for the bruite beasts and cattell that worke vnder vs to whom we giue rest and ease from labour vpon the Sabbath if we cause them not to Sanctifie the day of Rest in which they shall differ from all other not onely Beasts but Men. And this is the meaning of that Law which Moses gaue to the Israelites Commaunding them to write the word of God vpon the Postes of their houses and vpon their Gates Whereby all vnder gouernment were taught what should be required of them so long as they liued in those houses namely to serue God and all gouernours were taught what specially 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 parts of his worship for which end he hath giuen them such authoritié ouer them According to which Commandément the worthie Captaine of Gods people Iehoshua made this protestation before all the Elders of Israel a little before his death exhorting them to do the like 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 profit he had authoritie to thrust them out of his house and to rid himselfe of them all which he 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 himselfe in that worthie Psalme 101. which is left as a patterne for all Christian gouernours to rule by wherein he sheweth how he would rule not onely himselfe but his household nay the whole kingdome by hauing an eye to them 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 intreate the Lord to deliuer them from that finall destruction and vtter ruine which Haman the cursed Amalekite and sworne enemie of Gods people had determined to bring vpon them speedily she said That she and her maides would do the like Hest. 4. 16. Whereby no doubt she insinuated vnto them that in euery household her meaning was that it should be thorowly kept on all sides not onely of the rulers and some few but of all others euen vnto the maid seruants Now the Sabbath and the day of Fast are both of one nature as the word doth sufficiently beare witnesse Therefore if this hath bene the practise of the Church vpon that day to fast and not the chiefe alone but their families also then must we needes be perswaded that vpon the Lords day we ought our selues and our households to serue the Lord and to say with Ioshua I and mine house will serue the Lord and with Hester I and my seruants will doe the like And how could that haue bene verified of the religious captaine Cornelius which is written of him That he was a deuout man and one that feared God with all his household vnlesse he had not onely frequented the common assemblies vpon the Sabbath dayes but had also acquainted his seruants therewith Therefore as the Lord himselfe speaketh of Abraham who is the father of all beleeuers I know that he will commaund his sonnes and his household after him that they keepe the way of the Lord to do righteousnesse 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 promise that he and his posterity did euen that they cause their children and their seruants to keepe holy the Sabbath 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 it may most euidently appeare both by the words of the Commandement and by the practise of the best men in the old and new Testament that this dutie is laid vpon all householders diligentlyto ouersee the wayes of their families that they serue God as in all other duties so especially in sanctifying the Sabbath as they will answer 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 Which though it be so strictly required of all men and vnder so great a paine laide vpon them yet it is so generally neglected of the greatest part that we 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 therefore cannot with any conscience require it of their seruants and children but either set them to worke or play and to do any thing vpon that day sauing that which they should and do 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 indeed yet either through ignorance or negligence do not once looke to their household whether they come to Church or no and sit there attentiuely and continue 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 are past boyes now and I cannot tell what c. But they must consider besides that which hath bene already spoken concerning this matter that they do too foolishly and grosly imagine to stop as it were the mouth of the Lord with that simple answer in his businesse which they will not receiue at their seruants hands in their owne For in the sixe dayes when their seruants are in their owne businesse they wil not let them come and go at their owne pleasure and content themselues with a bare imagination that they be at their worke but will be sure of it and therefore set them to it looke vpon them in the doing of it and call them to an account for it which if it be well done in themselues because they know otherwise they will be negligent how must it not then needs be a great vnkindnesse and vnthankfulnesse
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 needes be a great iniurie to their seruants who are naturally and for the most part more negligent and carelesse in Gods seruice by reason of their corruption then they can be 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 gouernement 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 then care not whether they serue God or the diuell We know that seruants looke to be preferred by their maisters and so there is good reason when they haue serued them faithfully but what kind of reward is this when hauing bestowed some earthly benefite vpon them by hauing no care to make them serue the Lord and sanctifie the Sabbaths they do in the end not onely make them lose the euerlasting reward but preserue them to eternall destruction Moreouer there are a companie of idle Seruing-men who in spending their time all the sixe dayes hauing almost nothing therein to do are seldome looked vnto vpon the seuenth day but permitted to bestow it as vainly as the other and as they neuer almost do any good dayes worke to their maisters so much lesse do they spend any Sabbath 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 else they are readie to depart before halfe be ended so both hinder the Lord from that seruice which he should haue by them themselues from that blessing which they should idherit that way and both cause the name of God to be ill spoken of and pull vpon themselues their masters that curse which belongeth to the continuall polluting of the Sabbath And how can they looke that that seruice and that meate and drinke should do them good which is thus prepared and bought as it were with the continuall danger of the soules of their seruants besides the dishouour of the name of God When Dauid had inconsideratly desired to drinke of the water of Bethleem three mightie men brake into the host of the Philistins and drew water and brought it to him but he would not drinke thereof but powred it for an offering vnto the Lord and said Oh Lord be it farre from me that I should do thus is not this the bloud of the men that went in ieopardie of their liues How much lesse then ought men to eate and drinke of that for which their seruants do venter the liues of their soules And besides if we iustly find fault with them who do neuer or seldome preach to the people committed to their charge and so cause their soules to starue and die eternally how can they be blamelesse who seldome or neuer bring their seruants to the preaching of the word And must they not needs be culpable of the same iudgement before God seeing it is all one with the seruants whether they liue in the place where the word of God is not preached at all or if it be yet they come not vnto it But whereas men are ready to obiect that in a great family many must needs be absent We grant it to be true in some part that is at some time vpon some occasion but so ordinarily and so continually as they themselues in their own cōsciences are priuie to who make this question 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 keepe him in a continuall breach of the Sabbath and therefore both maister 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 wholy yet for the most part to neglect the seruice of God vpon the Sabbath day And we know where there is 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 mis-spent namely by letting passe many needlesse things by preparing so much before as conueniently may be by rising so much the more earlie in the morning and by the interchangeable helpe of our seruants especially when they will for these causes be contented with so much the lesse though not in quantitie for the reliefe of others yet with lesse exquisite and curious dressing which especially taketh vp the time and so we are sure and they that will trie it in the feare of God and with a care to serue him and in a loue to the soules of their brethren shall find it to be true by experience that many might keep holy the Sabbarh which now do it not at all others might keepe it more then they do Which if yet it be thought vnpossible because we go not about to practise it let vs but obserue that which we shall see done in the house when the seruant is very desirous to go to a Faire and the maister is as willing to let him go you would wonder to see how things shall be dispatched vp suddenly and in good order they shal be absent many houres and yet not greatly missed if any thing be otherwise then is vsuall it is horne with because it is a day of prouision for themselues and that day is not euery day So then if the maisters were perswaded of the Lords day as they ought to be euen that it is the time of making prouision for the soule and were as carefull for the soules of their seruants as they are for their bodies and did esteeme it more for their worship credit that their seruants were religious then that they were costly well set out in apparel they would be better contented to spare them during the time of that market where they may buy without money all the graces of Gods Spirit and the riches of the kingdome of heauen whereby they should not onely saue their owne soules but be made more fit to do duties to their maisters of conscience Therefore to end this point it is the duty of all houshold gouernours to cause the whole familie to be in a readinesse to attend vpon them too and fro the Church and that it be not left at euery mans discretion to come when he wil but that they should go together And indeed this hath bene the orderly comming of
alone nor in publike societie of men onely but euen within the secret of our owne walles and towards such as be abiding vnder the same roofe And if we desire to walke with God as Enoch did we must set vp this light for our selues to liue by at home For then we do no iniquitic when we walke in his way Where no wisedome is vsed in gouerning families there all goeth to wracke and there many enormities are to be found as wofull breaches betweene man and wife gracelesnesse and vnthrifrinesse of children lewdnesse of seruants and foule escapes And where carnall pollicie ruleth and not the wisedome which is from aboue there all that is done tendeth to the ease pleasure and profite of this life wherein it is fitter for bruite beasts then for men to seeke their felicitie Now that there is a good kind of gouerning of a familie which they who follow wisely may be said to gouerne well appeareth out of the first Epistle to Timothie 3. verse 4. 5. One that guideth his house well c. And after He that knoweth not to gouerne his owne house c. Whereby it is euident that there is a way of ordering the family aright and there is no misgouerning of it To set downe this good gouernment exactly is a hard matter Here onely we will note some things which do appertaine vnto that gouernment which we speake of And to do it more orderly that it may be the better vnderstood we must consider that as may also be gathered out of that place of Timothie there are two sorts in euery perfect familie 1. The Gouernours 2. Those that must be ruled And these two sorts haue speciall duties belonging to them the one towards the other in the carefull performance whereof from the one to the other consisteth the good gouernment of a familie The gouernours of a family be such as haue authoritie in the familie by Gods ordinance as the father and mother maister and mistrisse To whom as God hath giuen authoritie ouer their children and seruants so he would haue them to vse it to the wise gouernment of them not onely for their owne priuate profit credit or pleasure but also for the good of those whom they are to gouerne for by a wise gouernment much good cometh to the parties gouerned If maisters then or parents do not gouerne but let seruants and children do as they list they do not onely disobey God and disaduantage themselues but also hurt those whom they should rule for when as any haue such libertie to do as they list it maketh them grow out of order to the prouoking of Gods displeasure and curse against themselues wheras if they had bene held in by the bridle of Gouernment they might be brought to walke so as the blessing of God might follow them in their courses All gouernment of a familie must be in comelinesse or decencie that is it must be such as is meete and conuenient both for the gouernour and for the persons gouerned And therefore it is impossible for a man to vnderstand how to gouerne the common wealth that doth not know to rule his owne house or order his owne person so that he that knoweth not to gouerne deserueth not to reigne Lordlinesse is vnmeete in an houshold gouernment and yet familiaritie with such as are vnder gouernment breedeth cōtempt Againe for the persons gouerned all in the familie are not to be gouerned alike There is one rule to gouerne the wife by another for children another for seruants One rule for yong ones another for old folkes The gouernment of a Familie tendeth vnto two things specially First Christian holinesse And secondly the things of this life By the first God is glorified by the second this present life is sustained in such sort as God seeth good for vs. How-soeuer where Humane pollicie is the rule of Household gouernment there men onely haue an eye to the things of this life yet they which fetch their Wisedome to rule by out of the Word shall vnderstand that their gouernment must not onely be ciuill but godly also that is they must seeke to haue holinesse found in their habitation whereby God may be glorified as well as riches gotten that they may be comforted This hath bene the course of holy men in former Ages Abraham flected often from place to place yet he built an Altar wheresoeuer he became yea and trained vp his Familie in the feare of God He did not seeke excuse in his vnsetled estate to let passe the cares of holinesse Holie Iob was not contented onely to worship God himselfe alone but sanctified his sonnes that is prepared them to worship God with him Iacob at his returne from Padan-Aram purged his Familie and set vp Gods worship there Iosuab saith Though others would forsake the Lord yet he and his Familie would cleaue vnto him and serue him The vertuous Woman openeth her mouth in wisedome and teacheth mercie vnto her seruants Many of the faithfull when they themselues beleeued in Christ laboured to bring their families to the faith also Parents are also commanded to bring vp their children in the instruction and information of the Lord. By all which places it is euident that religion must be stirring in Christian families that good gouernment looketh to bring godly behauiour into families as well as thrift and good husbandry For want of this care many parents leaue their children faire faces and foule minds proper bodies and deformed soules full coffers and emptie hearts For want of this God may dwell in Churches if he will but he hath no abode allowed him in priuate families For will God be where he may not rule but must be an vnderling and stand and looke on when profit and pleasure shall be serued and aloft Yet the Spirit of God saith That God will come and dwell with them that loue him and keepe his Commandements Where therefore holinesse is not sought for in families there God hath no friends norlouers nor walkers with him howsoeuer they will sometimes 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 principall respect to God in Christianity ruling our houses Manie thriue not but put that which they get into a bottomles bagge For God who hath none or the lowest regard in their courses and household affaires with-holdeth his blessings from them and then in vaine do men rise early and go late to bed and eate the bread of carefulnesse Others thriue but it is a wofull thrist that serueth to harden the heart and to bewitch the soule with loue and liking of this world For Gods iust iudgement is vpon many this way because they will needs serue their owne commodity chiefly at home the Lord giuing them vp to thēselues 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 loue and like of his gouernment in their houses The Gouernours of families if as it is in mariage there be more then one vpon whom the charge of gouernment lieth though vnequally are first the chiefe 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 ow to their familie both concerning godlinesse and the things of this life belong either to the Husband especially or to the Wife especially The duties that belong to the Husband touching holinesse are such as either 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 ministery of the Word to prouide that they may liue vnder an ordinary ministery of the word or else to take order that alwayes vpon the Sabbath and at other times when it may be they resort to such places where they may haue the word ministred vnto them for else how shall they be brought into the Sheepfold of God from which naturally they go 〈◊〉 but by hearing the voyce of the chiefe Sheep-heard speaking vnto them by those whom he sendeth How shall they belieue and so be begotten againe by the seede of the word except they heare such as God sendeth for the begetting of men vnto him How shall they be reconciled vnto God but by hearing his messengers into whose mouthes he hath put the word of reconciliation How shall they grow in faith and increase in grace but by receiuing with meeknesse 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 lyeth vpon the Gouernours of Familyes to prouide by some meanes that they may haue it For where the word is not preached there the Lords Sabbath cannot be hallowed as it ought Now the Lord would not onely haue Maisters of Families to keepe holy the Sabbath themselues in all the parts of his worship publike and priuate but also that euery one should in his seueral place and roome carefully to take order that so many as be committed to his charge should sanctifie the Lords day as well as himselfe Which though it be true in all other commandements namely that whatsoeuer we are bound to do our selues we must be meanes to further others in doing the same because the loue of God and of our Neighbour spreadeth it selfe ouer all the Commandements and therfore though it be not expressed it is necessarily vnderstood yet in the fourth commandemēt it is so much the more required because besides the analogie and proportion betweene it and the other Commandements which do enforce it the very words themselues do binde vs thereunto For when it is said Thou and thy Sonne and thy Daughter thy Man-sernant and thy Mayde though it speaketh by name onely of resting vpon the Sabbath yet because the end of that is that the day might be sanctisied looke how many reasons there be to binde the inferiours to rest and the superiours to prouide that they do so indeed so many are there to compell them to sanctifie the day in their owne persons and in so many as belong vnto them Therefore when first of all it is generally said in this fourth Commandement Remember the Sabbath-day that thou keepe it holy And afterwards The seuenth day is the Sabbath of the Lord thy God that is which must be dedicated vnto his seruice in the end you must therfore rest that you might serue him in it as he requireth and then nameth the seueral parties that should rest His meaning is to declare the right end of their resting and so speaking by name to the Gouernours saith Thou and thy sonne and thy daughter thy man-seruant and thy maid the stranger that is within thy gates to shew vnto them that it is not sufficient for them to looke that they vnder their gouernmēt should rest vnlesse they sanctifie the day of rest also which they must be so much carefull of by how much the sanctification of the day is greater then the ceassing to worke vpon it as the end whereunto this is but referred and therefore if it be 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 great sinne if that through their negligence they do not sanctifie and keepe holy the day of rest So that here the Lord God requireth that in all places there should be such good lawes publickly in the Common wealth and priuately in mens houses established and diligently executed as thereby not onely the rulers but also all in subiection should be compelled to sanctifie the Lords day and that they should be sure they do it indeed And as he must not leaue it indifferent to them to choose whether they will work or rest and so thinke it sufficient that they do not lay any worke vpon them So is it not enough that they hinder them not from seruing God vpon that day vnlesse they procure all the meanes vnto them whereby God might be worshipped of them and see that they worship God in them as well as themselues Therefore the maisters of families must prouide as much as lyeth in them that the word be publikely preached where they dwell not for themselues alone but for their children and seruants take 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 spend the rest of the day in all priuate godly exercises themselues and cause others to do so also And here lest this might seeme too heauie vnto vs and that it might not be grieuous to take so great a charge vpon vs we must remember that as we haue great helpe by our inferiours in many things so the Lord woud haue vs to helpe them in the chiefe and princîpall and as he hath made them our seruants so we should make them his seruants and when they haue serued vs sixe dayes we might cause them to serue him vpon the seuenth And as the Lord hath preferred vs aboue them with their seruice so he would humble vs with this charge and care ouer them or rather exalt vs in that he would haue vs to be 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 ye do not wherein shall the Christian Gouernours of Householdes differ from the Infidels and Heathen and what greater thing shall we do for our Seruants then they Nay what shall we do more for them then
so rare in the world as it is and men altogether so vnacquainted with it as they be nay so lothsome and tedious to flesh bloud that they are afraid once to begin with it yet let the bare commandement of God preuaile more with vs to take it in hand and to continue in it then all that can be said or thought against it should weigh with vs either to keepe vs from it at the first or afterwards cause vs to giue it ouer And that all men might do 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 vntrusty and disobedient seruants nay vnfaithfull and vnkind wiues euery where euen for that their husbands their fathers and their maisters do not call vpon them to serue God and see them sanctifie the Sabbath It is a common and iust complaint in all places in the mouth of euery man that seruants and children will not be ruled that they cannot tel where to find a good seruant they know not whom to trust but they see not the greatest cause of it to be in themselues and so go not about to remedie it For whiles they labour not to make their children the sonnes and daughters of God by adoption and to bring their seruants within the houshold of God that they might be his seruants by grace and to make their wiues the chast spouses of Iesus Christ and so all of them to serue him the Lord iustly punisheth them making wiues children seruants and all disobediēt vnto them For how can they do duties vnto men if they haue not learned to do duties vnto God and so of conscience for Gods sake to do duties vnto men Nay must not the Lord needs punish them with disobedience against themselues that by their owne experience they may 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 meat vnto him before And whereas men are readie to imagine and we know it is that which many do obiect against this that to deale so straightly with their houshold were the next way to ridde themselues of all good seruants and that then they might soone be maister and man themselues 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 them which would necessarily driue them to such inconuenience Nay rather they must be assuredly perswaded That godlinesse hath the promises of this life as well as of the life to come and that if we first seeke the kingdome of God and his righteousnesse in our selues and others all needfull things shall be cast vnto vs. Euen as it is said of Abraham I know that he will commaund his sonnes and his houshold after him that they keepe the way of the Lord to do righteousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him So that thus to do is the very high way not to keepe vs. from but to bring vs vnto the fruition of all Gods promises if we giue credit vnto him who as he onely maketh them in the beginning of meere mercy so must he onely accomplish them in the end by his constant veritie and truth 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 end he shall perceiue that he is gone from the way of heauen vnto hell if the Lord be not more mercifull vnto him And why should we 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 be 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 For what shall we thinke of all the godly fathers in times past that when they vowed diligently to looke to their housholds that they should serue God with them and did constantly performe it that then they had no seruants at all Was so great a man as Iehoshua without seruants when he promised before so many witnesses that he and his house should serue the Lord Was Dauid left alone and constrained to do all himselfe when as being a mightie King he bound himselfe vnto it by that song which he made for the same purpose wherein he saith Mine eyes shall be vnto the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serue me there shall no deceitfull person dwell in mine house he that telleth lies shall not remaine in my sight Had not Abraham a great household when he was able on a sudden to carrie forth with him of them that were borne and brought vp in his house three hundred and eighteene men in armour to rescue his brother Lot Ofwhom notwithstanding it is said that he would teach his children the way of the Lord as it appeareth he did indeed when by his onely perswasion at the word of God all the males were contented to be circumcised and to receiue that Sacrament vnknowne before and painefull and also ignominious to the flesh if they had looked onely to the outward signe And must not that worthy Captaine of an hundred Italian souldiers needs haue a greater familie then many of these that cauill at this doctrine of whom the spirit of truth reporteth That he feared God and all his houshold What shall we thinke of all these men Shall we ignorantly presume to the further deceiuing of our selues and hardening vs in this sinne that the times were then better and good seruants then more plentifull Or must we needs confesse as the truth is indeed that these men vsed more meanes to make their seruants the seruants of God then men do now a dayes and that so the blessing of God was greater vpon them And is it not set downe in writing for our learning to shew vs what is that which we might looke for at Gods hands if we would walke in the same way that they did seeing there is no respect of persons times or places with him Secondly he must set an order in his house for the seruice of God to wit that morning and euening before meales and after meales prayers and thankes may be offered vnto God and so he acknowledged to be the authour not onely of all spirituall graces that belong to a better life but also of all temporal blessings that belong to this life For seeing that it is Gods good hand ouer vs that doth defend
is brought vp whether the man or the woman were conuersant among vertuous or vicious persons and whether the parties hauing cōtinued in the nurture of the vertuous and shewed themselues obedient to them vnder whom they were brought vp or whether either of the parties haue broken out of this discipline and followed his or her owne wilfulnesse For it is a small matter for either of them to haue dwelt among or with vertuous and religious folke but herein lyeth the force and weight how farre and how much either or both the parties haue followed those and profited vnder them and were dutifull and obedient vnto them For Iudas was among and accompanied with the Apostles brought vp certaine yeares vnder Christ but for all this he was neuer the better for he left not his wicked pranks neither was he obedient Neuerthelesse good education and discipline formeth good manners men and women commonly sauour most of those good or euill things which in youth they learned Therefore to proue good honest and vertuous it importeth and forceth much from the infancie to be well gouerned and Christianly brought vp For we retaine much more of the customes wherewith we be bred then of the inclinations wherewith we be borne All these properties are not spied at three or foure commings and meetings of the parties for hypocrisie is spunne with a fine threed and none are so often deceiued as louers He therefore which will know all his wiues qualities or she that will perceiue her husbands dispositions and inclinations before either be married to the other had need to see one the other eating and walking working and playing talking and laughing and chiding too or else it may be the one shall haue with the other lesse then he or she looked for or more then they wished for Here is to be remembred a thing adioyned to marriage and going before it namely Betrothing being a solemne and laudable custome of Gods children as is prooued Deuteron 20. 7. 22. 23. 24. This betrothing is a couenant betweene the parties to be married before fit witnesses appointed thereto whereby they giue their troth that they will and shall marrie together except some lawfull vnmeetnesse and disliking each of other do hinder it in the meane time The practise of it we see Mat. 1. 18. Luk. 1. 27. where the Virgine Marie was betrothed to Ioseph yet they had not met together to wit to accompany together according to the end of marriage This custome noted and marked in diuers places of the Scripture hath diuers good grounds to be obserued which proue that there ought to be a contract before marriage And for the better vnderstanding of this point of betrothing it shall not be amisse in some plaine and short manner to make knowne the holy doctrine hereof with the doctrine also of marriage and marriage duties First then we must know that euery marriage that hath bene well and orderly vsed either of the heathen which were onely inlightned with the law of nature or of the people of God who also were to be directed by his word was perfected by two solemne actions that is by an apparent and open contract and by publicke marriage the true and vnfained confirmation thereof Wherefore we will first speake of a contract which is also called espousing affiancing betrothing or handfasting then of mariage it selfe And for betrothing or espousals we reade in the writing of ancient Philosophers Histories Orators Poets and others that they be of great antiquity of necessary vse and haue bene ordinarily practised Insomuch as the vsers thereof are highly commended the neglecters and abusers hereof sharpely rebuked condemned Which seeing they could not do but vpon knowledge and iudgement it doth manifestly declare that they did it by natures law written and bred in their breasts And therefore euen nature it selfe though in some matters starke blind and in many of very dimme sight hath in all ages bewrayed the lawfulnesse the necessity and the vse of espousals to be the first step and degree to a lawfull and comforrable marriage But to omit this law and to come to the written word let vs further consider what allowance thereof we find in the same and consequently what it is not onely to marry but to be betrothed not according to the direction of nature alone but in the Lord also First it is certaine that the Lord approueth this betrothing as his owne sacred ordinance For we reade in Exodus 21. 7. 8. 9. 10. 11. how carefully he prouideth by sundrie and many straight commandements for the maid-seruant that is betrothed First that she shall not go out of her seruice as the men-seruants do Secondly that her maister shall haue no power to sell her to a strange people Thirdly that being betrothed vnto his sonne he shall deale with her as with his owne daughter Fourthly if another wife be taken with her that neither her foode her rayment nor recompence of her virginitie shall any whit at all be diminished Fiftly that whensoeuer she goeth out of her seruice she shall pay no money at all None whereof the Lord would haue done much lesse all of them vnlesse espousals had bene his owne ordinance instituted ordained and commanded by himselfe to be vsed euen of the maid seruant that was bought and sold. Againe the Lord in Deuteron Cap. 22. 23. c. requireth no lesse punishment to be inflicted vpon them that violate the bonds of espousall then if they brake wedlocke For he commandeth that if any man shall abuse a betrothed virgin in the Citie both shall be stoned to death the maide because she cried not the man because he hath humbled his neighbours wife Where by the way is to be remembred how God calleth the betrothed a Wife If then such wickednesse by iustice deserueth death and if betrothed persons be truely to be termed man and wife onely in regard of the precedent espousals we may then plainely see how highly the Lord doth esteeme and honour them the breach whereof he punisheth with the punishment of adultery and the persons betrothed he honoureth with the names of man and wife If indeed he had not ordained and allowed them but that they had bene of humane institution alone he would not haue honoured them with such titles or haue imposed death by stones for the breach of mans ordinance Againe if a man abuse a betrothed maid in the field he saith that the man shall die but vnto the maid thou shalt do nothing because there is in the maide no cause of death Now imposing death vpon this man and not vpon him that abuseth a maid not betrothed the Lord doth hereby euidently teach that espousals are a degree beyond a single estate of the nature of marriage and therefore the vnlawfull breach thereof deserueth death For what else should the Lord grace them with such large priuiledges and punish the breach therof with seuere punishment Further the faithfull in all ages
yet if the parents afterwards shall certainely 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 he be not able to render iust and sufficient cause thereof they may vpon this occasion either deferre the day of marriage the louger to see if God will happily change the mind of the partie or vtterly breake and frustrate the promise if all good meanes and occasions hauing bene vsed none will preuaile but that the party rather groweth worse and worse For a Contract being a willing and a voluntary consent there is no cause why the parents and such as haue authority and power in sueh cases when they shall vndoubttedly know that the promise was altogether vnwilling and therefore made in meere hypocrisie and dissimulation neither can be by tract of time or any other good meanes vsed be bettered but rather waxeth worse and worse may not breake and frustrate the same For why did Rebeccaes parents deny her to Isaack neither would send her with Abrahams seruant to be married before such time as they had asked her consent yea when as they said We will call the maide and aske her consent do they not plainly shew that both the law of Nature and the Law of God taught them that this consent was of great moment absolute necessity And when the Apostle doth command men and women to marrie in the Lord how can the marriage be in the Lord when one party doth not onely not loue but hate the other And how can such two become one flesh lawfully when as there wants 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 voluntary For albeit it is not necessary neither yet possible that there should be 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 be voluntarie and vnfained it is enough and sufficient to make a true contract in the Lord. So as no man ought to separate those whom God hath thus ioyned Secondly we call it voluntary in respect of constraint and compulsion contrary to a free cōsent For if either party be vrged constrained or compelled by great feare of their parents or others by threatning of losse of preferment of health of limbe of life or of any such other like or by any other violent manner of dealing whatsoeuer to yeeld their promise cleane contrary to the motion or good liking of their hearts this kind of promise as it doth not binde the partie to keepe it so it ought to be frustrated broken by the parents themselues or by such maisters as may and ought to command and rule them in such cases If this were not so how could the parties keepe the commandements of God giuing them direction whom to marrie First that they should marrie onely in the Lord. Againe that they should not be vnequally yoked with infidels neither of which they can keepe if their parents might compell them to Contract and marrie It becometh the parents to perswade their children by all good meanes to yeeld their consent rather then to draw them by wicked sleights 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 be 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 onely by force and violence obtained the word and body of their child much more may the magistrate deny marriage where onely a verball promise nath bene gotten by violent compulsion and for these causes and in this sense and meaning alone we conclude that Contracts must be voluntary Fourthly it must be a mutuall promise that is either party must make it to other not the man onely nor the woman onely but both the man and the woman though decency and order require the man to do it first and then the woman because he is her head and she his glory and ought to leade and guide her in all things wherein the Lord hath put a pre heminence For if this promise be not mutually made of them both but of one alone it is no true and perfect Contract and therefore may be broken by parents and such as haue authority herein because the party vnpromising is not bound by word or deed but is free in so much that such a Contract is rather so termed then that it is any true Contract indeed But if it be mutuall then it doth mutually and muiolably bind both so that in this regard neither parent magistrate nor any other can or ought to breake it for this being fully performed and accomplished is one principall cause of making two one flesh in such sort as it is written Therefore a man shall leaue his father and mother and shall be ioyned to his wife and they two shall be 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 be short hence ariseth all mutuall beneuolence betweene them And therefore a point of great weight and necessitie in no wise to be omitted in a Contract Fiftly we say it must be betweene one man and one woman where first it is to be noted that it may not nor ought not to be betweene any other creatures but man-kind nay neither among brute beasts nor Angels For God hath not ordained or instituted marriage for them neither can it be betweene man and man or woman and woman If any such Contract be either voluntary or by fraud and deceipt by ignorance or errour it is no Contract at all but a meere wicked profanation of Gods ordinance who gaue onely woman to man not woman to woman nor man to man Likewise it cannot be betweene Angels good or bad and woman because God hath set no such ordinance in the nature of these creatures If therefore there hath bene any such matter or shall be attempted by Sathan with any woman as some stories report it is nothing 〈◊〉 but a meere illusion and diuellish practise to deceiue and draw superstitious into the kingdome of darknesse and to intrap them in the chaines of condemnation against which and all other diabolicall illusions we ought to watch and pray continually Secondly it is to be obserued that betweene one man and one woman and not two men and one woman or two women not betweene two women and one man or moe By which is condemned as meere nullities and prophanations all Contracts whatsoeuer made betweene moe then two For it is written And they twaine shall be
and hath taken the peace of thee the first day of her marriage to hold thy hands till she release thee againe Adam saith of his spouse This is flesh of my flesh But no man saith Paul euer hated his owne flesh So then if a man aske whether he might strike his wife God saith nay thou mayest not hate thy wife For no man hateth his owne flesh shewing that he should not come neare blowes but thinke his wrath too much Some husbands are wont to say that they will rule their wiues whatsoeuer they be or howsoeuer they came by them and that it is in the hand and power of the husband what and of what qualities and conditions she shall be True it is that a great part of this doth rest and lie in the husband so that he vnderstand as he ought to do that marriage is the supreme and most excellent part of all amitie and friendship and that it farre differeth from tyranny the which doth compell men to obey Truly it may force the bodie but not the will in the which all loue and amitie doth consist and stand the which if it be drawne and forced doth resist and bow like a Palme tree to the contrary part And the husband may assure himselfe that there cannot be any quiet marriage or vnitie where he and his wife do not agree in will and minde the which two are the beginning and seate of all amitie and friendship And such husbands as do bragge and thinke themselues able to rule and ouer rule their wiues by that time they haue proceeded and gone a little further they shall well feele and perceiue themselues to be beguiled and finde that thing to be most hard and intricate the which to be done they esteemed most light and easie Some husbands there be that through euill and rough handling and in threatning of their wiues haue and vse them not as wiues but as their seruants And yet surely they are but very fooles that iudge and thinke matrimony to be a dominion For such as would be feared do afterwards pitiously lament and complaine that they can find no loue in their wiues whose loue and amity through their owne crueltie and hard dealing they haue turned into hatred And whereas at the beginning they gloried and cracked thus cruelly that they were their wiues maisters they haue now purchased vnto themselues a most miserable and lamentable life in time to come all loue and pleasure being now cast aside and compassed with feare and suspition hatred and sorrow Surely if a husband as nature reason and the holy Scriptures do witnesse be the head ouer his wife and God their Father there ought to be betweene them such society and fellowship yea and greater then is betweene the father and the sonne and not such as is betweene the maister and the seruant And amongst many reasons that may be vsed to perswade the husband and wife to liue together louingly quietly and Christianly this is not the least namely that neither of them is certaine how long they shall liue together then the partie that ouer-liueth and purposeth to marrie againe hauing bene churlish froward c. with his former wife or she with her first husband their so hard dealing one with the other before being knowne will no doubt be an occasion that they shall not speed and match so well as otherwise they might if they had behaued themselues peaceablie and dutifully in their first marriage What the dutie of a wife is toward her husband THis duty is comprehended in these points First that she reuerence her husband Secondly that she submit herselfe and be obedient vnto him And lastly that she do not weare gorgeous apparell beyond her degree and place but that her attire be comely and sober according to her calling The first point is proued by the Apostles Peter and Paul who set forth the wiues duties to their husbands commanding them to be obedient vnto them although they be prophane and irreligious yea that they ought to do it so much the more that by their honest life and conuersation they might winne them to the obedience of the Lord. Now for so much as the Apostle would haue Christian wiues that are matched with vngodly husbands and such as are not yet good Christians to reuerence and obey them much more should they shew themselues thankfull to God and willingly and dutifully performe this obedience and subiection when they are coupled in marriage with godly wise discreet learned gentle louing quiet patient honest and thrifty husbands And therefore they ought euermore to reuerence them and to endeuour with true obedience and loue to serue them to be loth in any wise to offend them 〈◊〉 rather to be carefull and diligent to please them that their soule may blesse them And if at any time it shall happen that the wife shall anger or displease her husband by doing or speaking any thing that shall grieue him she ought neuer to rest vntill she haue pacified him and gotten his fauour againe And if he shall chance to blame her without a cause and for that which she could not helpe or remedy which thing sometimes happeneth euen of the best men yet she must beare it patiently and giue him no vncomely or vnkind word for it but euermore looke vpon him with a louing and cheerefull countenance and so rather let her take the fault vpon her then seeme to be difpleased Let her be alwaies merry and cheerfull in his company but yet not with too much lightnesse She must beware in any wise of swelling powting lowring or frowning for that is a token of a cruell and vnlouing heart except it be in respect of sinne or in time of sicknesse She may not be sorrowfull for any aduersitie that God sendeth but must alwayes be carefull that nothing be spilt or go to wast through her negligence In any wise she must be quicke and cleanly about her husbands meare and drinke preparing him the same according to his diet in due season Let her shew her selfe in word and deed wise humble curteous gentle and louing towards her husband and also towards such as he doth loue and then shall she leade a blessed life Let her shew her selfe not onely to loue no man so well as her husband but also to loue none other at all but him vnlesse it be for her husbands sake and the Lords Wherefore let the wife remember that as the Scripture reporteth she is one bodie with her husband so that she ought to loue him none otherwise then her selfe for this is the greatest vertue of a married woman this is the thing that wedlocke signifieth and commandeth that the wife should reckon to haue her husband for both father mother brother and sister like as Adam was vnto Eue and as the most noble and chast woman Andromache said her husband Hector was vnto her Thou art vnto me both father and
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 discreet then their husbands as Abigail the wife of Nabal and others Whereupon Salomon saith A wise woman buildeth vp the house and blessed is the man that hath a discreete wife Yet still a great part of the discretion of such women shall rest in acknowledging their husbands to be their heads and so vsing the graces that they haue receiued of the Lord that their husbands may be honored not contemned either of them or of others which falleth out contratie when the wife will seeme wiser then the husband So that this modestie and gouernment ought to be in a wife namely that she should seldome speake but to her husband or by her husband And as the voice 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 do 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 and wisedome vnto him as 1. Peter 3. 6. Ephesians 5. 33. Ester 1. 12. So that women may not prouoke their husbands by disobedience in matters that may be performed without offence to God neither presume ouer them either in kindred or wealth or obstinately to refuse in a matter that may trouble household peace and quiet For disobedience begetteth contempt of the husband and contempt wrath and is many times the cause of troubles betweene the man and the wife If the obedience importeth any difficultie she may for her excuse gently propound the same yet vpon condition to obey in case the husband should persist in his intent so long as the discommoditie importeth no wickednesse For it is better to continue peace by obedience then to breake it by resistance And indeed it is naturall in the members to obey the conduct and gouernment of the head Yet must not this obedience so farre extend as that the husband should command any thing contrary to her honour credit and saluation but as it is comely in the Lord Colos. 3. 16. Ephes. 5. 13. Therefore as it were a monstrous matter and the meanes to ouerthrow the person that the body should in refusing all subiection and obedience to the head take vpon it to guide it selfe and to command the head so were it for the wife to rebell against the husband Let her then beware of disordering and 〈◊〉 the course which God in his wisedome hath established and withall let her vnderstand that going about it she riseth not so much against her husband as against God and that it is her good and honor to obey God in her subiection and obedience to her husband If in the practise of this dutie she find any difficultie or trouble through the inconsiderate course of her husband or otherwise let her remember that the same proceedeth not of the order established by the Lord but through some sin afterward crept in which hath mixed gall among the honie of the subiection and obedience that the woman should haue enioyed in that estate wherein together with Adam she was created after the Image of God And so let her humble her selfe in the sight of God and be well assured that her subiection and obedience is acceptable vnto him and that the more that the image of God is restored in her and her husband through the generation of the holy Ghost the lesse difficultie she shall find in that subiection and obedience as many in their marriage haue in deed tried to their great contentment and consolation Further there is a certaine discretion and desire required of women to please the nature inclinations and manners of their husbands so long as the same import no wickednesse For as the looking-glasse howsoeuer faire and beautifully adorned is nothing worth if it shew that countenance sad which is pleasant or the same pleasant that is sad So the woman deserueth no commendation that as it were contrarying her husband when he is merry sheweth herselfe sad or in sadnesse vttereth her mirth For as men should obey the lawes of their Cities so women the manners of their husbands To some women a becke of her husband is sufficient to declare that there is somewhat amisse that displeaseth him and specially if she beare her husband any reuerence For an honest Matron hath no neede of any greater staffe but of one word or one sowre countenance Moreouer a modest and chaste woman that loueth her husband must also loue her house as remembring that the husband that loueth his wife cannot so well like of the sight of any tapestry as to see his wife in his house For the woman that gaddeth from house to house to prate confoundeth her selfe her husband and family Titus 2. 5. But there are foure reasons why the woman is to go abroad First to come to holy meetings according to the duty of godlinesse The second to visit such as stand in need as the duty of loue and charitie doth require The third for employment and prouision in houshold affaires committed to her charge And lastly with her husband when he shall require her Gen. 20. 1. c. The euill and vnquiet life that some women haue and passe with their husbands is not so much for that they commit with and in their persons as it is for that they speake with their tongues If the wife would keepe silence when her husband beginneth to chide he should not haue so vnquiet dinners neither she the worse supper Which surely is not so for at the same time that the husband beginneth to vtter his griefe the wife beginneth to scold and chafe whereof doth follow that now and then most vnnaturally they come to handy-gripes more beast-like then Christian-like which their so doing is both a great shame and foule discredit to them both The best meanes therefore that a wife can vse to obtaine and maintaine the loue and good liking of her husband is to be silent obedient peaceable patient studious to appease his choler if he be angry painefull and diligent in looking to her businesse to be solitary and honest The chiefe and speciall cause why most women do faile in not performing this duty to their husbands is because they be ignorant of the word of God which teacheth the same and all other duties and therefore their soules and consciences not being brought into subiection to God and his word they can neuer vntill then yeeld and performe true subiection and obedience to their husbands and behaue themselues so euery way as Christian wiues are in duty bound to do But if wiues be not so dutifull seruiceable and subiect to their husbands as in conscience they ought the onely cause thereof for the most part
is the want and neglect of the wise discreet and good gouernment that should be in the husbands besides the want of good example that they should giue vnto their wiues both in word and deed For as the common saying is such a husband such a wife For so much as marriage maketh of two persons one therefore the loue of the husband and wife may the better be kept and increased and so continued if they remember the duties last spoken of as also not forget three points following 1. They must be of one heart will and mind and neither to vpbraide or cast the other in the teeth with their wants and imperfections any wayes or to pride themselues in their gifts but either the one to endeuour to supply the others wants that so they both helping and doing their best together may be one perfect body 2. It doth greatly increase loue when the one faithfully serueth the other when in things concerning marriage the one hideth no secrets nor priuities from the other and the one doth not vtter or publish the frailties or infirmities of the other and when of all that euer they obtaine or get they haue but one common purse together the one locking vp nothing from the other and also when the one is faithfull to the other in all businesse and affaires Likewise when the one hearkeneth to the other when the one thinketh not scorne of the other and when in matters concerning the gouernment of the house the one will be counselled and aduised by the other the one of them being alwayes louing kind courteous plaine and gentle vnto the other in words manners and deeds 3. Let the one learne euer to be obsequious diligent and seruiceable to the other in all honest things And this will the sooner come to passe if the one obserue and marke what thing the other can away withall or cānot away withall and what pleaseth or displeaseth them and so from thence-foorth to do the one and to leaue the other vndone And if one of them be angry and offended with the other then let the party grieued open and make knowne vnto the other their griefe in due time and with discretion For the longer a displeasure or euill will rages in secret the worse wil be the discord And this must be obserued that it be done in a fit and conuenient time because there is some season in the which if griefes were shewed it should make great debate And if the wife would go about to tell or admonish her husband when he is out of patience or moued with anger it should then be no fit time to talke with him Therefore Abigail perceiuing Nabal her husband to be drunke would not speake to him vntill the morning Both the husband and wife must remember that the one be not so offended and displeased with the manners of the other that they should thereupon forsake the company one of another for that were like to one that being stung with the Bees would therefore forsake the bony And therefore no man may put away his wife for any cause except for whoredome which must be duly prooued before a lawfull Iudge But all godly and faithfull married folkes are to commend their state and marriage to God by humble and feruent prayer that he for his beloued Sonnes sake would so blesse them and their marriage that they may so Christianly and dutifully agree betweene themselues that they may haue no cause of any separation or diuorcement For like as all manner of medicines specially they that go nighest death as to cut off whole members c. are very loathsome and terrible euen so is diuorcement indeed a medicine but a perillous and terrible medicine Therefore euery good Christian husband and wife ought with all care and heedfulnesse so to liue in marriage that they haue no need of such a medicine As the holy Scripture maketh mention of many wiues and women that were wicked and vngodly as partly may be seene by these quotations 1. King 1. 2. Prou. 7. 27 and 22. 14. and 25. 24. and 27. 15. Eccles. 7. 28. So contrariwise the same sacred Scripture also commendeth vnto vs many women that haue bene deuout religious and vertuous as partly is manifest by that which hath bene already said and also by these places of Scripture Ruth 2. 11. 1. Sam. 25. 3. Pro. 14. 1. and 31. 10. Mat. 28. 1. 8. 9. 10. Luke 8. 2. 3. and 23. 55. 56. Acts 1. 14. and 17. 4. and 9. 36. 39. 2. Ioh. 1. 2. Tim. 1. 5. And whosoeuer shall obserue it in the reading of the word of God shall find that it speaketh of the praise of as many and mo good women then men Yea and I am perswaded that if at this day a due suruey should be taken of all the men women throughout his Maiesties dominions there would be found in number moe women that are faithfull religious and vertuous then men Now if a wife be desirous to know how farre she is bound to obey her husband the Apostle resolueth this doubt where he saith Ephesians 5. 22. Wiues submit your selues vnto your husbands as to the Lord. As if he had said wiues cannot be disobedient to their husbands but they must resist God also who is the author of this subiection and that they must regard their husbands will as the Lords will But yec withall as the Lord commandeth that which is good right so she should obey her husband in good and right or else she doth not obey him as the Lord but as the tempter The first subiection of the woman began at sinne For when God cursed her for seducing her husband when the serpent had deceiued her he said He shall haue authoritts ouer thee And therefore as the man named all other creatures in signe that they should be subiect to him as a seruant which commeth when his maister calleth him by his name so he did name the woman also in token that she should be subiect vnto him likewise And therefore Assuerus made a law that euery man should beare rule in his owne house and not the woman Because she sinned first therefore she is humbled most and euer since the daughters of Sarah are bound to call their husbands Lord as Sarah called her husband that is to take them for heads and gouernours Amongst the particular duties that a Christian wife ought to performe in her family this is one namely that she nurse her owne children which to omit and to put them foorth to nursing is both against the law of nature and also against the will of God Besides it is hurtfull both for the childs body and also for his wit lastly it is hurtfull to the mother her selfe and it is an occasion that she falleth into much 〈◊〉 thereby First nature giueth milke to the woman for none other end but that she should bestow it vpon her child
euen in their life time to see them go to hell for want of instruction Some charge their children to be dull witted and hard to be bowed or brought to any goodnesse or vertue Albeit naturall inclination be a great helpe to profiting yet exercise and custome to do well is a mightie meanes to bend and sharpe them that way yea euen such that by experience we find this old Prouerbe true Vse ouer cometh nature as the wheelewright doth by strength bow his timber and letting it lie long in that bent it bideth crooked Barren ground well tilled soyled and sowen with good seed groweth fruitfull and yeeldeth good increase iron weareth with handling the water by continuall dropping weareth the stone wilde beasts may be tamed and wilde colts by custome are brought to the saddle and are content to be led by the bridle euen so the dullest capacities may by instruction and custome be fashioned to vertue As contrariwise the wiz most inclined by nature to vertue may by bad instruction and the conuersation of the wicked be peruerted and grow vicious Parents therefore are herein to respect two points first to begin to frame and bend their children in their tender youth to vertue remēbring that a seale entreth deepest into softest waxe They must be carefull that they do not speake or tell any foolish tales baudie rimes or vngodly speeches before their children lest they infect their tender wits with follie and astonishment Experience sheweth that children will sooner learne any language by conuersation then elder folkes Also that the yonger the twig is the sooner it is bent or made straight Secondly it is the parents dutie to restraine their children from haunting and conuersing with such as be vicious peruerse and wicked And vndoubtedly we see that they do soone learne villanous and vnseemely speeches and malicious lewd actions with their corruptions and as the old Prouerbe saith halting with the lame they shall learne to halt A child that naturally speaketh wel by conuersing with such as corrupt their speech shall degenerate and speake as badly Tye a yong twig that is crooked with a straight one that is stronger then it and in growing it will become straight and so continue when it is vndone And contrariwise a straight one tyed to that which is crooked and stronger then it selfe will grow and continue crooked Moreouer parents when they meane to put forth their children to any trade or occupation or to learning then they ought carefully to see and enquire whether such as they thinke to place them withall be religious and vertuous and endued with the feare of God In the admittance of a seruant the feare of some temporall or carnall inconuenience causeth men to enquire of his or her truth honestie or other qualities Therefore if parents shall commit their child to the ordering and instruction of a maister before they make enquirie of his honestie and Christian conuersation they plainely shew that they haue lesse care of the corrupting or infecting of their child with vice then of some small inconuenience that might happen by an vnhonest and vnthriftie seruant When men buy an earthen pot they sound vpon it to see whether it be broken lest they should be deceiued in a small peece of monie yet do they not sound whether the maister to whom they commit their child be vicious or vertuous albeit by putting and placing him with one that is vicious and irreligious they put him in danger of losse both of body and soule Some do respect their friendship with some maisters rather then their vertue and so do commit to them their children lest they should be angrie for putting them to another These men do resemble and be like him who being dangerously sicke vseth the aduise of an ignorant Physition that is his kinsman or familiar friend for feare he should take offence if he should call another albeit without comparison more learned and skilfull If thou shouldest liaue any weightie matter in law wouldest thou rather commit thy cause to an ignorant and negligent atturney because he is thy friend then to him that were both diligent and learned Making a voyage through some dangerous sea wouldest thou in a tempest commit thy ship to a young Pilot vnskilfull or drunke because he is thy friend What a foole art thou that wilt not take the like care of the profit honour safetie and saluation of thy childe Others commit their children either to him that will take them at the easiest rate or by whom they may grow into greatest aduancement in the world but neuer respect the hazard of their child so they may either spare or get worldly goods Let them also be carefull to restraine their children from vice and to inure and accustome them to vertue and indeed the fathers that instruct or cause their children to be instructed do far excell such as onely do beget them for of these they 〈◊〉 life onely of the other good and vertuous life Yet parents ought not so much to relie and rest vpon the diligence of their childrens maisters as neuer to care to vnderstand how they profit and go forward in learning and vertue for the regard of such diligence would make the maisters more carefully to discharge their duties And thereof came the Prouerbe The maisters eye fatteth the horse and this The maisters eye is the fruitfulnesse of the garden Vpon these sinnes ensue many punishments both ghostly and bodily as well in the parents as in the children yea and in all the posteritie The holy Scripture giueth great commendation to sundry men and women for their godly education and vertuous bringing vp of their children as to Abraham for he commanded his sonnes and his houshold to keepe the way of the Lord. So Dauid counselled his sonne 〈◊〉 to serue God with a perfect heart and a willing mind It is said also of Cornelius that he feared God and all his houshold Likewise of Eunice the mother of Timothie that she nourished vp her sonne in the words of faith and good doctrine For where a vertuous and godly childhood goeth before there a godly and vertuous age followeth after Contrariwise when the parents are not carefull to teach their children to know God and to know themselues when they do not breed them vp in vertue nor reproue them when they do amisse they then become corrupt in their vnderstanding and abhominable in their doing ignorant and voide of all knowledge and grace and of reuerence or feeling of nature If parents be desirous to haue their children vertuous and honest indeed as in conscience they ought then they must be diligent and carefull to practise godlinesse honesty themselues For we see by experience according to the common Prouerbe As the old cocke croweth the yong learneth such a father such a sonne such a mother such a daughter For like as when the head is well and sound and also the stomacke pure from hurtfull humours