A Bright Star which Leadeth Wise Men to our Lord Jesus Christ, Commandment 5 · Part 1

A Bright Star which Leadeth Wise Men to our Lord Jesus Christ · Commandment 5 · Part 1

Exod. 20. 12. Honour thy father and thy mother, &c.

HEtherto the duties of pietie to God out of the firſt Table hauehave bin handled. Now follow the commandements of the ſecond table concerning the duties of righteouſnes to our neighbours. This is the firſt commandement of the ſecond table; vpō which al the reſt do depend, as in the firſt table the keeping of all the commaundements following, did depend on the keeping of the firſt commandement of the table, ſo heere if this firſt commandement be well obſerued both of gouernours and inferiours, there could be no diſorder againſt any other of the commandements following. For all diſorders in the other commandements of the ſecond Table doe flow from hence; that eyther ſuperiours are negligent in performing their dutie of gouerning, or elſe inferiours are proud and ſtubborne, and refuſe to obey their ſuperiours. The words contayne a commaundement, and the reaſon of it. The commaundement in thoſe words: Honour thy father and mother. The reaſon in the words following: That thy daies may be long in the land which the Lord thy God giueth thee. Becauſe the benefit of obedience is not ſo great to the ſuperiours, which are obeyed, as to him that doth for conſcience ſake obey them; they ſhall not be gainers ſo much as himſelfe, for he ſhall gaine to himſelfe a long and happie life.

Honour. To honour is to reuerence in heart, and performe all outward duties.

Father. That is, all ſuperiours, in what place ſoeuer ſet aboue thee.

Thy father. This is the firſt reaſon whereby God would moue inferiours to obey, becauſe he is thy father. In that God makes this his reaſon why the childe ſhould obey his father, becauſe he is his father, We gather this doctrine. That the chiefe motiue to obedience muſt be Gods ordinance. If God hauehave made him the inſtrument of thy life and maintenance, and hauehave ſet him ouer thee, thou muſt for this cauſe performe all dutie of honour vntounto him: So in the Prouerbs. Honour thy father that begat thee, and thy mother that bare thee: as if he had ſaid, honour thy parents, and bee duetifull, vntounto them, not becauſe they be rich or in great place or for any other reſpect but this, becauſe they bee thy parents; bee they father and mother? how euer rich or poore, thou muſt be duetifull vntounto them. So the Apoſtle ſpeaketh to wiues.

Wiues obey your owne husbands. Vſing this as a reaſon, if they be your husbands. If God hath ſet them ouer you, as your head and gouernour, you muſt ſubmitte your ſelues to p. 2them for this cauſe, and in obedience to Gods commaundement, howſoeuer they be otherwiſe froward and fooliſh, if they be yours, then you muſt performe your duetie vntounto them. So for ſeruants, the poynt is not whether hee bee a poore man or rich, a ſimple man and ignorant, or wiſe and diſcreete, but is he a maſter? hath God made him a gouernour? then for the time that one is a ſeruant, he ſtands in the place of Chriſt in his family, and is to be obeyed, as if hee were the moſt honourable and wiſe in the world.

The vſe of this is to conſute thoſe wretched and miſerable children that take occaſion to be vndutifull, becauſe their parents be poore and low, and in diſgrace and ſmall account among men. But be they ſo? then the childe ought ſo much the more to honour them, or elſe he addes afflication to afflication. Therefore ſo farre ſhould he be from contemning his parents, becauſe they be low and afflicted, as that he ſhould reuerence them, and honour them the more, that he may be a comfort and reliefe vntounto them in their trouble.

For, for the child to honour his parents, when all the world honours them, and hath them in account, and to be dutifull then when they can eyther reward him if he be dutifull, or puniſh him for his vndutifulneſſe; is no triall of his honeſtie and obedience to God: For then it may be he doth it ether vponupon conſtraint, becauſe he dare do no otherwiſe, or of a baſe minde, becauſe he loues and gapes after his fathers wealth, more then for conſcience to Gods commaundement. But then the obedience is moſt ſound and acceptable to God, when there be feweſt worldly meanes to prouoke one vntounto it. So for the wife or ſeruant to ſay, O had I an husband or maſter of ſuch great account, of ſuch gifts and wiſedome that could promote and reward me; then I could frame to obedience. Nay, for he that is not faithfull in the leaſt will not be faithfull in the moſt. And God accounts not of that obediēnce, or reuerence which proceeds not frō conſcience of his commandement, but from hope of ſome outward reward.

Therefore it is our dutie not ſo much to trouble our ſelues in enquiring what heads other hauehave, as to labour to make beſt of our owne. For this in the naturall bodie we ſee, that if one hauehave an head full of infirmities, and ſubiect to diſeaſes, he will not therefore knocke it againſt the walles, and contemne it: but he thinks; this is my head that God hath giuen me, and therfore I muſt not make it worſe by ill vſage, but ſtriue to make it better by all means I can. O but ſay they, other children hauehave better parents that be more carefull of them. But let ſuch turne backe a little, and looke to themſelues, and examine their owne ſtuffe; other, you ſay hauehave better parents; true. But looke to your ſelfe a little, and thinke on the other ſide, hauehave not other parents alſo better children, more duetifull and obedient, and more vertuous euerie way then you be? Put theſe two together now, and then the mouth will ſoone be ſtopped. So the wife; other husbandes are more kinde and louing, and be better to their wiues.

But if you ſtand ſo much in examining his goodneſſe by other mens, you will driue him to trie your goodneſſe with other women. Be not there many wiues, more ſubiect to their husbands, more quiet and meeke, and that goe farre beyond your ſelfe in many graces? So that in ſuch obiections, let inferiours couch theſe two one with the other, and looke to their owne faults as well as to anothers, and they ſhall not finde great cauſe to complayne. O but he ſayles in doing his dutie to me: but God failes not in commaunding you to doe your duetie to him. This is the point, be you a Chriſtian or an hypocrite? If you bee a Chriſtian, then GODS commaundement muſt be the rule of your obedience, and not the dealing of others to you. Therefore this doth iuſtly reprooue their audacious boldneſſe and ſhameleſſe impudence, that if their parents growe olde, or impotent or poore; then they thinke they may take libertie to caff of the yoake of ſubiection, and to grow ſtubborne; as who ſhould ſay, that age and pouertie of ſuch like things, could cut of the nature of a parent, and take away the authoritie of a ſuperiour, & that outward things ſhould hauehave the chiefe account, and Gods commaundement be leaſt of all regarded.

p. 3This likewiſe may ſerue for ſome comfort to theſe gouernours, that are in a poorer or lower condition; that God hath challenged vntounto them as much honour in their place as to the greateſt prince in the world. For the poore mans wife is as much bound by God to honour her husband, as the Queene to honour the king. And the meaneſt parents and maiſters are as much to be acounted of in their families, as if they had all the welth and honour in the world. Therefore they ſhould beare their pouertie ſo much the more patiently, Becauſe no pouertie or lowneſſe of their eſtate, can giuegive licence to the inferiours to account anie whit the worſe of them; and if the inferiours doe for this cauſe deſpiſe them, they ſinne againſt God, doe iniurie vntounto them, and GOD will be reuenged of them accordingly.

So much for that, God bids the inferiour to honour his ſuperiour, And the child his father, howſoeuer matters ſtand in other reſpects.

Honour. The duties of the naturall childe commanded in this word, are comprehended vnderunder theſe three heades. Firſt, reuerence. Secondly, obedience. Thirdly, thankefulneſſe. for the firſt. For reuerence. Children are commaunded to reuerence their parents. Now this reuerence muſt be both inward and outward; In the heart, and behauiour of the bodie. For if the outwarde begin not at the heart it is hypoctiticall, and therefore not pleaſing to God. And if one pretende the inward reuerence and ſhew it not outwardly, this is but diſſembling and falſehood; for it cannot be within, but it will ſhew it ſelfe without. So that it muſt be both inward in heart and outward in cariage of ones bodie. The inward is commanded. Leuit. 9. 19. 3. Yee ſhall feare euerie man his father and mother and keepe my Sabboths.

In thoſe words GOD commandes the ſubſtance of the whole lawe, both in the firſt and ſecond table, and for the ſecond table he begins with the firſt cōmandemēt. Feare eueryevery man his mo ther. One would hauehave thought he ſhould hauehave begun with the father, but though more be due vntounto him yet becauſe it is a greater not of truth to performe it to the mother, becauſe her infirmities whereto ſhee is more ſubiect, make her more ſubiect to contempt and for her indulgencie, commonlie the mother doth leſſe exact this at her childs hand, therefore God doth beginne there where obedience is beſt tried, and faith, Feare thy Mother and thy father. and then for the firſt table he ſets downe the laſt commandement of it. Keepe my ſabboths, and whoſoeuer is carefull in the firſt table conſcionablie to keepe the ſabboth, and for the ſecond to keepe the fifth commandement in dutie to ſuperiours, he ſhall be ſure to holde out in all the other cōmandements; ſo that reuerence of the heart is required of children. The ſecond branch of reuerence is in the outward behauiour; as in bowing to them, in ſtanding bare and putting of before them, in an humble and lowly countenance and behauiour when one ſpeakes vntounto them. And this the example of Ioſeph ſhewes. Geneſis. 48. He was a great Prince and his father but a poore man, and liued at his finding, he had his ſight and his father for age was blinde, and therefore could not ſee his dutie, yet when he comes to his poore father and his blind father, he bowes to the ground, and behaues himſelfe ſo lolily as if his father had beene a mightie man, and had his ſight as perfectly as euer in his life. Becauſe he knew that neither blindneſſe nor pouertie coulde take a way the nature of a father nor the dutie of a ſonne. Therefore he being a prince is as dutifull to his father a poore man, as if his father had beene a Prince & he poore, for the outward eſtate did not moue him ſo much as the conſcience and regard of his dutie which he knew to be nothing leſſened. So king Solomon when his mother came vntounto him ſitting on his throane, it is noted that hee roſe vp from hsi throane, and bowed himſelfe vntounto her; and cauſed all things els to ceaſe, till he had ſet his olde mother in a place of honour fit for her.

And he would hauehave all his people to know that though hee was as wiſe and rich a king, and that of Gods owne appointing as euer was; yet this his greatneſſe did nothing diminiſh his mothers ſuperioritie, nor his reuerent cariadge towardes her.

This ſerues to confute thoſe vngrations and wretched children p. 4that doe not reuerence their parents in heart but, contemne them, and thinke baſely of them; and content not themſelues with this inward vndutifulneſſe, but ſhew it alſo by rough wordes, by froward countenance by vnreuerent and vnfit actions. and manie grow ſo familiar with their parēts, as that one that had not known them, ſeeing their behauiour, would rather thinke them to bee neighbour and neighbour then father and ſonne; ſo vnreuerently, and vndutifullie do they behaue themſelues without any outward tokens of reuerence. And indeed what doth the froward ſpeaches and lookes of manie children proclaime, but that they hauehave no feare of God in their hearts, no righteouſneſſe in their hands, nor anie regard of the duties of the firſt or ſecond table? If euer theſe perſons liue to hauehave children and God doe not in his iuſtice cutte them of, they ſhall finde, that their children will reuenge their fathers wrongs into their boſome, and be as readie to deſpiſe them, and carrie themſelues vnreuerently to them, as if they were to doe it to their parents.

The next dutie is obedience. which is commanded. Coloſſ. 3, Children obey your parents; and he adds a reaſon, this is pleaſing to God. It is not only a pleaſing and a ioyfull thing to the parents that the childe ſhould obey his comandements; But this is a thing that God takes greate delight in, and is well pleaſed with all, and on the contrarie it doth not only greiue and offende the parents that children be ſtubborne and rebellious, but it offendeth Gods maieſtie alſo and greeueth his ſpirit.

Now the thinges where in children muſt obey their parents, are eſpeciallie theſe. Firſt in doing the thinges that they command, and performing that worke that there parents ſet them about; that it be neuer ſo baſe and painefull to doe, ſo far as their ſtrength will permit. For though ſome children may thinke; why, this worke is to baſe and vnbeſeeming my worth, (for as euerie one is more proud & idle, ſo he hath a greater conceite of himſelfe, and as he is moſt baſe and contemptible, ſo hath he a higher imagination of his owne excellencie and worth,) though they may thinke the workes too baſe, yet that may not excuſe. Is it too baſe? I; but did your father comand it, and reſraine you doe it? Then you are a baſe and proud perſon, that make no more account of your owne fleſh then of Gods commandement; for ſo ſoone as the father hath cōmanded it being a lawful thing, Gods ſtampe is ſet on it, & it caries the face of Gods commandement, & he that thinkes himſelfe to good to doe it, thinkes himſelfe too good to obey God. This will not ſerue the turne then, it is a contemptible thing in the world and men will mocke me; why but are you a chriſtian and hauehave you not learned ſo farre to denie the world, as to preferre Gods commandement before the contentment and mocking of men? and were it not better for you that the worlde ſhould ſpeake euill of you vniuſtly, for well doing. Then that god ſhould inſtly plague you for well doing? An example of this obedience we hauehave in Iſaac who yeelded to his fathers commadement ſo far as to ſuffer his head to be chopt of, and himſelfe bound and laid one the woode and burnt. Becauſe his father being a Prophet had warrant ſo to doe, and could ſhew the commandement of God vntounto him, to proue it a lawfull thing he did, and twas his dutie to obey.

If he had not ſeene Gods commandement, Abraham had gon beyonde his commiſſion; for it had beene willfull murder, and he ought not to hauehave obeyed but when the thing was lawfull, Iſaac was bounde to ſubmit himſelfe to his father euen vntounto death. So Chriſt was obedient to his father in the moſt baſe and painfull thinge of all, for what burden more contemptible then the burden of our ſinnes, and to be hanged on the croſſe, mockt, and ſpitted on and buffetted? and what more painfull, then to vndergoe the curſe and plague of God? yet if he his father would hauehave him ſuffer all this, he would not ſtand with him for ſuch a mattter but willingly ſubmitted himſelfe to the death of the croſſe. So that if the thing be lawfull, though it be a thing of no credit and of much paine, yet if it be the fathers commandement, it is Gods commandement and, the child muſt obey; and by how much the thing is more baſe and contemptible, and more hard and painfull; by ſo much he is a better childe and ſhall hauehave a greater reward, for in matters that be eaſie and pleaſing, hee doth ſerue himſelfe; now a good child ſhould ſerue his father; for p. 5eueryevery chriſtian childe muſt be his fathers ſeruant, but hee that is vndutifull and ſtub borne is a rebell againſt God. And as in other matters the parents are to be obeyed, ſo eſpeically in mariage. As Iſaac being a man of diſcretion of 40. yeares old, yet would not once goe about to take a wife for himſelfe, but was content to ſtand at his fathers choſing. And Iacob would not diſpoſe of himſelfe in mariage till Iſaac and Rebecca had conſulted vponupon the matter, and had directed him whether hee ſhould, and among whom he ſhould choſe his wife. Naomi being but a daughter in law, yet would not be at her owne diſpoſition, to take what husband liked her beſt, but was willing to be diſpoſed by Naomi in matter of mariage eſpecially. therefore children muſt giuegive this honour to their parents, to thinke their fathers wiſer and better able, to make choyce themſelues, and as in matters leſſe weightie, ſo eſpecially to take their counſell and be directed by them in this great matter that ſo neerely concerns their eſtate.

A ſecond thinge wherein children muſt obey their parents is in bearing their admonitions and corrections. As it is often ſaid in the prouerbs. Deſpiſe not the correction of thy father nor contemne not the admonition of thy mother. Set not light by them, but weigh them and conſider well of them in thine heart. Nowe the childe is bound to obey his father, as in doing the thinges commanded, ſo in ſuffering his rebukes and chaſticement. Becauſe it is a dutie lying vponupon the ſoule of the father and commanded vntounto him from God; and ſecondly, becauſe it is a teſtimonie of his fathers louelove to him, for hee that ſpareth the rod hates the childe; but he that loues him corrects him betime. And then correction is a meanes of their ſaluation and keepes them from hell, for fooliſhneſſe is bound to the heart of the childe, it is tyed there as with a corde or rather chayned; ſo that nothing will make a ſeperation but the rod of correction, that will part them, and he that is not corrected, is a foole and ſo ſhall continue ſtill. Becauſe then it is the fathers dutie, and a token of his louelove and a meanes of the good of the childe, he muſt ſuffer it patiently and humbly, and not only ſo, but hee muſt ſee that hee profit by it, and make a good vſe of it; for elſe he makes his father take much paines and vndergoe a great deale of greeſe in vaine, and to no purpoſe; and therefore not profiting by correction is guiltie of contemning Gods ordinance. This ſerues for the reproofe of ſuch children as are ſoure and angrie at the admonition or correction of their parents, that although they be fonde and light headed, and hauehave neither experience nor knowledg, yet thinke they can tell how to carrie themſelues well enough, and ſcorne to bee admoniſhed or told of a fault. but of ſuch that is verified that the wiſe men faith, afoole is wiſer in his owne conceite then ten men that render a reaſon. But for theſe parſons that pout and ſwell thus at an admonition, the beſt courſe that can be taken with the is, to beat out that pride by ſharpe correction. For this makes them ſo audacious when wordes are giuen vntounto them, becauſe they hauehave not beene ſoundly and throughly corrected.

The third dutie of Children is thankefulneſſe to their parents and conſiſteth eſpecially in two things. Firſt, in releiuing their parents, when they ſhall be in want; if the parent be blinde the child muſt be an eye vntounto him; if he be lame he muſt be a ſtaffe vntounto him, if he ſtand in neede of any thing, the childe muſt to his power helpe, and ſuccour him. And this dutie indeed the verie law of nature doth require, for the father hath paide for it before hand, and it is but a due debt; for when the child was borne naked without any friends and could not helpe himſelfe nor put one morſell of meate into his owne mouth, nor hang a ragge on his own bodie to keepe him warme, who pittied him, who releiued him? were not the parents then inſteede of all limmes vntounto him: and had much care and feare for his ſake, afore he came to this eſtate wherein he is now? were it not then a ſhamefull ingratitude in him? and were he not worſe then a beaſt, if he would not hauehave care to recompence all theſe kindneſſes and to pay ſo due a debt? So the holy Ghoſt commands children. To be like the ſtroke. Now the manner of the ſtroke is this, that when the olde one is growne weake and cannot flye a broade for himſelfe, the young ſtorkes will helpe p. 6him, and the old ſtroke fares as well, & is as largly prouided for by the trauaile of the young, as when he was in his full and perfect ſtrength. So Ioſeph dealt with Iacob, when Iacob was in want and his ſonne had plentie; when his father ſent mony to buy corne the ſonne would not take it but gaue him corne freely, and whereas ſiue yeares of famine were behinde, he ſent for him, and had great care to bring him thether, and hauing brought him thether, was ſo carefull to prouide for him, and to adminiſter to him whatſoeuer hee had neede of, as that Iacob did neuer fare better and with more eaſe in all the time of greateſt plentie, then he did, when the whole world, was affamiſhed for want of bread. for before he ſent to the market for it, and there he muſt buy it for his money, but now, that he was come to Ioſeph in dearth, he needes not be at ſo great paines or coſt, for it is ſayd, He did put meat into his mouth; that is, he was a good tēder hearted nurce to his father, and his fathers familie, and as carefull that nothing ſhould be lacking to them as the mother for the childe, that will euen put her teat into the childs mouth. So Ruth though ſhe was but Naomies daughter in law, yet now that Naomies yeares and ſtrenght were; ſpent, ſhee being young tooke paines and trauelled for both; and when beſide that which ſhee had gotten with her paine and labour Boaz being a mercifull man, gaue her ſome victuals, ſhee would not deuoure all her ſelfe, but euen ſpared it from her owne bellie for her mother; only ſhee tooke ſo much as was needfull to refreſh her bodie, and to ſtrengthen her in her trauaile, the reſt ſhee reſerued for her old mother in law, and knew well that it was better young folkes ſhould bee pinched, then their old parents lacke anything. Therefore we ſee how God honoured her with the mariage of a Prince and great man in Iſraell, and gaue the ſonne of God Chriſt Ieſus to be borne of her ſeede.

This ſerues for the ſharpe reproofe of the ſwiniſh, and vnnaturall diſpoſition of many vngratious children, that ſo long as the parents hauehave anie thing to giuegive, and ſomething may be be gotten by them, all that while they will be ſo kinde, and ſo louing, and there is ſuch ſtriuing and catching, that well is he that can get the old one; but when their parents are drawne drie and they hauehave ſucked all from him, and left nothing once, then he is neglected of all, then euerie day is an yeare till he be deade, then he is a burden and a clogge, and he muſt be eating and drinking, then he doth nothing but ſpende, he gets nothing; ſuch foule and curriſh ſpeaches ſhalbe hearde oft times from the mouthes of wicked and vnnaturall children. This is the fowleſt diſhonour that can be, not to releeue and helpe the weake and diſtreſſed parents. As Chriſt faith, Matt. 15. 6. ſuch honour not their parents, thoſe that pretende by beſtowing it an other way to bee freed from releeuing their parents, theſe doe not honour there parents. And for theſe churliſh and beaſtly people let them looke for it, if God caſt them not into hell before, their children ſhall make euen with them, and reuenge, and quitte there parents wronges to the full, by the like fauage dealing with them.

A ſecond dutie of thankefulneſſe is to pray for their parents. As in Tim. 2. He commands that prayers be made for all in authoritie, And if any muſt praye for thoſe that be further of in common weale, much more for thoſe that are nearer in the familie. Therefore this is a fault to bee greatly condemned in many, that can ſee their parents faults and ſpeake of them too much, but cannot finde time to fall downe before God, and beſeech him to heale their nature and helpe them out of their ſinnes. Many hauehave liued a longe time with their parents yet cannot ſay that they ſent vp an heartie prayer to heauen for their parents, ſo vnnaturall and vnthankefull be they.

The vſe of all theſe duties to thoſe whoſe parents are not aliue, is to looke that their ſinnes be not aliue after their parents death. And therefore to examine themſelues, whether they hauehave beene faultie in any of theſe things, and if they do repent for it, and deſire pardon, elſe they be lyable to two plagues. Firſt that their children ſhould take their parents quarrell in hand, and requite their wicked dealing in what euer dutie they hauehave p. 7fayled, and hauehave not repented of it. And ſecondly, that as honouring parents, brings a long and happie life; ſo their diſhonouring their parents ſhould make them hauehave a ſhort life and miſerable, or if a long life, yet full of Gods curſes for their vnrepented ſonne. Therfore let ſuch as be now fatherleſſe, marke themſelues, and finding that their children are ſtubborne againſt them, and vnthankfull and rebellions euerie way, as many may ſee it openly and wofully, let call themſelues backe, and ſee what kinde of children they were before, how they behaued themſelues to their parents, whether they were not all together faultie in this point. If it be ſo, let them confeſle that their owne ſinnes hauehave found them out, and are turned open, let them acknowledge that God is iuſt, and hath giuen the ſame meaſure into their boſomes; their own euill is fallen vponupon their owne heads, they digged a pit in their youth, and now in their age are fallen into it. And thus much of the duties of children.

Now follow the duties of parents to their children. For vnderunder the dutie of inferiour is comprehended alſo the dutie of the ſuperiour. And as God would hauehave inferiours to giuegive honour, ſo he commaunds ſuperiours to carrie themſelues in that manner that they may deſerue honour. And doth bind them as ſtraightly as the inferiours.

Now the duties of parents, to their children are eyther in their tender yeares. riper age.

The parents dutie to the children in their tender yeares and childhood, is firſt to inſtruct them in religion, to ſeaſon them with the words of pietie, or by little and little to drop in the grounds of holineſſe into them, euen ſo ſoone as they are able to ſpeake and beginne to hauehave the leaſt vſe of vnderſtanding. So Prouerb. Teach a childe in the trade of his youth, and he will remember it afterwards. Where the holy ghoſt exhorting men to teach their young children meetes with an obiection. Alaſſe might one ſay, teach ſuch little ones? what good will that doe? we ſhall but looſe our labour, for they cannot vnderſtand it, nor conceiue the meaning of theſe things. The holy ghoſt anſweres. Be it, that for the time he cannot vnderſtand the ſenſe, yet teach him the words and tearmes of goodneſſe, and though while he continues a child, perhaps it ſeeme a fruitleſſe thing; yet you ſhall ſee afterwards it will not be in vaine; for the crop of this ſeede, that was ſoone in the childhood, will appeare when he comes to age, though for a time it lay hidden, & then he wil remember theſe things, & that to good vſe, which it ſeemed he got no good by when he was ſo young, & wanting vnderſtanding. Therefore let him hauehave the words taught him when he is able to heare and ſpeake words, and after when he is of more diſcretion, he will conceiue & remember the ſenſe too. And this dutie the holy ghoſt commaunds. Epheſ. 6. 4. Bring them up in inſtruction and feare of the Lord. And this Timothies mother did put in practiſe.

For it is noted of her that ſhe inſtructed Timothie in the ſcriptures from a child, and that was the cauſe he was ſo holy a man, ſhe was a nurſe to his ſoule as wel as to his bodie, and gaue him milke out of the breaſts of the ſcripture, ſo ſoone as he had done ſucking her owne breaſts, ſo that as he waxed ſtrong in naturall ſtrength of naturall life, ſo he waxed ſtrong in the knowledge of the life to come, and therefore he grew ſo excellent a man, and ſo worthy a preacher and member of the Church, becauſe his mother fedde his ſoule as well as his bodie.

The ſecond dutie of parents to their children in their yonger yeares, is to correct them, to giuegive them correction, which the holy ghoſt in the Prouerbs commaunds often, and ſhews the fruit of it: Correct him and thou ſhalt ſaue his ſoule, chaſten him, and he will giuegive thee pleaſure. In the latter, the rod of correction driues away folly, this is the onelyonly meanes to make a diuorſe betwixt foliſhneſſe and his heart, which are ſo neerely wedded together. But in correction theſe rules muſt be obſerued.

Firſt, let it be ſeaſonable and done in time, paſſe it not ouer p. 8to long, but begin early enough. So Salomon ſaith: Hee that loues him corrects him be time, and doth not omit it till it be to late, but takes the fitteſt opportunitie, when he may with moſt eaſe and feweſt ſtripes doe moſt good. For indeed a ſmall twig, and a fewe blowes in time when he is yet a child, & not hardened in ſinne, will doe more good, then many tods and abundance of ſtripes, afterwards if this ſeaſo be let ſlip: for if the child be not maſtred when he is young, he will maiſter his parents when he growes elder. Therefore let them not get an head, for if they doe, they will prooue like an young colt that hath gotten an ill tricke at the firſt, & he hath once caſt his rider; he was marred in the beginning, and now you may ſooner almoſt kill him, then breake him, and bring him in any good order againe.

Secondly, it muſt be done with great compaſſion and merciemercy, not in bitterneſſe to eaſe ones ſelfe with the paine of the child, which is too barbarous crueltie. For in truth commonly, there is good cauſe why the father ſhould be as much grieued or rather more then the child, becauſe for the moſt part he doth but correct his owne ſinnes in his ſonne; for if the childe be curſt and froward, is it not becauſe he hath ſeene the parents brawling and contentious? if he lye, hath not his father giuen him a patterne of diſſembling, and if he ſweare being young, are not oathes too reefe in the familie among elder folkes? if he rayle and ſpeake euill, was not his parents dealing a preſident to him? Lightly, there be but few ill humors in the child, which he did not draw from the parents, and that ill ſappe which doth appeare in the bud came firſt from the roote. Therefore in pitie, as ſmiting at themſelues and their owne ſinnes, they muſt giuegive chaſticements to their children.

Thirdly, it muſt be done with prayer, that God will giuegive them wiſe hearts, to giuegive moſt due and ſeaſonable correction, and their children alſo ſoft hearts, to receiue it with patience, and to their profit. Be it, that the child doe well deſerue correctio, yet to flie vponupon him in a paſſiō, this is too beaſtly a rage. for a cow will not ruſh vponupon her calſe in furie, nor a ſheepe will not deale ſo with her lambe, and indeed this doth but harden the childs heart, and imbitter him, and make him more ſtubborne and fearce, and miſchieuous. Therefore that one may correct his child for ſome good end, it muſt be done with prayer, and ſo it ſhall be done alſo with great calmeneſſe and meekenes, and without mixture of wrath and paſſion. For if the word and Sacrament, be vnprofitable without Gods bleſſing, which why ſhould he giuegive, if one thinke too much to aske it? much leſſe may one looke for eyther bleſſing or profit by the rod, vnleſſe he aske it of God. But being ioyned with prayer, becauſe it is Gods ordinance, God will giuegive a bleſſing and it ſhall doe good.

A thirde dutie to be performed in infancie, (eſpecially belonges vntounto the mother, the former were common to both parents, but this is her ſpeciall dutie) to nurce it. Not to throw it from her ſo ſoone as ſhee hath brought it into the world, but as God hath giuen her, as her wombe to beare, ſo breaſts and milke to nouriſh her child; ſo let her be thankfull to God for the bleſſing, and vſe them to that end that he gaue them. For this is ſo naturall, that euen the beaſts will not omit it, the pooreſt and leaneſt beaſts that is, yet will ſuckle her young ones her ſelfe, and will not be ſo vnnaturall, as to poſt them ouer to another. And this is noted of the good women in ſcripture that they did much reioyce in ſuckling their children with their owne breaſts, as Sarah ſaith, that now ſhe ſhall giuegive ſueke, a thing that greatly gladded her heart. And it is noted as a plague and puniſhment to hauehave a barren wombe and drie breaſts, and therfore it is foule fault when God hath giuen a good bleſſing for one wilfully to turn into a curſe. Thoſe women therfore that hauehave failed in this dutie, muſt be humbled as hauing omitted a good duty, that god required at their hands, & thoſe that hauehave done it, muſt do it ſtill. For in the primitiue Church, when widows were to be choſen that ſhould hauehave the ſicke and weake ſeruants committed to their charge and tending, none were to be admitted to this office but thoſe that had nourced their children themſelues; though they were otherwiſe good women and vertuous, yet if they had not beene ſo mercifull to their children, p. 9there was a ſuſpicion left, that (howſoeuer God would change and alter their hearts) if they were vnnaturall to thoſe, that were ſo neare to them, ye would be negligent to thoſe that were further of them; and therefore they were not to be truſted with this office. So much for the duties which parents muſt performe to their children in their tender yeares. Now thoſe follow which muſt be performed when they grow to more ripenes of yeares.

And theſe are firſt, To bring them vp in ſome profitable and lawfull calling, by which they may liue honeſtly and Chriſtianly, and not be fruitlles burdens of the earth, and clogs to their friends, drones that muſt liue on other mens ſweat, and can do nothing themſelues, but that they be trayned vp in ſome honeſt occaſion, whereby they may be able to maintayne themſelues, and doe ſome good to others. So Adam did, though he was rich enough, and had large poſſeſſions to leaue to his ſonnes. For they had the whole world to be deuided amongſt them, that was patrimonie ſufficient, yea he would not let his ſonnes ſpend their time idely, & liue like idle fellowes hauing nothing to doe, but brought vp the one in husbandrie, and the other in keeping ſheepe, probable and lawfull vocations. The like is ſeene in Iſaac, who was a great man, and of ſuch great wealth, as that Abimelech the king confeſſeth he was greater and mightier then he. Notwithſtanding all this greatneſſe, Iacobs bringing vp was not in idleneſſe and ſloth, but he was exerciſed in husbandrie, and had verie good skill in handling cattle, and had it not beene for this, what would he hauehave done when perſecution came, when he was faine to leaue his fathers, if he had done nothing before, and could hauehave done nothing now, but eate and drinke and ſleepe, who would hauehave giuen him intertainment, and where ſhould he hauehave had maintenance on that price? but hauing beene trayned vp laboriouſly, and being a verie good ſhepheard, though he was gone from his father, yet he could take paines and get his liuing, ſo that euerie one would be willing to hauehave had him; and the place where he came was much the better for him. And Iacob himſelfepage missing till they begin to ſet vp and inrich themſelues, by this crueltie and oppreſſion of others. Therefore eyther let it be well gotten or it will doe them no good, for it carries the curſe and plague of God, who will do more hurt then al the wealth can do good.

Secondly, for the vſing while one hath it, vſe it well, be not a ſlaue and a drudge for his children, but let one enioy his portion, and take his part while he liues, and reioyce in Gods benefits with thankfulneſſe and temperateneſſe. For it is a ſoule fault that one ſhould ſay: O, I hauehave many children, & what then? therefore, there is nothing but rauening and ſcraping: for God faith, that a good man is mercifull and lendeth, and his ſeed enioyeth the bleſſing: he is mercifull firſt to himſelfe, for merciemercy begins at home, he will not be afraid to take a good meale, and enioy Gods benefits, becauſe of his children, but is mercifull in an honeſt cheriſhing his owne bodie, and then he is mercifull to others alſo abroad, he will lend, and doe good to whom he can, and doing ſo, then his ſeed enioyeth the bleſſing, they fare the better for it.

For indeed thoſe children are alwaies beſt prouided for, whoſe parents beare this mind, that they had rather truſt God with their children, then riches with their children; and make this their hope, when wee are dead, yet God is aliue. Indeede if God were deade or ſhould not looke to our children, though we were liuing, yet we might be afraid, and thinke they ſhould be vndone; but ſo long as God liueth, vſe the good meanes we can, and he will prouide for the children of his ſeruants. Therefore one ſhould neither withhold himſelfe, from any works of mercy, nor nigardly and pinchingly reſtrayne himſelfe of any neceſſarie thing, yea any comfortable delight for his childrens ſake.

Laſtly for diſpoſing, let this be the firſt and maine rule, that thoſe be vſed beſt, which are beſt, and thoſe hauehave moſt goods giuen them, that hauehave more grace in their hearts. So Iacob had the bleſſing, though Eſau was the firſt borne, and Ioſeph had the double portion, though he was the youngeſt but one of twelue. For grace makes the younger to be the elder, and p. 11ſinne makes the elder the younger; therefore he was indeede the right heyre; for euerie one of the former ten had ſtayned themſelues with ſome ſoule and groſſe ſinne, which did put them out, and therefore they were iuſtly disinherited. So Solomon was not Dauids eldeſt ſonne, but hee was the ſonne of his age; yet he ſucceeded him in the kingdome, becauſe the other were proud, and vndutifull, and there was no hope that they would doe any good in Church or common weale. This muſt be the firſt then, that grace hauehave the firſt place; vertue muſt make the heyre. Secōdly, the other alſo muſt hauehave their portiō proportionablie; not one all, and all the reſt neuer a whit, as is contrary to the cōmon practiſe, that the eldeſt muſt goe away with the whole, and the reſt hauehave iuſt nothing, as though he only were a lawfull child, and the reſt not legitimate; and hence growes much hurt and much heart burning, and emulation among brethren. Now God ſaith, parents muſt lay vp for their children, not for one child only. And others that if they hauehave no heyre male, but all daughters, the heritage muſt be put away from them and giuen to ſome other; and why ſo forſooth? becauſe of the name ſake, that the name might continue; but how know you that he ſhall continue to keepe vp your name, or how know you that he may not liue ſo, as that he ſhall be a blotte to your name and to your ſelfe, rather then a credit? why then ſhould one for a fooliſh regarde of name, breake both Gods law, and the law of nature too? For God hath appointed, Numbers. 27. That if there be no ſonne the lande and heritage ſhalbe deuided among the daughters. And thus much for the duties both of parents and children. So much for the duties of parents and children.

Now followeth the duties of ſeruants and Maiſters. Firſt, for the duties of ſeruants. The firſt dutie is reuerence to their gouernour, and that is both inward and outward. The inwarde commanded in Epheſ. b. 5. Seruants be obedient with feare and trembling. 1. Peter. 2. 18. bee ſubiect to your Maiſters with all feare. 1. Tim, 6. 1. let ſeruants count their Maiſters worthy of all honour. So that it is not enough for a ſeruant to performe all outward duties required at his hand, vnleſſe he begin with this firſt dutie, to hauehave his maſter in an high account in his heart, and to carrie a reuerend eſtimation of him in his heart; he muſt account him worthie all honour. Paule in that place ſpeakes to chriſtian ſeruants which had vnbeleeuing and infideli Maiſters; yet he would hauehave them count ſuch worthy of all honour; not that their inſidelitie did deſerue to be honoured, but becauſe they carried on them the authority of God, ſtanding in Chriſts place, as his vicegerents in the familie. Becauſe of Gods ordinance thereof, and his commandement laide vponupon the ſeruant he muſt reuerence his maiſter though an inſidell. So that euerie chriſtian ſeruant muſt ſet his firme concluſion with himſelfe; This is maiſter and gouernour that God hath appointed ouer me, and that ſtands in Gods roome to mee; therefore becauſe of his place, and the charge layde on me by God, I will highly and reuerently eſteeme of him.

Secondly, this reuerence muſt appeare in the outwarde behauiour and cariadge of the body. Elſe for one to pretende feare in the heart, and not declare it by the outward geſtures, this is not ſounde dealing, but hipocriſie and falſhood. Therefore the inward account muſt ſhew it ſelfe in the bodie, and in the actions of the bodie. As firſt, in not aunſwering againe, if they be at any time reproued, for any thing done amiſle, they muſt not hauehave a gainſaying proude and vndutifull ſpirit, but in all good ſpeches and ſubmiſſiue cariadge, manifeſt their inward reuerence. But contrarie to this is the vnteuerent behauiour of moſt ſeruants, eſpecially to poore men. if the maiſter be poore and meane, and of ſmall account in the world, the ſeruants take themſelues for his companions, and not as inferiours, they thinke themſelues not bounde to ſhew any dutie of ſubiection vntounto him; in ſtanding bare, in bowing to him, and riſing vp be fore him; where as indeed, the poore mans ſeruant is bounde to be as dutifull to him, as if he were a Prince; for Gods commandement reſpects not wealth, and the outward things, but only Gods ordinance.

Indeed if rich men did carrie the perſon of God vponupon them, p. 12and the poore the perſon of an Angell, or ſome meaner creature, then it were ſome thing; their commſſion hath all one ſeale, and their authoritie in both is the ſelfe ſame; and he that will ſeeme to reuerence a rich maiſter, and not a poore, is an hypocrite, and ſhewes himſelfe to be led by ſome carnall reſpect, not by Gods commandement. And for one to deale vndutifully with his poore maſter, that beſide the ſinne is a double iniurie, for this is to add affliction to affliction. For if he be oppreſt with contempt abroad, and be had in diſgrace of others, the ſeruant by his dutifull and reuerent dealing ſhould comfort and refreſh him, and be a meanes to mitigate his greefe; but to diſpiſe him at home, that is contemned of euerie one abroad; this is to lay a greater burden vponupon him, that all readie ſinkes vnderunder it.

Therefore if ſeruants reuerence their maiſters, they muſt not giuegive them frowarde ſpeaches, but euen outwardly ſhewe their inward account, and the more baſe their maiſters bee in the world, the greater reward ſhall they hauehave from God, and they ſhew the more truth and grace to be in their hearts. For to reuerence a rich man, that will not beare contempt, but will take him downe and cruſh him; this the verieſt hipocrite may doe, euen for his owne peace. But here is ſinceritie, here is truth of heart and vprightneſſe, if when the maſter is poore and meane and of no reckoning in the world, then the ſeruant can reckon him worthie of honour, and ſerue him with reuerence and giuegive him his authoritie and full allowance in all good carriage, how euer others doe debaſe and contemne him.

A ſecond thing outward, wherein inferiours and ſeruants muſt ſhew their reuerence to their maſters, is in hauing a care of their name, & not blazing outward their infirmities. For this is a fault of many ſeruāts, that being hired to doe faithfull ſeruice, they come as ſpies into the houſe, and to ſpie out infirmities in the family, and if they can but ſpie a fault and weakeneſſe in their gouernours, then out it muſt to the diſgracing and defaming of the Maiſter, and to bring an euill report vponupon him; this proues, that there is not that due account and eſtimation, for it proceeds from a diſloyall & irreuerend heart, when one cares not to ſpeake ill of his gouernours. But as reuerence muſt breed a good and lowly geſture and good words to the maſter, ſo it muſt alſo bring forth good ſpeaches of the maiſter, and a concealement ſo much as may be of his wants. And hauing theſe fruites, it is proued to be true and vpright and not counterfeit and not diſſembling.

The ſecond dutie of ſeruants is to obey the Maiſter and Dame, for as they be but one fleſh, ſo make but one gouernement. So the holy Ghoſt ſaith, ſeruants obey your maiſters in all thinges.

That is to be vnderſtood, that are lawfull; for if the maſter command, to lie, or ſweare, or breake the Sabboth, that is not to be done; but in ſuch caſe it is better to obey God then man. But in all indifferent and lawfull thinges the ſeruant is to ſubmit himſelfe and to obey. This obedience conſiſts both in doing things commanded cheerefully, and willingly and faithfully, as alſo in ſuffering rebuke and correction, that ſhall bee laid vponupon him, not only to yeeld to the commandement, but alſo to their chaſticemēt; and as to do the worke ſet vntounto them, ſo if the gouernour ſhould adminiſter correction vntounto them, to indure it with patiēce & meekenes, for the time of their ſeruice and continuance, and not to make a brawling and contention. 1. Peter. 2. 18. Peter commands to feare the maiſter. But what ſay you, if he be froward and churliſh, yet reuerence him ſtill; I, but hee corrects me vniuſtly; though he doe, beare it quietly, ſubmit thy ſelfe, and by how much the leſſe one hath deferued it, the more reward ſhal he hauehave from God, if with good and quiet heart he can be content to endure it, till God releaſe him of it. for if one deſeure ſharpe correction, and be content to hauehave it, that is no thankes to him. when the theeſe hath ſtolne and robd, and is condemned to die, then for him to be content that the rope be put about his necke, and he caſt of the ladder, that is no thankes, for he is worthy of it, and hath deſerued it, and he ſhall hauehave it whether he will or no, and eueryevery man p. 13will put to his hand to helpe him to it, but if one hauehave done all good ſeruice with a good conſcience, and diſcharge hsi dutie faithfully, and yet not being kindly dealth with all, but for kindneſſe to receiue wrong, and for a reward ſtripes, then to ſubdue ones one pride, to tame and maiſter his fleſh and in patience to recommend his cauſe to God; this is acceptable to God, this ſhewes a great meaſure of grace, and here the leſſe reward the maiſter giues, God will giuegive more, and Chriſt will recompence his Maiſters vnkindneſſe with kindneſſe from himſelfe.

But contrarie to this, is the dealing of ſuch, that may be bidden to doe manie thinges, but will doe what they liſt; and then if they be rebuked, murmur, if corrected, ſtraight ſeeke to reueng. This is a beaſtly and rude thinge, not to ſubmitte himſelfe to Gods yoake; And thoſe parents which hauehave children abroad, and heare ſuch thinges of them, let them looke to it be time, for certainely thoſe that be ſtubborne abroad, let them get a little more ſtrength and they will rebell at home; and he that will take the ſtaffe by the end, when his Maiſter or Dame come to correct him, if the parents allow this, they ſhall hauehave their heart full of woe and greife, if euer themſelues come to giuegive correction; and this is their excuſe commonly; I deſerue it not. But if narture ſhould not be giuen till moſt ſeruants confeſſe they deſerue it, it ſhould neuer be giuen; for as eueryevery one is more damnably vilde, more curſedly wicked, and all together rooted in ſinne; ſo he is more proud and frowarde, and will leaſt yeeld himſelfe to be faultie. But deſerue it or not, euerie one hath deſerued more at Gods hand, by ſome other ſin, and that God ſhould ſet him in ſuch a place, and God doth deſerue that we ſhould ſuffer a little for his ſake, that ſet his ſonne to ſuffer ſo much for our ſakes.

The third dutie of ſeruants, is faithfulneſſe, as is commanded Tit. 2. 10. That they ſhew all good faithfulneſſe. How is that? not pickers or ſtealers; that is not faithfulneſſe. The ſeruant then muſt be faithfull in his Maſters good, and as thriſtie and diligent in doing the workes of his maiſters familie, as if it were the worke of his owne owne family and for himſelfe. Let him looke that no ill gotten goods cleaue to his hands, for this is a foule treacherie, when the maiſter giues him wages, and meat and drinke and thinges due and fit, to become a theeſe and rob him; this is againſt the law of nature and of nations, to deceiue him, and bcome a ſoe to him that truſts one, and puts cōfidence in him. Therefore this ſerues to reproue ſuch as will be prigging and filching and conuerting their maſters goods to them ſelues. If either they looke for ſounde peace and comfort to their conſcience, they muſt make reſtitution of all ſuch things. This is one thing then to reſtraine one, let him remember that how much ſoeuer he ſteales: ſo much he muſt reſtore; and the fifth part thereto, or if he keepe it, he keepes Gods curſe with it, and a woe to his owne conſcience. Therefore they ſinne highly that care not what loſſe they bring to their maiſter if it be ſecret.

And alſo in an other kinde of vnfaithfulneſſe is in riotous ſeruants, that can rid of no worke, but meat and drinke, to carowſe and drinke healths, and drinke one an other vnderunder the table; let them alone they be men of proofe, for ſuch matters, but if it be to doe any thing of good ſeruice to the familie, that the maſter ſhould be the better for it, yet cā doe nothing. Theſe be vnfaithfull; for an idle perſon is a companion with the waiſter, and ſuch be theeues, for they liue out of a calling, they obey no law, nor hauehave any warrant from God to vſe any of his creatures.

A fourth dutie in ſeruants, is to ſerue God in their calling. For admitte one doe all the former. that he reuerence his maſter in his heart, and neuer giuegive him an ill word or ſhew a froward geſture, neuer diſobey him, nor be vnfaithfull nor idle, but ſo carefull, that he would not rob his maiſter of the leaſt matter in his greateſt neceſſitie: yet all this will afford no comfort, vnleſſe one hauehave done it for conſcience, and hath ſerued God in it. This is the mayne dutie and pillar of the reſt, that one doe it not principally becauſe his maſter commands, but becauſe p. 14God commands, not becauſe his Maiſters eye is vponupon him, but becauſe Gods pure eyes behold him, either to puniſh him if he doe not his dutie, or to reward him if he doe it faithfully. This is the cheeſe point at which ſeruants muſt ayme; Commandement. Epheſ. 6. 5. In ſingleneſſe of your heart as vntounto Chriſt. And there is a reaſon why one muſt cheefly ſeeke to pleaſe God and not man, for if one doe ſo, this will follow, that one ſhall not doe it in eye ſeruice, that is this, when the Maiſter lookes on to be ſo nimble and readie to doe as much as two or three; but no ſooner the Maiſters eye is turnd away, but all is giuen ouer and the time ſpent idle, and nothing is done, or if it be tis naughtily and negligently. But where this is not, that one chiefly reſpects God, his obedience can neuer be conſtant, it is but by ſits and ſtarts, and hangs vponupon the maſters eye; take away that and all is done. Secondly, if one ſerue not God, then he, is ſtreight diſcouraged at vnkindneſſe, heres no rewarde for ones paines, no reſpect had of ones labour; indeede if oneſerue his maſter only, he may truely ſay ſo of times, but if one ſerue God and do it in obedience to God, he cannot at anie time ſay, here is no conſideration had of ones diligence; twere impious to ſay ſo, & to make God a lyar & vnfaithfull. but there is ſufficient conſideration and reward if one ſerue God, for then if his maſter doe not recompence him, he whome he ſerueth will. As the example of Iacob ſhewes. He ſerue a coueteous maiſter one that made no conſcience of his promiſe to a poore man, as this is alwaies the tricke of a couetous man, he cares not what promiſe he breake to a poore man. Yet Iacob made conſcience of his dutie, and endured his couetouſneſſe for twentie yeares ſpace, and ſerued him to with all his might, ſo that hee was pnicht by heat in the day, by cold in the night, and if ſleepe departed from his eyes, and if euer any thing were ſpoild by wilde beaſts, he made it good; yet Laban all this while did nothing but ſeeke to eate him vp and to rauen all frō him that he could. Then God comes and tels him, that though Laban was thus churliſh yet he could hauehave wages enough and becauſe he ſerued God, God will pay him though man doe not, and ſo hee did and that throughly and fully; for by Gods owne hand and prouidence moſt of Labans beſt cattle were turned to Iacob, and ſo he grew far more welthy, & had a larger recōpence then euer he looked for. So that if on ſerue two maiſters he ſhall commonly hauehave double wages. For God will incline the heart of his maiſters to fauour him when he is faithfull, and himſelfe alſo will fully reward him with abundant bleſſing in his ſoule and bodie and conſcience and name and poſteritie after him. For no man euer ſerued God in a calling, but hee may as well pray for Gods bleſſing and as ſurely looke for it, be the worke neuer ſo meane and baſe, that he goes about, as the miniſter when he preacheth or prayeth or adminiſtreth the ſacrament or doth any worke of his calling.

The laſt dutie of ſeruants is to pray for their gouernours, and for good ſucceſſe vponupon their labours in their gouernours buſineſſe. This is commanded. 1. Tim. 2. Where it is commanded that not eueryevery place of authoritie one is in, the inferiour ſhould pray to God for him, if he be bad to conuert him, & be mercifull to him, if good, to ſtrengthen him, and giuegive him continuance and increaſe of theſe graces. Likewiſe, when ſeruants goe about matters of weight concerning their maiſter, they muſt pray to God for direction and ſucceſſe; as when Abraham truſted his ſeruant with a great matter, namely to fetch a wife for his ſonne: he goes about with prayer to God to direct him; and giuegive him a good proceeding and euent; and where God had bleſſed him; he giues thankes to God and prayſeth him. as hee would not truſt his own ſtrength but cals to God for aſſiſtance, ſo hauing obtained aſſiſtance he lets God hauehave the praiſe, and then when he was intreated to ſtay ten daies and might hauehave had all courteous and liberall intertainment, yet he would not, but tels them that ſeeth God had bleſſed him, and his maiſter expected his comming, they ſhould not nowe hinder him, and nothing could containe him from his Maiſter that looked for him.

This confutes thoſe that neuer pray God to giuegive a bleſſing to their gouernours, and to beſtow grace vponupon their maſters, p. 15and hence it iuſtly comes to paſſe, that they want many good things from their maſters which they ſhoud hauehave, becauſe they performe not all the duties of a good ſeruant, in that they call not vponupon God for their maſter. And thoſe are alſo reproued that will be deſirous to be employed in their maſters affaires, and to hauehave dealing in buſineſſes committed to them, but they are ſo preſumptuous in a carnall confidence of their owne abilitie, that they runne boy ſtrouſly and rudely vponupon matters, not entreating the helpe of the great God in things of great moment, and then it is iuſt that God ſhould croſſe them, becauſe they take away that he neuer ſanctified, and if they will not aske a bleſſing, is not it righteous that he ſhould turne their wit into folly, and though they goe about it prudently, croſſe and ouerturne all their policy, becauſe they truſt more in policie then in his bleſſing? The ſeruant therfore muſt craue Gods aſſiſtance, that he may vſe good meanes, after a good manner, and with good ſucceſſe. And an other vſe heere is to be made of thoſe which hauehave beene ſeruants, but now are not; this is their dutie, euen to goe backe and ſee, wherein they hauehave fayled in any of theſe things, and for that aske merciemercy at Gods hand and craue pardon, elſe they ſhall be lyable to theſe two euils.

Firſt; that God may iuſtly plague them now for their former ſinnes, and ſecondly, that as they failed in their dutie to their maſters, ſo their ſeruants ſhall faile in dutie to them, whereas if one hauehave repented, he may looke and hauehave ſome hope that God in mercy will ſo order his ſeruants hearts, as that they ſhal not recompence his owne euill vntounto him, becauſe the blood of Chriſt hath waſhed it away. But ſuch as will pilfer & deale wickedly with their maſters, & not repent for it, and make ſome repentance, it is moſt iuſt from God, that they themſelues ſhould be ſpoyld and robd without any amends.

Thus much concerning the duties of ſeruants; the duties of the maſter follow. For as God binds the inferiour to his duty, ſo he requires that the ſuperiour be carefull in his place and calling too. Now the maſters duties conſiſt in two maine points. Namely, in choſing them with wiſedome and diſcretion, and in vſing them with a good conſcience, a good wiſe choice and a chriſtian and honeſt vſe. Now for chooſing the maine dutie and the chiefe thing to be regarded is, that they get ſuch vnderunder their roofe as be the ſeruants of God, ſuch as hauehave grace and vertue in their harts, & cary a good conſcience with them. This duty is confirmed by the example of Dauid, Pſal. 101. where his example ſets down a rule how eueryevery one ſhould order his family. He ſhewes that for wicked perſons, teltales, proud perſons, ſwaggerers, ſuch as hauehave great looks & no grace, he would hauehave none of them for his ſeruants, but thoſe that were religious vpright, ſuch ſhould be his ſcruants. And there is good reaſon why one ſhould be carefull to take none into his familie but Chriſtias, for if they be not faithfull to God, as ſure as God liues they will neuer be faithfull to their maſter. For all obedience and faithfulneſſe flowes from the firſt table, & begins there, but if a man neglect his dutie where he hath more hands to tie him to it, he will be much more ſlacke where he hath fewer bands. Secondly, a wicked perſon is verie contagious, and will infect the children with his lawdneſſe and euill behauiour; and indeed many can tell by experience, that the ill example, and the vilde perſwaſions of one vngodly, will doe more harme to the children, then all that many good ſeruants can do, will do them good. So that this is euen to bring a leprous perſon among the whole, and a contagious man among the ſound. Thirdly, a wicked perſon doth bring Gods curſe vponupon the family, euen as a good ſeruant hath Gods bleſſing going with him as we ſee in Ioſeph. So when an vngodly ſinfull fellow hath the fingring and and dealing in a matter, the curſe of God purſues and followes him, for ſo it is ſaid: The curſe of God is vponupon the houſe of the ſwearer, and vponupon the houſe of the theeſe, not onelyonly vponupon his owne heart, but euen vponupon the houſe and habitation, where ſuch an one is kept and maintained and countenanced. But ſhall I be plagued and puniſhed for my ſeruants ſinnes? yes and iuſtly too; for he that will relieue and retaine ſuch an one, that he knowes is an enemie to God, muſt needs open his doores to the curſe of p. 16God. So that if one would not hauehave the curſe of God to reſt vponupon his houſe, nor vnfaithfulnes in his ſeruants, nor his houſe poyſoned with that leproſie, which, onelyonly the blood of Chriſt can heale, let him take good aduice in choſing his ſeruants, and in planting his family.

And thus wiſely men can deale for other matters, for he that purpoſeth to plant him a good orchard, will not runne to euerie hedge and euerie groue, and all the bramble buſhes he can ſee, and thence take him plants for his orchard; but if he hope for any benefit by his orchard, he will make prouſion for the beſt graffes and ſciences he can get, and thoſe will he ſet in his orchard, and ſo he hopes it may hereafter turne him to good profit. But if one would ſay, why I hope, and I looke to hauehave as fruitfull and commodious an orchard as any man in the pariſh; but what doth he in the meane while, what courſe takes he in planting it, why heeres a bryer & there is a crabtree, and there a thorne; theſe be all the plants he lookes for, and hence he cuts all his ſciences; why then it is plaine he doth but diſſemble, he is not in good earneſt. So for thoſe that be ſheepemaſters and hope for commoditie that way, they will enquire and marke out of what ground, the ſheepe they purpoſe to buy come, where they were bred, & if they were bred in a rotten ground, eſpecially if they hauehave a rotten bleake too, he will not put them in his fold, nor let them come among the reſt, leaſt they ſhould be all infected. Will one deale thus for his orchard, and for his ſheepe, and ſhould he not conſider likewiſe in planting his family? When he takes a ſeruant into his fold, out of what paſture comes he? hath he beene brought vp in a rotten ground? In a place of diſorder of riot, of ſwearing of breaking the Sabboth, and ſuch like? and hath he a rotten bleake? will ſweare, will he lye, wil he ſpeak filthily, doth he looke like a ſwaggerer, and like a ruffian? and will you venture on yet? then you are a fooliſh maſter, and louelove neyther your ſelfe, nor your houſe, nor children, if you take ſuch vntounto them, that will eyther infect them if they be not verie good, or if they be, will vexe and moleſt them.

Therefore here many maſters are to be reproued; that ſcorne to be admoniſhed of the miniſter, but God will find them out, that vſe more care by farre in planting their orchards, and choſing ſheepe to breed, then they doe in planting their family and choſing out ſeruants. Such as may bring glorie to God, and profit to the Church, and be for their owne commoditie alſo. And yet this folly raignes in them too, that of all men they are the moſt readie, to complaine of ill ſeruants, and how neuer any was ſo troubled as they, with vntruſtie ſeruants, that they muſt ſtill be chaunging. As if one ſhould ſay, neuer any man had ſo bad an orchard, why? what is the matter? you ſee others hauehave peares, and apples, and plums, and good fruit; and I come to mine, and find nothing but hips and hawes, and ſloes. I pray you what did you plant there then? did not you ſet thornes and brambles? and can you looke for better commoditie of ſuch wares? Therefore euen thanke your ſelfe, and your owne folly, that could make no better a choice at the firſt; ſo for theſe maſters; will they take ſeruants at all aduentures, and then crie out, they be not faithfull? let them blame themſelues then, that would not at the firſt ſee they were religious, afore they intertained them.

It is then a great and common fault amongſt moſt maſters, that hauehave no regard of grace and religion; but if he be ſuch an one as will take a little wages, and pleaſe him in euerie thing, and ſerue his luſt; take him, what euer he be, papiſt, atheiſt, ſwaggerer, theeſe, drunkard, or anything, care not. That is the leaſt part of their thought. But no man ſhall hauehave Gods bleſſing in his ſeruice, vnleſſe he will chuſe ſuch as will ſerue God.

The ſecond point of the maſters dutie is in vſing, and that when they dwell together in part. direction in recompence. matters of religion. matters of calling.

p. 17For direction in matters of religion and Gods ſeruice, the maſter muſt looke that they come to the publike aſſemblies in due time, and that they tarrie it out, and ſit in a conuenient place where they may heare & learne, and not in ſuch by-corners and obſcure odde places, where they ſpend their time in prating or ſcoffing or ſleeping or ſuch like. This is no good direction in the maſter, when he lets his ſeruants come into the Church to proclaime their owne ſhame and his diſgrace. Therefore firſt he muſt deale with them plainly; you muſt ſerue God, if yee ſerue me, and be religious in Gods houſe if ye will hauehave any countenance in my houſe. Secondly, for the works and buſineſſe of their calling, the maſters direction is neceſſarie, and he muſt appoint the worke, and ſet euerie one his place and dutie which he muſt doe, elſe the houſe may be full of ſeruants, and full of confuſion, and nothing be well done or in any good order. And this is commended in the vertuous woman, Prouerbs. 31. that ſhe giues her ſeruants their portion of meat and of worke; the maſter therefore that the houſe may be well ordered, muſt let euerie one know his place and calling, and his taske, that the weaker may hauehave the weaker worke, and the ſtronger the ſtronger. For the maſter muſt conſider his worke and buſineſſe that is to be done, and what his ſeruants can do, ſo that none of them may be oppreſſed, nor any be idle; for if eyther of theſe things come to paſſe, that his ſeruants be eyther ouerburthened or elſe may loyter, it is for want of good direction in the gouernour, the houſe might be inriched, euerie thing might be done in good order, and would fall out in their iuſt and due compaſſe, when euerie one were diligent in his place, and ſet to doe that thing to which he was moſt ſit.

For want of this it comes to paſſe, that many fooliſh maſters when they ſee things fall out amiſſe, and there is not that good order that ſhould be, are readie to chafe and fret, and then they crie out, what diſorder? And ſo they may wel enough indeed; for there is diſorder and confuſion, but where begins it? Is it not from the diſordered gouernment and gouernour? becauſe he performes not his dutie well, the others can doe no good. Like as if a fooliſh pilot at the ſterne, ſhould neuer giuegive anie direction to thoſe in other offices about the ſhip, when, and what they ſhould doe, he might ſweat and toyle himſelfe, but the ſhip might be daſht againſt euerie rocke, and ſinke well enough, and all through his folly in want of good guiding. But if the maſter be diligent in his place to direct his ſeruants, and to appoint them what is to be done, then if he ſee any fault and negligence, he may and muſt let them heare of it. And if admonition will not doe, nor a rebuke ſerue the turne, then chaſticement and correction muſt follow, for the rod is for the fooles backe. But alwaies in correction, theſe rules muſt be obſerued.

Firſt, that it be not in paſſion to eaſe ones ſelfe by the ſeruants paine, but with compaſſion to helpe him out of his ſinne. Secondly, that it be ioyned with prayer, or elſe it is not inſtruction but reuenge. Thirdly, that for ordinarie, and leſſer one take not notice of them, but let them ſlip: as in Eccleſiaſt. 7. 23. he ſaith: GiueGive not thine heart to all the words that men ſpeake, leaſt thou heare thy ſeruant curſing thee, for oftentimes thine heart knoweth that thou alſo haſt curſed others. Salomon would not hauehave one hauehave too quicke an eare to marke and take notice of the ill ſpeeches of his ſeruants, and he adds a good reaſon; be cauſe no man is ſo good, but his heart can tell him that he himſelfe hath ſpoken as bad words againſt his gouernours and betters, ſo that ſith he himſelfe hath beene iniurious to his ſuperiours, it ſhould make him ſomething to paſſe by the iniurie of his inferiours. Thus much for direction.

The next part of the maſters dutie to the ſeruant that dwelleth with him, is in recompence, as he muſt be diligent in ſetting him to worke; and looke that he diſcharge the taske laid vponupon him according to his ſtrength; ſo there muſt be recompence made firſt in wages, and that proportionable to the meaſure of their worke which they doe, and paid alſo in the time, appointed. The maſter muſt not put of his ſeruant from day to day, to make him groane and ſigh to God, or elſe for need to theeue and ſteale from him. It is a verie diſhoneſt thing in the p. 18maſter not to pay his ſeruants due wages, and that in due ſeaſon, keeping day and in good tearmes, and willingly and cheerfully. It is a moſt indigne and baſe thing, that the ſeruant ſhould ſee ſuch a greedie couetouſneſſe in him, as that he payes him with grudging, and ſo vnwillingly, that he muſt be conſtrayned to beg for it, as if it were an almes. And thus he diminiſheth his authoritie, and leſſons his reuerence exceedingly, when they can perceiue that he doth wholy ſerue himſelfe, and is willing enough to hauehave as much worke done as may be, but is verie loth to part with any wages.

A ſecond matter of recompence is in the diet, and food of his ſeruants. While they be well and in good health, he muſt ſee that they hauehave wholſome & ſufficient food, and that in due ſeaſon, and conuenient time. For it is more then barbarous crueltie for one to ride his horſe hard all day, and at night rayne him vp without meat, to repayre and ſuſtaine his ſtrength; and he were worſe then a beaſt that would deale ſo with a beaſt, but much more to deale thus with a man that beares the image of God, and is redeemed with the blood of Chriſt Ieſus as well as the maſter, to weare him out, and ſpend his bodie, and not allow him that nouriſhment, that may keepe his ſtrength in repayre, is more then barbarous and ſauge crueltie. Therfore while the ſeruant is in health, the maſter muſt ſee that he hauehave all things neceſſarie for health and ſuſtenance, ſuch for qualitie as it be wholſome, & ſo much for quantity as it be ſuſſiciēt, that he be no way pinched or weakned. Then if the ſeruant be ſicke, he muſt prouide to his power all good meanes for his health and recouerie, and for the good looking to hime in time of his weakenes. And this is noted as a matter of commendation in the Centurion, that when his ſeruant was ſick, he went to Chriſt and tooke the beſt way he could deuice for his helpe and eaſe. For the maſter in the ſickneſſe of his ſeruant is to looke to the hand of God that ſmiteth him, and therby to be humbled; for it is a chaſticement laid vponupon him that God by his owne hand immediately ſhould turne thoſe into a burthen and trouble to him, that he did hire for helpes and for his profit, and ſo hoped they ſhould hauehave. Therefore he muſt ſubmit himſelfe to God, and as well in obedience to God, as in a pitifull hart to his diſtreſſed, be diligent both to pray to God for him, and to vſe all lawfull and good meanes for his eaſe and ſuccour. Thus men will deale with verie beaſts; If it be an horſe or oxe, that when he was well, was verie ſeruiceable, and by it painefull trauell brought in much profit vntounto the maſter, if he be diſeaſed by ſome ſore or ſickneſſe, he will let him hauehave reſt and looke carefully to him, that he want nothing, and take the counſell of ſome one that is skilfull in ſuch matters, for ſome drench or medecine that may helpe his horſe or oxe, & reſtore his health. Thus men will deale with a beaſt, but what maſter almoſt can be found, that doth not plainely proue, that he loues a beaſt more for his commoditie ſake, then he doth a man for Gods ſake? for he that will be content to be at coſt and charges, and ſome trouble alſo with his diſeaſed and ſicke horſe, his ſicke ſeruant may lie and die, and he will neuer come at him, nor ſeeke any remedie for him, but rather encreaſe his paines by murmuring and grudging, that he eates, and he drinkes and doth nothing but ſpend, and burthen the familie. And when Gods hand hath reſtrained him from working, and not his owne negligence, and ofttimes when he gets his weakeneſſe by faithfull and painefull ſeruice done to him, then ſome are ſo cruelly and miſerably coueteous, as that they will abate ſo much of their wages, as the time of their ſickneſſe comes to. And when he ſuffers paine and griefe enough by his ſicknes, then he that ſhould looke to healing of him, doth not onelyonly neglect that, but alſo, gleanes from him, and robs him of his wages, which is a double ſinne and iniurie. So much for the duetie of maſters to their ſeruants that dwell with them.

Now when they part, the maſters duty is to looke that he ſend not his ſeruant away emptie, but doe ſomething for him according to the bleſſing of God vponupon him by his ſeruants labour, & according to his owne abilitie; and looke how much longer time the ſeruant hath beene with him, and howe much more p. 19faithfull ſeruice he hath done to him, by ſo much more muſt he be franke and bountifull in reſpecting and beleeuing him. Contrarie to this is the dealing of thoſe ſhiſters, that muſt hauehave new ſeruants euerie yeare, for that either they be ſo bad themſelues as none will ſtay with them longer then needes they muſt, or els they intertaine ſuch vngodly perſons into there familie, as it is not ſit that they ſhould tarrie long in any place. And thoſe that take in ſuch manner ſeruants as deſerue noe recompence, becauſe they imploy their labour about ſuch things, as the familie hath no benefit by them, but are fit only to ſerue their Maiſters luſt, in vanitie and fooliſhneſſe: for ſuch it is iuſt that though they dwell manie yeares in a place they ſhould hauehave no reward giuen them, becauſe their labour hath brought no good to the familie, no bodie hath beene a gayner or bettered by it. but here was a great fault on both parts; for both the Maſter was a foole to giuegive harbour to ſuch vnprofitable companions, and the ſeruant was a foole, to ſpende his time and paines about ſuch baſe ſeruice as could be benefit to no bodie; and here it is iuſt that both ſhould be looſers. But when one hath had a ſeruant that hath beene with him a longe time and done him faithfull ſeruice, ſo imploying his labour and ſpending both his daies and ſtrength as that ſome profitte and commoditie redownds to the familie; And the maiſters eſtate hath beene better by his carefull diligence; now by continuance of time and by this profitable ſocietie they had, the ſeruant ſhould grow to be vntounto him as a child, and he if he will ſeeme to be one of a good nature vpō ſo long experience of his faithfull and louing cariage, ſhould put on the affection of father to him. For indeede nature ſhewes that it is a ſhame for one to put away his old ſeruant, that hath worne out his bodie in his ſeruice, without beſtowing his liberalitie vponupon him in ſome meaſure, according to his owne abilitie and his ſeruants labours. But it is the cuſtome of moſt men now a dayes (ſo wretchedly couetous are they growne,) that they deale with their ſeruants as one would deale with an horſe when he grows old and can doe nothing any longer, that may bring profit, euen pull his skinne ouer his eares and caſt his bodie to the dogs; and thus brutiſh are vnnaturall men to their ſeruants ofttimes, toyle them while they can labour, conſume their ſtrength and ſpend them out, then age will come and the bones will growe weake, and the bodie waxe feeble and faint; one cannot be alwaies young and ſtrong, and what then? Then turne them out of dores poore and helpeleſſe into the wide world, to ſhift for themſelues as they can; and they muſt either beg, or ſteale, or ſterue, and thus it comes to paſſe that manie become theeues and vagrant beggers, through the maſters baſe niggardlineſſe, that would not doe his dutie in beſtowing ſome proportionable and competent releefe vponupon them.

So much for their duties that bee further of from equalitie in the familie, as parents and childe, Maſters and ſeruants.

Now thoſe that are more equall are the husband and wife, whoſe duties are either common to both or more particuler to either of them. The common duties are theſe. Firſt, they muſt louelove one an other with a pure heart feruently. This dutie both husband and wife muſt performe naturally one to an other. Which that they may the better ſtriue for, let vsus conſider of ſome excellent cōmodities, that will proceede from this louelove and wich indeede will ſhew in their practiſe whether their bee this louelove or not. Firſt, this benefit will certainly enſue, where there is louelove betweene man and wife, they will be chaſt and true hearted, ſo farre as they louelove one the other truely, they are garded from all ſtrange luſts euen in heart, that they will not allowe any vnchaſt deſire, much leſſe any vnchaſt looke or action. For ſo in Prouerbs. 5. 19. 20. Delight in thy wife and reioyce in her louelove, for why ſhouldeſt thou goe after ſtrange women? As if he had ſaid, ſure enough if thou doe not louelove thy wife, thou wilt follow a whoare, or at the leaſt art in daunger to doe it; but if thou louelove thy wife, truely thou art ſtrengthned againſt a ſtranger. And ſo may it be ſaide of the woman concerning her husband. For it is not the hauing of a wife that makes a man chaſt, and keepes him from filthineſſe, but the louing p. 20of his wife that will keepe him; and ſo it is not the hauing of an husband, that makes a woman honeſt, and preſerues her from adulterers, but it is the louing of her husband which will doe it. For many married men and women, liue filthilie and impurely; but if they did louelove one an other they were ſafe from that fault. This then is one benefit, it is a moſt ſure defence of ones chaſtitie to louelove each other.

An other benefit that conſtant louelove will bring is, that they ſhall be verie patient; abundance of louelove breeds aboundance of patience, for louelove hopes all thinges and ſuffer all thinges. And louelove is not prouoked, but where there is little louelove, their is little bearing and little hoping, and there they be quickly prouoked; vponupon euerie light and ſmall defect or fault, they grow to chaſing and brawles, and then who euer was troubled with ſuch a husband or ſuch a wife? Nay they might rather ſay who euer had ſuch an vnloving and vnkind heart as I? for if there were that louelove that ſhould be, and in that meaſure that there is that louelove, they would beare with patience and meakeneſſe ſuch infirmities, and would not be ſo quickely prouoked nay not by greater matters. As the mother that in good earneſt and without diſſembling loues her little childe though it crie all night and be vnquiet and breake her ſleepe and diſquiet her verie much; yet ſhee will not fling it out of doores, nor lay it at further end of the houſe, furtheſt from her, but ſhee vſeth it kindly and will doe what ſhee can to ſtill it, and when it cries ſhee will ſing, and in the morning they be as good friends as euer before, and ſhee feeds it, and tends it neuer a whit the leſſe for all the nights trouble. One that were not acquainted, and knew not the louelove of the mother would wonder; why? did it not diſquiet your reſt all night, and can you be ſo merrie with it now? Yes ſhee can, for ſhee loued it, and ſhee hath forgotten all that in the morning. And ſo indeed, could the husband and wife louelove one an other with ſuch a pure and chriſtian louelove, they would beare much, and endure much, and yet louelove neuer a whit the leſſe. For louelove is all waies a breſtplate againſt impatience.

A third profit that ſpringes from louelove is, that louelove edifies; and louelove ſeekes not it owne thinges; therefore if they louelove one an other, they will in all thinges ſeeke the good one of another; and then if he ſee a fault in his wife he will tell her of it meekly and gently, and labour to bring her to amendment; & then if he ſee any fault of his part, ſhee will with all reuerence and humilitie admoniſh him of it. But on the contrarie, where there is not louelove, they will regard their owne eaſe more then the ſaluation one of an other.

Then if the husband ſee his wife in any fault, he thinkes, indeede it is a ſinne, but if I come to tell her of it, ſhe will ſtreight be in a paſſion and chafe, and ſo the wife; I confeſſe this ſinne is dangerous to my husbands ſoule, but if I ſhould goe about to admoniſh him, he is ſo hiddie, that he would be bitter & furious againſt me preſētly. But now here is a great want of louelove in eyther partie. For what though your wife will be in a paſſion? he that loues his wife, would rather ſhee ſhould be in paſſion againſt him for a litle time, then God with her for euer. And the wife that loues her husband would more willingly ſuffer her husbands anger and futie for a while for well doing, thē he ſhould ſuffer Gods wrath eternally for ill doing. Whereas they not louing one an other, put it of with ſilēce & dare not ſpeake.

A fourth fruit of louelove is, that it armes one againſt iealouſie, the poyſon of all dutie; for louelove will neither bee ſuſpicious in matters of goods, nor iealous in matters of the bodie. For all iealouſie and ſuſpicion (I ſpeake of euill iealouſie and ſuſpicion for if their be euident and apparant cauſes and reaſons, then it is iuſt and no fault) but all ill iealouſie & cauſleſſe ſuſpicion ariſeth of one of theſe two points. Firſt, either that one is or hath beene wicked himſelfe, and hauing beene faultie and naught himſelfe, he is readie to iudge others by himſelfe, and to meaſure all with his owne meaſure, or elſe from a doting affection, that one makes a God of this or that thing, & this is not true louelove. So when the wife doats fooliſhly vponupon her husband, and makes an idoll of him; then is ſhee quickely readie to be iealous, wheras a true and ſound louelove would worke the contrarie effect in p. 21her. So for matters of goods, he that truſts in them will truſt no bodie with them, but is alwaies ſuſpitious and miſdemeaning, and will neither truſt wife, nor ſeruants, nor children nor any, not becauſe they would not deale faithfully enough, but becauſe he makes that his God. And therefore is immoderatly afraid to looſe it; but where there is a pure and ſeruent louelove, that will cut of all needleſſe and miſdeemings both in goods and bodie. This is the firſt dutie that is common both to husbande and wife.

The ſecond followes, and that is faithfulneſſe. That both bende their wits and all their endeuours, to the helpe each of other and to the common good of the familie. The husband muſt not follow his priuate pleaſure and delight, nor the wife her owne eaſe & pride, but though by nature they could both be content to ſeeke themſelues; Yet they muſt ſtriue both to build vp the houſe, and to doe good one to an other and not hurt. Becauſe they ſtand in the place of Chriſt to thoſe that are committed vntounto them both for their ſoules and bodies.

Firſt then, the husband and wife muſt be faithfull in their bodies one to an other, elſe, they breake the couenant of God. For mariage is not a couenant of man, but a couenant of God; where in the parties binde themſelues to God and they be in recogniſance in heauen, to keepe themſelues pure and chaſt one to an other. Then for other matters, there muſt be one purſe and one heart, and hand for the good of the familie, and each of other. But now if the wife be waſtfull and idle, then ſhe like a fooliſh woman puls downe her houſe; And if the husband be an vnthrift, and conſume and ſpende that idly and vainely to ſerue his luſt, or pride or anie ſinne, that might helpe his wife and children, and be a meanes to make them liue plentifully and cheerefully, whereas now they are pinched with want and neceſſitie; this lauiſhing is a great vnfaithfulneſſe, and comes accompanied with manie inconueniences. So much for the generall duties belonging both to husbande and wife. The particular follow. And firſt, the wife muſt feare her huſband as is commanded in Epheſ. 5. 33. Let the wife ſee that ſhee feare her husband. and 1. Peter. 3. 2. The Apoſtle requires a conuerſatiō with feare. So that if euer the wife will be comfortable and profitable to the husband and doe anie good in the family, ſhee muſt hauehave a care of her heart, and looke that ſhee carrie an inwarde feare to her husbande; for the husband is the wiues head euen as Chriſt is the head of the Church, and euen as the Church muſt feare Chriſt Ieſus, ſo muſt the women alſo feare their husbands; And this inward feare muſt be ſhewed by an outward meekeneſſe & lowlineſſe in the ſpeaches and cariadge to the husband. As in the place aboue named out of Peter he ſaith they muſt be attired with a meeke and quiet ſpirit; ſhee muſt not be paſſionate and frowarde to him either to anie of the familie in his ſight, but ſhould hauehave ſuch a regard of his preſence, as that ſhould gouerne her tongue and countenance, ſo that it may not be offenſiue or troubleſome to him. And for her ſpeeche, neither when they be kind and louing together muſt ſhee growe into groſſe tearmes, nor if any Iarte or offence come, ruſh into tart and ſowre words, to eaſe her ſelfe vponupon her husband whome ſhee ſhould feare. Thus muſt ſhee imitate Sarah and good women as Peter ſaith, and in ſo doing ſhee ſhall proue her ſelfe a daughter of Sarah a true chriſtian. but contrarily if ſhe behaue her ſelfe rudely and vnmannerly in her husbands ſight to greiue him and offend him, ſhee fails in the firſt and maine dutie of a good wife, and ſo far ſhall ſurely come ſhort of all the reſt.

The ſecond dutie of the wife is conſtant obedience and ſubiection. Now in what, and after what manner this obedience muſt be performed, the holy ghoſt doth declare. for in generall there is no woman allmoſt ſo rude, but ſhe will yeeld that ſhee muſt obey her husband; but in particular thinges there growes the queſtion and in the manner of it there is the failing. Therefore the Apoſtle hath to put all out of doubt ſet downe both the matter and maner. Epheſ. 5. 24. As the Church is in ſubiection to Chriſt, ſo let the wife be to the husband in all thinges. For the thinges in which ſhe muſt obey he ſayes, in all things, p. 22meaning in all lawfull thinges. for the comandement of the husband is as it were the ſtampe of God ſet vponupon the thinge commanded, and if ſhee rebell againſt his commandement she rebels againſt God; the wife then muſt perſwade her ſelfe that her husbands charge is Gods charg, and when he ſpeakes God ſpeakes, and therefore ſhe muſt reſolue to obey him in all things. Then for the manner he ſaith as the Church obeyes Chriſt. Now we know that the Church obeyes Chriſt willingly & cheerfully with a free heart, and though the thinges which Chriſt cō mands it be often times verie contrarie to nature, and no whitte at all delightfull to the fleſh, yet the true Church will more ſet by the commandement of Chriſt then her owne pleaſure, and hauehave a greater regard to pleaſe him then to ſerue the deſires of the fleſh. Therefore the wife muſt obey her husbande in all thinges cheerefully and willingly without gaineſaying. Theſe be the duties of a worthy woman, of a daughter of Abraham and a chriſtian wife. Which ſo farre as ſhee is carefull to performe, ſo far as ſhee may looke that her husband ſhould doe the dutie of a good husband vntounto her, or if hee doe not, yet God will rewarde her liberally. For ſuch a woman is much ſet by of God, and that not with an idle affection that no bodie can ſee, but with ſuch a working louelove as ſhall ſhew it ſelfe by good effect outwardly in plentiful bleſſings on her ſoule and bodie, if ſhee can frame for cōſcience ſake to God, to yeelde a willing and free obedience to her huſband in all lawfull things & that with a meeke & lowly cariage of her ſelfe proceeding from an holy feare and reuerence of him being in Gods ſteade.

Now follow the ſpeciall duties of an husband, for hee hath not all theſe priuiledges for nothing, and thoſe conſiſt in two maine points.

In

Gouerning her wiſely by

cohabitation, to dwell with her

edification as a man of knowledge. for

maintainance

imployment.

performing all due beneuolence

Firſt for cohabitation. The firſt dutie of the husband is to dwell with his wife, that ſeeth there is a neere and deare ſocietie betwixt them, and of all the neareſt; for ſhe is to him as the Church vntounto Chriſt, fleſh of his fleſh and bone of his bone; therefore he muſt be willing to hauehave his aboad to walke with her, and talke with her and let her hauehave all comfortable familiaritie with him: that ſhee may ſee, he delighteth in her companie and may well know, that of all others ſhee is his moſt welcome companion. And ſo in the law it was commanded that the firſt yeare anie one was married, he might dwell at home & reioyce with his wife for that whole yeare, what euer affaires of the common wealth or iarres were abroade, yet he was by Gods lawes freed, ſo that neither King nor captaine might comand his ſeruice from home, but he muſt dwell with his wife that ſhee might hauehave experience of his louelove, and hauehave comfort by him, that by long continuance and ſocietie, their hearts might be ſo neerely glewed as nothing might rend them a ſunder. This confutes thoſe fooliſh men indeede not worthie to carrie the names of husbands, that can take more delight in anie fooliſh riotous and vnthriftie companie, & hauehave more pleaſure in any fooliſh vaine and lewd exerciſes, then in the ſociety of the louing and kind wife; that are neuer ſo merrie as when the wife is abſent, and neuer dumpiſh and churliſh but with her. So if that it may well be ſeene, that her company is a burden and her preſence a clogge vntounto them, ſuch as dwell with hawkes and hownds and drunkards and gamſters not with their wiues. Theſe ſhall carrie the brande and name of fooles ſo long as they hauehave no more care to preuent ſo much ill, and doe ſo much good as if they had any godly wiſdōe or louelove to their wiues they might. For what doe they but flying thēſelues into dāger & lay their wiues naked to Satās tētation? yea & giuegive iuſt occaſiō to thē to think that they louelove the not. ô but we muſt hauehave our delights & follow our ſports: & pray you why? might not the wif ſay, I muſt hauehave my delight too & hauehave part of recre ation as well as parte of the trouble is mine, yet this would not be counted a good excuſe for a woman to be ranging abroade, p. 23but they looke that ſhe ſhould accept their company and be willing to be with them, and why ſhould not they then be as willing to dwell with them according to Gods commaundement? So that the husband muſt dwell with his wife, and neuer depart from her but vponupon a lawfull and good calling: and then alſo ſo, as ſhe may perceiue, he doth rend himſelf in twain, and carries but a part of himſelfe, but ſtill leaues his heart at home with his wife.

Secondly, Hee muſt dwell with her as a man of knowledge, and edifie her both by a good example, and alſo by good inſtructions.

For his example, firſt, he muſt carie himſelfe ſo wiſely, and ſo holily, as that he may ſee in him a patterne & image of grace and wiſedome, he muſt be a glaſſe vntounto her by looking into which, ſhe may learne to attire her ſelfe in all holy wiſedome. Therefore he muſt neither be froward, teſtie, or lumpiſh, for then he ſhall be hated, nor light, vaine, and fooliſh, for then he ſhall be diſpiſed. He muſt not be baſe, miſing, and nigardly, for then his baſe heart will breed a baſe eſtimation of him, neither muſt he be prodigall, lauiſh and vnthrifty, for then he ſhall ſo pinch himſelfe with want and neceſſitie, as that he ſhall not be able to relieue and refreſh his family, and then he depriues himſelfe of his reuerence. For want of this wiſe and holy cariage it comes to paſſe, that many can ſpeake much of the weakneſſe of a woman, and make large diſcourſes of the impotencie of that ſexe, when indeed it is long of themſelues, as if the head ſhould lead the bodie among bryars and thornes, and daſh it againſt euerie wall, and then complayne, what? was euer head ioyned to ſuch a body, ſee how it ſmarts, & akes, and takes on. So many fooliſh men whē they ſhould frame themſelues ſo, as to draw their wiues to godlineſſe and reuerence by their example, they by rude and abſurd behauiour draw themſelues into contempt, and put vndutifulnes vponupon their wiues as it were perforce, and then are readie to complaine and exclayme of them, when they ſhould rather crie out of their owne folly.

Next the husband muſt edifie his wife by inſtruction, for ſo, 1. Cor. 14. 35. the Apoſtle ſaith, If women will learne they muſt aske their husbands at home. The husband then muſt be ſo well furniſhed with ſound knowledge, as that he muſt be able to teach his wife, and ſow the ſeed of Gods word in her conſcience. And one ſpeciall and chiefe part of wiſedome in the husband, by which he muſt learne to frame his inſtruction, is to obſerue thoſe good things which he ſeeth in his wife, and to cheriſh them; for nothing is more forcible to encourage a woman in any good thing, then that ſhe perceiueth that her huſband doth worke and approue thoſe good things which are in her, as well as the faults to reproue them; and for want of this encouragement that men are continually chiding, and neuer goe about to nouriſh any good thing, it fals out that many women which by good vſage might be brought to goodnes, grow too diſtemperate in rage and paſſion. And as he muſt labour to encreaſe the good things that are in her, ſo alſo he muſt ſeeke to amend and cure thoſe things that are faultie, wherein ſhe doth amiſſe, & for ordinarie infirmities he muſt paſſe by them; onelyonly pray to God for her. But if it be a thing that needeth phiſicke, and muſt hauehave a medicine; a wiſe gouernour, will choſe his fitteſt time, and conſider the nature and diſpoſition of a wife; that if ſhe be of a gentle ſpirit, he may vſe gentle meanes which will then doe moſt good, but if ſhe be of a more hard nature, rougher meanes muſt be vſed, and ſhe muſt be dealt withall after a more round manner, but alwaies prouided, that it neuer be done in paſſion and before others, but with a quiet and mercifull heart, that ſhe may ſee that he ſeeketh her ſaluation and not diſgrace; not to eaſe himſelfe vponupon her, but to conuert her ſoule. But if the husband be violent in company to reproue, of badde he ſhall make her worſe, and more alienate her from him, becauſe ſhe ſeeth, that ſhe hath a foole that is not a ſauiour, but a deſtroyer. And for want of this diligent care in choſing time and place, and obſeruing the nature of the partie, it comes to paſſe that rebukes which in themſelues are good, and ought to be performed, do more hurt then p. 24good, becauſe he obſerues not where he doth it, but reproues her before company, to which he ſhould not diſcloſe his and her ſhame. And then alſo moſt vnſeaſonably and vntimely, for when ſhe is out of temper, and paſſion hath alreadie ouercome her, then he fals to adminiſter his phiſicke as it were vponupon a full ſtomacke. Whereas he ſhould patiently wait for a fit time, and not be ſo fooliſh as when ſhe is gone, and anger hath ouerrulde her, then to looke that ſhe ſhould vponupon a words warning returne and come againe into her right minde, & vponupon the ſudden reforme all that is amiſſe, for this is not wiſedome but teſtimonie of his folly, rather thē of any true louelove or diſcretion. But what? ſhall one let his wife go away ſo, & take her courſe? No, but he muſt at that inſtant ſpeake to God for her, when ſhe is not fit to be ſpoken to. And afer when the coaſt is cleare, & all is quiet, then with a louing heart & good countenance, & yet with plaine and euident proofes and reproofes out of Gods word, he muſt ſhew her fault, that godly ſorrow may bring her to repentance and amendment. And by theſe meanes he may gouerne well.

An other dutie of the husband is, in giuing her all honour and due beneuolence, which ſtands in two things. Firſt, in giuing and allowing her all maintenance & needfull helpes both for neceſſitie, and alſo for honeſt and Chriſtian recreation and delight, ſo farre, as his eſtate, and hers requireth, and their abilities doe afford, and he muſt doe this willingly, liberally, and freely, not tarrying till it be begged, nor gotten ftom him by importunate entreatie, as of one ſhould wring it out of a Nabals hand, like as if it were water out of a flint ſtone, for this is a great ſuſpition of want of louelove. For louelove is alwaies bountifull, and beſides that it leſſons the benefit by the one halfe, when it muſt be haled as it were by maine ſtrength from him. Therefore he muſt conſider, and before he be asked, prouide what he ſees neceſſarie for her, and what may be after a Chriſtian ſort delightfull vntounto her, & preuent her with the gift, euen as a father that loues his childe will not tarrie, till the child muſt come and beg & apparell or meat but he doth caſt before hand how to helpe him, & vnrequeſted giues him things that be needfull; much more then muſt he doe thus to his wife, which is the one part of himſelfe, and nearer, and ſhould be dearer alſo vntounto him then any other.

A Second dutie wherein his due beneuolence muſt ſhew it ſelfe, is in giuing her due employment, he muſt obſerue and marke the gifts of wiſedome and gouernment, or what euer elſe God hath giuen her, that he may ſet them on worke and employ them. And hereby he ſhall ſhew his louelove vntounto her, and the confidence that he puts in her. For it is ſaid of a good wife in the Prouerbs. 31. That the heart of her husband truſts in her. And this is a meanes alſo to keepe her from diſcouragement and idlenes, and beſides it will turne to the great good and profit of the family. Which confutes the practiſe of many fooliſh husbands, that be buſie bodies, and will hauehave all come through their hands; and there nothing goes well through any hand, becauſe of this diſordred confuſion, as if the Pilot would both hold the ſterne, and hoyſt vp the ſayle, and be vponupon the hatches, and ſit vponupon the neaſt and labour at the pumpe, and od all himſelfe, it muſt needs goe ill with the ſhip, and that is in continuall danger of ſinking. But thoſe gifts that God hath giuen the wife, the husband muſt ſee them employed, and then ſhe ſhalbe a fellow-helper vntounto him, and bring a bleſſing vponupon the family by her labour.

And ſo much for the duties of husband and wife, which I doe not ſo ſpeake as though is were in the power or nature of any man or woman to performe theſe duties; nay, by nature men be inclined to the contrarie. The wife is naturally diſobedient and ſtubborne, prone to conteme and diſpiſe her huſband, and he is prone to be wandring abroad, and take more delight in any ones company then his owne wiues, and if he be with her at any time, he is ſo deſtitute of all true ſauing knowledge, as that he is readie alwaies to be eyther light or fooliſh, or elſe ſowre and churliſh, and to doe her hurt by his example and make her worſe rather then better, and both of them are deſtitute of all true and ſpirituall louelove one of the other. But God p. 25ſhewes theſe duties in his word, to the end that we ſeeing our ſinnes and our weaknes, might bewaile our wants before God, and beſeech him that requires theſe things at our hands, to worke theſe things in our hearts: and as he hath giuen vsus theſe good commandements, & to giuegive vsus grace to make our hearts good to keepe the commandements. And he that makes this vſe of the law, he profits by the doctrine.

But if any be ſo blinde, and ſo vnacquainted with the wickedneſſe of his owne heart, as that he dreame of ſome ſtrength in himſelfe, to doe theſe duties; it is certaine, he neuer did performe any of thē in truth, nor ſhall euer till he do lament his wants with vnfained griefe before God, & deſire him to make him obedient, as well to giuegive him a charge of obedience.

And thus much concerning the duties of priuate perſons. As namely of parents and children, of maſters and ſeruants, of huſband and wife. The duties of publike perſons follow.

Which are eyther in

Church as

Miniſter and People.

Commonweale as

Magiſtrate and Subiect.

For the miniſter and people. It is euident that the miniſter is a father. It is plaine: 1. Cor. 4. Where Paule, though you hauehave many teachers yet I hauehave begotten you vntounto Chriſt. And Paule cals Timothie and Titus his children, becauſe as their naturall parents were inſtruments of God to beget them to a naturall life, ſo he was Gods inſtrument to beget him to a ſpirituall life.

Now the duties of the miniſter and people are eyther common or ſpeciall.

The common duties which mutually belong to them both, are to pray one for another, and to giuegive thanks one for another. That the miniſter ought to pray for the people, the continual example and practiſe of Paule almoſt in all his Epiſtles doth declare, as to the Philip. Coloſſ. Theſſ. for whom (he writes) that he giues thanks to God, and praies day and night for their encreaſe in all good graces. By Paules example, then miniſters muſt learne to pray to God in ſecret, for the flocke committed to their charge, that God would pardon all their ſinnes, and heale their natures, and make his doctrine effectuall, to worke grace and ſaluation in their hearts. And then if God hauehave heard his prayer, and bleſſed his preaching to conuert the hearts of his people, & to ſaue their ſoules, he muſt not let this ſlip, but marke and obſerue and returne thanks vntounto God for it.

So 1. Sam. 12. 23. The people being affrighted with Gods fearefull ſigne and ſeeing their ſinnes, then they come vntounto Samuel the prophet of God, (as commonly it is the practiſe of men in time of proſperitie to ſet light by the miniſter, and not to regard him at all, but in time of aduerſitie where miſerie pincheth, it is often ſeene, that men will ſend for him and be content to heare him and craue his direction) ſo in affliction they come to Samuel, and earneſtly deſired him to pray for them. Then his anſwere is, God forbid that I ſhould ſinne againſt God, and ceaſe praying for you: ſhewing that it is a great ſinne againſt God in the miniſters if he be not frequent in prayer for his people. So that though the miniſter ſtudie diligently, preach painefully, and walke religiouſly, in all good conſcience; yet if he doe not pray to God, and beſeech him earneſtly to amend thoſe faults that he ſees in them, and to conuert their ſoules vntounto him, and doe not alſo giuegive thanks when he perceiues any good thing wrought in them, and pray for the continuance and encreaſe of it, hee doth ſinne againſt God, and faile in a ſpeciall dutie that he owes to his charge. For all planting and watering is in vaine, vnleſſe God giuegive the encreaſe. And how can he reſpect any bleſſing of God, vnleſſe he doe both often and earneſtly ſeeke for it, and render moſt heartie thanks for it as he findes it granted?

For the people, that it is their dutie to pray to God, and be thankfull for their miniſter it is plaine. Heb. 13. 18. where this commaundement is giuen: Pray for vsus, for we are aſſured that we hauehave a good conſcience &c. And Paule to Philemon ſaith: That he hopes through their praiers to be giuen vntounto thē. and 2. Theſ. 3. 1. p. 22He wils them to pray for him that he may hauehave free paſſage, and that he may be deliuered from vnreaſonable men. And to Timothie. 2. 1. he wils that prayers be made for all in authoritie, that as God hath ſet them ouer vsus as gouernours, ſo he will gouerne their hearts, and order their proceedengs aright. This confutes thoſe people, that a long time hauehave liued vnderunder a minſtry, but all that ſpace cannot ſay that they hauehave once offered vp a true and hartie prayer to God for their paſtor, that he might be furniſhed with gifts for the faithfull diſcharge of ſo great and waightie an office, neuer ſpoken to God in his behalfe, to giuegive him a dore of vtterance to deliuer aright, and deuide the word of truth, to be with his meditations, and direct his tongue that he might to their conſciences, and for their edifying. And againe if at anie time God hauehave powred downe more plentifull grace vponupon their miniſter, that he hath beene better ſtird vp to teach them, and hath ſpoken with more power and zeale then ordinarie, more earneſtly reprouing their ſinnes, and exhorting them to repentance; yet they take it but as an ordinarie thing, and let it paſſe without any notice, as though it were not any merciemercy of God to prepare the miniſters mouth to ſpeake to their conſcience. And becauſe they be thus ſlacke in deſiring, and negligent in thankſgiuing for ſo great a fauour, God doth iuſtly depriue them of a great part of the bleſſing that hauehave careleſly omitted a great part of their dutie. So for the miniſters of the word, many be there that can ſay they hauehave preached many ſermons, and deliuered many doctrines and admonitions to their pariſioners; giuen them many good exhortations. But who of many can ſay as Ierome did, My ſoule ſhall weepe for you in ſecret; if publike preaching will not preuaile, I will trie what priuate weeping can doe, and if I cannot mooue them by ſpeaking to them to amend, I will mooue God with many teares in ſecret to conuert them. And thus much for the common duties of both. The particular follow.

And firſt of the people. The firſt thing that the people muſt performe to their miniſter, is to hauehave a tender and reuerent account of them. And this is commaunded 1. Theſſ. 5. 12. where the Apoſtle giues this in charge. Now I beſeech you brethren know them that labor among you, and that are ouer you in the Lord, and admoniſh you that you hauehave them in ſinguler louelove for their works ſake. as if he ſaid, I ſpeake not this ſo much for the miniſters ſake; for whether ye louelove him or account of him, or not, ſo long as God accounts and eſteemes highly of him he is well; but I deſire you euen for your own good, that for thoſe faithfull men of God which labour amongſt you, to whom God hath giuen the ſpirit of grace and admonition, and whom God hath ſet to watch ouer your ſoules, let not them be forgotten and neglected amongſt you, but take knowledge of them and obſerue them, and that for their works ſake. For in truth they of all men deſerue moſt to be regarded and accounted of, in regard of the profit that they bring, and the worke they performe, which howſoeuer it be not outward, and commonly brings no money to the purſe; Yet it is inward, and brings peace vntounto the ſoule. For vntounto them is committed the word of reconciliation and life, and they are made diſpoſers of the treaſures of God, that bring comfort and reioycing to the heart. If then they be meanes to giuegive Chriſt Ieſus vntounto you, if they helpe you to heauen, if they purge the ſoule, and build you vp in grace, if they beat downe ſinne, and ouerthrow the power of Sathan in you, ought you not then to louelove them, and that for their worke and your profits ſake?

But many there be that make no ſuch account of him, & why? Becauſe they feele no ſuch neede of him, they ſee no neceſſitie of his labour, but that they may well ſpare him, they can ſee no good he doth; and no wonder, they can ſee none to whom nothing is good, but that which ſerues their fleſh. For as they account of him ſo they profit by him, and iuſt it is from God, that as they deſpiſe his miniſter, ſo he ſhould them, and make them fruitleſſe hearers of that word, which to better men wants not a moſt excellent fruit, according as Chriſt hath ſaid: He that diſpiſeth you, diſpiſeth me, and he that diſpiſeth me, diſpiſeth him that ſent me.

p. 27If they diſpiſe God how can they reuerence the men of God? And hence it is that young vpſtart boyes and girles, in many places are growne to that top of impudencie and ſhameleſſeneſſe in ſinning and ſtanding for ſinne, as that they dare ſet thē ſelues againſt the miniſter of God, and oppoſe their life of purpoſe againſt his doctrine, and ſtand as ſtiffly for the diſhonouring of God and the breach of the law of God, as he can ſtande for his law, whoſe life is nothing but a diſgracing of their miniſter, that in publique and veiw of all the world they might gainſay that in practiſe which he taught publiquely; and euen in the heat of the ſermon when the reproofe is yet freſh, and ſcarcely ended, then in the heat of their raging luſt, to fall to the thinge that was forbidden by God, and by his miniſter reproued. But why comes fooliſh youth and boies to be thus impudent? But that they are animated by the froward example of elder perſons. As thoſe young children that mocked Eliſha the Prophet, how could they ſpeake ſo baſely and contumeliouſly of the reuerende man of God, but that they heard ſuch thinges at home by their gouernours, and muſt needes vtter them when they come abroad. But was not this their boldeneſſe met with? Did not God paye them home though they were but children? for two beares came out of the woode and ſlew 40. of them. For when they dare profeſſe themſelues to be aduerſaries to the man of God and to the law of god, they muſt needes faile in eueryevery other dutie, deſpiſing the perſon they muſt needes neglect the doctrine, and not reuerencing the preacher, they cannot take good by his preaching.

The miniſter of god then ought to be eſteemed not according to his coats and wealth, which is the thing that fooliſh men doe only doat vppon, but according to the ſingular worke, and calling in which God hath ſette him; and which he will hauehave reſpected.

The ſecond dutie of the people is to obey the doctrine of the miniſter; elſe they be no faithfull keepers of the eight commandement, vnleſſe they make conſcience to yeelde obedience to the doctrine of their miniſter taught truely out of the word of God. This is commanded Heb. 13. 17. Obey them that hauehave the ouerſight of you and ſubmit your ſelues. &c. He wils them to obey their miniſters, namely in doctrine, and he addes the reaſon, becauſe they watch for your ſoule, ſith ye ſtand vponupon their guarde to defend your ſoules from diſtruction; therfore ſubmit your ſelues, and obey not ſo much the men, as the doctrine and inſtruction deliuered out of Gods word in their calling. And ſecondly, if you doe not this, you ſhall be ſo farre from giuing ioy to the heart of your miniſter (which good people ſhould doe) as that you ſhall peirce his ſoule with ſorrow, and be a meanes to eate vp his heattwith; for what greater anguiſh can come to the miniſters ſoule then this, that when he exhorts his people to holines they be vnholy, he teacheth them to be ſpiritually minded, and they be ſet altogether on the world, he ſhewes them that they muſt rule themſelues and families after the law of God, and follow their owne luſt▪ this of all afflictions doth moſt wound & breake the heart of a godly and faithfull miniſter, that in louelove to his flocke preacheth Gods word ſincerelie vntounto them. I but would ſome ſay; what neede we care for his being agreeued? Nay, this is it that many deſire, and wiſh nothing more then that, they knew how to vexe the miniſter. But ſaith he, make not ſo light account of greeuing the miniſter, for that is not profitable for you; he hath the ſorrow of it, but you the loſſe, he is driuen to runne oftner vntounto God by your ill intreatie, and to ſeeke for the louelove of god when men doe neglect them; but in the meane while, hee cannot with that ſpirit and courage pray to God for you, and ſo powerfully and cheerefully preach the word of God vntounto you.

This confutes them that bragge of there good dealing with the miniſter, and thinkes they pay him all his dues as well as anie man, and takes it as a wrong that the miniſter eſteemes not of them as well as he doth of anie. But doe they performe their dutie? and what dutie is it they performe? doe they obey the goſpell which he preached and ſubmit themſelues to his p. 28doctrine; this is the heart of dutie, and where this is not, there is no dutie done worth thankes, leaſt they they conuerted, they do not pay the miniſter his due; for a faithfull paſtor and man of God regards not ſo much the tithes and lookes not to the fleece; he comes as Chriſt ſaith to Peter to bee a fiſher of men, and if they will not be drawne out of their luſts and ſinnes by his preaching, it is no dutie; for he that neglects obedience to the doctrine of the miniſtrie, is an ill ſheepe and vngodly perſon, ſhew what kindneſſe he will to the particular perſon of the miniſter.

The laſt dutie of the people to the miniſter is to performe maintainance vntounto him both for his releefe and ſuſtenance, as alſo for his defence againſt the wronges of ill depoſed perſons. For his releife and ſuſtenance that is commanded. Galat. 6. 6. Let him that is taught in the worde make him that haih taught him partaker of all his goods, bee not deceiued God is not mocked &c. Where willing them that are taught to prouide for the maintainance of the miniſter, he meetes with common corruption of men, that thinke all is gotten, that they can couſen and deceiue the miniſter of; and therefore carnall men are neuer more wittie in anie thinge then in withholding his dues, but he ſaith be not deceiued. As if he had ſaid, you thinke to deceiue an other, but indeed you ouerreach your ſelfe; your ſelues bee deceiued at the length; for though this cunning dealing may happilie be hiddē from men, and done ſo cloſely that it ſhall not bee knowne, yet GOD will not be thus mocked, hee ſees and knowes mens fetches well enough, tis noe colouring with him that ſearcheth the hearts.

For if you deale thus wrongfully, make an account that as you ſowed ſo you ſhall reape, ſuch as your ſeede time was, ſuch ſhall be your harueſt, this your corrupt and vniuſt dealing ſhall get but a ſorrie reward, and ſuch as ſhall bring but ſmall comfort to your ſelues; and in an other place the Apoſtle ſaith, if they giuegive ſprituall thinges, is it a great matter that they receiue calnall, and thoſe that ſerue at the altar liue by the altar. So that it is the peoples dutie, freely and without grudging to helpe the miniſter with ſufficient allowance for matters of this life.

Laſtly, they muſt giuegive him maintenance againſt the wronges of bad men as it is noted of Aquila and Priſcilla that they ſtood for Paule, and that was not a thing that hee alone was bound to be thankefull to them for, but in ſo doing they deſerued thankes of the whole Church, which receiued good by his miniſtrie. And if this dutie were carefully performed, perſecuters would not be ſo bolde and audatious to moleſt and trouble the miniſters and faithfull men of God as they be. But it comes oft ſo to paſſe, that though the miniſter be in all things faithfull to his power, and beare ſuch a louelove vntounto his people, as that he would part with his bloud to doe them good; yet let but ſome vilde perſon of a wicked and vngodly life, (as indeede the diuell neuer lackes ſuch inſtruments, to vexe Gods miniſters,) let ſome but baſe limme of the diuell ſtep forth to ſet him ſelfe againſt the miniſter and to perſecute him, manie in the congregation will be readie to ioyne with him, and hauehave their hand in as deepe as any. But others of the better ſort hauehave no courage to ſtand for him, and to defend his good cauſe; many thinke they doe not breake the fifth commandement, and yet know that God hath ſaid, that he that laboureth in doctrine is worthy of double honour. Yet when will they ſpeake well of the miniſter, when will they open their mouth in his defence? but are readie to ſay it was his indiſcretion, hee was to haſtie and vnaduiſed, he might hauehave kept himſelfe quiet▪ and thus either becauſe they be daſtardly and dare not, or malicious and will not, allmoſt none can be founde, that will ſtande in the maintenance of their faithfull miniſter, againſt the furie and malice of the Diuell and his limmes wicked perſecutors.

But this is a moſt ſoule fault, for if any had a good friend to whom he were much beholding, and of whom he had receiued many benefites, no man almoſt is ſo cowardly and baſe minded, but if he heard one raile vponupon him and abuſe him, he p. 29would take courage to ſpeake for him, and for his credite▪ but who almoſt can be found, of many in a pariſh, that can afford a good word for the Miniſter; nay, are not moſt of this minde, that if he be moleſted all is loſt that fals beſide. Thus much for the dueties of the people; the Miniſters particular dueties followe.

The firſt is, to be a good example and patterne vntounto them in louelove, in faith, in patience and in eueryevery good duetie, as 1. Tim. 4. 12. Let no man diſpiſe thy youth. I but, (might Timothy ſay,) can I keepe them from deſpiſing my youth? I cannot hinder it, yet, Shew thy ſelfe an example to thoſe that beleeue. This then is commanded as a duetie that gaines the Miniſter great recompence, and account in the heartes of his people, and keepes him from contempt, that the light of God ſhine forth in him, and they may ſee the graces of the holy Ghoſt in his conuerſation. And therfore the Apoſtle ſheweth how he muſt gouerne his ſeruants, and order his children and his whole houſhold, els, if he lay loade of doctrine vponupon others and do nothing him ſelfe, they may ſay, Phiſition heale thy ſelf, and pull out the beame out of thine owne eye thou hypocrite: & this will make all his preaching fruiteles & vaine, for he that cannot gouerne himſelfe & his owne family, how is it poſſible he ſhould order his flocke aright? Therefore he muſt ſhew his firſt skill in gouerning him ſelfe and his familie, and thoſe that be neereſt vntounto him.

The next duetie of the Miniſter, is to preach the pure word of God in ſeaſon, and out of ſeaſon, to feed the flocke diligently and faithfully, to intend and take heede to ſuch wholeſome doctrine as may nouriſh the ſoules of his people, to deuide the word of trueth aright, to ſpeak to the capacitie and conſcience of his people, in all diligence & faithfulnes, not making marchandiſe of the word and Goſpel of Chriſt, that ſo his people may be prepared, as a fit and pure Virgin to marrie Chriſt, and ſo farre as he doth theſe things, that in doctrine and example he goe before his flocke, he may looke for duetie at their hand, or if they performe it not, yet he may ſay, my reward is with God and my recompence with the moſt high.

Thus much for thoſe ſuperiours that hauehave authoritie in the Church and their inferiours. The ſuperiors and inferiors in the Common wealth follow, and thoſe are Magiſtrate and people.

The firſt duetie of the ſubiect, is inward and outward ſubmiſſion in heart to reuerence, and outwardly to obey the Magiſtate as is commaunded. Rom. 13. Let eueryevery ſoule be ſubiect to the higheſt powers. He commands not onelyonly a bodily ſubiection, which may be in the moſt rebellious perſons that reſiſt authoritie, and lie open to the curſe of God for this ſinne: but a ſubmiſſion inward of the ſoule, as vntounto a ſparke of Gods authoritie and an appointment, or if this inward be not firſt, the outward ſubiection will faile vponupon eueryevery light occaſion. There muſt be an outward ſubiection alſo, in obeying their commands, ſo farre as they command lawfull things. As Titus 3. 1. Put them in remembrance that they be ſubiect to all in authoritie, and obedient. But if it ſo fall out that the Prince, or any inferiour Magiſtrate command things vnlawfull, againſt the commandement of God; then indeed one muſt with Peter, ſay, It is better to obey God then man. But yet ſo, as one be content without murmuring or reſiſtance, to beare with eueryevery puniſhment ſhall be layd vponupon him, euen to death. As Daniel, when the king made a wicked Edict, would not yeelde vntounto it, but yet he was content to yeelde to the puniſhment with patience, and neuer went about to gather a power in his owne defence againſt the king. And the three Children, would not preferre Nebuchadnezars commandements before Gods, but yet they did not by rebellion ſeeke their owne deliuerance, but quietly gaue vp themſelues to death, expecting helpe onelyonly from God. So that if the Magiſtrates command be lawfull, the ſubiect muſt obey; but if he command an vnlawfull thing, he muſt not rebell, but ſuffer the puniſhment without murmuring, euen in heart: as Eccle. 16. 20. Curſe not the king, no not in thine heart, nor the rich in thy bed chamber, for the foules of the ayre ſhall diſcrie it.

Though the king or any in authoritie vnderunder him doe thee wrong, yet allowe noe miſcheiuous and wicked thought againſt p. 30them, for if thou doe God will bring it to light. But if the king be vniuſt and wicked, then wee muſt pray to God to conuert him, as Paule commands Tim. that as our ſinnes hauehave brought an ill gouernour ouer vsus, ſo our prayers may remoue him, or better him. This the firſt dutie then, is ſubiection without gainſaying.

The ſecond is to pay their due willingly and freely without grudging, as Paule ſpeakes, tribute to whome tribute, cuſtome to whome cuſtome, and not eueryevery paiments elſe are neceſſarie for the maintaynance of their ſtate▪ partly that they may be able to repreſſe rebels and enemies, and partly that hauing ſuffient maintainance from the peoples coſt, they may not be diſtracted, but may bend their whole indeuour to good gouernment and protection of the people.

The duties of the magiſtrate follow; for he hath his charge to, and much is required of him to whome much is giuen. Firſt then, his dutie is to looke to godlineſſe, that religion and pure worſhip of God be confirmed and maintained in his land, as 1. Tim. 2. 2. Paule wills to pray for theſe in authoritie that we may liue a godly life vnderunder them. And now that which we muſt pray to God for. that they may doe, is their dutie to doe. Firſt then a magiſtrate according to the authoritie of his place muſt hauehave a care of godlineſſe, and looke that the pure worſhip of God be ſet vp, and all falſe and idolatrous worſhip ſuppreſſed. And thus did the godly and chriſtian kinge in time before. As Ioſiah and Hezekiah, and others whoſe firſt and eagereſt worke was to pull downe all idols, and to exhort and command their people to practiſe the pure and holy worſhippe of GOD according to his worde; and where this is not doone, the duties of the ſeconde Table muſt needes bee neglected.

The ſecond dutie of the magiſtrate is to maintaine peace and quietnes, to prouide for the vnity and concord of their ſubiects, as in the ſame place of Timothie, that we may liue a godly peaceable and a quiet life. Nowe they may prouide for peace by pulling downe and repreſſing the wicked with their authoritie, as alſo by maintaining and defending the innocent and rewarding the good▪ for vnleſſe the magiſtrate declare his ſtrenght and ſhew his authoritie againſt ſinners, they will be practiſing and ſtirring againſt Gods children, the Serpent will nibble at the Heele, darkeneſſe will hate light, and the dogs will be wurrying the ſheepe; the diuell driues them and needs they muſt be troubleſome, as he their captaine is, for an ill conſcience is feirce, and hauing not the peace of God to quiet them, they cannot be quiet▪ what way muſt be taken then? the Magiſtrate muſt make them quiet, by ſhewing them the edge of the ſworde, he muſt hamper them, and let them ſee that if they be troubleſome it ſhall be to their owne coſt, they ſhall trouble themſelues, and this will ſome thinge bridle them that good men may hauehave ſome reaſonable peace by them.

The third dutie of Magiſtrates is to procure honeſtie, as in the ſame place of Timothie the Apoſtle ſpeakes. Nowe this they muſt doe by remouing all lewd practiſes and perſons and thoſe thinges that are occaſions to them, as ſtewes and houſes of filtheneſſe, as houſes of gamning, which are meanes to prouoke men to much luſt and vnthriftineſſe, contrarie to ciuill honeſtie, and good manners. Theſe things the Magiſtrates muſt reforme ſo farre as his authoritie will ſtretch, or elſe hee is not faithfull in his place. And this was commended in Aſa that hee putte the Sodomites out of the land.

An other point of honeſtie is to take order about the poore in a good honeſt ſort. Firſt, for rogues and runnagates that being ſtrong and luſtie, make begging and wandring their trade of life, that they be ſeuerely puniſhed and ſet to worke.

That no maintenance or allowance be giuen vntounto them, for as the Apoſtle ſaith, He that will not worke, let him not eate. And what more diſhoneſt thing in a Chriſtian commonwealth, then that ſuch men ſhould be permitted which pollute the ayre, and fill the land with ſinne? making their whole life nothing elſe but a continuall practiſe of filthines, theft, and idlenes, ſonnes of Sodom, that liue without a calling, without a magiſtracie, p. 31without a miniſterie. That neyther glorifie God, nor ſerue the prince, not profit the cōmonwealth, but are an vnſpeakable burden to the earth, & blot to the ſtate, as droanes liuing on other mens labours, and the ſweat of other mens browes. Theſe filthie perſons, this curſed and vngodly ofspring, and vnprofitable generation, this droſſe of the land, refuſe and of ſcouring of the world, muſt be purged away by the hand of the magiſtrate, in whom hand there is power, and to whom God hath for this entent committed the ſword that they cut off or amend ſuch rotten braunches. And this the excellent and worthie example of Iob ſufficiently confirmes, who though he was aboundant in merciemercy, and in all libertie to the poore and needie, whoſe neceſſitie not idleneſſe made them ſtand in need of his helpe, ſo that he was an eye to the blind, (as eueryevery good magiſtrate eſpecially, ought to be) and a foot to the lame &c. yet for theſe wicked perſons, he ſo hated their ſonnes, and ſo ſharply puniſhed their perſons, as that they had rather flie to the wilderneſſe, and embrace the rockes, lye among the buſhes, and eate the Iuniper rootes, then be ſeene in that place where Iob had any thing to doe, or come within the limits of his authoritie, yea ſo infamous where they growen, that men ſhouted at them as at a theefe, and they were almoſt quite baniſhed from the company of men. And he giues this reaſon, they were villaines and the ſonnes of villaines, more baſe and vilde, then the earth which they tread vponupon; this ſentence the holy Ghoſt giues of theſe yong and luſtie roguing vagrants. But one might ſay be they not men, and beare Gods image? Nay ſaith he, they hauehave ſo defaced Gods Image, as that they be not to be compared to the dogs of my flocke; the dogs of the flock doe good in defending the ſheepe, but theſe are good for nothing but to diſhonour God, and ſtaine and defile the land with all filthineſſe and whordome.

Therefore thoſe whom God hath made the head and hands of the commonwealth, muſt ioyne their endeauour together, to root out the race of vngodly and vilde perſons. Which ſome time agone was by wholeſome and good lawes ſomthing well redreſſed among vsus; but now through the negligence of the inferiour magiſtrates, and fooliſh pittie in not executing theſe lawes, they begin to reuiue afreſh, and if the wiſer care and diligence of magiſtrates in higher place be not, will take head again to the ſhame of them, & the hurt of the whole commonwealth. Therefore as they will hauehave a care to performe their owne duty, and wipe away their owne ſhame, and heale manifold euils of the commonwealth, and hinder manifold foule ſinnes amongſt men, and eſtabliſh a chiefe point of honeſtie in and by their gouernment, they muſt ſweepe away this filth of the earth, and ſo, that no allowance or maintenance be giuen vntounto them; for the onelyonly merciemercy to ſuch is to helpe them out of their ſinne by puniſhment, and a great note of friendſhip and louelove to God and the commonwealth is to amend or cut of thoſe that be profeſſed enemies to both.

Secondly, for ſuch as are impotent, and by reaſon eyther of age or weakneſſe, or want of limmes cannot labour, or elſe if they hauehave ſtrength and vſe of it, cannot earne ſo much as to maintaine them and their family; they muſt be helped by the prouident care of the magiſtrate, and chriſtian orders for that caſe, that they be not conſtrained to beg their bread; for it is a moſt diſhoneſt and baſe thing, to ſee men ſtand whining at the doore like dogs for bread, and this corrupts their manners, and is contrarie to all good nature, and deſtroyes the ſeeds of any good diſpoſition in them, feſtring the minde with idleneſſe, and drawing a thicke skinne of impudence ouer their faces. Therefore to preuent theſe euils and hurts, the wiſe and mercifull diligence of the magiſtrate muſt take order for their timely and chriſtian reliefe. And thus much for ſuperiours with authoritie. The ſuperiours without authoritie follow, and their inferiours and thoſe are eyther

in Giftes. Or Age.

The duties of thoſe that are inferiour to others in gifts, is firſt to acknowledge it, and reuerence them for their gifts. If God beſtowed vponupon any one more godlineſſe, more wiſedom, more diſcretion or vnderſtanding, though he hauehave no authoritie, p. 32yet, he hath an excellencie & ſuperioritie aboue thoſe which hauehave not equall gifts; and this they muſt acknowledge to Gods glory, and reuerence him that God hath honoured. Elſe they clip the Lords coyne, and deface his image, if whom God hath graced with the ſpirit of wiſedome and counſell, with grace and power ouer their affections, and ſuch like; they by obſcuring them, ſo farre as they can, hinder the glorie of God, and the good fruit that might come by them. They muſt then with reuerence be acknowledged. And thus the woman of Canaan that at firſt reſted with Chriſt, at length perceiuing his giftes, acknowledgeth him to be a Prophet (for ſo farre onelyonly ſhe ſaw then,) and deales more reuerently with him. And Nabuchadnezar ſeeing that Daniel was endued with wiſedome and knowledge from God to expound dreams, more then he or any of his nobles, doth confeſſe this, and reuerence him for it. But contrary is their practiſe, which through enuy & pride, ſet themſelues to depraue or to leſſen other mens grace, & think no gifts worth looking after but their owne, and iudge all men fooles beſides themſelues. Yet they thinke it a dutie that other men ſhould acknowledge their outward gifts, as wealth and ſuch like, and reuerence them for it, as indeed they ought with a ciuil reuerence for peace ſake, but no man is bound to thinke better of them for their wealth ſake; and why then do not they themſelues confeſſe the inward gifts beſtowed vponupon others which are much more excellent?

The ſecond dutie of inferiours in gifts, is to make a good vſe of the gifts that others hauehave beyond them, imitating the godlineſſe and patience that they ſee in them, taking direction, and crauing counſell at his wiſedome and vnderſtanding, as to reuerence theſe graces in another, ſo to labour for them in themſelues, as it were to light their candle at his, and to draw ſome few drops from his ful bucket. Thus the womā of Canaan ſo ſoone as ſhe perceiued Chriſt to be an other maner of perſon then ſhe thought, ſhe left of ieſting, and fell to aske him ſome queſtions of religion, that ſhe might be the better for meeting with a prophet. And Pharo perceiuing Ioſephs wiſedome and prouident foreſight, put him in ſuch place where his good might procure the common good. And Nabuchadnezar ſeeing Daniels fitneſſe for an high place of office, preferd him where he might put his wiſedome & other graces to the proofe and practiſe. And this effect will manifeſt that one doth acknowledge and reuerence the gifts of others, elſe all ſhewe of accounting of them is but hypocriticall, and ſhall yeelde no comfort to the ſoule afterwards. This ſhames and reprooues them that one may ſpeake many graue and godly ſpeaches in their hearing, before they learne any piece of one to follow it, how manie examples of patience and holineſſe and mortification may they ſee in a good man, and yet be neuer a whitte the better for it? God hath giuen ſo many graces for their good, and will they be better by none of them? that is a ſoule faulte, and it ſhewes that in truth their is no true reuerence, for that which one eſteemes and accounts of in an other, he would bee very deſirous, to be partaker of it himſelfe.

Superiours in gifts, they muſt do this (for all duties in this commandement are mutuall) they muſt turne their gifts to the beſt good of others, vſe their wiſdome to direct, their knowledge to inſtruct, their ſtrength to beare burthens as the Apoſtle ſaith: you that are ſtrong, What? we muſt not lay burthens vponupon the weake to ſuppreſſe them, but beare the burthens of the weake, to helpe them. Vnleſſe therefore hee to whom God hath giuen more graces then ordinarie, doe vſe that which he hath receiued to the glorie of him that gaue it, and to the good of mankind for which he gaue it, he is found an abuſer of the Lords talents, which gaue them him; not that he ſhould vaine gloriouſly ſet himſelfe aboue others that want them, and ſo tread his inferiours vnderunder foot, or cruelly oppreſſe, or craftily circumuent and deceiue thoſe of meaner capacitie then himſelfe, but to the common good of the whole Church, and the further edification of the weaker; that as he hath receiued more, then ſo according to the number of his talents he might bring forth a greater encreaſe. But for one to grow proude, and ſet himſelfe aboue others, that brings the curſe of God vponupon p. 33him, and is the next way to make him deſpiſed, and to looſe his gifts which he can vſe no better. As it is ſeene by wofull experience in a greater number, that God had furniſhed with many gifts both of bodie and minde, ſo that there was great hope that they ſhould hauehave much ſet forth the glorie of God, and done much good to the Church of God. When they began once to lift vp themſelues and ſeeke their owne vaineglorie more then Gods glorie, and ſo hauehave turned their giftes the wrong way, themſelues hauehave growne in contempt, and thoſe graces which they hauehave had, hauehave rotted away, and by little & little came to nothing. And iuſt it is with God that it ſhould be ſo, for that man which will not honour God with his gifts God will ſee that he ſhall hauehave no honour, and better that they and their gifts ſhould periſh, then they ſhould hauehave them to doe no good, but ſet vp themſelues. Thus much for ſuperiours and inferiours in gifts. Theſe in age follow.

The dueties of younger perſons to the ancient is to ſhew a reuerent opinion of them, and to ſhew all reuerent and ſubmiſſiue behauiour vntounto them, in reſpect that they carry vponupon them as it were a print of Gods eternitie: which is commaunded, Leuit. 19. 32. to riſe vp before the hoare head, and honour the perſon of the aged. I am the Lord. Where giuing this commaundement of honouring the aged, he meets with yong conceited heads by this reaſon, I am the Lord, to whom thou oweſt obedience, I will hauehave it thus, and in this reſpect it were the beſt way for thee to yeeld obedience. So Iſay. 3. 5. It is noted as a curſe of God and a plague that comes with the ſubuerſion of the commonwealth, when ſuch wofull confuſion ſhould take place, as that young boyes and children of no diſcretion or gouernment ſhould preſume againſt, and proud young youthes that hauehave no grace, nor any thing to commend them, that neuer did good, that none can ſay that the world is the better for them, it might hauehave done as well if they neuer had beene borne, that ſuch proud abſurd perſons ſhould grow to that extremitie of impudencie and ſhameleſneſſe, as to preſume againſt their betters, and preferre themſelues before their elders. Which doth ſharpely alſo reprooue the cuſtomable rudeneſſe of our youth that no whit regard their elders; To ſhew any token of reuerence to them, in riſing before them, or vncouering, but go & vſe ſuch behauiour with them as if it were with fellow, boyes, or playfellowes.

The dutie of the elder perſons is to giuegive a good example. For a grey head is a glorie if it be found in the way of grace if they be godly and holy, and ſhew a graue, wiſe, and graue conuerſation; then eyther younger perſons ſhall giuegive them their due reuerence, or if they doe not, the ſinne lyes vponupon their owne heads, and they be blameleſſe. So Titus. 2. 2. The elder muſt be ſober, honeſt, diſcreet, ſound in the faith, in louelove, and patience, as their bodie decayes, ſo their ſoules muſt encreaſe in all grauitie and ſoberneſſe; and for their vnſound limmes and weake, they muſt get a ſtrong and ſound fayth, that by the long continuance of time, and often vſe of the meanes of ſaluation, they muſt get great ſoundneſſe and power of faith, which may worke aboundantly in them by the fruits of louelove which alwaies accompanies true faith; and this louelove will make them patient, not forward, not pettiſh, not eaſie to be offended, but full of long ſuffering, to be an example to others of meekneſſe.

But contrarie it is in thoſe, whoſe ſinnes of their youth hauehave ſtayned them ſo deeply, and ſo filled their bodies, as there is no grace to be ſeene in their olde age. Their words are altogether vaine, and light, fooliſh, nothing ſauouring of grace, ſo that no man can in reuerence, eyther craue aduiſe from them or be ſilent to heare ſuch fooliſh and vnſauerie talke, as cuſtomably comes from them, and their conuerſation full of teſtineſſe and vnaduiſed wrath, and bloted with miſerable and abiect couetouſneſſe and greedineſſe, that they are alwaies ſmelling earthward, and purſuing the world ſwiftly, when they can ſcarce go vp and downe in the world. No grace no wiſdome, nor any vertue bewtifieth their grey haires, theſe want, and that iuſtly their honour, becauſe they hauehave the firſt ſteppe olde age, but they want the vpſhot and perfection to p. 34be found in the way of grace. And thus much for the dueties of ſuperiours and inferiours commaunded in this commaundement.

The reaſon is next: That thy daies may be long in the land which the Lord thy god giueth thee.

This is taken from the good effect and commoditie that will follow to him that keepes this commaundement. It ſhall be for his profit, he ſhall hauehave the benefit of it himſelfe. So that hence we may learne this leſſon, that the way to get a proſperous and long life, is to be obedient to parents and ſuperiours, and to honour them. As in Epheſ. 6. 2. He ſaith this is a commaundement with promiſe, namely, with a ſpeciall promiſe. For indeed this ſtirs vp the heart of the parent to pray to God for his children, that he would poure a bleſſing on them, and that not in word onelyonly, but indeed, and in the deſire of his ſoule, he will beg it earneſtly at Gods hand, for ſo the wordes in the originall runne that they may prolong thy daies, namely, thy parents, when they ſhall hauehave occaſion with a glad and ioyfull heart to thanke God for that comfort which they hauehave receiued by the obedience and dutifulneſſe of their children; this brings with it a bleſſing of God vponupon the ſoule and bodie of ſuch a childe to prolong his life in all happineſſe. But on the other ſide when the father and mother through the rebellion and obſtinacie of a childe are driuen to ſigh and mourne before God with a troubled ſoule, that hee that ſhould hauehave bene one of the greateſt comforts is one of the greateſt griefes, and he that ſhould hauehave built vp the houſe doth pluck it down; this brings a curſe, and prouokes God to cut of his life vntimely, and his ſoule alſo (vnleſſe he repent) to his damnation. An example of this we hauehave in the Rechabites, the ſonnes of Ionadab. Ierem. 35. 19. They did reuerence their parents ſo much, and had ſuch a regard of him, as that when he ſeeing the exceſſiue abuſe of wine to drunkenneſſe, and the abuſe of lands and houſes to couetous greedineſſe, commanded them to drink no wine nor build no houſes, nor buy no land, which might ſeeme an hard commandement, abridging them of their pleaſure and profit; yet in louelove to their father, they kept it all their daies faithfully. Now God he comes vponupon the Iſraelites, and condemnes them by the example of Ionadabs ſonnes; ſhewing that he had beene a better father vntounto them, then Ionadab had beene to his ſonnes, and his commandements reſtrained them from no lawfull delight, but onelyonly from ſin that would damne the ſoule, yet they would not be ſo obedient to him as the Rechabites to their father. Therefore in the laſt place he comes to giuegive a reward to the Rechabites, and ſaith, that Ionadab the ſonne of Rechab ſhall neuer want a man to ſtand before me. Such a good thing, and ſo acceptable is it vntounto God, that children ſhould ſubmit themſelues vntounto their ſuperiours. And ſo Ioſeph hauing beene a good ſonne to Iacob, Iacob prolonged his daies; for he prayed ſo heartily for him, that God could not denie. Alwaies when Ioſeph came, then Iacobs mouth was full of bleſſings and he was ſo nimble to pray for him with his whole hart, as that he could hauehave powred out his ſoule in a prayer for him to hauehave done him good, and theſe did not goe into the ayre, and vaniſh fruitleſſely, but tooke place, and God indeed bleſſed Ioſeph in himſelfe, & his poſteritie aboundantly. So that the beſt diet, and the beſt ayre that one can liue in, to make children hauehave a long and happie life is to be obedient to their parents. Therefore let children learne to be dutifull, and to ſerue their parents; as Paule ſaith, that Timothie did ſerue him as a ſonne ſerueth his father, ſo that a good childe ſhould be his fathers beſt ſeruant. This doing they ſhall bring Gods bleſſing vpo their ſoules and bodie, otherwiſe they ſhall hauehave a ſhort life, and a miſerable life, alwaies in bondage to ſome foule luſt or other that ſhall play the tyrant ouer them, and reuenge their parents quarrell vponupon them.

This ſerues alſo ſecondly to inſtruct parents that if they would hauehave it goe well with their children, they muſt not then ſo much labour to get great matters in the world for them▪ but to take them downe by time, to inſtruct them and narture them in godlineſſe, and to labour to bring obedience and pietie into their hearts; or els be they as greate as they will they p. 35ſhall bring a curſe vponupon them. As we ſee in Dauid ſonnes whē he was negligent in bringing them vp in the feare of God, but let them hauehave their owne way, and could not find in his heart for fooliſh fondneſſe to correct them, we ſee how Gods curſe purſues them; one commites inceſt, the other ſeeing Dauid would not puniſh ſo ſoule a ſinne, vſurps authoritie and he becomes his brothers iudge and executioner, and after alſo driues his father out of his kingdome and ſeekes his life, till he died a miſerable death and a ſtrange, Gods hand taking vengeance on his wickedneſſe. An other by treaſonable practiſes came to death by his brother iuſtly. So all theſe came to a violent and fearefull end, why? becauſe he would not reproue thē nor checke them as is noted. but for Solomon, his father inſtructed him & his mother inſtructed him, he was kept in, & not ſuffered to runne after vanitie ſo, and therefore we ſee what bleſſings befell to him, & what a curſe ouertooke the reſt. So Eli for fooliſh pittie grew ſo tender, that hee would not correct his children according as he ought, therefore miſerie came vponupon himſelfe and both they died in a day. Therefore as parents may and muſt deſire an happie and longe life for their children, ſo they muſt alſo vſe the meanes to get it for them, by good nurture, and maſtring them to make them know and doe their dutie▪ for better parents maſter them by correction, then God deſtroy thē in indignation; for if they be not ſtaid at firſt, they will proceede from rebellion againſt parents, to rebels againſt magiſtrates, and then they will rebell againſt god alſo till he cut them of by diſtruction.

This ſerues alſo for the comfort of dutifull children who happily can ſee nothing but pouertie, and are deſtitute of all worldly meanes of helpe.

But let them not looke on the outſide ſo much, turne to the inſide a little; how hauehave they behaued themſelues to their parents, how hauehave they dealt with them, what affections hauehave they carried toward them, what good hauehave they beene willing to doe for them, what obedience hauehave they ſhewed them? Make account then that God will bleſſe thē and ſuccour thē, that they ſhall liue a long and happie life vponupon the earth. And it is iuſt that their children alſo ſhould reward the like to them, to couer their infirmities as Noahs chrildren did, ſo that either God will not let them breake out, or elſe they ſhall hide them and not lay them open to their ſhame. But thoſe that be now ſo rebellious as they be ſicke of the father or mother, and deſire the parents landes more then their life; Looke for it, a daye will come that they ſhall bee ſicke of their children to.

But here ſeemes an obiection to ariſe. We ſee it far otherwiſe ofttimes, vilde perſons liue long and thoſe that bee obedient die quickely▪ but to this we may anſwere, that the reprobate liues but to heape vp wrath againſt the day of wrath, and to make vp a greaer meaſure of his ſinnes, that God may make vp a greater meaſure of vengeance; ſo that the greateſt promotiō for reprobates were to dye ſo ſoone as they were borne; for the longer they liue the more ſins they commit, and the more ſhalbe their torments. For the godly if God take them away ſooner, it is to take them to a better place, that they may be taken from the euill to come. As the one good ſonne of Ieroboam died younge, to the intent that hee might not be infected with the foule ſinnes of his fathers houſe, if hee ſhould hauehave beene longer among them, and alſo that he might not be afflicted with the fight of thoſe fearefull iudgements that were to fall vponupon his fathers houſe. And this is no ill bargaine, to bee taken from earth to heauen, from the battaile to the victory, frō man to God, and the companie of his Angels and Saints.