thē the which worketh in vs a conceiuing of such an opinion and estimation of them as that we haue an especiall respect and regard of them in doing or not doing of things neither of a care to please them or of a feare to offend them Obedience herein sheweth foorth it selfe in that willinglie without murmuring or grudging we be willing to be ordered directed guided and ruled by them being readie to do all lawfull thinges the which they command vs to refraine from those things the which they shall forbid vs. Thankfulnesse besides that there are many other branches is alwaies mindful of benefits receiued and therefore carrieth continually a vigilant and watchfull eie towards the partie by whome it hath bene pleasured that no discurtesie in any case bee offered or anie occasion ministred whereby he may conceiue vnkindnes And by this familiar descriptiō of these three heades whereof standeth chieflie the honor due vnto parentes we may clearlie see that those which in wedding tarie not for the consent of their fathers and mothers do neither stand in any awfull feare of them as whō they would be lorn to offend or displease nor yet giue ouer themselues in all thinges to be gouerned and aduised by them or haue any regard that they be not causers to make their friendes or parents conceiue hardlie and vnkindlie of them when as it is more then manifest that in matters concerning their duety towardes their parentes no greefe cutteth neerer vnto the heart then this when they entangle themselues contrarie vnto their minde and liking And therefore such children as match in this sort as it were in spite of the teeth of their fathers and mothers are neither reuerent obedient nor thankfull vnto them and so consequentlie they doe not honour them wherby they incurre and runne into the curse of God the which must without true and vnfeigned repentance pull downe vpon the heades of themselues and their families the fearfull plagues of God His heauie and hot indignation against them to their vtter subuersion decay and ruine The eight reason from the place of Paule Collos 3.20 S. Paule in his epistle vnto the collossians willeth children to bee obedient vnto their parents in al things giueth a reason therof saying For that is well pleasing vnto the Lord. Out of this place I reason after this maner to prooue that the good wil of the parents must be sought for obtained by the children in their contracts of mariage Whatsoeuer pleaseth God the same ought of al children to be practised so far foorth as it concerneth their place calling but to marie with thē cōsent of parents is a thing that pleaseth God therefore children in their mariages ought to haue the consent allowance of their parēts That euerie one in his calling ought to labor to do that thing which pleaseth God I take to be a case so cleare that no man doubteth of the same so that to go about to prooue this were as needles a thing as to labor to prooue that water is moist fire is hot or that it is day at high noone If any thing in the former reason be denied it wil be this that to mary with the consent of the parents pleaseth not God the which although it be as euident apparent as the former and cānot be denied of any that hath a forehead at al for who except he cary a face of brasse can be doubtfull of this that God is well pleased with the matching of children by the consent of their parents prouided alwaies that the mariage be in his feare the which caution is to be obserued through out this whole controuersie either handled alreadie or to be touched herafter yet for the sake of the simpler sort the which of ignorāce for the most part offend in this kinde of priuie contractes I will make this point plaine also after this maner All obedience vnto parents is wel pleasing to the Lord but for the sons to take wiues the daughters to take husbands with the liking and approouing of their fathers and mothers is an especiall obedience vnto them and such as all parentes wish euen with all their heart to haue in al their children performed towards them therefore to marie with the consent of parents is such an action wherewith God is well pleased The verie wordes of Paule where he saieth Children obey your parentes in all things doe sufficientlie warrant that all obedience vnto parentes is wel pleasing vnto God and the same is likewise auouched by Paule before in the epistle vnto the Ephesians where speaking of the dutie of children he hath these words Children obey your parents in the Lord Ephes 6.1 setting downe this reason for it is right And that fathers and mothers do hold themselues obeied when their children be ruled and ordered by them in the choise of their wiues and husbands is so euident that no man can gainsay it It must therefore needes follow that God is well pleased when they do get them yoakefellowes with the consent of their parents Nay as it is trueth not to bee doubted of that God his fauour and alowance goeth alwaies with those espousals or betrothings the which are ratified and established with the assent of those that bare vs and vnto whom we doe owe our being because that herein we do perform a chiefe point of obedience the which God looketh for and requireth at our hands so on the contrarie whē we shal ioin our selues in the band of matrimony make no reckoning of the authoritie of our superiours stepping in betweene God cannot behold those bridals with a cheerefull and a smyling countenance but is displeased and frowneth at the same because that we haue forgotten ourselues in a principall part of our child-like and dutiful obedience For if we must submit our selues and lay downe our handes vnder the feet of our parentes in all things yeelding our obedience in the verie smallest causes because God hath so commanded as the Apostle fully in so many wordes doth clearly teach vs then doubtles much more in the case of marying a matter of such force importance as whereupon for the most part dependeth our making or marring we ought willinglie to put our necks vnder the wholsome yoake of their fatherlie power vpon whose consent or refusall lieth the establishing or disanulling of our handfasting our selues without their agreement thereunto But it will here be replied The ninth reason together with the answering of an obiection concerning the restraint of childrens obedience that Paule himselfe in a kind of shew of some contrarietie restreineth the general obedience of children commanded in the third to the Collossians to to bee perfourmed vnto their parentes in all thinges and draweth the same into a more straight and narrowe compasse in his Epistle vnto the Ephesians where he will haue their dutie to bee no further yeelded vnto them then in the Lord and therefore vnlesse it may
often done by vngodlie parentes who sometimes violentlie force husbandes vpon their daughters or that which is worse doe thrust them into Monasteries or Abbeies Nay aboue all thinges the consent of the parentes doth here step in betweene whose office it is to bestow their sonnes or daughters in mariage neither is it their parts rashlie to choose vnto themselues wiues c. For I cite him the more sparinglie because he hath written a learned common place of this argument the which although it be in english yet because so far as I know it is not to be had seuerallie but among the rest of his common places being a booke of too great a price for the poorer sort I haue bene the rather induced and mooued to labour also in this question and that as I trust not without some profite vnto the godlie disposed the which shall vouchsafe to read the same Marlorat after he had said somewhat concerning the choise of a wife Marlorat the which Hagar made for her sonne at the last inferreth thus Wherefore this youth speaking of Ishmaell being a man growen marrieth a wife but not but by the counsaile authoritie of his mother and within a litle space after What then ought the children of the faithfull to perform vnto their parents Doth it not beseme and become them in making of mariage to be led by the power and authority of their parents that they giue not ouer themselues vnto their owne lustes Ferus a popish fryar To like purpose hath Ferus a Popish friar noted vpon Abraham his pronouncing of a wife for Isaac by his Steward These be his wordes Note and marke that Isaac seeketh not a wife but Abraham prouideth him of a wife For this is the duty of parents and belongeth not properly vnto the sonnes whose part it is to obay Borrhaus Borrhaus vpon the 22. of Exodus ver 17 If the father of the maiden refuseto giue her A place for the power of parentes ouer their children in making of mariages that theyr mariages do consist in the arbitremeÌ„t of their parentes Which thing Orestes in Euripides alloweth saiyng And I will praise mariage when as my father shal giue vnto me awife Bullinger 1. Cor. 7 36. Bullinger expounding these wordes of S. Paul in his Epistle vnto the Corinthians But if he thinke it vnseemely for his virgin c. writeth on this sort Hee declareth by examples that which hee hath saide already that there should be no darknes in his words And we may expound that word Virgin as wel for the person as for the thing it selfe namely virginity The meaning is this if a man haue a virgin marriable and nowe ready for a husband for this I vnderstand by that which hee sayeth if shee passe the time of mariage the which Ambrose translateth if she be past ripenes of age and hath a desire to mary that is it which he saith and so it ought to be so that her father is to feare least that secretly she go about or enterprise some thing that is not comely vnles shee be prouided for by mariage now the father sinneth not if hee bestow her forth vpon an husband c. And afterwards we learne by this discourse that it is the dutie of parents to giue their daughters in mariage For among them of old times the contract of matrimony was not of any force Mariage contractes void without the coÌ„s nt of parentes without the authority of the parents Whereunto that in the law of God semeth to appertayn the which is commaunded vnto the Iewes that they should not giue their daughters or theyr sonnes vnto the Heathen in mariage the which should haue bin in vaine if the children had bene at theyr owne liberty and did not rather depend vpon the authority of their parents yet this also must be added that it is the part of parents in time conuenient to take order and prouide for their children and that they compell them not either to virginity or single life or vnto mariage Gualter is iust of the same iudgement vpon the very same place whose words are Câ—aiter But here with all sonnes and daughters must mark that by this place the power of parentes ouer their childreÌ„ is established the which as it is great in other maters so here in especial hath it soueraigne authoritie wheras the question is concerning mariage For if they must prouide for their children in like maner it is their part to obey them least that by their lust and head-strong boldnesse they doe preuent the aduise and pleasure of their parentes For alwaies ought the lawe of God to beare sway with them in the which they are commanded to haue their parentes in price and honour Num. 30. And how great their authority is ouer their sonnes and daughters it is manifest euen by this that their parentes may disanull and breake the vowes which their children haue made without their knowledge and priuitie When as therefore GOD himselfe vouchsafeth to yeelde of his owne right that I may so speake and will not haue that ratified and stand the which is promised vnto himselfe if the parentes determine otherwise they doubtlesse are to be thought to bee too rash and wicked who will not submit their youthfull desires vnto the ordering and disposing of their parentes Neither may this goe for currant that any should pretend age for his excuse For there is no age the which ought to breake the authoritie of parentes established by the lawes of nature And Paule in this place speaketh of virgins the which haue now alreadie passed the flower of their age and mariage yeares and neuerthelesse subiecteth them also vnto the gouernment of their parents when as he teacheth not what they ought to doe but what their parents ought to dispose of them The ciuill lawes This in times past did the makers of the ciuil lawes deserue the which wold haue those ma riages to be void the which are made without the aduise and consent of parents vnlesse some waightie case doe will them to be ratified and stand in force Agreeable vnto this also doeth Hemingius set downe his iudgement vpon this place but in fewer wordes thus Hemingius Now he turneth his speach vnto parentes hauing daughters of growen yeares vnto whom he giueth authoritie to bestowe their daughters in mariage if they will But that which he putteth in betweene and so it ought to be is a restraint and it is to be vnderstood thus If the maiden be without the gift of chastitie it ought so to be namelie that she be giuen to be maried to auoid fornication On the other side if a virgine haue the gift of chastitie it is left free vnto the parentes to marie them and not to marie them From hence let parents learne that it is not lawfull for them to lay vpon their children a perpetual law of chastitie vnlesse they be first sure that they haue
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 Stockwood Minister and preacher of Tunbridge Ierem. 29.6 Take you wiues and beget sonnes and daughters and take wiues for your sons and giue your daughters to husbandes that they may beare sons daughters that you may be increased there and not diminished LONDON Printed by Iohn Wolfe for Iohn Harrison the yonger dwelling in Pater Noster-rowe at the signe of the golden Anchor 1589. To the right worshipfull M. Thomas Skeuington of Skeuington Esquire at this present high Sheriffe of Leicester-shire and one of hâ—r Maiesties Iustices of the peace there Iohn Stockewood Minister and preacher of the worde of God at Tunbridge in Kent wisheth all felicitie of mind and bodie through Iesus Christ our most merciful redeemer CHildren right worshipfull as we al wel know when their parentes or any of those with whoÌ„ they haue any familiarity goe vnto any faire vse commonly at their taking their iourney to say vnto them I pray you bring me home a Fayring And not only children are for the most part thus affected but we see it also to be the fashion of others of greater grouth further yeares when as at faires they meete with their friendes and acquaintance to bee begging and asking of them What will you giue me for a fairing And the curtesie that is this way bestowed be it in a maner neuer so small and simple is notwithstanding wel accepted and kindly taken from the hand of the giuer as being a signe and token of his good will and louing affection towardes the party on whom he doth bestowe the same This custome simply in it selfe not to be condemned although through abuse the best thinges may be peruerted I haue at this present framed my self vnto as I could for the shortnes of the time prepared this treatise discoursing vpon the office of parentes in prouiding their children of honest mariages in due season shewing at large the dutie and obedience of their sonnes and daughters in this behalfe How necessarie for al sortes of people this my trauaile such as it is may be it is not my meaning here in many wordes to dilate The generall want of performance of dutie in this respect on the one side by the parentes and on the other by their children hath bin the foster-nurse brood-mother of many great inconueniences wherwith both the Church common wealth yea and many priuate families are not a litle pestered against the which if by this my labour God of his mercie granting vnto it this blessing I may be thought to haue set downe some remedie it shal nothing greeue me to haue taken the same being glad if any way by my simple seruice I can bring any profite vno the Church of God the which howe much or how litle soeuer it bee who so shall thereby receiue any benefit next vnto God he shall be beholding vnto your worship for the same who haue bene the chiefe occasion of the publishing hereof For owing a dutie vnto you for your curtesie shewed at the request of the right honorable the Earle of Huntington my verie singular good Lord and maister I haue euer since bene deuising how I might giue out some testimonie of my gratefull remembrance of this worshipful kindnes and hauing none other meanes of greater valour I haue presumed to giue trial therof by these paper thanks whereby al posteritie may witnesse that I acknowledge my selfe to remaine a debtor vnto you for vndeserued curtesie extended towards me the which in asmuch as I am able no other waies to requite I do in al humilitie request your worship to account and reckon me in the number of those who being manie pleasured by you though hindmost peradueÌ„ture in worldlie abilitie will be found notwithstanding as forward as the formost in all dutifull and thankfull good will as one that hateth in the worlde nothing more than the most vglie and loathsome monster of ingratitude and vnthankfulnes The time falling out so fitlie with the finishing of this worke and publishing the same I haue geuen vnto it the name of a Bartholmew Fayring The reason oâ— the Title the rather by the noueltie of the title to drawe on the multitude of people that nowe out of all places of our country repaire vnto the citie to the better beholding and consideration of the matter coÌ„tained in the treatise the which as it is general and concerneth all that either are or may be parents or children so the doctrine marked heedfullie and practised accordingly caÌ„not choose but fal out auaillable vnto manie who learning here that which for the most part they were ignorant of and thought strange before will henceforth prooue to be more carefull fathers in prouiding christian mariages for their sonnes and daughters and their children more dutifull obedient in being ruled by them following of their choice and in diligent warefulnes that they intangle and bewrap not themselues in wedlocke-bands without the consent and liking of their parents Accept therfore I beseech you right worshipfull this simple present as an vnfeined token of my good will with that fauourable curtesie wherewith you are woont to imbrace others much bounden welwillers the which if you shall vouchsafe me I haue obtained my desire praying the almighty for euer to protect you Tunbridge this 20 August 1589. Your W. much bounden in al dutifull and most thankful good will Iohn Stockwood To all godlie Parentes with their like vertuous children and all other the Christian Readers into whose handes this book may come increase of true knowledge sincere practise of the same through Iesus Christ IT is not for nothing right curteous and christian readers that we haue bene by our Sauiour Christ so many yeares sithens before-hand warned of the state and condition of this wofull and doting world set on fire vpon mischiefe iniquitie that the neerer it groweth and hasteneth vnto his end the worse worse it shal daily wax insomuch that the Lord when he shal come to iudgement Luk. 18.8 shall hardlie finde faith vpon the earth For such are the miseries of our times that notwithstanding the plentifull preaching of the Gospell in most places sin still raigneth in aboundance and iniquitie getteth more and more the vpper-hand insomuch that those enormities and outrages the which are condemned by the law of Nature the word of God the practise of the godlie in all ages the testimony of the Heathen and generall consent of all commendable learning are notwithstanding of many not onely laughed and iested
as but also sought to be countenanced and defended aneuident token of the great corruption of our age of such as otherwise want not their due praise for ciusll conuersation and behauiour Among these is not the last nor least the too vsuall bad custome of childrens marrieng without the consent and allowance of their parentes a sinne that nature it selfe abborreth and all writers of the better note in all ages vtterlie disalowed and yet of the greater number holden and taken for no fault at all whose error in iudgment arising for the most part of ignorance I haue fasthfully laboured by all sufficsent kind of proofes in this writing to disprooue the which not vnfitly nor nigh my purpose and meaning at the leastwise offensiuely I haue tearmed a Bartholmew fairing respecting the time and the great resort that yearly come vp to the fair who now if they list may haue a nouell of small prices but yet of much value to bestow vpon themselues their children their friends worthy I hope of their reading and much more of their practise as their seueral places callings shall require And I haue bene the more willing to enter into this course and vndersaken this matter that I might discharge some part of a promise vnto diuerse my godly friends of Kent and Sussex which are towards the right honourable and vertuous Earle of Huntington vnto whom I also my selfe am bound in all dutifulnes in the Lord who by their due right may iustly claim the same as my hand of whom they haue all so well deserued and vnto whom I am sure this treatise will come welcome Howsoeuer it fall out of some to be misliked for concerning them I am fully persuaded as Ioshua speaketh of himselfe and his Ioshua 24.16 That they and their houses will serue the Lord. And I make no doubt of alother zealous Christians but that this labour shall be well thought off It is growen I consesse albeit vnto no great yet much bigger bulke then when I began it I supposed it should the Lord hauing giuen a further blesâ—ing vnto it then I looked for whereby I am comforted that he will of lake mercie direct it vnto the good and benefit of his Church Eloquence and rethoricall florishings with filed wordes and braue phrases are not here to be expected and looked for as beeing such flowers the which neuer grewe in my barren plaine and homely country garden yet may the hearbs that here are to be found though not carrieng any outward gay and gallant shew yeeld an wholsome and pleasant smell in the nostrels of all godly parents worn not in the hands but in the hearts and minds of all louing and dutifull children the which should henceforth of conscience and knowledge put into diligent vse and practise this most necessarie and waightie point of dutie the which hither to of ignorance and lacke of teaching hath of the greater number bene neglected foreslowed and ouerpassed Vnfeignedlie wishing your knowledge and practise of all necessarie duties Iohn Stockwood That Mariages are not to be made without the consent of Parentes AMong many other vices wherewith the worlde at this day is full fraughted insomuch that the verie elements themselues together with the rest of the creatures as S. Paule in his 8 Cap. Rom. 8.20.21.22.23 vnto the Romans doth teach vs doe groane vnder the burthen of them looking for a change from the vanitie whereunto they are made subiect through the sinne of man that they may be restored vnto the glorious libertie of the sonnes of God this one is neither the least nor the last whereby youth for the most part is growne vnto such a passe that forgetting al childlike affection and dutifull obedience vnto father and mother in the highest point of subiection the which they owe vnto them in this life and whervpon dependeth their making or marring as they say together with the continuall ioy or sorrow of their parentes they whollie follow their own will and let out the raines vnto their owne vnbrideled vnsetled lusts making matches according to their own fickle fantasies and choosing vnto themselues yokefellowes after the outward deceiuable direction of the eie nothing regarding the sounde aduice of a minde guided with the knowledge feare of God the which counselleth to respect the inwarde graces and ornamentes of the soule not to be enamoured with the outward garnishing beauty brâ—â—uerie and decking of the bodie And here of it commeth to passe Gen. 6.1 that men in their mariages following the maners of the sons of the first forlorne world seeing the daughters of men to be beautifull pleasing vnto the eie take vnto themselues of all that they like not waiting nor staieng for the choise of their parents by whose authoritie if they ought to be directed in the matters of smaller waight and lesse importance If obedience due vnto parents in the smallest matters much more in the greater as now is so shamelesse and void of grace that he dare to denie how much more are they then to be ruled by their graue aduice in this which chiefly concerneth Gods glorie their owne welfare the chearing and reioicing of them that haue begotten them But like as in the first age of the world this sin is in the place of Genesis before recited reckoned vp by the holie Ghost for one of the principall causes that mooued God to set wide open the windowes of heauen and to poure downe raine in such fearfull aboundance as that in the raging force swelling streame of the same man with all other creatures miserably perished those onely excepted the which were preserued in the Arke so questioÌ„les we do owe most of the plagues wherewith now a daies God punisheth this present age and in the end will in fearfull maner consume the same vnto this great and maine sin of children their matching in mariage without the counsaile and aduice nay spite of the teeth of their godly parentes For mariage being the meanes the which God himselfe hath ordained and sanctified for the propagation and increase of mankind that being taken in hand in his feare a godly seed being multiplied growen vp here on earth the same may be blessed to the constitution making of a Church the which may serue him in holines and righteousnes when the same is taken in hand with the breach of his commandement so far off is it that any blessing is to be hoped for that contrariwise his hot indignation and heauie curse hangeth ouer that house familie Mariage taken in hand with the breach of God commandement can not prosper wher the parties which are the principall pillers and vpholders of the same are linked andtied together in such a baÌ„d of wedlock whose links inclosings are not fastened and coupled together with the necessarie and lawfull assent and liking of the parentes whose authoritie consent ought to beare the chiefest sway and strike likewise the
plainlie be prooued that to haue the consent of parentes in mariage is a thing commanded by the word of God children are freed set at libertie from giuing obedience thereunto I answere that the one place is a good comment and exposition vnto the other so that this precept Children obey your parentes in all things ought worthelie to bee expounded by that other Children obey your parente in the Lord that is as I expound it letting goe all other interpretations in all such thinges as are not against the Lorde or which in the Scriptures are commaunded by the Lord. Which interpretation I doe the rather imbrace because I see it to bee warranted by the answere the which Peter Iohn in the Acts doe make vnto the chiefe rulers of the Synagogue whereby they excuse themselues for not obeying their inhibition forbidding them to preach any more in the name of Iesus saying Whether it be right in the sight of God to obey you rather them God iudge ye Whereby we are taught that not onelie in the commandements of our parentes but also of all other our superiours be they Kinges rulers or Magistrates of any other condition whatsoeuer all which are comprehended vnder the name of parentes that if they inioine vs to do any thing a gainst that obedience the which we owe vnto God we are not indeed violētlie to resist but we must with patience abide such punishment as they shall lay vpon vs rather then in obeying them we should disobey God vnto whom of good right wee are bound aboue and before al others be they of neuer so high and excellent places For there is a double obedience that is a certaine first chief most soueraign obediēce the which is proper and belongeth vnto God and a secundarie or inferiour obedience the which is due and appertaining vnto men A most geneneraral rule the which ad mitteth no exception So that in all our actions what soeuer belongeth vnto this life this is a most generall rule the which admitteth or receiueth none exception God must be obeied before or rather then men To returne therefore vnto the matter in hand the obedience of children to their parentes must I grant be limitted and bounded within the railes and listes of our obedience peculier vnto God that is to say Childrē are no further to obey the commandements of their parentes then so far foorth as the same be answerable and agreable vnto the commandements of God But this neuer a whit relieueth their bad and vnfollowable course the which in marriage will be their owne caruers and make their owne choise without the consent and allowing of their parents the which besides that hath hither to bene alleaged we wil yet further more largelie and more expreslie prooue out of the word of God and confirme that so it ought to be And now are we come indeed vnto a more higher and neerer point and the which will seeme stranger both vnto a great sort of parents and also serue verie stronglie to curbe the vnbrideled stay-les affections of an infinite number of inconsiderate and vnaduised youthes if by the warrant of the word of God they may be stayd when as it shall bee plainlie laid downe vnto them that not only they are in their handfastinges making sure in mariage to haue the consent of their fathers and mothers and that not seeking for the same they breake Gods commandement but also when it shall be shewed that choise of wiues and husbands for them is not in their power but in the authoritie of their fathers and that this both in plaine wordes is set downe in the scriptures and may moreouer be prooued by many examples as a generall vse and custome to haue bene obserued not onely of the godlier sort among the Iewes but also among the gentiles which had no other direction but the law of nature When I say it shall be euidentlie prooued that the choise in mariage of husbands and wiues for their sonnes and daughters was in the Parents and not in the children I thinke there will no question at all afterwards bee made whether the consent of the parents be requisite to be had or no in the mariage of their children forasmuch as if it be not in the children to make their owne choise much lesse may they marie without their parents liking Children in mariage may not make their owne choise therefore much lesse ought they marie without their friends consent for those that of themselues may not doe the lesser cannot be said to bee at their owne libetie to doe the greater but children in matters of mariage may not do the lesser that is make their owne choise which is a lesse thing then to marie without consent therefore it must of necessitie follow that in marying they must haue the consent of their parentes That children may not make their owne choise in marying I prooue after this maner No childe may take vpon him the duetie and office of his father To make choise of husbandes and wiues for sonnes daughters in mariage is the duetie and office of fathers therefore children in mariage may not make their owne choise and so consequently may not marie without the cōsent of their fathers The first that children may not take vpon thē the office of their fathers I take as graunted The second that parents ought to take wiues vnto their sonnes and husbandes vnto their daughters I will prooue by the commandement of God in sundrie places and by manifest reason drawen from those places And in this point If I bestow the more labour I shall the rather be borne withall because it is the most waightie part of al this discourse wherin if I shal happely or rather vnhappilie of anie be deemed tedious or ouerlong the profitablenesse of the matter if God giue grace that being of ignorance in the most neglected before it may now vpon knowledge be put in diligent practise hereafter shall easily I trust procure my pardon And my good hope and earnest prayer also is that this my trauaile shall not be in vaine but that al godlie fathers and mothers seeing clearly at the length what charge by God himselfe is laide vpon them will be carefull in time to make meete choise for their children that all dutifull and obedient sonnes and daughters vnderstanding that it is no deuise of man but the expresse commandemēt of God that their fathers mothers should prouide thē wiues husbands wil cease henceforth to take vpō them the office of their parentes and with all willingnes be contēt to stand in these cases to the choice of their elders which they shall make for thē in the feare of the Lord agreably vnto his word or at least wise in no case assure themselues vnlesse themselues be sure of their consent Now let vs see the places of Scripture by which it may appeare that the choise of husbands for the daughters and of
wiues for the sonnes is by the commandement of God himselfe laid vpon the parentes Places of scripture proouing that parēts ought to prouide wiues husbāds for their sonnes and daughters Deut. 7.3 concerning which matter in the booke of Deuteronomy we read thus Neither shatt thou make martages with thē he speaketh of the seuen nations the which by the Iewes were vtterly to bee rooted out neither giuethy daughter vnto his son nor take his daughter vnto thy sonne Here God giueth an especial charge vnto al fathers among the Iewish natiō that at no hand they should place in mariage citheir their sonnes with the daughters of those nations or take of their sons to be husbands for their daughters the which precept had bin in vain if they had not had this power and authoritie ouer their children or if their sons and daughters had bene at their own libertie in these cases to haue made their owne choise for they might easilie haue replied that their children in these pointes were not to be at their command and the children might haue complained of the hard dealing of their fathers in debarring thē their right in making their owne matches if any such priuiledge had belonged vnto them but the fathers neither taking any exception against God to excuse themselues from this dutie nor the sonnes pleading that by this lawe their interest shoulde be impeached doth argue sufficientlie that it was the ordinarie course of that time for parentes to giue their children in mariage and that their children were wel content with their fathers doings in this behalfe It will here peraduenture be saide That God by making this law Obiection setteth not downe an order the which he would haue generally to be obserued of the parentes in all matches of their children yea euen with their owne people and nation but onelie directeth them what they should doe concerning mariage of their sonnes and daughters among those seuen accursed nations this also to preuent a mischiefe least that by making and ioyning any such affinitie they might be pulled and drawen away from the true worship and seruice of God vnto idolatrie and superstition I answere Answere that God when he gaue vnto them this commandement had indeed an especiall regard to meet with before hand this danger of hauing his people caried by such matches to run a whoring after strange Goddes but this notwithstāding prooueth not that the fathers libertie to place his children in wedlock was not general amōg the people of his own nation but that hee had this authoritie to restraine them onelie from marying with that wicked people for feare of spirituall infection and pollution for that they had this power ouer their children in prouiding the marriage euen within their own land and limits of their owne countrie it is most clearlie to be seene in the last chapiter of the booke of Iudges where the Israelites hauing geuen that great and fearfull ouerthrowe vnto their brethren the Beniamites for their maintainance of that most horrible outrage in defiling in verie shamefull and beastlie maner of the Leuites concubine bound themselues by a solemne oth and sware saying None of vs shal giue his daghter vnto the Bentamits to wife This oath for my part reseruing to others their contrarie iudgment I doe not in anie case allowe but condemne the same as rash and vnaduised the which trulie repenting themselues of their rashnes they might with farre better conscience haue broken then kept and I could alleadge many reasons to confirme mine opinion but that is not appertaining to this present argument neither yet any part of my purpose in this place nor at this time onely I bring it to shew that hereby it is manifest that they made no doubt of their libertie in disposing of their children in mariage nor of their readines to obey them in that behalfe for if they might not ouerrule them in this matter or their children had bin to make their owne choise they had bene worthy of double blame both in taking vpon them the placing of their daughters and also in binding thēselues with an oth for the due execution and performance of that thing The rashness of the Israli◠taketh not a way their ri◠in making choise for th◠in their ma◠ages the which they had no right to lay vpō them And howsoeuer it be that this place may be thought of some not of force suffiicient to warrant this authoritie of Parentes in making the choise for their sonnes and daughters in their marriages because the oath was taken vnaduisedlie albeit that their offending in one thing be not plea good inough to disfrauchize them of their freedome and libertie in an other thing yet if the cause had bene good it shall appeare by an other place that they might by oath haue bound themselues for the not giuing of their daughters in mariage whereby may bee gathered that the choise in these cases lay in the parentes and not in their children for herein they fault in this action not that they seeke to keepe their right and authoritie in prouiding for their children but in that they make an oath both rash and full of crueltie against their brethren Now that the choise was in parents of prouiding wiues husbands for their children and in such sort that they might in honest godlie matches bind themselues so to do it is certaine by that which we reade in the last chapiter of the booke of Nehemiah who caused manie of them that were returned from the captiuitie not onely to take an oath that they would not take wiues vnto their sonnes nor husbands vnto their daughters of the strange nations there specified but also made them to curse and ban themselues and to wish heauie iudgmentes and plagues of God to fall vpon them if they should doe the contrarie That the mater may be out of all doubt controuersie it shall not grieue me to sette downe the wordes as they lie in the text Nehem. 13.23.24 In those daies also saieth Nehemiah I saw Iewes that maried wiues of Ashdod of Ammon and of Moah And their childrē spake halfe in the speech of Ashdod and could not speake in the Iewes language and according to the language of the one people and of the other people Then I reprooued thē and cursed them and smote certaine of thē pulled of their hair and took an oth of thē by God ye shall not giue your daughters vnto their sonnes neither shall you take of their daughters vnto your sonnes nor for your selues Whosoeuer shall with him selfe weigh and consider of this most excellent and worthy man of his true godlinesse and zeale in religion of his great care forwardnes to build vp the citie and Temple of his faithfulnes in his gouernment and rule ouer the people committed to his charge he may not go about to offer vnto him this iniurie insomuch as once dreaming that a man of his holines
the good wil leaue of their fathers mothers butalso if we snal look more neerlie into the cause that the choise in mariage belong vnto them Now in â—he tenth place I wil make this plaine also by one cleare testimony and witnes out of the newe Testament the which I take from out of the seauenth Chapiter of the first Epistle of S. Paul vnto the Corinthians whose wordes be these The tenth reason out of the words of Paule 1. Cor. 7.36.37.38 But if any man thinke that it is vncomly for his vingin if shee passe the flowre of her age and neede so require let him doe what he will resinâ—eth not let them be maried Neuertheles he that standeth firme in his heart that he hath no neede but hath power ouer his owne will and hath so decreede in his heart that he wil keepe his virgin he doeth well So then he that grueth her to martage doth wel but he that giueth her not to mariage doth better The purpose of Paul in this place is to giue counsel vnto patentes what course they were best to take for their children concerning their bestowing of them in mariage or letting them remaine single according vnto the assured and certaine knowledge that they haue of their abilitie to liue chast or their neede otherwise to vse that lawfull remedie the which God hath ordained against fornication which is to marie so that those which haue the gift of chastitie hee would not haue constrained to ioine themselues in wedlocke nor those which are not able to be forced to liue single This is brieflie the summe of the place Concerning those children that cannot liue single hee willeth their parentes to looke vnto them betimes least that their too long differring and delaying the matter breed some inconuenience And this is it that hee saieth If ante man thinke that it is vncomely for his virgine if shee passe the flower of her age and neede so require let him doe what he will he sinneth not Let them marie Which last clause plainely teacheth that looke what is saide of the daughter is to be vnderstood also of the son for one cannot be maried alone Speaking therefore in the plurall number he meaneth as well the sonnes as the daughters touching whom this is his counsaile That parenteâ— when their children come once to such yeares that they are readie to marie The summe oâ— the Apostle â—â— his counsaiâ— vnto parenâ—â— in time to pâ—â—uide fit maâ—â—ches for thâ— children should in due time haue consideration hereof not giuing occasion by causing them stay too long either to bee derided or laughed to scorne as stale bachelers or otherwise to bee suspected of bad husbandrie or huswifrie or of pride and disdaining all others being so nice coy that they think none fine enough to match withal or that there is in them some secrete hidden vice or infirmitie the which maketh them vnfit for mariage or otherwise of couetousnesse because they are loth to depart with mony towards their maintenance protracting delaying the time longer then the nature and disposition of their sonnes daughters will beare so that by their means being thus deferred and put off when as they are not able any longer to forbeare their parents neglecting to prouide that remedie for them the which Goâ— hath ordained they burne in lust and commit follie Their fathers and mothers therefore perceiuing that so it ought to be that is their children without feare of some inconuemence cannot tary any longer vnmatied ought worthelie to haue this wise care for them in time to prouide them of fit and honest matches This then is the drist of this place that parentes should by all gentle and faire meanes true out and search the state and disposition of their children towards mariage when by reason of conuenient age they are fit for the some and by conference and questioning with them get from them howe they stand affected this way and accordinglie as they shall haue sure notice how they are giuen to suffer them either to remaine single or els that they as it is their fatherlie dutie doe prouide for them godlie wiues and husbandes The inconuenience that groweth by this that parents followe not Paule his counsaile in prouiding fit matches for their children Thus we see how pregnant and plentifull a text this is to teach that it lieth in the parents to make due choise for their children in the case of matrimonie And because that small regard is had hereof in many now adaies heÌ„ce it commeth that some children giue themselues ouer vnto the lustes of the flesh in coÌ„mitting shamefull filthy fornicatioÌ„ others contrary vnto the lawes both of God and nature breake into the duties of their fathers and vnnaturallie and not child-like without the priuitie consent of their parentes make their owne matches the same for the most part so vntoward that they bring the gray haires of their parentes vnto their griefe and sorrowe to the graue and themselues besides wastfully spending all that they haue liue all their life long in continuall and dailie home braules and houshold strifes and discordes You therefore that be fathers and mothers I most earnestlie and hartilie exhort and beseech you for the loue of God and in the tender bowels and mercie of Iesus Christ our most gratious redeemer An exhortation vnto al parents that you will at the length awake and rouse vp your selues out of this deadlie sleepe of carelesnesse wherewith you haue bene long oppressed making litle or none accountes at all of this waightie and necessarie dutie of prouiding vertuous wiues and husbandes for your sonnes and daughters delay the time hencefoorth no longer put in diligent vre and practise this wholsome counsaile of the Apostle lay off all rigorous austerenes and bitternes and in the spirite of lenitie and mildenesse question and confer talke and reason with your sonnes and daughters when they be come vnto ripe veares that you may learn how they are inclined concerning mariage or sole life and if it bee so that you thinke that through bashfulnesse and shamefastnesse they will not dare to deale plainlie with you nor freelie to vnfolde their mindes vnto you as they would doe vnto some of their familiars let it not grieue you to vse this wise policie to fish out their purpose by some of their friendes vnto whome being great with them they will not bee affraide to vtter the verie bottome of their heartes and inmost secretes And when you shall haue found that it is safest for your honor and meetest for their present estate that you prouide for theÌ„ to marie goe about the same in the feare of God accordinglie with faithfull and earnest praier vnto God Gen. 24.12 after the example of the godly Steward of Abraham in the book of Genesis that he wil both direct you in a vertuous and christian choise and also incline and mooue the heartes of your
children with all dutifull readines to stand vnto the same And taking the matter in hand after this reuereÌ„t christian order assure your selues that you haue performed a good work sin not for so Paule telleth you in plaine wordes where he saith Let him doe what he will he sinneth not and a litle after He that giueth her to marie meaning when the father by good triall had found out that otherwise she caÌ„not liue chast sinneth not For in speaking after this manner he hath no doubt respect vnto that course the which the Lord himselfe in his word hath set down the which also hath of the godlie bene practised euen from the beginning as by many examples anon shall be shewed There is therefore no danger of doing amisse and of sinning if that you behaue your selues after this sort in prouiding husbandes for your daughters and in bestowing of your sonnes in honest wedlock But rather on the contrary part you shal verie greatly transgresse and offend if ye shall neglect and forslowe your dutie in this behalfe And to all you that will bee counted godlie and dutifull children An earnest sute vnto all godly childsâ— let mee in all humble and louing manner make this earnest suite and waightie motion that you likewise hereafter will with all reuerence and aduisednesse consider what dutie you owe vnto God whose order this is that you shold be ruled by your parents in all thinges vnto whom he hath giuen such high soueraigne power and authoritie ouer you that he will haue euen those solemn vowes and promises that you haue made vnto himselfe to stoup and giue place vnto their consent and alowance striue no longer against God Num. 30. but in all willingnesse of minde put your neckes vnder his yoke enter not violentlie into your fathers right giue vnto them this honour to thinke that they by their wise donie can and for the louing care the which they beare towardes you will prouide better for you then you can doe for your selues remember that you are called after Christ by the glorious name of Christians who was obedient vnto his father euen vnto the death of the crosse let it therefore be no griefe vnto you to submit your selues vnto them in that same thing whereof you haue in the scriptures so manie notable and honourable presidentes if they shall be thought slacke in prouiding for them in due time labour by all modest meanes that by some friendes they be put in mind of their duetie since God hath commanded them to make choise for you bestow not your selues without their consent but humble your selues by deuout and faithfull praiers before the throne of the almighty that he in mercie will vouchsafe that your naturall parentes vnto whose power you are subiect setting aside all carnall and earthly respectes may in their choise for you haue his feare before their cies and that your selues may not bee caried away after your owne fancies but by the working of his holie spirite bee inwardlie and throughlie mooued with a godlie christian and pure loue to imbrace those which they shall haue chosen and prouided for you as the godlie children in former ages haue done before you And here I will alleadge The eleuenth reason from the common vse practise of the godlie in former times for an other reason the generall vse and practise of the godlie Fathers Patriarches and other holie men in prouiding of wiues for their sonnes and husbandes for their daughters together with the willing obedience of their children to accept and take them so prouided at their handes to serue to prooue that it was a common lawe among those that liued in those times for the sonnes and daughters in matrimonicall cases to be ordered and ruled by their fathers and mothers For the Lawyers doe holde that generall vse and custome doe make a law And what reason then is there to the contrary but that this the which hath so generallie and continuallie bene obserued should in like maner goe and be taken for a law the which it may bee thought that God euen hereby woulde induce and leade men vnto in that when hee first created all things and man last of all ouer whom by the priuiledges of creation he might worthilie claime the right and power of a father he doth not suffer him at his owne choise pleasure to take vnto himselfe the woman made of his side but brought her himselfe vnto him to be his wife by which his fact as I doe take it was notablie prefigured or foreshadowed out vnto vs God as a father prouideth a wife for Adam in Paradise that he would haue earthly fathers take that course in prouiding for their children in mariage the which he being our heauenlie father tooke for his eldest son Adam in paradise that is that they should make choise of wiues and husbandes for their sonnes and daughters the which they ought as willinglie to receiue at the handes of their fathers as Adam did his wife from the hand of God If any of those vnbribeled colts the which think they may at their owne pleasure make their own matches shal for the defence and maintenance of their disorder dealing in this behalfe replie and say that this example taken from the fact of God doth no more warrant this course the which so much disliketh them A trifling caâ—ill then it prooueth that a father ought in like sort to take a wife for his sonne out of the rib of a man and close vp the place againe with flesh as God did in Adam I answere that this is a friuolous or trifling cauill For as the making of Heuah of the rib of Adam was inimitable or vnfolowable being a token of God his omnipotencie and almightie power so the other being such as both without danger we may follow and also as hath bene plentifullie before shewed wee are commaunded to followe and now remaineth to make plaine that the godlie from time to time did follow might verie well be a foretoken vnto vs that God in the choise for our childreÌ„ would haue that we should do the like And this seemeth yet further hereby to be confirmed God giueth Christ his son to be the husband of his Church that when as our first parents through their disobedience and breach of God his commandement had worthelie deferued to bee turned headlong out of the earthlie paradise and had further through this their trasgession lost so farre as in them lay the in heritance of the kingdome of heauen both for themselues and also for all their posteritie when as nowe there remained no other way of recouering the same againe but onelie by the meanes of a mariage to be made by faith betweene himselfe and his posteritie and our Lord and Sauiour Iesus Christ the true and euer lasting sonne of God who knoweth not that this match before all times was concluded in the eternall and most wise counsaile of
his commaundement that same is vtterlye vnlawfull to be done but to vow faith and troth in mariage without the consent of parents can not bee performed without the breach of God his commaundement therefore for children to giue their fayth and troth in mariage without the consent of theyr parentes is vtterly vnlawfull As concerning vowes God teacheth vs in the 30. of Numbers that being made by the children and not ratified by the parents they are vnlawfull and if vnlawfull not to be performed And that it is against God his commandement for children to handfast themselues in wedlocke their parents consent not going there withall hath at large bene discoursed being the only matter of this Treatize wherof ensueth that these promises being vnlawful they do not at all binde the conscience of the makers of them to performe the same nay rather the perfourming of them is a matter not of conscience but flat against conscience if to do the thing that is vnlawfull and vnlawfull by the word of God be a matter against conscience the which none vnles the face be made of seasoned wainscot will easely deny Let not those therefore the which plead conscience for theyr excuse in this bad matter any longer deceiue themselues with this broken reede the which if one leane vpon it will straight wayes breake vnto shiuers An vnlawful vowe or promise may laws fully bee broken but rather whosoeuer haue in this sort vowed or promised rashly let them vnderstand that their vowe and promise may a greate deale more safely be broken then performed except the good will of the parents may bee obtayned and yet in this case also their former rashnes is earnestly and with vnfained and hearty sorrow to be repented that God through his mercy in Christ doe not impute it and lay it vnto their charge And this aduise I would haue to be vnderstoode either of contractes or of mariage also by such intising meanes though the parents good will may be afterwads procured But if after such priuy and stolen contracts and mariages the good liking of the parentes cannot be won what punishment ought to be inflicted and laid vpon the offenders as well in regard of their owne default in breach of duty vnto their parentes as also that others by their smart may bee terrified and feared from running into the like it is not for mee being no lawe-maker to determine I leaue that vnto the wise discretion of the godly magistrate who I hope heareafter wil cary a more heauy hande towardes this he nous and notorius crime and see some discipline also to bee ordained for all such disobedient and vnruly children the which by their rashe and headstrong attentes haue forstalled the right of their godly parents howsoeuer afterwards they can get their good will And thus The conclusion sith the law of nature the lawe of God the authority of the scriptures the examples of the godlye recorded in the same the practise of the better sort among the very Heathen the testimonyes of the Poettes in their Comedies and Tragedies the Fathers Councels Decrees Canons and ciuill constitutions of the purer sort yea some of the very Popes themselues and lastly the firme consent of the best Diuines of these our dayes maintaine and vpholde the parentes right in prouiding of honest matches in due time for their children and prooue their contractes made without their parents consent to bee of no validity or force neither before God or man I may lawfullye conclude that it is the fathers charge to make a godlye choise for his sonnes and daughters in the way of mariage without whose consent they are at no hand to knit vp the same vnlesse the godlie magistrate in cases of extremitie by his authoritie doe take such order so that hereafter my good hope is the duties on both sides being nowe so plainelie set downe that no ignorance in this behalfe may any longer hencefoorth be pretended that as parents respecting God his glorie wil diligentlie and carefullie practise the one so their children in all humble obedience will peforme the other which God grant at the length for Christ his sake Amen FINIS An afterwritte to the gentle Reader MY purpose was right gentle Reader in this short discourse before going by strong and sounde proues to make this point of doctrine appeare most clearely the which of the moste hath neuer bin so much as once thought vpon and whereof a greate number very sensible men otherwise haue hitherto bin of this perswasion that the word of God speaketh not at all namely of this duty of the parentes in making choise for theyr childrens mariage or of the obedience the which the sonnes and daughters in this respect do owe vnto the godly choise of their fathers and mothers in this so holy an action How I haue performed the same I leaue vnto the iudgement of the indifferent Reader vpon the considerations of the reasons and authorities by me alleaged in the which my chiefe end and drift was to satisfie the godly and wel disposed Christians the which will make some care of conscience to performe that hereafter the which hitherto of ignorance and want of instruction they haue neglected and omitted For when as parents shall hencefoorth plainelie see Parentes that God himselfe layeth vpon them this necessarie duetie of bestowing their children honestlie and godlie in wedlocke and the children euidentlie nowe perceiue that they ought to stand vnto the godlie choise of their parentes those in whose heartes the feare of God is not vtterlie quenched will henceforward indeuour themselues to yeeld obedience vnto their superiours in this most necessarie and waightie dutie Children with all willingnesse being contented to bee ruled and not to seeke rule nor to intrude and thrust themselues into the right and libertie of their parentes vpon whom the Lord in his wisdome hath laide his charge so that without their priuitie and consent they will not intangle themselues in mariage nor seeke vnto themselues matches such as may bee griefes and eie-fores vnto their louing Parentes vnto whome in the Lorde they worthelie owe all obedience and dutifull subiection I speake here of the godlie and better sort both of parentes and also children who beeing of the people and Church of God will be ordered and ruled by the lawes and ordinances the which hee himselfe hath set downe for the direction and gouernment of the same in all other their waies and actions As for the wicked and vngodlie which rebelliouslie thinke in their hearts and sometimes blasphemouslie vtter with their mouthes Let vs breake his bandes and cast his cordes from vs. that is Psal 2.4 will not suffer God to raign ouer them after such manner as he hath appointed in his word I make small account or reckoning of their either liking or disliking of this my simple labour but refer them ouer vnto him that dwelleth in heauen laugheth at them and shall haue them in derision But vnto
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 â—â—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 seruaÌ„te 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 froÌ„ the large iurildiction and power the which in ancient times hath bin permitted vnto parentes ouer their childreÌ„ 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
man shoulde contemne this as a weake and childish reason let him know that the learned Father Theodorus Beza vseth it although not in the same iust number of wordes yet in this verie selfe same argument and to the selfe same purpose in his booke de repudijs diuortijs where his iudgement may bee further seene to iumpe with mine fullie in this question as mine also in this behalfe agreeth with the opinion of al the learned And it seemeth not to bee much impertinent from this place The fift reason from the vneffectualnes of vowes without the consent of parents and husbands in their childrâ— and wiues the which wee read in the booke of Numbers concerning Vowes where among other things we doe finde that the vowes which were made by the children without the priuitie and consent of the fathers and of the wiues without the liking and allowance of their husbandes were altogether vnlawfull and of no force And the reason according to true meaning of the place is geuen by the best Interpreters because neither children nor wines are sus iurâ—s that is at their owne libertie and appointment but vnder the rule and gouernment of others namelie of their parentes and husbands As therefore to make a vow vnto the Lord being in it selfe and of it owne nature an holy and acceptable action vnto God and where with he is well pleased is notwithstanding in children vnlawfull because it is such an action as they onlie may performe which are free and at their owne disposition the which they are not so in like maner to consent in matrimonie although in it selfe it be both honest lawfull yet is it not an action of force in children without the consent and allowance of their parentes because that children are not free at their own libertie but by the lawes both of God and man tied and bound vnto the subiection of their fathers as hath at large bene shewed before and through the whole discourse of this treatise is to be prooued also hereafter In the 22. The sixt reason from the lawes in Exodus of entifing of maids and the fathers selling their daughters for seruants of Exodus there is a law concerning the intising of maids a practise this day too common because there is not discipline sharpe enough ministred to represse it and in the chapter before going there is another coÌ„stitution as touching fathers that to releeue their owne necessities are constrained to sell their daughters for seruants by the first wherof it appeareth that the contract of children without the consent of their parentes is not auaillable or of anie force and by the second may easilie be gathered that seruats were not at libertie to make their owne choise in mariage but that the right thereof appertained vnto their maisters both places iointlie coÌ„cluding flatlie for me that both children seruants as Res domenorum that is the goodes of their owners are not as in other cases of lesse waight so in like sort in that matter of greate importance namely the bestowing of themselues in wedlocke for to follow the violent streame of their owne pleasing affections but to be ordered and guided by the rule of their fathers and maisters I will set downe the seuerall wordes of the law in both these cases that being diligentlie obserued and marked fathers and maisters may learne what was the authoritie in the mariage of their children seruants and that these likewise may vnderstand what is their part dutie in these considerations Exodus 22.16.17 The wordes for intising of maides are these And if a man intise a maid that is not betrethed and lie with her he shall endow her and take her to wife if her father refuse to giue her to him he shall pay money according to the dowrie of virgins Exod. 21.7.8.9 Here is expreslie set downe that albeit the two parties were fullie agreed yet is the match not to goe forwarde vnlesse the father also doe giue his consent Now for the father his selling of his daughter to redeeme his owne need and pouertie thus speaketh the lawgiuer in the chapter afore going Likewise if a man sell his daughter to be a seruant she shall not gee out as men seruants doe If she please not her maister who hath betrethed her vnto himselfe then shall he cause to buy her he shall haue no power to sell her to a strange people seeing he despised or defloured her But if he hath betrothed her vnto bys senne he shall deale with her according to the custome of the daughters So that ye see howe the maiden in this sort sold to be a seruant by her father became by this sale bound to the power of her maister to bee at his appointing in the case of marrying and such was the condition of all other seruants by the law of God in this respect and that the sonnes also were not left vnto their owne direction no although that they were otherwise free besides that this place doth prooue the same directly affirming that the father of the free son might betroth him vnto his bond maid it shall in his place sufficientlie hence forward likewise appeare The seventh reason drawen from the commandement Honor thy father mother c. Besides al this what clearer euideÌ„ce can we haue on our side then the fift commandemét in the which childré are cómanded to honor their fathers and mothers with a blessing promised to those which perform the same wherby we gather by the nature of contraries that there is a curse also belonging vnto all those children that shal dishonor them And in that God willeth that the parentes by their children should be honoured he meaneth that they should in all humilitie and modestie reuerence them with all dutifull submission be obedient vnto them and with all willingnes shew themselues thankfull for their procreation education sustentation and all other benefites that vnder God they haue receiued from them being readie by all meanes they possible may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to imitate and expresse towards them the nature of the Storke whose propertie as they write of theÌ„ is to prouide meat and feed their dams when through age they grow so olde that they are not able for to help themselues that is to say they must to their verie vtmost seeke to make them recompence and requitall of some part of those vnrequitable paines the which their louing parentes haue taken with them and make some a mends for the vnconteruaillable kindnes that they haue shewed towards them But where they bestowe themselues in mariage without the consent of their parentes there they do fault and make a breach of dutie in all these three respectes that is to say they neither reuerence obey nor shew themselues thankful vnto them For reuerence consisteth in this that we carie towards them a certaine honest and modest shamefastnes ioyned with abashfull awfulnes standing in feare of
religion zeale wisdome and godlinesse would so much as make the very least motion of any vnlawful matter to his people much lesse enforce theÌ„ by oath to enter into such a course whereby they might easilie haue bin periured had they not in this case well knowen their fatherlie power ouer their children and bene perswaded of their tractable readines in this matter to bee ruled by them Such was the discipline of that time and in such awe stood dutifull children vnto their louing fathers in those daies that being therennto required by the magistrate they durst not onely pawne their credit but that which more is giue their oath and hazard their conscience vpon the assured confidence wheich they reposed in their childrens willingnes to betake betroth themselues vnto such yoke fellowes as they should appoint and make choise of for them in honest matrimonie to lead their liues withall Yet doe I not thinke the contrarie but that in those ages like as in our time there were many both sonnes and daughters which are like vnrulie coltes and vntamed heifars could not be brought vnto this passe nor yet be yoked within this bow but the sturdie frowardnes of some certaine is no disproofe of the dutifull obedience of the better sort neither was there anie more required of the fathers then that according vnto God his commandement so far as in them lay they should doe their partes to keep their children within this compasse that is to say they were to prouide matches for them within their owne people to charge them in regard of that honour the which by God his commandement they did owe vnto them that they yeelded vnto their fathers choise and hauing gone thus far they haue sufficientlie done that which vnto them belonged and for the rest they were to leaue their rule lesse children vnto the iudgmeÌ„ts of God and correction of the magistrate who in cases of disobedience where the authority of parents could beare no sway Deut 21 18. was by God himselfe appointed to minister correction according vnto the qualitie of the transgression To make an end of this ninth reason in the which I may be thought to haue dwelled too long Almost strong place our of Ieremie to proue that that the chois was in parents to prouide sit matches for their children in mariage I will shut vp this place with an authoritie taken out of the prophet Ieremie with the iudgment of M. Caluin a most worthie instrument of Christ his Church in our time vpon the same the which shall strike this matter stone dead as they say and so goe on to other proofes and these shall serue as a strong naile to fasten all the rest together to make sure all the other testimonies of scripture in this foresaid ninth reason already quoted for the faithfull alleadging of the which places vnto such end and purpose and by the holie Ghost they are directed besides that I haue the testimonie of a cleare conscience to beare witnesse of my fearfull carefulnesse to deale sincerelie and faithfullie in the handling of the word of God If I shall be therunto at any time hereafter vrged I can bring also the confirmation of the best and most learned writers Ieremie in the 29 chapiter of his prophesie among other reasons the which hee vseth to comfort the people in their long hard captiuitie Ievem 1â— 6 and to put them in hope that they shall assuredlie return at the length speaketh vnto them by the commandement of God after this maner Take you wiues beget sons daughters and take wiues for your sonnes and giue your daughtes to husbands that they may beare sonnes and daughters that you may be encreased there and not be diminsshed Vpon this place Caluin writeth after this maner Wheras saieth he the prophet willeth them to take wiues for their sons and to giue their daughters to be maried this is according to the lawfull order and course of nature because that this were too preposterous or ouerthwart and topsituruy dealing that yoong men and maidens should get them either husbandes or wiues at their owne lust and pleasure God therefore in this place speaketh according vnto the common rule when as hee commandeth yoong men to be linked in matrimonie no otherwise but by the commandement of their parentes and maidens also not to marie any husbands but such as to whom they shal be giuen Here you may see in few words confirmed that Four especiall poyntes to be noted out of the wordes of Calum which in so manie I haue at large set downe before where first it is to bee noted that childrens marying according to the choise of their parentes is a thing commanded by God Secondlie that it is agreeable vnto the law of nature Thirdlie that it was a generall rule and common practise Fourthly that the contrarie dealing is preposterous and ouerthwart and as far out of square and order as if the cart should bee placed and set before the horse And marke further that in all these places cited in this ninth reason God saith not It is a coÌ„mandement not a permission that parentes in mariage should make choise for their chils drest that parentes if they wil may prouide wiues for their sonnes and husbandes for their daughters That it were meete and requisite that it should be so but vseth euerie where the imperatiue mood that is commandeth that it be so and leaueth it not at randome to our discretion to choose whether we will haue it to bee so or otherwise to that end that we should knowe that if wee that are parentes shall neglect our duties in this behalfe wee shall not passe away with the matter slightlie and lightlie as if it were a lest a trifle but that we shall answer for it as for a transgression and breach of his commandement Hauing therefore giuen this breefe caueat and warning blow vnto fathers and mothers to think hereafter more aduisedlie vpon their duties in bestowing of their children I take my leaue and farewell of this reason giuing al yoong men and maidens in like maner to vnderstand that if they shal henceforth refuse to be ordered and directed by their parentes they shall be found rebels against God transgressors against the law of nature breakers of the common rule and custome of all well gouerned children and such so far as in them is would bring in al confusion and disorder in altering and changing Gods owne course to set vp and establish their owne vnbrideled lust and lawles affection Hitherto we haue seen how farreforth the Scriptures and places of the old Testament doe stand firmely on our side for the proofe of this question the which we haue taken vpon vs namely tâ—at mariages are not to bee made without the consent of parents the which as we perswade our selues wee haue proued with the a duâ—intage she wing that not onely children in mariage ought to haue
right thereof belonged to her father Sampson Iudg. 14. although he faulted in falling in loue with a woman of the Philistins Iudge 14 yet the Scriptures mention that he desired his parents to procure her for him to be his wife Where I would haue it of all youths to be well noted after what sort he sped with this his match of his owne making But what shall I neede to make any longer stay in bringing foorth examples of the godlye to prooue this custome of fathers in prouidinge mariage for their children when as we haue testimony of the practise of the same euen among the wicked and that out of the Scriptures also Wicked parentes haue prouided mariages for their children and they haue dutifully admitted of their choise For Hagar albeit that shee her selfe sometimes had beene a stubborne and disobedient seruant vnto her mistres Sarah yet when Ishmael her sonne was once grown to man his estate shee prouideth and taketh a wife for him out of the land of Fgypt And we do not read the contrarie Gen. 21. Gen 14 but that hee willingly doth take her at his mothers choosing albeit that otherwise he were a fierce and cruell man whose handes was against euery man and euery mans hand against him Shechem the sonne of Hamor a Lord of the Hiuites Shechem Gen. 34. hauing defloured Dinah the daughter of Iaacob desireth his father to get her of Iaacob to be his wife which prooueth that hee both thought that she was not to bee placed in mariage but by the appointment and allowance of her father and that also he would not marrie her but by consent and procurement of his father Hamor And it is more then probable or likely that this custome of the parents choosing and the childrens standing to their choise was continued from that age vpward vnto the latter times of the Poets and Comedy and Tragedy writers in the generation of the Heathen and vngodly wher houshould discipline and gouernment was not altogether shaken and decayed in so much that the maid sayth in Euripides when she was sued vnto for mariage The maid in Euripides My father will haue care of my mariage it is not in my part to determine these matters And agreably herunto reporteth Xenophon of king Cyrus that being solicited and motioned vnto a great and honorable mariage he answereth K. Cyrus that were her personage neuer so honorable and her dowrie to the purse neuer so profitable he will not at any hand meddle in this matter because that it was a thing beyonde his reach and belonged altogether vnto the power and arbitrement of his parents And this is a matter so common and wel knowen that the very boyes in the Grammar schoole are well acquainted therewithall out of the Comedies of Terence and Plautus who among the rest make this case most plaine that it was an ordinarie course in their times that the fathers made the matches for their sons and daughters in the way of mariage Hereunto agreeth all antiquity together with the better sort of writers in all kinde of faculties Diuines Schoole men Ciuilians Canonistes The twelf reason from the consent of all ages and the better sort of all kinde of writers Decrees Counsailes yea and some of the Popes themselues who haue gone so far in these matters that they doe strike with the fiery thunderbolt of excommunication ipso fac̄to or so soone as the dede is done as they say not onely all those children the which without the consent of theyr parentes make these secret contractes and priuie matches but also all such as any way with their countenance counsaile assistance presence or any other meanes shall helpe fauour further or procure the same yea some other of them as the learned well knowe do hold such kind of bargaines for no mariages but pronounce them adulteries fornicatiōs and whordomes The Ciuilians stande so stoutelie and lustelye to mainteine the parents authority liberty in these cases that this is set downe among thē for a ruled case as Peter martyr reporteth that if a woman haue once married with an husbande by the consent of her parentes and afterwardes they fall at such farre that they bee diuorced if shee bee by perswasion moued to bee reconciled vnto the same partie and bee againe married vnto him that this marriage being made without the consent and knowledge of her parentes is altogether frustrate and vnlawfull nay if any children haue such parentes as be taken with Phrensie or madnes so that they cannot haue theyr consent in marriage they will haue them in such a case to obtayn the consent of their ouerseeres and gouernours so sincerely and soundlie and agreable vnto the worde of God doe the ciuill constitutions determine of the parentes right in the placing and bestowing of their children in matrimonye and wedlocke The plain and cleare iudgement of the best Diuines of our time touching this matter And that it yet may be further apparent vnto al men that I am not singular in mine own conceite or wedded vnto any priuatiudgment in this argument I will adde a few testimonies of the latter Diuines of our age the which tell a round tale in this busines and goe not behinde the doore for the matter at all but deliuer theyr verdicts franklye and freely without all obscurity or darknes And this I will the rather doe that all parents and children which are not vtterly voyd of al feeling hauing of ignoraunce hitherto forflowed their duties on both sides in this respect may hēceforth being compassed about with such a cloude of irrefregable or vngainsaiable witnesses which are aboue all exception against bee touched with a due christian sorowfulnes of conscience the beginning of healthful repentance so that they may think ernestly vpon the amendmēt of this gret fault the one carefully prouiding christiā matches for their children in due time the other in al dutiful humility framing thē selues to accept of their choise least that being pressed with such a heauy weight of so many graue authorities from the lawe of nature God and nations there bee left no coloure of excuse vnto them in that most terrible and feareful day of reckoning when the thoughts of our hartes shall either accuse vs or excuse vs Rom. 2.15.16 when as the Lotde him selfe shall iudge of the secretes of men according vnto the Gospell by lesus Christ so that it will be then in vaine for any to make the plea of ignorance when as besides the testimonye of his owne conscience he shall be conuinced by such a multitude of most forcible mighty euidence which at the barre will stand and plead against him But to the witnesses of the new writers Caluyn 1. Caluin vpon the 3 verse of the 24. chapiter of Genesis among other thinges hath these wordes Now this ensample ought to stand vs in stead of a generall rule that childrē may not contract
therfore we also wil choose for ourselues according vnto our owne liking besides that the breach of dutie in the father doth not excuse the like disobedience in his sonne A bad sonne that wil haue his father go with him vnto the deuil for companie what art thou that thinkest it not inough that thou goe vnto the Deuill thy selfe vnlesse thou haue thy father to go with thee also for companie For as thy sin of disobedience if God graunt thee not repentance of the same shall in his iustice presse thee down euen vnto hel So likewise shall thy fathers marieng without the allowance of his parents be sufficient to condemne him if together with the rest of his sinnes it bee not couered in the merites of Iesus Christ our Sauiour And the example of Iudah may fitlie serue to instruct thee in this point that though thy father haue maried without the choise of his friendes yet thou art not in like maner to marie without the coÌ„sent of them Gen. 38. for albeit Iudah tooke vnto himselfe a Cananitish woman without the priuitie and liking of his father Iaacob yet did hee prouide a wife for his owne children Er and Onan whereby wee gather that the fault the which hee committed in himselfe hee did not like nor allow of in his sonnes Setting a side therefore all cunning gloses and colourable deuises hammered in the Deuill his forge A profitable counsaile for all good natured childreÌ„ whereby hee teacheth his schollers to be subtile in inuenting reasons to maintaine their stubborne disobedience in not being ruled by the graue aduise godlie counsaile of their parentes as touching their mariage matches let all dutifull and good natured children in the reuerence and feare of God consider what honour and obedience they doe owe vnto their parents and what power and authoritie he hath in his worde sanctified vnto theÌ„ ouer their children in the Lord in regard hereof let them yeeld vnto them this dutie that their fathers hauing prouided for them such as are not of a wicked life nor deformed or euill fauoured nor of a contrarie religion they willinglie submit themselues vnto their choise which if for the present or vpon the suddain they caÌ„not yeeld vnto let them by earnest cal ling vpon the name of God desire him to subdue in them this corrupt affection that he will frame their wil to bee plyable vnto their fathers in such lawful cases lawful I may well call them because that the ciuil constitutions and ordinances do ratifie and allow of them the two former especiallie setting downe that children are to giue the consent vnto the fathers choise where the partie chosen is not of infamous life 2 Cor. 6.14 nor in shape or fauour so blemished as it may worthelie bee supposed that the same may be an occasion of the withdrawiug of loue As for the third caution or prouiso of not graÌ„ting vnto the fathers choise in the cause of contrarie religion it is confirmed flatlie by the counsell of the Apostle where he willeth that we should not draw the yoke with infidels which if it hold in other cases of the affaires of this life much more ought it to bee of force in mariage matters mariage I meane hereafter to bee made and not such as are alreadie made for where the knot is once already knit there disparitie or vnequalnes in religion is no iust cause of seperation Yea in this most graue waighty cause In prouiding of watches for their children parâ—ntes ought to begin with praier I would be author vnto all christian parentes that they take not the same lightly in hand as if it were but a toy or a iest but that they begin it with praier that in the whole actioÌ„ they may in such sort be directed that they do nothing against the word of God or vnbeseeming the same authority the which God himself in this cause hath imposed or laid vpon them And thus doing God no doubt will ad a blessing vnto their godlie indeuour and holie care worke obedience in the heartes of their children as hee framed the heart of Isaac with entire affection to imbrace Rebeccah whom his father Abraham had by his Steward prouided for him And least that any should imagine that this counsell is a pecuish fancie of a too much spiced and nice conscience the parents ought to bee induced and perswaded hereunto Gen. 24.7 Aben Ezra holdeth this to haue bene a praier first by the example of Abraham who committing the charge of prouiding a wife for his sonne vnto his seruant praieth that God will send his Angell before him to direct him in this businesse Secondlie the course which Abraham his seruant taketh in the effecting of this charge dooth teach no lesse Gen. 24.12 of whom we reade that he entred into this businesse with praier Gen. 24.26 that he geueth thankes vnto God when hee meeteth with Rebeccah Gen. 24 5â— that hee praiseth God when at the deliuerie of his message the parentes without gaine-saieng graunted their consent And whilest I giue this counsell vnto the parentes Children mariage-able are to pray vnto God to direct their parentes in a godly choise and to incline their mindes to accept of the same I woulde not haue the children thinke that I discharge them of this dutie of whom the same is by so much the more to be put in practise by how much they are more subiect to bee caried away with the swift current of their stay-lesse affections from whome wee heare too often these and such like more then prophane and heathenish speaches ' I will marie to please mine owne eie and not to satisfie the mind of my father I will neuer match with him that woeth my parents before he woeth me Shal I go to the father before I am sure of the daughter c. Whereas in verie deede they are not at all once so much as to make the least motion of mariage vnto the daughter vnlesse before they haue obtained the good will and liking of the father For in these cases let the daughters if they shall be thereunto sollicited and woed learne of the example of the maiden out of the Poet and of Cyrus out of Xenophon cited before to say vnto their suters My Father and my mother haue to determine and dispose of my mariage this is a matter not belonging nor appertaining vnto me The heathen haue borne themselues in this dutifull sort towardes their parentes and shall I that professe my selfe a christian come so far short of theÌ„ in this dutie as to coÌ„tract my self without the consent knowledge of my elders Nay let theÌ„ say with Tamar as it is in the story of the kings Speake I pray thee vnto my father for he will not deny me vnto thee c. 2 Sam. 13 verse 13 And here when as I enter into the consideration of the contrarie bad course practise of
all you that either be in trueth Christians or otherwise would so be taken and accounted know you that this custome of the parentes placing and bestowing their children in mariage is as hath bene shewed most ancient and commeÌ„dable yea and approoued by our Lord and Sauiour Christ himselfe also in the xx of Luke Luk 20.11 where going about to confute the errour of the Saduces the which if there were a resurrection which they denie did suppose that there must be also mariage he auoucheth it to haue bene the ordinarie practise of the men of those times to giue their children to be maried saieng The children of this world mary wiues and are giuen or bestowed in mariage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—th to place 〈◊〉 bestow in marriage as the parents 〈◊〉 â—heÌ„ as they giue their children to be married for so doeth the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in that place hee vseth most properlie in the iudgment of the learned signifie And by the men of this world as well the wicked as the godly least that otherwise wee might thinke that mariage dooth not appertaine vnto the children of God if we should here take children of this world as opposite and sette against the children of light or of God as I confesse it must some times bee taken which in this place cannot be leaste it might seeme to giue some countenaunce vnto the error before recited So that hereby clearely appeareth that in the dayes of Christ 1589 yeares sithens and more this was an order generally obserued for the parentes in mariage to place and bestowe their children the which also Beza Beza saith that this place most strongly proueth the power authority of parentes in bestowing their children in mariage and Feguernekinus who hath profitably abridged Marlorat his common places doth note vpon this place Let not Christians therfore dislike of that which Christ himselfe after whom they are named seemeth to commend But let them rather knowing what God looketh for at their handes in due season prouide wiues for their sonnes and husbandes for their daughters least by forslowing the time too long they bee either preuented by their childrens to rash contracting themselues or otherwise to their greater sorrowe see them runne into more greater folly as it often commeth to passe when as the sonnes and daughters think that their fathers and mothers haue no care of them in this behalfe yea in this busines let them carrie so gentle an hand towarde their children that they themselues feeling best their owne estate when as they be come vnto years and discretion conuenient may if their childly modesty will suffer them deale with their parentes concerning this matter in an humble and reuerend manner by themselues or otherwise by the godly intercession of their friendes who at their motion may put their parentes in minde in time conuenient to haue care of these cases by meanes whereof many inconueniences and disorders shal bee met with ill before hand the which for want of this ChristiaÌ„ foresight on both sides do too vsually fall out to the dishonour of God and offence of his Church The end of all is that both the parentes and the children vnderstanding what God looketh for on both their partes in this busines set aside all caueling and cunning gloses to shake of this dutie For I will not trouble my selfe wyth aunswering these many and vaine obiections on this behalfe vsuall to bee alleaged on both sides but refer them ouer vnto the thorow shifting of their seuerall consciences in these actions according vnto that the which by this treatise they shall learne to appertaine vnto their seuerall duties that they may in sincerity and truth effect the same being desirous as purposedly to offend none so gladly in this point to satiffie al the which if it be not alreaÌ„dy performed accordingly so far as the question taken in hand to proue requireth I will endeuour as I shall heareafter by any the godly be aduertised and labour God willing more fully and largely so far as in me lieth to set downe to the full contentment of all such as are not purposedlye resolued and determined in this cause to cauill thwartle and dissemble hoping that the godly shall profite to the perfourming of a necessary dutie yet of a great parte left vnperfourmed and the wicked bee made vnexcuseles when the accounts must be rendred before that iudge which shaâ—l geue sentence without regarde of the person of any whatsoeuer that shall coulorably seeke to withdraw his necke out of his lawful and dutifull obedience Wherefore in this duty or any other the which the warrant of God his word may iustifie howsoeuer the same in any respect may seeme strange vnto vs let it bee our continuall and most earnest praier to desire God to subdue our corrupt and carnall affections vnto his most holie will and godlie pleasure so far foorth as we shall haue his word the infallible lode-stone to direct and guide vs vnto the same for Christ his sake Amen LONDON Printed by Iohn Wolfe for Iohn Harison the yoonger dwelling in Paternoster-row at the signe of the golden Ancher 1589.