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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12984	A Bartholmew fairing for parentes to bestow vpon their sonnes and daughters, and for one friend to giue vnto another: shevving that children are not to marie, without the consent of their parentes, in whose povver and choise it lieth to prouide wiues and husbandes for their sonnes and daughters. Wherin is sufficiently prooued, what in this point is the office of the fathers and in like maner declared the part and duty of all obedient children. By Iohn Stockvvood, minister and preacher of Tunbridge.	Stockwood, John, d. 1610.	1589 (1589)	STC 23277; ESTC S105880	52,324	112

God the father who gaue his onlie sonne Iesus Christ in time to bee borne of the virgin Marie that he should not onlie be the spouse and husband of his Church the members of his bodie of his flesh and of his bones Ephes 5 3● as the Apostle speaketh vnto the Ephesians but also of his entire and tender loue vnto the same laid downe his life for it that it being washed in his owne blood wherwith it is all to be sprinkled by the hand of faith it may bee presented as a pure virgin vnto his heauenlie father without spot or wrinkle if therfore God the father made the choise of vs his church to be a wife for Iesus Christ his sonne who with vnspeakable willingesse tooke the same at his hand although sinne greatlie blemished and deformed which blemishes and deformities he couered notwithstanding by faith in his blood Howe much more then ought earthlie fathers seeke out meet wiues husbands for their sonnes and daughters whose duties it is to accept like of thē after this sort prouided chosē for thē But if any shal thinke these examples to be far fetcht albeit they be vsed of men of great note in this se fe same verie argument I will now come vnto other presidents Peter Martyr in his commētaries vpon the booke of Iudges so manie as I can call to my remembrance as I read them set downe in the booke of the scriptures Abraham being verie olde and stroken in yeares intending to make choise of a wife for Isaac his sonne Abraham by his steward prou●deth a wife for Isaac his sonne who at this time was no child of himselfe but fortie yeares of age without imparting his counsaile vnto him committeth this chardge vnto the Stewardes of his house of whom he taketh an oth for his faithfull dealing in this businesse whereas had it either bene the custome of that time or otherwise law full for children in these cases to haue chosen for themselues at their owne will and pleasure it had bene most meete and conuenient that his father should haue dealt with Isaac his sonne not with his seruant concerning The seruant as it may appeare by his proceedings The Steward goeth vnto the father of Rebeccha being wel acquainted with the practise of those daies dealeth not at all with Rebeccha in these affaires but goeth directly vnto her father Bethuell at whose handes he doth obtaine her for his masters sonne Bethuel the father Bethuel maketh the match for his daughter at the Steward his propounding his sute in the name of his master by and by as one not doubtfull of the obedience of his daughter concludeth and shutteth vp the match yet like a kinde father not minding to force his childe thereunto against her will calleth for her asketh what she sayth therunto who like a most louing childe doeth willingly consent vnto her his match and taketh her iourney to goe with the seruant Isaac after that Rebecca is brought home vnto him Rebeccha standeth to the choise o her father entreth not into the desperate vaine of the vnruly youths of our dayes the which are caried away with the violent streame of their head-strong affections therfore they shame not to blunder out these or such like most vnreuerent and vnbefitting speaches My father shall my father prouide me my wyfe is he to make my choise I am to marie for my selfe and not for my father and therfore I wil be my owne chooser Like she me I seeke no further dislike father or mother or all the world besides I weigh it not c. you shall heare no such thing of Isaac Nay he may worthely be a mirror or looking glasse for all sonnes to prie into and to behold how farre they come short from his submisse and dutifull obedience in this behalfe Isaac taketh Rebecca prouided for him and loneth her for the woman whom he neuer saw before neither yet heard of so far as we reade when he once vnderstandeth that shee is appointed for him by the choise of his father the next saith hee receiued her Gen. 24.67 and loued her and was comforted after the death of his mother Iaacob being hardly menaced and threatened by his brother Esau Iaacob Gen. 23.29 in so much that hee was coūsailed by his mother to flie away for the safegarde of his life is directed by his old and blinde father Isaac to goe to the house of his brother Laban and from thence to take vnto his self a wife who obeying the voice of his father wēt vnto his vncle Labā frō his hand receiueth his two wifes Leah Rachel Iudah one of the xii Iudah bestoweth his sons in mariage Gen. 38. Patriarchs bestowed in mariage his two sons Er and Onan and after their death putteth Tamar their widdowe in good hope that if she wil tary vntil his thirde sonne Shelah by reason of years should be fit in mariage to be ioind with her that he should be a match and husbād for her in which promise albeit his purpose were indede to mock her in respect of his inward intent priuy onely vnto himselfe yet Tamar in such sort taking him as that she supposed his heart and tongue to iumpe together teacheth vs that she was so far perswaded of his fatherly authority to cōmaund his son when he should growe to age conuenient to be ruled by him that without seeking any further assurance shee remaineth widdow making her full and sure reckoning that in the end she should inioy him because his father in whose authority hee was to bee disposed would in truth perform his promis Caleb disposeth of the mariage of his daughter Acsah Caleb giueth his daughter Acsah to be a wife vnto Othniel or Othoniel who wāher by his valour and prowes in taking by force of arms Kiriahtsepher Ios 15.16.17 hauing made a general proclamation that whosoeuer could effect that noble peece of seruice should obtaine her for his portion whereby may easely be gathered in what subiection children then were vnto their parents in as much as it being a thinge very vncertaine who should doe this warlike feat yet whatsoeuer he were whō God should enable thereunto hee made no doubt of his daughters taking him to be her husband Amnon burning in vnordinate lust towardes Tamar the sister of his brother Absalon Tamar doeth acknowledg it to bee the right of he● to determine of her mari● age when as he went about to defile her being craftely betrayed into his handes through the suttle counsaile of Ionadab his friend requesting him to abstaine from offering vnto her that great reproche and villany 2. Sam. 13. shee willeth him to aske her of her father in marriage Dauid The marriage it selfe I condemne as vnlawfull and incestuous yet her request importeth thus much that shee well knewe that shee was not to determine of her owne marriage but that the

mothers then seruants are or can be vnder the power of their maisters by howe much next vnder God they do ovve their verie being vnto those that begat them vvhich they doe not vnto their maisters therefore is the band of their obedience greater and straighter vnto their fathers then is that of seruants vnto their maisters Here of it followeth that those vvhich are alike subiect vnto the gouernment of others are also alike debarred from the same freedoms liberties that otherwise if they were not thus subiect they might enioy but seruants and children are tied with a like and equall band of subiection insomuch that if in this behalfe ther be any ods it is in this that children owe more dutie vnto their fathers then seruantes vnto their maisters as was prooued a litle before they are therefore debarred from the same libertie and freedome whereof ensueth that if seruantes haue not this libertie without the leaue of their maisters to betake themselues vnto others no more may children without the authoritie of their parentes affiance and betroth themselues in mariage vnto others but seruants are by the lawes as the learned doe knowe and I speake of the lawes and seruants The lawes of elder times restrain seruants ●●o liberty at their owne pleasure to be take themselues to others without the leaue of their maisters not as they are with vs at this day but as they were in the more ancient and elder times restrained of this libertie to place themselues with others against the will of their maisters therefore children may not giue themselues in matrimonie vnto others without the consent of their progenitors And albeit that by the lawes of our own land nowe in force there bee as yet no prouiso made against the matching of seruants without the approbation and allowance of their maisters yet vnder the correction of others it seemeth vnto me great reason that where there are no parents euen in those places the seruants should take the direction of their godly maisters in this behalfe in vvhich my iudgement I am not singular but can if need be auouch mine assertion by the authoritie of the learned But what shall this neede when as the equitie here of may bee inferred of that which we read in the books of Moses where such as please with diligence to conferre the places Exod. 21. Leuit. 25. Deut. 15.12 they may easily find that such seruāte as were Ebrues though the time of their seruice was shorter then was theirs which were strangers and of other nations yet during the space of their yeares they had to serue in they were not to marie at their owne libertie but their maisters hand bare the chiefe stroke in this busines This course beeing obserued in the Ebrue seruants it will not as I take it be gain-said that seruants of other people and countries whose bondage in manie respects was far heauier were likewise depriued of this libertie of marrying during the time of their seruitude and thraldom without the appointment of their Lordes and maisters yet hereby is not meant to preiudicate or impeach much lesse to controlle the libertie of our lawes or law-makers in such cases as God hath left free vnto them but onely out of that which God himselfe set downe vnto his owne people in debarring seruants as seruants to make their owne choise in cases of mariage to prooue that children which are in as great or rather greater subiection vnto their fathers authority are likewise bound by as hard a band to tarie for the consent of their parentes in their contractes of matrimonie Thirdlie the great soueraintie The third reason taken frō the large iurildiction and power the which in ancient times hath bin permitted vnto parentes ouer their childrē the which custome albeit that it be not simply to to be allowed yet it proos ueth their for ueraintie in other matters to be wel per lourmed by their children without any inconuenience rule power that by the law of Moses was giuen vnto the Iewish fathers ouer their children and by the ordinances of the Romanes to the parents ouer their sonnes and daughters by vertue whereof the one in cases of necessitie might sel their children for bondslaues to releeue themselues and the other might kill them in reuenge of their owne priuate iniuries done vnto themselues or publique enormities offered vnto others albeit that of Moses may be thought to be permitted like as other thinges for a time in regard of the hardnesse of their heart and this of the Romanes deserue iustlie to bee condemned as barbarous cruell and sauage yet doe they both argue that if parents authoritie were in those times so large in thinges that seeme so hardlie to be digested that they had a far greater authoritie in those matters duties the which might be performed with more conscience and much lesse difficultie and danger namelie in bearing chiefest sway in the mariage of their children and in other causes of like dutifull obedience The fourth reason from the condition of goods vnto the power that the owners haue ouer the same To this may be added that the children are worthelie to be reckoned among the goodes and substance of their fathers and that by a more especiall right then any thing els the the which belongeth vnto their possession as those which are more neerlie linked and ioyned vnto them and which cost them more dearlie being flesh of their flesh and bone of their bone and without whom they had neuer bone so that they owe themselues whollie vnto them in all maner of obedience and dutifull affection and shall in seeking to betroth themselues at their owne pleasures not regarding to haue the good will and leaue of their parentes deale as preposterouslie and ouerthwattlie as if the goodes should goe about to dispose the owner and possessor of the same and not be disposed and ordered by those vnto whom the possession and propertie of the same doeth by right and equitie belong and appertaine for it standeth with great reason that the owner dispose of the goodes and not contrariwise the goodes of the owner which were in deed a thing verie absurd or contrarie to all reason Now if any shall doubt Children are the goodes of the parents whether that the children bee to be reckoned among the goodes of their parentes or no he seemeth to bee ignorant of that point the which the deuill himselfe well enough vnderstood as we may reade in the first of Iob where it is set downe that when God gaue him leaue to deale withal that Iob had he medleth with his sonnes and daughters as well as with his seruants and rest of his substance taking them also to be a portion of the same Wherefore euen in this that children are their fathers riches as it is the common saying they must not bestow themselues but must be bestowed of their parents whose goods they are And least any