A GODLIE FORME OF HOVSEHOLDE GOVERNMENT FOR THE ORDERING OF PRIVATE FAMILIES according to the direction of Gods word Whereunto is adioyned in a more particular manner The seuerall duties of the Husband towards his Wife and the Wifes dutie towards her Husband The Parents dutie towards their Children and the Childrens towards their Parents The Masters dutie towards his Seruants and also the Seruants dutie towards their Masters Gathered by R. C. ISIDORE Thou profitest much when thou readest if thou practisest that which thou readest BARNARDE What auaileth it thee to reade often in bookes the holy name of thy Sauiour except thou studie and endeuour to haue godlinesse in thy behauiour CYPRIAN It profiteth a man saith he nothing at all to professe vertue in words and to ouerthrow the trueth in his deeds AT LONDON Printed by Felix Kingston for Thomas Man 1598. TO THE RIGHT WORSHIPFVLL MAISTER ROBERT BVRGAINE OF ROXALL ONE OF her Maiesties Iustices of peace in the Countie of Warwicke to the right Worshipfull Maister Iohn Diue of Ridlington Parke in the Countie of Rutland and to the Worshipfull Maister Edmund Temple of Temple-hall in the Countie of Leicester Esquires as also to their religious and vertuous wiues R. C. wisheth with heart and minde grace from God the father by Iesus Christ and constancie in the trueth of the Gospell to the end and in the end HAuing collected and finished this Treatise ensuing and deuising verie carefully with my selfe to whom I might dedicate the same at length I resolued that none were meeter to vndertake the patronage thereof then some such meetest persons as did alreadie in some good measure practise within their seuerall Charges the seuerall poynts and duties contained therein and so would further prosecute those other necessarie parts which they haue yet in some part pretermitted Wherevpon calling to minde the holy exercises daylie vsed and exercised in all your houses I was moued for two causes to make you all ioyntly Patrones hereof First for that I acknowledge my selfe beholden and indebted vnto you all diuersly since my first acquaintance with you therefore least I should deserue the blame of vnthankefulnesse for benefits receiued I am bold vnder your names to offer to the whole Church of God these my simple collections Secondly for that as you are all ioyned and linked in kindred by reason of mariage so also you are and haue beene a long time inseperably knit in a zealous sincere profession of Gods word and religion And for so much as I may not for many respects accomplish what good I willingly would yet least I should be thought to spend the remainder of my yeres in an idle condition or to hide my tallent in a napkin I haue been no lesse careful then willing to labour otherwaies to doo what I may to glorifie God and profit his Church Neither will these my labours be vtterly vnprofitable if my purpose therein be rightly conferred with the purport of my writings For such Householders as pretend to be great protestants and sound professors of the Gospell may long inough talke of discipline and stil complaine of the want of Church-gouernment but all in vaine and to no purpose vnlesse they will begin this most necessary discipline in reforming their own houses according to the direction handled in this Treatise and so to suffer the holy religion of God to take place amongst their families at home otherwise they shall trauell much and profit little For although there bee neuer so good lawes in Cities neuer so pure order in Churches yet if maisters of families do not practise at home catechising and discipline in their houses and ioyne their helping hands to Magistrates and Ministers they may in trueth but vniustly as many haue done complaine that their children and seruants are disordered and corrupted abroad when in trueth they were disordered and are still corrupted and mard at home And therefore it cannot be neither is it to be hoped for that either the father of his children or the husband of his wife or the maister of his seruants should looke for that obedience that reuerence that faithfulnesse and that dutifulnesse which they of right ought to haue and the other in conscience and of bounden dutie are bound to performe vnlesse they do now at length endeuour to see these orders and duties hereafter mentioned to bee practised within their seueral Households For if Parents and Householders shal performe no further dutie to their children and seruants then to prouide for them meat drinke and apparell and to pay them their wages then Papists Atheists yea Turkes and Infidels do yeelde this dutie as well as they And seeing all men be carefull that their horses and bullocks should haue sufficient fodder and prouender to the end they may haue their labour in lieu and recompence thereof it doth consequently follow that therefore a christian Householder ought to haue ouer his children and seruants a much more christian care then he hath ouer his dumbe insensible beasts that so he may take a singular comfort from the daylie contemplation of their encrease in spirituall graces Oh what a sweete and comfortable thing shall this be to the soule and conscience of such an Householder as when he hath been so diligent and carefull in the trayning and bringing vp of his children and seruants in the obedience and waies of the Lorde that hee may rightly deserue to haue this worthie report commendation giuen vnto him from the mouth and penne of the godly namely that he hath a church in his house that is a company of sound and faithfull Christians such as feare God indeed As the like report was giuen by the Apostle to those godly House-keepers Aquilla and Priscilla his wife Rom. 16.5 1. Cor. 16.19 As also to Philemon Phil. 2. Therefore all Parents and Householders are in the Lorde to be exhorted that they would be carefull to bring vp their children and familie so as they either by some good tokens may see them the children of God and heires of the couenant or at least they may be comforted in their owne consciences notwithstanding their children and seruants for some cause vnknowne to them do refuse their counsell and instruction seeing they to the vttermost of their power and abilitie haue vsed all good meanes to bring them vp well and haue rightly offered them to the Lord. Now if parents and maisters haue iust cause to bewaile and lament when thus trauelling in good education and information they cannot yet see good effects and godly fruites in their children seruants how much more cause of griefe may they haue when they haue vsed and bestowed no labor at all either by themselues or others for them to bring them vp in the nurture and feare of the Lord And yet alasse many will be grieued for the one that will not be any thing mooued for the other Wherefore let all parents and maisters of families know and learne that if
the earnest penny of my goodnes and grace toward thee But now seeing the whole earth is blessed to the faithfull the promise of long life vpon the earth is vnto vs also a blessing of God First because wee can not liue long without participating in many and great benefits of God euen in respect of the preseruation of this present life Secondly because the faithfull may the longer employ themselues to serue and glorifie God In consideration whereof we see what the Church in old time said The dead praise not the Lord Psa 115.17.18 neither any that goe downe into the place of silence But we will prayse the Lord from henceforth and for euer The same doth Hezechia King of Iudah also note in his canticle Esay 38.19 The liuing the liuing he shall confesse thee as I doe this day The father to the children shall declare thy trueth In as much therefore as long life is promised as a blessing God doth continue is to obedient children so long as it is a blessing vnto thē And hereupon doth S. Paul ioyne togither these two sentences That it may goe well with thee Ephe. 6.5 and that thou mayest liue long vpon the earth As also when God taketh away such obedient children before they be old yea before they come vnto mans state whether it be least malice should corrupt their hearts or to preuent some great calamities wherein they might peraduēture be entangled or vpō whatsoeuer other considerations to receiue them into a better life he doth faithfully performe his promise vnto such children because he dealeth better then promise with thē But as contrariwise this promise threatneth such children as will not honor their parents with short life so doth experience declare that many such children are of short and wretched life But if contrariwise such disobedient children doe chance to liue long so far is long life from being vnto thē a blessing that to the contrary it is an enforcement and increase of woe because they enlarge their iust condēnation so as they had beene better to haue died in their youth But howsoeuer it bee God so disposeth hereof that by the effects we may perceiue that they which honor their parents are blessed and the others accursed Eccle. 3.2 c. And although some parēts do not performe those duties towards their children inioyned thē from the Lord yet such children as liue wickedly must know that they are not exempt and free frō blame guiltines before God For though they can say as the children in Ezechiels time said The fathers haue eaten sowre grapes and the childrens teeth are set on edge we say that though the occasion be offered of such vngodly and wicked parents yet the cause of destruction is still in the children themselues And besides that it is sure that the soule that hath sinned shall die the death Seeing there be some yong men maids who notwithstanding the great prophanenesse of the most the manifold corruptions offered abroad the vngodly examples abounding at home are so mightily preserued by the seed of grace that they escape safely in an holy course of life lamenting when they see the least occasion of euill reioycing in the least occasion of good things The rest who please themselues and hope to shelter their sins vnder their parents defaults are plainely left without excuse are iustly guiltie of the blood of their owne sinnes Labour therefore ye yong men and maidens to wipe away the teares of griefe from your fathers eies stay the mournfull sorrowful spirits of your tender mothers and consider in your selues if yee haue any nature in you haue not buried the vse of common reason what a shame it is to be a shame vnto your fathers to whō ye ought to be a glory thinke ye wanton wits that haue not cast off all naturall affections what a contempt it is to be a contempt vnto your mothers to whom you haue offered as it were a despightfull violence in that yee are a corrosiue to her griefe when as ye should haue bin a crowne vnto her comforts Learne therefore ye children that it is one special propertie of a liberal ingenious nature to bee careful so to liue that in time yee may be a glory to your fathers a ioy to your mothers which the Lord for his Christs sake grant These precepts admonitions before said are as a Sūmarie of the duties of children to their parents And therefore it resteth that they vnderstanding them doe pray vnto God to giue them grace to put them in practise to his glory and their good and saluation Lastly let them remember that God is not more inclined to heare any prayers then such as parents doe powre forth for their children As they are therefore to feare their curse for offending thē so must they by honouring and pleasing them seeke to bee blessed in their prayers which are blessings ratified vnto them in heauen as the blessing of Isaac to his sonne Jacob doe manifestly declare Genes 27.28.29 What duties Masters and Mistresses owe to their seruants The householder is called Pater familias that is a father of a familie because hee should haue a fatherly care ouer his seruants as if they were his children THis dutie teacheth them that they are become in stead of parents vnto their seruants which dutie consisteth in foure points 1. First that they refraine and keepe their seruants from idlenesse 2. Secondly that by diligent instruction and good example they bring vp their seruants and housholds in honestie comely manners and in all vertue 3. Thirdly that they ought to instruct their apprentices and seruants in the knowledge of their occupations and trades euen as parents would teach their owne children without all guile fraud delaying or concealing And lastly when correction is necessary Masters and Dames ought moderately to vse their authoritie ouer their seruants Ephes 6.9 that then they giue it them with such discretion pitie and desire of their amendment as louing parents vse to deale with their deare childrē remembring alway that they haue a master in heauen before whom they must make an account for their doings These foure points are in effect spokē of before in the dutie of parents For so much as masters and householders are to their seruants and prentices in place of fathers they are hereby admonished that they ought not to withhold and keepe backe their due wages to exact of them to oppresse them or to reward their wel doing Iam. 5.4 Col. 4.1 Iob. 31.13.14.15 Deut. 24.14.15 good deseruing slenderly but to be careful of their seruants good estate as of their own not only in prouiding for them wholesome meat drinke lodging and otherwise to helpe them comfort them and relieue and cherish them as wel in sicknesse as in health Mat. 8.5.6 Luke 7.2 liberally to reward their good deseruings as farre as christianitie liberalitie and equalitie shall
they will conuay God his blessings to their posterities then they must do and performe the duties belonging therevnto yea let them if they be loth to conuey God his iudgements to their children carefully auoyde the meanes vnto it And surely Luk. 2 2â— as it is a blessed thing in the houre of death with Simeon to depart in peace leauing their wiues children and seruants members of Christ spouses to Christ children to God and seruants to the Lord so in the extremitie of death no one thing wil bee more greeuous vnto Parents and Householders then the Lord hauing giuen them the charge of so many soules to be furthered to saluation that their own tormented coÌ„sciences shall presse them who in as much as they could haue helped their children and seruants forward to their damnation so which is more fearefull they shall haue them spewing and foming out on their faces continuall curses in hell accusing them for euer to be murtherers of their soules and cut throats of their saluation Is it any maruell if Householders many times finde small obedience and lesse dutifulnesse and faithfulnesse at the hands of their children and seruants seeing they omit and leaue vndone the performance of these so christian duties towards them herein expressed and inioyned of the Lord For so doth God often leaue manifest tokens of his wrath in punishing disobedience with disobedience How can any maister of a Household whosoeuer he bee looke to haue his familie trustie and faithfull vnto him and yet he himselfe is faithlesse to God Doth he maruell that his children and seruants feare not him whereas hee himselfe feareth not the Lord Will he maintaine his authority ouer those vnder his charge and he himselfe doth not yeelde obedience vnto the authoritie of God his Creator Moreouer it is manifest that the goodman of the house by planting Gods religion in his familie shall not a little aduance and set forward his owne priuat profit and commoditie For wicked and vngodly seruants are for the most part loyterers pickers and deceitfull whereas on the other side godly seruants are iust and faythfull whom in his absence he may trust to doo such businesse and worke as hee willeth them to doo Gen. 30.30 and 39.5 c. If maisters of families be carefull and desirous as in conscience they ought that their wiues children seruants should reforme themselues and endeuour to practise such duties as do appertaine and belong vnto them then they must likewise be diligent and carefull to reforme themselues both inwardly outwardly in such poynts and duties as hitherto they haue left vndone otherwise they may iustly say vnto theÌ„ Phisitian Luk. 4.23 and 22.32 Rom. 2.21 heale your selfe or why doe you wil vs to doe that which you do not practise your selfe For as one candle cannot light another if it selfe be out euen so a maister of a Household shall not reforme those of his charge and inflame them with the loue of God and godlinesse if he himselfe be voyd of the same Let euery master of a Household therfore say and performe with Iosua I and my familie will serue the Lord Iosua 24.15 And likewise let euery christian â—adie Mistresse and Dame say with Hester I and my maides will doo the like Hest 4.16 And so no doubt God will poure his blessings on them and theirs in this life and euerlasting happinesse on them in the life to come Touching the booke it selfe I will not say any thing to the commendatioÌ„ thereof but onely this That I am assured that if such duties as are mentioned therein were dulie and carefully practised of al such as are named in it theÌ„ no doubt vertue and godly religion would greatly florish to the aduauncement of God his glory and also sinne and wickednesse would then decrease and fal downe to the vtter subuersion and ouerthrow of Sathans kingdome This Treatise I confesse is not garnished with eloquence not full of great cunning nor beautified with flower of mans wisedome neither yet doth it discourse or treate of high or darke things neither is it stuffed with subtill questions and arguments nor indited with Rhetoricall and eloquent stile as those commonly be which are propounded and set foorth to the world rather for boasting and vaine-glorie sake then for any desire to edifie and to do others good This booke is plaine The profit of this booke and without any great gaynesse but yet so ful of good necessary and wholesome instructions that whosoeuer readeth and maâ—keth it with a right disposed minde and willing to practise it without respect to any other thing then God the reformation of his life and the saluation of his owne soule which is the onely marke that christians must leuell at hee may reape singular profit thereby Good bookes as ladders to climbe vp to heauen And vndoubtedly it may well bee saide that vnto true christians good and holy bookes are as ladders to climbe vp to heauen as sparkes to kindle the heate of the spirit when it is quenched or waxed colde in them and as proppes to stay vppe their faith that it may increase Praying therefore your worships to accept of my dutifull good will and to pardon my boldnesse I cease to adde any further thing beseeching God of his endlesse mercy for his Christs sake to strengthen you still in that good and happie course of his word and all other good learning to furnish you all aboundantly with all spirituall and heauenly knowledge to the carefull practizing of the same in the fruites of your most holy and blessed callings to the aduancement of the glorie of our God and to your owne euerlasting comfort in Christ Iesus So be it Your worships in all Christian dutifulnesse most willing R. C. A GODLIE FORME OF Household Gouernment carefully to bee practised of all Christian Householders A Householde is as it were a little common wealth by the good gouernment wherof Gods glorie may be aduaunced the common wealth which standeth of seuerall families benefited and al that liue in that familie may receiue much comfort and commoditie But this gouernment of a familie is not very common in the world The rule of good gouernment is wisedome Prou. 24.3.4 for it is not a thing that men can stumble on by chance but wisdome must leade vs vnto it Though wisedome saith Salomon is an house builded and with vnderstanding it is established and by knowledge shall the Chambers thereof bee filled with all precious pleasant riches that is shall obtayne all kind of blessings See also Pro. 28.2 by which two places it is manifest that such families as are not ordered by hap-hazard or as it falles but by Wisedome Not carnall wisedome Discretion and Counsell do prosper in inward and outward goods and indure long When we speake of Wisedome we do not meane that this gouernment can be in al points executed by naturall reason and Wisedome for mans wisedome reacheth but vnto
alwaies watch to doe thee hurt Pro. 20.22.24.25 3. Sometime to seeke reuenge of a wrong breedeth greater malice in the author of the wrong and maketh him double it as a man spurreth his horse for kicking when hee was spurred Say not I will recompence euill but wait vpon the Lord and he will saue thee 4. Oft haunting of another mans house may bring thee into mislike wherefore the Wiseman saith Prou. 25.17 Withdraw thy foote from thy neighbours house least he bee wearie of thee and hate thee If by carefull auoyding of all iust occasions thou canst not auoid ill will as the world loueth none but her owne neuer seeke to win fauour by departing from dutie But commit thy selfe to God and turne thy minde to make vse of thine enemie Let enmitie which is alwaies prying and seeking occasions to hurt by word or deede make thee to walke not more closely but more vprightly and then mayst thou defie thine enemie Prou. 10.9 For he that walketh vprightly walketh boldly Another enemie to thrift which is also a breaker of peace and good will among men is much borrowing He that is to borrow doth spend much time and let slip many occasions of doing his businesse in the due season hee must repay in better measure theÌ„ he borrowed or else ill words or ill will will follow If it bee a matter of any value which is borrowed then as Salomon saith Prou. 22.7 The borrower is seruant to the lender that is beholding to him and in his danger The thriftiest men loue least to bee beholden to others and therefore seldome seek and often refuse euen when they bee offered to receiue benefits at other mens hands He that goeth a borrowing goeth a sorrowing And euery deniall he receiueth where he thinketh he should speed is the seede of grudge in the mind of the denier and of him who is denied But of all borrowing to borrow vpon vsurie is the deerest buying and the rankest poyson to thrift When Dauid would wish a sore plague to his enemie he prayeth that he may be giuen into the vsurers hands Let the vsurer eate him vp If the vsurer be a deuourer woe be to them that come in his hands To auoide borrowing a good husband must cut off all vnnecessarie expences that hee may haue all necessaries in his house To auoide borrowing of money take heede of suertiship of dealing in bargaines which you are not fully able to compasse of dealing in many things and hauing too many yrons in the fire at once Looke how you can compasse matters before you enterprise them Prouide long before against any day of payment and haue not monie to seeke vpon the suddâ—n for that driues a man to borrowing yea to vsurie or to Robin Hoods penyworths Besides he must keepe none in his house idle or halfe set to worke none more then needes must Let euery one haue his charge that will throughly occupie him also looke that they doe their tasks euery one in his place and haue an often eie vnto them whether they haue done as they should doe The masters eye maketh a fat horse so also the mistris eye makes a friendly dairie Except you haue rare seruants and such as truly feare God and haue good consciences trust them not further then you see them except necessitie driue you Hitherto of the duties that be belonging to the chiefe ruler of the familie that is the husband The wiues dutie touching the things of this life touching honest prouision for it Now seeing that God hath ioyned the wife to her husband as an helper she must helpe him in the prouision for her familie so much as lieth in her power and is meete for her to doe And indeed her industrie and wisedome may doe so much herein that though her husband should bee much wanting in his dutie yet shee might holde in the goale Thus many haue done and so Salomon saith the wise woman will do A wise woman buildeth her house But it is not euery womans case Prou. 14.1 because that all are not wise as she that Salomon speaketh of This wise woman is elsewhere called a gracious woman Prouerbs 11.16 And a vertuous wâ—man Prou. 12.4 because many graces and vertues meete together in her For she is to her Husband dutifull Dutifulnesse or dutifull wil is that which doth shine in the declaration and performance of duties faithfull and louing Those of her familie wise and prudent In her busines diligent and painfull To her neighbours modest humble kinde and quiet First if she be not subiect to her husband to let him rule all househoâ—d especially outward affaires if she will make head against him and seeke to haue her owne waies there will bâ— doing and vndoing Things will goe backward the house will come to ruine for God wil not blesse where his ordinance is not obeyed This is allowable that she may in modest sort shew her minde and a wise husband will not disdaine to heare her aduise and follow it also if it bee good But when her way is not liked of though it bee the best way she may not therevpon set all at sixe and seuen with what should I labour and trauaile I see my husband taketh such waies that hee will bring all to nothing This were nothing els but when she seeeth the house falling to helpe to pull it downe faster Salomon saith The wise woman buildeth her house much more then doth she vnderprop it and holde it vp that by her husbands vndiscreet dealing it be not pulled downe She must not thinke her selfe freed from dutie because he walketh not in his dutie but holde her place and labour for her part to vpholde all and so God will either blesse the worke of her hands to the maintenance of the house or giue her husband more wisedome and care or else giue her a contented minde with a low estate which is great riches One point of subiection is to be content with such apparell and outward port as her husbands estate can allow her They faile in this who by importunitie and disquietnesse wring from their husbands more then hee can well cut out of his reuenues or gettings It is a part of vnfaithfulnesse 2. Faithfull secretly to purloyne and powle from him for to pranke vp her children or her selfe her house and chambers in brauerie and besides it is a close vndermining of her house Loue and peaceablenesse in the wife towards the husband 3. Louing Loue is a naturall affection of the minde inflaming all the powers of the Louer with willing dutie towards the beloued is auaileable for the weale of the familie for where they agree louingly there they counting the good of the one the benefit of the other doe ioyntly watch against all such things in their familie as might endammage it There the seruants knowing that in pleasing one they shall please both and contrariwise be carefull in all things to
thrice on three seueral daies to the end that euery materiall defect might be learned in time when it might bee remedied then after mariage accomplished when it is remedilesse Thirdly it serueth for the keeping and preseruation of honest chastitie seeing by this meanes not onely former promises and contracts but also fornications if any haue been and adulteries may bee descried and discerned For after Ioseph was contracted before they were married she was found to be with childe though without ill demeanour on her part yet it made Joseph so afraid that he had intended in his heart priuatly to relinquish and forsake her and had so done indeede vnlesse Gods Angell had commanded the contrarie Neuerthelesse it was the Contract that discouered this trueth so preserued Maries virginity that the scripture might bee fulfilled which saith A virgin shall conceiue c. If this were not men might vpon knowledge or ignorāce make two seuerall contracts with seuerall persons and commit fornication and adulterie with other mens wiues either betrothed or married and so lose their honestie and chastitie to their great infamie hinderance Last of all it serueth to condemne and auoide all priuate contracts and secret mariages and contrarily to iustifie and grace the honourable estate of mariage aswell in the beginning as in the end thereof that all things touching the same might bee begunne continued and finished in the Lord according to his commandement that his promised blessings might ensue vpon it accordingly This being done the parents and parties are to be charged in the name of God as they will answere at the day of iudgement plainly to bewray and declare if they know any of the foresaid impediments in themselues or in their children for which this Contract ought not to bee made If they say they know none or if they declare none then the consent of the parents is to be demaunded which if they yeeld then the consent of the parties is also to bee required And so the parties are to be betrothed and affianced in these words or such like I. N. doe willingly promise to marrie thee N. if God will and I liue whensoeuer our parents shall thinke good and meet till which time I take thee for my only betrothed wife and thereto plight thee my troth In the name of the Father the Sonne and the holy Ghost So be it The same is to bee done by the woman the name onely changed and all in the presence of the parents kinsfolkes and friends After this the parents are to bee admonished to set and appoint the day of mariage neither too neere nor too farre off but to appoint a competent space of time that it may bee sufficient for the learning and triall of all lets and impediments whereby promised mariage might bee hindered and yet giue no occasion by reason of the length thereof to prouoke the parties to incontinencie In the meane time the parties affianced are to be admonished to abstaine from the vse of mariage and to behaue themselues wisely chastly louingly and soberly till the day appointed doe come And so with a Psalme and prayer to conclude the holy action 1. Because there might be some preparation for the things pertaining to housekeeping betweene that time and the celebrating of mariages but this is not a chiefe cause 2. Because the Lord would by this meanes make a difference betwixt brute beasts and men and betwixt the prophane and his children For they euen as beasts doe after a beast-like maner being led by a naturall instinct and motion fall together but God will haue this difference whereby his children should bee seuered from that brutish manner in that they should haue a certaine distance of time betweene the knitting of affection and enioying one of another and a more neere ioyning of one vnto another 3. That they should in that time thinke on the causes why they are to marrie and the duties of mariage for many enter thereinto not considering at all of the great duties belonging to them in the same nor thinke of the troubles and afflictions that follow mariage But the Lord would haue these things thought on and a consideration to be had both of the causes of mariage and the duties to be performed and the troubles to be vndergone A good and carefull householder so ordereth and frameth his household so as it may manifestly appeare that it is indeede the house of a faithfull Christian and that he himselfe is as a pastour ouer his familie that hee instructeth it diligently in the feare of GOD and keepeth it in good and godly discipline by continuall exercise in godlines So that in his house you shall finde the chaste wife the shamefaced plaine and modest wife decked without as she is within no painted nor masked thing rendring true obedience to her husband and hauing a carefull eye vpon her familie seruants her children the master father and husband the children and seruants euerie one likewise in his degree imploying himselfe sincerely in his dutie and office approouing his dooings as before God Froward wicked qualities of the minde 1. Cor. 5.10.11 and 6.9 Now like as in the minde there are such vertues as wee haue before spoken of so are there in it also noysome wicked vices and detractions as vngodlinesse despising of Gods word vnbeleefe idolatrie superstition ignorance Gal. 5.19 20 21. 1. Tim. 3.2 3 4 5. churlishnesse lying falsehood hypocrisie vnrighteousnesse swearing backbyting mistemperance drunkennes gluttonie couetousnesse vnchastitie vnshamefastnesse misnourture rashnesse furiousnesse wantonnesse pride presumption vaine-glorie chiding brawling and vnhandsomnesse Who so now chooseth him a wife or shee a husband that is infected and tangled with such noysome vices hee seeketh not a spouse or shee a husband for a right peaceable good honest and christian life but an hell a painfulnesse and destruction of all expedient quiet and vertuous liuing but specially there is little good to bee hoped for of him or her whereas vngodlinesse and contempt of the word remaineth For like as the feare of GOD draweth the whole garland of vertues with it so vngodlinesse and despising of Gods worde bring all vice and abominations yea and shutteth vp the way to amendment When these points and rules are dulie and warilie obserued on either part they may ioyne together and say as Laban and Bethuel said This commeth of the Lord therefore we will not speake against it Oh how happie are those in whom faith loue and godlinesse are married together before they marrie themselues For none of these martiall carnall and clowdie and whining marriages can say that godlinesse was inuited and bidden to their bridall and therefore the blessings which are promised to godlinesse doe flie from them 2. The riches of the bodie 2. After the riches of the minde doe the riches of the bodie follow next as is a comelie beautifull or well fauoured bodie health a conuenient age Beautie c. A beautifull bodie is such
angrie one with the other but to set aside all hastie and â—â—â—ell words and correction with all other thinges that issue and proceed of a disdainfull and a furious mind And the seruants are not onely merrie therefore but also they doo their seruice the more obediently and cheerefully shewing reuerence vnto the maiestie that proceedeth and increaseth of quietnesse and concord For the husband doth defend his wiues maiestie with loue and beneuolence and the wife her husbands with honour and obedience So that vnitie and concord causeth them to be esteemed wise honest and vertuous and they must needs bee good seeing they haue loued so long togither But there can bee no long amitie or friendship but betweene those that are good the which doo suffer and deuoure vp those things for the which other men leaue and forsake amitie and breake off charitie Neither doth there growe of any other thing so great reuerence and maiestie as of the opinion and estimation of another mans goodnesse and wisedome the which reuerence is not onely honoured within the doores but also shineth and extendeth it selfe into the cittie so that he is taken for an honest man and accounted to be louing and gentle seeing that hee loueth his wife so constantly and also he is reputed for a wise man considering that he can so moderately handle so difficult and hard matters and he is reckoned worthie to rule a common wealth that with such wisedome discretion and iudgâ—ment doth rule and gouerne his owne house and that he may easilie conserue and keepe his Citizens in peace and concord that hath so wel established the same in his owne house and familie And on the other side none will thinke or beleeue that he is able to be ruler or to keep peace and quietnesse in the towne or Cittie who cannot liue peaceably in his owne house where hee is not onely a ruler but a King and Lord of all And in matrimoniall debate and discord the man is more to bee blamed then is the woman because that hee being the chiefe Ruler and head doth not purge and remedie her of that vice the which ingendred that discord or else patiently beare suffer the same for the blame of al discord is commonly laid on him that is chiefe because he would not moderate nor stay the thing to come to such a strife â—nd discord or else because he was not able to do it In the first there appeareth manifest maâ—ice in the second impatience weaknesse the which ought to be far froÌ„ him that is esteemed â—o be most worthy appointed to rule gouerne others And thus he coÌ„meth into hatred â—or as much as he hath left off to do his duty and â—ffice wheÌ„ necessitie required it That husband â—hat loueth not his wife after that he hath enioiâ—d her for a season but doth wax feeble cold which is a thing most meet and conuenient for â—hose that are kindled with bodily lust lecheâ—ie who are very beasts and no men hauing no â—easoÌ„ but are drawn to those deeds through the â—otion of their sences the which after the heat â—e a little past will clean change their opinion Also there are other occasions The causes why the husband should loue his wife that should mooue the husband to extend this loue to his wife in case he be not duller then a stone As for â—â—at his wife hath suffered so great trauel and laâ—our that she hath borne and brought him forth children the heires of his name and substance and the vpholders of his familie and that shee hath forsaken her fathers goods and riches to follow him and to suffer with him both good and euill and that she setting her whole mind now vpon him knoweth no other father nor yet any of all her kinne What one thing shall suffice if these and others cannot do it who so will then obey nature humanitie and wisedome shall euery day loue his wife more and more And the better he knoweth her the more he will trust her and so open and disclose his loue and shew her greater signes and tokens of loue and beneuolence manifesting that to be borne and nourished through the experience of her vertue and through hope to be continued and kept that in time to come she may be like her selfe and striue to ouercome herselfe with vertue As the husband ought thus to loue his wife tenderly so from her as from a fountaine he must extend his loue also vnto her parents and kinsfolkes The husband must loue his wiues kinsfolkes to the end that they may well know and perceiue how greatly theâ— cousin doth aide and helpe them and that shee in like maner may vnderstand that his beneuolence and loue to her is such that it redoundeth among her frends and parents and of this he shall receiue no little profit at home And seeing he loueth his wiues kinsmen for her sake how much more ought he then to loue her children that she in like case may loue his if he haue any and thus the one seeing the mutuall loue of the other they shall knit and couple themselues in good and stedfast loue vnto their liues end The duties themselues which are ro bee performed of the husband and wife are eyther pertaining to pietie and godlinesse or else mutuall seuerall duties concerning the parties themselues for pietie and godlinesse 1. The first common dutie is praier that they pray together by theÌ„selues for as they are to pray with others in their families for thinges which concerne their houshold so there are certaine things which belonging to themselues are not to be mentioned in their families but priuately as namely for a godly posteritie and that in the birth the children be comely and not monstrous in comming foorth like monsters which might be a griefe vnto them or an occasion that the wicked should speake euill of the Gospell c. And further they are to pray that they may haue comfort by them in their well carriage and good behauour as likewise for their household and for diuers other affaires which they cannot so commodiously pray for in their publike families As Isaack and Rebecca besides the praiers in their house which they vsed with Abrahams familie did also pray together priuately as in Genes 25.21 it is saide Isaack praied before his wife for so the words signifie that they might haue children 2. A second dutie of pietie is that they admonish one another as the husband is to admonish the wife so also to teach her and the wife to admonish the husband and in her place admonishing bringing sufficient reason is to be heard For euen as the Maister is to counsell the seruant and likewise to heare the good counsell of his seruant as Naaman 2. King 5.13.14 heard his seruant which counselled him to wash in Jorden according to the saying of the Prophet So in like maner the husbands dutie is to counsell and to admonish his wife yet
This is a most despightfull kinde of speaking and doth bewray abundance of malice that was hidden in their harts euen so it sometimes falleth out betwixt the husband and the wife betwixt the father and the sonne betwixt the master and the seruant c. that they could speake dutifully one to an other but contempt and disdaine anger and malice will not suffer the one to affoord vnto the other their due names and titles least they should bee put in minde of those duties which these names require whereout Sathan sucketh no small aduantage whereas many times the very name of husband or wife father or sonne master or seruant c. doth greatly helpe to perswade the minde and to winne the affection yea the very mentioning of these names doe oftentimes leaue a print of dutie behinde in the conscience Husbands must not forget this point namely that it is not sufficient for them to declare and outwardly make a shew of a good life in words and precepts onely but also in life and deede so that two things are very necessarie for him to rule withall to wit wisedome and example and that he himselfe fulfill the thing that he commandeth to bee done The life and outward conuersation of a man whether it bee good or euill doth not onely perswade but also constraine and inforce We doe see how mightie and auailable this or the like exhortation of a Captaine is in the time of warre and battell Oh my souldiers doe that ye shall see me doe the which contempt of death in the Captaine doth so creepe through the whole host that there is not one be he neuer so feeble and weake hearted that doth esteeme his life for the which hee perceiueth that his Captaine careth so little for Thus did Christ with his Apostles and Martyrs draw the world vnto the Christian faith Leuit. 11.44 19.2 20.7 and 21.8 Iohn 13.15 Phil. 3.17 1. Tim. 1.16 2. Thess 3.9 For as they liued so they spake and as they spake so they liued Therfore if the husband would haue his wife to bee temperate quiet chast painful in her calling religious c. then he must be carefull that he be not distempered vnquiet no whoremonger not carelesse in his calling nor irreligious c. So that if hee commaund any thing to be done he must first looke that hee denie not to doe the same himselfe and so shall his wife and familie obey the same and to be the more readier and willinger to doe it being both honest and lawfull to bee done The very name of a wife is like the Angell which staied Abrahams hand Genes 22.11 when the stroke was comming If Dauid because hee could not expresse the commoditie and comfort of vnitie and brotherly loue was faine to say Oh how good and ioyfull a thing it is Psalm 133.1 for brethren to dwell together in vnitie Then let husbands weigh and consider how harsh and bitter a thing it is for them and their wiues to dwell together in enmitie and strife For the first yeare after marriage Deut. 24.5 God would not haue the husband goe to warre with his enemies to the end that he and his wife might learne to know one anothers conditions and qualities and so afterwards liue in godly peace and not to warre one with another and therefore God gaue and appoynted that the new married husband that yeare is to stay at home and settle his loue that he might not warre and iarre after for the God of peace dwelleth not in the house of warre As a kingdome cannot stand if it be diuided Matth. 12.25 so a house cannot stand if it be diuided for strife is like fire which leaues nothing but dust smoke and ashes behinde it We reade in the Scriptures of masters that strooke their seruants but neuer of any that strooke his wife but rebuked her Genes 19.33 Lot was drunk whē he lay with his daughters in stead of a wife and so is he which striketh his wife in stead of his seruants The law sheweth how a bondman should be corrected but the wife is like a iudge which is ioyned in commission with her husband to correct other Wilt thou strike one in his owne house no more shouldst thou strike thy wife in her house She is come to thee as to a Sanctuary to defend her from hurt and canst thou hurt thy selfe Therefore Abraham said to Lot Genes 13.8 Are wee not brethren that is may brethren iarre but they may say are wee not one can one chide with another can one fight with another Hee is a bad Oste that welcomes his guest with stripes Doth a King trample on his Crowne Salomon calleth the wife Prou. 12.4 The crowne of her husbands therefore hee which woundeth her woundeth his owne honour She is a free Citizen in thine house and hath taken the peace of thee the first day of her mariage Genes 2.23 Ephes 5.19 to holde thy hands till shee release thee againe Adam saith of his spouse This is flesh of my flesh But no man saith Paul euer hated his owne flesh So then if a man aske whether he may strike his wife God saith nay thou maist not hate thy wife for no man hateth his owne flesh shewing that he should not come neere blowes but thinke his wrath too much Some husbands are wont to say that they will rule their wiues whatsoeuer they bee or howsoeuer they came by them and that it is in the hand and power of the husband what and of what qualities and conditions she shall bee True it is that a great part of this doth rest and lie in the husband so that he vnderstand as hee ought to doe that mariage is the supreme and most excellent part of all amitie and friendship and that it farre differeth from tyrannie the which doth compell men to obey Truly it may force the bodie but not the will in the which all loue and amitie doth consist and stand the which if it bee drawne and forced doth resist and bow like a palme tree to the contrary part And the husband may assure himselfe that there cannot bee any quiet mariage or vnitie where hee and his wife doth not agree in will and minde the which two are the beginning and seate of al amitie and friendship And such husbands as do brag and think themselues able to rule and ouer-rule their wiues by that time they haue proceeded and gone a little further they shall well feele and perceiue themselues to bee beguiled and finde that thing to bee most hard and intricate the which to bee done they esteemed most light and easie Some husbands there be that through euill and rough handling and in threatning of their wiues haue and vse them not as wiues but as their seruants And yet surely they are but very fooles that iudge and thinke matrimonie to be a dominion For such as would be feared doe afterwards pitiouslie lament
this impietie in the sight of God that Noah by the conduct and direction of the holy Ghost cursed both him and all his posteritie And therefore we well and truly may say that those children who in stead of defending the honour of their parents doe lay them open to shame and reproofe and come of the cursed seed of Ham. This dutie of honoring parents The honour due to parents is performed and paied when they doe worshipfully and reuerently esteeme of them as to thinke that â—hey are giuen to them of God Childrens duty is from their beginning to their ending to be subiect obedient and helpfull to their Parents to the end that they should reuerence loue and alwaies haue a care of them if for nothing els yet for the Lord sake who is and doth thinke himselfe despised so long as children contemne their parents and either think or little regard them So then children honour their parents when with their help and counsell they ayde them in their olde age and vnweildie crookednesse when they ease and helpe them in the time of their neede Matth. 15.4 5 6 or succour them otherwise in any case else and do wholly bestow themselues and all that they haue Exod. 21.15.17 Leuit. 20.9 Pro. 20.20 and 30.17 Deut. 27.16 to do them good withall yea they ought not to giue them a rough or stubborne answer or once so much as to mumble or mutter an answere against their parents neither to smite or curse or speake euill of their father and mother vnlesse they will procure the vengeance of God to light vpon them for the same What children do to their parents they doe to God so that they may not purloyne or diminish any of their substance Pro. 28.24 Children haue alwaies to remember that whatsoeuer they doe to their fathers and mothers bee it good or euill they doe it to God when they please them they please God and when they disobey them they disobey God when their parents are iustly angrie with them God is angrie with them neither can it be that they may come to haue the fauour of God againe no although all the Saints in heauen should intreat for them vntill they haue submitted themselues to their father and mother If children and seruants would alwaies keep in minde this saying so to doe and behaue themselues to their parents Matth. 7.12 masters dames as they would haue their children and seruants to doe and behaue themselues to them when God shall vouchsafe to make them parents masters or dames then no doubt they would obey and reuerence their parents masters and dames more dutifully and faithfully then now they doe Matth. 7.2 Luke 6.3.8 For let them assure themselues that such measure as they now meat to their pareÌ„ts masters and dames such will bee measured to them againe by their children and seruants Also children must bee carefull to follow the good examples of their fathers mothers and to suffer themselues to bee gouerned by them and to bee mindfull to bestow all paine and diligence to discharge their dutie towards them and herewithall they must know that they are not at their owne libertie to doe as they list so long as they haue a father and mother to rule them and not to fall out among themselues Psal 133.1 but mutually to loue and helpe one another And yet children haue alwaies to remember that they may not in any case obey their parents when they shall commaund them to doe or say any thing that is contrarie to the word of God And yet they are to bee thought well of For example Ionathan who with others obeyed not his father Sauls commaundement 1. Sam. 20.28 c. 22.17 Dan. 3.18 Acts 4.19 who charged him to persecute Dauid therfore hee is worthily commended in the holie Scriptures For the duties of the first table are alwaies to be preferred before the duties of the second table This subiection therefore that children owe vnto their fathers ought in verie deede to bee vnto them as a ladder or staier Matth. 23.9 to leade them to the reuerence and obedience of God who is our chiefe father As children receiue of their parents three things to wit life maintenance instruction so for these three they owe other three namely for life they owe loue for maintenance they owe obedience for instruction they owe reuerence For their life they must feruently loue their parents for their maintenance they must dutifully obey their parents as masters and for their instruction they must cheerefully reuerence their parents as their Tutors And further children must remember that the Lord hath giuen to them their parents to take of them their beginning of life and that they might nourish and bring them vp and of rude and almost brutish things they might make them able to helpe liue of themselues yea and such mothers as are godly and vertuous doe suffer and endure more paine griefe in the bearing bringing vp and nourishing of their children then the fathers do So that greater are the pleasures and good turnes that christian parents do for their children greater is the cost and labour that they bestow on them and greater is the care griefe and trouble which they take for them then any man how learned so euer he be is able to expresse And therefore if there were no other reasons or causes to moue children greatly to loue to esteeme well to obey to be kinde faithfull and dutifull and to reuerence their parents and that with such a reuerence as commeth from the hart yet these were sufficient Maides and young women are to be put in minde and alwaies to remember that the best portion the greatest inheritance and the most precious iewell that they can bring them on their mariage day is Shamefastnesse the want whereof is most hurtfull in all women And therefore they must carefully shunne and auoide all idle and wanton talke nice lookes dalliance and light countenance when they walke abroad or bee in companie A man needeth many things as wisedome eloquence knowledge of things remembrance skill in some trade or craft to liue by iustice courage and other things and qualities moe which were too long to rehearse and though some of these be lacking yet he is not to be disliked so that he haue many of them But in a maide no man will looke for eloquence great wit ordering of the Common-wealth prudence c. Finally no man wil looke for any other thing of a woman When a woman loseth her honestie then hath she lost her chiefe treasure but her Honestie the which onely if it be lacking she is like a man that wanteth all that hee should haue For in a maide the honestie and chastitie is in stead of all She verily may trulie be said to bee an euill keeper that cannot keepe one thing well committed to her keeping and put in trust to her with
bind them but also that they bee carefull that they liue honestly God made euery weeke one day of rest wherein seruants shuld be as free as their masters Gen. 2.2 vertuously and christianly And further they may not grieue their seruants with ouermuch labour but alwayes remember that they are not beasts but men so that they ought quietly to gouerne them and also quietly to chide theÌ„ when they shall neglect their dutie least they bee prouoked with ouer hard words remembring that they also haue a Lord master in heauen with whom there is no respect of persons As the laborer which worketh but one day is worthie his hire euen so much more the seruant which laboreth euery day Luke 10.7 As Dauid did limit Ioab that he should not kill Absolon so God hath bound masters that they should not oppresse their seruants 2. Sam. 18.5 Iob. 31.13.14.15 For a good man saith SalomoÌ„ Pro. 12.10 will be mercifull to his beast and therefore he ought to be more merciful to his seruants being his brethren Ephe. 6.9 And let them bountifully reward the iust and faithful labor of their seruants pay them their couenants in a fit conuenient time least being compelled by necessitie they should steale Masters ought not as Tyrants to vse their seruants as their Horses or Asses but to deale with them louingly christianly because they are all members of one bodie whereof Christ Iesus is the head There be some masters that vse their seruants and prentices more like beasts then like men their own members for which their so doing let them assure themselues they must yeeld to God their Master a straight account Oh that christian masters and mistresses would learne and so practise the example of Iobs good vpright dealing with his seruants which was far from rigor where he saith Jf I did contemne the iudgement of my seruant and of my maid when they did contend with mee that is when they thought themselues euill intreated by me What then shall J do when God standeth vp If I had oppressed others how should I haue escaped Gods iudgement and when he shall visit me what shall J answere He that hath made me in the wombe hath hee not made him which moued him to shew pitie and fauour vnto his seruants because they were Gods creatures as he was hath not hee alone fashioned vs in the wombe Hereby then may those masters dames see their wickednesses who wil not heare their seruants speake but vpon a simple surmise and brainsicknes doe euill intreat them by cruell stripes when in trueth there is no iust cause Reuiling words and vnreasonable fiercenesse doth much more hurt to seruants then good Phil. 16.17 Masters and Mistresses ought therefore to vse their seruants and prentices with mildnesse and equity as euery one shal deserue for they must remeÌ„ber that they haue all one God to honour worship one Prince to serue one law to keepe and one land to inhabit and one death to feare and therefore they must speake vnto them as vnto brethren and sisters and deale with them as with christians And let them alwayes remember this namely that God will neuer deale mercifully with theÌ„ if they make not greater account that their seruants doe serue him more carefully then themâ—elues and sanctifie his Sabboths Exod. 20.10 Deut. â— 14 And therefore that master is not worthie to bee serued which can not afford that his seruants should serue God as well as himselfe Hee must giue vnto God that which is Gods and then hee may the better take that wihch is his owne For 1. Tim. 5.8 Hee that careth not for his familie saith Paul is worse then an Infidell because Infidels care for their familie As it is the office of a good householder to carrie the burthen of care trauell and labour so it is the dutie of his wife to bee faithfull in keeping and well ordering of his goods house and to see his her owne their childrens best apparel brusht handsomely laid vp to be patient and carefull to see her husband doe well and both their duties is effectually to giue good examples to be diligent to entertaine peace amongst their familie and to see all things neat and handsome and to keepe due order measure For as the Sunne in the firmament giueth light to all the Regions round about him Seruants doe rather imitate the workes they see their Masters doe then the words which they heare them speake Pro. 29.21 and by his bright appearing expelleth the darknes comforteth cheareth the world euen so likewise should housholders labour to banish sin and corrupt religion out of their dwellings and to be a lanterne of godly life to comfort and shine to their whole familie that so they may direct their liues after their good examples Phil. 2.15 Matth. 5.16 A Master ought so to behaue himselfe with his seruants that hee bee not too familiar with them which many times breedeth contempt but to admonish them often and therewithall not to discourage them from well doing not to be too seuere nor too partiall but to moderate all by discretion For like as the Centurion Luke 7.8 who had many seruants vnder his authoritie and they were all at his becke and Commaundement most readie to obey him in any thing that hee set them about and this good order and submission hee had brought them vnto by the reason that his said seruants were deare vnto him that is hee made a speciall reckoning of them and was as a father vnto them so likewise all masters are in conscience bound to esteeme and account well of their seruants and to vse their authoritie that they haue ouer them mildly and christianly and then if their seruants doe perceiue that they are deare vnto their masters Ephes 6.9 so may the masters in time worke them like waxe to their owne minde except they be such as haue sold themselues to worke wickednesse It is very conuenient that a master of a familie should so dispose and order his affaires and busines that he depart absent himselfe from home as little us may bee for it is an olde saying and a true That the eye of the master doth make the horse fat and the ground fertile for al things are wel and fitly done when the master is present Such house-keepers as haue much and yet spend little are called niggards and they that haue little and yet spend much are holden fooles spend-thrifts and prodigall wasters and therefore they ought to liue in such sort that they be not noted mizers for their keeping either prodigall for their spending The couetous miserable niggard passeth great toyle and trauels in gathering of his riches danger in keeping theÌ„ law in defending them and torment in departing from them But a wise man is not carefull so much for riches and how to liue long as to liue well and die well Some householders
are so pinching and sparing both towards themselues and their neighbours that although they haue much wealth yet they cannot find in their hearts to take part in any frugal and good measure of those transitorie blessings which God in mercie hath giuen them but feed grosly and very niggardly and clothe themselues very meanly keeping a beggerly house so that as the common prouerbe is a man may as soone breake his necke as his fast So that the state of such a worldling and couetous rich mā is most miserable to whom God hath bountifully bestowed great wealth vpon and yet hath not the grace to vse his riches well both to his owne comfort and also to the good of his neighbour but heapeth vp riches as the Psalmist saith and cannot tell who shall gather them Psal 39.6 This sheweth that it is the plague of God that befalleth vpon such a miserable couetous worldling when he hath plentie of al things The couetous mā in gaining riches loseth himselfe and yet wanteth a liberall heart to imploy and vse thē rightly And therefore the holy Ghost in the book of the Preacher is not content once or twise to finde fault and to checke this as a great vanitie and abuse but speaketh of it fiue sundrie times where in one place he there saith There is an euill which I saw vnder the sunne and it is much among men A man to whom God hath giuen riches and treasure and honour and he wanteth nothing for his soule of all that it desireth but God giueth him no power to eate thereof but a strange man shall eate it vp this is vanitie and this is an euill sicknes Eccl. 2.24 and 3.12.13.22 and 5.17 and 6.1.2 and 8.15 Such masters and mistresses as would haue their necessarie affaires businesses dispatched well and in due time That which thou canst doe conueniently thy selfe commit it not to another may not alwaies trust to the doing thereof by their seruants but they must either see it done or rather dispatch it themselues if it be such a thing and businesse as they can and may well do For such a lowlines is alwaies ioyned with the feare of God that they that are humbled with religion though honourable and worshipfull in calling do not think thēselues too good to do any good thing Gen. 9.20 This vndoubtedly is a thing greatly to be wished for namely Masters ought to make good choise of their seruants that all christian masters and householders when they go about to hire any seruants that then they would be no lesse carefull and inquisitiue of their honestie godly cōuersation and how they haue profited in the knowledge of God his religion as they bee to inquire and know what they can do and what skill and cunning they haue in that Art or Science which they professe or els what qualities they haue and so doing no doubt they being carefull to hire religious and godly seruants their worke and businesses that such seruants shall take in hand the Lord will much better prosper giue good successe vnto then otherwise if they shall hire and entertaine irreligious and prophane seruants as may plainly appeare by the example of Iacob and Joseph two religious and faithfull seruants Gen. 30.26.27 c. and 29.2.3 4.5.6.23.23 Esay 6.6 It is a rare thing for a master to bring his seruant to be godly who is not godly himselfe whose masters and their substance was blessed increased and multiplied for their sakes As householders ought to haue care ouer the bodies of their seruants so much more ouer their soules One compareth the master of the house to the Seraphin which came and kindled the Prophets zeale so he should goe from wife to seruants and from seruants to children and kindle thē in the zeale of God longing to teach and vtter his knowledge as a Nurse to emptie her breasts It is lamentable to think how that al masters for the most part not only such as are prophane and ignorant themselues but also some that would bee counted great professors and would seeme to haue great knowledge yea and with griefe may it bee spoken some preachers also that haue had seruants dwelling with them 3. or 4. yeares or moe who as they were ignorant in the grounds principles of Christian religion when they came first into their seruice so they went from them as ignorant therein as they came and all for want of catechising being a principall dutie which not only Ministers but also al christian masters in conscience are boūd to performe to their families But of this matter I haue sufficiently intreated of in my last editiō of the Vse and necessitie of catechising and therfore I will of purpose here omit to speake of it Another saith that a master in his familie hath all the offices of Christ for hee must rule and teach and pray rule like a King Reuel 5.10 Act. 16.31.33 and 18.8 1. Cor. 1.16 Luke 22.32 and teach like a Prophet and pray like a Priest To shew how a godly man should behaue himselfe in his household when the holy Ghost speaketh of the conuersion of any house-keeper commonly he saith That the man beleeued with all his household As Peter being conuerted must cōuert his brethren so the master being a Protestant and a good christian must indeuour by al good meanes that his seruants may be such For therefore God said that he would not hide his counsell from Abraham because hee would teach his familie And surely al dutie of seruants Gen. 18.17.19 which is not done of conscience is but eye seruice and faileth at most need as Ziba betrayed his master when he should haue defended him 2. Sam. 16.1 2 3 4. Phil. 11.12.16 Therefore before Onesimus was cōuerted Paul said he was an vnprofitable seruant but when he was conuerted he calleth him more then a seruant because such a seruant is better then many seruants Gen. 2. Though Laban was wicked himselfe yet he reioyced that Iacob his seruant was godly because God blessed him the better for him Ioshua saith I and my household will serue the Lord Iosu 24.15 Shewing that masters should receiue none into their houses but whom they cā gouerne as Ioshua did and if any haue crept into their doores then they must put him forth againe for Dauid saith I will not suffer a lyar to stay in my house He saith not a swearer Psal 10.6.7 nor a theefe but a lyar as if he should say I will rid him out of my doores They must keepe no idle prophane superstitious nor disordered seruants in their house Act. 10.2 Luke 2.41 before he bee a swearer and a theefe for a lyar will grow to a swearer and a theefe in a day as a dicer groweth to a begger in a night Therefore it is noted of Cornelius that he himselfe feared God with all his household This is reported also of Ioseph and Mary
for an example that they went vp euery yeare with all their families to worship at Ierusalem that their children their seruants might learne to know God as well as they These examples bee written for householders as others are for Magistrates Ministers and Souldiers that no calling might seeke further then the Scriptures for instruction Wherfore as you are masters now and they your seruants instruct them and traine them as if you would shew what masters your seruants shuld be hereafter Next vnto seruants labours and instruction must bee considered their corrections As Paul saith Ephes 6.4 Fathers prouoke not your childrē to wrath so we may say Masters and Mistresses prouoke not your seruants to wrath that is vse such reproofes and such corrections that you doe not prouoke them but moue them that you do not exasperate them but win them for reuiling reprochfull words and immoderate fiercenes doth much more hurt then good And therfore the law of God did charge the master that hee should not inflict aboue fortie stripes vpon his seruant Deut. 25.2.3 least hee should seeme despised in his eyes For while a childe or scholler or seruant doth thinke that he is reproued for loue or beaten with reason it makes him think of his fault and is ashamed but when hee seeth that he is rebuked with curses and beaten with staues as though he were hated like a dogge his heart is hardned against the mā which correcteth him and the fault for the which he is corrected and after hee becommeth desperate like a horse which turneth vpon the striker and therefore let masters know that God euen then chides them whensoeuer they fight or chide in such rage For though there bee a fault yet some things must be dissembled and winked at and some things must bee forgiuen and some punished with a looke for he which takes the forfeit of euery offence shall neuer be in any rest but vexe himselfe more then his seruant But aboue all we thinke the charitie and tender affection of masters Masters ought to haue a tender care of their seruants in their sicknesse and loue of seruants to their fellowes in their sicknesse is especially to be vsed and shewed at which time the sick are to bee seuerally lodged from the whole and to be cherished and nourished with more choise and daintie meate For the performance care of this dutie Matth. 8.5.6 Luk. 7.1 the Centurion is commended in the Gospell which dutie very vnchristianly is neglected of many masters The master of the house should not disdaine or shew himselfe so scornfull or vnkinde as not to visit his sicke seruant for if brute beasts reioyce to see their masters cherish feed them as we may daily see in dogs how much more may we beleeue that men reasonable creatures are much delighted and comforted therewith Whereupon it comes to passe that good and faithfull seruants liking and affecting of their masters vnderstand them at a becke and obey them at a winke of the eye or bent of the brow not as a water-spaniell but as the hand is sturred to obey the mind so prompt and readie is the dutifull seruant to obey his louing and kind master For as the hand is said to bee the instrument of instrumēts being it indeed that serues to feed apparell and keep cleane the rest of the limmes and parts of the body which are also called instruments so is the seruant said to be an instrument of instruments because he keepeth all the instruments of household occupied not only to liue but to liue well wherein he differeth from all the other instruments For where they are things without soule hee is diuinely enriched with a soule and herein differeth from the hand for that the hand is fastned vnited to the bodie but hee is separate and disioyned from his master and is also different from Artificers for Artificers are instrumēts of those things which properly they call workmanship but the seruant is instrument of the action which also is distinguished from workmanship So that the seruant if you will rightly vnderstand him is a liuely and seuerall instrument of action It is very meete and conuenient that the Mistresse or Dame The wiues behauiour with seruants doe not make her selfe too familiar with her seruāts or household folks least they should be too bold to talke to ieast or vnreuerently and vnmannerly to behaue themselues towards her and so modestly and wisely to beare her selfe among her seruants that they may feare reuerence and so stand in awe of her as the Mistresse and mother of the house And as it is not comely or beseeming The master must correct his men and the mistresse her maides that the wife should take vpon her to rule correct the men-seruants so likewise it is not comelie or meet that the husband should meddle with the punishing or chastising of the maid-seruants so that it is most meete and acceptable to the offender that the master should correct the men and the mistresse her maides for a mans nature scorneth and disdaineth to be be beaten of a woman and a maides nature is corrupted with the stripes of a man Therefore we reade that Abrahā would not meddle with his maid but committed her to his wife and said Doe with her as it pleaseth thee As if he should say It belongeth not to me but to thee And these are the duties which masters must performe in their life time All which must be shut vp with setting order for all things at their death with especiall exhortations and prayers for religion for vprightnesse in their callings for peace and order after them according to the example of Hezechiah Dauid and of Iacob and of Ioseph Esay 38.1 1. King 2.12 and Gen. 47.29.30 and 49.29 So that it is the dutie of Christian masters to haue a care not onely that their families bee well and christianly gouerned while they liue but also that after their death loue peace quietnes and good order may bee continued in their posteritie The Seruants dutie towards their Masters A seruant is he that hath a master and is not his own man or els he that is at the becke and commandement of an other Rom. 6.16 2. Pet. 2.19 Ioh. 8.34 THis dutie consisteth on 3. poynts First that seruants and prentices doe from their hearts cheerefully and willingly performe the labors and workes that their masters mistresses or dames shall commaund them 2. Secondly that they be faithfull in things committed to them by their masters mistresses and dames that so they may keep their goods 3. Thirdly that they bee carefull to obserue the vprightnes of maners that the wife the sons and daughters or other fellow seruants be not corrupted by their bad counsels or lewd behauiour Eph. 6.5.6.7.8 Colos 3.22.23.24 Tit. 2.9.10 1. Pet. 2.18.19.20.21 These points are plainly proued by these places of Scripture quoted in the margine whereby seruants
are straightly charged reuerently and faithfully to obey their bodily masters mistresses and dames in all things which maybe done without offence to God And this obedience and seruice must be done with feare and trembling in singlenes of heart as vnto Christ 1. Tim. 6.1.2 Luk. 17.7.8.9 being moued with a reuerence to God ward as though they serued God himselfe and that as well in the absence of their masters mistresses or dames as in their presence not constrainedly as it were forced or compelled thereto but heartily and with good will as the will of God and as they that serue the Lord and not men not onely in respect of the earthly reward but because they know and are assured that of the Lord they shall receiue the reward of inheritance in as much as they serue the Lord Christ So that hereby all godly seruants may in few words learne what dutie they owe to their masters mistresses and dames namely to loue them and to be affectioned towards them 2. King 5.13 The propertie of a good seruant as a dutifull childe is to his father to bee reuerent and lowly to them in all their words and gestures to suffer and forbeare them to obey with readie and willing mindes all their lawfull and reasonable commaundements to feare them and to bee loth to displease them to be faithfull and trustie to them and theirs in deedes and promises to be diligent and seruiceable to speake cheerefully to answere discreetlie not ouer boldly to dallie with their masters wife daughters or maidens to bee loyall and dutifull to their masters mistresses and dames as Jacob was towards Laban Gen. 30.27.28.29.30 and 39.5 c. and Ioseph towards Potipher And they must carefullie indeuour to doe and procure to the vttermost of their abilitie that which may be to their masters mistresses and dames honestie credit and profit and that as well when they are absent and out of sight as when they bee present and looke on This is a qualitie and propertie belonging to euery good seruant both men and maides to wit that whatsoeuer goods or necessaries of their masters mistresses or dames they shall haue charge of and is committed to their trust and keeping that they carefully see such things so well and orderly placed layd vp that if there shall be at any time any iust occasion to vse any necessarie in their custodie yea if it be in the night season and that without a light they then not onely can say in such a place it lieth but also if they bee required they can presently fetch the same Seruants must take heede that they doe not wittingly and willingly anger or displease their masters mistresses or dames which if they do then they ought incontinent and forthwith to reconcile themselues vnto them and to aske them forgiuenes They must also forbeare theÌ„ and suffer their angrie and hastie words and in no wise to answere againe spightfully or scornfully neither yet vpon any such occasion to run away For the Angell taught and willed Hagar the seruant of Sarah when she fled from heâ— mistresse Gen. 16.7.8.9 that she should returne and humble her self vnder the hands of her mistresse So did Saint Paul make agreement betwixt Onesimus a vagabond and theeuish seruant Phil. 10. c. and sent him againe to his master Philemon from whom he was sled away Seruants and prentices therfore according to the rule of Gods word must patiently beaâ—e and forbeare their masters mistresses and dames and doe whatsoeuer lawfull thing they shall command them not being against a good conscience How far forth seruants ought to obey their masters And therefore they must remember how farre forth they are bound to obey their masters that is Vsque ad aras that is so farre as a Christian religion suffereth and so farre forth as they may do it with an vpright conscience for otherwise if their masters shall commaund them to do any thing that is vnhonest vnlawfull wicked vniust or vngodly then they must in no wise obey it 1. Sam. 20.28 c. and 22.17 Dan. 3.18 Act. 4.19 and 5.29 The conditions of a good maid-seruant are that she ought to bee carefull faithfull patient neat and pleasant that she be cleanly quicke and handsome and of few words honest in her word deed and attire diligent in a household and haue skill in washing baking brewing sowing and spinning but chiefly in holding her peace Seruants must lay apart all euill conditions pride vnfaithfulnesse brawling murmuring Ephe. 4.25.29 lying swearing and filthie communication picking stealing and tales telling If seruants would carefully mark and learne and so diligently practise these three short lessons following so doing no doubt they might both procure and purchase much quietnesse to themselues and also winne and get the great good will and liking of their masters Matth. 8.9 mistresses and dames thereby First that they would cheerfully goe when they are bidden Secondly that they would come willingly and readily wheÌ„ they be called And lastly that they would remember to shut and sparre the doores after them The neglect and omitting of this last dutie if such as be house-keepers will carefully obserue it they shall then finde that they sustaine both losse and hinderance by it Ayde amongst seruants for helpe and case of one another necessarie And because it sometime hapneth that one seruant is too much charged with labour and worke and another of his fellowes hath more ease then worke one therefore should so helpe another as wee see by vse in our owne bodies when one legge is wearie we can rest it on the other or when the right hand is ouer laboured wee can ease it with the left and when entercourse of loue and curtesie entreates and perswades not this fauour and kindnesse amongst them then should the master himselfe commaund the negligent and loytering seruant to helpe and ease the wearie and him that is well imployed and ouer-charged Seruants must to the vttermost of their power seeke the commoditie and benefit of their masters Againe seruants are to be admonished and put in minde that they doe not as some doe without all conscience make spoyle and hauocke of their masters goods wittingly and willingly neither yet that they suffer any of those thinges that they are put in trust with through their heedlesnesse and retchlesnesse to be mard and lost but specially that they doe not make spoyle and waste of such broken meate as remaineth after their meales or at other times which doing is not onely a hinderance to their masters profit but also a great offence to God who commaundeth that such broken meate as remaineth to bee gathered vp and saued that so nothing bee lost Iohn 6.12 Therefore to conclude let seruants and preÌ„tices both men and maides assure themselues that as they deale and behaue themselues to their Masters Mistresses or Dames and their goods whilst they are seruants so likewise the Lord in iustice will cause their seruants to deale and behaue themselues to them when they shall come to be masters or dames themselues so punishing sin with sin Matth. 7.2 And as religious and godly masters be very warie and circumspect when they hire entertaine any seruants into their seruice that they be such as are godly honest and religious or at least such as wil be tractable and obedient to such good order and godly gouernmeÌ„t as is and shall be vsed exercised daily in their houses but coÌ„trariwise such masters as be prophane irreligious haue no care or regard whom they hire or receiue into their houses so they will fit and serue their turne for gaine and profit though they be neuer so lewd vicious or vngodly in word or deede so likewise such as are Christian and religious seruants ought also to be very warie and carefull that they doe not place themselues with any such masters as are prophane and wicked or in such townes and parishes where there wanteth good meanes and exercises both of preaching and catechising that so they may daily profit and goe forward in that good course which they haue begun whereas on the other side such seruants as are without God irreligious and ignorant of the meanes of their saluation care not where or with whom they dwell nay they will not with their good wils come to dwell either in that towne or with those masters where they shall bee restrained and kept from swearing dycing carding tabling prophaning of the Lords day and other such wickednesses who in thus doing doe flye from God and the meanes of their saluation and so seeke and follow after their owne destruction FINIS
much before as conueniently may be rising so much the more earely in the morning and by the interchangeable helpe of other seruantes especially when they will for these causes be contented with so much the lesse though not in quantitie for the reliefe of others yet lesse exquisite and curious dressing which especially taketh vp the time and so we are sure and they that will trie it in the feare of God a care to serue him in a loue to the soules of their brethren shall find it to be true by experience that many might keepe holy the Sabboth which doe not now at all others might keep it more thē they do Which if yet it be thought vnpossible because we gonot about to practise it let vs but obserue the which we shal see done in the house when the seruant is very desirous to go to a Faire and the master is as willing to let him goe you would wonder to see how things shal be dispatched vp suddenly and in good order they shall be absent many houres and yet not greatly missed if any thing bee otherwise then is vsuall it is borne with because it is a day of making prouisiō for themselues and that day is not euery day So thē if the masters were perswaded of the Lords day as they ought to be euen that it is the time of making prouision for the soule and were as carefull for the soules of their seruants as they are for their bodies and did esteeme it more for their worship and credite that their seruantes were religious then that they were costly and well set out in apparell they would bee better contented to spare thē during the time of that Market where they may buy without money all the graces of Gods spirit and the riches of the Kingdome of heauen whereby they should not onley saue their owne soules but bee made more fitte to doe dueties to their masters of conscience The gouernours of families should take order that their whole household might come to Church togither Therefore to end this point it is the dutie of all household gouernours to cause the whole familie to be in a readines to attend vpon them to and fro the Church and that it be not left at euery mans discretion to come when he will but that they should goe togither And indeed this hath beene the orderly comming of Gods people in times past to the place of his worship that they haue not come scattered and alone but many togither and by companies whereof the Prophet speaketh When J remembred these thinges Psal 42.4 I powred out my very heart because I had gone with the multitude ledde them into the house of God with the voice of singing and praise as a multitude that keepeth a feast In which place the man of God complaining that he was banished from the holy assemblies saith that his griefe was increased by remembring his former estate when he vsed to goe with a great company to the Temple euen as to a feast whereby hee declareth what was the manner of their going euen as men goe to a market or to a feast not onely with ioy but also by companies and so many of one house as goe will goe togither so they did not onely goe to the house of God cheerefully but many of them togither euen as to the market and feast of their soules By which practise of theirs as the doing of many are condemned so it appeareth that the men of our time are led by another spirit then they were and are otherwise perswaded of the worship and place they goe vnto for all the people nay the seuerall households come not togither but scattered and one dropping after another in a confused manner First comes the man then a quarter of an houre after his wife and after her wee cannot tel how long especially the maid seruants who must needes bee as long after her as the men-seruantes are after him Whereby it commeth to passe that either halfe the seruice of God is done before all be met or else if the Minister tarrie till there be a sufficient congregation the first commers may bee wearie and sometimes colde with tarrying before the other shall bee warme in their seates Now if it be demanded of the masters why they alone make such haste leaue all the rest behind them they answere truly because the time is come wherein vsually publike prayer beginneth can they bee perswaded that it is time for themselues to come as it is indeed and yet no time for the rest to come with him Hath he no longer time to tarrie and haue they time to tarrie so long after him as though there were one Law for him and another for them or rather that the same Law of the Sabboth which moueth him of conscience to do that which he doeth did not as forcibly bind them all as himselfe nay did not binde him to looke to them that they should keepe holy the day as well as himselfe which if he graunt to be true and yet is not able to bring it to passe where the Lord hath giuen him so great authoritie for his owne sake partly through the frowardnesse of his wife and partly through the obstinacie of the rest in the familie his case is to be pitied and he is rather to be gouerned then to gouerne and he might doe well to set vp one of them in his steed 1. Cor. 6.4 seeing he doth suffer himselfe wilfully so to be abused and is contented to be ouerruled by them in the chiefest thing Therefore that hee might bring this matter happily to passe as hee must goe before them by his owne example and be readie be times euen first of all so hee must earnestly call vpon them for this duetie and exhort them vnto it and the slower that they are and the more they draw backe the more forward must he be and by his practise and words draw them forwards also for this is that readinesse which Dauid obserued in the people of his time I reioyced when they said vnto me Psal 122.1 wee will goe into the house of the Lord or let vs go into the house of the Lord for they are wordes of exhorting and encouraging one another thereunto Euen as the Prophet Esay also foretelleth that this shall be the zeale of Gods people in the time of the Gospel that they shal go togither to serue God and therfore cal vpon one another for the same purpose saying It shall be in the last dayes Esay 2.2 3. that the Mountaine of the house of the Lord shal be prepared in the top of the Mountaines and shall be exalted aboue the hilles and all nations shall flow vnto it and many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob And truely this want of zeale in vs to Gods worship and loue to the
the life to come as for their bodies and this present life Parents that either cannot write and reade or will not or haue not time to teach their children will yet send theÌ„ to schoole and such as would haue them learne some Art or Occupation or traffique if themselues professe not the same wherein they like to employ their children they will yet put them to dwell with those that doe professe the same to the ende they may learne How therefore can parents excuse themselues when their children remaine vntaught in those things that concerne the glorie of GOD and life euerlasting But howsoeuer it bee if they be neither able of themselues nor doe prouide to haue theÌ„ taught by others they shall bee inexcusable in the sight of God and the ignorance of the children ingendring contempt of God loue of the world and neglect of heauenly felicitie will crie out for euerlasting vengeance against their parents so that if they account not their children as beasts without soule or if they loue them with the due loue belonging to parents let them declare their loue especially to the soule the christian instruction whereof surmounteth all worldly treasure Some say it would bee a great comfort for them in heauen to know their neere kindred and consequently their children and this commeth of naturall affection But might it not bee a greater discomfort for them euen in their life time to see them goe to hell for want of instruction Some charge their children to be dull witted and hard to be bowed or brought to any goodnesse or vertue Albeit naturall inclination bee a great helpe or profiting yet exercise and custome to do well is a mightie meanes to bend and shape them that way yea euen such that by experience we finde this olde prouerbe true Vse ouer commeth nature As the wheele-wright doth by strength bow his timber letting it lie long in that bent it abideth crooked Barren ground well tilled soyled and sowen with good feed groweth fruitfull and yeeldeth good increase Iron weareth with handling The water by continuall dropping weareth the stone Wilde beasts may be tamed and wilde colts by custome be brought to the saddle and are content to be led by the bridle euen so the dullest capacities may by instruction and custome be fashioned to vertue As contrariwise the wit most inclined by nature to vertue may by bad instruction and the conuersation of the wicked be peruerted and grow vicious Parents therefore are herein to respect two points first to begin to frame and bend their children in their tender youth to vertue remeÌ„bring that a seale entereth deepest into softest waxe They must be carefull that they do not speake or tell any foolish tales bawdie rimes or vngodly speeches before their children least they infect their tender wits with follie and astonishment Experience sheweth that children will sooner learne any language by conuersation then elder folks Also that the yonger the twig is the sooner it is bent or made straight Secondly it is the parents dutie to restraine their children from haunting and conuersing with such as be vicious peruerse and wicked And vndoubtedly we see that they do soone learne villanous vnseemely speeches and malicious lewd actions with their corruptions and as the old prouerbe saith Halting with the lame they shall learne to halt A child that naturally speaketh wel by conuersing with such as corrupt their speech shall degenerate and speake as badly Tie a yong twig that is crooked with a straight one that is stronger then it and in growing it will become straight and so continue when it is vndone And contrariwise a straight one tyed to that which is crooked and stronger then it selfe will grow and continue crooked Moreouer parents when they meane to put forth their children to any trade or occupation eyther to learning they then ought carefully to see and enquire whether such as they thinke to place them withall bee râ—ligious and vertuous and endued with the feare of God Many men in the admittance of a seruant the feare of some temporall or carnall inconuenience causeth them to enquire of his or her trueth honestie or other qualities Therefore if parents shall commit their child to the ordering and instruction of a master before they make inquirie of his honestie christian conuersation they plainely shew that they haue lesse care of the corrupting or infecting of their child with vice then of some smal inconuenience that might happen by an vnhonest and vnthriftie seruant When they buy an earthen pot they sound vpon it to see whether it be broken least they should be deceiued in a small piece of money yet doe they not sound whether the master to whom they commit their child bee vicious or vertuous albeit by putting and placing him with one that is vicious and irreligious they put him in danger of losse both of body and soule Some doe respect their friendship with some masters rather then their vertue and so doe commit to theÌ„ their children least they should be angrie for putting them to another These men doe resemble and bee like him who being dangerously sicke vseth the aduise of an ignorant Physition that is his kinsman or familiar friend for feare he should take offence if he should call another albeit without comparison more learned and skilfull If thou shouldest haue any waightie matter in law wouldest thou rather commit thy cause to an ignorant negligent atturney because he is thy friend then to him that were both diligent and learned Making a Voyage through some dangerous Sea wouldest thou in a tempest commit thy Ship to a young Pilot vnskilfull or drunke because hee is thy Friend What a foole art thou that wilt not take the like care of the profite honour safetie and saluation of thy child Others commit their children either to him that is best cheape or by whom they may grow into greatest aduauncement in the world but neuer respect the hazard of their child so they may eyther spare or get worldly goods Let them also bee carefull to restraine their children from vice and to inure accustome them to vertue As indeed the fathers that instruct or cause their children to be instructed doe farre excell such as onely doe beget them for of these they receiue life onely of the other good and vertuous life Yet parents ought not so much to relie and rest vpon the diligence of their childrens masters as neuer to care to vnderstand how they profite and goe forward in learning and vertue for the regard of such diligence would make the masters more carefully to discharge their duties And thereof came the Prouerbe The masters eye fatteth the horse and this The masters eye is the fruitfulnesse of the garden Vpon these sinnes ensue many punishments both ghostly and bodily as well in the parents as in the children yea and in all the posteritie The holy Scripture giueth great commendarion to sundrie men women for
few prouide or bee carefull to haue them brought vp in vertue and the feare of God For the losse of their liues and bodies they will sore bewayle and much lament but the health and saluation of their soules they make no reckning of if they see them poore and sicke they sorrow and sigh but though they see them sin and greatly displease God they are nothing grieued It behooueth that parents doe carefully obserue vnto what vices their children are most inclined and s◠by good meanes to admonish and draw them from the same As parents be carefull to prouide temporal things for their childrens bodies which are transitorie so much more carefull ought they to prouide spirituall things for their soules And as they be diligent to keepe the bodies of their children from fire and water when they be young so much more they ought to take care that their soules be not poysoned with vices and false and erronious doctrine when they come to yeeres of discretion and this is the most acceptablest seruice that they can doe to God Psal 132.1 Mat. 12.33 Children are called the fruit of their parents Therefore as a good tree is knowne by bringing forth good fruit so parents should shew their goodnes in the good education of their children which are their fruit For like as fruitfull fields for lacke of tillage waxe barrē or as trees being neglected eyther bring forth no fruit or else the same vnsauorie without the diligence of grafting and pruning or as dogs bee vnmeet to hunt the horse oxen vnapt to the plough except mans diligence be put thereto euen so how sauage and vnfruitfull creatures would children become except diligently and in due time they should be fashioned by good and vertuous bringing vp To teach a child in the trade of his way as Salomon commandeth Pro. 22.6 which is not onely to instruct him vnto godlinesse but also vnto all other humane duties Reasons wherefore this dutie then belongeth vnto parents and they are bound to doe it For who should teach and informe the child but they which haue the gouernment and commanding of him But it is well knowne that parents onely haue the gouernment and commanding of their children or such as they shall procure for their better education and therefore this charge and dutie lieth vpon them they must looke vnto it Againe this is apparant euen by the generall law of nature which hath taught the very bruit beasts to bring vp their yong And further this dutie is yet enforced from the oportunitie of the thing commanded For euen as a plant will sooner take nourishment and thriue better in the soyle where it first grewe or sprung vp then in any other ground because it liketh his owne soile best so children will sooner take instruction and good nourture from their parents whom they best like and from whom they had their first being then from any other and therefore you parents are in fault if your children bee not well taught For whatsoeuer good commeth from the parent to the child is naturall and kindly no otherwise then the warme milke from the mothers dugge you shall sooner be heard of your children then eyther the sage counsell of the ancient or the forcible and mouing speech of the learned Lastly the rule of iustice doth require that euen as the first parent Adam Gen. 5.3 and so all other after him haue beene a meane of falling to al their posteritie in the begetting of children in their owne image which according to the law of creation should haue beene borne Gods Image so now in lieu of this al parents should lend their hands to lift them vp againe neuer cease vntill they see in some measure the beautie of the first Image the vertue of the second Adam This is confirmed by many testimonies of Scripture as amongst other these doe proue Deut. 4.9 and 11.18.19 Ephes 6.4 Psal 78.5 And because this dutie of parents is many times committed to Schoolemasters to Masters of Families to Dames to Patrones and Guardians and such like they must therefore vnderstand whosoeuer they be that they are bound by the voyce of the almightie to performe and to do the dutie of parents to all such as are committed to their charge as if they were their owne children Now the vices which some parents commit in not performing these duties before and after named and ought of them to bee eschued are these 1. First the ignorance of the parents as if they be so rude that they bee not able to teach their children then they greatly offend God in the breach of this so necessary a dutie and therefore they must indeuour to get so much nourture and knowledge as that they may be able to instruct others vnder them 2. The second vice is the prophanenesse of many parents who so they may prouide liuelihood and necessaries for their children they care for no more 3. The third vice is committed of such poore parents which make no great choise with what Maisters and Dames they place their children so they may haue meate drinke ynough and wages thereto competent and are neither back-beaten nor belly beaten as they say Alas such poore children while they serue for their bellies they may loose their soules because they want godly maisters and dames to giue them wholesome instruction to holde them in by good example and to gouerne them continually in the feare of the Lord. Wherefore here let all Parents learne that it is their dutie to make choise of such maisters and dames for their children as are godly and religious wise hearted such as are both able and wel disposed to traine vppe youth in all good nourture and Gods seruice and not onely this for the greatest care of all lieth vpon the parents but also they must so oftē as conueniently they may repaire unto them and see how they profit and holde them vp by their good counsell and be carefull to intreate those which haue the gouernment of them to bee good vnto them in this chiefe poynt aboue the rest For as Salomon saith Life and death is in the power of the tongue Pro. 18.21 so wee may well say life and death is in the education of our children If they be well brought vp it shall be life vnto them but if it be otherwise they are trained vp to euerlasting death 4. The fourth vice is the fault of many maisters and dames who make no further reckening of their seruants then they do of their brute beasts For so long as their worke and businesse be well done by them they care for no more and they will teach them no further then may serue for their owne turne and benefit that is to be a profitable seruant vnto them Such maisters make their seruants drudges to the world and the diuell and the life of such youth dieth while it shooteth vp All these sin and trespasse against the will and word of God
you of a great abuse which for the most part is committed in all Churches and which tendeth to the high dishonour of God which is this that neyther you your selues neyther your children nor seruants do knowe the time of your duties but you will then rise vp to men when both you and they should kneele downe to God as if one that is more honorable among you shall come into the church while you are vpon your knees in prayer vnto God presently you start vp and leaue God to reuerence men Is this religion is this deuotion becomming Gods house is not this all one as if a man should say stay GOD heere comes in my father my maister my worshipfull neighbour and my good friend to whom I am much beholden I must doe my dutie vnto him I must rise vp till hee bee past and then I will come to thee againe What is this but to preferre men before God this doing plainely sheweth that such are louers of men more then God and that such as take this dutie and reuerence vpon them are robbers of Gods honour and they shall answere him for it Is there no time to shewe our dutie towards men but euen then when wee are about Gods seruice Why know thou when man standeth before God how honourable so euer hee bee hee is but dung and filth and not to bee regarded and let Parents learne this wisedome that while they are taught their duties towards men it is not to robbe God of his worship but there is an appoynted time to euery dutie and purpose as Ecclesiastes in his third chapter well admonisheth Eccles 3.1 To all things there is an appoynted time and a time to euery purpose vnder the heauen It is recorded of Leuie to his eternall praise Deut. 33.9 that in Gods cause he said of his father and mother I see him not neither knâ—w he his bretheren nor his owne children euen so beloued our eyes and our minds deuotions should be so fixed and intent vpon God when wee are in his seruice that wee should not see or regard any man in that while And againe we reade in the second chapter of the Gospell after S. Iohn of our Sauiour himselfe who though he was the most dutifull childe that euer was borne of woman yet when hee was about his fathers businesse hee saith vnto his mother Woman Ioh. 2.4 what haue I to do with thee which examples will teach vs that when we are a bout Gods seruice all other duties must sleepe and be laid apart 3. The third dutie of good manners to bee obserued in their gesture is to stand while their betters are sitting in place example of this wee haue in holy Abraham of his entertaining of the two strangers as it is written Gen. 18.8 And he tooke butter and milke and the calfe which hee had prepared and set before them and stood by himselfe vnder the tree and they did eat Well may Abraham be called the father of the faithfull for giuing his children so good example 4. Their fourth dutie is to bend the knee in token of humilitie and subiection example of this Mar. 10.17 1 King 2.19 4. The first thing is that they giue the chiefe place to their betters and to offer the same to others in curtesie 1. King 2.11 Luke 14.8.9.10 Pro. 1â— 33 and 16.18 6. Their last dutie is to vncouer their head And though wee finde no example for this in holy scripture as beeing not vsed in those former times yet seeing the thing is ciuill and comely and one of the speciall curtesies of our daies we will confirme it also with the authoritie of Gods word Phil. 4.8 Whatsoeuer things are honest whatsoeuer things are of good report those things do And again 1 Cor. 14 40. Let all things be done decently and according to order But this kind of ciuilitie is both decent and according to order as also honest and of good report and therefore warranted and commended by Gods word and so worthy to be followed Therefore if our children bee not thus trained vp in nurture while they be yong when they be olde they shall be found so head-strong that they will not be gouerned but this consequent must needes follow that all order shall bee taken away and then confusion must needs ensue For if nourture be neglected then our elders and gouernours shall not bee reuerenced if they be not reuerenced they will not be regarded if they be not regarded they will not be obeyed and if they be not obeyed then steps in rebellion and euery one will do what he listeth These vices and great abuses are to bee reformed and with speede amended not onely of many parents and maisters themselues but also that they labour with all diligence that they may be redressed and amended in their children and seruants first the grosse ignorance in the grounds of christian religion which yet remaineth in any Parents Maisters and their families who giue themselues to sleepe in the church to talke one with another to turne ouer their bookes there and vsing of their owne priuate deuotions or praiers in the time of publike preaching and prayer all which no doubt are greeuous sinnes and transgressions and besides many absent theÌ„selues from holy exercises and specially vppon the Lords day then lying in their beds haunting of Ale-houses and tauernes riding and going abroad about their worldly affaires for pleasure and profit beeing also wearie whilst they be present at prayers and preaching seldom do they preuent or come before prayers nay many come in the midst thereof to the great disturbance of the same and others that are there and some againe before the sermons are ended other some after the prayers made and before the singing of the Psalmes and the vsual blessing to be pronounced depart thence whereof they as wel as those that tarrie should bee partakers posting also out of the church as it were from a play or may-game as though they supposed that no more reuerence should be shewed there then in other places or that some part of diuine seruice belonged vnto them and not vnto other some whereas in very trueth euery one ought to be alike partakers of the whole And how should wee looke for any goodnesse from God where this that is the seede of all sinne and the nurse of al abhominations raigneth and swaieth so much Let such as are fathers and mothers and haue children know in what sort they must be carefull for them Their children are a good blessings of God they be members of the body of Christ Math. 16.14 and the sonnes of God The kingdome of heauen belongeth to theÌ„ God hath appoynted his Angels to guide and leade them and to shield them from euill and their Angels bee in the presence of God and do behold the face of their father which is in heauen They be fresh plants of the church Who knoweth what necessary instruments they may be in the house