Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	christian_a	holy_a	true_a	2,766	4	3.9231	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10083	The doctrine of superioritie, and of subiection, contained in the fift commandement of the holy law of almightie God Which is the foundamentall 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 pretious memorial of the substance of manie godly sermons, preached by the learned and faithfull seruant of God, Ma. Robert Pricke, minister of the vvord, at Denham in Suffolke.	Pricke, Robert, d. ca. 1608.; Allen, Robert, fl. 1596-1612.	1609 (1609)	STC 20337; ESTC S101170	80,674	204

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

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. Instructiō 2. Correctiō 3 G●od example or cōuersation Schoolemaisters a●e to instruct their Schollers in 2. things 1. In diuine knowledge 2. In humane learning What diuine knowledge is A. First of all teaching instructiō Secōdly 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 cōcerning 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 cōprising the sum of Christian Religiō And after what māner 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 religiō 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 māner 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 gouernmēt 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 secōd 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 cōmendable 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 correcti●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

A. That his heart be not lifted vp aboue his brethren as appeareth Deut. Chap. 17. ver 18. 20. The meaning is that the Magistrate in what degree soeuer may not be proud and haughtie but behaue himselfe in a lowly sweete and louing manner towards his subiects as a father toward his children Q. What should be the reason hereof seeing they are aduanced into so high a place The vertues required to be in a Magistrate The reasons of it A. First of all if Magistrates be proud they will easily degenerate into crueltie and tyrannie Secondly their subiects being hindered through feare will hardly without great constraint resort to them for iustice and make their cases knowne Thirdly the cheerfull countenance of a Magistrate and his louing and kind behauiour causeth the subiects to loue and reuerence him And there is no doubt but that in the loue and loyall affection of the subiect standeth the safetie of the Magistrate All this was not vnknowne to Absolom and therefore being heire apparant as he thought to allure and steale the hearts of his fathers subiects to himselfe he dealeth louingly curteously The 7. vertue required to be in a Magistrate is that he haue care ●o giue good example to his Subiects and friendly to euery one as appeareth 2. Sam. chap. 15. ver 5. Q. What is lastly required in the person of the Magistrate A. That in his whole behauiour he giue a good example to his subiects Q. Is this necessarie A. Yea no doubt For seeing God hath set vp Magistrates as it were Loadstarres and directers to others both in word and deede their subiects will follow their example whether it be good or euill according to the Prouerbe n = * Regis ad exemplar totus conponitur orbis All the world doeth followe the example of the King Wherefore the euill example of the Magistrate must needes be the ouerthrow and infection of many Besides this without a good conuersation the Magistrate shall neuer haue weight and authoritie in the hearts of his subiects and therefore whatsoeuer he speaketh or doeth shal be of lesse regard or account with them Moreouer it is required that the Magistrates court and familie be of godly and vertuous conuersation Q. What say you of the familie of the Prince or Magistrate and such as doe attend more nearely vpon his person A. They are to walke in a holy and vertuous conuersation Q. What reason haue you so to say The reasons why it ought so to be A. There be diuers reasons why this is required And first of all that the Magistrate may be furthered in reforming the disorders of his subiects The duties of the magistrate in regard of religion which otherwise will hardly be brought to passe seeing many exceptions will be conceiued Secondly that grace and authoritie may be giuen to all his words and actions Thirdly for that aboue all other the court and houshold of the Prince must be a certaine Church and holy assemble wherein God is sincerely serued and obeyed not onely that the blessing of God may be vpon his owne person and all that he taketh in hand but also that out of his house may shine forth worthy examples as it were certaine lightes into his whole dominion to direct and incourage others in a right course Q. Now let vs come vnto the dutie or office of the Magistrate To what hath that respect or whereabout is it occupied A. It is occupied either about religion and godlines or about the ciuil estate and good order of his subiects Q. What is first of all required of the Magistrate in regard of religion A. That he doe cause it to be planted and aduanced in his dominion for so did the most excellent and worthie Princes seruants of God The first dutie of the Magistrate in regard of religion is to plant and aduance that onely which God hath commanded The reasons of it as Ioshua Dauid Salomon Azah Iehoshaphat Hezekiah Iosiah such like whose principall care and indeuour was to bring in and promote Gods true Religion the examples whereof all Magistrates are bound to followe First of all because they are propounded in the holy Scripture to that end Secondly for other reasons of great importance Q. What are those Reasons A. First the Magistrate is bound to see that all his subiects be brought to the true knowledge of God and Iesus Christ the great King and Prince of glorie Secondly that they may learne how to auoid the wrath of God and their own extreame miserie and attaine vnto eternall life and happines Thirdly that they may knowe how to serue the Lord according to his word which is the principall end of mans creation and redemption Q. You say well for God hath not set and appointed Magistrates ouer bruite beastes but ouer his owne people and inheritance for whose estate and welfare they are to render an account vnto him The Magistrate is bound to vse all good meanes which may serue to that purpose The 1. meanes But what duties is he to performe for the establisting and furthering of Gods true religion A. First he is to cause the holy Scriptures to be brought forth and published in such a tongue or language as the people may heare read and vnderstand the will of God according as the Lord himselfe hath commaunded and holy Kinges and Princes haue duly practised The 2. meanes Secondly he is to call and cause to be chosen learned and fit Ministers not only to open and interpret the Scriptures and gather and applie the doctrine contained therein to the vses of the people but also to execute the discipline and Ecclesiastical gouernmēt which Christ hath appointed for the well ordering of his spirituall kingdome The 3. meanes to aduance and further the true religion of God The right ves and endes of Counsels and Synods Lastly he is by his authoritie to call assemble Ecclesiastical Counsels and Synods Q. To what end A. First to redresse and correct notorious corruptions both in doctrine and manners Secondly by good decrees rules and ordinances concluded from the word of God to prouide for the peace order decencie and edification of the Church Q. Where doth the practise hereof appeare A In diuers worthie Princes and Kings before the incarnation of our Sauiour Christ and in many Christian Emperours and Magistrates since his ascention into Heauen Q. What further duties are required of the Magistrate in regard hereof The 4. meanes A. First he is by his authoritie to inforce compell Ecclesiastical Ministers to the faithfull performance of their dutie Againe he is to defend protect incourage such as be faithfull Lastly he must correct yea if need be depose all such as are vnfaithfull The 5. meanes and faile in their dutie as appeareth by Salomon Iosiah The 6. meanes to aduance true religion and such like godly and zealous Princes Q. Why then the immunitie

of Popish Priesthood is vtterly ouerthrowne The lawelesse immunitie of the popish priesthood is contrary to the word of god A. Yea and that not without cause for why it was a cursed deuise of Antichrist whereby hee laboured not onely to streighten and pend vp the authoritie and iurisdiction of Magistrates into too narrow limits or boundes but also to lay open a way for himselfe and his shauelings to commit all manner of abhominations without controlment Q. Doeth the duetie of the Magistrate stretch no further in regarde of themaintenance of Religion but to the Ministers The 7. meanes for the aduancing of true religion A. Yes they are to enforce and compell the people First of all to resort to the ministrie of the worde of God yea to giue eare therevnto with reuerence and attention The duties of the Magistrate in respect of ciuil policie and therewithall to performe all duries concerning the outward worship of God as did King As● 2. Chron. 4. The 8. meane● Again they are not only to be carefull that all the duties of the first and second Tables be practised but also that the breach of any commaundement therein contayned bee punished and reuenged according to the nature qualitie and measure thereof Q. We haue heard of the dutie of the Prince or Magistrate in regard of Religion What say you of his dutie concerning the ciuill and politicall estate of his subiects The 1. durie of the magistrate in respect of ciuil policie A. His duty consisteth in two things For first hee is to procure the outward commoditie welfare and comfort of his people The 2. dutie in the same respect Secondly he is to defend and protect them from all enemies dangers that would ouerthrow or hinder their peace and safetie Q. How may the first be brought to passe A. Two wayes as namely by making of wise good and healthfull lawes And againe by due and carefull execution thereof The magistrate is 2. wayes to procure the good of the Common-wealth The 1. is by making good lawes The 2. is by the due execution of them Q. May a Prince or Magistrate make lawes A. Yea no doubt so that they bee consonant and agreeable to the word of God from which if they swarue be they neuer so glorious and plausible in the eies of men yet will the Lord neuer blesse nor giue successe to them as is plētifully proued both by examples in the word of God and by continuall experience Q. What is the Magistrate to respect in inacting and publishing of the lawes you spake of The scope or aiming point of all good ciuil lawes consisteth in two things A. The good order and behauiour of the subiects one towardes another that so they may liue together sweetlie and honestlie to the mutuall helpe and benefit one of an other Secondly the stay and restraint of the contrarie Q. What lawes is to bee prouided in these respects A. The lawes are manifold and almost infinite according to the diuersitie of persons places state and dispositiōs of the people together with manifold changes accidents and necessarie occurrents Q. You spake of the exccution of such lawes is that necessarie A. Yea doubtles for without that good lawes are as a bodie without a soule or life or a good medicine without application Two things are required to the execution of lawes Q. What meanes or waies are there to further the execution of those lawes A. First of all incouragements or rewards will preuaile verie much with mans proud and rebellious nature to cause him to yeelde vnto and to practise that which otherwise hee doth hate and would resist as we may see by continuall experience Q. What if this will not serue A. The Magistrate is then to vse seueritie and inflict punishments in wisdome discretion according to the nature qualitie of the offence Q. Why adde you those last words A. That so by wise circumspection crueltie iniustice may be auoided Fiue things are required to the right proceeding in iudgememēt against the violaters of good lawes Q. What cautions must the Magistrate vse to carrie his hand aright and accoraing to iustice in punishing of euill doers A. First no man is to bee condemned and punished before his fault by lawfull meanes bee brought to light and he conuicted thereof according vnto the course of iustice and all equitie and reason for it were an vniust thing for a man to be punished for a crime which cannot bee proued against him Secondly the greatnesse of nature of the fault is to be discouered out of the worde of God and applied to the conscience of the guiltie person that so he may bee brought to repentance Thirdly the rigour and extremitie of the law is not to bee sollowed and pursued at all times and therefore the Magistrate may either pardon the fault in discretion or deferre the punishment thereof vnto a fitter time Furthermore the punishment must be proportioned according to the nature qualitie of the fault so that to a great offence is due a great punishment and a lesse is to bee reuenged with a punishment agreeable Lastly the Magistrate is not to punish in reuenge or satisfying of his own corrupt malicious affections but first to stay the wrath of God Three endes to be propounded in the punishing of offenders Secondly to amend the partie offending Thirdly to restrain giue warning to others the they cōmit not the like Q. Is it sufficient for a Magistrate to make good lawes and then to execute thē The Magistrate is to protect his good and faithfull subiects A. No for he is to defend protect his subiects against the extreame violent assaults inuasions of al maner of enemies forraine or domesticall and that by battails and warres executed in his owne person or others at his commandement Q Is it lawfull then for a Christian Magistrate to make warre A. Warre is a good and holy ordinance of God especially pertaining to the care and dutie of the Magistrate Q. How is that proued By fiue reasons it may appeare that it is lawfull for the magistrate to make warre for the iust and necessarie defence of his people and state A. By many reasons and examples out of the word of God Q. What are the reasons A. First God hath prescribed rules and lawes for the right ordering of his people in warre which he would not doe if it were vnlawfull to make if warre Secondly it is he that teacheth the hands of his seruants to fight and their fingers to make battaile Furthermore he giueth good successe in battaile which could not be if warre were ill and condemned Besides this when certaine souldiers being touched with repentance at the doctrine of Iohn Baptist demanded of him what they should do in time to come to please God hee willed them not to forsake their callings but teacheth them howe to behaue themselues therin which

say you of the second namely Reuerence in speech A. It consisteth in two things First in giuing to the Magistrate such honorable magnificēt titles or nams as do agree vnto his present estate Secondly to speake to him in such a phrase or forme of speech as beseemeth his presence and hearing Q. What say you of reuerence in silence The 3. in Silence this also in two things A. A man in the companie of the Magistrate is not to preuent him in speech but to tarrie till he hath spoken and offered occasion Againe standing before the iudgmēt seat as guiltie he is not to speake without permission Acts. 26.1 Q. What duty is the subiect to performe when he is absent from the Magistrate Foure duties are to be performed toward the magistrate in his absence The 1. A. He is neither to thinke speake nor doe any thing to the dishonor disgrace or reproach of the Magistrate but rather the quite contrarie Hitherto pertaineth that which is written Eccles 10.20 Q. What other duetie A. Willingly obedience to all his decrees commaundements The 2. without respect ease or commoditie So do the children of Israel offer themselues to Ioshua Ioshua 1. Q. Is a man bound to this simplie and without exception A. In no wise but so farre as his commaundementes are consonant and agreeable with the word of God Q. What further dutie is required of the subiect The 3. dutie in the abfecce of the magistrate A. Not onely to couer and wisely to interpret the infirmities of the Magistrate but also patiētly to beare and vndergoe all such punishments and chastisementes as shal be inflicted vpon him by his authoritie and commaundement Q. This is a verie hard case how shall he in this sort beare that which is so shamefull and grieuous to flesh and blood A. Verie well if he consider his own deserts and the manifold benefites which he is to reape thereby Q. What are they A. First of all the euill doer shal be stayed and restrained from running further into sinne and be moued to repentance Againe by his punishment the wrath and iudgements of God shal be remoued And lastly others shall be admonished and forewarned not to fall into the like offence Q. But what if a man do suffer punishment vniustly and without desert A. He is in no wise to resist authoritie nor to vse euill meanes to relieue his cause but for redresse hee is either to appeale to a higher Magistrate heere vpon earth according to the example of the Apostle Paul Act. 25.13 Or if that remedy faile he must commit his cause to the highest Iudge the Lord of heauen and earth as the holy Ghost doth counsaile 1. Pet. 3. Which the best of the seruants of God haue practised from time to time The 4. dutie to be performed toward the Magistrate thogh hee be absent from him is Thankefulnes Q. What is the last dutie A Thankfulnesse Q. Is that due A. Yea no doubt in regard of the manifolde benefites which the subiect receiueth from the Magistrate For where benefites are receiued there thankefulnesse is due and the greater the benefites are the more thankefulnesse is required And therefore the subiect is not to bee thankfull in a generall manner but to manifest his thankfulnesse by particular duties as fruites of the same Thankfulnes is to be declared by fiue fruits or effectes thereof 1. Fruite of thankfulnes Q. What is the first fruit A. That the subiect bee tender and charie ouer the life and person of his Soueraigne and therefore hee is not onely to preuent all perils and daungers but also to perswade to all such meanes as whereby the life and good estate of his sacred Maiestie may be preserued and continued Q. There is good reason hereof seeing that the liues and safetie of so many doe depend vpon his life and safetie but by whom hath this beene practised A. By the subiects of Dauid as appeareth 2. Sam. 21.17 1. Kin. 1.2.3 2. Fruite of thankfulnes Q. What is the second fruit or dutie A. The subiect is to venter hazard himselfe and al that he hath for the benefite comfort and reliefe of the Magistrate as may bee seene in the Nobles and worthie seruants of Dauid 2. Sam. 23. And there is good reason seeing the Magistrate doth venter himselfe and all that he hath for the good of his subiects Q. What furthermore The 3. fruite of thankfulnes A. The subiect is to bring offer to the Magistrate gifts and presents not onely as tokens of loue affection towardes him but also in acknowledgement of the great benefits they receiue by his means and so consequently to incourage him to goe on in the cheerfull performance of his duty This is practised by the people of God as is euidēt in many places Q. What besides all this is to bee performed The 4. fruite of thankfulnes A. The subiect is to play willingly yeeld all such taxes customes subsidies other such paiments as are leuied cōmanded and imposed for the maintenaunce of the Magistrate and common benefite of the land Rom. 13. Q. What lastly and principally A. Lastly hee is to make prayers and intercessions for the Magistrate as is commaunded by the holie Ghost The 5. fruit of thankfulnes to the Magistrate Three great and weighty reasons why the subiect is to pray for the magistrate Reason 1. Reason 2. Reason 3. 1. Tim. 2. Q. What reasons are there why a man should obey this Commandement A. Verie great for why First of all the Magistrate by reason of the spite and malice of the diuel and his lims as also in regard of other occasions is continually in greater hazard then priuate persons Againe greater gifts are required in Magistrates then in others Lastly whatsoeuer they take in hand the successe thereof dependeth vpō the blessing of God which must bee obtained by prayer Therefore wee are not onely to pray for Princes and Magistrates but in greater measure and more feruently then other common persons and that not onely for Christian Magistrates but for Heathens and Pagans and such as are aliens from the true religion of God Q. What will be the fruit of practising all these duties A. Comfort to our owne cōsciences and many other blessings of God in this life There is much comfort and manifold fruite arising to the good subiect from his obedience to the magistrate There is much and great euill growing to the euil Subiect from his disobediēce In treating of the Minister of the word we are to consider 1. His qualities 2. His duties Many excellent qual●ties ought to bee in a Minister of the Word for diuerse endes purposes as they followe expressed Q. What will the omitting hereof or practising the cleane contrarie bring A. Many grieuous plagues in this life and the eternall wrath and vengeance of God in the life to come Q. Hauing spoken before of

offence For if they fall into any extremitie it is a meane to harden the heart of the child and cause him to contemne and make no account of correction Q. What are Parents yet to doe in this respect 5. Things to be obserued of parents in their correcting of their childrē A. They are wisely to consider the age the strength the capacitie qualitie and nature of their children for why they are not to correct thē being infants and verie small in the measure which agreeth to thē when they are further growne nor deale so seuerely with them that are ignorant as with such as know their dutie nor with them that are weake and sickely as with them that are healthfull and strong nor with timerous and mild natures as with those that are bold and stubborne Q. If Parents would obserue and vse this discretion in correcting their children they should reape better fruites then commonlie they doe But let vs proceede to the next dutie What is that A. Parents must carry before their children a good example of life and conuersation 4. General dutie which parēts are to performe toward their children is that they go before them in a good course and godly example of life Q. What reason haue you for it A. First children are naturally giuen to follow imitate or counterterfeite the behauiour and actions of their Parents especially if they be euill by reason of the general corruption and peruersnesse of man wherby he is prone to euill vntoward to all things that are good Q. But can the euill behauiour of Christians hurt their children The euil example of Parents is exceedingly dāgerous to corrupt their childrē There are 2. special Reasons thereof 1. Reason A. Yea a great deale more then of any other by reason that their children think that whatsoeuer they do is good and lawfull Q. What is your second reason A. If Parents instruct their children neuer so well and diligently and correct as seuerely as may be yet all this labour is lost except they conforme themselues to the worde and will of God For otherwise they shall cast downe with their euill and Iewde exemple as they build vp by their godly doctrine and seueritie Lamentable exper●ence hereof wee haue in diuerse Families and houses 5. Generall dutie to be performed of parents toward their children is a tender care of noursing bringing them vp in their yonger more tender yeares 6. General dutie to be performed of parents to ward their children is moderate prouisiō for reliefe of their necesties against the future hardnes and difficulties of this world which though they professe the worde of God yet for want of the practise thereof by the Parents and Gouernours as euill or worse children proceede from thence as from the houses that neuer heard or knew what Christian Religion meant Q. What is the fift dutie A. Parents are to yeeld to their children in their minoritie and while they are not able to prouide for themselues all things necessarie for their nursing and bringing vp otherwise they should bee worse then bruit vnreasonable creatures who haue a certaine care and regarde to prouide for the necessitie of their yong ones till they be able to support and maintaine themselues Q. What is the sixt dutie A. They are to prouide and lay vp for their children euen when they are come to ripe age and yeares such goods and possessions as may maintaine them in good estate not onely in their life time but when they are departed from them Q. What warrant haue you for this A. Nor onely expresse doctrines 1. Tim. 5. and 2. Cor. 12. But also the example of Abraham the father of the faithfull Gen. 25. Who before his ende prouided for the welfare and comfort of his children after his death Q. But may Parents gather and lay vp for their Children what they thinke good Parents in laying vp goods in store for their childrē must obserue 3. Cautions A. In no wise for the goods which they lay vp for their children must be obtained and gathered First of all by lawfull meanes Secondly without hindering of themselues in the obtaining folowing of heauenly things pertaining to their owne saluation 1. 2. Lastly 3. Caution that in prouiding for their children they doe not withdrawe such duties as the Lorde hath commanded them to performe and bestow out of their goods to the vpholding and comforting of others Q. What is the seuenth dutie 7. Dutie of parents toward their children is that they haue meete care to see them well bestowed in marriage A. Parents must haue a great and especiall care to prouide for the comfort holinesse and chastitie of their children by the honourable estate of marriage Q. Where is that approued and commended A. In verie many places of the holy Scripture and namely in these Gen. 24. and 26. Deut. 7. Iudg. 14. Gen. 29.19 Cor. 7. and such like Q. Why may not children prouide and make choise for themselues in Marriage but that their parents must haue a stroke therein There are 3. good iust Reason why parēts are to haue a chiefe stroke in the marriages of their childrē 1. Reason A. There be verie good and iust reasons thereof For first of all children are a part of their Parents and the chiefest treasures they haue amongest other worldly goods and therefore not to bee bestowed and conueied away without their free consent 2. Reason Againe parents doe carrie a more sincere and vpright affection to the welfare and benefite of their children then they themselues doe being blinded and misled with corrupt and headie respects Lastly they can see and discerne by reason of their knowledge and long experience 3. Reason what is good and meet for the benefite and comfort of their children farre better then they themselues can Q. But may Parents do what they list in bestowing their children in marriage Neuertheles the authority of parēts is limited in 3. cases 1. Limitatiō A. No for they haue their limitation from the word of God and therfore they are not to inforce their children to marrie whom they list against their wils Againe they are not to cause their children to marrie before they knowe what marriage meaneth and the duties thereof as many giue their children in marriage almost before the time they knowe their right hande from their left which is the cause afterward of many mischiefes and inormities Lastly they are not to deferre or put off the mariage of their children too long a time which was the fault of Iudah toward his daughter in lawe Thamar which in the end brought vpon him great hearts smarte and confusion as appeareth Gen. 38.18 Q. What is the last dutie of Parents A. They are earnestly and with all feruencie of Spirit to pray to God for their children 8. Dutie of parents toward their children is that they doe pray earnestlie and