.18.19
.
Secondly
,
by
the
states
of
the
kingdomes
of
Iudah
and
Israel
,
when
they
enioyed
good
Magistrates
,
as
Dauid
,
Salomon
,
and
such
like
:
for
then
all
things
flourished
that
concerned
the
glorie
of
God
,
and
the
benefite
and
comfort
of
mankinde
,
for
soule
and
bodie
.
Lastly
,
by
continuall
experience
of
all
times
.
Hereupon
the
holy
Ghost
,
Ecclesiast.
chap.
10.
ver.
16.17
.
affirmeth
that
that
land
is
happie
,
that
hath
good
Princes
and
Magistrates
:
but
contrariwise
,
most
miserable
and
vnhappie
.
Q.
It
cannot
be
(
as
you
haue
said
)
but
that
these
meditations
must
needs
frame
&
allure
the
heart
of
a
good
subiect
to
the
willing
performance
of
dutie
:
what
are
the
duties
which
the
subiect
is
to
yeeld
to
the
Prince
or
Magistrate
?
A.
The
dueties
are
of
two
sortes
.
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
loue
,
which
ariseth
not
only
of
the
tender
care
which
the
Magistrate
beareth
ouer
his
subiects
,
as
one
that
is
giuen
and
set
ouer
a
people
by
the
loue
and
fauour
of
God
:
but
besides
this
,
in
regard
of
the
manifold
benefites
that
proceede
from
him
as
was
saide
before
.
Q.
What
is
the
second
inward
dutie
?
A.
Feare
:
which
ariseth
partly
of
the
greatnes
and
Maiestie
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
,
Reuerence
or
Honour
.
Q.
What
are
the
outward
duties
?
A.
They
are
of
two
sortes
.
The
first
sort
are
such
as
are
to
be
performed
in
the
presence
of
the
Magistrate
.
Q.
What
outward
reuerence
is
to
be
performed
before
the
Magistrate
?
A.
It
consisteth
in
three
thinges
,
namely
,
in
Gesture
of
bodie
,
Speech
and
Silence
.
Q.
What
meane
you
by
gesture
of
bodie
?
A.
That
,
whereby
the
reuerend
and
humble
affection
and
disposition
of
the
heart
is
expressed
or
signified
.
And
this
is
not
all
one
,
but
of
diuers
sortes
,
according
to
the
manner
of
the
countrie
where
the
Magistrate
liueth
:
and
the
diuers
degrees
of
his
estate
and
authoritie
:
some
great
,
some
lesse
,
and
yet
the
least
signe
of
honor
is
not
arbritarie
or
indifferent
,
but
to
be
performed
,
and
in
no
wise
to
be
neglected
,
according
to
the
commandement
of
God
,
and
examples
of
his
best
seruants
.
Q.
What
say
you
of
the
second
,
namely
,
Reuerence
in
speech
?
A.
It
consisteth
in
two
things
;
First
,
in
giuing
to
the
Magistrate
such
honorable
&
magnificent
titles
or
nams
as
do
agree
vnto
his
present
estate
.
Secondly
,
to
speake
to
him
in
such
a
phrase
or
forme
of
speech
as
beseemeth
his
presence
and
hearing
.
Q.
What
say
you
of
reuerence
in
silence
?
Againe
,
standing
before
the
iudgment
seat
as
guiltie
,
he
is
not
to
speake
without
permission
.
Acts.
26.1
.
Q.
What
duty
is
the
subiect
to
performe
when
he
is
absent
from
the
Magistrate
?
A.
He
is
neither
to
thinke
,
speake
,
nor
doe
any
thing
,
to
the
dishonor
,
disgrace
,
or
reproach
of
the
Magistrate
,
but
rather
the
quite
contrarie
.
Hitherto
pertaineth
that
which
is
written
.
Eccles.
10.20
.
Q.
What
other
duetie
?
A.
Willingly
obedience
to
all
his
decrees
&
commaundements
,
Ioshua
,
Ioshua
,
1.
Q.
Is
a
man
bound
to
this
simplie
and
without
exception
?
A.
In
no
wise
,
but
so
farre
as
his
commaundementes
are
consonant
and
agreeable
with
the
word
of
God
.
Q.
What
further
dutie
is
required
of
the
subiect
?
Q.
This
is
a
verie
hard
case
:
how
shall
he
in
this
sort
beare
that
which
is
so
shamefull
and
grieuous
to
flesh
and
blood
?
A.
Verie
well
,
if
he
consider
his
own
deserts
;
and
the
manifold
benefites
which
he
is
to
reape
thereby
.
Q.
What
are
they
?
A.
First
of
all
,
the
euill
doer
shal
be
stayed
and
restrained
from
running
further
into
sinne
:
and
be
moued
to
repentance
.
Againe
,
by
his
punishment
,
the
wrath
and
iudgements
of
God
shal
be
remoued
.
And
lastly
,
others
shall
be
admonished
and
forewarned
not
to
fall
into
the
like
offence
.
Q.
But
what
if
a
man
do
suffer
punishment
vniustly
,
and
without
desert
?
A.
He
is
in
no
wise
to
resist
authoritie
,
nor
to
vse
euill
meanes
to
relieue
his
cause
:
but
for
redresse
,
hee
is
either
to
appeale
to
a
higher
Magistrate
heere
vpon
earth
,
according
to
the
example
of
the
Apostle
Paul
,
Act.
25.13
.
Or
if
that
remedy
faile
,
he
must
commit
his
cause
to
the
highest
Iudge
,
the
Lord
of
heauen
and
earth
:
as
the
holy
Ghost
doth
counsaile
,
1.
Pet.
3.
Which
the
best
of
the
seruants
of
God
haue
practised
from
time
to
time
.
Q.
What
is
the
last
dutie
?
A
,
Thankfulnesse
.
Q.
Is
that
due
?
A.
Yea
,
no
doubt
,
in
regard
of
the
manifolde
benefites
which
the
subiect
receiueth
from
the
Magistrate
.
For
where
benefites
are
receiued
,
there
thankefulnesse
is
due
:
and
the
greater
the
benefites
are
,
the
more
thankefulnesse
is
required
.
And
therefore
the
subiect
is
not
to
bee
thankfull
in
a
generall
manner
,
but
to
manifest
his
thankfulnesse
by
particular
duties
,
as
fruites
of
the
same
.
Q.
What
is
the
first
fruit
?
A.
That
the
subiect
bee
tender
and
charie
ouer
the
life
and
person
of
his
Soueraigne
,
and
therefore
hee
is
not
onely
to
preuent
all
perils
,
and
daungers
,
but
also
to
perswade
to
all
such
meanes
as
whereby
the
life
and
good
estate
of
his
sacred
Maiestie
may
be
preserued
and
continued
.
Q.
There
is
good
reason
hereof
,
seeing
that
the
liues
and
safetie
of
so
many
,
doe
depend
vpon
his
life
and
safetie
:
but
by
whom
hath
this
beene
practised
?
A.
By
the
subiects
of
Dauid
,
as
appeareth
,
2.
Sam.
21.17
.
1.
Kin.
1.2.3
.
Q.
What
is
the
second
fruit
or
dutie
?
A.
The
subiect
is
to
venter
&
hazard
himselfe
,
and
al
that
he
hath
,
for
the
benefite
,
comfort
,
and
reliefe
of
the
Magistrate
,
as
may
bee
seene
in
the
Nobles
and
worthie
seruants
of
Dauid
.
2.
Sam.
23.
And
there
is
good
reason
,
seeing
the
Magistrate
doth
venter
himselfe
and
all
that
he
hath
for
the
good
of
his
subiects
.
Q.
What
furthermore
?
Q.
What
besides
all
this
,
is
to
bee
performed
?
Q.
What
lastly
and
principally
?
A.
Lastly
,
hee
is
to
make
prayers
,
and
intercessions
for
the
Magistrate
;
as
is
commaunded
by
the
holie
Ghost
.
-
Reason
.
1.
-
Reason
.
2.
-
Reason
.
3.
1.
Tim.
2.
Q.
What
reasons
are
there
why
a
man
should
obey
this
Commandement
?
A.
Verie
great
:
for
why
?
First
of
all
the
Magistrate
by
reason
of
the
spite
and
malice
of
the
diuel
and
his
lims
,
as
also
in
regard
of
other
occasions
,
is
continually
in
greater
hazard
then
priuate
persons
.
Againe
,
greater
gifts
are
required
in
Magistrates
then
in
others
.
Lastly
,
whatsoeuer
they
take
in
hand
,
the
successe
thereof
dependeth
vpon
the
blessing
of
God
,
which
must
bee
obtained
by
prayer
.
Therefore
wee
are
not
onely
to
pray
for
Princes
and
Magistrates
,
but
in
greater
measure
,
and
more
feruently
then
other
common
persons
:
and
that
not
onely
for
Christian
Magistrates
,
but
for
Heathens
and
Pagans
,
and
such
as
are
aliens
from
the
true
religion
of
God
.
Q.
What
will
be
the
fruit
of
practising
all
these
duties
?
A.
Comfort
to
our
owne
consciences
,
and
many
other
blessings
of
God
in
this
life
.
-
1.
His
qualities
.
-
2.
His
duties
Many
excellent
qual●ties
ought
to
bee
in
a
Minister
of
the
Word
for
diuerse
endes
&
purposes
,
as
they
followe
expressed
.
Q.
What
will
the
omitting
hereof
,
or
practising
the
cleane
contrarie
bring
?
A.
Many
grieuous
plagues
in
this
life
,
and
the
eternall
wrath
and
vengeance
of
God
in
the
life
to
come
.
Q.
Hauing
spoken
before
of
Princes
and
Magistrates
,
together
with
the
dutie
of
subiects
toward
them
:
now
are
we
to
speake
of
the
Ministers
of
the
word
,
who
are
also
contained
vnder
these
titles
,
Father
and
Mother
.
What
order
are
wee
to
obserue
in
the
Treatise
thereof
?
A.
We
are
first
of
all
to
speake
of
the
qualities
or
properties
required
in
the
person
of
the
Minister
.
Secondly
,
of
the
duties
which
he
hath
to
performe
.
Q.
What
are
the
properties
?
A.
They
are
diuerse
:
all
which
doe
redownd
or
serue
to
these
especiall
endes
.
First
▪
to
sanctifie
,
frame
and
dispose
his
mind
fit
for
diuine
and
heauenly
things
.
Secondly
,
for
the
comelinesse
of
his
bodie
,
in
attire
and
gesture
.
Thirdly
,
to
commend
his
authoritie
,
and
to
giue
him
weight
&
grace
in
the
hearts
of
the
people
of
God
.
Fourthly
,
to
remoue
offence
&
occasion
of
speaking
euill
of
the
Ministerie
.
Fiftly
,
to
giue
good
example
vnto
the
hearers
.
Furthermore
,
for
the
triall
of
his
wisedome
,
skill
and
faithfulnesse
in
the
gouernment
of
the
Church
.
Lastly
,
for
the
drawing
&
alluring
of
men
to
the
liking
and
imbracing
of
his
Ministerie
.
-
The
1.
is
calling
.
-
The
2.
is
aptnes
to
teach
.
Q.
What
are
those
properties
,
that
are
proper
and
peculier
to
the
Ministers
?
A.
They
are
such
essentiall
or
formal
graces
&
qualities
,
as
without
which
(
haue
a
man
neuer
so
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
extraordinarie
,
or
ordinarie
.
Extraordinarie
,
Isaiah
,
Amos
,
and
others
.
As
likewise
the
Apostles
&
Euangelists
.
Eph.
4.
Gal.
1.
stirred
vp
of
the
Lord
,
vpon
extraordinarie
causes
&
ends
,
for
the
good
of
his
church
.
And
vpon
like
causes
may
the
Lord
stirre
and
raise
vp
excellent
instruments
at
sundry
times
to
the
end
of
the
world
as
he
did
Luther
,
and
such
like
.
But
this
is
a
rare
case
,
and
therfore
we
are
not
so
much
to
stay
herevpon
:
but
looke
to
the
ordinary
callings
.
Q.
What
is
the
ordinarie
calling
of
the
Minister
?
A.
It
is
both
from
God
&
men
.
From
God
furnishing
the
hart
with
fit
gifts
and
graces
,
and
giuing
willingnes
&
disposition
to
serue
his
Maiestie
in
that
calling
:
1.
Tim.
3.
From
men
,
by
triall
,
election
,
ordination
,
and
imposition
of
hands
,
with
fasting
and
prayer
,
whereof
it
is
spoken
,
Act.
14.
and
other
where
.
Heb.
5.
Rom.
10.
Ier.
29.
Isai
.
1.
&
6.
And
if
any
man
should
thrust
in
himselfe
,
hee
hath
no
warrant
that
the
Lord
will
be
with
him
to
prosper
and
defend
him
,
or
to
blesse
his
labors
.
Ier.
1.
and
17.
And
if
he
should
prosper
,
yet
can
he
haue
no
comfort
in
his
owne
conscience
,
seeing
hee
doth
run
before
he
is
sent
.
Beside
,
the
people
are
not
bound
to
heare
him
,
which
if
they
shuld
do
,
they
are
not
sure
to
receiue
a
blessing
Q.
What
say
you
of
the
second
,
namely
,
apt
to
teach
?
A.
It
is
another
essentiall
qualitie
which
must
be
in
a
Minister
lawfully
called
,
aboue
all
other
men
:
without
which
his
calling
profiteth
not
.
Which
containeth
vnder
it
,
these
graces
following
.
First
,
that
he
be
well
acquainted
and
experienced
in
the
holy
Scriptures
,
Secondly
,
his
tongue
and
vtterance
must
be
voide
of
any
notorious
vice
,
Thirdly
,
Fourthly
,
Q.
We
haue
heard
before
of
the
qualities
and
properties
required
in
a
good
and
lawfull
minister
of
God
:
Now
what
are
the
duties
which
he
is
to
performe
?
-
1.
Concerning
himselfe
.
-
2.
Concerning
others
.
A.
They
are
of
two
sortes
:
the
first
whereof
doeth
concerne
himselfe
.
The
second
hath
respect
to
the
benefite
of
others
.
Q.
How
many
duties
are
contained
in
the
first
?
A.
Three
.
Apostle
Paul
,
2.
Tim.
4.
The
reason
whereof
is
,
for
that
a
great
measure
of
knowledge
is
required
in
the
Minister
to
build
vp
the
Lords
people
to
their
full
perfection
.
But
this
cannot
be
obtained
ordinarily
,
without
labour
and
diligence
,
which
the
Lord
hath
appointed
thereunto
.
Secondly
,
Prophets
,
our
Sauiour
Christ
himselfe
,
and
his
Apostles
,
as
appeareth
euery
where
in
the
holy
Scriptures
.
n
=
"
3
"
-
1.
Publike
-
2.
sorte
Priuate
.
speake
the
more
zealously
,
plainly
,
&
blessedly
,
to
the
consciences
of
others
.
Q.
Let
vs
now
come
to
the
second
sort
of
duties
which
the
Minister
is
to
execute
for
the
good
and
benefite
of
others
?
A.
They
are
publike
and
priuate
.
Q
What
say
you
of
the
first
?
A.
His
Publicke
duties
are
:
first
of
all
preaching
of
the
word
,
Secondly
,
n
=
"
3
"
3.
He
must
pray
in
the
publike
assembly
:
Q.
We
are
now
come
to
priuate
duites
:
what
is
the
first
and
●s
it
were
the
way
and
enterance
vnto
the
rest
?
A.
He
must
liue
and
continually
lie
(
as
it
were
in
his
watch
tower
)
among
his
people
.
Q.
What
reasons
are
to
perswade
him
thereunto
?
A.
Not
onely
the
weaknes
,
corruption
and
deceitfulnes
of
m●●s
heart
,
whereby
he
is
readie
vpon
euerie
occasion
to
forsake
and
departe
from
the
truth
:
but
also
the
inumerable
and
the
same
most
malitious
enemies
both
spirituall
and
corporall
,
which
continually
lie
in
waite
for
to
ouerthrowe
the
Church
of
Christ
,
&
euery
member
thereof
.
And
besides
this
,
no
Minister
can
fulfill
his
office
,
if
he
be
absent
from
his
charge
,
neither
ought
he
to
be
absent
,
except
necessitie
or
some
great
and
weightie
cause
doe
inforce
the
same
.
Q.
But
is
he
to
content
himselfe
with
his
residences
?
A.
No
:
he
is
to
performe
diuers
duties
;
and
not
to
abuse
his
watch
tower
,
to
sleeping
and
idlenes
.
Q
What
are
those
duties
?
A.
Diuers
and
manifold
,
whereof
we
will
rehearse
some
principall
.
Secondly
,
Thirdly
,
Fourthly
,
Fiftly
,
Sixtly
,
Seuenthly
,
Besides
,
Q.
What
furthermore
?
A.
Q.
What
lastly
?
Q.
Is
it
to
any
purpose
that
the
people
should
know
these
duties
of
the
Minister
?
Secondly
,
Q.
In
our
last
Treatise
we
spake
of
the
dueties
belonging
to
the
Minister
or
preacher
of
the
word
:
may
we
not
now
likewise
speake
of
the
dueties
of
the
people
or
flocke
towardes
their
Minister
?
-
1.
Inward
.
-
2.
Outward
.
Q.
Of
how
many
sortes
are
these
duties
?
A.
Of
two
sorts
,
Inward
&
outward
.
Q.
What
are
the
inward
duties
or
vertues
?
A.
They
are
such
as
are
hidden
and
doe
rest
in
the
heart
or
soule
,
as
the
proper
subiect
.
Q.
Why
doe
you
begin
first
with
that
part
?
A.
Because
if
that
being
the
foun●aine
of
all
actions
,
be
not
first
well
framed
,
and
disposed
:
either
men
wil
performe
no
actions
at
all
;
Q.
How
many
duties
doe
you
consider
in
the
soule
?
A.
Two
.
The
first
wherof
is
Loue
:
Q
Where
is
that
commanded
?
A.
In
the
first
epist.
to
the
Thes.
5.13
.
Q.
How
must
they
loue
him
?
A.
Not
coldly
,
nor
feebly
,
but
most
feruently
and
aboundantly
:
Q.
What
should
moue
men
herevnto
?
A.
The
worke
of
the
Ministerie
,
committed
vnto
them
by
the
Lord
.
Q.
The
fruites
and
benefits
of
that
worke
are
not
expressed
in
that
place
,
to
perswade
them
to
loue
:
A.
True
,
they
are
left
there
in
generall
:
but
particularly
specified
in
other
places
of
the
Scripture
.
Q.
As
how
?
A.
First
,
they
are
called
Spirituall
Fathers
,
Againe
,
they
are
said
,
(
Heb.
chap.
13.
ver.
17.
)
to
watch
ouer
the
soules
of
the
people
,
as
those
that
must
giue
account
thereof
:
that
is
,
God
hath
appointed
them
ouer
his
people
and
inheritance
,
not
onely
to
procure
all
things
for
their
good
,
but
also
to
defend
and
preserue
them
from
all
spirituall
enemies
and
dangers
.
Thirdly
,
the
Lord
hath
set
them
as
it
were
in
a
watch
tower
:
And
lastly
,
Kin.
ch
.
2.
But
euen
that
wicked
king
Ioash
doth
confesse
it
,
as
wee
may
see
in
the
13
chap
of
the
same
booke
.
Q.
These
are
indeed
great
reasons
and
motiues
,
to
perswade
the
people
to
loue
their
Ministers
.
Dauid
.
Salomon
.
Hezekias
.
Obadiah
.
The
noble
Shunamit●
But
with
whom
haue
they
preuailed
?
A.
With
diuerse
and
sundrie
of
the
seruants
of
God
:
as
for
example
:
how
louingly
and
sweetly
did
Dauid
,
Salomon
,
Hezekias
,
and
other
holy
Kings
of
Iudah
,
deal
with
the
priests
,
Leuits
,
and
Ministers
of
God
.
Great
was
the
loue
of
Obadiah
towards
the
Prophets
in
the
persecution
of
Iesabel
,
who
with
the
hazard
of
his
own
life
,
prouided
for
the
maintenance
and
safetie
of
the
Lords
Prophets
.
How
louingly
&
bountifully
did
the
noble
woman
the
Shunamite
entertain
the
Prophet
Eliah
.
The
like
affection
wee
may
see
in
Ebedmelech
the
blacke
Moore
:
in
Lidia
the
Purpurisse
,
Q.
What
is
the
next
inward
vertue
of
dutie
?
A.
The
people
are
to
feare
and
reuerence
their
Minister
:
which
affection
is
not
to
be
separated
from
the
former
.
Q.
What
is
your
reason
?
A.
Because
that
as
reuerence
without
Loue
will
growe
into
hatred
:
so
loue
without
reuerence
,
will
growe
into
contempt
.
Q.
Are
not
men
ready
and
proue
to
contemne
and
despise
their
Ministers
?
A.
Yes
no
doubt
,
and
that
for
many
causes
.
Q.
How
,
and
in
what
respect
?
A.
Not
onely
for
that
all
men
naturally
doe
abhorre
and
loath
the
ministrie
;
but
also
for
diuerse
other
reasons
and
respects
.
What
are
they
?
A.
First
,
Ministers
by
the
singular
wisdome
and
goodnesse
of
God
,
are
not
Angels
,
but
mortall
men
,
and
subiect
to
the
same
naturall
infirmities
that
other
are
.
Act.
14.
Secondly
,
Againe
,
Furthermore
,
Lastly
,
Q.
How
may
this
mischiefe
be
remedied
and
prouided
against
?
A.
By
these
reasons
following
,
if
they
bee
seriously
weighed
.
Secondly
,
that
whosoeuer
doth
despise
the
Minister
(
which
is
the
Ambassador
of
God
)
despiseth
&
contemneth
God
himself
,
and
Iesus
Christ
:
which
is
a
fearful
&
execrable
thing
.
Thirdly
,
a
man
is
to
consider
the
fearefull
iudgement
that
God
hath
powred
out
vpon
such
as
haue
contenned
,
Furthermore
,
that
although
Ministers
be
in
themselues
base
&
contemptible
:
Q.
We
spake
the
last
day
of
the
inward
duies
which
the
people
are
to
performe
to
their
lawful
minister
:
what
are
the
outward
duties
?
A.
They
are
diuers
:
the
first
whereof
is
bodily
reuerence
or
honour
.
Q.
Wherein
doth
that
consist
?
A.
In
2.
things
,
namely
,
-
Gesture
,
&
-
Speech
.
Q.
What
meane
you
by
the
first
?
A.
The
people
are
so
to
frame
their
bodies
&
behauior
in
the
presence
of
their
minister
,
as
may
declare
&
manifest
the
inward
reuerence
of
their
harts
toward
his
ministery
&
calling
:
wherein
notwithstanding
two
extremities
are
to
be
auoided
.
Q.
What
are
those
?
A.
The
effect
,
and
the
excesse
.
Q.
What
meane
you
by
the
first
?
A.
When
either
no
reuerence
at
all
is
giuen
:
or
that
which
is
vnseemely
,
and
agreeable
to
the
baser
sort
of
persons
.
Q.
What
meane
you
by
the
other
?
A.
When
that
reuerence
is
giuen
to
ministers
,
Q.
What
examples
haue
you
hereof
?
A.
In
that
worthie
man
Cornelius
,
toward
the
Apostle
Peter
.
But
most
cleerely
in
the
vassals
of
that
Antichrist
of
Rome
.
Q.
Let
vs
nowe
speake
of
the
outwarde
reuerence
in
wordes
or
speech
of
the
people
towarde
the
Minister
of
the
worde
:
Howe
is
that
performed
?
A.
In
diuerse
respects
.
And
first
of
all
,
by
giuing
to
them
their
iust
Titles
.
Q.
What
Titles
?
A.
Such
as
serue
not
onely
to
expresse
and
set
forth
the
excellencie
of
their
calling
:
but
also
the
nature
of
the
duties
which
they
are
to
performe
.
Q.
What
examples
haue
you
hereof
?
A.
Very
many
in
the
word
of
God
:
for
there
we
may
see
that
Obadiah
and
the
Shunamite
calleth
the
Prophets
,
Elah
,
and
Elisah
,
by
the
name
of
Lordes
.
The
Prophets
are
euery
where
called
Seers
,
and
men
of
God
.
The
Ministers
of
the
word
are
both
in
the
Old
and
new
Testament
,
not
onely
called
Pastors
and
Feeders
▪
but
Maisters
,
Ambassadors
,
and
such
like
.
Q.
What
is
to
be
auoided
herein
?
Q.
What
is
the
second
respect
you
spake
of
?
of
how
many
things
doth
that
consist
?
A.
Of
two
things
:
for
first
of
al
they
are
not
to
raile
,
nor
speake
contemptuously
and
slanderously
of
the
person
or
office
of
the
Minister
,
in
his
absence
.
Secondly
,
they
are
to
speake
reuerently
of
him
:
and
in
all
truth
and
faithfulnes
to
defend
his
cause
.
The
first
whereof
is
a
grieuous
fault
,
condemned
in
the
word
of
God
,
euen
in
regard
of
priuate
men
.
This
is
the
verie
propertie
of
hypocrites
and
malitious
enemies
against
the
truth
:
Ahab
.
Priests
.
Scribes
.
Pharises
.
Good
men
speake
well
of
their
good
ministers
.
Ichoshaphat
.
Nicodemus
.
3.
Dutie
in
respect
of
reuerence
,
concerning
speeche
,
that
they
do
charitablie
rather
lessen
then
ouer-hardly
to
censure
their
infirmities
.
as
appeareth
in
Ahab
toward
Michaiah
:
and
in
the
high
Priestes
,
Scribes
and
Pharises
with
their
adherents
,
against
Iohn
Bahtist
,
Christ
Iesus
,
and
his
Apostles
.
The
other
is
a
dutie
practised
by
them
that
had
felt
sweetnes
,
and
profited
by
the
Ministerie
of
the
word
:
as
by
Ichosaphat
,
Nicodemus
,
and
diuers
others
specified
in
the
Euangelists
.
Q.
What
say
you
to
the
third
?
A.
The
people
are
not
by
speech
to
discouer
,
blase
abroad
,
or
publish
vnto
others
(
especially
enemies
of
the
truth
)
the
fault
and
infirmities
of
their
Teachers
.
Q.
Why
not
?
A.
Because
first
of
all
it
were
to
play
the
parte
of
cursed
Cham
,
who
discouered
the
nakednes
and
shame
of
his
father
:
as
also
of
those
helhounds
(
the
yong
children
of
Bethel
)
who
vpbraideth
the
Prophet
by
his
baldnes
.
Yea
it
were
diuellish
ingratitude
for
any
to
lay
open
the
faultes
and
offences
of
him
,
who
desireth
with
all
indeuour
to
heale
and
couer
their
sinnes
and
transgressions
,
both
before
God
and
men
.
Q.
What
is
the
second
generall
dutie
of
the
people
to
their
Minister
?
Holy
Ghost
.
Heb.
13.
Q.
What
is
required
herein
?
A.
First
,
they
are
willingly
to
yeelde
themselues
to
be
gouerned
and
ruled
:
yea
to
be
admonished
,
reproued
,
and
censured
by
him
.
And
that
not
without
good
reason
and
equitie
:
for
,
seeing
God
requireth
those
duties
at
the
handes
of
the
Minister
,
it
is
good
reason
that
the
people
should
yeelde
thereunto
.
Q.
Who
hath
done
so
?
A.
The
best
and
greatest
persons
amongst
the
seruants
of
God
:
as
Dauid
,
Ichosaphat
,
and
diuers
other
.
Q.
What
is
the
second
thing
required
?
A.
The
people
must
be
content
with
their
owne
places
and
duties
,
Q.
What
are
these
duties
?
A.
First
of
all
the
Preaching
,
opening
and
Interpreting
of
the
holy
Scriptures
.
Secondly
,
Publike
Prayer
.
Thirdly
,
the
Administration
of
the
holy
Sacraments
.
Why
may
not
the
people
meddle
with
these
things
?
A.
First
,
because
God
in
his
wisedome
hath
distinguished
euery
calling
with
the
duties
thereof
,
from
all
other
:
containing
them
so
within
their
limits
,
that
one
is
not
to
incroach
vpon
another
.
Secondly
,
Lastly
,
What
is
the
third
thing
required
as
belonging
to
the
submission
of
the
people
to
the
Minister
?
A.
The
people
are
humbly
,
readily
and
chearefully
,
without
pride
and
contradiction
,
to
heare
,
imbrace
and
practise
the
doctrine
which
the
Ministers
doe
deliuer
:
according
to
the
example
of
the
Bereans
,
Thessalonians
,
and
such
like
among
the
seruants
of
God
.
Q.
Is
this
simplie
to
be
performed
,
and
without
exception
?
A.
No
:
for
the
people
are
to
examine
the
Ministers
doctrine
,
whether
it
be
agreeable
with
the
word
of
God
or
no
:
a
thing
not
onely
commaunded
by
the
Holy
Ghost
,
as
appeareth
,
1.
Thessa
.
5.
1.
Ioh.
4.1
.
but
also
practised
by
the
seruants
of
God
.
Q.
What
is
the
third
generall
dutie
which
the
people
owe
to
their
Minister
?
A.
They
are
to
maintaine
and
sustaine
him
and
his
familie
with
all
necessaries
,
Q.
Where
is
this
warranted
and
commaunded
?
A.
In
many
places
,
both
of
the
old
and
new
Testament
.
Q.
What
reason
should
moue
men
to
the
practise
hereof
?
A.
First
of
all
,
naturall
equitie
,
that
is
,
The
labourer
is
worthie
of
his
hire
.
Secondly
,
the
excellencie
of
the
thinges
which
the
people
reape
at
the
handes
of
the
Minister
:
If
we
haue
sowne
vnto
you
spirituall
thinges
,
is
it
a
great
thing
if
we
reape
your
carnall
things
?
Thirdly
,
the
sweete
promises
of
God
made
to
the
performance
of
this
dutie
:
and
his
heauie
iudgements
threatned
against
the
contrarie
.
Q.
What
is
the
last
generall
dutie
?
A.
The
people
are
to
pray
earnestly
for
their
Minister
.
Q.
Where
is
that
required
?
A.
By
the
Apostle
Paul
in
diuers
of
his
Epistles
.
And
practised
by
the
Prophet
Dauid
,
Psal.
132.9
.
And
good
reason
thereof
,
for
without
this
dutie
,
the
studies
and
labours
of
the
Ministers
shall
haue
small
successe
.
-
1.
Proofe
is
,
from
the
light
of
nature
.
-
2.
Is
,
from
the
equitie
of
it
.
-
3.
Is
,
by
the
word
of
God
.
The
duties
of
Parents
toward
their
children
,
are
generally
8.
&
these
also
haue
their
seuerall
particulars
contained
in
them
.
1.
Generall
dutie
is
loue
.
We
are
now
come
to
the
duties
of
Parents
toward
their
children
:
and
after
that
,
to
the
duties
of
children
towardes
their
Parents
.
Q.
Do
Parents
owe
dutie
to
their
children
?
A.
Yea
in
nature
,
equitie
,
and
by
the
word
of
God
.
Q.
What
are
the
duties
which
Parents
are
to
performe
toward
their
children
?
A.
They
are
diuers
.
The
first
whereof
is
Loue
.
Q.
Are
Parents
to
loue
their
children
?
A.
Yea
no
doubt
.
Q.
Where
is
that
proued
?
A.
Titus
.
chap.
2.
ver.
4.
Q.
Yea
but
that
is
spoken
onely
of
the
Mother
?
A.
I
grant
,
but
in
all
equitie
,
and
by
iust
proportion
,
it
extendeth
also
vnto
the
father
.
Q.
What
should
cause
you
to
thinke
so
?
A.
Because
God
hath
planted
in
the
hearts
of
both
Parents
,
as
well
the
man
as
the
woman
,
certaine
seedes
and
sparkes
of
loue
and
tender
affection
towards
their
children
,
which
were
in
vaine
,
and
to
no
purpose
,
if
Parents
should
not
actually
loue
their
children
.
Q.
What
thinke
you
therefore
if
parents
loue
not
their
children
?
A.
They
are
worse
then
bruit
beasts
:
who
by
a
certaine
blind
instinct
and
affinitie
of
Nature
,
doe
so
tender
and
loue
their
young
ones
,
as
that
they
will
hazard
their
bodies
,
and
loose
their
liues
,
to
deliuer
them
from
danger
.
What
reasons
should
moue
Parents
to
loue
their
children
?
A.
Diuerse
reasons
,
and
that
of
two
sorts
.
The
First
whereof
are
common
with
the
heathen
,
and
meer
naturall
men
.
The
second
,
are
particular
to
Christians
,
and
such
as
are
borne
in
the
Church
of
God
.
A.
Speake
of
these
in
order
?
A.
The
heathen
,
and
meere
naturall
men
,
doe
loue
their
children
for
three
causes
.
First
,
because
they
are
made
,
and
ingendred
of
their
owne
nature
and
substance
,
and
so
consequently
flesh
of
their
flesh
,
&
bone
of
their
bone
:
now
none
are
so
outragious
&
monstrous
to
hate
their
owne
flesh
,
but
rather
to
loue
and
to
cherish
it
.
Secondly
,
children
doe
carrie
the
image
and
person
of
their
Parents
,
insomuch
that
they
may
beholde
themselues
in
their
children
whilest
they
liue
:
and
after
a
sort
liue
in
them
when
they
are
dead
.
Thirdly
,
that
if
children
be
brought
vp
in
any
good
manner
,
they
afterwarde
yeelde
vnto
their
Parents
great
benefite
,
comfort
,
and
reliefe
,
especially
in
their
old
age
,
and
necessitie
.
Q.
But
what
speciall
reasons
haue
Christians
to
loue
their
children
?
And
first
of
all
,
their
children
are
borne
within
the
couenant
of
God
:
and
therefore
his
sonnes
and
daughters
.
Eze.
16.
Secondly
,
Thirdly
,
Q.
If
Parents
would
looke
vpon
their
children
in
this
glasse
,
they
could
not
but
be
moued
to
loue
them
:
but
what
if
they
be
not
moued
?
A.
It
is
a
fearefull
signe
,
which
doth
declare
that
they
are
become
vnnatural
,
&
giuen
vp
vnto
a
reprobat
mind
.
Q.
But
may
not
the
loue
of
Parents
degenerate
and
grow
so
farre
out
of
square
,
by
reason
of
the
corruption
and
disorder
of
their
affections
:
as
of
a
good
and
lawfull
thing
,
to
become
wicked
and
pernicious
?
A.
Yes
no
doubt
.
Q.
What
meanes
or
cautions
are
to
bee
obserued
to
keepe
it
in
the
right
forme
or
temper
?
A.
Three
cautions
are
required
thervnto
.
First
,
Parents
are
not
to
loue
the
bodies
of
their
children
better
then
their
soules
:
Secondly
,
they
are
to
loue
and
preferre
their
children
,
Thirdly
,
The
other
doth
discourage
children
,
&
is
the
cause
of
many
mischiefs
,
&
therfore
iustly
condemned
by
the
holy
Ghost
,
Ephe.
6.4
.
Col.
3.21
.
Q.
What
is
the
second
generall
dutie
of
parents
toward
their
children
?
Q.
In
how
many
things
?
A.
In
three
things
?
Namely
,
in
the
knowledge
of
God
,
and
of
his
word
.
Secondly
,
in
ciuilitie
and
good
maners
.
Thirdly
,
in
good
Arts
,
trades
,
and
professions
:
wherby
they
may
maintain
themselues
,
&
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
.
Iosh.
4.
Ephe.
6.
Q.
What
Parents
haue
practised
these
commaundements
?
A.
The
best
and
most
notable
amongst
the
seruants
of
God
.
Q.
Who
are
they
?
A.
Abraham
,
Gen.
18.
Dauid
&
Bathsheba
.
Pro.
4.
ch.
v.
3.
&
4.
&
ca.
31.
the
parents
of
Timothie
.
2.
Tim.
1.
&
3.
Q.
Are
all
Christians
bound
to
followe
these
examples
?
A.
Yea
,
for
to
that
end
are
they
recorded
in
in
the
holy
Scriptures
.
Q.
What
reasons
should
moue
them
therevnto
?
Q.
What
is
the
first
?
A.
Their
children
are
not
borne
without
reason
,
but
capable
of
knowledge
and
vnderstanding
;
and
theefore
are
parents
to
enlighten
them
,
as
with
humane
knowledge
:
so
especially
with
the
knowledge
of
God
,
and
his
will
,
that
so
they
may
excell
the
children
of
Pagans
.
Secondly
,
Parents
are
to
be
especially
carefull
,
faith
commeth
by
hearing
of
the
word
of
God
:
&
how
shal
men
hear
without
teaching
and
instruction
?
Fourthly
,
as
the
Lord
doeth
enlighten
the
hearts
of
parents
by
the
ministerie
of
the
word
,
Fiftly
,
the
fruit
which
commeth
of
teaching
children
in
their
youth
,
Teach
a
child
in
the
trade
of
his
way
,
and
when
he
is
old
he
shall
not
depart
from
it
.
Which
is
a
verie
true
sentence
:
for
why
?
A
childe
is
as
a
newe
vessell
,
which
not
onely
doth
easily
receiue
good
liquor
,
but
doth
a
long
time
retaine
and
keepe
the
sauour
thereof
:
If
men
growe
old
before
they
be
taught
,
instructed
and
called
,
by
reason
of
their
dulnes
and
hardnesse
of
heart
,
they
will
hardly
euer
attain
to
any
great
measure
of
knowledge
and
repentance
.
Q.
The
reasons
which
you
haue
brought
forth
,
do
seeme
to
be
of
weight
,
to
proue
that
parents
are
bound
to
traine
vp
their
children
in
the
knowledge
of
God
,
and
of
his
will
.
But
many
Parents
doe
thinke
themselues
discharged
,
if
they
send
their
children
to
the
publike
Ministrie
,
where
all
sorts
and
ages
are
to
learne
the
will
of
God
?
A.
All
this
doth
not
exempt
parents
from
doing
that
dutie
which
the
Lord
hath
so
plainely
commaunded
and
laid
vpon
them
in
his
holy
word
:
especially
seeing
they
haue
so
many
opportunities
,
occasions
,
and
furtherances
,
to
allure
and
incourage
them
therevnto
.
Q.
What
are
they
?
A.
First
,
by
reason
of
continuance
with
their
children
,
they
haue
more
time
and
occasion
to
teach
them
then
others
.
Againe
,
the
loue
and
affection
which
children
haue
toward
their
Parents
,
doeth
cause
them
to
like
and
willingly
entertaine
that
which
proceedeth
from
their
Parents
.
Furthermore
,
Parents
knowe
better
then
strangers
,
the
nature
,
strength
and
capacitie
of
their
children
,
and
therefore
can
best
and
most
fitly
apply
themselues
vnto
them
.
Lastly
,
when
they
teach
their
children
,
they
doe
the
will
of
God
,
and
so
please
him
.
The
consideration
whereof
,
cannot
but
be
verie
comfortable
,
and
take
away
all
tediousnes
from
performing
this
dutie
.
Q.
How
long
are
Parents
to
teach
,
instruct
,
and
aduise
their
children
?
Q
Wherein
are
Parents
next
to
instruct
their
children
?
A.
In
ciuilitie
and
good
maners
or
behauiour
.
Q.
This
seemeth
not
to
be
a
matter
of
so
great
weight
,
seeing
it
doeth
concerne
but
the
body
,
and
outward
estate
of
man
.
A.
Yea
,
but
for
all
that
,
it
is
not
to
be
neglected
,
being
of
great
moment
and
consequence
,
&
that
in
diuers
respects
.
Q.
What
are
those
respects
which
moue
you
to
say
so
?
A.
First
,
it
were
an
heauie
case
that
the
body
&
limbs
of
a
child
which
are
created
comely
&
beautiful
,
shuld
by
the
negligence
&
retchlesnes
of
the
Parents
be
deformed
,
and
the
vse
and
motion
thereof
vtterly
peruerted
:
which
is
nothing
else
,
but
an
inuirie
and
disgrace
cast
vpon
the
workmanship
of
God
.
Secondly
,
euil
manners
&
behauiour
,
doe
cause
religion
it selfe
to
be
basely
accounted
of
in
the
heartes
of
many
:
That
good
&
liberall
education
,
doeth
mollifie
the
manners
,
and
not
suffer
them
to
be
cruell
and
sauage
.
Lastly
,
comely
&
good
behauiour
is
pleasant
and
acceptable
in
the
eies
of
God
&
men
:
Q.
It
cannot
otherwise
be
,
for
why
?
the
Lord
God
is
not
the
author
of
confusion
,
vncomelines
,
and
disorder
.
But
what
say
you
of
them
that
bring
vp
their
children
(
I
will
not
say
as
wild
and
sauage
people
)
but
little
differing
from
bruite
beastes
,
as
may
appeare
in
all
their
actions
,
and
gesture
?
A.
They
doe
that
which
is
vnpleasant
in
the
eies
of
God
and
his
Angels
:
Q.
What
is
the
third
thing
wherein
Parents
are
to
instruct
their
children
?
A.
In
good
Artes
,
Sciences
,
and
occupations
.
Q.
What
are
the
reasons
to
perswade
them
hereunto
?
Q.
What
say
you
further
in
the
last
place
for
the
reason
hereof
?
Q.
Your
reasons
are
good
,
and
duly
to
be
regarded
.
But
who
haue
bin
moued
to
doe
their
duties
herein
?
A.
Diuers
of
the
ancient
Fathers
,
who
brought
vp
their
children
,
not
simple
in
Trades
and
Sciences
,
but
in
such
as
were
lawfull
and
profitable
.
As
appeareth
in
the
sonnes
of
Adam
and
the
Patriarkes
,
in
Moses
.
Yea
euen
in
the
children
of
wicked
Caine
.
Q.
What
is
the
third
generall
dutie
of
Parents
toward
their
children
?
Q.
Where
is
that
warranted
and
commaunded
?
A.
In
many
places
of
the
holy
Scripture
:
but
most
plentifully
and
earnestly
in
the
Prouerbs
of
Salomon
,
as
appeareth
,
Prou.
chap.
13.24
.
and
chap.
19.18
.
and
22.15
.
and
23.13.14
.
and
29.15.17.19
.
Q.
This
is
an
hard
thing
for
Parents
to
performe
by
reason
of
their
excessiue
affection
,
and
tendernes
toward
their
children
:
with
what
reasons
therefore
are
they
to
ouercome
themselues
?
A.
The
reasons
are
of
two
sortes
.
The
First
is
,
in
respect
of
their
children
.
The
second
is
in
regard
of
themselues
.
Q.
What
say
you
of
the
first
?
The
first
is
taken
from
Pro.
22.6
.
Foolishnes
is
bound
vp
in
the
heart
of
the
child
,
which
the
rod
of
correction
,
wil
driue
away
.
The
meaning
is
,
that
there
lieth
in
the
heart
of
the
child
such
a
bundell
or
sea
of
naughtines
,
as
wil
bring
him
to
vtter
destruction
,
if
it
be
not
diminished
:
or
at
the
leastwise
restrained
.
Now
ther
is
no
other
mean
to
bring
that
to
passe
then
correction
.
Therefore
if
Parents
loue
their
children
,
they
wil
not
deny
,
or
keep
from
them
so
excellent
a
remedie
.
Againe
,
without
correction
,
all
teaching
,
instruction
,
and
admonition
,
is
altogether
in
vaine
:
Q.
What
say
you
now
in
respect
of
parents
?
A.
They
shall
reape
diuers
commodities
by
performing
their
dutie
,
in
vsing
dissipline
ouer
their
children
.
Againe
,
Lastly
,
Q.
You
affirmed
of
late
that
Parents
ought
to
correct
their
children
:
and
proued
the
same
by
diuerse
good
reasons
and
authorities
out
of
the
worde
of
God
.
Nowe
because
that
men
through
blindnesse
of
mind
,
and
corrupt
affection
,
may
abuse
so
excellent
a
meane
,
and
turne
it
to
the
hurt
of
their
children
:
let
vs
enquire
wherin
the
right
practise
or
vse
of
the
same
doth
consist
?
For
first
of
all
,
they
are
not
to
correct
them
without
iust
cause
:
otherwise
it
were
iniury
,
&
iniquitie
,
which
the
Lord
doth
abhorre
.
Secondly
,
they
are
to
make
their
fault
knowne
vnto
them
,
by
laying
forth
the
greatnesse
thereof
,
out
of
the
word
of
God
:
that
so
they
may
the
better
be
humbled
for
their
offence
:
Furthermore
,
Q.
What
is
further
required
?
A.
Q.
What
are
Parents
yet
to
doe
in
this
respect
?
Q.
If
Parents
would
obserue
and
vse
this
discretion
,
in
correcting
their
children
,
they
should
reape
better
fruites
then
commonlie
they
doe
.
But
let
vs
proceede
to
the
next
dutie
.
What
is
that
?
A.
Parents
must
carry
before
their
children
,
a
good
example
of
life
and
conuersation
.
Q.
What
reason
haue
you
for
it
?
A.
First
,
children
are
naturally
giuen
to
follow
,
imitate
,
or
counterterfeite
the
behauiour
and
actions
of
their
Parents
;
especially
if
they
be
euill
,
by
reason
of
the
general
corruption
,
and
peruersnesse
of
man
,
wherby
he
is
prone
to
euill
,
&
vntoward
to
all
things
that
are
good
.
Q.
But
can
the
euill
behauiour
of
Christians
hurt
their
children
?
Q.
What
is
your
second
reason
?
A.
If
Parents
instruct
their
children
neuer
so
well
and
diligently
:
and
correct
as
seuerely
as
may
be
:
yet
all
this
labour
is
lost
,
except
they
conforme
themselues
to
the
worde
and
will
of
God
.
For
otherwise
they
shall
cast
downe
with
their
euill
and
Iewde
exemple
,
as
they
build
vp
by
their
godly
doctrine
and
seueritie
.
Lamentable
exper●ence
hereof
wee
haue
in
diuerse
Families
and
houses
:
Q.
What
is
the
fift
dutie
?
A.
Parents
are
to
yeeld
to
their
children
in
their
minoritie
,
and
while
they
are
not
able
to
prouide
for
themselues
,
all
things
necessarie
for
their
nursing
and
bringing
vp
,
otherwise
they
should
bee
worse
then
bruit
&
vnreasonable
creatures
,
who
haue
a
certaine
care
and
regarde
to
prouide
for
the
necessitie
of
their
yong
ones
,
till
they
be
able
to
support
and
maintaine
themselues
.
Q.
What
is
the
sixt
dutie
?
A.
They
are
to
prouide
,
and
lay
vp
for
their
children
,
euen
when
they
are
come
to
ripe
age
and
yeares
,
such
goods
and
possessions
,
as
may
maintaine
them
in
good
estate
,
not
onely
in
their
life
time
,
but
when
they
are
departed
from
them
.
Q.
What
warrant
haue
you
for
this
?
A.
Nor
onely
expresse
doctrines
,
1.
Tim.
5.
and
2.
Cor.
12.
But
also
the
example
of
Abraham
,
the
father
of
the
faithfull
.
Gen.
25.
Who
before
his
ende
prouided
for
the
welfare
and
comfort
of
his
children
after
his
death
.
Q.
But
may
Parents
gather
and
lay
vp
for
their
Children
,
what
they
thinke
good
?
Secondly
,
without
hindering
of
themselues
,
in
the
obtaining
&
folowing
of
heauenly
things
pertaining
to
their
owne
saluation
.
Lastly
,
Q.
What
is
the
seuenth
dutie
?
Q.
Where
is
that
approued
and
commended
?
A.
In
verie
many
places
of
the
holy
Scripture
,
and
namely
in
these
,
Gen.
24.
and
26.
Deut.
7.
Iudg.
14.
Gen.
29.19
.
Cor.
7.
and
such
like
.
Q.
Why
may
not
children
prouide
and
make
choise
for
themselues
in
Marriage
,
but
that
their
parents
must
haue
a
stroke
therein
?
For
first
of
all
,
children
are
a
part
of
their
Parents
,
and
the
chiefest
treasures
they
haue
amongest
other
worldly
goods
:
and
therefore
not
to
bee
bestowed
and
conueied
away
without
their
free
consent
.
Lastly
,
they
can
see
and
discerne
by
reason
of
their
knowledge
and
long
experience
,
Q.
But
may
Parents
do
what
they
list
in
bestowing
their
children
in
marriage
?
Againe
,
they
are
not
to
cause
their
children
to
marrie
before
they
knowe
what
marriage
meaneth
,
and
the
duties
thereof
:
as
many
giue
their
children
in
marriage
almost
before
the
time
they
knowe
their
right
hande
from
their
left
:
which
is
the
cause
afterward
of
many
mischiefes
and
inormities
.
Lastly
,
they
are
not
to
deferre
or
put
off
the
mariage
of
their
children
too
long
a
time
:
which
was
the
fault
of
Iudah
toward
his
daughter
in
lawe
Thamar
,
which
in
the
end
brought
vpon
him
great
hearts
smarte
and
confusion
,
as
appeareth
,
Gen.
38.18
.
Q.
What
is
the
last
dutie
of
Parents
?
A.
They
are
earnestly
and
with
all
feruencie
of
Spirit
to
pray
to
God
for
their
children
,
Abraham
,
Dauid
,
and
the
rest
of
the
holy
seruants
of
God
haue
done
.
And
that
not
without
great
cause
:
for
hereby
they
doe
obtaine
not
onely
a
blessing
vpon
all
the
duties
which
they
performance
toward
their
children
,
but
also
all
other
graces
they
stand
in
neede
of
,
both
in
regard
of
this
life
,
and
of
the
life
to
come
.
OF
THE
DVTIES
of
children
toward
their
Parents
.
Q.
ARe
children
to
performe
duties
toward
their
Parents
?
A.
Yea
no
doubt
:
for
why
?
the
Lord
hath
commaunded
in
the
fift
Commandement
,
that
children
should
Honour
their
Father
and
Mother
:
vnder
which
word
Honour
,
are
contained
all
duties
which
children
are
to
yeeld
to
their
Parents
.
Q.
What
are
those
duties
?
Q.
Are
children
then
to
loue
their
Parents
?
There
is
no
doubt
but
that
all
children
generally
are
backward
to
this
dutie
.
Q.
What
reasons
therefore
may
perswade
them
thereunto
?
A.
Diuers
and
those
effectuall
.
Furthermore
,
Parents
are
the
causes
,
and
as
it
were
fountaines
,
Lastly
,
Parents
do
loue
their
children
,
and
therefore
are
children
to
yeeld
the
like
vnto
their
Parents
:
for
loue
doth
deserue
and
ought
to
procure
loue
.
Q.
But
how
is
it
manifested
that
Parents
loue
their
children
?
A.
Diuers
waies
.
And
first
,
in
that
they
doe
so
tenderly
nurse
and
bring
them
vp
.
Againe
,
for
that
they
do
so
carefully
and
diligently
watch
ouer
them
against
all
dangers
.
Besides
,
how
patiently
doe
they
take
and
put
vp
many
troubles
,
annoyances
and
vexations
,
at
the
hands
of
their
children
.
Furthermore
,
they
do
often
,
euen
with
cheerfulnes
defraud
themselues
of
many
necessaries
,
which
they
themselues
stand
in
need
of
,
for
their
childrens
sake
:
as
meate
,
drinke
,
apparell
,
sleepe
,
and
such
like
.
Q.
By
all
that
you
haue
said
,
I
see
it
is
great
reason
that
children
should
loue
their
Parents
,
and
that
euen
of
conscience
:
But
haue
you
any
examples
that
any
haue
so
done
?
Q.
What
if
Parents
be
churlish
and
vnnaturall
?
A.
They
are
tenderly
to
loue
their
Parents
for
all
that
.
Q.
What
is
your
reason
?
Q.
What
other
autie
do
children
owe
to
their
Parents
?
A.
Reuerence
:
or
an
honourable
estimation
of
them
.
Q.
Must
this
needes
be
ioyned
with
Loue
?
A.
Yea
,
that
it
may
well
gouerne
and
temper
it
,
least
it
degenerate
into
contempt
.
Q.
What
reasons
haue
you
to
proue
that
children
are
to
reuerence
their
Parents
?
-
1.
In
speech
.
-
2.
In
gesture
Inward
reuerence
is
outwardly
to
be
expressed
,
2.
waies
.
-
1.
In
presence
-
2.
In
absence
Q
Are
children
onely
to
retaine
reuerence
to
their
Parents
inwardly
in
their
hearts
?
A.
No
,
they
are
outwardly
to
vtter
and
practise
it
:
and
that
two
waies
:
in
Speech
,
and
Gesture
.
Q.
How
in
Speech
?
A.
Two
waies
.
First
,
in
the
presence
of
their
Parents
.
Secondly
,
in
their
absence
.
Q.
What
rules
are
to
be
obserued
for
the
first
?
A.
First
,
they
are
to
giue
to
their
Parents
such
termes
,
-
1.
Rule
.
-
2.
Rule
.
titles
and
phrases
of
speech
,
as
may
declare
the
reuerence
of
their
affections
.
Secondly
,
they
are
not
to
preuent
their
Parents
in
speech
,
without
some
great
and
weightie
cause
:
but
to
speake
when
they
haue
leaue
and
fit
occasion
.
Thirdly
,
they
are
not
to
be
excessiue
in
speech
before
their
Parents
:
but
sparing
and
continent
,
as
those
that
desire
rather
to
heare
then
to
speake
themselues
.
Q.
What
are
they
to
doe
in
the
absence
of
their
Parents
?
Cham.
Gen.
9.22
.
and
Absalom
.
2.
Sam.
15.4
5.6
.
Q.
How
must
children
behaue
themselues
toward
their
Parents
in
gesture
?
A.
First
,
they
are
to
rise
vp
to
them
.
Secondly
,
they
must
bow
their
bodies
,
vncouer
their
heads
,
bend
their
knees
,
and
such
like
.
Thirdly
,
they
must
yeelde
the
chiefe
place
vnto
their
Parents
.
Two
notable
examples
hereof
we
haue
in
the
word
of
God
:
to
wit
,
Ioseph
,
as
appeareth
,
Gen.
48.12
.
&
Salomon
,
1.
Kin.
2.
chap.
19.
ver.
Q.
But
what
shall
we
say
,
if
children
bee
so
farre
off
from
performance
of
these
duties
,
that
contrariwise
they
will
not
sticke
to
curse
and
reuile
their
Parents
with
their
mouthes
:
strike
them
with
their
hands
:
laugh
them
to
scorne
to
their
faces
:
and
shamefully
abuse
them
otherwise
?
Q
What
say
you
generally
of
such
children
,
as
contemne
and
despise
their
parents
?
What
is
the
third
dutie
?
A.
Obedience
,
and
Subiection
?
Q.
How
proue
you
that
children
are
to
obey
their
Parents
?
A.
By
the
word
of
God
:
and
namely
,
Ephes.
6.1
.
Col.
4.20
.
Q.
What
reason
is
there
that
children
should
practise
these
Commandements
?
A.
Great
reason
:
for
why
?
The
Lord
hath
giuen
parents
authoritie
to
command
:
and
therefore
it
is
the
dutie
of
children
to
obey
:
otherwise
their
authoritie
were
giuen
in
vaine
.
Secondly
,
the
holy
Ghost
doth
vse
two
reasons
,
to
perswade
children
to
this
obedience
,
out
of
the
places
before
alledged
.
The
first
is
,
that
it
is
iust
:
therfore
vnlesse
children
will
commit
iniustice
and
iniquitie
,
they
must
obey
their
Parents
.
Again
,
Obedience
is
said
to
be
well
pleasing
to
the
Lord
,
and
therefore
if
children
will
delight
and
please
the
Lord
,
they
must
perform
this
dutie
.
Lastly
,
the
examples
of
diuers
holy
seruants
of
God
,
may
serue
for
a
reason
:
who
haue
not
refused
to
obey
their
parents
in
diuers
things
,
against
which
they
might
haue
taken
exceptions
,
either
in
regard
of
the
absurdity
,
or
difficulties
therof
in
som
respects
.
Q.
Doth
the
stubbornnesse
and
obedience
of
children
displease
the
Lord
?
A.
Yea
,
so
greatly
,
that
he
hath
awarded
no
lesse
punishment
then
death
,
against
the
stubborne
and
disobedient
child
.
Q.
What
if
the
hand
of
the
Magistrate
ceaseth
?
A.
Yet
will
the
Lord
be
reuenged
:
as
we
may
see
in
the
sonnes
of
Eli.
Q.
In
what
manner
are
children
to
obey
and
practise
the
commandements
of
their
Parents
?
-
1.
In
willingnes
.
-
2.
In
truth
.
H.
First
of
all
willingly
,
and
from
their
hearts
.
Secondly
,
in
deed
and
truth
,
not
in
outward
countenance
and
promise
.
Q.
You
haue
said
and
proued
well
,
that
children
are
to
obey
the
commandements
of
their
Parents
.
But
are
they
to
perform
that
duty
absolutely
,
&
without
exception
?
A.
No
,
for
the
obedience
of
Children
hath
a
limitation
,
And
though
they
owe
much
to
their
Parents
,
and
are
bound
to
hear
them
:
yet
owe
they
more
vnto
God
their
Creator
and
Sauiour
:
and
are
much
more
bound
to
heare
him
,
then
either
men
or
Angels
.
Lastly
,
although
they
are
to
loue
their
Parents
:
yet
are
they
to
preferre
the
Lord
GOD
before
their
Parents
in
loue
and
affection
:
according
to
that
which
our
Sauiour
Christ
saith
,
Mat.
10.
He
that
loueth
Father
,
or
Mother
,
more
then
me
,
is
not
worthie
of
me
.
Q
Hath
any
godly
childe
,
mooued
with
these
reasons
,
denied
obedience
to
parents
,
when
they
haue
commaunded
things
vnlawfull
?
Q.
But
now
what
say
you
in
the
conclusion
of
this
point
?
A.
I
say
,
that
euen
if
wicked
Parents
commaund
any
thing
not
contrarie
to
the
word
of
God
,
although
it
bee
not
onely
difficult
,
Q.
What
is
the
fourth
dutie
that
children
are
to
yeeld
to
their
Parents
?
A.
Thankefulnesse
.
Q.
In
what
fruits
or
duties
is
this
thankfulnesse
to
shew
it selfe
?
A.
In
diuerse
.
And
first
of
all
,
children
are
to
confort
,
cheere
,
and
solace
the
hearts
of
their
parents
when
they
are
wounded
,
and
cast
downe
with
any
great
sorrow
,
heauinesse
,
or
anguish
.
Q.
This
is
indeed
a
dutie
verie
natural
and
requisite
:
But
who
hath
performed
it
at
any
time
?
A.
The
sonnes
and
daughters
of
Iacob
toward
their
father
:
Q.
What
is
the
second
fruit
or
dutie
?
A.
When
children
doe
knowe
their
Parents
to
bee
so
ignorant
,
as
that
they
vnderstand
not
how
to
bee
saued
:
nor
to
serue
God
according
to
his
will
:
they
are
to
teach
&
informe
them
so
farre
as
they
may
,
and
necessitie
doth
require
.
Q.
What
examples
haue
you
hereof
?
A.
Faithfull
Abraham
,
who
reported
to
his
father
Terah
,
So
Ioseph
instructed
his
father
Iacob
,
&
ch.
45.
Q.
What
are
children
furthermore
to
yeeld
?
Q.
What
say
you
lastly
in
this
respect
?
A.
Children
are
to
succour
,
relieue
,
Q.
You
say
well
,
for
this
is
a
duety
which
both
nature
and
equitie
do
require
?
A.
Yea
,
and
therefore
the
seruants
of
the
Lord
haue
beene
most
readie
to
performe
this
dutie
:
as
for
example
,
Dauid
was
more
carefull
to
procure
the
maintenance
and
safetie
of
his
Parents
,
then
of
himselfe
,
although
hee
were
then
in
great
distresse
:
as
wee
may
reade
,
1.
Sam.
22.1.3.4
.
Q.
What
generall
reasons
should
moue
children
to
yeeld
all
these
duties
to
their
Parents
,
whereof
you
haue
spoken
?
A.
First
,
for
that
Parents
haue
yeelded
them
all
,
or
the
most
part
therof
before
to
their
children
:
and
therefore
children
are
to
requite
the
like
to
their
Parents
.
Againe
,
the
verie
Heathen
by
the
light
of
nature
,
What
shall
wee
say
,
But
the
greatest
reason
of
all
is
,
the
gratious
blessing
of
God
,
WE
ARE
NOW
TO
speake
of
the
duties
of
Husbands
toward
their
Wiues
:
and
of
Wiues
toward
their
Husbands
.
Q.
WHat
heard
you
the
last
time
,
thereof
?
A.
That
the
duties
,
are
either
generall
,
and
common
:
-
1.
General
:
of
the
which
there
are
7.
-
2
Particular
.
or
particular
and
proper
.
Q.
What
call
you
generall
duties
?
A.
Those
which
both
parties
are
indifferently
to
performe
,
both
one
to
another
,
and
in
diuers
respects
.
Q
What
is
the
first
dutie
?
A.
Loue
.
Is
this
a
common
dutie
betweene
man
and
wife
?
A.
Yea
,
for
as
the
husband
is
to
loue
his
wife
,
so
is
the
wife
to
loue
her
husband
.
Q.
Where
is
the
first
commanded
?
A.
Ephe.
5.25
.
Q.
Where
the
Second
?
A.
Titus
.
2.4
.
Q.
Is
loue
necessarie
betweene
man
and
wife
?
Q.
What
reasons
be
there
to
moue
Husband
and
Wife
to
loue
one
another
?
A.
First
of
all
their
coniunction
in
marriage
.
Q.
But
there
be
many
coniunctions
in
the
world
amongst
men
?
A.
True
,
but
yet
none
so
excellent
:
for
why
?
the
Lord
God
did
not
onely
knit
and
ioyne
man
and
woman
together
in
paradise
:
but
with
so
nigh
and
streight
a
bond
,
that
of
two
they
are
made
one
flesh
:
Mat.
19.5
.
wherevpon
the
man
and
the
woman
are
called
by
one selfe
same
name
,
to
wit
,
Adam
,
to
note
the
nigh
and
streight
coniunction
betweene
them
.
Hereupon
the
Holy
Ghost
doeth
conclude
two
things
.
First
,
that
although
the
child
be
neerly
knit
by
flesh
and
nature
vnto
his
Parents
,
yet
must
he
forsake
them
both
and
cleaue
vnto
his
wife
.
Secondly
,
vnlesse
he
will
hate
his
owne
flesh
,
he
must
loue
his
wife
.
Q.
What
is
your
second
reason
?
A.
The
wife
and
the
husband
are
yoke
fellowes
in
one
estate
:
Q.
What
say
you
thirdly
?
A.
They
are
ioynt
companions
in
many
workes
and
duties
which
serue
to
the
glorie
of
God
,
and
to
the
benefite
of
the
Church
in
diuers
respects
,
Q.
What
say
you
in
the
last
place
?
A.
The
vertues
which
one
doe
see
to
be
in
another
,
Q.
Doe
these
reasons
onely
serue
to
perswade
maried
folkes
to
begin
to
loue
one
another
?
Beautie
,
Riches
,
Wealth
,
and
such
like
vanishing
and
changeable
things
,
it
cannot
indure
;
but
faileth
when
the
foundation
is
taken
away
.
Q.
What
is
the
second
generall
dutie
?
Q.
How
is
that
proued
?
A.
It
is
certaine
that
God
did
not
ioyne
man
and
woman
together
in
marriage
to
please
the
eye
,
Q.
What
is
the
third
generall
dutie
of
man
and
wife
?
A.
They
must
be
meanes
,
or
helpes
,
to
keepe
and
preserue
the
bodies
and
mindes
one
of
another
,
from
the
filthines
of
whoredome
and
vncleannes
.
Q.
Where
is
this
dutie
warranted
?
vii
.
chap.
of
the
1.
Epist.
to
the
Corinthians
:
where
it
is
by
the
Apostle
Paul
,
verie
largely
handled
and
inforced
.
Q.
What
if
married
folkes
will
not
yeeld
vnto
this
Commaundement
?
Adulterie
,
Murther
,
excessiue
Iealousie
,
and
such
like
.
Q.
What
is
the
fourth
generall
dutie
?
A.
They
must
ioyne
together
,
and
assist
one
another
in
houshold
gouernment
;
for
the
gouernment
,
and
beweelding
of
a
family
is
a
principal
matter
and
subiect
,
whereabout
the
care
and
indeuour
of
man
and
wife
is
to
be
occupied
,
and
that
in
diuers
respects
.
Secondly
,
to
prouide
all
such
things
as
may
serue
for
their
honest
and
sufficient
maintenance
.
Lastly
,
to
preserue
and
increase
such
goods
and
riches
,
as
God
of
his
mercie
shall
put
into
their
hands
.
Q.
Wher
is
this
required
&
approued
?
A.
For
the
husband
,
Pro.
10.2.3.4.5
and
26.
Chap.
13
14.15
.
verses
:
for
the
wife
.
Prou.
14.1
.
and
37.
almost
the
whole
Chapter
.
Q.
What
if
either
of
the
parties
neglect
their
dutie
?
A.
All
will
to
hauocke
,
and
pouertie
commeth
like
an
armed
man
.
Q.
What
is
the
fift
generall
dutie
?
A.
The
husband
&
wife
,
must
assist
and
comfort
one
another
,
not
onely
in
sicknesse
,
but
in
all
miseries
,
sorrowes
and
calamities
.
Q.
What
is
the
reason
?
Ghost
,
A
friend
is
borne
for
aduersitie
.
Wherefore
the
holy
seruants
of
God
liuing
in
marriage
,
haue
in
all
estates
stucke
one
to
another
,
and
cheerefully
performed
al
duties
of
helpe
and
comfort
.
Whereas
Iobs
wife
is
greatly
condemned
by
the
holy
Ghost
as
a
wicked
woman
,
who
for
that
when
her
husband
was
in
miserie
,
she
did
not
onely
increase
the
anguish
of
his
soule
,
Q.
What
furthermore
are
married
folkes
to
performe
ioyntly
together
?
Q.
What
reasons
moue
you
thus
to
say
?
A.
Verie
good
reasons
,
&
of
weight
and
importance
.
For
first
of
all
,
where
discord
and
dissention
doeth
beare
sway
,
Secondly
,
Thirdly
,
Q.
What
is
the
last
generall
dutie
!
A.
Husbands
and
wiues
are
to
pray
one
for
another
.
You
say
well
,
for
this
is
warranted
by
examples
in
the
holy
Scripture
.
But
what
are
they
to
aske
?
A.
Not
onely
for
the
graces
of
Gods
spirit
,
and
the
increase
thereof
,
one
vpon
another
:
but
that
their
maried
estate
may
be
blessed
,
and
comforble
vnto
them
both
.
Q.
Wee
haue
alreadie
spoken
of
the
generall
or
common
duties
betweene
man
and
wife
.
Now
let
vs
come
to
the
speciall
and
proper
duties
of
the
one
toward
the
other
.
And
first
of
all
,
what
duties
is
the
husband
to
performe
to
his
wife
?
A.
They
are
diuerse
:
and
in
the
first
place
it
is
to
be
considered
,
that
as
the
husband
is
the
wiues
head
:
so
hath
GOD
endued
him
with
excellent
giftes
and
graces
,
which
hee
is
in
tender
loue
to
bestowe
for
the
comfort
and
benefite
of
the
wife
.
Q.
And
what
first
?
Sarah
,
Genes.
20.16
.
in
these
wordes
,
Beholde
,
hee
(
meaning
Abraham
)
is
the
vaile
of
thine
eyes
to
all
that
are
with
thee
,
and
to
all
others
.
So
when
the
man
is
ioyned
to
the
woman
in
marriage
,
hee
is
saide
to
spread
the
wing
of
his
garment
ouer
her
,
Ruth
.
3.9
.
By
which
phrase
it
is
meant
,
that
the
Husband
must
bee
to
the
Wife
,
as
it
were
a
tower
or
wall
of
defence
agaynst
all
euill
.
Q.
What
secondly
is
required
?
A.
As
the
Husband
is
indued
with
greater
strength
,
and
euerie
way
more
fit
for
labour
and
all
meanes
to
get
and
obtaine
riches
&
wealth
:
Q.
But
hath
he
no
further
to
doe
?
A.
Yes
,
Q.
What
if
so
be
the
husband
doth
enioy
worldly
wealth
and
riches
?
A.
Hee
is
to
impart
,
Q.
How
is
that
proued
?
A.
First
,
marriage
maketh
all
things
common
betweene
the
man
and
the
wife
.
Againe
,
(
Come
yee
blessed
of
my
Father
:
When
I
was
an
hungred
yee
gaue
mee
meate
,
&c.
)
euen
as
well
as
the
husband
.
But
this
cannot
bee
,
if
outward
meanes
bee
denied
,
and
withdrawne
.
Lastly
,
Q.
What
if
so
be
that
the
husband
will
not
performe
these
things
that
you
haue
spoken
of
?
Q.
What
is
the
second
speciall
dutie
of
husbands
toward
their
wiues
?
A.
They
must
dwell
with
them
as
the
holie
Ghost
commaundeth
,
1.
Pet.
3.7
.
As
men
of
knowledge
,
giuing
honour
to
the
woman
,
as
the
weaker
vessell
.
Q.
What
is
the
Husband
to
doe
,
that
he
may
rightly
practise
this
commaundement
?
A.
Two
things
:
For
first
he
is
to
auoyde
all
occasions
and
offences
,
which
may
stirre
vp
&
prouoke
the
woman
to
passe
her
bounds
,
&
commit
some
sinne
.
Q.
What
are
those
occasions
you
speake
of
?
A.
First
,
when
the
Husband
doeth
spend
his
time
in
idlenesse
:
and
vnthriftily
doeth
waste
and
consume
his
substaunce
.
This
will
greatly
pierce
and
wound
the
heart
of
the
wife
.
Secondly
,
when
hee
keepeth
or
haunteth
ill
&
suspitious
companie
:
for
she
may
gather
thereby
,
that
hee
is
no
better
then
the
persons
are
,
in
whom
he
doth
delight
.
Thirdly
,
an
angry
,
vnpleasant
,
and
fierce
countenan e
,
cast
vpon
the
wife
:
will
greatly
terrifie
and
prouoke
her
.
Q.
But
will
not
reuiling
,
bitter
and
reproachfull
words
doe
the
like
?
A.
Yes
,
and
therefore
the
husband
is
forbidden
to
vse
them
,
Colos.
3.19
.
in
these
wordes
:
Husbandes
loue
your
wiues
,
and
bee
not
bitter
vnto
them
.
Q.
Proceede
?
A.
Besides
all
this
,
vniust
and
excessiue
iealousie
is
to
bee
auoyded
:
for
why
?
It
causeth
the
woman
not
onlie
to
contemne
her
husband
as
no
true
Christian
:
but
to
rise
vp
vndutifully
to
the
maintenance
of
her
good
name
.
Lastly
,
when
the
husband
medleth
with
the
duties
that
are
peculiar
vnto
the
wife
,
hee
seemeth
to
doubt
either
of
her
wisedome
:
or
of
her
faithfulnesse
,
which
cannot
bee
,
but
a
great
disquieting
to
a
Christian
woman
.
Q.
What
is
the
second
generall
thing
that
the
husband
is
to
doe
,
that
he
may
dwel
with
his
wife
as
a
man
of
knowledge
?
A.
When
the
wife
doth
behaue
her selfe
vndutifully
:
the
husband
is
not
to
wracke
and
reuenge
himselfe
vppon
her
by
intemperate
speeches
,
or
violent
actions
:
but
hee
is
patiently
to
beare
,
and
put
vp
at
her
handes
many
iniuries
and
abuses
:
as
also
labour
by
all
good
meanes
to
maintaine
peace
,
and
to
reape
that
comforte
and
benefite
,
by
her
,
wherevnto
shee
was
giuen
him
of
God
.
Q.
What
reasons
should
moue
the
husband
to
behaue
himselfe
in
this
manner
to
his
wife
?
Againe
,
Furthermore
,
Lastly
,
Q.
But
to
come
to
the
third
dutie
,
seeing
that
the
Husband
is
the
●i●es
head
:
may
he
not
gouerne
and
order
her
?
A.
Yes
,
he
may
and
ought
;
and
besides
that
,
admonish
and
rebuke
her
for
her
faultes
.
Q.
But
may
he
do
that
simply
and
without
respect
?
A.
No
,
but
diuers
things
are
to
be
obserued
in
the
performance
of
that
dutie
.
And
first
of
all
,
hee
must
bee
more
forward
and
earnest
in
reprouing
faultes
committed
directly
against
God
,
then
such
as
are
committed
against
himselfe
,
or
any
other
,
according
to
the
example
of
Iacob
.
Gen.
32.
&
Iob.
chap.
2.10
.
Whereby
is
condemned
the
contrarie
practise
of
a
great
number
.
Secondly
,
Thirdly
,
Abraham
,
Gen.
21.12.13.14
.
Fourthly
,
Physition
heale
thy selfe
:
and
his
admonition
will
be
ridiculous
.
Furthermore
,
in
reproofe
,
Lastly
,
This
is
a
course
not
onely
warranted
by
God
,
but
sauoureth
of
loue
,
and
may
serue
to
incourage
her
in
good
,
and
to
turne
her
away
from
that
which
is
euill
.
What
is
the
fourth
dutie
of
the
husband
to
the
wife
?
A.
Although
the
Husbande
bee
the
Wiues
heade
and
superiour
:
yet
is
hee
not
to
contemne
her
,
or
deale
with
her
as
a
base
person
or
vassall
.
But
because
God
hath
created
her
out
of
a
principall
part
of
himselfe
,
and
●oyned
her
so
neere
vnto
him
:
he
is
to
honour
her
,
and
in
all
things
to
gouerne
her
in
a
reuerend
manner
:
preferring
her
before
all
others
:
euen
his
owne
children
,
and
them
that
are
most
neerely
allied
vnto
him
:
remembring
alwaies
that
as
she
is
not
the
head
,
so
is
she
not
the
foote
,
but
an
excellent
creature
partaker
with
him
of
many
graces
and
prerogatiues
pertaining
to
this
life
,
and
to
the
life
to
come
:
and
therefore
he
is
not
onely
to
carrie
a
reuerend
estimation
of
her
in
his
heart
,
Q.
What
is
a
man
lastly
to
doe
?
A.
If
any
trouble
,
euill
,
or
incomberance
falleth
out
in
marriage
,
he
is
not
to
blame
the
holy
institution
of
marriage
for
the
same
:
or
to
ascribe
or
impute
it
to
the
wife
:
but
rather
to
accuse
his
owne
sinnes
as
the
cause
thereof
:
Q.
Hauing
said
somewhat
of
the
duties
of
the
Husband
to
the
wife
:
Let
vs
passe
ouer
to
the
duties
of
the
wife
:
which
are
they
?
A.
They
are
diuers
.
And
first
of
all
,
it
is
the
dutie
of
the
wife
to
beare
and
bring
forth
children
:
according
to
the
ordinance
of
God
.
Gen.
1.28
.
Q.
If
the
woman
had
not
transgressed
,
this
dutie
would
haue
beene
performed
with
ease
and
comfort
;
but
now
the
Lord
hath
decreed
as
a
punishment
,
that
woman
should
be
are
and
bring
forth
children
in
sorrowe
and
paine
.
Gen.
3.16
.
Q.
What
is
to
be
said
to
this
?
A.
She
must
notwithstanding
,
this
,
patiently
beare
al
trials
:
Q.
What
reasons
may
incourage
her
hereunto
?
A.
First
of
all
,
for
that
it
is
no
reproach
for
a
married
woman
to
beare
children
:
but
rather
a
crowne
and
honour
.
Againe
,
God
might
haue
pursued
the
sinne
of
the
woman
with
a
greater
punishment
in
her selfe
,
and
in
all
her
sexe
and
posteritie
.
Lastly
,
it
is
no
meanes
to
hinder
women
from
saluation
and
the
kingdome
of
God
:
What
is
secondly
required
in
the
woman
?
A.
She
must
nurse
and
bring
vp
her
children
.
Q.
How
is
it
warranted
that
Mothers
must
nurse
their
children
?
A.
First
,
by
the
example
of
many
holy
women
in
the
holy
Scripture
:
Sarah
,
Gen.
22.7
.
Hannah
the
Mother
of
Samuel
,
1.
Sam.
1.23
.
and
such
like
,
who
performed
this
dutie
,
and
are
commended
for
the
same
by
the
Holy
Ghost
.
Besides
,
the
nursing
of
children
is
set
downe
as
the
note
of
a
faithfull
woman
,
Furthermore
,
Fourthly
,
Lastly
,
the
holy
ghost
doth
n
certain
vnreasonable
creatures
,
as
vnnaturall
&
monstrous
,
for
that
they
will
not
tender
&
nourish
their
yong
ones
:
as
appeareth
,
Iob.
39.17.18
.
19.
much
more
monstrous
and
vnnaturall
in
a
mother
indued
with
reason
,
if
she
cast
off
her
young
one
,
who
doeth
wholy
depend
vpon
her
.
Q.
But
what
if
the
woman
through
defect
or
any
other
great
and
weightie
cause
cannot
performe
this
dutie
?
A.
Then
is
she
dispensed
withal
:
for
why
?
necessitie
hath
no
law
:
But
this
doeth
not
discharge
them
that
are
able
to
doe
their
dutie
.
Q.
Is
there
no
further
thing
required
of
the
woman
in
this
respect
?
A.
Yes
,
she
must
bring
vp
her
children
in
the
knowledge
of
God
,
and
good
manners
.
Q.
Why
?
that
is
a
dutie
belonging
to
the
Husband
.
A.
Yea
,
and
to
the
wife
also
:
and
especially
to
her
,
so
long
as
the
children
remaine
vnder
her
hand
,
power
,
and
disposition
:
which
was
well
knowne
to
the
Mother
of
Salomon
:
and
to
the
Mother
and
grandmother
of
Salomon
:
and
to
the
mother
and
grandmother
of
Timothie
:
as
appeareth
by
their
practise
,
set
downe
,
Pro.
4.31
.
1.
Tim.
chapter
.
1.
&
3.
Q.
Haue
you
nothing
else
for
confirmation
?
A.
Yes
,
Kings
are
vsually
set
downe
in
the
holy
hystorie
with
their
mothers
,
to
the
praise
of
the
mother
if
the
child
were
vertuous
:
&
to
the
reproofe
of
her
carelesnesse
and
negligence
,
if
he
were
vitious
&
naughtie
.
Q.
You
speake
of
a
troublesome
and
painfull
dutie
?
A.
True
:
but
if
the
woman
will
indeuour
to
performe
it
,
she
shall
not
onely
haue
the
peace
of
a
good
conscience
,
but
also
the
hand
of
the
Lord
readie
to
assist
and
further
her
.
Q.
What
is
the
third
dutie
of
the
married
woman
?
A.
Subiection
.
The
woman
must
be
subiect
vnto
her
husband
,
as
vnto
her
head
.
Q.
Where
is
this
warranted
and
commaunded
?
A.
Gen.
3.16
.
Ephe.
5.22
.
&
.
24.
1.
Pet.
3.1
.
Q.
What
meane
you
by
subiection
?
A.
When
the
woman
dependeth
vpon
,
&
yeeldeth
her selfe
vnto
the
will
,
Q.
What
reason
had
they
to
do
so
?
A.
They
knew
very
well
,
that
it
is
as
monstrous
and
vnnatural
a
thing
for
the
woman
to
vsurpe
ouer
the
man
:
Q.
But
sometimes
the
wife
is
wiser
,
more
discreete
,
and
prouident
then
the
Husband
?
A.
It
is
true
:
but
yet
this
doeth
not
ouerthrowe
the
superioritie
of
the
man
:
and
therefore
if
occasion
be
offered
to
admonish
and
aduise
her
husband
,
she
is
to
performe
this
dutie
with
humilitie
and
reuerence
;
shewing
her selfe
more
willing
to
heare
,
then
to
speake
:
to
be
ruled
,
them
to
rule
and
gouerne
her
husband
.
What
is
the
fourth
dutie
of
the
wife
toward
the
Husband
?
A.
Obedience
?
Q.
Is
the
wife
to
obey
her
Husband
?
A.
Yea
no
doubt
:
it
is
a
vertue
commended
by
the
Holy
Ghost
in
Sarah
Abrahams
wife
,
1.
Pet.
3.6
.
What
meane
you
by
obeying
?
A.
It
is
to
do
and
practise
the
commaundements
of
the
husband
.
Q.
Must
she
performe
all
his
commandements
without
exception
&
limitation
?
Q.
Why
?
Sarah
did
twise
dissemble
at
the
request
of
her
Husband
?
A.
It
is
true
,
but
that
was
her
great
fault
,
which
was
rebuked
and
condemned
,
euen
by
an
heathen
man
.
Gen.
25.
Q
What
say
you
for
a
fift
dutie
?
Q.
How
is
that
?
A.
She
is
to
practise
that
excellent
precept
of
the
holy
Ghost
,
Rom.
12.15
whervnto
al
Christians
are
bound
,
as
namely
,
Reioyce
with
her
hasband
when
he
reioyceth
,
and
weepe
with
him
when
he
weepeth
:
&
therefore
she
is
not
frowardly
to
crosse
him
in
any
lawful
and
indifferent
thing
or
action
,
as
the
manner
of
some
is
,
who
loue
to
lowre
when
their
husband
is
cheerefull
;
and
to
be
merry
,
when
he
is
heauy
:
and
to
draw
back
when
he
is
forward
to
any
good
thing
:
which
behauior
as
it
proceedeth
from
a
cankred
nature
:
so
it
agreeth
not
with
the
holy
consent
of
marriage
,
and
is
the
cause
of
many
mischiefes
.
Q.
What
is
the
sixt
dutie
of
the
wife
?
A.
She
must
keepe
at
home
,
or
in
her
house
.
Q.
Where
is
this
warranted
?
Secondly
,
more
effectually
by
the
word
of
God
.
Tit.
2.
chap.
5.
ver.
Q.
To
what
end
is
this
required
?
A.
For
sundrie
causes
:
first
of
all
,
not
onely
for
the
preseruation
of
goods
and
substance
:
but
also
for
keeping
the
houshold
in
good
order
in
the
absence
of
her
husband
.
Againe
,
by
that
meanes
to
take
occasion
to
doe
good
for
the
glorie
of
God
,
&
the
benefit
of
the
Church
,
which
thing
appeareth
in
Iael
,
the
wife
of
Hebr.
Iudg.
5
24.25
.
Lastly
,
to
auoid
suspition
of
euill
,
&
all
occasion
that
might
drawe
&
allure
her
to
commit
any
vnlawfull
act
.
Q.
But
is
the
wife
so
bound
to
her
house
,
as
she
is
to
liue
therein
as
in
a
perpetuall
prison
?
A.
That
is
not
the
mind
of
the
Holy
Ghost
,
but
rather
an
abuse
of
an
holy
precept
:
for
why
?
there
be
diuers
reasons
or
causes
why
the
wife
should
depart
out
of
her
house
&
go
abroad
.
What
are
those
reasons
or
ends
?
A.
The
first
is
,
to
prouide
for
her
soule
&
eternal
good
,
by
the
publicke
Ministerie
of
the
word
,
&
by
christian
conuersation
amongst
the
faithfull
.
Q.
What
examples
haue
you
hereof
?
A.
In
the
noble
woman
,
wherof
mention
is
made
,
1.
Kings
.
4.22
.
as
also
in
diuers
holy
and
noble
women
,
Luke
8.
and
diuers
other
places
.
Q.
What
is
your
second
reason
?
Q.
What
lastly
?
Q.
What
is
she
to
consider
in
the
last
place
?
A.
The
wife
must
be
contented
to
be
attired
and
maintained
according
to
the
proportion
of
her
husbands
abilitie
and
estate
.
Q.
What
if
she
labour
to
exceed
it
?
A.
She
doth
not
only
giue
cause
to
her
husband
to
suspect
that
she
laboureth
to
please
the
eye
of
another
,
rather
then
his
owne
:
but
also
indeed
wasteth
and
consumeth
his
goods
,
to
his
great
impouerishment
and
decay
:
whereof
will
arise
many
troubles
and
mischiefes
.
WE
HAVE
HItherto
spoken
of
diuers
Persons
contained
in
the
fist
Commandement
:
and
now
let
vs
speake
of
the
duties
of
Maisters
and
seruants
.
Q.
DO
Masters
owe
duties
to
their
seruants
:
how
may
that
be
proued
?
A.
By
the
order
that
God
hath
appointed
betweene
Maisters
and
seruants
:
for
why
?
The
Maister
is
set
in
a
Superior
degree
ouer
the
seruant
:
Besides
,
Lastly
,
the
duties
of
Maisters
are
as
clearely
and
fully
described
and
set
downe
in
the
word
of
God
(
as
appeareth
in
the
old
&
new
Testament
,
and
namely
,
Prou.
Exod.
21.
Deut.
15.
Ephes.
6.
Col.
4.
)
as
the
duties
of
seruants
:
all
which
were
to
no
purpose
,
if
Christian
housholders
ought
nothing
vnto
their
seruants
.
Q.
what
are
the
duties
that
they
do
owe
?
A.
Diuers
.
And
First
of
al
,
housholders
are
to
care
and
bring
vp
their
seruants
in
the
true
knowledge
of
God
,
and
his
sincere
religion
:
that
so
they
may
not
only
worship
the
Lord
aright
:
Q.
What
reasons
haue
you
to
proue
that
this
ought
to
be
performed
by
Housholders
to
their
seruants
?
A.
First
,
if
euerie
Christian
ought
to
haue
a
care
of
the
saluation
one
of
another
,
Fift
Comandement
,
as
Housholders
are
contained
vnder
the
name
of
Parents
:
so
vnder
the
title
of
children
,
are
seruants
comprehended
.
Againe
,
there
is
no
doubt
,
Furthermore
,
Lastly
,
Where
doeth
this
appeare
?
A.
Acts.
10.
in
Cornelius
.
Rom.
16.
in
the
houshold
of
Aquila
&
Priscilla
;
the
like
we
read
of
the
Iaylor
&
his
family
.
Act
16.
&
of
diuers
others
:
amongst
which
Ioshua
saith
confidently
:
I
and
mine
houshold
will
serue
the
Lord
.
Q.
You
haue
said
very
well
:
but
what
if
all
these
reasons
will
not
preuaile
with
Maisters
and
Housholders
?
A.
Then
let
their
owne
gaine
and
commoditie
moue
them
.
Q.
What
meane
you
by
this
?
A.
Doubtlesse
they
can
neuer
haue
good
&
faithfull
seruants
,
seruing
for
their
commoditie
,
without
religion
and
the
true
feare
of
God
.
Q.
How
can
you
make
that
manifest
?
A.
First
,
a
religious
seruant
that
feareth
God
,
doth
tremble
&
is
afraid
to
do
any
thing
,
that
may
hurt
or
indamage
his
Maister
;
Againe
,
Abraham
.
Gen.
24
Lastly
,
Q.
You
speake
the
truth
:
for
this
appeareth
in
Ioseph
,
Iacob
,
Dauid
,
and
such
like
.
But
what
is
the
Maister
to
doe
,
to
bring
his
seruant
to
that
passe
and
estate
you
speake
of
?
Q.
What
are
they
?
A.
He
is
to
exhort
and
inforce
his
seruants
to
resorte
to
the
publicke
Ministerie
of
the
word
.
Secondly
,
Thirdly
,
Fourthly
,
Furthermore
,
Lastly
,
by
his
holy
and
Christian
example
and
conuersation
,
he
is
to
bring
them
to
a
loue
and
delight
in
the
knowledge
and
practise
of
true
religion
.
Q.
But
what
if
seruants
will
not
profit
but
contemne
the
word
of
God
,
&
all
good
admonitions
:
continuing
stil
vnfaithfull
to
their
Maisters
,
and
rebellious
against
God
:
what
is
the
Maister
then
to
do
as
a
further
dutie
?
A.
He
is
to
vse
correction
and
discipline
.
Q.
But
may
a
Maister
correct
his
seruant
?
A.
Yea
no
doubt
:
for
it
is
a
thing
warranted
both
by
the
word
of
God
,
and
light
of
nature
,
as
also
by
the
consent
of
all
nations
.
That
he
may
performe
that
dutie
in
the
right
manner
:
what
rules
are
to
be
obserued
therein
?
A.
He
is
to
put
a
difference
amongst
his
seruants
in
regard
of
their
age
,
sexe
,
disposition
,
and
other
properties
:
for
one
sort
is
not
to
be
dealt
withall
as
another
.
Secondly
,
he
is
to
dispence
&
proportion
correction
,
Thirdly
,
Lastly
,
Q.
What
kinds
of
punishment
or
correction
is
he
to
vse
?
A.
Diuers
,
according
to
the
nature
of
offences
;
as
words
&
admonition
,
sometime
more
mild
,
somtime
more
vehement
:
now
&
then
stripes
and
correction
of
the
hand
,
&
if
all
this
will
not
serue
,
as
a
desperate
and
infectious
member
,
he
is
to
be
remoued
&
expelled
out
of
the
family
.
All
this
is
warranted
from
the
word
of
God
;
and
example
of
his
best
seruants
.
Q.
What
is
the
third
generall
thing
that
the
Maister
is
to
performe
toward
his
seruant
?
A.
That
which
is
commanded
by
the
Holy
Ghost
.
Col.
4.1
.
in
these
words
:
Ye
Maisters
doe
,
or
offer
to
seruants
that
which
is
good
and
equall
.
Q.
What
particular
duties
doeth
this
generall
Commandement
containe
?
A.
Diuers
.
And
first
of
all
they
are
not
to
keepe
away
their
seruants
hire
&
wages
:
(
as
wicked
Laban
did
from
Iacob
.
Ge.
29.23
.
)
but
pay
&
discharge
that
which
was
agreed
vpon
:
which
is
required
by
the
Lord
of
Maisters
.
And
there
is
great
reason
thereof
:
for
why
?
by
the
very
light
of
nature
,
the
labourer
is
worthie
of
his
hire
.
Mat.
10.1
.
Tim.
5.18
.
therfore
to
keep
away
the
seruants
or
hirelings
wages
,
is
in
many
places
condemned
as
a
grieuous
sinne
in
the
sight
of
God
.
Q.
What
say
you
thirdly
?
Abraham
,
Cen.
24.
whose
wisedome
and
equitie
,
all
Maisters
are
to
follow
:
for
why
?
it
were
vnreasonable
,
&
tyrannicall
,
to
deale
heardly
with
seruants
for
not
doing
that
thing
which
they
knew
not
.
What
is
the
fift
dutie
?
A.
The
master
is
to
command
those
things
which
the
seruant
is
able
to
beweeld
,
performe
,
&
bring
to
passe
:
&
not
the
things
that
do
exceed
his
abilitie
&
strength
:
according
to
the
example
of
cruel
Pharaoh
,
who
laid
such
heauy
burdens
,
&
charges
vpon
his
poore
seruants
the
Israelites
,
that
they
were
inforced
to
grone
and
be
weary
of
their
liues
.
This
is
to
deale
worse
with
a
reasonable
creature
,
and
one
that
carrieth
the
Image
of
God
:
them
a
good
man
will
deale
with
a
bruit
beast
:
For
(
as
the
holy
Ghost
saith
)
Pro.
12.10
.
A
good
man
pittieth
his
beast
Q.
Now
proceede
?
Iob
,
ch.
31.
for
otherwise
the
most
innocent
should
be
condemned
as
guiltie
:
which
were
a
most
vniust
and
vnreasonable
thing
:
and
therefore
the
seruant
must
be
suffered
to
make
his
iust
and
lawfull
defence
.
Q.
What
further
haue
you
to
say
?
Laban
,
Gen.
20.
&
herewithall
when
seruants
haue
consumed
their
strength
,
&
continued
many
years
in
faithful
seruice
,
they
are
not
to
bee
sent
away
with
empty
hands
,
but
the
master
is
to
requite
them
in
some
sort
according
to
his
abilility
.
These
things
are
commanded
by
the
Lord
,
as
things
iust
and
equall
:
Deut.
15.
&
in
other
places
of
the
law
.
How
greatly
,
vniust
&
cruell
dealing
with
seruants
,
displeaseth
the
Lord
,
we
may
read
,
Ier.
34.
Q.
What
yet
further
?
A.
The
maister
is
to
tender
&
maintaine
his
seruant
when
he
is
sicke
,
and
vnable
to
prouide
for
himselfe
:
as
also
to
vse
all
good
meanes
for
the
recouerie
of
his
health
:
What
say
you
in
the
last
place
?
A.
When
the
seruant
dieth
,
the
maister
is
to
see
him
committed
to
the
earth
,
by
honest
and
comely
buriall
.
This
is
a
dutie
,
which
one
Christian
oweth
to
another
:
and
therefore
is
a
Christian
master
to
perform
it
,
much
more
to
his
seruant
,
which
hath
finished
his
life
in
his
seruice
:
of
this
was
Isaac
mindful
,
as
appeareth
in
the
buriall
of
Deborah
,
his
wiues
nurse
and
seruant
.
OF
THE
DVTIES
of
seruants
towards
their
Maisters
.
Q.
WE
heard
before
of
the
duties
of
masters
toward
their
seruants
:
let
vs
now
come
to
the
duties
of
seruants
toward
their
masters
.
What
is
the
first
dutie
?
A.
Loue
.
Theseruant
must
loue
his
maister
.
Q.
You
say
well
:
for
without
this
,
the
seruant
can
do
no
dutie
in
the
right
manner
,
or
acceptable
to
God
.
But
can
the
seruant
easily
performe
this
dutie
?
Q.
How
commeth
that
to
passe
?
Q.
By
what
reasons
may
seruants
be
induced
to
loue
their
maisters
?
Againe
,
Lastly
,
Q.
What
are
those
?
Secondly
,
masters
do
free
their
seruants
,
and
defend
them
from
many
disgraces
,
Furthermore
,
maisters
direct
their
seruants
in
a
course
seruing
to
their
comfort
and
benefit
:
Lastly
,
if
they
be
Christian
masters
,
Q.
Your
reasons
are
effectual
to
perswade
:
and
haue
preuailed
with
such
,
who
were
indued
with
any
grace
of
Gods
spirit
,
which
thing
they
haue
declared
,
not
onely
by
a
tender
care
of
the
good
estate
of
their
Masters
,
but
also
by
amiable
countenances
,
and
sweet
behauiour
,
as
appeareth
by
diuers
in
the
holy
scripture
.
But
now
what
is
the
second
dutie
of
seruants
to
their
Maisters
?
A.
Reuerence
,
and
Subiection
.
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
reuerence
and
submission
is
required
,
at
the
hands
of
seruants
toward
their
Maisters
.
Q.
But
what
should
moue
them
to
performe
this
dutie
?
Againe
,
Lastly
,
the
master
taketh
his
authoritie
ouer
the
seruant
,
Q.
Is
the
seruant
onely
to
reuerence
the
maister
inwardly
in
his
heart
?
A.
No
:
he
is
to
expresse
it
outwardly
,
and
that
diuers
wayes
.
First
of
all
,
in
his
countenance
:
for
why
?
he
is
not
to
looke
vpon
his
Maister
,
with
a
light
,
stubborne
,
Is
he
not
to
shew
reuerence
and
subiection
in
his
verie
speech
and
words
?
A.
Yes
,
and
that
diuers
waies
.
And
first
he
is
to
yeeld
to
his
Maister
titles
of
reuerence
,
Secondly
,
Thirdly
,
Furthermore
,
Q.
What
say
you
lastly
?
A.
The
seruant
is
not
to
murmure
,
grudge
,
or
repine
at
his
estate
:
namely
,
that
he
is
a
seruant
and
in
subiection
:
Q.
But
is
it
not
a
great
temptation
for
a
seruant
to
yeeld
all
this
that
hath
bin
spoken
of
,
to
a
crooked
,
churlish
,
and
a
wicked
Maister
?
A.
It
is
so
:
but
yet
a
seruant
is
to
comfort
and
arme
himselfe
out
of
the
word
of
God
,
by
these
considerations
.
First
,
that
albeit
the
Maister
doeth
abuse
his
place
and
estate
:
yet
it
is
the
Lords
,
and
from
the
Lord
:
and
therefore
in
yeelding
seruice
to
an
euill
and
cruell
Maister
,
he
doeth
it
to
the
Lord
,
who
will
shewe
himselfe
good
and
gratious
vnto
him
.
Secondly
,
Chap.
ver.
18.19.20.21
.
Thirdly
,
Lastly
,
OF
THE
DVTIES
of
Schoole-maisters
to
their
Scholiers
,
and
Schollers
to
their
Schoole-maisters
.
Q.
REmaine
there
yet
no
other
duties
belonging
to
the
fift
Commaundement
?
A.
Yes
,
and
that
of
two
other
sorts
,
respecting
one
another
;
to
wit
,
of
Schoole-maisters
to
their
Schollers
,
of
Schollers
to
their
Schoole-maisters
:
of
aged
and
graie-headed
,
to
the
yonger
sort
:
and
of
the
yonger
sort
,
towards
their
auntients
.
Q.
But
doe
Schoole-maisters
&
schollers
belong
to
this
Commaundement
?
A.
I
no
doubt
,
not
onely
by
reason
of
that
relation
which
is
betweene
them
,
but
for
that
the
duties
of
them
both
,
are
of
great
and
profitable
consequent
to
the
Church
and
common
wealth
,
as
all
men
knowe
by
experience
,
and
cannot
fitly
be
referred
to
any
other
commaundement
but
to
the
fift
.
Q.
Then
let
vs
speake
of
them
both
apart
:
and
first
of
all
,
what
duties
are
Schoole-maisters
to
performe
to
their
schollers
?
-
1.
Instruction
.
-
2.
Correction
-
3
G●od
example
,
or
conuersation
.
Schoolemaisters
a●e
to
instruct
their
Schollers
in
2.
things
.
-
1.
In
diuine
knowledge
.
-
2.
In
humane
learning
.
What
diuine
knowledge
is
.
A.
First
of
all
,
teaching
,
&
instruction
.
Secondly
,
discipline
or
correction
.
Thirdly
,
Example
or
couersation
.
Q.
Wherein
is
the
Schoole-maister
to
traine
and
instruct
his
schollers
?
A.
First
of
all
and
principally
in
diuine
knowledge
.
Secondly
,
in
humane
learning
,
or
literature
.
Q.
What
meane
you
by
the
first
?
A.
The
knowledge
and
vnderstanding
of
the
will
of
God
contained
in
the
holy
Scriptures
,
concerning
faith
and
saluation
:
the
true
worship
of
God
,
and
all
duties
towards
man
.
For
the
attaining
whereof
,
he
is
to
traine
vp
his
scholler
at
fit
and
conuenient
times
,
in
some
catechisme
skilfully
penned
,
comprising
the
sum
of
Christian
Religion
.
Q.
To
what
purpose
is
all
this
?
doth
not
humane
learning
suffice
for
the
adorning
and
commending
of
a
man
?
A.
No
:
for
without
religion
,
humane
learning
is
a
prophane
thing
,
Q.
What
meane
you
by
humane
Learning
?
Q.
In
what
maner
is
the
Schoole-maister
to
traine
the
child
to
the
knowledge
of
these
things
?
A.
Hereunto
,
are
required
diuers
things
.
The
second
is
diligence
and
painfulnes
;
which
consisteth
in
often
reading
to
his
Scholler
,
Thirdly
,
he
must
vse
all
allurements
to
draw
his
schollers
to
hearken
vnto
him
,
Q.
But
what
say
you
of
the
second
generall
thing
required
of
a
Schoolmaster
,
namely
,
Discipline
,
and
Correction
?
Q
But
how
is
he
to
vse
Discipline
,
and
Correction
?
Againe
,
in
correction
,
he
is
to
respect
the
qualitie
of
the
offence
,
namely
,
how
great
or
how
small
,
for
both
are
not
to
bee
corrected
with
like
measure
:
but
the
great
is
to
bee
corrected
with
great
,
the
small
with
a
smaller
kind
of
punishment
.
Q.
It
may
be
gathered
out
of
your
words
,
that
a
scholler
is
to
be
brought
vp
,
not
only
in
learning
,
but
in
good
manners
?
A.
There
is
no
doubt
of
that
,
for
without
good
manners
,
learning
,
and
wit
(
be
they
neuer
so
excellent
)
are
not
onely
disgraced
and
deformed
,
but
vtterly
fruitelesse
,
and
like
a
ring
of
gold
(
as
the
Prophet
in
another
sense
speaketh
)
in
a
swines
snout
.
Q.
For
the
furtherance
whereof
,
how
is
the
Schoole-maister
to
behaue
himselfe
,
which
is
the
third
generall
thing
you
spake
of
?
Plato
,
Aristotle
,
Pythagoras
,
and
such
like
.
Q.
Is
not
the
Schoole-maister
to
pray
often
with
,
and
for
his
schollers
?
A.
Yes
,
for
without
that
,
smal
or
no
successe
is
to
be
looked
for
.
Q.
HAuing
spoken
of
the
duties
of
Schoole-maisters
,
equitie
and
order
doth
require
to
speake
of
the
things
that
Schollers
ought
to
performe
:
what
say
you
to
that
?
The
first
concerneth
themselues
.
The
second
,
hath
respect
to
their
Maisters
.
The
third
containeth
their
behauiour
to
all
men
in
generall
.
Q.
What
say
you
of
the
first
,
which
concerne
themselues
?
For
first
of
all
,
they
are
to
giue
diligent
care
,
attention
,
&
heedfulnes
to
that
which
is
taught
and
deliuered
.
Secondly
,
they
are
to
labour
,
that
they
may
profit
therin
.
Q.
Why
is
the
first
required
?
A.
Because
that
without
diligent
hearing
and
attention
,
Q.
But
how
shall
Schollers
profite
and
increase
by
that
which
they
heare
?
Q.
What
are
the
things
they
are
to
auoid
?
A.
Idlenesse
,
excessiue
eating
,
drinking
,
sleeping
,
recreations
,
the
companie
of
idle
&
vaine
persons
,
amourous
,
and
such
like
.
By
all
which
meanes
a
man
doth
fruitlesly
mispend
his
time
:
blunt
and
dul
his
wits
,
and
weaken
his
memorie
.
What
is
he
to
performe
?
A.
To
call
to
mind
things
heard
,
often
and
seriously
to
meditate
therof
,
conferre
thereof
with
others
,
and
be
readie
to
teach
them
the
things
hee
himselfe
hath
●earned
.
W●at
say
you
of
his
dutie
towards
his
Maister
?
A.
His
duetie
containeth
three
things
.
By
all
which
outward
effects
,
is
laid
open
the
inward
reuerence
and
honour
of
the
heart
.
Q.
What
is
the
third
dutie
?
A.
Thankfulnesse
,
which
containeth
all
meanes
which
serue
to
requite
the
loue
,
Q.
Say
somewhat
of
the
third
and
last
thing
,
namely
the
behauiour
of
Schollers
before
all
men
in
generall
.
A.
As
their
bringing
vp
is
more
excellent
then
others
,
so
are
they
to
excell
others
in
behauiour
.
Q.
How
to
excell
?
OF
THE
DVTIES
OF
the
elder
and
yonger
sort
.
Q.
WE
are
now
come
to
the
other
sorts
,
whereof
we
spake
before
:
and
first
of
all
,
we
are
to
begin
with
the
elder
sort
,
what
say
you
of
them
?
A.
For
the
better
handling
of
that
which
concerneth
them
,
we
are
to
consider
what
vertues
and
properties
are
required
in
their
persons
.
Secondly
,
what
they
are
to
performe
,
being
thus
qualified
to
the
yonger
sort
.
Q.
What
are
the
vertues
or
properties
required
in
the
persons
of
auncient
men
and
women
?
A.
The
most
of
them
are
set
downe
in
the
first
,
second
,
&
third
verses
of
the
2.
chap.
of
the
Epist.
to
Titus
.
The
words
are
these
.
But
speake
thou
the
things
which
become
wholesome
doctrine
.
That
the
elder
men
be
watchfull
,
graue
,
temperate
,
sound
in
the
faith
,
in
loue
,
and
in
patience
.
The
elder
women
likewise
,
that
they
be
in
such
behauiour
as
becommeth
holinesse
,
not
false
accusers
,
nor
subiect
to
much
wine
,
but
teachers
of
honest
things
.
Q.
What
duties
are
auncient
men
to
performe
?
A.
They
are
to
instruct
&
informe
yong
men
in
the
knowledge
of
God
,
and
of
his
most
holy
will
.
Againe
,
they
are
to
exhort
and
incourage
them
to
all
good
and
vertuous
duties
to
God
and
man
.
Besides
this
,
they
are
to
disswade
them
from
euill
,
and
to
censure
them
when
they
swarue
from
a
right
course
.
And
in
conclusion
they
are
to
expresse
all
good
vertues
which
they
haue
learned
,
either
by
the
word
of
God
,
or
their
owne
experience
in
their
liues
and
conuersation
.
Q.
What
will
follow
of
all
this
?
OF
THE
DVTIES
Of
the
yonger
sort
vnto
their
Elders
.
LEt
vs
proceede
vnto
the
duties
of
the
younger
sort
vnto
their
Elders
?
A.
Those
duties
doe
consist
first
of
all
in
the
inward
affection
.
Secondly
,
in
outward
behauiour
.
Q.
What
meane
you
by
the
first
?
A.
That
yong
men
and
women
,
For
first
of
all
they
doe
represent
part
of
the
image
of
God
,
Againe
,
What
outward
duties
doe
you
require
?
A.
Diuers
.
First
of
all
,
they
are
to
heare
with
attention
and
reuerence
,
the
counsell
and
instruction
,
which
vpon
occasion
they
shall
deliuer
to
them
:
&
therefore
they
are
not
boldly
to
speake
in
their
presence
,
Elihu
.
Iob.
32.11.12
.
Secondly
,
they
are
not
to
contemne
or
deride
the
persons
of
the
aged
,
least
that
the
hoate
vengeance
of
God
fall
vpon
them
,
as
it
did
vpon
the
euill
brought
vp
children
of
Bethel
,
that
mocked
the
Prophet
Elisha
,
in
regard
of
one
effect
or
propertie
of
olde
age
,
namely
baldnesse
.
2.
King
.
2.23.24
.
Thirdly
,
insteed
hereof
,
they
are
to
yeeld
vnto
their
auncients
all
outward
signes
&
tokens
of
Thou
shalt
rise
vp
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
yonger
sort
,
are
driuen
to
admonish
or
rebuke
the
Elder
sort
?
A.
They
are
to
performe
that
dutie
in
a
most
louing
and
reuerent
manner
,
as
appeareth
,
1.
Tim.
5.1
.
Rebuke
not
an
Elder
,
but
exhort
him
as
a
Father
,
and
the
yonger
men
as
brethren
.
The
Elder
women
as
Mothers
,
the
yonger
as
sisters
,
with
all
purenes
.
Lastly
,
as
old
persons
haue
bin
comforters
&
supporters
of
the
yonger
sort
,
in
the
weaknes
and
infirmitie
of
their
infancie
and
childhood
:
so
are
they
to
helpe
and
relieue
the
weake
and
decrepit
old
age
of
their
auncients
.
Q.
What
say
you
of
that
time
when
as
youth
for
the
most
part
doe
contemne
and
make
light
account
of
old
age
?
A.
I
say
,
first
of
all
,
that
is
a
signe
of
a
notable
confusion
,
which
commonly
springeth
out
of
euill
and
vngodly
education
.
Secondly
,
that
it
doth
foretell
some
notable
Iudgement
of
God
to
come
vpon
that
land
,
where
this
euill
is
practised
.
FINIS
.