Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	holy_a	lord_n	sabbath_n	1,384	5	9.5267	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18965	A godlie forme of householde gouernment for the ordering of priuate 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.	Cleaver, Robert, 1561 or 2-ca. 1625, attributed name.; Deacon, John, 17th cent, attributed name.; Carr, Roger, d. 1612, attributed name.; Cawdry, Robert, attributed name.	1598 (1598)	STC 5383; ESTC S108061	199,347	392

saieth that God will come and dwell with them that loue him and keepe his commaundements Where therefore Holinesse is not sought for in families 1. Ion. 3.24 4 12 13. there God hath no friends nor louers nor walkers with him howsoeuer they will sometime come visit him in the Church Besides the ill successe that such walkers haue who make their houses temples to Mammon and riches should teach vs to haue a principal respect to God in Christianitie Math 6 24. ruling our houses Many thriue not but put that which they get in a bottomlesse bagge For God who hath none or the lowest regard in their courses and household affaires Hag. 1 6. withholdeth his blessings from them and then in vaine do men rise earlie and go late to bedde and eate the bread of carefulnesse Others thriue Psal 127.2 but it is a wofull thrift that serueth to harden the heart and to bewitch the soule with loue liking of this world Yet this is Gods iust iudgement vppon many because they wil needes serue their owne commoditie cheefelie at home the Lorde giuing them vp to themselues they neuer serue him but coldly and for custome sake at the Church and God accepteth no more of their worship they do there then they do loue and like of his gouernment in their houses The gouernours of families The sorts of gouernours Householders or housekeepers are persons authorized ouer their house holds and charges if as it is in marriage there be more then one vpon whom the charge of gouernmēt lyeth though vnequally are first the Cheefe gouernour which is the Husband secondly a fellow helper which is the Wife These both do owe duties to their familie and dutie one to another The duties they owe to their familie both concerning godlinesse and the things of this life The dutie of the husband touching holinesse which he must performe to them 1 To see that tehy haue the word ordinarily the want whereof is the greatest plague that can be belong either to the husband especially or to the wife especially The duties that belong to the husbande touching holinesse are such as eyther he must 1. Performe to them of his familie 2. Or require of them The duties which he must performe to them are first touching the publike ministerie of the word to prouide that they may liue vnder an ordinarie ministerie of the word or else to take order that alwaies vpon the Sabboth at other times when it may be they resort to such places where they may haue the word ministred vnto them Amos 8.11 Math. 9.36.37 Esa 32 1 2 3 4 Rom. 10 14. Iam. 1 86 19 21. for else how shall thay bee brought into the sheepfolde of God from which naturally they go astray but by hearing the voyce of the chiefe shepheard speaking vnto them by those whom he sendeth how shal they beleeue and so bee begotten againe by the seede of the word 1 Pet. 2 2 Haba 21. vers Ephe. 4 11 12. except they heare such as God sendeth for the begetting of men vnto him how shall they bee reconciled vnto God but by hearing his messengers Iam. 1 21. into whose mouthes hee hath put the word of reconciliation how shall they growe in fayth and increase in grace but by receiuing with meekenesse the ingrafted word which is able to saue their soules Seeing then the word preached is the meanes to beget men to a new life and to nourish them in it a great dutie lieth vpon the gouernours of families to prouide by some meanes that they may haue it For where the word is not preached there the Lords Sabboth cannot be hallowed as it ought Now the Lorde would not onely haue Masters of families to keep holy the sabboth themselues in al the parts of his worship publike and priuate All superiours ought to bee carefull that their inferiors do keep holie that day as well as themselues but also that euerie one should in his seuerall place and roome carefully take order that so many as bee committed to his charge should sanctifie the Lordes day as well as himselfe which though it be true in all other commandements namely that whatsoeuer we are bound to do our selues wee must be meanes to further other in doing the same because the loue of God and of our neighbour spreadeth it selfe ouer all the commandements and therefore though it be not expressed it is necessarily vnderstood yet in the fourth commandement it is so much the more required because besides the analogie and proportion betweene it and the other commandements which doth inforce it the very words themselues doo bind vs thereunto For when it is said Thou and thy sonne and thy daughter thy man seruant and thy maide though it speaketh by name onely of resting vpon the Sabboth yet because the end of that is that the day might be sanctified looke how many reasons there be to bind the inferiours to rest and the superiours to prouide that they do so indeede so many are there to compell them to sanctifie the day in their own persons in so many as belong vnto them Therfore when first of all it is generallie saide in this fourth commaundement Deut. 5.12.14.15 Remember the Sabboth day that thou keepe it holy and afterwardes The seuenth day is the Sabboth of the Lorde the God that is which must be dedicated vnto his seruice and in the end you must therefore rest that you might serue him in it as he requireth and then nameth the seuerall parties that should rest his meaning is to declare the right end of their resting and so speaking by name to the gouernours saying Thou and thy sonne and thy daughter thy man seruant and the maide the stranger that is within thy gates to shew vnto them that it is not sufficient for them to looke that they vnder their gouernment should rest vnlesse they sanctifie the day of rest also which they must be so much careful of by how much the sanctification of the day is greater then the ceasing to worke vpon it as the end whereunto this is but referred and therfore if it bee a sinne in them at any time not to haue a sufficient regard vnto them that they do not worke then it must needes be a greater sin if that through their negligence they deo not sanctifie and keepe holy this day of rest So that heere the Lorde God requireth that in all places there should be such good lawes and others publikely in the common-wealth They ought not to leaue it to their discretion as a thing indifferent but to compell them thereunto and priuately in mens houses established and diligently executed as whereby not onely the rulers but also all in subiection should be compelled to sanctifie the Lords day and that they should be sure they doo it indeede And as hee must not leaue it indifferent to them to choose whether they will worke or

seuerely inioyned to all men and vnder so great a paine layd vpon thē yet it is so generally neglected of the greatest part that wee may rather complaine of it iustly with griefe then haue any hope of the speedie reformation of it for besides that a great many haue no care to sanctifie the day themselues and therfore cannot with any conscience require it of their seruants and children but either set them to worke or to play and to doe any thing vpon that day sauing that which they should and doe encourage them thereunto by their owne ill example and words There be others also who though they seeme to haue some care to keepe holy the day themselues and haue in deede yet either through ignorance or negligence doe not once look to their household whether they come to Church or no and sit there attentiuely and cōtinue there with profit to the ending nor how they spend the rest of the day but being demanded where their seruants were how chance they came not to Church c. they answere securely and as they thinke sufficiently as though it were a thing meerely impertinent vnto them that they cannot tell they do not hinder them from the Church they may come if they will they are of age to looke to themselues and they are past boyes now and I cannot tell what c. But they must consider besides that which hath bin alreadie spoken concerning this matter that they doe too foolishly and grosly imagine to stop as it were the mouth of the Lord with that simple answere in his busines which they will not receiue at their seruants hands in their owne For in the sixe daies when their seruants are in their owne busines they will not let them come and goe at their owne pleasure and content themselues with a bare imagination that they bee at their workes but will bee sure of it and therefore set them to it look vpon them in the doing of it and call them to an account for it which if it bee well done in themselues because they know otherwise they will be negligent how must it not needs then bee a great vnkindnes and vnthankfulnes in them vnto God that vpon this day which is but one among seuen his seruice should be so slenderly looked vnto that there is no such diligence vsed towards their seruants that they might performe it And how must it not needs bee a great iniurie to their seruants who are naturally and for the most part more negligent and careles in Gods seruice by reason of their corruption then they can bee in the seruice of men to be depriued of that benefite of their gouernours which is the chiefest and for which cause especially they are committed to their gouernmēt namely to be furthered by them in the seruice of God but vse them more like beasts then men euen that they might be seruiceable vnto them and then care not whether they serue God or the diuell We know that seruants looke to be preferred by their masters and so there is good reason when they haue serued them faithfully but what kinde of rewarde is this that when they haue bestowed some earthly benefit vpon thē by hauing no care to make them serue the Lord and sanctifie his Sabboths doe in the end not onely make them lose the euerlasting reward but preserue them to eternall destruction Especially in great households where there are many seruants Moreouer there are a companie of idle Seruing-men who being brought vp idely all the sixe daies and in them hauing nothing at all to doe and are neuer almost looked after vpon the seuenth day are as idle and as little regarded as vpon the other and as they neuer almost doe any good daies worke to their masters for they haue nothing to do so much lesse doe they spend any Sabboth in the Lords seruice but they especially are left to go and come at their will Others that haue any office of great charge and attendance as the Cookes Butlers and such like in great houses seldome or neuer come to the Church and that but by peeces either when halfe is done or els they are readie to depart before halfe be ended and so both hinder the Lord from that seruice which he shuld haue by them and them from that blessing which they should inherit this way and both cause the name of God to be ill spoken of and pull vpō themselues and them that curse which belongeth to the continuall polluting of the Sabboth And how can they looke that that seruice and that meate and drinke should doe them good which is thus prepared and bought as it were with the continuall danger of the soules of their seruants besides the dishonor of the name of God When Dauid had inconsideratly desired to drinke of the water of Bethleem three mightie men brake into the hoast of the Philistines and drew water and brought it to him but hee would not drinke thereof but powred it for an offering to the Lord and said 2. Sam. 23.15.16 Oh Lord bee it farre from me that I should doe thus is not this the blood of the men that went in ieopardie of their liues How much lesse then ought men to eate drinke that for which their seruants doe venture the liues of their soules And besides if wee iustly finde fault with them who doe neuer or seldome preach to the people committed to their charge and so cause their soules to starue and die eternally how can they bee blameles who seldome or neuer bring their seruants to the preaching of the word And must they not needes be culpable of the same iudgement before God seeing it is all one with the seruants whether they liue in the places where the word of God is not preached at all or if it be yet they come not vnto it Obiection But whereas men are readie to obiect that in a great familie many must needs be absent We graunt it to be true Answer in some part that is at some time vpon some occasion but so ordinarily so continually as they thēselues in their owne consciences are priuie of who make this obiection we know no necessitie that can excuse that Nay we are sure that the Lord hath laid no such calling vpon any man that should keep him in a continual breach of the Sabboth and therefore both master and seruant may suspect that he is in such a calling as is not agreeable to Gods word or that he vseth it not aright when it maketh him if not wholly yet for the most part to neglect the seruice of God vpon the Sabboth day And wee know where there is a great care to serue and please God by prayer the Lord will giue to them such wisedome that they shall be able to redeeme if not the whole yet at least a great part of the day which otherwise will be mispent namely by letting passe many needelesse things preparing so

to loue his wife as his owne flesh 2. Then to gouern her in all duties that properly concerne the state of marriage in knowledge in wisedome iudgement and iustice Thirdly to dwell with her Fourthly to vse her in all due beneuolence 1. Pet. 13.7 1. Cor. 7.45 honestlie soberly and chastly 1. The wife her dutie is in all reuerence and humilitie to submit and subiect her selfe to her husband in al such duties as properly belong to marriage Secondly therein to be an helpe vnto him according to gods ordinance Thirdly to obey his commandements in all things which hee may commaund by the authoritie of an husband Fourthly and lastly to giue him mutuall beneuolence As for the rest of mutuall duties as they may be all comprehended vnder these so there shall be a fitter occasiō to speake thereof Thirdly wee call this promise of marriage voluntary because it must not come from the lippes alone but from the wel-liking and consent of the heart for if it be onely a verball promise without any wil at all and so meer hypocriticall and dissembled though it bindeth the partie that promiseth to the performance of his promise made before God and man yet if the Parents afterwards shall certainly know this and that there was no will nor vnfained meaning at all in the party neither yet is but rather a loathing and abhorring of his spouse betrothed though hee bee not able to render iust and sufficient cause thereof they maye vpon this occasion either deferre the day of marriage the longer to see if God wil happily change the minde of the partie or vtterly breake and frustrate the promise if all good meanes and occasions hauing been vsed none wil preuaile but that the partie rather groweth woorse and woorse For a Contract beeing a willing and a voluntarie consent there is no cause why the Parents and such as haue authoritie and power in such cases when they shall vndoubtedly knowe that the promise was altogither vnwilling and therefore made in meere hypocrisie and dissimulation neither can bee by tract of time or any other good meanes vsed be bettered but rather waxeth woorse and woorse may not breake and frustrate the same For why did Rebeccaes Parents deny her to Isaack neither would send her with Abrahams seruant to bee married Gen. 24 57.58 before such time as they had asked her consent yea when as they said Wee will call the maide and aske her consent do they not plainely shewe that both the law of Nature and the law of God taught them that this consent was of great moment and absolute necessitie And when the Apostle doth commaund men and women to marrie in the Lorde how can that marriage be in the Lord when the one partie doth not onely not loue but hate the other And how can such two become one flesh lawfully when as there wanteth the vnion and coniunction of the heart the true naturall mother of all marriage duties Wherefore this promise must be in this respect at least willing and voluntarie For albeit it is not necessarie neither yet possible that there should bee such great measure of true holy and sanctified loue at that time as afterward for that groweth by little and little according to the blessing of God and the faithfull performance of other duties afterward euen to their liues end yet if it bee voluntarie and vnfained it is enough and fully sufficient to make a true contract in the Lord. So as no man ought to separate those whom God hath thus ioyned Secondly wee call it voluntarie in respect of constraint and compulsion contrarie to a free consent for if eyther partie bee vrged constrained or compelled by great feare of their Parents or others by threatning of losse of preferment of health of limme of life or of any such other like or by any other violent manner of dealing whatsoeuer to yeeld their promise cleane contrarie to the motion of good liking of their hearts This kinde of promise as it doth not binde the partie to keepe it so it ought to bee frustrated and broken by the Parents themselues or by such maisters as may and ought to commaund and rule them in such cases If this were not so how could the parties keepe the commaundements of God giuing them direction whom to marrie First that they should marrie onely in the Lord. Againe that they should not bee vnequally yoked with the infidels neither whereof they can keepe if their parents might compell them or Contract marrie It becommeth rather the Parents to perswade their children by all good meanes to yeelde their consent rather then to drawe them by wicked sleight and cunning drunkennesse or any other wicked and violent meanes For as that is not to marrie in the Lord so all such forced Contracts may bee broken and frustrated by the Magistrate who is Gods Lieutenant to redresse such intollerable enormities among the societies of men For if Parents may deny marriage to such as haue not onely by force and violence obtained the word and body of their childe much more may the Magistrate denie marriage where onely a verball promise hath beene gotten by violent compulsion and so for these causes and in this sence and meaning alone wee conclude that Contract must bee voluntarie Fourthly it must bee a mutuall promise that is either partie must make it to other not the man onely nor the woman onely but both the man and the woman though decencie and order require the man to doo it first and then the woman because hee is her head and shee his glorie and ought to leade and guide her in all things wherein the Lorde hath put a preheminence For if this promise bee not mutually made of them both but of one alone it is no true and perfect Contract And therefore may bee broken by Parentes and such as haue authoritie heerein because the partie vnpromising is not bound by word nor deede but is free insomuch that such a Contract is rather so termed then for that it is any true Contract indeede But if it bee mutuall then it doth mutually and inuiolably binde both so that in this regard neither Parent Magistrate nor any other can or ought to breake it For this beeing fully performed and accomplished is one principall cause of making two one flesh in such sort as it is written Therefore shall man leaue his father and mother and shall bee ioyned to his wife and they two shall bee one flesh c. Genes 2.24 Also that the man hath not power ouer his owne body nor the woman ouer hers and so to bee short hence ariseth all mutuall beneuolence between them And therefore a poynt of great waight and necessitie in no wise to bee omitted in Contract Fiftly we say it must be betweene one man and one woman Where first it is to bee noted that it may not nor ought not to bee betweene any other creatures but mankinde nay neither among brute beastes

exempt out of this number Gardians Masters and such to whom the continuall custodie and tuition of any is lawfully committed For if such bee commanded to prouide for them as parties of their owne families there is no reason why they should not especially bee respected aswell in bestowing them abroad out of their familie as they were in taking them into it for if their cōsent bee necessarie at their comming in why should they goe out without their consent Further wee say their parents and not his or her parents because parēts on both sides ought necessarily to consent allow their childrē to betroth themselues For this is the priuiledge not of some parents but of all and in that they be parents Moreouer we say allowed and not required neither commaunded nor yet exhorted or inducted so to doe because that albeit the parents doe neither call their children to this contract neither commaund them neither require them neither exhort them all which notwithstanding they ought to doe yet if they doe but onely allow them and giue their bare consent that they shall contract themselues it is enough for the tying of the knot and the substance of the contract And to prooue that this contract is necessarie we need no moe reasons then that which the Apostle setteth downe saying of the father 1. Cor. 7.30 Let him doe what he will by which words hee putteth it in the will and power of his parents whether to marrie or not to marrie saying in doing either of the twaine he sinneth not Yet it is written in another place Exod. 22.16.17 If her father refuse to giue her to him he shall pay money according to the dowrie of virgins In which words the Lord doth giue an absolute authoritie to the father to yeeld or not to yeeld his consent to giue or not to giue his daughter for if hee haue power to deny it to his daughter that is deflowred and so by the Apostles iudgement made one flesh with another much more lawfully may he denie his consent to her that is no maner of way bound but is euery way free 1. Cor. 6.16 And if hee haue power to denie his consent in such a case much more hath he power to giue his consent Now his authoritie and power to denie his consent is apparant by the expresse commandement of God in that behalfe which sayth Take heede to thy selfe Exod. 34.16 that thou make no compact with the inhabitants of the land and so take of their daughters vnto thy sonnes c. More plaine Neither shalt thou make mariages with them Deut. 7.3 neither giue thy daughter vnto his son nor take his daughter to thy son How could those parents obserue this commaundement vnlesse God had giuen them power to deny consent to their children Or why doth he rather forbidde this to the parents then to the children but to shew that the power to giue or not to giue was in the parents and not in the children especially considering that children being the principall partes of their parents goods are no lesse in their power and authoritie to giue and bestow then the rest are This was so well knowne in the Church and so vsually practised among the people of God that the greatest among them who might seeme to haue greatest libertie in that behalfe yet they durst not disobey this holie commandement of GOD. Iudg. 15. For Sampson the strongest of all though he loued a maide of the Philistines yet he durst not betroth himselfe vnto her before he had intreated his parents to giue her vnto him Dauid a mightie valiant prince begged Micholl at the hands of Saul her father and after his death being betrothed vnto him he desired her of Ishbosheth her brother Iacob agreed with Laban for his wiues 2. Sam. 3.14 Gen. 29.18 c And Abraham the father of the faithfull by his seruant intreated Rebeccaes parents to giue her to wife to his sonne Isaack All which testimonies and examples doe plainly proue the greatest interest power and authoritie that parents haue in bestowing their children and that their consent needed to the sixe former points whereof wee haue spoken doth make so sure a Contract as cannot be loosed and vntied by any authoritie vnder heauen For here in this that saying of Christ Matth. 19.6 is trulie verified Let no man put asunder that which God hath coupled together But if this or any of the former bee omitted the Contract may bee broken and disanulled And least wee should bee ignorant or forget what those errours are which disauow and lawfully frustrate a Contract these they bee First if there bee onely a naked shew of a promise and yet no promise indeede Secondly if any other thing bee promised then mariage Thirdly if the promise be conuinced to be meere hypocriticall or forced Fourthly if one of the parties alone doe promise and not both Fiftly if it were made between other creatures or other persons or betweene moe then one man and one woman Sixtly if the persons contracted or either of them bee altogether vnfit for mariage Seuenthly if either of them be formerly betrothed or haue committed adulterie after the contract or be alied or a kin or for any other cause not at libertie to marrie Eightly if there lacke the consent of the parents If all or any of these bee vndoubtedly knowne and cleerely proued they doe ioyntly and seuerallie frustrate or nullifie the Contract so as the Magistrate may lawfully dissolue the same and set the parties at libertie But contrarily if all these concurre and accord the contract is as inuiolable as mariage it selfe neither can the parties bee set at libertie by themselues or by any power whatsoeuer because this contract and euery parcell thereof is in the Lord. It being a sacred ordinance of God as it cannot but haue speciall vse and fruite among his Saints so now it is time to declare and teach the same First therefore it serueth as a strong bridle to pull backe the force and headines of carnall naturall and brutish lust for if this contract be holily and dutifully kept according to the former doctrine it would neuer come to passe that any person man or woman should abuse their bodies suddenly or hastily vpon euery instigation of lust like brute beasts but would willingly in all modestie and sobrietie take sufficient time of deliberation for the making and accomplishing of this necessarie and holie contract which is ordained to this ende that men might haue sufficient time of deliberation to learne all the vses and abuses all commodities and incommodities all comforts and discomforts with all duties breaches of duties that can fall into the honourable estate of mariage Secondly it serueth to discouer betimes and in good season all sorts of impediments lets that may or ought to hinder the mariage that is promised Hence came that ancient and most excellent custome of asking the banes of Matrimony

slaunder of their profession Temperance in apparrell And let them not so much regarde what thing they would faine haue but rather what they cannot well bee without so that whatsoeuer they haue no need of is too deare of a farthing The dutie of Parents towards their children This dutie containeth foure poyntes namely in teaching or instructing them in religion in manners good example of life and skill of an occupation THis dutie consisteth vppon foure points First that fathers and mothers do instruct and bring vp their children euen from the cradle in the feare and nurture of the Lord. Secondly that they bring them vp in shamefastnesse hatred of vice and loue of all vertue Thirdly that they be vnto their children examples of all godlines and vertuousnes Fourthly that they keep them from idlenes the mother of all mischiefes and bring them vp either in learning or in some good Art or Occupation whereby they may get their liuing with honestie and trueth when they shall come to age and yeares of discretion The first point 1. Touching the first point Parents are to be admonished that they beare in minde that the cause why the Lord hath blessed them with children is first that they should be carefull to see that their children be so vertuously brought vp that they may become citizens of the church of God so that whensoeuer they themselues shall dye in the Lord they may leaue their children true worshippers of God in their place but alas there bee few that haue any great care of this dutie It is to bee remembred The children of Christians ought not to be called by any popish name Dan. 1.7 that it is the fathers dutie with all conuenient speede to present the childe to baptisme and there to giue the name vnto his child as may appeare by the example of Iacob and Zacharias Genes 35.18 4.25.26 Luk. 1.63 Genes 16.15 21.3 And it is a thing worthie to bee wished that all parents when and at such time as God blesseth them hauing any childrē borne that then they would giue them such names as are named and commended vnto vs in the holie Scriptures to the end that when they come to yeares of discretion they by hearing those names may be excited and moued to follow the vertuous life and christian conuersation of those men and women whose names they beare which the holie Ghost hath commended them for and contrariwise to eschue and auoide those faults and vices which are discommended in them We are neither better nor worse in respect of our names Iosua 10.3 The name profiteth none in whom vertue is not commended And yet wee haue to remember that as those children which are named and called by and after any of the names of Patriarkes Prophets Apostles or by the name of any other Saint man or woman are not any thing the better because they haue such godly christian names vnlesse that they doe imitate and follow them in faith vertue and godly behauiour so on the other side they that bee not called by such christian names as are mentioned in the sacred Scripture are not in respect of their names any thing the worse hauing an assured faith in the merits of Christ his death passion and bloudshedding and leading their liues agreeable to the same For as neither the yearely reuenues nor the glorious titles and names of ancestors and to descend of noble parentage maketh mē noble and renowned in deed vnles they themselues be godly honest and wise so neither the godly names no nor yet the faith and vertue of the fathers auaileth the wicked and vngodlie children any thing at all vnlesse they repent and become faithfull and godly as they were Let vs here consider that so often as in the race of our life wee doe heare or doe speake of our name it doth put vs in remembrance first of Gods mercie shewed vnto vs in our baptisme secondly of our promise to God againe And as in times amongst our ancestors Luk. 1.59 and 2.21 Proper names are also giuen vnto vs for this vse and end that is to distinguish betwixt man and man Infants had their names giuen them when they were circumcised as appeareth in Luke no doubt to this end that the circumcised should be admonished by the calling by their names at what time and place they had their names giuen thē and should thinke that they are written in the number of the children of God and ioyned in league with him and made partakers of the couenant so likewise after the same maner must we that haue had our names giuen vs in baptisme remember beare in mind that we are by grace adopted to be the sons of God and receiued into his fauour and therfore that we are Gods own and as it were his goods and riches as who beare his name as proper vnto him 2. Secondly they must assure themselues that all their labour is lost which they bestow vpon their children vnlesse they bring them vp in the feare of God and oftentimes call vpon Gods helpe by earnest prayer that he in mercie would vouchsafe to preserue them from the manifold snares subtilties and temptations of Sathan which their tender age is subiect vnto We may heare many parents complaine of the disobedience of their children but they do not marke consider that they are iustly punished by God for that they thinke by their owne industrie and wit to make them good and vertuous without Gods blessing which they seldome or neuer call for in good earnest 3. Thirdly let them consider how noble a thing a child is whom God himselfe hath shaped and formed in his mothers wombe nourished brought foorth into the light and indued with bodie and soule to the end he should as it were in a table represent God his first paterne Instructing correcting and praying make good children and happie Parents 4. Fourthly let them know that these things are to be dealt withall in order Vnto the bodie nourishment bringing vp apparell and sometime correction that they may keepe their children in awe 1. King 2.2 3. Genes 34.30 Iohn 1.5 Vnto the soule they owe catechising instruction and doctrine and that of two sorts namely of godlinesse and of ciuilitie By the one they shall keepe a good conscience before God By the other they shall obtaine a good report among men For these are the two principall points which parents ought to bee most carefull to plant in this life in their children both which the Apostle comprehendeth in one verse where he saith Ephes 6.1 Ye fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. And therefore all parents are diligently to instruct and teach their children the first principles of Christ his religion so soone as by age they are able to perceiue and vnderstand the same that they may as it were suck in godlinesse together with their