when the Father and Sonne came to him about a matter the Sonne being a Magistrate and the Father none that the Father should sit downe vpon that one stoole that he had till the question was disputed whether of them ought of right to haue it Que. And are the children onelie bounde Ans No in déede but there is a duetie aswell of the Parents to their children as of the children to their Parentes Que. And what is that I pray you Ans In generalitie this it is If Parentes looke for at their childrens handes honour that is reuerence obedience and maintenaunce if they néede according to abilitie then is it questionlesse their dueties so to behaue themselues towarde their Children as that these things may be dewe vnto them Que. In particularitie what procureth reuerence to them Parents behauiour Ans First and formest if Parentes will bréede this in their children let them in any wise carefully looke to their lyfe and behauiour before them For truely graue modest and vertuous behauiour striketh the heartes of both children seruauntes and all other beholders with a reuerent conceite of such persons and contrariwise light behauiour looseth the same Que. What especiall things can you name that in deede loose Parentes and superiors this reuerence Ans Neglect of Religion Drunkennesse incontinencie of lyfe vncomely talke wanton behauiour swearing with such like and which may not be forgotten brawles iarres and vnkindnesse betwixt man and wife before their children and seruants Que. What else breedeth reuerence Ans Good bringing vp a duetie which the Parentes doe owe to their children as farre as their power will reache and which in déede maketh the children performe to them their dueties the better Que. How prooue you that parentes are bound to this Ans The Apostle giueth an expresse commaundement of it saying Ephes 6.4 Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lorde And the neglect of this bringing vp maketh many Parentes want good behauiour in their children For verie great is the force of it to good or euill as that Heathen man Lycurgus by his two whelpes verie liuelily set out the storie whereof is this Lycurgus desiring to let the Lacedemonians sée the force of Education brought forth on a day to them two whelpes The force of Education which he had diuersly brought vp the one he had accustomed to the fielde the other kept euer at home and with them he brought out also an hare and a pot of potage which when hee had set downe the one according to his vse of bringing vp tooke presentlye to the Hare and the other vtterlie neglecting what euen nature shoulde haue wrought a regard in him of as presently betooke himselfe to the potte of Potage Sée then sayeth Lycurgus O yée Lacedemonians what bringing vp is in verie brute and vnreasonable creatures howe much more must it néedes bee effectuall to good or euill in your children And the example mooued them much But in howe manie moe examples out of good writings may wee plentifully sée howe carefull euer all godly Parentes haue béene that in the fruite of their bodyes the Lorde shoulde be honoured and his true religion planted and placed in their posteritie for verie well knewe they that which experience taught both them and others that as vertuous and godly fruite is a speciall blessing of the Lord so an vngratious and froward ofspring is a crosse that next after sense of Gods wrath against themselues doeth sting most bitterly the heart of godly Parentes And againe they knew that which wee also cannot bee ignoraunt of that by nature neyther theirs were nor ours are borne so pure as that they néeded not the industrie of their Parentes to reforme them For both then was it and nowe is it most true which the spirit of wisedome saieth Foolishnes is bound in the heart of a childe Prou. 22.15 but the rodde of correction shall driue it away from him And in another place The verie imagination of mans heart is altogether euill from his childhoode Gen. 8. Wonderfull hath the care of heathens bin therefore in this respect as partly you haue heard and might most largely haue laid further before you if it were néedefull An ancient saying it was and common amongst them Nil dictu foedum visuue haec limina tangant Intra quae puer est That is Let neuer any thing vndecent to bee said or seene enter into the house where a child is within Cato that wise Counseller of Rome thrust Manlius from the Senate because on the day time his daughter being by he kissed his wife Plutarch in his booke of this matter singularly discourseth of this care how great it ought to be and euer hath béen in good men and he maketh a comparison betwixt Education and other matters which men much estéeme preferring it before them all Natalium splendor saieth he res est praeclara at bonum a Maioribus profectum c. That is Birth and Parentage is a notable thing but yet descending to vs frō others Riches are highly regarded yet sodenly taken from them that haue them and giuen to them that looked not for them and euer common to the bad aswell as to the good Glorie is a thing in mans eyes honorable yet euer most variable Beautie much wished for yet not to be kept any long time with all the wyshes wisedome in the world Onely one thing saith he there is the benefite whereof neuer fayleth but with life and that is the singular fruite of good bringing vp Lycurgus the Rhetorician when it was obiected to him that he wasted too much vpon the teachers of his children aunswered most wisely that to a man that in déede would vndertake to better his children to his desire he would not onely giue that wages but euen the halfe of all that euer he possessed Such a care had this Heathen of that which Christians professing God can be so carelesse of in these dangerous and infectiue daies Aristotle could say that looke how much better it is to be well than to be so much more bound are those children to their parents that receiue by them good bringing vp thā they which receiue but their bare existence in the world An other in Plutarch againe saith very pretily that if he could Crates he would get him to the toppe of the highest hill that any where he might finde and with all his power from whence he might furthest be heard crie out vpon the monstruous madnesse of thousands of Parents that take such intollerable and vncessaunt paines to leaue much vnto their children and yet neuer any care at all in comparison what maner of men or women they shal be to whom so much must be left As though that earthlie pelfe either wholly made a man or else must of necessitie with worldly credite cōtinue his posteritie vpon earth when want of bringing vp maketh want
saying Againe patronus facere potest debet c. the patron both may and ought to take heede that the fruites of the Church doe not goe to anie other vse Also that permission of the Ordinarie by this lawe to take any oath if hee will of euerie incumbent for his cleere entrance if there were nothing else in the worlde against it doeth strike a blowe to the soules of them that so offende and that a great one C. ex literis C. de iure C. cum saeculum Extra de iure Patronatus What shoulde I note that which yet is most worthie noting in this lawe to wit that Venditio iurispatronatus prohibita est nisi vniuersitas quaedam praediorum cui hoc ius accedat distrahatur That is that the right of patronage may neither bee bought nor soulde nor passe in speciall wordes in anie alienation but in generall onelie with the lande whereunto it is appertayning For the saide lawe admitteth no patronage in grosse Or those expresse wordes againe donatio permutatio permittitur not venditio I warrant you What should I note the most exact streytnesse of these laws in making the verie minde of the patron coueting rewarde for the gift of his Church a Simonie before God which they call mentalem Simoniam With a number such like notable rules and places So that wee see euen these lawes also detest it and condemne it And nowe then to conclude this matter if I thinke there is a God and a day of iudgement to come for mee and all my doings what should my heart minister to maintaine mee in this euill when God and man be against it But why shoulde I bee thus tedious in this matter Truelie that it might appeare if God so will how farre the corruptions wherein some sleepe as in no offences differ from the lawes of God and man and from synceritie of former times and ages But againe why vnto you right worshipful should I write so much Truly that by your godly care conscience indeuor hauing the places that you haue this great wound of your countrey may by litle and litle be releeued and better prouision dayly made for the winning of that good that bringeth with it ten thousand blessinges promised by the Lorde Which care and christian consideration as places fall I most hartily craue in the name of Iesus Christ vnto whose seruice I am called both for his glorie your owne discharge and the benefit of that place which I wish may euer be as the blessed of the Lord. I can not be thought to pleade any benefit for my selfe because I want the tongue and therefore I am more boulde But nowe I cease to followe it anie further The second thing that I greatly rewe our want in is the carefull good bringing vp of children in learning and vertue whilest they are fit Which howe it wanteth for want of schooles amongest vs woulde God I sawe no more than I had abilitie without charge to anie to redresse But what wanteth in me aboundeth in you and might it please the Lorde to giue will to your abilitie in this also to promote his glorie to benefit thousands in your countrey truely his heart hath mercie to accept it kindly and his hand hath blessinges to rewarde it richly Other thinges also yet mo there be which these happie daies of peace would haue vs carefull of But some other times shal serue to name them and increase of grace stirre vp to do them For this time therfore I leaue off to trouble your worships any further beseeching you most humbly and heartily to consider the mercies of the Lord which we all inioy by his worde by her Maiestie by most happie helpes about her by freedome of our consciences by plentie peace by health and great comfort a thousand waies and in thankfulnesse for them all to vouchsafe your assisting heartes and handes to these duties euer that may long prouoke the Lorde our God to be thus good and gracious to vs. Of which number are these that I nowe haue named the preaching of his worde and â—he carefull bringing vp of children in â—ood letters For my selfe I can doe no â—ore either for my dutie to his honoraâ—le Lo. to whom I owe so much or for â—ll the goodnesse wherewith your selues â—nd many others in the countrey so loâ—ingly and liberally haue incouraged â—e but vowe my selfe to you at your â—irection with any paines in my power whilest I liue to doe you seruice And â—hat I doe with as desirous an heart to â—he good of euerie one as euer hadde â—â—ranger in the place The Lorde in merâ—ie nowe multiplie his spirite vpon you â—â—ue your helpe to me and confirme my â—aines to you that his name may be â—â—owen vpon earth amongest vs and â—â—s sauing health in euerlasting comfort â—â—ioyed of vs. London the first of Deâ—ember Your worshippes bounden in the Lord euer Geruase Babington To the godlie readers and especially to them amongst whom this author and my selfe exercise our function IT hath pleased God good Reader to vse my ministerie not in one but in moe places in this manner still to succeede the author of this treatise to water what hee hath planted to labour in the â—aruest whereof he cast the seede to seede and â—urther to bring on those of whom he was the spirituall father and by the immortall seede of gods word first begat them and still to enter vpon his â—abours and goe forwarde with his beginninges Alwaies to my great helpe and comfort God â—nowing otherwise my wantes and weakenesse â—he easilier to wade there where he had broken â—he yee the plainlier to goe on and leade others where he had beaten the path and more readilie â—o builde vpon and reare vp where he had layed â—he foundation and squared the frame and with lesse paines to keepe agoing that which hee had moued and set agoing God hauing dealt thus mercifully with me in my ministerie and by the hande of this author thus holpen me I thought my selfe in duetie bound in respect of this course which God hath taken with me and especially by his meanes to giue to thee some testimonie of this his worke for thy further profit withall to him some witnesse of my good will Supposing my selfe in respect of the former cause as fitte to doe this as another knowing the effect hauing reaped the profit of these his labors and daily reaping it being and abiding in the place where this seed was cast I thought I ought to doe as willingly and as readily as anie other If for no other cause yet to commende this especially to them to bring foorth further fruite among whome it was first sowen and in whose heartes I doubt not but it tooke roote nowe long since An especiall commendatioÌ„ of this worke if I would take that way might be drawen from the workeman of it most plentifully from his stocke and kindred education and such
of knowledge any way with credit to vse the same But what view I so much the cōmendable care of Heathens in this behalfe Haue not Gods faithfull béene in this point as carefull as they Yes truly many haue and in better order a great deale For there being in this thing degrées and steppes to be obserued as first of pietie secondly of learning thirdly of manners and lastly of the function or calling the children of God many of them haue in this excelled the Heathen that being generally as carefull as they in all particularly in this as men better acquainted with it through greater giuen light knowledge they haue far excelled them that first they haue attempted what in déede is first to be cared for namely to frame the hearts of their children to God and grace and then in order to the things following Wee sée it in Adam Gen. 4. Gen. 18. 2 Tim. 3. 1. Chron. 28.9 2. Kings 4. Deut 6. Psal 78.5 who taught his sonnes to serue the Lord. We sée it in Abraham most notably We sée it in Timothies parentes who brought him vp from a child in the knowledge of the scriptures We sée it in Dauid Ioas the king a number others Generallie to them all it was a cōmandement that assoone as their children could vnderstand and aske them questions they shoulde carefully instruct them concerning the Lords dealings with them and for them And I doubt not but many did it of the ancient Christians Philo writeth that they were called cultores ac cultrices that is to say Tillers because as men painefully till their ground so they carefully laboured the grounde of their childrens hearts to plant in them the feare of God Nos hodie vastatores ac vastatrices saith he That is Wee in these daies may better bee termed destroiers than tillers so rechlesse we are careles in this so great a matter Hence sprang the Cloisters in the beginning saith Chrysostome that kinde of life Lib. 3. contra vituperatores monast vitae namely of the excéeding care that men had to haue their children well brought vp and excluded from euil company and hurtful sights in the worlde till yeeres and setled instruction had made them lesse capable of the harme thereof Afterward they degenerated from that institution and became as we well know dens of drones and nurceries of vngodlinesse corrupters of all not correctors of any and the wrath of the Lorde hath nowe destroyed them It is a good admonition of wise Salomon Prou. 22. Teache a childe in the trade of his way and when he is olde he shall not depart from it And that experienced sonne of Sirach in many places speaking of this mtater Syrach 16.22 30. also hath these wordes in my opinion not lightlie to be looked on Neither desire nor delight saith he in children though neuer so many vnlesse the feare of God be in them For one that is iust is better than a thousande and better it is to die without children than to leaue behinde vs vngodly ones Thus let it suffice to haue touched this matter whereof long and large treatises are made néedefull to be touched if euer néedefull and euen long stoode vpon For too much it is of parents neglected yet are they grieued if of their children they be not reuerenced and howsoeuer many there bee that in these daies are carefull ynough to procure vnto their children knowledge of Artes of Countries and of any thing that in worldely sort may make them mightie famous and spoken of yet is the grounde of all verie fearefully neglected namely to setle in them the true feare of the God of Israell deliuered and taught in his worde Yea it is euen accounted by father and child not so néedefull or beséeming for a gentleman to the great exasperating of the Lordes wrath against them and their séede Humilitie also and shamefastnes are taken from youth in these daies euen by their parents and their teachers and where it hath euer béene held that blushing in measure modestie and silence haue béene commendable tokens in young yeeres nowe is it a shame to be ashamed at any time blushing is want of countenance and bringing vp silence is ignoraunce modestie is too much maidenlinesse and in short nowe vertue is vice and vice very comely and gallant behauiour So times are changed to and fro and chaunging times haue chaunged vs too But of this thus farre Que. What else nourisheth in children due reuerence Ans Due correction Due I say with wisedome and moderation For he that spareth his rodde Prou. 13.24 hateth his sonne but he that loueth him doth chasten him betimes 19. vers 18. Chasten thy sonne while there is hope and let not thy soule spare for his murmuring And in an other place Withholde not correction from thy childe 23. verse 13. for if thou smite him hee shall not die Que. But what if parents in foolish pitie cocker vp their children and pretermit this due aduertisement Ans Then will they loose this reuerence most assuredly in their heartes and often make them come to euil ends It is prooued by Heli his two sonnes 1. Sam. 2. the 4. also who by their fathers lenitie conceiued not what it was to sinne against the Lorde and therefore to their owne hurt and their fathers great griefe tasted the heauie hande of God and dyed both in a day Also by Absolon Ammon Adoniah Dauids sonnes Whose fearefull ends may serue for euer to admonish all parents howe they foolishly loue their children and cannot abide to say or doe their dueties to them or yet to let others Marke well the sixt verse of the first Chapter of the first booke of Kings and be wise betime A small twigge will not kill the tenderest Prince Lord or Ladie in the worlde If thou smite him saieth Salomon Prou. 23.23 you heard before he shall not die I warrant him Que. What is the second part of this honour that children owe to their Parentes Ans Readie and willing obedience Que. And what is that Ans Obedience is the performance of Parentes will so farre as lieth in our power and lawfully wée may Que. And how prooue you that this children are bounde vnto Ans First by the words of Salomon Obey thy father that hath begotten thee Prou. 23.22 and despise not thy mother when she is olde Secondly by the Apostle to the Colossians Coloss 3.20 Children obey your parents in al things for that is wel pleasing vnto the Lorde And to the Ephesians againe Childrē obey your parents in the Lord Ephes 6.1 for that is right Thirdely it is very strongly prooued by the sharper punishment which God appointed for all disobebient children to wit euen flat and present death For so we reade in the Lawe Deut. 21.18 c. If any man haue a sonne that is stubborne and disobedient that he will not hearken vnto the voyce
of his father and mother and they haue chastened him and hee would not hearken vnto them then shall his father and mother take him and bring him vnto the elders of the Citie and vnto the gate of that same place and say vnto the Elders of the Citie this our sonne is stubborne and disobedient and will not hearken vnto our voice he is a riotour and a drunkard and all the men of the Citie shall stone him with stones to death and thou shalt put euill away from thee and all Israell shall heare and feare Que. But howe farre must a childe obey Ans If we passe ouer the discourse of Philosophers touching this matter and come to the scriptures the Apostle Paul determineth it thus Colos 3.20 That children must obey their parentes in all thinges Que. Why but shall we thinke Paule would haue a childe in deede obey his Parentes in all thinges as the woordes sounde What if they commaund a wicked thing Ans No indéede wee may not take Paules wordes so generally but wee must expounde that place by an other place of Paule to the Ephesians Ephes 6 where he biddeth children as you hearde aboue obey their parentes in the Lorde And by the wordes of Mathewe where it is sayde Matth. 10. Hee that loueth father or mother more than me is not worthie of me Que. And howe then conclude you touching my question Ans Thus I conclude that a child is bounde to obey his parentes in all thinges in the Lorde that is so farre as his obedience may stande with the dutie which he oweth to his God and with such circumstances touching his owne person as both reason and pietie woulde shoulde bee regarded Which conclusion compriseth assuredlie their obedience as touching mariage Que. What begetteth this obedience in children Ans When parentes desire obedience they must knowe that it is their duties to commaund thinges lawfull in respect of God This excludeth forcing to marrie against all likeing and conuenient in regarde of their children Que. What is the thirde and last part of this honour Ans Maintainance of our parentes if néede be Que. What meane you by this maintenaunce Ans It is a thankfull sustayning of the want of our parents either by our riches counsell strength or any other thing which God hath blessed vs withall and they haue not Que. But how dare we interpret the commaundement thus Honor thy Parentes that is maintaine them as thou art able and they haue neede Ans Surely first very reason telleth vs that this is as due as either reuerence or obedience but to let that passe wee haue apparant scriptures where by honor is meant maintenance As namely in the Apostles spéech to Timothie Honour widowes 1. Timoth. 5. that be widowes in deede That is prouide for theÌ„ and let them be sustained Againe in the same place a litle after They that rule well are worthy of double honor 17. where by honour in part is meant maintaynance Lastlie in the gospell of S. Marke our Sauiour Christ notablie sheweth that the Scribes and Pharisies Marke 7. perswading children to giue to their vse that wherewith they shoulde haue helped their Parentes caused them to breake this commaundement in not honoring them as they should Where we euidently see Christ himselfe includeth in this honour maintaynaunce and these places as they warrant this interpretation so doe they also plainely prooue that children owe this dutie to their parentes Que. What further may be saide for the warranting of this that children ought to releeue their parentes wherein they can Ans Beside the testimonies of scripture nowe alledged to prooue it the spirite of God hath added reasons to vrge it and there are also examples to perswade it and fearefull experiences of Gods wrath vpon the contrarie to feare vs from it Que. What reasons Ans In the 6. to the Ephesians the 1. verse this reason is added because it is a iust thing or right And indéede so it is right both in respect of God that appointeth it and in respect of that which our parentes haue doone for vs before Que. What else Ans Againe in the 3. to the Colossians the 20. verse this reason is aledged because it is well pleasing to the Lorde Que. What examples Ans Valerius in his 5. booke and 4. chapter sheweth a notable example of a daughter that nourished her mother in prison with her brestes And if heathens by the lawe of nature knewe so much to be their dutie how much more christians hauing added thereunto the light of Gods worde Que. What else Ans It is also reade of the Storkes that when they are olde they kéepe continually the nest and their young birds prouide for them and feede them till they die Que. Well then yet what nowe if children refuse thus to behaue themselues to their parentes or neglect it Ans They are then to looke for the wrath of the Lorde in them sharpely with heauie hande punishing so foule a fault And to consider well that as others haue founde him so shall they vndoubtedly Cham Reuben Hophin and Phinees with a number others are before their eyes as experiences to be wise by if they haue grace And aboue all other Absolon that gracelesse man who like a disobedient childe to a good father sought greatly to dishonour him 2. Saâ—â— 18. and so horrible was this sinne that euen the earth was wearie of so wicked a burden and would carie him no longer The heauens also were ashamed of him and the wrath of God hanged him vp betwixt heauen and earth by the heire of his head till Ioab thrust him thorowe with thrée dartes beeing yet aliue A fearefull spectacle to all rebelles against their Prince or disobedient children against their Parentes Que. Breefely nowe whom doe you note to be comprehended heere vnder the title Parentes Ans First Parentes by nature secondly by dignitie and office thirdly by age and fourthly by benefit Generally they are all in steede of Parentes to vs by whome as by instrumentes the Lorde deriueth his mercies to vs. Que. Who be Parentes by dignitie or office Ans Magistrates ouer the people maisters ouer their seruauntes ministers ouer their charges and such like Que. For Magistrates what say you Ans I say their place and calling that portion aboue others which the Lorde hath giuen them of his authoritie maiestie and excellencie prooueth vnto vs that wee must reuerence them The increase and safetie of that which wee possesse through peace maintayned by them prooueth that we ought againe thankefullie to maintaine them their estate and gouernment by tribute taxes subsidies and such like and for obedience it is in a number of places commaunded as are also the former Therefore when as all the partes of honour are due vnto them as reuerence maintainaunce and obedience I may conclude Magistrates as Parentes are to be honored Que. There is no question of anie of these but now how
vs. Let euerie one wey their calling and estate sée what of them in this lawe the Lorde requireth and what of them in their places hath béene performed Children in dutie subiect to our parents we are or haue béene euery one of vs. Haue we then euer doone it or presently doe wee in the true testimonie of a féeling conscience reuerence in heart and by al outward ordinarie meanes those ordained instruments by the Lord of so great good vnto vs our naturall parentes Neuer haue our hearts harbored any light or vnworthie thought of them or against them Neuer haue wee failed in any outwarde gesture to testifie to the worlde our hidden loue and duetifull regarde of them Can we say in truth what of a child anie way ought to be or to mitigate the matter a litle what of vs possiblie could be performed in respect of age of strength of abilitie of time oportunitie with such like that of vs hath béene doone euer fullie and willinglie to them O conscience casting in our téethes our corruption thou accusest vs. These boyling harts not bearing iust reproofe vndutifullie haue often if we could remember it repined at their authoritie impatientlie fretted at their due correction and the most of vs out of question at one time or other if we haue not openlie thrown out a curse yet haue our heartes included a wish and wordes peraduenture vttered asmuch not consonant euerie way with our dueties Nay haue not euen outward violences béene offered to them by vs Ioyfull were the speach to the Saintes in heauen if in trueth wee all coulde aunswere no. But God knowes a guiltie minde in manie a one doeth stoppe his speach and filthie fact to beate or wish to beate theÌ„ who brought him foorth doeth crie to God without repentaunce for a plague What shoulde I name what shoulde I feare to name so will it wring vs all the mocking of our Parentes Where is that childe that hath carefully couered to his power and euer borne withall in him selfe the wantes or infirmities whatsoeuer of his Parents No no the Lord hath not onelie something against vs in this behalfe but euen great and gréeuous hath béene our fault and still it remaineth in manie of vs. Wée laugh to sée our Parentes shame we smile at their wants wee publishe their infirmities we disdaine their ignoraunce wee loath their age and in manie a thing to our owne confusion if the Lorde giue not an amending repentance we bewray a robbed hart of that true reuereÌ„ce which ought to bee in children to their parentes Alas if God iudge vs for our obedience where are we what witles wil erecteth a kingdome in vs Howe cleaue wee to our selues in all matters and thinke our owne direction best Howe despise weâ— the counsell of our friendes and cast behinde vs their experience Euerie sonne and euerie daughter woulde rule their mariage wholie themselues And euen in euerie action alas what disobedience sheweth it selfe in vs vnto our parentes For mayntaynance which is the thirde braunch of 〈◊〉 euen that also accuseth manie a thiâ—â—â— before the Lorde Rare is the man that hath imployed euerie abilitie of his wit of wealth of knowledge of strength at euerie néede to his parentes comfort And therefore the Lord in 〈◊〉 not in furie deale with vs as wee are children Are we parents thâ—â— wâ—y and marke whether so wee haue alwayes behaued our selues as that thâ—se duties of our children might be 〈◊〉 vnto vs euen in regarde of our behauiour If not then haue wee pulled vpon vs the guilt of our childrens want of dutie being causes of the same and the Lorde is angry with vs. What life haue wee ledde before our children to bréede and continue these duties in them Hath it béene holy graue and modest and so remayneth as néere as we can séeking to hide from the eyes of their witlesse heades such wantes as we knowe our selues subiect vnto No no but carelesly and loosely euen in euery place parentes bewray neglect of religion they will goe to the Churches or good exercises when they list and that verie rarely they shewe no regarde of the dutie of Christians they carie no grauitie in their doinges no modestie often in their behauiour but liue most dissolutely and often incontinently they sweare fearefully without regarde speake prophanely not respecting the frailtie of the youth that heareth them father and mother let vnkinde spéeches passe from them one towardes an other in the presence of their children to the great impayring of their credite with them carelesse God knowes of their bringing vp and too full of foolish pitie when they should correct them All these are meanes to make the children faile in reuerence to their parentes and to tempt them to sinne And therefore let vs looke if we be parentes and gréeued with vnreuerent regarde in our children of vs whether wee our selues be not causers of the same Againe for their obedience it faileth oft by fault in vs. For if we be Parentes we lay great burdens vpon our children pressing them still with our authoritie we inioyne them what we list not weying well what they can like and not carefully considering aswell their natures as our owne desires aswell their comfort and conuenient beeing as our owne affection and will to haue it so what maruell if often GOD breake our heartes with their disobedience The like may be saide of that thankefull maintaynaunce that shoulde of children to their Parentes be performed The very vnnaturall and vnkinde dealing of Parentes with their children in their youth denying them reléefe and comfortable helpe maketh them often though it should not when they haue attayned to anie estate to deale as vndutifully with their néedie Parentes againe Consider therefore I say if wee be Parentes what cause we giue and compare it with the fruite wee finde in our seede Let sinne appeare if wee haue offended and let the lawe condemne vs if wee haue transgressed For surely what duties this lawe bindeth all children to perfourme it as straitely bindeth all parentes to deserue The Parentes euill excuseth not the childe but it maketh him guiltie of his childes offence Thus may the rest also descende into themselues Too apparant is contempt in our liues of Magistracie and authoritie Wee honour them not as Parentes but both in reuerence obedience and maintaynance of their state by retribution of some part of that wee haue got by them we bewray vngodlinesse and sinne against the Lorde and them very gréeuously For where is that heart that riseth vp in thankefulnesse for them to our God that obeyeth them secretly aswell as openly for conscience not for feare Nay O sin of ours if it be sought out by the Lorde in this respect euen growen assuredly vp to heauen For howe dare we and doe we defeate their lawes continually Howe set wee our shiftes against the wisedome and working of the Lorde by them We mocke the Lorde and swell in pride against him
things â—e should giue thanks Euident pracâ—ise of Gods children as of Dauid Psal 103. cryâ—ng vpon his soule to praise the Lord â—pon al that is within him to praise his â—oly name of Marie professing that her â—â—ule did magnifie the lord Luke 1. and that her â—â—irite reioyced in God her Sauiour â—ith manie such like Que. Since then this duetie both is â—ommaunded and hath of Gods childreÌ„â—ene euer vpon all occasions so carefulâ—â— performed me thinke at our meates â—specially we should remember it Ans Truely you haue named a time â—nd occasion when in déede Christians â—hould neither forget nor shame to look â—p vnto the Lord to praise his name Saying of grace at the Table For euen then haue they his mercies â—efore their eyes to put them in mind Which if they receiue thankfully they â—eceiue rightly if not then verye â—aungerousely both in respecte of â—â—e creatures them selues which as the Apostle sayeth are not sanctified otherwise vnto vs 1. Tim. 4. so that we may receiue them with a good conscience then by the word and prayer and also in respect of the breach of Gods commaundementes who expressely willed his people Israel in them euen all others that when they had eaten filled themselues Deutro 8.10 they should blesse the Lord their God for the good lande which he had giuen them Beside which reasons yet euen further we haue the practise of the godly to call vppon vs for this duetie For it is well noted that the same people chosen of the Lorde the Iewes I meane did not sit downe to eate but either the good man of the house or he that was Primarius in mensa that is the chiefe man at the table did take either the bread or the cup in his hand and so holding it prayed vnto the Lorde that he would vouchsafe to blesse them and those his good giftes which then they were about to receiue at his mercifull hand Likewise after meate they gaue him thankes for it Hence commeth the mention of taking the cuppe twise by our Sauiour Christ in Luke Luke 22.17 the former taking was this saying of grace and giuing of thankes which I â—peake of the other was the celebration of his supper Howe euen of purpose also doeth the Euangelist mention this same practise still in Christ Matth. 14.19 Marke 6 41. Mark 14.26 sometimes saying when they had sung 〈◊〉 Psalme sometimes when he had giuen thankes c. all to teache vs that â—uery such precept and practise shall â—ondemne vs if wee doe not the like And truely if men and women would â—ooke into their heartes and not flatâ—er themselues in daungerous securiâ—ie and would euen say to themselues why doe I not say grace or cause it to â—e said in that place where I am chiefe â—nd ought to doe it what thinke you would they finde to be the true cause â—ndéede Certainely nothing but shame â—nd bashefulnesse because it hath not â—éene vsed But O fearefull shame â—hat shameth to doe Gods commaundements and consequently maketh vs eate our own damnation the creatures being not sanctified vnto vs. And O damnable following of our wicked custome and leauing the custome of Christ and his children God in mercie awake vs. For assuredlie wee litle knowe what we doe when we pretermit and shame to doe this dutie to the Lorde Que. You haue well satisfied me touching the necessitie of this duetie and nowe I aske you an other question whether we may not also giue thankes to men but whatsoeuer they say or doe to vs yea if they drinke but to vs at the table wee must say I thanke God Ans Truly to be perswaded that any kindnes or good can come to vs by men from men whereof our mercifull God is not the sender and giuer woorking by those instrumeÌ„ts were verie wicked horrible but for the phrase of spéech my heart knowing GOD to be thâ— author I may well and lawfully vsâ— it to the instrument no doubt and say I thanke you at any time or vpon any occasion when I reape the benefite of their loue and by name vpon such occasion as you named And this I take to be warranted by the practise of Paul Rom. 16.3 4. who no doubt in heart knew God to be author of all his good yet are his words directed to the instruments Greet Priscilla and Aquila saith he my fellow helpers in Christ Iesus Which haue for my life laide downe their necke vnto whom not onely I giue thankes but also all the Churches of the Gentiles Que. As you haue said of the other duties so I take it in this also namelie that whatsoeuer is contrarie or against it is as well forbidden vs by this first commandement as this is commaunded Ans It is very true Both the pretermission of thanks for any goodnes vpon â—odie or minde our selues or ours â—emporall or eternall bestowed by the â—orde as also the ascribing of it to â—ur selues â—ur wit our strength poliâ—ie friends or any thing it is horrible â—nd a breache of this commaundement Thou shalt haue none other Gods but me Que. Thus rest I instructed more than I was touching this commaundement the first of all the ten And now onely I could wish if you might that you would shewe me some way howe profitablie to examine mine owne heart touching this Lawe and howe with my selfe I might meditate vpon it fruitefully and with feeling Ans Indéed your request hath great profite in it and that course or practise ye nowe desire shall any man or woman finde very fruitefull if they doe vse it For euen as in earthly matters our affection and loue cleaueth fastest to them that in greatest extremities haue brought vs helpe and ease and as there is nothing that will blowe vp the coale of that remembraunce more vehemently and make it flame out into open shewe of a thankefull heart more effectually than some true meditation of the greatnesse of daunger and gréeuousnesse of estate that we were in before So in heauenly and spiritual things the same is found as true or rather more that sight of greatest good procureth greatest measure of such fruite as ought to flow thereof For by example what so kindeleth in a man the heate of burning loue and maketh his heart to flame with true affection to his God as doeth 〈◊〉 liuely sight of that fearefull estate vtter extremitie desperate and damnable condition that he was once subiect vnâ—o without all recouerie by himselfe or any creature either in heauen or earth â—ut onely Iesus Christ the Sonne of God both God and man together with 〈◊〉 sight of certaine safetie from the same Did not this bring that blessed woman â—nd happie Saint of God Marie Magâ—alen to such a swéete tast and great â—â—ue as that her melting heart miniâ—â—red teares to her wéeping eies Luke 7.38 wherewith she washed the féete of her deare â—auiour wiped them with the
Christ made of the same god redeemed with the same price subiect to the same hell if they doe not c. Charitie requireth that we should haue a féeling of the paines of our seruants Deutro 5. Chap. 15. Thankfulnesse would acknowlege the mercy of god in making me master him seruāt whē he could haue don otherwise if it had pleased him And to cōclude if this rest we denie either to seruant or cattle we shewe there is no regard of nature in vs no pietie no charitie no thankfulnesse to God for our estate but the contraries of all these I woulde to God men woulde carefully thinke of this who vpon euery occasion can finde in their heart to sende horse and men cart and cariage too and fro on the Lordes day most wickedly Assuredly it will haue a smarting recompence in the end Que. The third and last end of the Sabaoth yet remaineth touching rest and exercises required I pray you what rest are we bound vnto and what special exercises on this day Ans Concerning the former it hath bin said before that there is required of vs this day a resting from our proper labors in our calling as your booke saith so farre as they are hinderances to that sanctifying of the Sabaoth that is required of vs. For in it thou shalt doe no maner of worke c. That is no maner of worke that thou canst not doe and attende also to the exercises commaunded for the Sabaoth as the artificer cannot worke in his shop and goe to Church to pray and heare the countrey man cannot both serue the Lord with his neighbours at home as he ought serue to his chapmen his solde Corne in the wéeke dayes also c. Therfore from these we must abstaine Now for the second thing namely the exercises demaunded at our hands many they are and hard of me or any to be either named or espied so large is the lawe of the Lorde But as I can I will lay before you some of them And first to begin withall forasmuch as without knowledge of God there is no loue of God without loue no faith without faith no saluation by God therefore it is a worke or exercise of the Sabaoth a duetie that we are straitely bound vnto in that day to attend to the knowledge of God by assembling our selues together into one place and there with feare and reuerence to heare marke and lay vp in our hearts the worde of God read or preached vnto vs. Que. How prooue you this Ans Doe you not remember the spéech of the Shunamites husband to her when her child being dead 2. Reg. 4.23 she desired an Asse to be sadled that she might go to the man of God What wilt thou do with him to day saieth he since it is neither newe Moone nor Sabaoth day Whereby you may plainly sée that on those holy daies they carefully resorted to the Prophets to be instructed in the will of the Lord. In the Acts of the Apostles againe thus we reade that The first day of the week Actes 20.7 that is on the Sabaoth day the Disciples being come together to breake breade Paul preached vnto them ready to depart on the morow and continued preaching till midnight In another place Actes 13.16 Reade Luk. 4.16 c. to the 21. verse After the lecture of the law the Prophets the rulers of the synagogue sent vnto them saying ye mē and brethren if ye haue any exhortation for the people say on with a number mo such places Whereby euidētly we sée the manner of kéeping holy the Sabaoth in those dayes Yet is not the going to the Church outward hearing of the word all but they are The good ground that heare the worde and vnderstande it Matth. 13.23 bearing fruite and bringing foorth some an hundred folde some sixtie and some thirtie Que. These places are plaine touching the custome of Gods children in times past and beside these very reason would teach vs that if God hath of set purpose in great wisedome appointed one day generally of all men and women to bee obserued surely he would haue on that day none to lurke at home in an hole withdrawing themselues from GOD from his worde from their brethren and from all commaunded exercises on this day and therefore in my opinion our recusantes as wee call them that is our refusing Papists to come to Church doe greatly offende I pray you what thinke you Ans I settle no sentence of them but what the dreadfull voyce of the eternall Iudge shall pronounce vppon them in his generall day to the horror of bodie and soule euerlastingly in the boyling heate of vnquenchable fire vnlesse they repent sée and amende their intollerable obstinacie against the Lorde For can it bee that the Lorde shoulde pronounce accursed all them that kéepe not euerie tittle of his Lawe Deutr. 27. vlt. and yet not punishe them that prophane his Sabaoth by withholding themselues from the Congregation refusing appointed dueties by GOD himselfe and at home or abroade in this corner and that vnder this hedge and that patter to themselues what God knowes they vnderstande not and therefore consequently what the Lorde detesteth and will assuredly charge them withall as sinne in that day of his Howe can wee heare these examples of Gods children purposely set downe in his woorde to teache vs and our selues perfourming no such duetie yet boldely presume of mercie What the best of them with all their learning coulde say for defence of this their follie haue wee not heard and may wee not reade Too childish and friuolous are their reasons to iustifie so great impietie I referre you to the reading of them your selues together with the answers made vnto them by the godly This onely my selfe I say that if I were a Papist and had to this day refused to come to the Churche to receiue the sacrament c. yet I assure you now séeing the weake grounds of these doctors for mo thā one had their heads about them though one beare the name I should begin to looke better about me and neuer pin my euerlasting estate in paine or blisse vpon so slender vngodly perswasions of peruerse men But what should we speake of reason which truly they haue not of their denial God and many a conscience of theirs knowe full wel that it is not any impietie which they are able to charge our prayer or preachings withall but a secret sworne or promised obedience to the forren Antichristian power of Rome without knowledge what they doe blindly consenting to do as others doe haue done for vaine glory and worldly spéeche amongst a fewe of their owne packe that maketh them obstinate against the Lord despisers of his Sabaoth rebellious against their lawfull and most gracious Prince her lawes vnkind cōtemners of the counsell of their dearest friendes breakers of their heartes whose liues they ought to loue increasers
did offend him Also by an other prophet I will visit the princes and the kinges children Sophon 1.8 al such as are clothed with strāge apparell that is as imitate the vaine fashions of other countries in any vaine manner And the Apostle Paul hath a most plaine speach to women 1. Tim. 2.9 whereby men also may knowe their dutie I will saith he that the women araie themselues in comly apparel with shamefastnes modestie not with * Read the note of this word in the Testament brodred haire or gold or pearles or costly apparel but as becommeth women that professe the feare of God with good workes Which very same words Peter also hath to the same ende 1. Pet. 3.3 These with many mo such places shew vs the misliking of the Lorde of disorder in apparell they shoulde I say me thinke make vs mislike also with it Fourthly the sentences of graue and godly fathers which haue spoken of this matter shoulde not be neglected of vs. And what are they If the matter of our apparel be too costly heare what S. Bernard saith Exterior superfluitas vestiū interioris hominis inditiū The outwarde superfluitie wast of the garment is an euident token of the inward man that he is vnreformed If the forme fashion be vnséemely or wanton then saith the same father Vestiū curiositas deformitatis mentis morū inditium est The curiositie of thy garment bewrayeth deformitie of mind maners in thee Thus matter forme being vnséeming either of thē discredite man woman make their inward hidden corruption appeare to the worlde Fiftly all the worlde knoweth it and it cannot be denyed that immoderate apparell is a vehement inticement to the breach of this commandemēt and therefore wicked Castitatis comes frugalitas The companion of chastitie is frugalitie sayeth a learned man and euen in apparell I would to God if with a Christian heart anie will not thinke of these two last reasons yet that they woulde thinke of them with worldly wisedome in pollicie weigh them For there is no man nor woman so farre fallen out with religion and honestie but that if they be not such yet they desire to séeme so and to be so taken Nowe apparell in matter or forme vnséemely robbeth them of this that they neither séeme nor are thought to be of manie For touching religion who can thinke them mortified to sinne within in heart who so séeme to liue to all vanitie and excesse without in bodie Who can thinke they are reformed in soule who are very much aboue their calling vnreformed in showe Man can not enter to the inwarde heart but iudgeth euer by the outwarde fruite and religion within vseth alwaies to shewe men effectes without For honestie of bodie though our hearts neuer meant any thing contrarie to it yet doe we by apparel bring our credite in question when it passeth our calling and conueniencie And therefore euen in pollicie if we care not for Christianitie we should beware Last of all modestie in apparell both touching matter and forme answereth to the originall of it well which was to hide vs after sinne confirmeth by practise that apparell is vaine liueth according to the named scriptures escaping the threatned euils and finding promised good saueth our credite out of question aunswereth the grauitie of the gospell hindreth no pietie for often vnder an ill garment a good heart is hidden and lastly is so farre from alluring to lust that it euen cutteth the throte of it and very greatly stoppeth it Sex sunt enim quae incorruptam seruant castitatem Scilicet sobrietas operatio inhibitio sensuum asperitas cultus raritas sermonis euitatio oportunitatis personae loci temporis That is There are six thinges which keepe chastitie vncorrupted To wit sobrietie labour restraint of our senses coursenesse of apparel rarenes of speech and eschewe all of oportunitie of person place or time O but yet it sticks in our hearts the apparel makes a man Indéede manie so iudge both of themselues and other that they are made and beautified by apparell But the verie heathen man shall condemne vs if we doe so who coulde thus say that Ornamentum est quod ornat ornat autem quod honestiorem facit Id autem non aurum non smaragdus coccus sed quaecunque grauitatis pudoris moderationis speciem praebent That is an ornament saith he which adorneth vs and that adorneth vs that maketh vs honester Now that doeth not gould precious stone skarlet but that which giueth a shewe of grauitie shamefastnes moderation And thus now let it suffice a litle to haue answered your desire touching apparel pretermitting the iudgement of God vpon Herode euē then when he was most royally clothed aboue all other times Act. 12. with many thinges mo which to this ende might be brought And this I pray you take not spoken to drawe all to an equalitie or yet anie from the thing that is méete for their calling but to kindle care in all that wee deceiue not our selues with our calling worldlie so much that we forget our calling to God to his gospell and to his mercies so manie in Iesus Christ and what is conuenient for the grauitie and excellencie thereof This is my meaning and this is my ende Que. Now then proceede I pray you to recite such other prouocations to the breach of this commaundement as you knowe Ans These prophane wanton stage playes or interludes what an occasion they are of adulterie and vncleanenesse by gesture by spéech by conueyances and deuises to attaine to so vngodly desires the world knoweth with too much hurt by long experience Vanities they are if we make the best of them and the Prophet prayeth to haue his eies turned away by the Lorde from beholding such matter Psal 119. Euill wordes corrupt good manners 1. Cor. 15. and they haue abundance There is in them euer manie dangerous sightes 1. Thes 5.22 and wee must abstaine from al appearance of euill They corrupt the eies with alluring gestures the eyes the heart and the heart the bodie till al be horrible before the Lord. Histrionicis gestibus inquinantur omnia sayth Chrysostome These players behauiour polluteth all thinges And of their playes he saith they are the feasts of Sathan the inuentions of the deuill c. Councels haue decréeed verie sharply against them and polluted bodies by these filthie occasions haue on their death beddes confessed the daunger of them lamented their owne foule and gréeuous faulles and left their warning for euer with vs to beware of them But I referre you to them that vpon good knowledge of the abominations of them haue written largely wel against them If they be dangerous on the day time more daungerous on the night certainely if on a stage in open courtes much more in chambers and priuate houses For there are manie roumes beside that where