nor Angels For God hath not ordained nor instituted marriage for them neither can it bee between man and man or woman and woman If any such Contract be either voluntarie or by fraude and deceite 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 bee between Angells good or badde and woman because God hath set no such ordinance in the nature of these creatures If therefore there hath beene any such matter or shall be attempted by Sathan with any woman as some stories report it is nothing else but a meere illusion and deuillish practise to drawe and deceiue superstitious persons into the kingdome of darkenesse and to intrappe them in the chaines of condemnation against which and all other diabolicall illusions wee 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 Math. 19.5 Mar. 10.8 Ephes 5.31 1. Cor 6.16 For it is written And they twaine shall be one flesh to which Marke addeth So that they are no more twaine but one flesh Wherefore seeing that Christ and his Apostles expound the first institution of marriage of two onely and not of any moe it is certaine that the contract or promise thereof ought to be of two alone and no moe So the holy Ghost saying 1. Cor. 6.2 Let euery man haue his owne wife euerie woman her owne husband and not let euery one haue his owne wiues or owne husbands it is therefore plaine and questionlesse that hee would haue a contract and marriage to be onely betweene one and one Againe saying his owne and her owne doth he not plainely insinuate euery other person and persons not to be their owne but meere strangers with whom they ought to haue nothing adoe in respect of marriage duties especially considering that the Greeke word Idio can import no lesse Now then if there bee at any time or in any place a promise betweene moe then two as it is a wicked and meere prophanation of the holy ordinance of God so it may and ought to be broken yea seuerely punished by Parentes and Magistrates If against this it be obiected that many of the Patriarches and good men vnder the Law had many wiues or at least moe then one We answere it was their secret sinne and great infirmitie though proceeding from ignorance of the first institution of marriage of the Law and the holy Prophets or else they had warrant from God which we haue noted Of the institution because Christ interpreting it Math. 19.8 sayth From the beginning it was not so proouing that Moses permitted diuorcement of the first wife and marriage of the second not mooued or warranted by the authoritie of Gods institution but by a fearefull and timerous consideration of the hardnesse of the peoples hearts whom hee ruled least they should haue rebelled against him if hee had not so done Of the law because there was by this meanes great iniurie done to Gods truth and to the wiues diuorced besides the law it selfe well vnderstood as Christ expoundeth it Math. 5.32 admitteth no diuorcement except it bee for fornication and that the Lorde did disallow and hate all other kindes of diuorcement made without the cause of fornication Deut. 24.4 it is euident in that hee condemneth the second marriage after the first diuorcement affirming that the woman so diuorced is defiled by her second husband which could not bee true if their marriage had been lawfull and warrantable Hebr. 13.4 Mal. 2.14.15.16 by the commandement of God for where the marriage is lawfull and honorable there the bedde is vndefiled Of the Prophets because the Lorde hath been witnesse betweene thee and thy wife of thy youth against whom thou hast transgressed yet is she thy companion and the wife of thy couenant and did not hee make one yet had hee aboundance of the spirit and wherefore one because hee sought a godly seede therefore keepe your selues in your spirit and let none trespasse against the wife of his youth If thou hatest her put her away sayth the Lorde of Israell yet hee couereth the iniurie vnder his garment sayth the Lord of Hosts therefore keepe your selues in your spirit and transgresse not Then which wordes what can be more plainely spoken against this sinne of hauing moe wiues then one For doth not the Prophet plainely say that God is witnesse that they haue transgressed against the wife of their youth couenant doth he not cal them to the first institution when God made but one that because he would haue a godly seede and not an adulterous generation doth he not further say that in putting away the wife they did nothing else but couer iniurie vnder pretence of his law as with a garment And finally doth he not giue a clean contrarie commaundement to that wicked custome of diuorcement and marrying of others when he saith keepe your selues in your spirit and let none transgresse against the wife of his youth and of his couenant Surely none can bee so blinde but reading this portion of scripture hee must needs plainly see and acknowledge the same Wherefore if the first sacred inststution of God do bewary this corruption of hauing moe wiues then one If the law doe condemne it and if the Prophets doe so sharply censure and rebuke it Why should any bee so impudent and wicked as to iustifie it in word or to approue it in thought Rather as here we teach let vs iudge and beleeue that euerie lawfull Contract and mariage ought to be onely betweene one man and one woman And the rest to bee so many breaches of Gods ordinances and commaundements which can not be but hateful to him and iniurious to mankinde but especially to the Church of God which ought to arise of a holie and godly seed Now if any Contract be made betweene moe then two it is altogether voide and of none effect and ought to be broken by the parties and punished by the Magistrate The sixt point concerneth the persons between whom the Contract is made in whom there is required two properties meetnesse for mariage and freedome or libertie to marry one another Touching the first those especially are fit and meete to marrie whom God doth call to that honourable estate and commaundeth them to vse it as his lawfull meanes appointed and sanctified for procreation for so it appeareth by the first institution wherein God gaue the woman to the man to bee an helper meet for him as in other things so especially in this whom he blessed Gen. 2.20.22 and 1.28 saying Bring foorth fruite and multiplie c. And that wee may
or mistaking ouersight and desire to please in one thing maketh inferiours to offend in others Except there bee contempt or willing negligence or retchlesse ouersight a gentle admonition may serue And indeede Superiours must take heede of comming to the greatest remedies of correctiō too soone for so they may soone marre the partie by ouer-sharpe dealing which by a wise proceeding by degrees might haue been gained Furthermore Gouernours must know yet more expresly what to correct Some neuer correct but for their owne matters neuer regarding the faults committed against God But the godly Gouernour that aimeth at Gods glorie and seeketh the Lord and not himselfe he is most grieued for disorders in his familie that tend to Gods dishonour and such he correcteth most carefully And as for defaults of his familie that are against himselfe he looketh more to Gods dishonour by them then to his owne hurt or losse in zeale of God is drawne to correct and not of selfe-loue He therefore counteth these things worthie of correction if any delight in the ignorance of God bee careles to approue himselfe as one that wholly dependeth on him loueth him feareth him reuerenceth him laboureth to approue al his waies before him If any be giuen to Idolatrie and superstition and careth not in euery part for the worship of God to follow his reuealed wil or if in the parts commanded he appeare negligent and colde or to put them to any other vse then is commanded or to be giuen to images superstitious monuments customes occasions or such like if any dishonor the name of God either in the vnreuerent vsing or abusing or peruerting and not vsing with that preparatiō before feeling at the present time and fruit after which is prescribed his titles word Sacraments workes And if any prophane his Sabboth by vaine pastimes and gaming as Cards Dice dancing c. going to playes or giue not himselfe to the exercises appointed on that day out of the word If any neglect speciall duties towards their equals superiour or inferiour in yeares gifts authoritie as Magistrates Ministers Masters Parents seruants children or people If any declare not a conscience to flie euill anger malice contētion quarelling fighting or any hurting of the person of man either in soule or bodie not being carefull to succour the same according to his calling If any bee found vnchaste in bodie words countenance or gesture vntemperate in diet in apparell dissolute not caring to maintaine the contrarie holinesse in himselfe and others If any care not for the goods of another man but by falsehood flatterie and oppression diminish the same If he bee negligent in increasing of his owne by honest and lawful meanes If he mispend it in Cards Dice gaming c. If any care not to maintaine the good names of others but be giuen to vnnecessarie blasing of other mens infirmities by lying slaundering backbyting taunting If any shew himselfe carelesse to restraine the motions and entisements vnto sin and the lusts of the same then they shall vse the meanes following to redresse them The maner of correcting must likewise bee looked vnto for to faile in that maketh correction hurtfull oftentimes but alwaies vnauaileable For this point then wee must know that correction must be Ministred in Wisedome Ministred in Patience fit Ephe. 5.15.16.17 Wisedome is that by which wee obserue comelinesse in euery action that is to say by which we obserue what we doe how in what place at what time before whom that al things may be done in a conuenient place time and maner Wisedome will 1. Finde out the right partie that committed the fault that he that is innocent be not vniustly burthened 2. Consider of what sorte and nature the fault is 3. Weigh circumstances of ages discretion occasions that moued the party whether it be customarie or a slip by ouersight 4. Looke to the mind of the doer whether negligēce frowardnes or simplicitie and want of wisedom brought him to it And according to these things wisedome wil teach a man to measure out correction or to be sparing in it Besides wisedome will not correct before the fault be euident or that she be able to winde the offender out of all shifting holes For when the offender is not throughly cōuinced he shifteth off the shame of the fault and of the correction which is a part of the purgation to cure his disease and besides he will bee bold to open his mouth against his Ruler and seek to bring him into hatred or contempt with the rest of the inferiours for correcting vniustly Wisedome therefore will winke at a fault a while make as though she saw it not that she may haue a fitter oportunitie to correct yea towards some of a good nature wisedome will shew that she seeth a fault but yet for loue of the partie and desire to haue him amend of his owne accord she will passe ouer the euill Moreouer wisedome will neuer reproach the offender by reuiling or taūting him with the fault but minister correction in loue and desire to haue his sore cured and his credit salued For the casting of faults in their teeth and disgracing them especially before others which is common in the world maketh them lay off shame of offending by little and little whereas if they saw thee carefull of their credit they would haue more regard to it themselues Lastly wisedome will auoide partialitie and deale with all in the same case after the same maner Patience is also needfull that through anger or hastines a man do not fight nor chide Patience is a stedfastnesse in suffering the euils that come to vs by any worke so that they can not discourage vs. Phil. 4.5 before hee hath made the fault manifest to the offender that if it may be his conscience may be touched for it Againe by patience one must heare what the offender can say in his defence and not disdaine to heare him modestly alleadging for himselfe and when his defence is made by equity to allow or disallow the same So did Iob chap. 13. verse 13. and Balaam did not disdaine to heare the defence of his beast Numb 22.30 c. This patience also will keepe a man from bitternesse which might sooner make the partie angry then draw him to amendmēt which thing the Apostle would haue auoyded in superiours Coloss 2.21 Ephes 6.4.9 towards those that bee vnder them For want of this many are at a word and a blow many first correct and then tell the fault many lay on loade or raile and reuile braule and scolde without measure Lastly this patience will keepe thee from anger a needfull thing in a correcter for hee that commeth to reforme with anger shall hardlie keepe a measure in rebuking or chastising Now for the seuerall kinds of correction the first is Rebuking which is a sharpe reproofe for a fault committed measured according to the nature of the fault as Iacob Genesis 30.2
it maketh thee lauish in spending or else it is no good-fellowship as they say by meanes therof thou shalt feede the gluttons and spend that vppon others which belongeth to thine owne familie which Salomon saith Pro. 28.7 Is a shame to thy father Thy companie keeping hath many other enormities Hee that toucheth pitch shall be defiled therewith And as hee is a partie with them in their euils so shall he bee also in their punishment Pro. 13.20 The companioÌ„ of fooles shall be afflicted Wherfore auoide such and rather follow the wise Pro. 11.13.32 He that walketh with the wise shall be wise who are they euen they that haue the lippes of knowledge whose words teach good things But such whose talke is nothing but froth their words vnsauerie and bring no good to the hearer though there be no outward euill in their liues yet they must not be admitted for companions further then vpon some vrgent occasion thou must deale with them Pro. 14.7 Depart from the foolish man when thou perceiuest not in him the lips of knowledge As to haue a faithfull friend is a matter auailable to thrift so by his friends a man may bee endammaged There is a friendship which is very costly and chargeable to maintaine Hee that desireth familiaritie with great men must haue other things suteable as costly apparell well trimmed houses often inuitings to bankets to recompence their kindnes he must follow their humours and not stick to neglect his affaires to haue their companie when he may This will cost a man sweetly but what shall he gaine A friendly countenance before his face and perhaps a drie flout behind his backe especially if things goe not well with him for the world then oh it is pitie a frank-hearted man no bodies foe but his owne and such like Saloâ—on giueth thee warning of this kinde of friendship Pro. 23.1 2 3. There is another mans friendship which Salomon would haue thee to auoide as hurtfull vnto thee Pro. 22.24 Prou. 18.19 Make no friendship with an angrie man neither goe with the furious The cholerick man though neuer so good a fellow while he â—s pleased yet is soone turned to hate thee And no heauier foe then hee that was a friend which Salomon declareth Vers 20. A brother offended is harder to winne then a strong citie and their contentioâ—s are like the barre of a pallace If a man could alwaies keepe in with the angrie man which cannot bee done without putting vp many iniuries yet may that bee hurtfull For the Wiseman addeth Lâ—â—st thou learne his waies that is become like to him in furiousnes And that is as hurtfull on the other side for the furious man aboundeth in transgressions Prou. 29.25 which doe often cost him the setting on euen from men who being by his rage hurt or reproached doe watch their occasions to worke him some woe Whereupon we say in a common prouerb The angrie man neuer wanteth woe There bee also Trencher-friends who to winne fauour and good-will will smooth it in words fawne and glauer they will say as you say and bring you tales of your enemie so to feede your humour that he may winde within you a beast that biteth sorest of al tame beasts For while a simple-hearted man suspecteth no hurt he watcheth his occasions to speede himselfe of a bootie a matter that by the counsell of the holy Ghost oft repeated in the Prouerbs is as carefully to be auoided as it is hurtfull to a mans estate If he can do none of these yet hee hath not lost his labour for he had many a good welcome for his faire talke And by often resorting to thy house he hath furnished himselfe with some thing to discredite thee except thou hast walked marueilous warily which a man can hardly doe before flatterers To end this matter of friendship haue some neere friends but not many Choose the best natured and the best graced that is such as besides single-hartednes and plaine simplicitie are by grace brought to haue coÌ„science of their dealing And least vnder a shew of simplicitie wilinesse should bee hid trie before you trust and grow into familiaritie not all at a push but by steps Tell things of no great secrecie as secrets to trie their taciturnitie Be not ouer credulous vpon sight of a little kindnesse to account them amongst thy neerest friends Many haue been wiped of their commodities by falsehood in felloâ—ship Some haue been betraied by vntrustie friends and brought into great troubles Many opening their mindes to bâ—â—bs that can keepe nothing haue their purposes openly knowne and scanned before they can compasse them and so are oftentimes preuented through the malice of their enuiers Wherefore except a man can finde a faithfull friend indeede it is good to remember the olde saying My secrets to my selfe Whereto our common prouerbe answereth Two may keepe counsell if one bee away The Wiseman ascribeth it to follie to powre out a mans secrets lightlie The foole powreth out all his minde Pro. 29.11 but the wise man keepeth it in As hurt commeth by some friends so also by enemies many are sore annoyed What charges in lawing and other troubles bee there in the world through enmitie VVherefore it is good wisedome by all good meanes to auoide breaches which breede enmitie and by all friendlie iust and wise dealing to keepe peace and good-will euen with the meanest The weakest enemie is not to bee contemned It shall goe harde but at one time or other hee will worke thee some displeasure at least his mouth shall alwaies bee open to speake ill to misconster thy actions and to blaze abroad thy infirmities scapes Hee that would haue no enemies must make himselfe none by vniust vnkinde or vnneighbourlie dealing but rather by courteousnes of speech helpfulnes and good neighbourhood to winne the loue and liking of men yet a man may be too wise in this point Many being loth to incurre any mans displeasure will not seeke to vpholde right and equitie speake for the poore stand out to maintaine Gods cause wheÌ„ he is dishonoured by open sinne as swearing lying rayling and such like Many to keepe in withall vse all companies alike for auoyding a mans companie breedeth a grudge But the good will of men is neuer to be purchased with forsaking of dutie Such things as may iustly be ill taken auoide for peace sake Whereof the Wiseman noteth some as medling in other mens matters Prou. 26.17 He that medleth with a strife that belongeth not to him is as he that taketh a dogge by the eares that is casteth himselfe into dangers Prou. 29.9.10 2. Be not hastie to go to law no not in a right cause but agree at home For besides that a man doth seldome scape without great losse in which respect it is also to bee auoided as an enemie to thrift thy neighbour is openly put to reproach becommeth thy mortall enemie and will
so they both helping doing their best together may be one perfect bodie 2. It doth greatly increase loue when the one faithfully serueth the other when in things concerning mariage 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 eating drinking and so in all their necessities and affaires Likewise when the one harkneth to the other and 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 and alwaies the one to bee louing kind curteous plaine and gentle in words maners and deedes 3. Let the one learne euer to be obsequious diligent and seruiceable to the other in all other things And this will the sooner come to passe if the one obserue and marke what thing the other can away withall or cannot away withall and what pleaseth or displeaseth them And so from thence-forth to do the one and to leaue the other vndone They must secretly keepe no euill will in their mindes but tell their griefe And if one of them bee angrie and offended with the other then let the partie grieued open and make knowne to the other their griefe in due time and with discretion for the longer a displeasure or euill will rageth in secret the worse will be the discord And this must bee obserued that it bee done in a fit conuenient time because there is some season in the which if griefes were shewed it should make greater debate As if the wife should goe about to tell or admonish her husband when he is out of patience or moued with anger it should then bee no fit time to talke with him 1. Sam. 25.36 37. Therefore Abigail perceiuing Naball her husband to bee 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 maners of the other 1. Cor. 7.10 11 12 13 14 15 16. Matth. 19.6 Matth. 19.9 5.33 Luke 16.18 that they should thereupon forsake the companie one of the other for that were like to one that being stung with the Bees would therefore forsake the honie And therefore no man may put away his wife for any cause except for whoredome which must be duly proued before a lawfull Iudge But all godly and faithfull married folkes are to commend their state mariage to God by humble and feruent prayer that he for his beloued sons sake would so blesse them and their mariage 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 maner of medicines and speciallie as they that goe nighest death as to cut off whole members c. are very lothsome and terrible euen so is diuorcement indeed a medicine but a perilous and terrible medicine Therefore euery good Christian husband and wife ought with all care and heedfulnesse so to liue in mariage that they haue no need of such medicine As the holie Scripture maketh mention of many wiues and women that were wicked and vngodly as partly may be seene by these quotations 1. King 11.1 2. Prou. 21.9.22.14 and 25.24 and 27.15 Eccles 7.28.30 So contrariwise the same sacred Scripture also commendeth vnto vs many women that haue been deuout religious and vertuous as partly is manifest by that which hath already been said and also by these places of Scripture Ruth 3.11 1. Sam. 25.3 Pro. 14.1 and 31.10 Matt. 28.1.8.9.10 Luk. 8.2.3 23.55.56 and 14.1 Act. 16.14.15 and 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 shal finde that it speaketh of the praise of as many and moe good women as men yea and we are perswaded that if at this day a due suruey shuld bee taken of all men and women throughout her Maiesties dominions that there would bee found in number moe women that are faithful religious and vertuous then men The wife ought to obey her husband in all things that be honest and agreeable to Gods word 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 Eph. 5.22 saying Wiues submit your selues vnto your husbands as to the Lord. As if hee had said Wiues cannot bee disobedient to their husbands but they must resist God also who is the author of this subiection and that she must regard her husbands will as the Lords will but yet withall as the Lord commandeth one that which is good and right so she should obey her husband in good and right or els 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 authoritie ouer thee Genes 3.16 And therefore as the man named all other creatures in signe that they should bee subiect to him as a seruant which commeth when his master calleth him by his name so he did name the woman also Hest 1.20.22 Numb 30.7 8 9. 1. Pet. 3.6 Iudg. 19.26 in token that she should bee subiect to 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 familie It is a speciall dutie of a mother to giue her children sucke her selfe this is one namely that it belongeth to her to nurse her owne children which to omit and to put them forth to nursing is both against the law of nature and also against the will of God besides it is hurtfull both for the childes bodie and also for his wit and lastly it is hurtfull to the mother her selfe and it is an occasion that she falleth into much sicknesse thereby 1. First Nature giueth milke to the woman for none other end but that she should bestow it vpon her childe We see by experience that euery beast and euery fowle is nourished and bred of the same that did beare it onely some women loue to be mothers but not nurses And as euery tree doth cherish and nourish that which it bringeth forth euen so also it becommeth natural mothers to nourish their children with their owne milke 1. Tim. 5.10 2. Secondly the
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
parts of their bodie so much more should it grieue them to haue such children as either for want of knowledge and heauenly wisedome cannot walke in the feare of God or abusing the knowledge giuen them prostitute and giue themselues to all sinne and wickednesse it is marueilous how greatly parents can bewaile the wāt of one naturall gift proceeding of some imperfection and how easily they can passe ouer without any griefe the want of all spirituall graces springing from corrupt education In like maner is it strange that men can take the matter so heauilie when their children breake into such offences as either haue open shame or ciuill punishment following them and yet can make no bones but passe ouer such sins as are against the maiestie of God accompanied with euerlasting cōfusion and vnspeakable torments Wherein what doth the most part of men bewray but their great hypocrisie in that neither their ioy nor their griefe is found to their children and that they loue themselues more in their children then either their saluation or the glorie of God the tender loue and care whereof no doubt did increase the sorrow of Dauid for the death of his sonne Absolon 2. Sam. 18.33 who was not so much grieued for the losse of a sonne as for that vntimely end of his son to whom the time of repentance for his saluation and the glorie of God was denied which happily if he had liued his father Dauid might haue reioyced in Let parents therefore learne to correct their affections to their children and bee grieued for their ignorance impietie and sinnes whereof either their carnall copulation the not lamenting of their naturall corruption the want of prayer and holie seede or prophane education armed with the wrath of God may be a most iust occasion Can parents hope for a holie posteritie or doe they maruell if the Lord crosse them in the children of their bodies when they make as bolde and brutish an entrance into that holie ordinance of the Lord as is the meeting of the neighing horse with his mare when being ioyned in that honourable estate of matrimonie either as meere naturall men without all knowledge of God they beget their children or as too carnall men without the feare and reuerence of the Lord neither bewayling their corruptions which they receiued of their ancestrie nor praying against their infirmities which may descend to their posteritie they abuse the mariage bed Lastly when hauing receiued the fruit of the wombe they haue no care by good and vertuous bringing vp to offer it to the Lord that their childe by carnall generation may bee the childe of God by spirituall regeneration Surely no and yet men looking vp to God his prouidence and secret counsell without all bethinking themselues of their corrupt generation from which their children are descended without all looking backe into their wicked and godlesse bringing of them vp will fret against their sinnes fume against their children yea often they wil correct them and that to serue their owne corruptions not so much grieued for that they haue sinned against God as that they haue offended them Christians therfore must know that when men and women raging with boyling lust meete together as brute beasts hauing no other respect then to satisfie their own carnall concupiscence when they make no conscience to sanctifie the marriage bedde with prayer when they haue no care to increase the Church of Christ and the number of the elect it is the iust iudgement of God to send them either monsters or naturall fooles or else such as hauing good gifts of the minde and well proportioned bodies are most wicked gracelesse and prophane persons Againe on the contrarie wee shall finde in the word of God that noble and notable men commended vnto vs for rare examples of vertue and godlinesse were children asked and obtained of God by prayer Gene. 4.2.25 Our first parents Adam and Eue being humbled after the birth of their wicked sonne Caine obtained a righteous Abel of whom when by his bloodie brother they were bereft they receiued that holie man Seth. Abraham begetting in the flesh had a cursed sonne Ismael but waiting by faith for the accomplishment of God his couenant he obtained a blessed Isaack Gene. 21 2. Iacob not content with one wife according to the ordinance of God was punished in his children yet afterward being humbled he receiued faithfull Ioseph Gene. 30.24 1. Sam. 29. Elkana and Hannah praying and being cast downe had a Samuel that did minister before the Lord. Dauid and Bethsheba lamenting their sinnes 2. Sam. 22.24 obtained Salomon a man of excellent wisedome Zacharie and Elizabeth fearing the Lord Luke 1.13 receiued Iohn the Baptist a forerunner of Christ Looke what sinnes parents haue receiued naturally without God his great blessing without prayer and humbling of themselues they shall conuey them to their posteritie And although the Lord graunteth sometimes ciuill gifts vnto the children of naturall and carnall men yet for the most part they receiue their naturall sinnes But if the children of God by regeneration doe see in themselues and lament their sinnes of generation praying that their naturall corruptions may be preuented in their posterities they shall see the great mercies of God in some measure freeing their children from the same Now when thou shalt see such sinnes to be in thy children enter into thine owne hart examine thy selfe whether they are not come from thee consider how iustly the hand of GOD may bee vpon thee and when thou wouldest be angrie against thy childe haue an holy anger with thy selfe and vse this and such like meditation with thine owne soule Lord shal I thus punish mine owne sinne and that in mine own childe shall I thus persecute the corruptions of my ancestors nay I see O Lord and proue that thou art displeased with mee for the too carnall conception of my childe I lay then in some sinne I asked it not of thee by prayer bee mercifull vnto mee O Lord and in thy good time shew some pitie vpon my childe Thus thinking thou goest about to correct nature in thy childe which he could not helpe arming thy selfe with prayer repenting with Iacob thou shalt bee so affected as desirous to draw thy child out of sinne yet with the mildest meanes and least rigor And one thing is most wonderfull that some will teach their children to speake corruptly and doe wickedly whilest they are young and yet beate them for it when they are old Againe some will imbolden their little ones to practise iniquitie towards others which when by the iust iudgement of God they afterwards exercise towards the parents themselues they are corrected for it And yet deale with these and such like men for the euill education of their children and they will answere Doe not wee as much as is of vs required wee send our children to the church to be instructed of the Pastor and to
besides the secret counsell of the Lord herein we must know that neither the promise of the Lord is so vniuersall that euery particular child of a faithfull man should be within the couenant or if of many there be but one blessed the promise is performed yea which more is though the faithfull man haue neuer a good child yet if vnto the thousand generation there be but one good the couenant is not broken neither must wee tie the Lord his worke so much to man that a good man may not haue an euil sonne seeing though the Lord visit not his sinnes yet hee may visit the sinnes of some of his Forefathers to the third and fourth generation going before To the second wee say that an euill father hauing a good child though the Lord shew not mercie to that particular man therein yet hee may remember his promise to some of the Forefathers in the thousand generations going before and though that an euill man haue no cursed child yet the curse may be accomplished in the third and fourth generations following Wherefore not speaking of election or reprobation which we leaue onely to the Lord to make good or bad we exhort parents to vse the ordinary meanes to bring vp their children so as they either by some good tokens may see them the children of God and heyres of the couenant or at least be comforted in their own conscience if their children for some cause vnknowne refuse it in that to the vttermost of their abilitie they haue vsed all good and godly meanes to bring them vp well offered them to God And if parents haue cause to bee grieued when thus trauelling in good education they cannot see good in their children how much more cause of griefe may they haue when they haue vsed bestowed no labour at all to bring them vp in the feare of the Lord And yet many will be grieued for the one that will not for the other Wherefore let vs learne if we wish to conuey God his blessings to our posterities let vs vse the duties thereunto let vs if we be loth to conuey God his iudgements to our children carefully auoid the meanes vnto it and surely as it is a blessed thing in the houre of death with Simeon to depart in peace Luke 2.29 leauing our wiues children and seruants members of Christ spouses to Christ children to God and seruants to the Lord so in death no one thing will bee more grieuous vnto a man then the Lord hauing giuen him the charge of so many soules to bee furthered to saluation that his owne tormented conscience shall presse him how in as much as hee could hee hath helped thē forward to their damnation and so which is more fearefull he shall haue them spewing and foming out on his face continuall curses in hell accusing him for euer to be a murtherer of their soules and a cut of their saluation The end of all this briefly is thus much that parents hauing fooles children not walking either in knowledge or in a good conscience must make some vse of so iust a cause of griefe examining themselues and accusing their own soules before the Lord eyther for that their meeting was prophane to so holy an estate or brutish because they desired rather a seed like vnto themselues in flesh and blood then such as might bee like to Christ by grace and new birth or that they begat their ofspring as meere naturall or very carnall men or because they eyther prophanely neglected all good education or monstrously misliked that in their yong children which they liked in themselues and punished in them their owne corrupt precepts or for that they suffered their children iniuriously to do euill to others which they could not suffer to doe to themselues or vntaught them that at home which was taught abroad or in that they doe lie in some sinne vnrepented of or else because they neuer made conscience to bring their posteritie within the couenant of saluation but still loued the flesh of their children and not their soules Let all Parents remember that they are bound by the Law of God and nature as concerning this bodily life to make good and honest prouision according to their degrees for the reliefe and maintenance of their children and familie And therefore such Fathers and mothers as consume and waste away their money and substance vnthriftily by dicing carding gaming or by any other indirect and vnlawfull meanes whereby their children and familie should bee maintayned doe very vnnaturally sinne and breake Gods commandements The wise man sheweth parents when is the best time to sow the seed of vertue in their children that it may bring forth the fruit of life and make them alway readie to die saying Eccles 12.1 Remember now saith he thy Creator in the dayes of thy youth Youth must thinke on death betimes to the end to liue well and die well As if he should say Bee mindfull and thinke on God in thy youth and do not prolong or defer it vntil age And so all their life shall runne in a line the middle like the beginning and the end like the middle as the Sunne setteth against the place where it rose One of the principallest duties that belong to parents towards their children is that they be very warie and carefull Marriage with Papists c. that their sonnes and daughters doe not match in marriage with such as are vngodly wicked and voyd of true religion Which if they doe they endanger the faith of their children and so commit a grieuous sinne For proofe whereof let vs consider first what marriage is how nigh a coniunctiō the Lord hath made it He made the woman of the mans nature flesh of his flesh bone of his bones Gen. 2.23 so that wee may not imagine that in the outward and worser part that that God which required so neer a coniuction wil suffer the mind and spirite of the husband and wife betweene faith superstition to be rent asunder Therfore when God said They shall be two in one flesh Verse 24. We may not thinke but that he spake it of the whole and perfect creature made of bodie and soule that they should bee of two one Or that God did by so holy a Law set free the holiest part requiring onely such agreement in the flesh and bodie and leaue the soule and spirit in dissention For as God gaue vnto both one name as touching their earthly nature signifying their vnity and called thē Adam Genes 5.2 So hee gaue vnto them a likenesse in name as they were ioyned in marriage to signifie their agreement in mind and spirit called the one Man and the other Woman Genes 2.22 23. Yea he gaue vnto marriage this especiall priuiledge Gen. 2.24 For this cause shall a man leaue his father his mother and shall leaue to his wife and they shall be one flesh but it could
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