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
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
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
And first of all by giuing to them their iust Titles Q. What Titles A. Such as serue not onely to expresse and set forth the excellencie of their calling but also the nature of the duties which they are to performe Q. What examples haue you hereof A. Very many in the word of God for there we may see that Obadiah and the Shunamite calleth the Prophets Elah and Elisah by the name of Lordes The Prophets are euery where called Seers and men of God The Ministers of the word are both in the Old and new Testament not onely called Pastors and Feeders but Maisters Ambassadors and such like Q. What is to be auoided herein Yet heerein also as well excesse as defect is carefully to be auoyded The 2. dutie concerning reuerence in speech is that the people giue a true testimony of the graces of their ministers A. Both Defect and Eccesse as was said before in the gesture or outward behauiour of the bodie Q. What is the second respect you spake of of how many things doth that consist A. Of two things for first of al they are not to raile nor speake contemptuously and slanderously of the person or office of the Minister in his absence Secondly they are to speake reuerently of him and in all truth and faithfulnes to defend his cause The first whereof is a grieuous fault condemned in the word of God euen in regard of priuate men This is the verie propertie of hypocrites and malitious enemies against the truth The contrarie is a note of hypocrits malitious wicked men Ahab Priests Scribes Pharises Good men speake well of their good ministers Ichoshaphat Nicodemus 3. Dutie in respect of reuerence concerning speeche that they do charitablie rather lessen then ouer-hardly to censure their infirmities as appeareth in Ahab toward Michaiah and in the high Priestes Scribes and Pharises with their adherents against Iohn Bahtist Christ Iesus and his Apostles The other is a dutie practised by them that had felt sweetnes and profited by the Ministerie of the word as by Ichosaphat Nicodemus and diuers others specified in the Euangelists Q. What say you to the third A. The people are not by speech to discouer blase abroad or publish vnto others especially enemies of the truth the fault and infirmities of their Teachers Q. Why not A. Because first of all it were to play the parte of cursed Cham who discouered the nakednes and shame of his father as also of those helhounds the yong childreÌ„ of Bethel who vpbraideth the Prophet by his baldnes Yea it were diuellish ingratitude for any to lay open the faultes and offences of him who desireth with all indeuour to heale and couer their sinnes and transgressions both before God and men Q. What is the second generall dutie of the people to their Minister The 2. general duâ—ie of people to be performed to their mâ—nisters it is Obedience Wherevnto 3 things are required 1. Thing is that they be willing to suffer iust reproofe A. They are to obey and submit themselues to him according as it is commaunded by the Holy Ghost Heb. 13. Q. What is required herein A. First they are willingly to yeelde themselues to be gouerned and ruled yea to be admonished reproued and censured by him And that not without good reason and equitie for seeing God requireth those duties at the handes of the Minister it is good reason that the people should yeelde thereunto Q. Who hath done so A. The best and greatest persons amongst the seruants of God as Dauid Ichosaphat and diuers other Q. What is the second thing required A. The people must be content with their owne places and duties 2. They must not presume to intermeddle with any publike dutie proper to the minister such as are preaching of the word c and not vsurpe and incroach vpon the office and duties proper peculiar to the publike Ministers of the word Q. What are these duties A. First of all the Preaching opening and Interpreting of the holy Scriptures Secondly Publike Prayer Thirdly the Administration of the holy Sacraments 3 Reasons why the people may not intermeddle with the duties of the minisers office Q. Why may not the people meddle with these things A. First because God in his wisedome hath distinguished euery calling with the duties thereof from all other containing them so within their limits that one is not to incroach vpon another 1. Reason Secondly 2. Reason the Ministerie of the word is so holy a thing and doeth import the Lord himselfe so nigh that no man may take it vpon him except he be called of God Lastly 3. Reason if euery man might vsurpe the duties of the Minister it would opeÌ„ a way for a number of mischiefes and that to the ruine and ouerthrow of the saluation of man in regard whereof the Lord from time to time hath bin most seuerely reuenged vpon the persons of them that haue intruded themselues into the office of the Minister as it is manifest in Saul and King Vzziah Touching Obedience the people are in the 3. place dutifully to heare and embrace the truth of all their holy doctrine Q. What is the third thing required as belonging to the submission of the people to the Minister A. The people are humbly readily and chearefully without pride and contradiction to heare imbrace and practise the doctrine which the Ministers doe deliuer according to the example of the Bereans Thessalonians and such like among the seruants of God Q. Is this simplie to be performed and without exception A. No for the people are to examine the Ministers doctrine whether it be agreeable with the word of God or no a thing not onely commaunded by the Holy Ghost as appeareth 1. Thessa 5. 1. Ioh. 4.1 but also practised by the seruants of God Q. What is the third generall dutie which the people owe to their Minister A. They are to maintaine and sustaine him and his familie with all necessaries 3. Generall dutie to be performed of people to their ministers it is maintenance of them and their families The proofes of it are sundrie testimonies of holy scripture according to their abilitie Q. Where is this warranted and commaunded A. In many places both of the old and new Testament Q. What reason should moue men to the practise hereof A. First of all naturall equitie that is The labourer is worthie of his hire Secondly the excellencie of the thinges which the people reape at the handes of the Minister 3. Reasons drawne froÌ„ the same according to that of the Apostle 1. Cor. 9.11 If we haue sowne vnto you spirituall thinges is it a great thing if we reape your carnall things Thirdly the sweete promises of God made to the performance of this dutie and his heauie iudgements threatned against the contrarie Many examples recorded therein Lastly the examples of the worthie seruants of God who haue bin verie carefull