and gray-headed Q. Howe can you prooue that these are contayned vnder the titles of Parents That all Superiors are to be comprehended vnder the title of Father mother it is proued by 3. reasons The first reason The second reason The third reason A. First for that as in all the rest of the Commaundements vnder one generall are contained all speciall things of the same nature so it is in this Commandement Secondly if these persons be not heere vnderstood they are contayned properly in no Commaundement which were a great defect and disgrace to the perfection of the Lawe Thirdly these persons are tearmed by the name of Father and Mother in diuerse places of the holie Scripture as Kinges Queenes and Magistrates are called by the name of Nursing Fathers and Nurses Isai Chap. 49. ver 23. In regarde heereof some of the Heathen called their Kinges Abimelech which signifieth My Father the King Ministers of the word of God are called by the name of Fathers 2. Cor. Chap. 4. ver 15.2 King Why Superiours are called Father and Mother Chap. 13. ver 14. Maisters are so called 2. King 5.15 Chap. 2. ver 12. Q. Why is the name of Father and Mother giuen to Superiors The titles of Father and Mother are giuen to all Superiours to allure all inferiours to giue al meet and conuenient honour vnto them A. To drawe and allure men to the willing obedience and practise of this Commaundement and that not without cause For first as we are vntoward by nature to the practise of any Commaundement so especially of this because it so greatly importeth the glory of God and the benefit of man Againe the crooked heart of man will hardly stoope vnto superioritie First by reason of a certaine naturall pride whereby all men do desire to be aloft and vnder none other Or the which also there are many causes Secondly for that Superiors in this corrupt and miserable world do oftentimes abuse their authoritie to the hurt of others therefore to subdue men to the ordinance of God he hath set vpon all Superiors the sweet and amiable name of Father and Mother Honour is due to al Superiours and the reasons why it is so Q. We haue spoken of the Persons the first thing noted in the Precept what is the thing due to those Persons What is meant by Honour in the generall signification of it A. Honour Vnder which are conteined all meanes and effects whereby the preheminence of the Superiours is acknowledged vpheld and graced Q. What reason or equitie is there that this should be yeelded vnto Superiors Honour is due to al Superiours for 2. reasons A. First of all for that manie and the same very excellent benefites and commodities do flowe and proceed from them as from some plentifull fountaine vnto their inferiors Secondly the Lord hath set and as it were ingrauen vpon them liuely markes and resemblances of his owne Maiestie Q. How is that An illustration of the 2. reasons Kings and Inferiour Magistrats A. In Kings Princes Magistrates appeareth not only the greatnes and soueraigne authoritie of God but also that he is the high and supreame Iudge of the world Ministers of the word In Ministers of the word is shadowed out that God is the originall teacher instructer of his Church In Housholders that he is the great Lord and Maister that prouideth for the welfare and benefite of all creatures Housholders In Husbands Husbands that he hath ioyned to himselfe and as it were married in a speciall couenant of mercie and compassion al the faithfull and elect ones so that he is the head and husband of his people In those that are able to instruct others in Artes Artizans Learning Sciences it is euident that God is the fountaine not only of wisedome but also of euery other excellent and necessarie grace Aged persons all resemble the diuine Maiestie of God In the Aged and Gray-headed we may descrie the eternitie of God whereby we may gather that Superiors by certaine sparkes of glory which they haue receiued from the Lord doe shine as it were bright starres in the middest of mankind Q. What is the effect thereof A. That inferiours doe depend vpon them as vpon those that are to guide them and to prouide for their welfare By which meanes the societie of man is vpheld in a comely and profitable order Q. Let vs now come from the words of the Precept to the generall reason which is annexed to it to perswade to the performance and practise of all the duties conteined in the Precept what are the words of the reason The Lord perswadeth to the obedience of this 5. A. That they may prolong thy daies in the Land which the Lord thy God giueth thee Q. How can it be truly said that Parents doe prolong the life of the child Com. by the great benefit which commeth by it seeing that life much more long life is the gift of God A. They may be said to prolong the obedient child his life three waies Parents prolong the liues of their children 3. waies First of all in bringing them vp in pietie and godlines which hath the promises of this life and of the life to come Secondly in praying for and blessing that is wishing all good vnto the child that is dutifull vnto them according to the example of the auncient Fathers and seruants of God Thirdly the Parents being decked and as it were crowned with the dutifulnes of a godly and holy childe they are occasions to moue the Lord to remember the child and to bestowe vpon him the blessing promised in this fift Commaundement Q. It seemeth that the reason is not very strong and forcible seeing it is grounded vpon the promise of a thing which seemeth euery way so miserable For naturall life it selfe much more the continuance thereof is fraught with manifold miseries and calamities Three reasons to proue long life to be a singular great benefit and therefore it is doubtfull whether it should be refused or desired What say you hereunto A. Long life take it at the worst is a singular treasure for why it is a mean or occasion of many excellent blessings The. 1. reason As first men thereby do know vnderstand and enioy the manifold workes and graces of God to their great comfort admiration which they who do die vntimely doe want Secondly thereby they may in vsing good meanes make themselues fit for eternall life Lastly The. 2. The. 3. they may more plentifully serue and glorifie God in this long extent of time then they can which are cut off in their tender yeares In regard whereof the holy seruants of God which otherwise feared not death yet when death was presented to them they desired earnestly longer continuance of life as we may see in Dauid Psal 6. Hezekiah Isa 38. And doubtles as in euerie place of
THE DOCTRINE OF SVPERIOritie and of Subiection contained in the fift Commandement of the holy Law of Almightie God WHICH IS THE FOVNdamentall ground both of all Christian Subiection and also of like Christian Gouernment as well in Church and Common-wealth as in euery Schoole and priuate Familie A PRETIOVS MEMORIAL OF the substance of manie godly Sermons preached by the learned and faithfull seruant of God Ma. ROBERT PRICKE Minister of the word at Denham in Suffolke The memoriall of the righteous shall be blessed Prou. 10.7 Though he fal he shall not be cast off for the Lord putteth vnder his hand Psal 37.37.24 LONDON Printed for Ephraim Dawson and Thomas Dowâ—e and are to be sold at their shop in Fleete-streete at the Inner Temple gate 1609. THE INSCRIPTION DEDICATORIE To the right worshipfull S. Ed. Lewkenor knights S. Ro. Lewkenor knights S. Ro. Quarles knights And to the worshipful Gentlem. M. Rodes And the posteritie of them all M. Gourny And the posteritie of them all M. Caestill And the posteritie of them all M. Steward And the posteritie of them all ANd to the people of the Church of God in Denham For a memoriall of the pietie and loue of Maister Robert Pricke their verie faithful and deare Pastor a most carefull and vigilant Watch-man ouer their soules and for a remembrance of the holy instructions which hee gaue them while be executed his holy Ministerie among them Robert Allen their heartie welwiller a boundeÌ„ friend vnto them all hath according to the mind will of the same their late deceased good Pastor by the best diligence and meanes and with the best speede he could attaine vnto dedicated this small portion of his many and great labours to them and to the neighbour Churches of God both Ministers and People to their benefite but chiefly to the honour and praise of God in Christ Iesus crauing to that end the most gratious blessing of his holy spirit vpon the same Amen Yours in the Lord R. A. TO THE CHRISTIan and wel-disposed Reader S. Egerton wisheth grace mercie and peace from God the Father and from our Lord Iesus Christ THe varietie and vanitie of idle Phamphlettes which the loue of gaine or glorie for the most part begetteth the Presse daily bringeth forth in our English tongue made mee the more willing to further the printing of this explanation of the fift Commandement For though the most part delight to read the vnsauorie inuentions of mens braines and that such also as desire to reade good bookes haue such plentie before them that they are doubtfull for want of good direction which they should pitch vpon yet I thought with my selfe that the rare singular piety of this Author a holy man and most faithfull Minister powerful in prayer and diligent in preaching to his flocke manie yeares together with the perspicuitie of the order and the choisnesse of the matter might the rather by my testimonie stir vp the minds of Godly Christians to reade this Treatise though being otherwise streighted of time or distracted in their choise they might perhaps neglect the reading of so fruitfull a Treatise vpoÌ„ this Commandement as hath not hitherto so farre as I can learne beene printed and published in our mother tongue Sundry learned and godly men haue laboured verie fruitfully in opening the sense and laying forth the duties of euerie Commandement and more particularly of the 4. wherin the practise both of the duties of Pietie set downe in the first Table of the duties of Mercie set downe in the second Table is required at our handes to be performed vpon a set day and in a more solemne and serious manner but none to my knowledge hath published any seuerall Treatise vpon the fift Commaundement which beeing truly vnderstood vnfeinedly beleeued faithfully practised wil direct a christian in a holy practise of all the duties of Mercie Loue which he is to performe either to himselfe or to any other For whosoeuer doth walke carefully in the obedience of this Commandement maintaining that honour which is due to himselfe and euerie other man in respect of their different seueral yeares gifts and qualities callings and degrees in the familie Church and Common-wealth hee cannot easilie be carried to exercise any crueltie against himselfe or any other coÌ„trarie to the sixt Commaundement or to defile either his own bodie or his neighbours against the seuenth Commaundement or to deale vniustly or vnfaithfully about his owne or other mens goods credit and reputation contrarie to the eight and ninth CoÌ„mandements yea or to giue place to the least spice of repining discontentment or wandering motion forbidden in the last Commandement of the law of God There was neuer any disorder and outrage in any family Church or Common-wealth from the beginning of the world to this day neither can be but it proceeded from the breach of the 5. CommandemeÌ„t For how is it possible that there should be any disorder in the family if the wife honour her husband as she ought he her if children giue due honour to their parents and they also deale honourably with them if seruants do honour their Maisters as they ought and they their seruaÌ„ts and if children and seruants do mutually respect and honour one the other as becommeth them Could any trouble and confusion arise in Churches congregations if the people would remember such as haue the ouersight of them and do declare vnto them the word of God and in giuing honour vnto them would submit themselues because they watch for their soules for which they must giue an accouÌ„t before the chiefe Shepheard And on the other side if the Pastors and Elders would feede the flocke of God which depeÌ„deth vpoÌ„ them caring for it not by constraint but willingly c. Is it possible that euer any treason sedition or disloyaltie could breake forth in citties or kingdomes if people would honour their Princes and euery soule be subiect to the higher powers being obedient and readie to euery good worke and if Magistrates in their places would gouerne their Subiects as deare children Finally if euery one that is an inferiour anie manner of way would carrie the affection of a dutifull child to his Superiour and euerie Superiour the affection of a wise and tender Parent to his inferiour according to the plaine scope and maine drift of this commaundement But what should I need to demonstrate the truth of this point in many particulars Search the Scriptures turne ouer al humane stories call to minde what thou hast seene and obserued in thine owne time in the family congregation or any corporatioÌ„ whereof thou art or hast beene a member and thou shalt euidently perceiue that the troubles and offences which haue broken out in them haue alwaies proceeded sprung from this bitter roote I meane from the disobedience breach of the 5. CommandemeÌ„t In which respect it is said that this is the onely commandement of all the
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 hād of the Lord readie to assist and further her Q. What is the third dutie of the married woman The third dutie of the wite to her husband is Subiection A. Subiection The woman must be subiect vnto her husband as vnto her head Q. Where is this warranted and commaunded The proofe of it 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 What is meant by the subiection of the wife direction and discretion of her husband and therefore doeth presume neither to ouermaister him neither to control and make vile account of his speeches and actions neither appoint and command him what he should doe or leaue vndone neither yet render checke for check The holy women of antient time are paterns of such subiection to their husbands rebuke for rebuke reproach for reproach from which and the like the holy women of God haue euer been farre of as may appeare 1. Pet. 3.6 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 No wisedome or any other excellent gift in the wife ought to imbolden her to shake off subiection and so to breake the ordinance of God as the feete to direct the eye or the loines to rise vp and set themselues in place of the head 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 thē to rule and gouerne her husband 4 Dutie of the wife to the husband is obedience Q. 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 is meant by obedience Q. What meane you by obeying A. It is to do and practise the commaundements of the husband Q. Must she performe all his commandemēts without exception limitation The wiues obedience to her husband is limited by the word of God A. Not so but so farre forth as they are consonant agreeable with the word of God therfore if he doeth commaund any thing contrarie vnto the will of God she is not to obey him 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 The 5. dutie of the wife to her husband is to frame her selfe to be like affected with him A. She is to frame and dispose her selfe to the affection desire disposition of her husband Q. How is that A. She is to practise that excellent precept of the holy Ghost Rom. 12.15 whervnto al Christians are boūd as namely Reioyce with her hasbād when he reioyceth and weepe with him when he weepeth therefore she is not frowardly to crosse him in any lawful and indifferēt 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 frō 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 The 6. dutie of the wife toward her husband is to keepe at home to ouersee his familie The proofe of it There are three causes which moue vnto it A. First of all by the light of nature experience hereof we haue among the heathen Secondly more effectually by the word of God Tit. 2. chap. 5. ver Q. To what end is this required A. For 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 occasiō that might drawe allure her to commit any vnlawfull act The wife is not to be in her house as in a prison without all libertie of going abroad 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 The wife is to haue her libertie to goe abroad to three endes and purposes 1. End Examples of such holy libertie Q. 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 2. End A. Secondly that the wife may performe the duties of loue and mercy and compassion which are inioyned by the Lord to euerie Christian Q. What lastly 3. End A. She may and ought to goe abroad sometime for the health of her bodie solace of her mind that so she may be the better able to performe all other duties so that place Titus 25. rightly vnderstood maketh nothing for the imperiours husband or the slothful sluggish wife The duties of the Maisters toward their Seruants 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 The 7. dutie of the husband toward the wife 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 Three reasons doe shew that Maisters of families owe dutie toward their 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 1. reason and therefore as in a naturall bodie the principall members haue a speciall care ouer the base and inferiour so ought the maister ouer the seruant Besides The 2. reason seruants are helpfull and beneficiall vnto their Maisters for why they serue not onely for their comfort and defence but also for their honor game and commoditie and therefore in all equitie they are bound in some sort to requite their seruants The 3. reason Lastly the duties of Maisters are as clearely and fully described and set downe in the word of God as appeareth in the old new Testamēt 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 The 1. dutie of the Maister is to bring vp his seruants in the true knowledge and religion of God There are 4. reasons mouing hereunto but also attaine vnto eternall happines in heauen which is the chiefe end of the life of man and of all the graces of God bestowed vpon him 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 1. and to that end to imploy all good meanes that they can both by themselues and by others then are Maisters more to doe the same to their seruants because ther is a more straight bond betweene the Maister and the seruant then betweene Christians one toward another for why in the 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 2. but that when the Lord commanded his people that they should whet his word and law continually vpon their children as appeareh 2 Deut. 6. 11. vnder the name of children he also containeth seruants Furthermore 3 Abraham was not ignorant of his dutie in this respect for why the Holy Ghost doth commend him Gen. 18. for that he both did and would teach and instruct his houshold in the knowledge and obedience of the will of God Lastly 4. Reason al that faithful seruants of God continually followed his example as may appeare that many in the Scripture are not only cōmended for that they themselues did knowe serue and feare the Lord but for that their houshold by their meanes did the same were in the like happie estate Examples of Maisters carefull to traine vp their seruants in the true feare and religion of God Q. 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 This may be a 5. reason to the former purpose The religious seruant is the most profitable seruant It is proued to be so by 3. reasons 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 1. yea to do so much as offend him Againe 2. he wil be as diligēt to procure the comfort cōmoditie of his Maister as his owne therefore is as faithfull in the absēce of his Maister as whē he is presēt example whereof we haue in the seruāt of Abrahā Gen. 24 Lastly 3. Reason the Lord wil blesse the house where such a seruant is and will prosper and giue successe to all that he taketh in hand Q. You speake the truth for this appeareth in Ioseph Iacob Dauid and such like But what is the Maister to doe to bring his seruant to that passe and estate you speake of It is the dutie of Masters toward their seruants to vse all means that they may to bring them to the true knowledge and feare of God 1. meanes A. Although he is not to vsurpe and take vpon him the functions and duties proper to the publicke Minister of the word of God for that were to bring woe and confusion vpon himselfe yet may he lawfully and with the blessing of God performe diuers duties and yet keepe within his owne limits and compasse Q. What are they A. He is to exhort and inforce his seruants to resorte to the publicke Ministerie of the word Secondly 2 he is to read himselfe or cause to be read in his house continually the holy Scriptures Thirdly 3 he may impart to his seruants the things which he hath learned either by reading or hearing Fourthly 4 he must examine and make triall how they profit by the publicke exercises of religion Furthermore 5 he is daily to pray with and for his seruants that God may giue them knowledge and faith in his holy word 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 cōtemne the word of God all good admonitions continuing stil vnfaithfull to their Maisters and rebellious against God 2. dutie of Maisters toward their Seruants is correction if they deserue it 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 To the vsing of the correction of seruants arigh◠foure rules are to be obserued 1. Rule Q That he may performe that dutie in the right manner what rules are to be obserued therein A. He is to put a differēce 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 2. Rule according to the nature measure of the offence and therefore he is not egerly to pursue small faults and ouer passe great nor extreamly to reuēge offēces against himselfe to make light account of sinnes committed against God and the saluation of the seruant Thirdly 3. Rule he is not to correct and trouble himselfe about euery fault but lightly to passe ouer small offences and infirmities Lastly 4. Rule he is not to chastise his seruant in bitternes reuenge but in loue cōpassiō that the seruant may plainly see that it is done for his benefite and welfare Q. What kinds of punishment or correction is he to vse A. Diuers according to the nature of offences as words admonition sometime more mild somtime more vehemēt now thē 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 3. Dutie of Maisters toward their Seruants that they deale equally and iustly with them To the end Maisters may deale equally and well with their seruants 4. things must be practised 1. Dutie belonging to the Maisters equall dealing with his Seruant Q. What is the third generall thing that the Maister is to performe toward his seruant A. That which is cōmanded by the Holy Ghost Col. 4.1 in these words Ye Maisters doe or offer to seruants that which is good and equall 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 2. Dutie belonging to equall dealing with the Seruant Secondly they are to teach instruct their seruants apprentises in the knowledge and skill of those Arts Trades and Misteries for the obtaining whereof they willingly bound themselues with them and therefore to disappoint and deceiue them when they haue receiued their money and imployed their time and labour about their owne cōmoditie it is plaine and vnnaturall falshood and euen contrarie to equitie and reason whatsoeuer colour and pretence they may set vpon the matter Q. What say you thirdly 3. dutie belonging to equall dealing with the seruant A. Maisters when they commaund their seruants any thing they are to make their whole minde and purpose fully knowne vnto them and not to speake vnto them either through negligence and pride or disdaine and impatience imperfectly and as it were in a riddle or darke speech whereby the seruant hanging in suspence knoweth not what to doe and what to auoid according to the example of 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 4. Thing belonging to good and equall dealing with Seruāts Fourthly maisters are to commaund nothing that is hurtfull and daungerous either to the body or to the soule of their seruants As for example to lie and speake vntruthes to picke or steale to commit whoredome or vncleannesse to fight desperate fraies to murther and shed blood in the vniust diuellish quarrell of their Maister and such like in which respect diuers persons are cōdemned and noted with infamie in the holy Scrptures As Putiphers wife alluring Ioseph to vncleannesse Absolom commaunding his seruants to murther his brother Amnon the like is to be seen in Saul 1. Sam. 21. In the high priest Act. 24. and many other For doubtlesse it is a most vniust and cruell thing that whereas the maister ought to haue a speciall care of the good estate of their seruants both in respect of their soules and bodies to command any thing that should indanger either of both which the Prophet Dauid knew right well therefore would not drinke the water that was brought to him with the daunger of his seruants 5. Dutie of the Master toward the Seruant to the end hee may deale equally with him Q. What is the fift dutie A. The master is to command those things which the seruāt 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 thē a good mā will deale with a bruit beast For as the holy Ghost saith Pro. 12.10 A good man pittieth his beast Q. Now proceede 6. Dutie belonging to equal dealing with the Seruant A. Although a seruant is not vnreuerently at all times to answer his master admonishing and rebuking him yet is he in some weightie causes and respects to giue his seruant leaue to answer for himselfe according to the example of 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 7. Dutie belonging to equal dealing with the Seruant A. Seuenthly the Maisters are not alwayes to weare and consume their seruants about their owne commoditie and profit but at the last that in due time to giue thē leaue to prouide for themselues by some honest lawfull means Which thing Iacob in all reason doeth require of Laban Gen. 20. herewithall when seruants haue consumed their strength cōtinued 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 cōmanded 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 8. Dutie of equal dealing with the Seruant for it were vniust to vse the health of the seruant and then to forsake him in his sicknesse in
conscience wherof the Centurian as appeareth Mat. 8. resorteth to our Sauiour Christ to obtaine recouerie and health for his seruant who thē lay in extremitie of sicknes And a certaine Philistim is noted of crueltie 1. Sam. 30.11.12.13 for that he forsooke his seruant and left him destitute of al necessaries being now sick and vnable to attend vpon him 9. Dutie of equall dealing with the seruant Q. What say you in the last place A. When the seruant dieth the maister is to see him committed to the earth by honest and comely buriall This is a dutie which one Christian oweth to another and therefore is a Christian master to perform it much more to his seruant which hath finished his life in his seruice of this was Isaac mindful as appeareth in the buriall of Deborah his wiues nurse and seruant OF THE DVTIES of seruants towards their Maisters 1. Dutie of Seruants to their Masters is loue Q. VVE heard before of the duties of masters toward their seruants let vs now come to the duties of seruāts toward their masters What is the first dutie A. Loue. Theseruant must loue his maister Q. You say well for without this the seruant can do no dutie in the right manner or acceptable to God But can the seruant easily performe this dutie It is a hard thing for Seruants to loue their Maisters A. No It is an hard matter in this corruption of mans Nature to performe it to any man but especially for seruants toward their maisters Q. How commeth that to passe The reason of the difficultie A. By reason of the inward pride whereby euery man hath a desire to be aduance laboue others as also for that by the light of nature we all loue libertie and hate bondage and seruitude as a punishment for sinne Q. By what reasons may seruants be induced to loue their maisters By 3. reasons seruants may induce their heartes to loue their Masiers 1. Reason A. First of all if they wil be accounted true Christians the seruants of God they are to loue all men in generall yea euen their very enemies therefore much more their maisters to whom they are neerely bound Againe 2. maisters doe beare and represent the person of Iesus Christ the great maister and Lord of the whole world and therefore if they loue Iesus Christ they must needes loue their earthly maisters Lastly 3. maisters are instruments and meanes wherby the Lord cōueyeth many graces and benefites vnto seruants Q. What are those Seruants receiue diuers sortes of benefites from their Masters A. An house an habitation together with a lawful calling to attend vpon which is not euery mans case Secondly masters do free their seruants and defend them from many disgraces 1. Sort. 2. Sorte iniuries oppressions which otherwise they should suffer at the hands of them who are mightier then themselues Furthermore maisters direct their seruants in a course seruing to their comfort and benefit 3. Sort. who of themselues would runne hedlong into a number of miseries destructions Lastly if they be Christian masters 4. Sort. they haue not only a care for the outward estate of their seruants in ministring to them such things as are necessarie but principally they haue care of the eternal saluatiō of their souls Q. Your reasons are essectual to perswade and haue preuailed with such who were indued with any grace of Gods spirit which thing they haue declared not onely by a tender care of the good estate of their Masters but also by amiable countenances and sweet behauiour as appeareth by diuers in the holy scripture But now what is the second dutie of seruants to their Maisters 2. Dutie of Seruants to their Masters is reuerence subiection The preofe of it A. Reuerence and Subiection Q. Where is that warrāted required A. Ephes 6.5 1. Pet. 2.18 1. Tim. 6. 1. Tit. 2.9 In all which places reuerence and submission is required at the hands of seruants toward their Maisters Q. But what should moue them to performe this dutie There are 3. Reasons mouing to this dutie 1. Reason A. Diuerse reasons And first the Maister is aduaunced and lifted vp into an higher degree of prehemiuence then the seruant and therfore it is his dutie to stoope down to him as his superiour Againe 2. Reason the state and condition of the maister is better then that of the seruant in the outward respect therefore he must honor him as his better Lastly the master taketh his authoritie ouer the seruant 3 Reason from no creature in heauen or earth but onely from God himselfe Rom. 13. Pro. 8. therefore the seruant cannot resist his Maister The Seruant is to reuerence his Master 1. In heart inwardly 2 outwardly And that also diuers waves or cōtemne him but he must needes resist God and despise his maiestie Q. Is the seruant onely to reuerence the maister inwardly in his heart A. No he is to expresse it outwardly and that diuers wayes First of all in his countenance for why he is not to looke vpon his Maister with a light stubborne 1. In countenance proud and disdainfull countenance 2. In Speech and wordes And that 5. wayes Q. Is he not to shew reuerence and subiection in his verie speech and words A. Yes and that diuers waies And first he is to yeeld to his Maister titles of reuerence 1. Way and honour according to his place and estate 2. King 2. and. 5. Secondly 2. he is not to gaine-say and contend with his Maister except it be in a matter of great importance and necessitie and yet the same with reuerence and submission Thirdly 3. he must not answere againe when he is admonished or rebuked Tit. 2.9 this is a signe of a rebellious heart and an occasion of much euill Prou. 15.1 Furthermore 4. he is not to speake vnreuerently or scoffingly of his gouernours behinde their backe as is the manner of some wicked seruants Q. What say you lastly A. The seruant is not to murmure grudge or repine at his estate namely that he is a seruant and in subiection 5. Way of shewing reuerence but willingly submit himselfe to his estate 2. Cor. 7.20 Ephes 6.7 And there is great reason therof for if the Lord who can as easily make a Maister as a seruant did not see it good for his owne glorie and the benefit of the seruant he would neuer haue called him thereunto Q. But is it not a great temptation for a seruant to yeeld all this that hath bin spoken of to a crooked churlish and a wicked Maister A. It is so but yet a seruant is to comfort and arme himselfe out of the word of God by these considerations There are 4. Reasons of great force to moue Seruāts to loue reuerence obey euen wicked and churlish masters 1. Reason First that albeit the Maister doeth abuse
his place and estate yet it is the Lords and from the Lord and therefore in yeelding seruice to an euill and cruell Maister he doeth it to the Lord who will shewe himselfe good and gratious vnto him Secondly 2. hereby seruants shall by patience be conformed to Christ Iesus their Lord and Maister 2. Pet. 2. Chap. ver 18.19.20.21 Thirdly 3. they shall by their patience willing suffering adorne and bring credit to the Gospel 1. Tim. 6. Chap. 1.2 ver Lastly 4. the worst estate of seruants amongst such as are reputed Christians is better and more tollerable then the state of seruants amongst many nations where seruants haue bin and are subiect to all manner of disgraces crueltie and tyrannie as appeareth both in the Scripture and in prophane Histories OF THE DVTIES of Schoole-maisters to their Scholiers and Schollers to their Schoole-maisters Q. REmaine there yet no other duties belonging to the fift Commaundement A. Yes and that of two other sorts respecting one another to wit of Schoole-maisters to their Schollers of Schollers to their Schoole-maisters of aged and graie-headed to the yonger sort and of the yonger sort towards their auntients Q. But doe Schoole-maisters schollers belong to this Commaundement A. I no doubt not onely by reason of that relation which is betweene them but for that the duties of them both are of great and profitable consequent to the Church and common wealth as all men knowe by experience and cannot fitly be referred to any other commaundement but to the fift Q. Then let vs speake of them both apart and first of all what duties are Schoole-maisters to performe to their schollers 3. Duties belong to the Schoolemaster in respect of his Schollers 1. InstructioÌ„ 2. CorrectioÌ„ 3 Gâ—od example or coÌ„uersation Schoolemaisters aâ—e to instruct their Schollers in 2. things 1. In diuine knowledge 2. In humane learning What diuine knowledge is A. First of all teaching instructioÌ„ SecoÌ„dly discipline or correction Thirdly Example or couersation Q. Wherein is the Schoole-maister to traine and instruct his schollers A. First of all and principally in diuine knowledge Secondly in humane learning or literature Q. What meane you by the first A. The knowledge and vnderstanding of the will of God contained in the holy Scriptures coÌ„cerning faith and saluation the true worship of God and all duties towards man For the attaining whereof he is to traine vp his scholler at fit and conuenient times in some catechisme skilfully penned coÌ„prising the sum of Christian ReligioÌ„ And after what maÌ„ner it is to be taught In the deliuerie whereof he is to behaue himself with great wisedome reuerence and holines Q. To what purpose is all this doth not humane learning suffice for the adorning and commending of a man A. No for without religioÌ„ humane learning is a prophane thing Humane knowledge insufficient without diuine seruing for nothing but to puffe vp a mans heart with pride to take away excuse from him before God and to arme him with boldnes to oppose himselfe against the word of God and the holy truth contained therein as may appeare in the heretickes Atheists prophane contemners of Religion in all ages Q. What meane you by humane Learning Humane learning what it is A. Reading Writing Grammer with the rest of good Artes and Sciences Q. In what maner is the Schoole-maister to traine the child to the knowledge of these things A. Hereunto are required diuers things And after what maÌ„ner it is to be taught 1. With good skill and vnderstanding First of all skill and knowledge that is he must know and vnderstand the things that he teacheth to another least through ignorance he conueieth into the minde of his hearer many errors and vntruthes which will easily take impression in tender hearts hardly be remoued when they attaine to further age The second is diligence and painfulnes which consisteth in often reading to his Scholler 2. With diligence and painefulnes often hearing and examining him with calling ouer things before heard and lastly invring him to dispute and conferre with his fellowes and equalls by all which memorie is confirmed the wit sharpened and the minde furnished with matter and knowledge fit for euery purpose Without this a long time is spent and litle or no fruit doth ensue although the scholler be of a good capacitie Thirdly he must vse all allurements to draw his schollers to hearken vnto him 3. With all good allurements incouragement to his Schollers and to loue learning as gentlenesse mildenesse patience commendation of Learning with gifts and rewards vpon occasion And on the contrarie part he is to auoide hastines and boisterousnes of affections a sharpe seuere countenance with impatience such like All which serue to harden the heart of the scholler to cause him to hate and flie learning to dull and astonish his wit so that either he cannot conceiue and vnderstand that which is deliuered or is made vnable to repeate that againe which was before conceiued All which is plaine by common experience 4. With discretion The fourth thing is discretion which consisteth in discerning and considering the nature and disposition of the scholler together with his wit and capacitie to the end that he may rightly and skilfully let loose or hold in the raines of his gouernmeÌ„t as also measure and proportion the precepts which he giueth to the end that he neither oppresseth his wit and capacitie with too much or suffereth them to languish and impaire with too litle This was wisely considered of the very heathen as may appeare in their books of the trayning vp of youth Q. But what say you of the secoÌ„d generall thing required of a Schoolmaster namely Discipline and Correction 2. Dutie of the Schoole-master toward his Scholler is due Correction A. I say it is most necessarie to be vsed for without this the scholler will cotemne the maister cast off all care of learning and corrupt his heart with all manner of vices insomuch that he will proue not onely void of learning all coÌ„mendable vertues but a monster in life conuersation Q But how is he to vse Discipline and Correction 2. Things required to the right vse of the Schoole-masters correctiâ—n A. First of all he is not so much to correct him for learning and want of wit and capacitie or any naturall defect as for euill manners stubbornes idlenes negligence such like Againe in correction he is to respect the qualitie of the offence namely how great or how small for both are not to bee corrected with like measure but the great is to bee corrected with great the small with a smaller kind of punishment Q. It may be gathered out of your words that a scholler is to be brought vp not only in learning but in good manners A. There is no doubt of that for without good manners learning and wit be they neuer so
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 3. Dutie of the Schoole-master toward his Scholler is good example of life coÌ„uersation The reason of it A 4. dutie of the Schoole-master is to pray often both with and for his Schollers A. He is to walke before the eyes of his scholler in a wise holy sober and comely behauiour The reason wherof is for that the schollers are readie to follow the example of their Maisters in all things whether good or euill as we may see in the schollers 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 The duties of Schollers to their Schoolemasters OF THE DVTIES of Schollers to their Schoole-maisters and Teachers 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 3. Sortes of duties to be performed of Schollers to their Schoolemasters A. The things which they are to performe are diuerse 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 1. Sort of the which there are 2. A. That which they are to performe in regard of themselues and their owne good is two-fold 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 The Reason of the first dutie teaching and instruction be it neuer so plaine wholsome excellent it is in vaine like as if a man should sing vnto a dâ—afe eare for hearing â—oeth naturally and in order before vnderstanding wherevpon Schollers in all languages are termed by the name of hearers Q. But how shall Schollers profite and increase by that which they heare How the 2. Autie is to be performed that the Scoller may profit Things to be iuoyded which hinder profiting A. They are to auoid some things and performe some other 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 Things to be practised for the profit 〈◊〉 the Scholler Q 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 â—earned 2 Sort of duties Of the which there are 3. Q Wâ—at say you of his dutie towards his Maister A. His duetie containeth three things 1. Loue. For first of all hee is to loue his Ma ster as an other parent yea and in some respects more then his naturall Parent 2 ReuereÌ„ce Secondly hee is to reuerence and honour him 1. In heart First of all in his heart and affections 2. In speech present or absent Secondly in his speech both in the presence and absence of his Maister 3. In gesture Thirdly in outward gesture and behauiour 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 3. Dutie is Thankfulnes care labour and trauaile of his Maister with all fruits and benefites ensuing thereof in which regard manie are renowned commended euen in prophane Hystories as Alexander the great to Aristotle his Maister Vnthankfulnes is a great sin in Schollers highly displeasing to God Contrariwise all such haue beene condemned as vnnaturall monsters which haue shewed themselues vnthankfull or vnkinde towards their Schoole-maisters Fathers in learning as that MoÌ„ster of Nature Nero towards his Maister Seneca So certain yong Schollers as appeareth in Prudentius who with their stiles and penkniues bereaued their Christian maister of his life vpoÌ„ all which hellish Vipers afterward came the horrible vengeaunce and iudgementes of God And not without cause seeing they did in a hellish manner violate and transgresse this fift commandement Q. Say somewhat of the third and last thing namely the behauiour of Schollers before all men in generall 3. Sort of the duties of Schollers A. As their bringing vp is more excellent then others so are they to excell others in behauiour Q. How to excell They are to excell others that want good education in their whole carriage and behauing of themselues toward all men A. In Religion courtesie humilitie humanitie comelines and order in eating and drinking talking recreations entertainments salutations such like According to the rules and precepts which they haue learned not only out of the Scripture word of God but out of the writings of ciuil political men And therefore in this respect are condemned al which professing learning are yet in their maÌ„ners behauior proud prophane noisome inciuil vncomly wherby they are so farre off from adorning coÌ„mending good learning that they doe most notably deface it coole the affections of many towards it 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 The duties of the Elder toward the yonger 1. Things to be considered coÌ„cerning the elder persons 1. The vertues wherewith they are to be indued 2. The duties which they are to performe toward the yonger in yeares The vertues which ought to bee in the Elder are manie as the Apostle setteth them downe â—â—t chap. 2. vers 1.2.3 what say you of them A. For the better handling of that which concerneth them we are to consider what 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