there to giue a name in the mother tounge which may haue some godlie signification fitte for that worke Contrarie to this is differring of that worke for trifles or vnmeete causes a giuinge of a name in another tongue a prophane name Gene. 25. 25. And the firste came foorth roughe being all oâ—er as an hearie gowne and they called his name Esau 26 Afterwardes his brother came foorth whose hande helde the heele of Esau therefore euerie one called his name Iacob Luke 1. 59. And it was so on the eight daye they came to circumcise the babe and called him Zacharias after the name of his father 62 Then they made signes to his father howe hee woulde haue him called 63 So he asked for writinge Tables and wrote sayinge His name is Iohn and they marueyled all Gene. 4. 25. And after Adam knewe his wise whiche brought foorth a sonne and called his name Sheth For sayd shee God hath layde vppe for mee another seede for Abâ—ll whom Kain slewe Gene. 19. 11. Furthermore the Angell of the Lorde sayde vnto her Beholde thou arte with childe and shalt shortlie beare a sonne therefore call his name Izmaell because the Lorde considereth thine affliction 15 Therefore Agar brought foorth vnto Abraham a sonne and Abraham called the name of the sonne which Agar brought foorth vnto him Ismael So the Greekes in Greeke as Timothie the feare of God Actes 16. 1. Then came he to Darbe and to Listra and beholde a certayne Disciple was there named Timotheus a womans sonne which was a Iâ—wesse but his father was a Grecian And the Latines in Latine as Tertius Rom. 16. 22. I Tertius whiche wrote out this Epistle salute you in the Lorde The proper duetie of the mother is to nourishe it vp if shee bee able with her owne milke and to wayne it and performe all such motherlie care and duetie 1. Tim. 5. 10. If shee haue nourished her children if shee haue lodged straungers c. Gene. 21. 7. Furthermore shee saide Who would haue saide vnto Abraham Surelie Saâ—ah shall gtue children sucke but I haue borne a sonne in his olde age 8 And the babe grewe and was wayned and Abraham made a great feaste what day Izaak was wayned 1. Sam. 1. 29. So the woman abode that she might nurse her sonne vntill shee had brought him vp Luc. 2. 12. And this shalbe a signe vnto you you shall finde the childe swadled and layde in a cratche Contrarie to this is the tendernes of many mothers that bring on them the threatning of the Prophete willinglie of barren brestes which should goe onlie with a barraine wombe Hitherto of their duties as they be parentes Nowe followeth their dueties as they be Maisters and Mistresses where besides these common both to children and seruauntes this is proper in regarde of seruauntes that not onelie accordinge to iustice they paye them their due wages but also otherwise helpe them comforte them liberallie rewarde theÌ„ as farre as christianitie liberalitie in equalitie shall binde them Contrarie to this is to retayne their wages to exacte of them to oppresse them or onely rewarde them strictelie according to the exacte deseruing Colos 4. 1. Ye Maisters doo vnto your seruauntes that which is iuste and equall knewing that ye also haue a maister in heauen And these are the duties which they must performe in their life time All which must be shutte vp with setting order for all things at their death with especial exhortations and prayers for Religion for vprightnes in their callinges for peace and order after them Esai 38. 1. In those dayes Hezechiah was sicke vnto death Esaiah the sonne of Amotz the Prophete came and saide vnto him so saieth the Lorde Giue preceptes vnto thy familie for thou shalt shortlie die and shalt not liue 1. Kings 2. 1. And when the dayes of Dauid drewe neare that he should die he commaunded Schelomâ—h his sonne saying 2 I shall shortlie departe after the manner of all the worlde but be stronge and bee a man 3 And keepe the ordinances of the Lorde thy God by walking in his wyaes keeping his statutes and his commaundementes and his iudgementes and his testimonies as it is written in the lawe of Mosche that then maiest prosper whatsoeuer thou shalt do and whither soeuer thou shalt turne thy selfe 4 That the Lorde may performe the worde which he promised me saying If thy children shall keepe my waye by walking before me in faith from their whole harte and their whole minde saying I saye there shall not be cutte of vnto thee a man from the scate of Izraell 5 Moreouer thou knowest what Ioab the sonne of Zeruiah hath done vnto me what he hath done to the two Captaynes of the hoste of Izrael Abner the sonne of Ner and Hamasa the sonne of Iether whome he slewe appointing slaughter of warre in peace as hee hath put the bloude of slaughter of warre on his girdle which was about his loynes and in his shoes which were vpon his feete 6 Wherefore doo according to thy wisedome neyther suffer his white heade to goe downe to the graue in peace 7 But exercise mercie towardes the sonnes of Barzillai the Gileadite and let them be amongest those that eate meate at thy table because likewise they came vnto mee when I fledde from Absolon thy brother 8 To be shorte Schimmhi the sonne of Gera be in thy remembrance which cursed me with a most bitter curse what day I went Machananâ—m who descending to meete me to Iordan Ihaue sworne vnto him by the Lorde saying I will not slare thee with the sworde 9 But nowe discharge not him being guiltie seeing thou art a wise man but knowe what thou shalt doo vnto him that thou mayest bringe downe his white heade vnto the graue with bloude 10 After Dauid slepte with his fathers and was buried in the citie of Dauid Gene. 49. 30. Then he commaunded and charged them saying When I shalbe gathered to my people burie me with my fathers in the caue which is in the fielde of Hephron the Chittite Hitherto of the firste parte of housholders which concerneth the gouernement of the same by the Superiours in it Nowe followeth the dueties of the inferiours The inferiours are those which are vnder the reste in the houshold and are called of Peeter those of the housholde or housholde fellowes Their dueties are towardes The housholde gouernours Or others Tim. 1. 6. If anie be vnreproueable the husbande of one wife hauing faithefull children which are not slaundered of ryot neyther are disobedient Towarde the householde gouernours to Be helpefull to them in outwarde behauiour Be in subiection and obedience Luc. 2. 51. Then he wente downe with them and came to Nazareth and was subiecte to them The firste is by outward behauiour to acknowledge their authoritie such as shall be prescribed vnto them as of cappe legge manner of speaking Contrarie to this is vnmannerlines answering againe giuing cutted aunsweres c. 1. Tim. 6. 2. And they
which haue beleeuing maisters lette them not despise them because they are brethren but rather do seruice because they are faithfull and beloued and partakers of the benefite Tit. 2. 9. Let seruauntes be subiect to their maisters in all thinges not answering againe 10 Neyther pickers but that they shewe all good faithfulnes that they may adorne the doctrine of God our Sauiour in all thinges 1. Pet. 2. 18. Seruauntes be subiect to your Maisters with all feare not onely to the good and courteous but also to the frowarde The seconde duetie of obedience is in all commaundementes concerninge the forenamed dueties of the Superiours towards them willingly to performe them and to submitte them selues to rebukes to admonitions corrections such like with meekenes Pro. 4. 1. Heare O children the instruction of the Father and giue eare to learne vnderstanding 2 For I giue vnto you good discipline forsake not my doctrine 20 My sonne attende vnto my wordes and incline thine eare to my speache Numb 12. 14. And the Lorde spake vnto Mosche If her Father had spitte in her face should she not haue bin ashamed 7. dayes The duetie to be helpefull is by their example and persuasions one to another and by reuealing things which by admonition will not bee amended to be helpefull to the Superiours in the former dueties Contrarie to this is euill example euill persuasions hiding thinges whiche ought to be reuealed Gene. 37. 2. Ioseph being 17. yeare olde fedde the flocke with his brethren for he was a childe with the sonnes of Bilhah and with the sonnes of Zilpath the wiues of their father and he brought vnto his father their euill reporte Gen. 27. 44. And when it had bene tolde vnto Ribkah all the wordes of Hesau her eldest sonne shee sending called Iaacob her yongest sonne and sayde vnto him c. The duetie towards others is Amongest them selues Towardes other besides them selues Amongest them selues that with peace and quietnes They haue their mutuall equalitie beare with one another helpe one another as farre as is lawfull Contrarie to which is vnquiet mindes pride iarres lifting vp aboue others not keeping the place or difference made by the chiefe of the familie Towardes others is that they so order them selues towardes all as they are taught out of the commaundementes and towardes Ghestes and straungers ritche and poore hygh and lowe as they be taught out of the fifte commaundement And thus of the common dueties of all inferiours of the familie and this is proued by the commaundementes and sentences going before Gene. 45. 24. And setting his brethren goe he sayde vnto them bee not meâ—ued or stirred one against another in the way Inferiours in the familie are Children Seruauntes Childrens duetie is from their beginning to their ending to be subiecte obediente and helpefull to their parentes Contrarie to this is the reiecting of these dueties at some yeares Luk. 2. 51 â—nd he descended with them and came to Nazareth and was subiect to them 10. 19 26. When Iesus therefore sawe his mother and the Disciple standing whom he loued he said vnto his mother woman beholde thy sonne 1 King 2. 19. And when Bath shebah came vnto the King that she might speake vnto him for Adâ—nâ—ah the King â—ose to meete her and bewed him selfe vnto her sitting in his Throne he commaunded a throne to be placed for the mother of the King which sate at his righte hande Gen. 47. 29. And when the dayes of Izraell drewe night that he should die he sente for his sonne Ioseph and saide vnto him If new I haue founde sauour in thine eyes put I praye thee thine hande vnder my thighe and exercise this kindnes and saith towardes mee burie me not in Egipte but when I shall riste with my fathers carie me out of Egipte and burie me in their sepulchre Which sayde I will doo according to thy worde Gene. 49. 29. After he willed and commaunded them saying When I shalbe gathered to my people burie me with my fathers in that caue whiche is in the fielde of Hephron the Chittite 30 In that caue which is in the fielde of Macpela which is on the other side of Mamre in the lande of Canaan which Abraham bought with the fielde of Hephron the Chittite for a possession to burie in The proper or especiall partes of this dutie is in their proper Obedience Recompence which they must make The proper obedience is that which springeth from a chearefull naturall continuall and childelike loue and reuerence Contrarie to this is disobedience vnnaturall behauiours or affections c. 2. Tim. 3. 2. For men shalbe louers of them selues couetous boasters proude euill speakers disobedient to parentes vnthankefull prophane Colos 3. 20. Children hearken vnto your parentes in all things for this is acceptable vnto the Lorde Ephe. 6. 1. Children giue eare vnto your parentes in the Lorde for that is iust This obedience must shewe it selfe especiallie in being gouerned by them in the matter of calling and mariage accordinge to the rules prescribed in the worde of God and all such matters of waight momente Chieflie vntill by the fathers authoritie and consente more full power be giuen to their childreÌ„ because of their yeeres and discretion Numb 30. 4. When a woman hath vewed a vowe vnto the Lorde or bounde her selfe by a bonde at her fathers house in â—er youth 5 If when her father heareth her vowe or the bonde when with she hath bounde her selfe and her father holde his peace concerning her then let her vowes be established and euery bonde wherewith she hath bonde her selfe let it be established 6 But if her father shall make her to breake it in what day he shall heare it let none of her vewes or bondes wherewith shee hath bounde her selfe be established and the Lorde shall forgiue her because her father hath made that she should breake it 1. Cor. 7. 36. But if any man thinke he hath coÌ„mitted some vncomely thing against his vngin if she passe the flower of her age and that so it ought to be done let him doo what he will he sinneth not Let them be ioyned in mariage 37 But he which abideth firme in harte neyther is driuen by necessitie but hath his owne will in his power and hath decreed this in his harte that he may keepe his virgine he doeth well 38 Therefore he that giueth her in mariage doeth well but he that giueth her not in mariage doth better Gen. 24. 51. Beholde Ribkah is before thee take her and goe thy waye that shee may be a wise vnto the sonne of thy Lorde as the Lord hath spoken Laban the sonne hauing the gouernement of his father being olde was the chiefe in this busines Gen. 24. 55. And the brother of Ribkah and her mother sayd let this mayde tarrie with vs a few dayes at the least tenne afterward goe thy wayes 57 Then they saide Let vs call the mayde and aske of her mouth Their especiall recompence
you were the children of Abraham you would doo the workes of Abraham Whose contradiction is If the firste bee yet the seconde doeth not followe So that whē we iudge this axiome to be true we must iudge the partes to be truelie and necessarilie knitte togither Which may be though the partes be both false as in this example The Iewes neyther were Abrahams children neither did the workes of Abraham This axiome is doubtfull when the partes and the following are doubtfull As Paule in the shippe If you obeye my counsell you shall not perishe Hitherto must be referred the bande which is expressed by the worde of tyme as When we were Gentills we liued according to the fleshe Also When I was a childe I spake as a childe A seuering or segregatiue axiome is whose couple or coniunction is seuering and therefore is fittest to dispose the disagreeable argumentes It is eyther Discerning or discretiue Disioyning or disiunctiue Discerning is whose couple or coniunction is discerning Therefore of disagreeable argumentes it is fittest to dispose the diuers As Although Esau sought the blessing through teares yet he founde no place to repentance whose contradiction is the denyall of the principall coniunction as not although This axiome is iudged to be true and wittie when as the partes be not only true but also diuers otherwise it is iudged false or ridiculous As although a man be a foole yet he wanteth witte The disioyning or disiunctiue axiome is whose couple or cōiunction is disioyning As Rom. 14. 4. Euery one standeth or falleth c. Here the contradiction doeth not necessarily make the partes true or false For the disiunction maye bee true although the partes seuerallie considered bee doubtfull As Eyther Peter was at Rome or not Where we see the disiūction to bee necessarie though the partes be doubtfull Thus much of the iudgement of one sentence or axiome Nowe followeth of mo sentences or axiomes The fourth Chapter THE iudgement of moe Axiomes is when one axiome is inferred one vpon another or drawen one out of another It is eyther A certaine frame of prouing called a Sillogisme Or a playne and perfect waye of handlinge any thing called Methode A frame of prouing or Sillogisme is that placing of an argument founde out with a question in 3. Axiomes where the two firste being graunted the thirde doeth necessarilie followe Therefore when an axiome is doubtfull it is made a question and for proofe of the trueth we must inueate a thirde reason and place it with the question after the forenamed order The partes of a Sillogisme are Former or antecedent Latter or consequent The former or antecedent is that vpon which the cōclusion is inferred or brought in It hath two partes The propounder or proposition The applier or assumption The proposition is the firste parte wherein at the least the latter parte of the question is placed with the reason founde out The assumption is the seconde parte which is taken out of the proposition The latter parte or conclusion is that parte which is inferred vpon the antecedent concluding the question in this sorte Euerie sinner is subiect to condemnation Euerie man is a sinner Ergo Euerie man is subiect to condemnation In this example we see first that the conclusion standing vppon two argumentes the subiecte and adiunct is made a question and by the thirde argument Sinner the affirmatiue is proued true by the fitte placing of it in these three axiomes wherein at least the laste parte of the question is placed in the proposition Here marke that if any parte be wanting it is called the kinde of an imperfect Sillogisme which is called an Enthimeme or an holding in the minde If anything be added more then the axiomes vsually placed in a Sillogisme it is called a prosyllogisme or an addition to a syllogisme or seconde proofe The partes of a syllogisme are oftentimes disorderly placed as in this example where the Apostle proueth that wee are iustified by faith Eyther we are iustified by faith or by the workes of the lawe But not by the workes of the lawe Ergo By faith Here the proposition is wanting the assumption is founde in the 20. verse of the 3. Chap. the conclusion in the 22. verse and in the ende of the 20. verse there is a prosyllogisme or seconde proofe whereby the assumption is proued as thus By the Lawe commeth the knowledge of sinne Therefore we are not iustified by it The fifte Chapter OF Sillogismes some are simple or single others are compounde or double The simple is that wherein the latter parte of the question is placed in the proposition and the former parte in the assumption This is sayde to be affirmatiue when that all the partes doo affirme negatiue when that all the partes do denie Generall where the conclusion proposition or assumption be generall special when one of them onely is generall proper when both of them are proper There are two sortes of a simple Syllogisme The one more playne The other more artificiall A more playne is whose order of placing is more playne then the reste and it is when the reason founde out to proue a particular question goeth before in both partes and is affirmatiue in the assumption All our Fathers had the same Sacrametes in substance Many of the Fathers were not saued therefore some were not saued that had the Sacramentes in substance The propositiō is in the 1. of the Cor. the 10. The Assumption vers 5. Which sorte of simple Sillogismes because of the playnes of it is very seldome found set forth in al his partes but most commonlie in this order The argument being put for an example Some putting away good conscience haue made ship wracke of sayth as Alexander and Hymeneus 1 Tim. 1. The affirmatiue generall All the iustified shalbe saued All the iustified shall raigne with Christ Therefore Some that raigne with Christ shalbe saued The negatiue with the proposition generall No hypocriticall caller vpon God shalbe saued All hypocriticall callers vpon God say Lorde Lorde Therefore Some that say Lorde Lorde shall not be saued Affirmatiue speciall Some who sell in the wildernes hearde the worde All who fell in the wildernes tempted God Therefore Some that hearde the worde tempted God Heb. 6. 3. Negatiue speciall is No right Papict is a true subiect Some right Papist is a Iesuite Therefore Some Iesuite is not a true subiecte Affirmatiue proper Abraham beleeued God and it was imputed to him for righteousnes Abraham was a man Therefore Some man beleeued and it was imputed to him for righteousnes Negatiue proper Paule was not condemned Paule was an Apostle Therefore Some Apostle was not condemned Lesse plaine Sillogismes are those whose frame of concluding is not so plaine and here the proposition must be alwayes generall or proper the conclusion negatiue if eyther proposition or assumption be negatiue and of this there are two sortes The first where the reasons founde out doo followe both
The other straungers or guestes comming into the same 1. Tim. 5. 10. If she haue brought vp her children well if shee haue bene giuen to hospitalitie Iob 31. 31. If the men of my tente haue not sayde O that some would giue vs of this fleshe we are not satisffied because the straunger did not lodge abroade I opened my doores to the wayfaring man So he caused seruauntes to giue place to stranngers whiche sheweth this diuersitie of dueties Nowe both of these are in regarde of Christian holines The things of this life Pro. 31. 15. Shee openeth her mouth in wisedome and the doctrine of mercie is on her tongue And rising whiles it is yet night she giueth meate to her house and a taske to her maydes And Exod. 18. 5. And Iethro the father in lawe of Mosche comming with his children and with his wife vnto Mosche into that deserte where he had placed his Tentes to witte to the mounte of God 6 Hee sayde vnto Mosche I thy father in lawe Iethro do come vnto thee also thy wife and her two sonnes with her 7 Thâ—â— Mosche wente foorth to meete his father in lawe and bowing him selfe he kissed him and they asked one another of his welfare afterwarde they wente into his Tente 8 Where Mosche declaring vnto his father in lawe whatsoeuer thinges the Lorde had done vnto Pharaoh and the Egyptians for Izrael and all that troubles which had happened vnto them in that waye from whence the Lorde had deliuered them 9 Iethro reioyced for all these benefites which the Lorde had done vnto Izrael because he had deliuered them cut of the handes of the Egiptians 10 And Iethro sayde Blessed be the Lorde God which hath deliuered you out of the hande of the Egiptians and â—ut of the handes of Parrho Which hath deliuered his people from vnder the handes of the Egiptians 11 Nowe I knowe that the Lorde is greater then all goddes for in that thinge wherein they were proude he is aboue them 12 Therefore Iethro the Father in lawe of Mosche tooke and offered Sacrifices and a burnte offeringe vnto GOD and Aaron and all the Elders of Izrael came to eate meate with Iethro Mosche his father in lawe before God 13 And it came to passe the nexte daye Mosche â—ittinge to iudge the people when as the people stoode about Mosche from the morning of that daye vnto the euening 14. That the Father in lawe of Mosche behelde all that hee did vnto the people and saide What is this that thou doest vnto this people Why sittest thou alone and all the people stande before thee from the morning vnto the eueninge 15 Then Mosche sayde vnto his father in lawe Because this people come vnto mee to aske ceunsell at God 16 When there is any busines betweene them euerie one commeth vnto mee that I may iudge betweene bothe and I make knowen the Statutes of God and his lawes 17 But Iethro his father in lawe soyde the thing is not good which thou doest 18 Thou wilt altogither fainte both thou and the people that is with thee or this thing is to heauie for thee thou canst not performe it alone c. And this ariseth from a double respecte the commoditie they receyue and the dutie they owe to the common state wherein they are that as they haue of their children seruauntes guestes not onelie bodilie seruice and friendshippe but that whiche is of conscience and commeth from their fayth and religion and their prayer and the blessing in them Matth. 10. 41. so they must giue them this douhâ—e recompence Also to the common state they are bounde by couenaunte not onely as much as in theÌ„ lyeth by their housholde gouernement to further the peace and tranquillitie of the common wealth but also of Religion and true holynes 2. Kinges â—1 17. Contrarie to this is their best care to be most exquisite in the latter and wholie negligente in the formeâ— which is the chiefest So that their administration of householde matters is altogither ciuill not religious For the familie the duetie whiche regardeth them is to keepe them in subiection for the performance of all dueties of holines and religion and for the diligent performaunce of those workes and laboures which are fitte for euerie one 1. Tim. 3. 4. Which may gouerne well his house whiche may keepe his children in subiection with all honestie 1. Tim. If anie be vnblameable the Husbande of one Wife hauing faythefull children whiche are not slaundered of ryot eyther stubburne Psal 101. 1. I will singe mercie and iudgemente vnto thee O Lorde will I singe 2 I will marke in an vpright waye when thou shalt come vnto mee I will continuallâ—e walke in the soundnes of my minde in the middest of myne house 3 I will not sette before myne eyes a wicked thing I haue hated the workes of them that decline it shall not cleaue vnto mee 4 A frewarde minde shall departe from mee I will not acknoweledge euill 5 The tongue that priuely hurteth his neighbour I will cutt out him that is proud in his eyes and swelling in his minde I shall not be able to suffer 6 Mine eyes shall wayte vpon the faythfull of the lande that they maye abide with mee He that walketh in the sounde waye shall minister vnto mee 8 The deceytfull shall not dwell within myne house Hee that telleth lyes shall not be established before mine eyes Nowe for the performance of this generall duetie two sortes are required which are Such as where they must commonly goe before them and directe them Such as they must performe vnto them Gene 35. 2. Wherefore Iacob gaue commaundement vnto his familie and to all that were with him Put awaye the goddes of the straunge people which are amongest you and cleause your selues chaunginge your garmentes â— Afterwarde arisinge let vs ascende to Bethel that there I maye make an Altar to that strenge GOD whiche hearde mee in the daye of my distresse and was presente with mee in the waye wherein I wente 4 Which when they had giuen vnto Iacob all the goddes of the straunge people whiche were in their handes and the earerings whiche were in their eares Iacob hidde them vnder that Oke which is besides Sheâ—em Where we see that both Iaacob doth both instructe them what to doo and in the dooing of these things directeth them Suche as wherein they muste onelie goe before them and directe them are those whiche onely ought to be done iointlie of the whole famelie and then the superiours must be there the chiefe directours of them otherwise when they are absente they they must cause them to be done as in prayer before and after their labour in thanks giuing before and after meale Iam 5. 13. Is anie amongest you sicke in minde Let it him praâ—e â—s anie man chearefull let him singe Psal 127. Vnlesse the Lorde builde the house then labour â—â— but loste that builde it Vnlesse the Lorde keepe the Citie the
keeper is diligent in vayne 2 Let them be in vayne vnto you which rise beâ—â—mes which sitte downe stowelie which arâ—â—edde with the meate of sorrowes so he giueth sleepe to his beloued Psal 55. 18. In the euening and morning and aâ— none dayes will I me litaâ—e and make a noyse vntill he hath hearde my voyce 1. â—im 4. 4 For what soeuer God hath created is good neyther is any thing to be refused if it be taken with thankesgiuing Luke 22. 17. And he tooke the cuppe and when he had giuen thankes he saide Take this and â—eâ—ide it amongest you So Abrahams seruaunt sayde Gen. 24 12. O Lorde GOD of my maister Abraham cause I beseeche thee that it come vnto me this daye and exercise this goodnes towardes my maister Abraham 48 And I bowed downe and worshipped the Lorde and blessed the Lorde God of my maister Abraham because he had brought me by the right waye to take my maisters brother daughter for his Sonne And vpon anie great iudgement on the familie Church or common wealth to directe them in fastinges and prayers with readings meditations and vse of the worde as may serue to giue especiall cause of humblinge and especiall cause of comfort fitte for that worke Hest 4 16. Goe gather togither all the Iewes which are at Susis and faste for mee and neyther eate nor drinke these three dayes night noâ— daye I likewise and my maydes will faste so at length I will goe in to the King whiche is not according to the commaundement and when I shall perishe I will perishe Nehem 1. 4. And it came to passe when I hearde these wordes I sate downe and wepte and mourned certayne dayes in whiche I fasted and prayed before the God of heauen 5 And I saide I beseeche thee O Lorde God of heauen most stronge God greatest and chiefely to be feared Keeping couenaunt and mercie to them that loue him and keepe his commaundementes 6 Let thine eare be attentiue and thine eyes be open to hearken to the which I praye before thee at this time daye and night for the Izraelites thy seruauntes and I confesse the sinnes of the Izraelites wherewith we haue sinned against thee I also and the house of my fathers haue sinned c. For as it is their duetie in their own priuate faste to doo this by them selues so to directe others in the same when they doo it with them Contrarie to this is the vnchristian prophanenes in suche cases Also the vnchristian shamefastnes of some and common negligence in others in these dueties Such as they must performe vnto them are dueties of instruction Reforming Pro. 13. 24. He which keepeth backe his rodde hateth his sonne but hee whiche loueth him doeth giue him instructions betimes Pro. 15. 32. He which withdraweth him selfe from instruction despiseth his soule but he that harkeneth vnto rebuke possesseth his soule The dueties of instruction are that by a familiar and most playne manner of teaching they may growe in the knoweledge of that trueth which is according to godlines Gene. 18 19. When as I haue knowen him shoulde I not reueale it for this cause that hee may commaunde his children and houshold after him that they may keepe the way of the Lorde by exercising righteousnes and iudgement and that the Lorde may performe vnto Abraham that which he hath promised vnto him Gene 14 14 When Abraham had hearde that his kinsman was taken he armed his men instructed 318. and followed them vnto Dan. Deut. 20. 21. They are for Continuall daylie instruction That which respecteth the publike ministerie Exod. 12. 25. 26. Let it be therefore when ye shall come into the lande which the Lorde shall giue vnto you as he hath saide and shall obserue this worshippe Lette it be I saye when your children aske pou What signifieth this worship vnto you that ye saye It is the Sacrifice the Passeouer of the Lorde who passing by the houses of the children of Israel in Egipte when he slâ—we the Egiptians he deliuered our families Exod. 13. 14. And let it be when thy sonne shall aske thee hereafter saying What meaneth this that thou saye vnto him With a stronge hande hath the Lorde brought vs out of Egipt out of the house of seruauntes For it came to passe when Paâ—ho shewed himselfe cruell in letting vs goe that the Lorde slewe euerie firste borne of men vnto the firste borne of beastes Therefore I kill vnto the Lorde the males of all that open the wombe but euery firste borne of my children I redeeme Dueties for dailie instruction are Instruction out of the Scriptures Instruction drawen from Gods workes Psalm 87. 1. Receyue with your eares my people my doctrine incline your eare vnto the wordes of my mouth 2 I will open my mouth in a parable I will powre foorth hidde things whiche HAVE BIN OF OLDE TIME 3 Which wee haue hearde and knowen as our Elders haue tolde vnto vs 4 We will not hide it from their children the after generation 5 Being about to declare the prayses of the Lorde his might and his wonders which he hath done For he hath set a testimonie in Iahhaâ—ob and put a lawe in Israel which he commanded our Elders to make knowen to their children 6 That the after generation the sonnes which should be borne rising vppe might declare it to their sonnes 7 And they may set their hope on God nor might forget the workes of the strong God but keepe his coÌ„maunpementes 8 Nor that they be not as their elders a stubburne and rebellious generation a generation which hath not prepared their minde and whose spirite was not constant towardes the stronge God Instruction out of the Scripture is by the dailie readinge of the same with them both to make them acquainted with the course of them so that they maye marke the same for their better profiting by the allegations of the publike ministerie and also to referre those thinges which are playne and easie or which they haue learned from the publike ministerie vnto such playne instruction as they instructed may vnderstand and knowe howe to bring it in vse 2. Tim. 3. 15. Thou haste knowen the Scriptures from a childe which can not be spoken of a through knowledge no not such as belongeth to the olde men who shoulde be sounde in faith much lesse suche as belongeth to a Minister but such as this in being made acquainted with it and caused to marke as he was able the course of it and to learne for vse and practise suche as his parentes were able to note vnto him and he fitte to receyue by dailie practise Deut. 6. 6. And let these wordes which I commaunded hee this daye be in thy harte 7 And put them pearcinglie into the children and speake of them when thou â—ittest at thine house when thou walkest by ante waye when thou liest dowâ—e and when thou risest vppe 8 Also buylde them for a signe vppon thine hande and let them be
spoken seeing thou oughtest not to heare thy seruaunte curfinge thee 22 For also many times thy minde is priuie that thou hast cursed others Prou. 20. 21. He which bringeth vp his seruaunte deltcatelie shall in the ende be depriued of his children Patience fitte for it is with keeping the authoritie of the chieefe of the familie to heare what can be alledged and by equitie also to allowe or disallowe the same Contrarie to which is hastines without discretion and making the matter playne that the conscience may be touched for the faulte Also pride not to heare any excuse or defence deliuered in duetie submission and obedience of childe or seruaunt Finallie bitternes which may prouoke wrath rather then cause amendement Colos 3. 21. Fathers prouoke not your children to wrath least they be discouraged Iob. 31. 13. If I contemned the cause of my seruaunt or mine handmayde when they pleade with mee 14 For what should I doo if the stronge God should rise or if he should visite what should I answere him Nomb 22. 26. After the Aungell of the Lorde went forwarde and floode in a naâ—â—â—we place where there was no waye to decline eyther to the right hande or to the leste 27 And when the asseseeing the Aungell of the Lorde God layee downe vnder Baalam Balaam being kindled with wrathe smote the Asse with his floffe 28 And the Lorde opened the mouth of the Asse whiche saide vnto Baalam what haue I done vnto thee that thou hast smitten mee newe three tymes Paalam sayde vnto the Asse because thou haste meeked mee I would there were a sworde in mine hande for euen nâ—we would I kill thee Ephe. 6. And ye Maisters doo the same things towardes them letting passe threatninges knowing also that your maister is in heauen neyther that there is respect of persons with him And these are the properties of those dueties The diuers sortes are Rebuke Correction Pro. 22. 15 The foolishnes which is bounde vnto the harte of a childe the rodde of instruction will remooue farre from him Pro. 23. 13. Withdrawr not correction from thy sonne when as thou shalt strike him with the rodde he shall not dye thereof 14 Strike him with the rodde and thou shalt deliuer his soule from the graue Pro. 20. 30. Horse-combes are for the euill man blewenes woundes and stripes pearcing through the inner partes of the bellie Pro 29. 15. The rodde and rebuke giueth wisedome but the childe let alone to him selfe shameth his mother Rebuke is a sharpe admonition to take heede of the euill reproued aright as is gathered out of that before Correction is when with a sharpe rebuke of instruction punishment is inflicted or layde vpon the offendor according to their discretion consideration being had of the faulte and all circuÌ„stances of the same Yet if this at any time for some causes be omitted a greater is to be threatened and performed when they shall nexte deserue the same Pro. 19. 19 Be thou great in the seruencie of anger in forgiuing the faulte saying that if thou shalt deliuer him thou wilt further punishe him afterwarde Contrarie to this is to much lenitie also immoderate correction Pro. 19. The rodde and rebuke giueth wisedome but a sonne permitted to him selfe shamed his mother Pro. 29. 16. Chastise thy childe and he shall bring thee rest he shall delight thy soule Pro 29. 19. A seruant is not chastised with wordes c. That which they must procure to be done by other is that when the former meanes will not serue they doo according to S. Iames his rule sende for the Elders of the Church that they may by newe admonitions rebukes and censures of the Church drawe them to repentance and if that serue not to bringe them to the Magistrate and so those which they may to discharge theÌ„ from the familie vnlesse they amende and those which they may not to kepe them in such order till God or the common wealth cutt them off Iam. 5. 15. And the prayer of faith shall saue the sicke and the Lord shall rayse him vp and if he haue committed sinnes they shall be forgiuen him Mat. 18. 16. But if he shall not heare thee take yet with thee one or two that of the mouth of twoo or three witnesses the whole matter may be confirmed Deut. 21. 18. If any man shall haue a stubburne and rebellious sonne which hearkeneth not vnto the voyce of his father nor to the voyce of his mother althoughâ— they haue chastised him yet hee hearkeneth not vnto them 19 At length his father his mother taking him lette them bringe him to the Elders of their Citie and to the gate of their place 20 And let them saye vnto the Elders of their Citie This our sonne is stubburne and rebellious hee hearkeneth not vnto our voyce hee is a ryotous person and a drunkarde 21 Then lette all the citizens ouerwhelme him with stones that he may die and take awaye that euill out of the middest of thee that all the Izraelites may heare and feare Psal 101. 7. He that worketh deceypte shall not dwell within myne house hee that speaketh lyes shall not be established before mine eyes And hitherto of the firste sorte of dueties concerning Christian holynes in the familie The other concerning the things of this life is conuenientlie to prouide the necessarie things of this life as that they haue coÌ„uenient clothing foode reste and if on certayne causes neede be recreation 1. Tim. 5. â— But if any man prouide not for his and especially those of his house hath denied the faith and is worsâ— then an infidell Pro. 31. 21. Shee feareth not for her familie because of the snowe for all her familie is cloathed with double clokes Pro. 12. 9. The iuste man regardeth the life of his beaste but the compassions of the wicked are the compassions of the cruell And then much more the maister must care for the seruauntes that they may haue euen that refreshing ease which is meete And thus much for the generall dueties and of their speciall dueties towardes those which shalbe coÌ„tinuallie or ordinarilie vnder their gouernement in the familie Nowe followeth the other which is the intertaynement of strangers whose propertie is the loue of intertayning of Ghestes 1. Tim. 3. 2. Therefore a Bishop must be vnreproueable the husbande of one wife watchinge sober modest giuen to hospitalitie c. Heb. 13. 2. Be not vnmindefull of intertayning Chestes for hereby certayne vnawares haue intertayned Aungells 1. Pet. Be hailcicus one towardes another without grudging The first duetie required of this worke is a liberall chearefull ministring of protection and all things which serue for the necessitie and comfort of this life as is meete for the abilitie of them which receiue and the coÌ„dicion of those who are receyued Gen. 18. 2. For when lifting vp his eyes he had looked beholde three men stoode before him whom whilest he sawe he runneth to meete them from the
Lorde Contrarie to this is the pride and vntamed affection of the wise their vncomelie gestures their whote and chiding answeres towardes their husbandes their vnshamefaste or equallike lookes finallie whatsoeuer is contrarie to the former rules And hitherto of the dueties which are betweene them selues Nowe followe the dueties towardes others They are double As they are parentes As they are maisters and maistresses Coloss 3. 21. Fathers prouoke not your children to wrath least they be discouraged Colos 4. 1. Ye Maisters giue right and equalitie vnto your seruauntes knewing that you haue a maister in heauen Tit. 2. 4. The duetie of parentes must be performed moderatelie of the Father with great grauitie and authoritie Gen. 22. 7. And Isaak speaking vnto Abraham his Father saide My father which saide Beholde here I am my sonne Then sayde Isaak Beholde here is fire and wood but where is the small beaste for the sacrifice Vnto whom Abraham sayde God shall prouide for him selfe a small beaste for the sacrifice my sonne when they wente both togither Pro. 4. 3. When I was a sonne with my father tender and onlie beloued before my mother 4 Hee teachinge me saide vnto me Let thy minde holde my wordes keepe my commaundementes and liue 5 Get wisedome get vnderstanding forget not neyther decline from the worde of my mouth Of a Mother with that chearefull easines of a mother which keepeth her authoritie Pro. 31. 1. The gathering togither of the wordes of Lemuell the king wherewith his mother had instructed him 2 What shall I saye my Sonne What thing O sonne of my wombe And what O sonne of my desires 3 Giue not thy strength vnto women and to those that worke that Kinges maye be abolished The dueties are Common to both Proper to eche Common to both from the firste conception of children to take care of theÌ„ euen to the ende of their liues as appeareth by the partes following The especiall partes of this duetie are these Which respecte Their tender age Youth Gal. 4. 1. This I saye the heire as longe as he is a childe differeth not from a seruaunt though he be Lorde of all 2 But is vnder tutors and gouernours vntill the time appointed of the father The duetie in their tender age is according to their yeares and abilitie to â—ource them vp in discipline fitte for children and admonitions of the Lorde Ephe. 6. 4. And you fathers prouoke not your children to wrath but bring them vpp in doctrines and admonitions of the Lorde Pro. 22. 6. Instructe thy childe according to his capacitie yea when he shall be olde it shall not departe from him Discipline fitte for children is when by intisementes allurementes corrections c. fitte for them they are framed to good The giuing of the admonitions is by litle and little by often repetitions in greatest playnes whiche maye be to make them vnderstande some chiefe groundes and seedes of religion of good manners and behauiour towardes al and so to beginne some conscience in them Esa 28. 10. When as there shalbe added precepte vnto precepte precepte vnto precepte line vnto line line vnto line here a little there a little 2. Tim. 3. 15. That thou haste learned the holy Scriptures of a childe which are able to make thee wise vnto saluatioÌ„ which is in Christe Iesus Hebr. 5. 12. For you which for the time ought to be better learned haue neede to be taught agayne what are the principles of the worde of God and yee are become those which haue neede of milke and not of stronge meate 13 For euery one that vseth milke is vnexperte of the worde of righteousnes for he is a babe Prou. 20. 11. Let a childe make him selfe knowen in his workes whether his worke be pure and right Contrarie to this is to let them haue their will from the beginninge to discourage them by seueritie to let the common ignorance of the worde to be rooted in them and not in this care to frame them to trueth and goodnes and to prepare them to be apte to receyue profite from the publike ministerie Their duetie towardes them in their youth is Eyther in the entrance of their youth Or in their ripe age Their duetie in the entrance of their youth is according to their giftes and diuersitie of them to prepare them vnto some profitable calling in the church by applying them vnto it beating into them the giftes and conscionable vse of the giftes which is required 1. Chron. 28. 9. Then also Salomon my sonne knowe the God of thy father and worship him with an vndefiled bodie and with a carefull minde because God doeth searche all hartes and doeth vnderstande euerie imagination of the thoughtes if thou shalt seeke him he wil be founde of thee but if thou shalt forsake him hee will forsake thee for euer 10 Beholde nowe seeing the Lorde hath chosen thee to builde an house for the Sanctuarie be thou stronge and doo it 11 Then Dauid gaue to Solomon the paterne of the porche and of the houses thereof and the treasure houses thereof and of the Parlâ—re thereof and of the inner chambers thereof and of the place of the mercie Seate Pro. 31. 1. The gathering together of the wordes of Lemuell the king wherein his mother had instructed him 2 What shall I saye my Sonne What thing O sonne of my wombe And what O sonne of my desires 3 Giue not thy strength vnto women and to those that worke that Kinges maye be abolished Here the Church may not be depriued for honor gayne or such fleshlie respectes of meete Ministers In their ripe age their duetie is to giue their children that which maye helpe them in this life and also if they haue not the gifte of continencie to counsell them to gouerne them vnto a fitte and religious wife suche as is fitte for the dueties afore named 2. Cor. 12. 14. For I seeke not yours but you For children ought not to gather treasures for their parentes but the parentes for the Children Gene. 24 2. Put thine hande vnder my thighe 3 That I may binde that with an othe by the Lora God of heauen and the God of the earth that thou wilt not take a wise vnto my sonne of the daughters of the Cananites amongest whome I â—well 3 But that then will goe vnto my countreye and to my kindred and take a wise vnto my senne Iâ—chak Ruth 3. 1. Afterwarde Naemi her mother in lawe sayde vnto her Shoulâ—â— I not seeke reste vnto thee that it might bee well with thee So 1. Cor. 7. c. Contrarie to this is the neglecte of their life to come to make matches onelie for carnall respectes suffering them to liue wantonlie and vncleanelie and not seeking the â—â—nâ—â—die appoynted The proper dueties of both is commonlie towardes them in their infancie The Fathers duetie is with all contâ—enient speede that maye bee according to the assemblie of the congregation to presente the Chiloâ— for the first Sacramente and
doeth with the effecte and latter parte appease anger An axiome or one sentence is eyther Affirming or Affirmatiue Denying or negatiue An affirming axiome is whose couple doeth affirme Denying is whose couple doeth denie And although in our English tongue Deniall is set after the bande yet in reason and in other tounges it goeth before and denieth the bande From this affirming or denying commeth the gaynesaying or contradiction of axiomes which is when the selfe same axiome is playnlie and flatlie affirmed and denied As in this Good workes doo iustifie Good workes doo not iustifie An axiome is true when it is so affirmed or denyed as the thing is in deed otherwise false Which both are eyther Necessarie or Doubtfull Necessarie when the axiome is true or false without exception yet to a generall axiome to make it necessarily true exception is to be added As Whosoeuer putteth awaye his wiâ—e except for the ease of fornication committeth adulterie Doubtfull when the trueth or falsehoode is vncertayne which is called a contingent axiome As God is good is necessarilie true The Deuill is good is necessarilie false The godly do prosper in outwarde blessings is doubtfull And here the iudgement must be according to the propertie of the axiome as that which is necessarily true must be absolutely graunted or affirmed and that whiche is necessarily false must be absolutely denied and that whiche is doubtfull muste bee doubtfullie affirmed or denied or else for certaintie distinguish how farre you denie and howe farre you graunte Nowe when axiomes are exactlie iudged they must not only be according to this rule of trueth but also according to the rules of rightfull placing or rightfulnes and wise placing or rule of wisedome The rule of rightful placing is when reasons are placed in an axiome according to their proper considerations spoken of before in Inuention As the proper forme with the proper thinge formed the proper subiecte with the proper adiuncte the proper generall with the proper speciall As All the going aside from the rule of goodnes is sinne which both is necessarilie true the proper general is affirmed of the proper speciall But it is contrariwise in this axiome The lawe of God is perfect For perfectnes is coÌ„mon to many other things as to God and his creatures in their firste creation Wise placing is when reasons whihch may be equally affirmed or denied one of the other are so placed as that which is best knowen be in the first place as in the placing of reasons the cause must be before the effect the subiect before the adioint c. As All going from the rule of godlines is sinne is wisely placed because the proper generall is set before the proper speciall which is as it may be turned All sinne is goinge from the rule of righteousnes it is truly and rightly placed but not according to this exact rule for the proper speciall not so manifeste as the proper generall is notwithstanding set before which yet 1. 10. 5. is placed according to this rule All vnrighteousnes is sin The seconde Chapter THE sortes of an Axiome is eyther Single called Simple Double called compound A single axiome is an axiome whose bande is noted out by is or are or some suche â—â—â—â—e Where this is to be marked that in the exacte placing of this axiome nothing els must be in the seconde parte but that wherof the first is affirmed or denied As in this example Euery sinne is to be blamed this is a simple axiome and exactlie placed But euerie man is lying is be blamed is not exactely placed And in this kinde of axiome all argumentes excepte diuers and comparisons and distributions may be coupled so that the agreeable be alwayes affirmed and the disagreeable be alwayes denied As GOD dooth iustifie Where the cause and the effecte are coupled togither Euery man is a lyar Where the subiecte and the adiuÌ„cte are coupled togither God cannot lye where we see that two contrarie argumentes are coupled togither Iohn 1. In the beginning was the Worde Here the partes are turned for it must be thus vnderstoode The worde was in the beginning So God is in deede true there in deede aboundeth Coloss 2. 22. All which perishe in the vse according to the commaundementes of men here prescribed accordinge to the commaundementes of men or some such thing must be vnderstoode So Iohn 1. 21. No meaning I am not the Prophete where both antecedent and consequent is wanting The single Axiome is eyther Generall Speciall Generall is when the latter parte is generally referred or attributed to the former As All men are lyars Speciall is when the latter parte is specially attributed to the former Speciall is eyther Particular Proper Particular is a speciall when the latter parte is referred to some of the former but without certaine limitation As Some men are aheadie turned backe vnto Sathan Where the contradiction muste be a generall negatiue axiome as No men are turned vnto Sathan Also Some men haue â—ayth No man hath fayth Proper is when the latter parte is referred to the former being one singular or proper thing As Paule is the Apostle of Iesus Christe whose contradiction is Paule is not the Apostle of Christe Thus much of a single Axiome Nowe followeth the double or compounde A double or compounde axiome is which is made of diuers simple axiomes whose bande or couple is noted out with and or if although c. which ioyne sentences togither and are commonly called coniunctions Here the turninge of partes is verie common and to be marked and especiallie because of the forme of prouing which shall followe As If thou keepe my Sabothe I will blesse thee Esai 58. 13. 14. which must be thus turned if one will bring it to this certayne forme of proofe If I will blesse thee thou must kepe my Sabbothe but thou doest not Ergo Also a compounde Axiome according to the nature of his coniunctions Is eyther Gathering or congregatiue Seuering or segregatiue A gathering or congregatiue Axiome is which by such bandes or coniunctions coupleth togither the agreeable and disagreeable argumentes affirming the one and denying the other The gathering axiome is eyther Coupling or copulatiue Knitting or connexiue Coupling or copulatiue is that whose bande or couple is and also c. Iames. 3. 17. The wisedome that is from aboue is first pure then peaceable and gentle and easie to be intreated and full of mercie and good workes c. The true iudgement of this Copulatiue Axiome dependeth vpon the trueth of euerie particular parte For if all the partes be true it is a true Axiome If one onelie be false is a false Axiome Herevnto may be referred the full comparisons and the similitudes as Looke what number of starres there be in the heauens so many in nomber shall thy seede be saide God to Abraham Whose contradictions are the deniall of euerie parte A knitting or connexiue axiome is whose couple is If as If