rest and so think it sufficient that they do not lay any worke vpon them so it is not inough that they hinder them not from seruing God vpon that day vnlesse they procure al the meanes vnto them whereby God might be worshipped of them and see that they worship God in them as well as themselues Therfore the Maisters of families must prouide as much as lyeth in them that the word be publikely preached where they dwel not for themselues alone but for their children and seruants sake that they might keepe holy the day together with them and they must not onely come themselues to the place of common prayer and diuine seruice but bring these also with them and so spende the rest of the day in all priuate godly exercises themselues and cause others to do so also And here least this might seeme too heauie vnto vs and that it might not bee grieuous to take so great a charge vpon vs we must remēber that as we haue great helpe by our inferiours in many things so the Lord would haue vs to helpe them in the chiefe and principall and as he hath made thē our seruants so we should make them his seruants when they haue serued vs six dayes we might cause them to serue him vpon the seuenth as the Lorde hath preferred vs aboue them with their seruice so hee would humble vs with this charge and care ouer them or rather exalt vs in that hee would haue vs to bee as it were the ouerseers of his worke and not onely serue him our selues but also see his seruice done by others committed to our charge which if wee doe not wherein shall the Christian gouernours of housholds differ from the infidels and heathen and what greater thing shall wee doe for our seruantes then they Nay what shall wee doe more for them then for the bruit beastes and cattell that worke vnder vs to whom we giue rest and ease from labor vpon the Sabboth if we cause them not to sanctifie the day of rest in which they shall differ from all other not onely beastes but men Deut. 11 20. So haue the seruants of God done in times past in their seuerall families And this is the meaning of that Law which Moses gaue to the Israelites Commaunding them to write the word of God vpon the posts of their houses and vpon their gates Whereby all vnder gouernment were taught what should bee required of them so long as they liued in those houses namely to serue God and all gouernours were taught what especially to looke after in all them that went in and out of their gates and liued vnder the roofe of their houses euen to serue the Lord in all partes of his worship for which ende hee hath giuen them such authoritie ouer them According to which commaundement the worthie Captaine of Gods people Iehoshuah made this protestation before all the Elders of Israell a little before his death exhorting them to doe the like Iosh 24.15 I and mine house will serue the Lord promising not onely for himselfe but for all his which though it was too hard to do yet because he knew how many meanes the Lord had giuen him to bring it to passe which also God would blesse as all godly exhortations admonitions and chastisements whereby if they did not profite he had authoritie to thrust them out of his house and to rid himselfe of them all which hee was purposed to put in practise therefore he was bold thus to speake of himselfe thereby shewing what all men should propound to themselues and may attaine vnto The like whereof Dauid speaketh of him selfe in that worthie Psalm 101. which is left as a patterne for all Christian gouernours to rule by wherein hee sheweth how hee would rule not onely himselfe but his household nay the whole Kingdome by hauing an eye to thē that were good to reward them and to them that were bad to punish them that so not onely himselfe but all his might serue the Lord. After the same manner in the time of the Captiuitie when the noble Queene Hester willed all the dispersed Iewes to keepe holy three dayes together in fasting and prayer that so they might intreat the Lord for that finall destruction and vtter rasing of them out which Haman the cursed Amalekite and sworne enemie of Gods people had determined to bring vpon them speedily that it wee say might be preuented in time shee said That she and her maids would do the like Hest 4.16 Whereby no doubt she insinuated vnto them that in euery Houshold her meaning was that it should bee thorowly kept on all sides not only the Rulers and some few but all others euen vnto the Maid-seruants Now this is that to wit that the Sabboth and the day of Fast are both of one nature and it is that which the word doth sufficiently beare witnesse vnto therefore if this hath beene the practise of the Church vpon that day to fast not onely of the chiefe alone but with their families then must we needes be perswaded that vpon the Lordes day we ought our selues and our housholds to serue the Lord to say with Iosua I and mine house will serue the Lord and with Ester J and my seruants will doe the like And how could that haue beene verified of the religious Captaine Cornelius Act. 10.2 which is written of him that he was a deuout man and one that feared God with all his houshold Vnlesse he had not onely frequented the common assemblies vpon the Sabboth dayes but had also acquainted his seruants therewith Therefore as the Lorde himselfe speaketh of Abraham who is the father of all beleeuers I know that he will commaund his sonnes Gen. 18.19 and his houshold after him that they keepe the way of the Lord to doe rightcousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him So it must be practised of all them that will be the children of this faithfull Abraham and enioy the same promises that he and his posteritie did euen that they cause their children and their seruantes to keepe holy the Sabboth wherein consisteth the true worship of the Lord that so they might walke in that way which hath the promises of this life and the life to come So then by all this it may most euidently appeare both by the words of the Commaundement and by the practise of the best men in the olde and newe Testament that this dutie is laid vpon all householders diligently to ouersee the wayes of their families that they serue God as in all other dueties so especially in sanctifying the Sabboth as they will answere to the contrary at their perill to him that hath put them in authoritie and as they will giue an account for their soules which otherwise might perish through their default But in our time it is for the most part wholy neglected Which though it be so
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
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
saluation of our brethren bewraying it selfe in the neglect of this dutie to call vpon one another is the cause of this slownesse For the husband hee going first out of the doores saith to his wife make haste and come assoone as you can she comming at her leisure giues the same charge to her seruants dispatch and tarrie not long behind but here is no saying Come let vs goe let vs goe togither if it be once said it is not pursued that it might be performed In going to market and to a feast what earnest calling vpon will there be of one another and it wold seeme strange to behold the household goe deuided it were a thing that would much be marked and euery one that knew vs and whither wee were going it should bee the first question they wold aske vs how chanceth this that you come alone where is your husband your wife or your children why come you not togither So no doubt the dispersed and broken cōming togither of households to the Church is a thing greatly obserued of the Lord God of his Angells which are present at their assemblies 1. Cor. 11.10 it is that which grieueth the rest of the Church and assoone as they see one come in alone they are ready with griefe to aske where are the rest what meaneth this partie to come alone Therefore let all gouernors be perswaded that it is their boūden dutie thus to looke to their families to be sure that they sanctifie the Lords day as wel as thēselues therefore that they not only thus bring them to the publike ministerie but also looke vnto them that they spend the rest of the day in all holy exercises so much as may be examining them in that which they haue heard and causing them to confer about it thēselues to appoint some to reade the scripture vnto them and all of them to sing Psalmes and generally whatsoeuer you haue seen before you ought to doe your selues to call vpon them for the same and to take such order that you be sure they do it And let them be sorie that they haue neglected this duety so long heretofore and thereby haue charged so many sinnes of their household vpon themselues and now at the last in Gods holy feare let thē begin to put this in practise least they doe further prouoke the most patient Lord to their endles destruction And though it be a thing so rare in the world as it is men altogether so vnacquainted with it as they be nay so loathsome tedious to flesh blood that they are afraid once to begin with it yet let the bare cōmandement of God preuaile more with vs to take in hand and to continue in it then all that can bee saide or thought against it should weigh with vs either to keepe vs frō it at the first or afterwards The want of this care in households is the cause of much wickednesse rebellion and disorder in their families cause vs to giue it ouer And that all men might doe it so much the rather let them be assured that the want of this especially is the cause of so many wicked and rebellious children vntrustie and disobedient seruants nay vnfaithfull vnkind wiues euery where euen for that their husbandes their fathers and their masters do not call vpon them to serue God and see them sanctifie the Sabboth It is a common and iust complaint in all places in the mouth of euery man that seruants and children will not bee ruled that they cannot tell where to finde a good seruant they know not whome to trust but they see not the greatest cause of it to be in themselues so go not about to remedie it for whiles they labour not to make their children the sonnes daughters of God by adoption and to bring their seruantes within the household of God that they might be his seruants by grace to make their wiues the chaste spouses of Iesus Christ and so al of thē to serue him the lord iustly punisheth thē that they are disobedient vnto thē For how can they doe duties vnto men if they haue not learned to doe duties vnto God and so of conscience for Gods sake to doe dueties vnto men Nay must not the Lord needs punish them with disobedience against themselues that by their owne experience they might know how grieuous the neglect of his seruice is vnto himselfe when he iustly measureth out vnto them with the same measure that they haue mette vnto him before Obiection And whereas men are readie to imagine and we know it is that which many doe obiect against this that to deale so straightly with their household were the next way to rid themselues of all good seruants and that then they might soone bee master and man them selues Answere They must againe on the contrary vnderstand that it is a great wickednesse in them once to thinke that the Lord should require that of thē which would necessarily driue thē to such inconueniences 1. Tim. 4.8 nay rather they must be assuredly perswaded That godlinesse hath the promises of this life Matt. 6.33 as well as of the life to come and if we first seeke the kingdome of God his righteousnes in our selues and others that all needfull things should be cast vnto vs. Euen as it is sai◠of Abraham Gen. 18.19 I know that he wil command his sonnes his household after him that they keepe the way of the Lord to doe righteousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him So that thus to doe is the very high way not to keepe vs from but to bring vs vnto the performance of all the promises if we giue credit vnto him who as he only maketh them in the beginning of meere mercie so must he only accomplish them in the ende by his constant veritie and trueth We confesse indeed if he be an ill seruant this is the readiest way to be rid of him whose roome is better then his company for he thinketh himselfe to be in a prison nay in hell all the while but in the ende hee shall perceiue that he is gone from the way to Heauen vnto hell if the Lord be not more merciful vnto him and why should wee be loth to depart from the seruice of them that haue no care to serue God or can we looke that they should do any faithfull seruice vnto vs that are so vnfaithfull in the seruice of God But as concerning the rest if any bee religious this is the best meane to retaine and keepe them if they be but indifferent this may winne them if they be falling away this may recouer them To haue such good orders in our houses is not the next way to driue away our seruants from vs. for what shall we thinke of all the godly fathers in times past that when they vowed diligently to
as God confoundeth the wise by the foolish and the strong by the weake so he teacheth the wise by the foolish and helpeth the strong by the weake Therfore Peter saith 1. Pet. 3.1 Husbands are wonne by the conuersation of their wiues As if he should say sometime the weaker vessell is the stronger vessell and Abraham may take counsell of Sarah as Naaman was aduised by his seruant The Shunamits counsell made her husband receiue a Prophet into his house 2. King 5.3 4.9 Hest 7.3 and Hesters counsell made her husband spare the Church of the Iewes so some haue been better helpe to their husbands then their husbands haue bin to them Deut. 32.21 Rom. 10.19 for it pleaseth God to prouoke the wise with the foolish as hee did the Iewes with the Gentiles Beside a helper Prou. 5.18 19. 1. Sam. 16.23 she is called a Comforter too and therefore the man is bid to reioyce in his wife which is as much to say that wiues must be the reioycing of their husbands euen like Dauids harp to comfort Saul A good wife therefore is knowne when her words and deedes and countenance are such as her husband loueth She must not examine whether he be wise or simple but that she is his wife and therefore they that are bound must obey as Abigail loued her husband 1. Sam. 52.3 though he were a foole churlish euill conditioned for the wife is as much despised for taking rule ouer her husband as he for yeelding it vnto her Therefore one saith that a mankind woman is a mōster that is halfe a woman and halfe a man It beseemeth not the mistresse to be a master no more then it becommeth the master to be mistresse but both must saile with their owne winde and both keepe their standing Lastly wee call the wife Huswife that is Genes 38.14 Genes 34.1 Why wiues are called huswiues Titus 2.5 house-wife not a street-wife one that gaddeth vp and downe like Thamer nor a field-wife like Dinah but a house-wife to shew that a good wife keeps her house and therefore Paul biddeth Titus to exhort women that they bee chaste and keeping at home presently after chast he saith keeping at home as though home were chastities keeper And therefore Salomon depainting Prou. 7.12 and describing the qualities of a whore setteth her at the doore now sitting vpon her stall now walking in the streetes now looking out of the window 2. King 9.30 like cursed Iezabel as if she held forth the glasse of temptation for vanitie to gaze vpon But chastitie careth to please but one and therefore she keeps her closet as if she were still at prayer Genes 18.9 The Angell asked Abraham Where is thy wife Abraham answered She is in the tent The Angell knew where she was but hee asked that he might see how women in old time did keepe their tents and houses 2. King 4.22 It is recorded of the Shunamite that she did aske her husband leaue to go vnto the Prophet though she went to a Prophet and went of a good errand and for his cause as much as her owne yet shee thought it not meete to goe farre abroad without her husbands leaue The second point is that wiues submit themselues Ephes 5.22 23 1. Cor. 11 3. 14.34 and bee obedient vnto their owne husbands as to the Lord because the husband is by Gods ordinance the wiues head that is her defender teacher and comforter and therefore she oweth her subiection to her husband like as the Church doth to Christ and because the example of Sarah the mother of the faithfull which obeyed Abraham and called him Lord Genes 18.12 1. Pet. 3.6 moueth them thereunto This point is partly handled before in the first point as in the dutie of the husband to the wife As the Church should depend vpon the wisedome discretion and wil of Christ Ephes 5.24 and not follow what it selfe listeth so must the wife also submit and apply her selfe to the discretion and will of her husband euen as the gouernment and conduct of euery thing resteth in the head not in the bodie Moses writeth Genes 3.1 that the Serpent was wise aboue all beasts of the field and that hee did declare in assaulting the woman that when he had seduced her she might also seduce and deceiue her husband 1. Tim. 2.14 Saint Paul noting this among other the causes of the womans subiection doth sufficiently shew that for the auoyding of the like inconueniences it is Gods will that she should bee subiect to her husband so that she shall haue no other discretion or will but what may depend vpon her head As also the same Moses saith Genes 3.16 Thy desire shall be subiect to thy husband and he shall rule ouer thee This dominion ouer the wiues will doth manifestly appeare in this that God in olde time ordained Numb 30.7 that if the woman had vowed any thing vnto God it should notwithstanding rest in her husband to disauow it So much is the wiues will subiect to her husband yet it is not meant that the wife should not employ her knowledge and discretion which God hath giuen her in the helpe and for the good of her husband But alwaies it must bee with condition to submit her selfe vnto him acknowledging him to be her head that finallie they may so agree in one as the coniunction of mariage doth require Yet as when in a Lute or other musicall instrument two strings concurring in one tune the sound neuerthelesse is imputed to the strongest and highest so in a well ordered household there must be a communication and consent of counsell and will betweene the husband and the wife yet such as the counsell and commandement may rest in the husband True it is that some women are wiser and more discreete then their husbands as Abigail the wife of Naball Prou. 16.1 and 18.22 and 19.14 and 31. all others Whervpon Salomon saith A wise woman buildeth vp the house and blessed is the man that hath a discreet wife Yet still a great part of the discretion of such women shall rest in acknowledging their husbands to bee their heads and so vsing the graces that they haue receiued of the Lord that their husbands may be honored not contemned neither of them nor of others which falleth out contrarie when the wife will seeme wiser then her husband So that this modestie and gouernment ought to bee in a wife namely that she should not speake but to her husband or by her husband And as the voyce of him that soundeth a trumpet is not so lowd as the sound that it yeeldeth so is the wisedome and word of a woman of greater vertue and efficacie when all that she knoweth and can doe is as if it were said and done by her husband The obedience that the wife oweth to her husband dependeth vpon this subiection of her will
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
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
the schoole to bee taught of the master if they learne it will be the better for them if not they haue the more to answer for what can we doe more But remember O man consider O woman whosoeuer thus speaketh for that sins sake and the want of prayer there may be a plague vpon the Pastors paines and a curse vpon the teachers trauell Children profit more by good example in one month then by instruction in a whole yeare If parents therefore would haue their children blessed at the Church and at the schoole let them beware they giue their children no corrupt example at home by any carelesnesse prophanenesse or vngodlinesse for whē examples are set before childrens eyes they are easily led away to that which is euill otherwise parents will doe them more harme at home then both Pastor schoolemaster can do good abroad for the corrupt example of the one fighteth with the good doctrine of the other which is by so much the more dangerous because that corrupt walking is armed with nature and therefore more forcibly inclineth the affections of children to that side And further experience teacheth vs that children like or mislike more by countenance gesture and behauiour then by any rule doctrine or precept whatsoeuer Some there be that will not haue their children taught vntill they be ten or twelue yeeres old because as they say at that age they haue but an apish imitation To whom wee answere that although they cannot then deepely discerne nor profoundly conceiue things yet how many things before these yeeres will they both receiue and remember And we demaund if children be apish in imitating and following that whilst they bee young which they will haue the habit qualitie or propertie of when they be old may they not much better doe apishly good whiles they are young which they may carefully doe when they are old besides let them goe so vntaught and they will grow so head-strong that they will sooner be broken then bended and sure it is that one stripe or two words will doe more good to a child in time then a hundreth stripes afterward And here let parents be admonished of their vndiscreet correction who doe their children more harme in shewing a merrie countenance after their discipline vsed then they doe good by their chastisement of them whiles they doe correct them Neyther doe we purpose to take away naturall affections and a christian kind of compassion in all our censures for it is our great complaint of the brutish vnmercifulnesse of many parents herein but we would wish Christians to correct their vndiscreet affections herein by heauenly wisedome Neither are we so stoicall as to denie a more mild and affable kind of speech to bee both lawfully and conueniently vsed to children and yet we wish it to be voyd of all vnseemely lenitie and without all shew of foolish vaine and vnnecessarie behauiour To be briefe how needfull household gouernment is towards children may appeare by the slender thriuing smal profiting either of religion or vertue either in the Church or Cōmon-wealth Speake men of discipline neuer so much cōplaine they of the want of Church gouernment neuer so lowd preach they teach they neuer so much abroad vnles they wil begin discipline in reforming their houses and giue religion some roome at home they shall trauell much profit little And surely if men be carefull to reforme themselues first then their families if their charge be greater then their circuits and prouinces wherein the Lord hath placed thē it were the best way to moue the Lord to bestow reformation and discipline on his Church among vs and of all meanes that now may be hoped for this seemeth best for of particular persons come families of families townes of townes prouinces of prouinces Realmes so that conueying discipline thus from one to another in time that shortly it would come into the Church Well we say let there be neuer so good lawes in cities neuer so pure orders in churches if there be no practise at home if fathers of families vse not doctrine and discipline in their houses ioyne their helping hands to Magistrates Ministers they may indeed but vniustly as many haue done cōplaine that their children are corrupted abroad when they were before and are still corrupted and spoiled at home Alas if parents to whom the comfort of their children well brought vp is a precious crowne will not informe and reforme their children in the feare of God how would hope sustaine these men that others wil performe this duty for thē to whō this charge doth far lesse appertaine Lastly let parents remēber that therfore they haue disordered disobediēt childrē to thēselues because they haue bin disobedient childrē vnto the Lord disordered to their parents when they were young whereof because they haue not repented the Lord punisheth their sinnes to others with the like sinne to themselues Wilt thou know thou father how thou mayest haue that blessing to be the blessed father of a blessed seed Wilt thou thou know thou mother how to auoyd that curse to be the cursed mother of a cursed seed bring thy children within the compasse of the couenant indeuour to make thy sonne the sonne of God and thy daughter by nature the daughter of God by grace and remember how that God which on his part protested to father Abraham Gen. 17.1 that he was all sufficient for the accomplishment of his promise in giuing him a blessed seed and requested also on father Abrahams part that he should walke before him and be vpright Wilt thou then haue the one part of this of the couenant that is that God should blesse thee in thy seed then remember also that thou walke before the Lord and be vpright Wilt thou haue thy children as the blessed seed of Abraham teach them with Abraham the iudgements of the Lord pray for them with Abraham that they may liue in the light of the Lord be readie to offer them with Abraham that they may bee an holy sacrifice vnto the Lord. It is thou O man O woman that mayst doe thy child the greatest good and the greatest harme if thou prayest for him and repentest for thy selfe the Lord will blesse thy care the Pastours paynes and the Teachers trauell but if thou despisest these dueties the Lord will denie thee these blessings and the curse of God will fall vpon thy child at home in thy house abroad in the Church and in the schoole And seeing the Lord hath promised that he will bee thy God and blesse thy seed if thou beest faithfull thou mayest both hope that thou art of the faithfull if thou hast a blessed seed and feare that thou hast not as yet the blessing of the couenant when thy seed is accursed Obiection But had not Jacob wicked children and Dauid godly sonnes and doth not dayly experience teach vs that wicked men haue godly children Yes Answere for
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