Leuit. 20 Deut. 18 for to the expresse prohibition of them there is also added a commandement to root out such people Neither may wee replie that it is a precept of the old Testament For in this respect the lawes of Heathen Emperours do concurre with the lawe of Moses And seeing that God hath pronounced that for such iniquitie the vnbeleeuers haue ben punished and driuen out of their countries Leuit. 18.27 1. Cor. 5 it appeareth that it is the fundamentall law of nature which no man may denie The Apostle likewise so sharply reprouing the incestuous Corinthian whō he commandeth to be deliuered to Satan doth sufficiently shew that this law is perpetuall And in deed it is so rooted in mannes heart Tacit. l. 12 Sue in the life of Claudius that when the Emperour Claudius would haue married his neece his brothers daughter he durst not doo it vntill as it were euen by force he had wrested a decree from the Senate of Rome whereby it was decreed that such a marriage should be lawfull yet durst not anie after him and his example practise this wicked toleration but onely one of his freed men who did it to please his Lord. Dieu in Nerua The Emperour Nerua freed the Senate from this reproach by abolishing this theyr permission by an expresse prohibition wherin he decreed that no man should marry his brothers daughter Leauing therefore these vnnaturall abhominations wee wyll intreate onely of two kindes of fornication too common euen among Christians yet most pernitious and damnable 2 The first is adulterie wherein wee vnderstand the sinne committed by those of whome either one or both are else where tyed in marriage True it is that some euen in our dayes namely that miserable Italian Apostata Bernardine Ochin hath mayntained that a married man may without adulterie marrie more wiues especially relying vppon the examples of Abraham Iacob Dauid Tremelius Iunius and other holie personages of the olde Testament But we are to note first that some learned men of our time are of opinion that God in his lawe doth expresly forbidde man to haue sundrie wiues at once And to that sense doo they expound this place vsually translated Thou shalt not take a wife with her sister during her lyfe Leuit. 18.18 which they translate thus Thou shalt not take a wife adioyning her to another and this their translation they confirme with strong and sound reasons Wherof it must folow that such as haue taken sundry wiues together haue transgressed the expresse law of God And albeit this corruption was not in those dayes as it shoulde seeme expressely reprooued in such as were giuen therevnto but rather by the Lorde tollerated and suffered vppon some reasons Gen. 2.18 yet is it without doubt formally repugnāt to the institution of mariage And indeed God saith It is not good that man should be alone let vs make him a helper Here he neither speaketh of sundry helpers but of one only neither created he for Adam sundry wiues but onely one Mat. 19 5. And Iesus Christ expressing the meaning of Moses saith And two shall be one flesh Thus he speaketh of two not of fower or siue in one flesh And for this cause albeit Idolatry be a more grieuous sinne then Adulterie yet doth Adulterie only dissolue marriage and ministreth iust cause of diuource 1. Cor. 6.16 because the partie becommeth a member and is made one body with her to whom he is adioyned by carnall copulation and in that he can not be a member of both be breaketh the first bond Whereof it necessarily ensueth that the married man companying with a maide or a wife and so becomming a member of her and one body breaketh his bond with the first and consequently is an Adulterer And this is it which Iesus Christ expresly confirmeth saiyng Who so putteth away his wife except for whordome Mat. 19.9 and marrieth another committeth adulterie Here he euidently declareth that so long as the first bond remaineth in force euen so long as he hath put her away without cause so long can he take no other wife vnlesse he commit Adulterie 3 It also seemeth that Saint Paul ordaining that a Bishop should be the husband but of one wife 1. Tim. 3.2 did in his time tollerate this corruption in others who hauing alreadie two wiues embracing the Gospell did conuert to Christian religion Yet in that he forbiddeth euerie such notwithstanding whatsoeuer excellencie in gifts not to be called to any publique office in the Church he thereby sufficiently declareth it to bee a corruption and spot of reproch And that surely hee would neuer haue suffered any professor of Christianitie to haue taken two wiues 1. Cor. 7.2 As also hee plainely sheweth his entent wher he saith To auoide fornication let euery man haue his owne wife and euery wife her husband Thereto adding The husband hath no power of his owne body but the wife and thereby euidently declaring that if the husband taketh another wife and accompanieth with her hee doth iniurie to his first in that without her consent he taketh vpon him to dispose of that which is in her power and seperateth himselfe from her to become one with her whom he then taketh Is not this therefore directly repugnant to the prohibition of Saint Paule 1. Cor. 7.5 who willeth that one should not defraud another Hereto he addeth For hee that is married careth for thinges of the world how he may please his wife and is deuided He saith not how he may please his wiues But besides how should he be deuided if he had many Albeit therfore that God in old time did beare with this corruption of hauing many wiues yet doth it not follow that it was lawfull But wee must so resolue herein as Iesus Christ speaketh of the booke of diuorce Moses saith he suffered it because of the hardnes of your harts Mat. 19.8 Instit lib. 1. Tit. 10. de Nupt. § affinitatis but it was not so from the beginning Let vs therefore with the Emperour Iustinian conclude that it neuer was nor neuer shall bee lawfull to take and haue two wiues at once In correspondence whereof if the married wife companieth with another albeit vnmarried yet shee committeth adulterie as also the man if hee take an other beside his wife albeit a single woman and holdeth her as his concubine or taketh her to wife or howsoeuer else yet doth hee likewise commit adulterie Augustine of adulterie in married men to Pollent And indeede it were no equitie saith Saint Augustine that men shoulde require of their wiues that faith which themselues will not performe And thereupon in many other places hee vpholdeth that it is adulterie if a man by any meanes whatsoeuer breaketh that faith of marriage whereto he is adioyned 4 This point thus resolued Let euery one man and woman that is tyed by marriage abhorre al carnall coniunction with
of giuing anie occasion The bell hath a loude sound and therefore hee that wyll not heare it must beware how hee pull the roape and shake it So if the one wyll beginne to chide without a cause let the other bee eyther deafe Eras Apotheg lib. 8 and so not heare it or dumbe and make no aunswere Heereto hath the saying of Alphonsus king of Arragon relation Where the husband is deafe and the wife blinde marriage is quyet and free from dissention Heereby meaning that the wife must winke at many the infyrmities of her husband as if shee see them not and the husband put vp many shrewde speeches of his wyfe as if hee heard them not Neyther can it bee anie reproch to the husband and wife so steadfastly vnited to practise this dutie considering that Dauid protesteth that hee vsed the like patience and discretion among his enemies Psalme 38.12 They that seek after my life lay snares and they that go about to do me euil talke wicked things and imagine deceite continuallie But I as a deafe man hearde not and am as a dumbe man which openeth not his mouth Thus I am as a man that heareth not and in whose mouth are no reproofes 10 This vnion betweene man and wife doth also engender that dutie which the holy Ghost noteth saying Mat. 19.5 Ephe. 5.31 For this cause shal a man leaue his father and mother and cleaue to his wife As also the wife in the like respect is bound to the like dutie toward her husband Not the marriage exempteth any from their due honor and obedience to parents but to declare that the vnion betweene man and wife is greater then betweene the children and the parents And indeede the true loue of the husband to the wife and of the wife to the husband surmounteth all loue of children to their parents The husband and the wife haue their secret counsels and communication of matters concerning their profit and commoditie The wife is more obedient to her husband and the husbandmore desirous to please his wife then their parents Yea and at length it falleth out that they depart from their parents to keepe house by themselues And this plainely appeared in Lea and Rachell being sisters and the wiues of Iacob For Iacob grieued at the wronge offered him by their father Laban boldly made his moane to them Wherupon they also complaining of their father agreed with Iacob and consented together to leaue their father and to follow their husband Iacob Herein likewise consisteth another dutie of the husband to the wife and of the wife to the husband namely that they shew no greater secrecie or communication of their housholde affaires to their parents Gen. 26. then mutually each to other and this rule is especially to be put in practise when they groweth any discontent betweene themselues For if the husband should complaine to his parents of his wife or the wife of her husband such dealing might breede a most dangerous ielouzie and consequently perhaps irreconciliable dissention strife But if it should grow to any complaint it were requisite so discreetly to prosecute the matter as that the woman should come to her husbands parents and the husband to his wiues So should all cause of iealouzie cease and the complaint procure most assured remedie 11 This vnion in marriage produceth yet another dutie common both to the husband and the wife And that is that they neuer seeke neither once thinke of diuorce And to that end let them remember what is written That which God hath ioyned together Matt 10.6 let no man put asunder Likewise that nothing but adulterie may separate those that are vnited by marriage All other agreements and contracts made by mutuall consent may be broken and dissolued by the like consent of both parties but in the contract of marriage almightie God commeth in as a witnes yea he receaueth the promise of both parties as ioyning them in that estate And this doth Salomon note Prou. 2.17 where he obiecteth to the harlot that she hath forgotten the couenant or alliance of her God But Maâ—achie speaketh more plainely and giueth a reason why God punished such husbands as leauing their lawful wiues tooke others Because saith he Mala. 2.14 the Lord hath beene witnesse between thee the wife of thy youth against whom thou hast transgressed yet is she thy companion and the wife of thy couenant The promise therefore to God cannot be broken but onely by his authoritie In the daies of Moses husbands were very easily and soone entreated to forsake their wiues by giuing them a Bill of diuorce Yet so farre was this course from being lawfull that contrariwise Iesus Christ saith that it was tollerated onely in respect of the hardnesse of husbands hearts who otherwise would haue vexed their wiues and intreate them cruelly Mat. 19. 8 And this libell containing the cause of diuorce and putting away of the woman Leuit. 20.10 did iustifie her and condemne the man For seeing it was neuer giuen in case of adulterie which was punished with death all other causes aledged in the libell tended to iustifie the woman Iohn 8.5 and to declare that she was wrongfully diuorced and so condemned the husband as one that contraried the first institution of marriage whereto Iesus Christ condemning this corruption Mat. 1â— 1 doth returne them saying It was not so from the beginning and therefore whosoeuer shall put away his wife except it be for whoredome and marrie another committeth Adulterie and whosoeuer marrieth her which is diuorced doth commit Adulterie with her So straight is the bond of marriage 12 Hereof it followeth that notwithstanding whatsoeuer difficulties that may arise betweene the husband and the wife whether it be long tedious and incurable sickenesse of either partie whether naturall and contrarie humours that breede debate wrangling or strife about householde affaires Whether it be any vice as the husband to be a drunkerd or the wife a slouthfull Idle or vnthrustie huswife whether either partie forsake the truth and profession of religion doe fall into Idolatrie or heresie Yet still the bond of marriage remaineth steadfast and not to be dissolued Neither may they be seperated euen by their owne mutuall consent Mat. 19.6 2. Cor. 7.12 For as the holy Ghost hath pronounced That which God hath ioyned together let not man put a sunder And therefore S. Paul saith If any brother haue a wife that beleeueth not if shee bee content to dwell with him let him not forsake her And the woman which hath a husband that beleeueth not if he be content to dwell with her let her not forsake him Also because some did suppose that the vnbeleefe in any of the parties might breed some pollution or disquiet in marriage he aunswereth no his reason For the vnbeleeuing husband is sanctified by his beleeuing wife And the vnbeleeuing wife by her beleeuing husband And this he proueth by
Gods will that shee should bee subiect to her husband so that she shall haue no other discretion or will but what may depend vpon her head As also he saith Thy desire shall be subiect to thy husband and he shall rule ouer thee Gen. 3.16 This dominion ouer the wiues will doth manifestly appeare in this that God in olde time ordained that if the woman had vowed any thing vnto God it should notwithstanding rest in her husband to disaduow it So much is the wiues will subiect to her husband Numb 30.7 Yet is it not ment that the wife should not employ her knowledge and discretion which God hath giuen her in the helpe of her husband But alwaies it must bee with condition to submit her selfe to him acknowledging him to bee her head that finally they may so agree in one as the coniunction of marriage doth require Yet as when in a Lute or other musicall instrument two strings concurring in one tune the sound neuerthelesse is imputed to the strongest and highest so in a well ordered householde there must be a communication and consent of counsell and will betweene the husband and the wife yet such as the counsell and commaundement may rest in the husband 5 True it is that some women are wiser and more discreete then their husbands As Abigall the wife of Nabal and others Whether was Salomon deceiued when he said A wise woman buildeth vp the house Prou. 14. Prou. 11. and blessed is the man that hath a discreet wife Yet still a great parte of the discretion of such women shall rest in acknowledging their husbands to be their heads and so vsing the graces that they haue receiued of the Lord that their husbands may bee honoured not contemned neither of them nor of others which falleth out contrarie when the wife will seeme wiser then her husband Plut. of the precepts of matrimonie A certaine heathen Philosopher hath very well described this modestie and dutie of a wife saying That a woman should not speake but to her husband or by her husband And as the voyce of him that soundeth a trumpet is not so lowd as the sound that it yeeldeth so is the wisedome and word of a woman of greater vertue and efficacie when all that she knoweth and can doe is as if it were said and done by her husband 6 The obedience that the wife oweth to her husband dependeth vpon this subiection of her will and wisedome vnto him 1. Pet. 3.6 As S. Peter also noteth in Sarah the wife of Abraham For hauing exhorted Christian women to be subiect to their husbands hee propoundeth the example of Sarah saying As Sarah obeyed Abraham and called him Lord. And in that sence saith S. Paul Ephe. 5.33 Let the wife stand in awe of her husband For fearing to displease her husband Ester 1. she will be carefull to yeelde vnto him due obedience Vpon Queene Vashties refusall to obey her husband King Assuerus hee tooke occasion to forsake her and to depriue her of that great estate to be Queene ouer many kingdomes For albeit she might seeme in reason not to please him in that hee required of her yet had it beene better for her to haue pleased him in a matter of it selfe nature not wicked then by her refusall to prouoke her husband and giue him cause to suspect some disdaine and contempt especially considering shee might well thinke that the King coulde not paciently beare such a refusall in so solemne an assemblie Heerein are women taught not to prouoke their husbands by disobedience in matters that may bee performed without offence to God neither to presume ouer them either in kindred or wealth or obstinately to refuse in matter that may trouble householde peace and quiet Disobedience begetteth contempt of the husband Hest 1.12 and contempt wrath as we may note in this historie of Hester and is manie times the cause of troubles betweene the man and the wife If the obedience importeth any difficultie she may for her excuse gently propound the same yet vpon condition to obey in case the husband shoulde persist in his intent so long as the discommoditie importeth no wickednesse For it is better to continue peace by obedience then to breake it by resistaunce And indeede it is naturall in the members to obey the conduct and gouernment of the head Yet must not this obedience so far extend as that the husband should commande any thing contrarie to her honor and saluation and in this sence wee must take the saying of Saint Paule Wiues bee subiect to your husbands Col. 3.18 Ephe. 5 22. as it is comelie in the Lorde 7 Many women do thinke this subiection and obedience a cursed matter vnworthie them 1. Tim. 2.13 But let them remember that there was no curse or indignitie in the woman that was created with Adam after the Image of God 1. Cor. 11.8 Yet did the order of the creation of Adam being the first created and Eue the next Likewise the taking of woman from out of man submit Eue to Adam and consequently the wife to the husband as is aforesaid But as concerning the third reason of this subiection namely that when the Serpent had seduced her 1. Tim. 2.14 she also seduced her husband she is in the scarre or blemish of that her sinne to acknowledge the mercy goodnesse and wisedome of God For as for the benefite of the person God hath put the body in subiection to the head that thereby it may be guided and gouerned So the frailtie of the woman seduced by the Serpent together with her boldenesse to seduce her husband did stand in need of this remedy of subiection whereby as wel she should haue no authoritie to receiue any so pernitious counsels as also her husband should haue no excuse in case he would be induced to wickednesse by her that was subiect vnto him As therefore it were a monsterus matter and the meanes to ouerthrow the person that the bodie should in refusing all subiection and obedience to the head take vpon it to guide it self to commaund the head so were it for the wife to rebell against the husband Let her then beware of disordering and peruerting the course which God in his wisedome hath established and with all let her vnderstand that going about it shee riseth not so much against her husband as against God And that it is her good and honor to obey God in her subiection and obedience to her husband If in the practise of this dutie she find any difficultie or trouble through the inconsiderate course of her husband or otherwise let her remember that the same proceedeth not of the order established by the Lorde but through some sinne afterward creept in which hath mixed gale among the home of the subiection obedience that the woman should haue enioyed in that estate wherein together with Adam she was created after the Image of
her owne workes praise her in the gates Of the perticular dutie of the husband to his wife Chap. 3. NOw let vs proceede to the perticular dutie of the husband to his wife First he is to vnderstand that albeit he be ordained to be her head yet must hee not tyrannize and torment her at his pleasure for such husbands are monsters in nature The creation of man doth sufficiently shew that al that is in the head as reason wisedome iudgement sight hearing and other the giftes and graces of God do tend to the conduct and happie guiding of the boby not to torment and cast it downe This dutie of a husband doth S. Paul note in the example of Iesus Christ saying Ephe. 5. 25. As Iesus Christ is the head of the Church Euen so is the husbande the head of the wife And how He is saith he the Sauiour of her body And thereof he taketh this exhortation Husbands loue your wiues euen as Iesus Christ loued his Church and gaue himselfe for it That hee might sanctifie and cleanse it by the washing of water through the word That he might make it a glorious Church not hauing spot or wrinkle or any such thing but that it should bee holy and without blame So ought men to loue their wiues as their owne bodies He that loueth his wife loueth himselfe for no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord doth the Church It is therefore the dutie of the husband so to loue his wife that after the example of Iesus Christ hee labour not so hartely for any thing as to set his wife free from trouble and calamitie and to make her partaker in al his goodes and honor To bee short if the authoritie of the head be vnited with a loue of her that is his moytie he will neuer abuse his dominion But loue wil make his authoritie and power to serue to the bâ—nefit comfort and saluation of his wife 2 Of this fountaine of loue springeth the dutie of the husband to beare with the infirmities of his wife and not by and by to enter into bitternes and wrath Colos 3.16 as S. Paule also noteth saying Husbands loue your wiues and bee not bitter vnto them To the same ende also doth the admonition of S. Peter vnto husbands tend where he saith 1. Pet 3.7 Husbands dwell with your wiues as men of knowledge giuing honor vnto the woman as to the weaker vessell euen as they which are heires together of the grace of life that your praiers bee not interrupted This is a notable exhortation of S. Peter For by exhorting husbands to behaue themselues discreetly and with knowledge and wisedome toward their wiues hee requireth of them two thinges First that they neuer say nor doe any thing that may iustly offend their wiues as some there be who being prodigal great spenders or Idle and slacke in their businesse doe cause their wiues children to languish in pouertie Others who haunting tauernes doo consume that which should maintaine their familie Others who coming home drunke doe beate and vexe their wiues and as it were driue them into dispaire Others who by high and bitter speeches by threatning and other actions vnworthy a husband doe prouoke their wiues and so stirre vp such strife and debate as doe conuert the felicitie of marriage into an hell Sith therefore that the husband is head he ought in such wisedome reason and discreation to beare himselfe that he giue his wife no iust occasion of offence or prouocation yea he must remember that if the head be drunk the whole body is in danger of weake gouernment euen of lying in the myre Secondly that albeit the wife should minister iust cause of griefe displeasure yet that the husband should not thereof take occasion against his wiues infirmities or enter into bitternes taunts or trouble but discreetly and patiently beare with her that so they might quietly and louingly liue together 3 The hurt or weakenesse of any one member of the body prouoketh not the head to wrath or bitternes but rather to compassion and an inclination to help it And indeed whereas God hauing created woman the weaker vessell as S. Peter noteth did so ioyne her to man it was not to the end that he striuing with so frail a vessel shuld bruse breake it But that by gentle discreete entreatie he should quietly enioy the helpe that God hath giuen him Let him therefore after the counsell of S. Peter so respect her as one who albeit she be weake is neuertheles a profitable vessel for him as God himselfe in the creation of the woman hath pronounced 1. Pet. 3.7 Gen. 2.18 saying I will make him a helper Moreouer let him loue and honor her as one whom notwithanding the frailty of her sex God hath so honored Iesus Christ so loued that being together with man redeemed with his bloud she is together with her husband coheyre of life euerlasting A Christal glasse is a precious profitable vessel yet brittle euen so is the maried woman For albeit she be brittle yet is she profitable to her husband precious in the sight of God as a child of God member of Christ As therefore a man doth more carefully take heede of breaking such a glasse theÌ„ some earthen or tinne vessel the one being more base the other more strong so should the husband haue such regard of the frailty of his wife that he may beare with her entreate her with gentlenes discretion that he may vse her as a precious profitable vessel to his comfort ioy And in as much as praier is an excellent seruice that God requireth of vs the redy meanes to purchace his blessings let the husband discreetly beare with his wife 1. Pet. 3.7 least otherwise through their strife and contention their praiers as S. Peter saith might be letted and interrupted 4 Yet must we not say but the husband both may and ought to tel his wife of her infirmities that she may amend But here we are to enter into coÌ„sideration of sundry points First he is especially to proue her offences against God As when Rachell said vnto Iacob Giue me children or els I die He reproued her of importunitie Gen. 30.1 saying Am I in Gods stead who hath withholden from thee the fruit of thy womb Also when Iobs wife said to her husband Iob. 2. â— Doest thou abide in thy integritie Curse God and die hee wisely reproued such a wicked speech saying Thou speakest as an vnwise womaÌ„ What shall we receiue good at the hand of God not receiue euil Secondly that it be with gentlenes testimonie of good wil as Helcana delt with his wife Anna wheÌ„ she mourned because she had no children 1. Sam. 1. And indeed it is meet that the husband should reproue his wife louingly rather by perswasion then by force
For as in a great stormie winde a man lappeth his cloke about him holdeth it fast for feare of loosing but when the winde is downe and the wether calme he letteth it hang easily so when husbands will as it were perforce wrest awaie their wiues infirnities manye of them will obstinately resist yet coÌ„trariwise by sweete words louing exhortations they might be wonne voluntarily to forsake them Thirdly the husband must seeke diligently to remoue the stone wherat his wife stumbleth taketh occasion of grief So when Sarah was moued against Abraham because of Agar obiected vnto him albeit wroÌ„gfully Gen. 16. that he was the cause that she contemned her bearing with his wife he remoued the cause of the contention in suffering her to turne Agar out of doores He must also take heed that himself be not taynted with the same vice which hee reproueth in his wife least shee stoppe his mouth with the reproch of the same fault But rather by giuing her example by the contrarie vertue let her be induced to imitate him In reprouing the wife the husband must alwaies vse such discretion that she bee not brought into contempt and therefore it should neuer bee doone in the presence of more then themselues For as it is meere follie for a husband to praise and commend his wife in companie so is it as daungerous to checke and reproue her before witnesse For indeede thereof it commeth that women being not able to beare that disgrace will replie and so prouoke strife and dissention in open presence which will redound to great reproch and offence And therefore doth Cleobulus of Lyndie one of the wisemen of Greece deliuer these two precepts to the married man First that he flatter not his wife Secondly that hee reproue her not before straungers And Marcus Aurelius vseth three saying A wise husband and one that seeketh to liue in quiet with his wife must obserue these three rules Often to admonish Seeldome to reproue and neuer to smite her Let the husband also remember the sayinges of a heathen who speaking of the infirmities of the woman very aptly saith That they must bee either taken away or borne withall Hee that can take them quite away maketh the woman farre more commodious and fit for his purpose and hee that can beare with them maketh himselfe better and more vertuous 5 The husband is also to vnderstand that as God created the woman not of the head and so equall in authoritie with her husband so also he created her not of Adams foote that shee should bee troden downe and despised but hee tooke her out of the ribbe that shee might walke ioyntly with him vnder the conduct and gouernment of her head And in that respect the husband is not to commaund his wife in manner as the master his seruaunt but as the soule doth the body as being conioyned in like affection and good will For as the soule in gouerning the bodie tendeth to the benefite and commoditie of the same so ought the dominion commaundement of the husband ouer his wife to tend to reioyce and content her 6 To conclude As God hath testified his singular goodnes vnto man in creating him an helper to assist him so let him consider in how many sortes shee is to him a helper to passe ouer this lyfe in blessednesse And let this dayly seeking of such a benefite receyued at the hand of God induce him to render thankes and to dispose himselfe to vse it well to his owne comfort and saluation and not to abuse it to the destruction both of himself and his wife But if hee chaunceth as many do vpon troubles afflictions in marriage let him remember that the same doo proceed not properly from marriage but from the corruptions of the parties marryed and for his parte let him studie to amend his infirmities and faults by amendement of lyfe and withall praie to God to grant the like grace vnto his wise to the ende that the more they recouer the image of God the more feeling they maye haue of the felicitie of marryage which Adam and Eue had inioyed had they continued as they were created in the image of God Of the duties of parents towards their children Chap 4. SVch as bee married doo growe to bee fathers and mothers by bringing forth children thorough the blessing of God Let vs therefore vnderstand the duties of parents to theyr children and of children to theyr parents And now wee will begin wyth parents First of theyr due care to see theyr children taught to praie to God and to rehearse the Apostles Creed and the ten commandements For as by this exercise theyr heartes and mindes shall the rather bee inclined to godlynesse and reuerence toward God so as they increase in age they shall euerie daie better than other comprehend that which they learne to theyr owne comfort and instruction to saluation Also as the tongue is called the glorie of man because that besides all other reasons by his speech he is discerned from the brute beastes so is it meete that so soone as the child can begin to speake his tongue should bee imployed to glorifie God by calling vpon him and protesting the grounds of faith As also in repeating the will of God in such sort as he will that wee should serue and honor him 2 Secondly if parents doo note anie vice in theyr little ones as lying choller enuie couetousnesse contempt of parents reâ—dines to strife and other lyke corruptions it is theyr duetie diligently in time to reproue correct them as men vse to plucke vp weedes while they bee yet young least growing vp among the good seed they shoulde hinder their growth and choake them vp By experience wee can see that mothers swathing theyr little ones doo laie theyr limmes right each in his place likewise if a child be geuen to bee left handed they chide him yea sometimes they binde it vp or otherwise restraine the vse of it that hee may bee accustomed to the right Also if the childe hath some string vnder his tongue they cut it least it shoulde hinder his speech much rather then ought they to beware that by theyr inconuenience the vices of the soule doo not increase for it is the dutie of parents euen in the infancie to beginne to shape and frame the soule vnto vertue 3 It is also the dutie of parents to prouide that theyr children maye learne to write and reade for it maye bee vnto them a great helpe in the course of this life and a treasure of greater account than money And therfore the negligence of many is sharply to bee reproued Besides that the peformance of the dueties of parents heerein doth greatly binde theyr children vnto them Neuerthelesse the principall end thereof shoulde not haue respect to such commoditie as the children may reape thereby towardes the vse of this present life but rather that they may reade the word of God to