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ders, and the glory of the children are their fathers: To which purpose, the parent oweth to the child, 1. Provision. A good man shall give inheritance to his children's children. All the labour, wherein he hath travailed, he shall leave to the man that shall be after him. And who knoweth whether he shall be wise or foolish? yet shall he rule over all his labour, wherein he hath laboured, and shewed himself wise under the sun. Here are therefore two gross vanities which I have seen: the one, There is one alone, and there is not a second, which hath neither son nor brother: yet there is none end of his travail, neither can his eye be satisfied with riches; neither doth he think, For whom do I travail, and defraud my soul of pleasure? The other contrary; riches reserved to the owner thereof for their evil. And these riches perish in his evil business; and he begetteth a son, and in his hand is nothing. 2. Instruction and good education: for, He, that begetteth a fool, (whether naturally, or by ill-breeding) begetteth himself sorrow, and the father of a fool can have no joy. And, therefore, Teach a child in the trade of his way, and when he is old, he shall not depart from it. 3. Correction: He, that spareth his rod, hateth his son : but he, that loveth him, chasteneth betime; for foolishness is bound in the heart of a child: the rod of correction shall drive it from him: yea, there is yet great benefit of due chastisement; for, The rod and correction give life; but a child set at liberty makes his mother (who is commonly faulty this way) ashamed: yea, more than shame, death and hell follow to the child upon indulgence: (only) If thou smite him with the rod, he shall not die: If thou smite him with the rod, thou shalt deliver his soul from hell. Though thy son therefore be tender and dear in thy sight; Correct him, and he will give thee rest, and will give pleasures to thy soul wherefore, Chasten him while there is hope; and let not thy soul spare, to his destruction. The son, that is of a great stomach, shall endure punishment: and though thou deliver him, yet thou shalt take him in hand again. Pr. xvii. 6. xiii. 22. Éc. ii. 18. ii. 19. iv. 8. v. 12. v. 13. i. 8. Pr. xvii. 21. xxii. 6. iii. 24. xxii. 15. xxix. 15. xxiii. 13. xxv. 14. iv. 3. xxix. 17. xix. 18. xix. 19.

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Commandments.

Their duties: Submission to correction.

Care of their own carriage.
Sof their parents' estate,

A wise son rejoiceth the father, and the father of the righteous shall greatly rejoice; whereas the foolish is the calamity of his parents: Contrarily, If thou be a wise son, or lovest wisdom, thy father and thy mother shall be glad, and she that bare thee shall rejoice. Such an one is, first, obedient; for, a wise son will hear and obey the instruction of his father, and not forsake his mother's teaching; yea, in every command, he will obey him that begot him, and not despise his mother when she is old; not upon any occasion cursing his parents (as there is a generation that doth :) for, He that curseth his father, or mother, his light shall be put out in obscure darkness: not mocking and scorning them; for, The eye, that mocketh his father, and despiseth the instruction of his mother, the ravens of the valley shall pick it out, and the young eagles eat it and not obedient to counsel only, but to stripes, He, that hateth correction, is a fool: and he, that regardeth it, is prudent. For, those corrections that are for instruction, are the way of life: therefore, he that hateth them shall die. Secondly, careful both 1. of their estate: He, that robbeth his father and mother, and saith it is no transgression, is a companion of a man that destroyeth; and 2. of his own carriage: for, a lewd and shameful child destroyeth his father, and chaseth away his mother. Let therefore even the child shew himself to be known by his doings, whether his work be pure and right: so his father's reins shall rejoice, when he speaketh, and doth righteous things. Pr. xv. 20. x. 1. xxiii. 24. xix. 13. xxix. 3. xxiii. 25. xxxi. 1. i. 8. xxiii. 22. vi. 20. xxx. 11. xx. 20. xv. 20. xxx. 17. ii. 1. xv. 5. vi. 23. xv. 10. xxviii. 24. xix. 26. xx. 11. xxiii. 16.

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THE Servant is no small commodity to his Master. He, that is despised, and hath a servant of his own, is better than he that boasts (whether of gentry, or wealth) and wanteth bread. The master, therefore, must provide sufficiency of food for his family, and sustenance for his maids: who also as he may not be over-rigorous in punishing or noting offences; sometimes not hearing his servant that curseth him: so not too familiar; for he that delicately bringeth up his servant from his youth, at length he will be as his son. He must therefore be sometimes severe, more than in rebukes; (for, A servant will not be chastened with words: and though he understand, yet he will not regard) yet so as he have respect ever to his good deservings: A discreet servant shall rule over a lewd son: and he shall divide the heritage among his brethren. In answer whereto, the good Servant must be 1. Faithful unto his Master; As the cold of snow in the time of harvest, so is a faithful messenger to them that send him, for he refresheth the soul of his master. A wicked messenger falleth into evil: but a faithful ambassador is preservation; and 2. Diligent, whether in charge; Be diligent to know the estate of thy flock (or rather, the face of thy cattle) and take heed to the herds: or in his attendance, He, that keepeth his fig-tree, shall eat of the fruit of it; so he, that carefully waiteth on his master, shall come to honour; where, contrarily, in both these, As vinegar to the teeth, and smoke to the eyes: so is a slothful messenger to them that send him. Pr. xii. 9. xxvii. 27. Ec. vii. 23. Pr. xxix. 21. xxix. 19. xvii. 2. xxv. 13. xiii. 17. xvii. 23. xxvii. 18. x. 26.

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SENT IN A LETTER TO THE HOUSE OF COMMONS,

April 28, 1628.

LONDON, PRINTED FOR C. G. 1681.

GENTLEMEN,-For God's sake be wise in your well-meant zeal. Why do you argue away precious time, that can never be revoked or repaired? Woe is me! While we dispute, our friends perish, and we must follow them! Where are we, if we break? And, I tremble to think, we cannot but break, if we hold so stiff. Our liberties and properties are sufficiently declared to be sure and legal: our remedies are clear and irrefragable. What do we fear? Every subject sees the way now chalked out for future justice; and who dares henceforth tread besides it? Certainly, while parliaments live, we need not misdoubt the violations of our freedoms and rights. May we be but where the Law found us, we shall sufficiently enjoy ourselves and ours. It is no reason to search for more. Oh, let us not, whilst we over-rigidly plead for an higher strain of safety, put ourselves into a necessity of ruin, and utter despair of redress! Let us not, in the suspicions of evils that may be, cast ourselves into a present confusion! If you love yourselves and your Country, remit something of your own terms: and since the substance is yielded by your noble patriots, stand not too rigorously upon points of circumstance. Fear not to trust a good King, who, after the strict laws made, must be trusted with the execution. Think that your country, nay, and Christendom, lies on the mercy of your present resolutions. Relent, or farewell welfare! From him, whose faithful heart bleeds in a vowed sacrifice for his King and Country,

EXETER.

a When first printed from a broad-side preserved in the British Museum.-H.

A SHORT ANSWER

TO THOSE

NINE ARGUMENTS,

WHICH ARE BROUGHT AGAINST THE

BISHOPS SITTING IN PARLIAMENT.

THOSE reasons had need to be strong, and the inconveniences heinous, that should take away an ancient and hereditary right, established by law. These are not such.

1. To trade in secular affairs, and to be taken up with them, is indeed a great and just hindrance to the exercise of our ministerial function: but, to meet once in three years in a Parliament, for some few weeks, at the same time when we are bound to attend Convocation business, is no sensible impediment to our holy calling.

2. We do, indeed, promise and profess, when we enter into Holy Orders, that we will give ourselves, so much as in us lies, wholly to this vocation: will it therefore follow, that we may not, upon any occasion, lend ourselves to the care of the public, when we are thereunto called? And if, this notwithstanding, we may, yea must take moderate care of our household affairs, and the provision for our family; why not as well of the Commonwealth?

3. For ancient Canons of Councils, will they be content to be bound by them, who urge them upon us? or, will they admit some and reject others? or, will they admit them, where they are contrary to our own laws? Now our Clarendon Constit. have, expressly, debent interesse omnibus judiciis. The Canons, therefore, must yield to them; not they to the Canons. 4. Twenty-four Bishops have dependance upon two Archbishops: When was it otherwise? Is it not so in all subordinations of government? If this be a just inconvenience, let all be levelled to an equality, and that shall end in a certain confusion. But they swear to them canonical obedience :True; but it is only in omnibus licitis et honestis mandatis The supposition implied must needs savour of uncharitableness; that the Metropolitans will be still apt to require unlaw

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