Gods ordinance is broken which is great sinne and wickednesse So then by the word of God none ought to liueâ—idly and to neglect his charge and dutie but ought to giue himselfe to some profitable calling to get his liuing by and to do good to others Although fathers prouide for their children great store of money and huge heaps of treasure yet in three or foure houres al may be wasted and come to nought For much euill commeth through idlenesse It is an euill teacher Hee that doth nothing is ill occupied The minde of man is euer stirring and doing somwhat If it be not doing wll it is doing ill As water though it be neuer so cleare and faire fresh and comfortable yet if it stand still in a pitte or hole or be kept long in a vessell whence it hath no issue it will putrifie and corrupt rotte and smell and be vnwholesome euen so it fareth with children yea and with all the sonnes of Adam if they haue nothing to do no way to bestow their witte they will rotte and prooue vnwholesome and deuise mischiefe all the day long Idlenesse bringeth much euill For as labour and exercise of body in one man industrie and diligence of mind in an other man are sure Fortes and strong Bulwarkes of Countries euen so idlenesse and negligence are the cause of all euil for an ydle mans braine becommeth quickly the shoppe of the diuell And as in all things naturall there is one thing or other which is the spoyle of it as the canker to the rose the worme to the apple and the caterpiller to the leafe so the common spoyle to all youth is the contrary to paines and labour which is idlenesse Therfore is idlenesse worthily called the mother of all euils and step-dame of all vertues The Prophet Ezechiel in his sixteenth chapter verse fortie nine teacheth that idlenesse was one of the principall sinnes of Sodome which pulled downe fire and brimstone from heauen vpon their heads this idlenesse is the diuels confederate for euen as the traiterous seruant while his maister is asleepe and all things at rest setteth open the doore for the theefe to enter in vpon him and spoyle him at his pleasure euen so idlenesse while wee are not aware lying soft vppon the pillowes of securitie openeth the doore for the euill to enter into vs with full swing to the destruction both of body soule S. Mathew saith chapter thirteene twentie fiue verse that while men slept the enemie came and sowed tares among the wheate so the fittest time that the deuill can finde to worke vpon vs is when we aree idle for that is the sleepe of the soule In the 11. chapter of the 2. Sam. wee reade that that while Dauid tarried idely at home in the beginning of the yeare when Kings vsed to goe foorth to battell hee was soone ouertaken with those two foule sinnes of adulterie man-slaughter Oh that men sawe to how many vices and euils they shutte the doore wheÌ„ they cease to be idle and giue theÌ„selues to honest labours and a lawful calling So long as Sampson Iudg. 19. warred with the Philistines he could neuer be takeÌ„ or ouercome but after that he gaue himselfe to idlenesse and pleasure he not only committed fornication with the strumpet Dalilah hut also was taken of his enimies and had his eyes miserably put out If those two which were such excellent meÌ„ indued of God with singular gifts the one of prophecie and the other of strength and such as no labour or trouble could ouercoÌ„e were notwithstanding ouerthrowne and fallen into greeuous sinnes by yeelding for a short time to ease then what crimes what mischiefes and inconueniences are not to be feared of theÌ„ who all their life long giue themselues to idlenesse and loytering But such hath alwaies been the peruerse incredulity of meÌ„s hearts that they wil not beleeue that other men haue perished vntill they themselues perish also If we be vtterly voyde of vnderstanding let vs go to the brute creatures which want these helpes of reason gouernment that man hath and learn of them Go to the Pismire ô sluggard saith Salomon Pro. 6.6 behold her waies be wise for she hauing no guide nor ruler prepareth her meate in the summer and gathereth her foode in the haruest What is it that filleth the prisons and bringeth so many to the gallowes and causeth so many Parents to lament and bewaile the vntimely death of their children but Idlenesse When the poore condemned wretches haue receiued their iudgement and come to the place of execution and stand on the ladder what counsell giue they to young men and to children but to beware of idlenesse What is the cause of such and so many diseases in the bodie Aske the Phisitians they wil tel you Idlenesse Whereof rise rebellions in kingdomes against Princes Whereof rise mutinies and mutterings in Citties against Magistrates You can giue no greater cause thereof then Idlenesse Christ our redeemer saith Of euery idle word that is vaine and vnprofitable trifles Math. 12.36 which the most part of people spend their liues in that men shall speake they shal giue account thereof at the day of iudgement If we shall make an account for idle words what shall we do for idle hands for idle feet for idle bodie for idle soule What account for all our idlenesse especially for wicked deeds shall we make at the day of iudgement Seeing theÌ„ that idlenesse is so noysome hurtful let all christian parents therefore labour and endeuour to auoyd it both in themselues and in their children as a plague or contagious disease Therefore it is most requisit necessary thar Parents doe bring vp their children eyther in learning to learne that science which they be most apt for Obiection or in some occupation handicraft whereby they may get their liuing another day and so liue the better But some vnaduisedly and foolishly doe reason saying What neede is it for noble and rich mens children to haue learning they shall haue ynough Wee answere Answere the greater the Ship is and the more marchandise it carrieth about the more need it hath of a cunning Ship-maister so the greater the childe is both by birth and by inheritance so much the more neede it is for him to be brought vp in learning and in good literature Pro. 3.13.24.15 For learning knowledge and vnderstanding is profitable both for rich and poore So that as the Grecians say Hee that is ignorant and vnlearned seeth nothing although hee haue eyes The life of such a one is as a tree without fruite a day without Sunne a night without moone and starres a house without a man and a head without a bodie It is found by experience which the best schoolemaister that vnto what occupation or science soeuer any young man shall be put to the more skill and knowledge he hath in the liberal sciences so much the more
one poynt and that the least of that which familie-gouernment tendeth vnto But the Wisedome that wee speake of is not naturall but fetched from the fountaine of all wisedome But learned out of the word GOD himselfe who by his word shineth vnto vs pure light to walke by not in the Church alone nor in the publike societie of men onely but euen within the secret of our owne walles and toward such as be abiding vnder the same roofe And if we desire to walke with God as Enoch did wee must sette vp this light for our selues to liue by at home Gen. 5.24 Psal 119.3 For then wee doo no iniquitie when wee walke in his way Where no wisedome is vsed in gouerning families Wisedome is great wealth Without wisedom whatsoeuer a man taketh in hand turneth to his owne hurt there al goeth to wrack and there many enormities are to bee found as wofull breaches betweene man and wife gracelesnesse and vnthriftines of children lewdnesse of seruants and foule scapes And where carnall pollicie ruleth and not the wisedome which is from aboue there all that is done tendeth to the ease pleasure and profit of this life which is the end and felicitie of a brute beast and not of a man Now that there is a good kind of gouerning of a familie which they who follow wisely may be said to gouerne wel appeareth out of the first Epistle to Timothie 3. verse 4 5. One that guideth his owne house well c. and after He that knoweth not to gouerne his owne house c. Psal 101.2 Wherby it is euident that there is a way or ordering the familie aright I◠is out of doubt that the wise and skilfull gouernment of a house is found out by prudence is defended by Science and conserued by experience and there is a misgouerning of it To set downe this good Gouernment exactly is a hard matter Heere onely wee will note some things which do appertaine vnto that gouernment which we speake of And to doo it more orderly to the better vnderstanding wee must consider that as may also be gathered out of that place of Timothie that there are two sortes in euery perfect familie 1 The Gouernours Whereof a family consisteth 2 Those that must be ruled And these two sorts haue speciall duties belonging to thē the one sorte 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 The first sort are such as haue authoritie in the familie as the father and mother master and mistresse To whome as God hath giuen authoritie ouer their Children and seruants Who must vse their authoritie If the gouernour be charged with weightie affaires he may appoynt one to gouerne his house as Abraham and Putiphat did Gen. 24 2. Gen. 59.4 so hee would haue them to vse it to the wise gouernment of them not onely for their own priuate profit credit or pleasure but also for the good of those whom they are to gouerne for by a wise gouernment much good commeth to the parties gouerned If maisters then or parents doo not gouerne but let seruants and children do as they list they do not onely disobey God and disaduantage themselues but also hurt those whome they should rule for when 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 whereas if they had been helde in by the brydle of Gouernement they might bee brought to walke so as the blessing of God should follow them in their courses A propertie of good gouernment 1. Timo. 3.4 All gouernment of a familie must bee in comelinesse or decencie that is it must be such as is meete and conuenient both for the gouernour and for the person gouerned And therfore it is impossible for a man to vnderstand 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 raigne Lordlinesse is vnmeete in a householde gouernment and yet familiaritie with such as are vnder gouernment breedeth contempt 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 especially First The markes that family gouernment aymeth at christian holinesse and secondlie the things of this life By the first God is glorified by the secōd this present life is sustained in such sort as God seeth good for vs. Howsoeuer where humane pollicie is the rule of household Gouernment there men only 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 righteous also that is they must seeke to haue Holinesse found in their habitation whereby God may be glorified as wel as riches whereby they may be comforted This hath been the course of holy men in former ages Abraham flitted often from place to place Gen. 12 78. 13.18 1◠33 22.9 yet hee built an Altar wheresoeuer hee became yea and trayned vp his familie in the feare of God Hee did not seeke excuse in his vnsetled estate to lette passe the care of holinesse Iob. 1.5 Holy Iob was not contented to worshippe God himselfe alone but sanctified his sonnes that is prepared them to worshippe God with him Iacob at his returne from Padam-Aram purged his familie Iosu 24.15 Hest 4.16 Prou. 31.26 c. and sette vp Gods worship there Iosua saith though others should forsake the Lorde 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 labored to bring their families to the fayth also Act. 10. 16 14.15· Ephe. 6.4 Parents also are commaunded 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 and that good gouernment looketh to bring godly behauiour into families as well as thrift and good husbandrie For want of this care many parents leaue their children faire faces and foule minds proper bodyes 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 set aloft yet the Spirite of God
Let these wordes Due 6.6 7 8 9 which I commaund thee this day be in thine heart and whet them vpon thy children and speake of them when thou sittest in thy house when thou walkest in the way whē thou lyest downe and when thou risest vp c. So that it is not enough to bring thy children to bee catechised at the Church but thou must labour with them at home after a more plaine and easier manner of instruction that so they may the better profite by the publike teaching Looke Pro. 22.6 Thou euen by breeding thy children hast helped them into corruption a damnable estate how oughtest thou then by al holy care and paines taken with them in teaching them the knowledge of God in Christ helpe them out of it that they may not be firebrands of hell And for seruants seeing they spend their strength wearie out their bodies and bestow their dayes and yeeres in seeking their profit and ease oughtest not thou then to seeke the saluatiō of their soules Salomon saith the iust man hath regarde to his beast much more shouldest thou haue regard to thy seruant who is made according to the image of God with thee is redeemed with as deere a price as thou art And thy care for him should not stretch to his body alone but especially to his soule that seeing his calling will not suffer him to vse so many so often meanes for the good of it as were requisite hee might herein be helped by thee The second speciall is an acquainting them with the Scriptures by reading them dayly in thy house Reading the scriptures in their hearing and directing them to marke and make vse of those things which are plaine and easie according to their capacitie 2. Tim. 3.15 So Timothie was trained vp by his parents in the Scriptures so hat he knew them from a child that is was made acquainted with them by reading them and being instructed in them according to his capacitie This shall make them the fitter to heare and profite by the publike ministerie Whereas the neglect of this dutie makes them vnable to heare and vnderstand the Preacher when hee citeth examples or quoteth texts out of sundry places of scripture The helpe that their familie might reape by it should make them carefull in this reading of the Scripture Thirdly in looking that they profite by the publike ministerie of the word Sacraments euery one according to their capacitie and this duty requireth that they should not only looke that they do diligently frequent the preaching of the word and carefully come to the Sacraments in due time but also that they shew thē how and put them in mind of preparing themselues to the word Sacraments as Iob did his sons Prepare them to heare the word by considering Gods ordinance his promise and their own necessity c. by laying aside al such cares thoughts and affections as might hinder them frō a diligent hearing To the Sacraments prepare them by considering of Gods institution the ministerie of his Sacraments his mercie in Iesus Christ their faith their repentance their wants and so seeking assurance of grace of reconciliation comfort to come to the Lords table Againe to further their profit they must diligently examine them what they haue learned what vse they can put such doctrine also helpe and direct them wherein they faile Thus did our Sauior Christ his disciples Mat. 16.15.16.17 Besides they must call vpon them for the practise of that which they learne out of the worde that the worde grow not to a cōmon matter of no further vse but to talke of vpon the Sabboth day The fourth special duty that belongeth to instruction is that they teach them how to make vse of Gods works either past or present as of examples of his mercie and goodnes to be encouraged by them to trust in him by workes of his iustice to be moued to feare him and so to sowe the seedes of conscience and religion in them Thus did Abraham Genes 18.19 which care of his moued the Lorde to reueale his purpose to him of destroying the Sodomites The duties which they are to require of them concerning godlinesse bee to vse the publicke Ministrie carefully to be diligent and reuerent in the priuate worship of God to submit themselues to priuate instruction of all sortes and to make their vse of it to the building vp of themselues in faith and lastly to practise all holy and christian duties which beeing comprised brieflie in the ten Commaundements are more largely layd open by the publike ministrie of the word and by priuate Catechising But after what manner must they require these duties We answere not onely by telling of them what they must do and calling vpon them for the doing of it and by gentle admonition when they bee backward but also by correcting them if they shall be negligent and contemptuous in the practise of them This correcting is either by Rebuking or Chastising them according to the qualitie of the fault and the condition of the partie that is so to be dealt with Leuit. 19.17 2. Tim. 4.2 A rebuke is a pronouncing of some misbehauiour or knowne wickednesse of any with condemning of the same by the word of God whereby they may haue shame that others might feare Pro. 27.5 and 29.19 Correction is a sharpe thing and therefore not easilie borne of our nature which is full of selfe-loue and through the corruption of nature it is turned into an occasion of great frowardnes sturdines and naughtines where it is not wisely dealt in Now the better to minister correction with more hope of doing good by it we must consider First the end of correcting Secondly the matters which must bee corrected Thirdly the maner of correcting 1. The ende in correcting must not bee to wrecke and reuenge thine anger or malice or to reuenge thy selfe for an iniurie done nor yet alone ly the preuenting of the like hurt by the like fault afterward but in zeale of Gods glorie who is dishonoured by the lewdnes of the offender and in loue to the partie Thou must seeke by wise correction to reclaime him from such euill as bringeth danger to him and make him more careful of his dutie afterwards Herein they faile who in correcting haue no respect but to their owne commoditie 2. For the matters that deserue correction this is a rule that there must bee no rebuking much lesse chastising but where there is a fault for where any is vniustly corrected besides the iniurie it hurteth him by hardning him against iust correction for he will thinke that it is the rash hastines of his gouernour that putteth him to smart and not his owne desert By fault I meane not onely the committing of that which was forbidden but also the omitting of that good which was commaunded But euery such fault is not to be censured with correction sometime ignorance
Job 2.10 Our Sauiour Christ to Peter Mat. 16. vers 23. and to Iames and Iohn Luk. 9. vers 55. Elie 1. Sam. 2.23 c. rebuked his sonnes but not according to the qualitie of their fault which turned to his and their ruine The profit of this wisely done is declared by Salomon Prouer. 23.15 The rod and rebuke giue wisedome but the child let alone shameth his mother This reproofe may haue some threatning of chastisement ioyned with it if need bee to the end to make it sincke the deeper with them Pro. 19.19 Be thou very angry when thou pardonest a fault saying that thou for sparing him now wilt punish him the sorer if he transgresse againe But threatnings must not bee vaine words without effect but alwaies if amendement follow not thou must performe what was threatned least thou become light and vaine in the offenders eyes Chastisement is when with a sharpe rebuke punishment is also laid vpon the offender according to discretion If any man thinke fighting vnmeet for Christians or be loth to foile their hands least they should get themselues an ill name let them know that Gods ordinance is not a matter of an ill report but onely amongst fooles that know not what is good and meete Now that household chastisement is agreeable to Gods will is euident out of the Prouerbs where the wisedome of God doth very often commend it to vs as chap. 13.24 He that spareth the rod hateth his sonne but he that loueth him chasteneth him betime Where he requireth that it be not deferred till it be too late that is till the offender be hardened in ill but giuen in time before he be past recouerie He saith it is a fruit of true and pure loue to correct in due time and very loue in parents and care of their chidren must draw them to it Thirdly he saith Parents neuer knew what true loue of children ment but imbrace fondnesse and foolish pitie in stead of it who doe spare to correct when correction is deserued Fourthly that this fondnesse and foolish affection is indeede hatred and not loue the reason why it is to bee counted hatred is set downe Prou. 19.18 Chastise thy sonne while there is hope and let not thy soule spare him to his destruction Where hee plainly saith that fond pittying and sparing of childrē is to work the destruction of them and is it not a token of great hatred to be a meanes of anothers destruction Elsewhere he sheweth the necessitie of correction and the good which it doth Pro. 22.15 Foolishnes is bound in the heart of a childe but the rod of correction shall remoue it farre from him As if he should say much follie and lewdnes is couched in a childs heart which if it be not purged will burst foorth into foule enormities and therefore a purgation is but needfull and what may that be but the rod of correction The same is commanded Pro. 29.17 Correct thy sonne where also he sheweth what benefit commeth thereby to the parents He shall giue thee rest yea he will giue pleasures to thy soule that is thou shalt bee free from sorrow heauines and many troubles which many parents haue with vngracious children and on the other side thou shalt haue much comfort and delight by them Great benefit also commeth thereby to the children as he sheweth in the 15. verse The rod and correction giue wisedome And chap. 23.13.14 whereas the neglect of it bringeth hurt to the child and to the parents as followeth A childe set at libertie maketh his mother ashamed And for seruants the Wiseman doth closely shew how they must be dealt with all where he saith Pro. 29.21 He which bringeth vp his seruant delicately from his youth at length will be depriued of his children And a little before verse 19. he saith A seruant wil not be chastised with words though he vnderstand yet he will not answere or regard These Scriptures shew that God hath put the rod of correction in the hands of the Gouernours of the familie by punishment to saue them from destruction which if the bridle were let loose vnto them they would runne vnto Where men and women are content to goe contrarie to their owne nature and to vndergo ill reports to obey the ordinance of God there God will giue a blessing that is a well ordered familie wherein all shall be of good hope The wiues dutie touching christian holinesse These bee the duties that the chiefe of the familie oweth to them of his familie within doores as touching godlinesse The wife also which is a fellowe-helper To be a fellow helper is to yeeld helpe to her husband especiall at home in al the matters o◠the familie 1. Tim. 5.15 Tit. 2.5 Gen. 18.67.1 hath some things belonging to her to further godlinesse in her familie as for example In her selfe to giue example to her Household of all readie submission to all good and christian orders to order her Household affaires so carefully that no exercise of religion bee hindered or put out of place at such time as they should bee done And in her husbands absence to see good orders obserued as he hath appointed to watch ouer the manners and behauiour of such as bee in her house and to helpe her husband in spying out euils that are breeding that by his wisedome they be preuented or cured Salomon saith of the vertuous woman that she ouerseeth the waies of her household Pro. 31.27 verse 26. And a little before she openeth her mouth with wisedome and the Law of grace is in her tongue And S. Paul requireth that wiues specially the elder bee teachers of good things and to instruct the younger They may also do much good in framing the tender yeares of their children vnto good while they bee vnder their hands for euen as a childe cockered and made a wanton by the mother wil be more vntractable when the father shal seeke to bend him to good so on the other side a child wisely trained vp by the mother in the young yeares will bee the easilier brought to goodnesse by the Fathers godly care We reade that Timothie was made acquainted with the scripture frō a little child by means of his godly Mother Grandmother a good patterne for christians And marke the proofe God recompēced their godly care exceedingly for Timothie proued a rare young man of excellent graces to the great ioy and comfort of his Parents Shee may also poure good licour in to their tender vessels the sauour whereof shall sticke in them a long while after I meane they may sowe in their mindes the seedes of religion and godlinesse These and such like duties if the wife performe constantly she shall bring no smal helpe to her husband for the godlie and religious ordering of his house And thus much of that part of household gouernment which concerneth godlinesse Now of the other part The 2. thing whereat houshold gouernment aymeth
for manners sake we are wont to do to others And she ought to consider that no distinction or difference of birth and nobilitie can be so great but that the league which both Gods ordinance nature hath ordained betwixt men and women farre exceedeth it for by nature woman was made mans subiect But if a man shall take to wife an inferiour or meane woman he also ought to weigh that Matrimonie maketh equall many differences and further that he hath not taken her for a slaue or seruaunt but for a fellow and companion of his life Of the choise of a wife And seeing that election or choise is nothing else but to take a thing meete and conuenient to the end it is prepared for therefore euery one that must chuse ought to regard the ende and to know what thing is conuenient for it So that it is needefull that he be wise and discreet or else hee cannot dispose it nor perceiue what thing is conuenient for it Therefore if a man would aduisedly consider that he is to liue with his wife continually and she with him he would then be very circumspect in the choise of her which choise maketh either very much for his felicitie and comforte or else for his great miserie and discomfort For by how much the more a thing is vnited and knit vnto man so much the more it may helpe him if it be good or hinder him if it be euill Those dammages and hurtes which are inwardly in the bodie are worse then those which are without the bodie and those of the soule then those of the bodie and likewise men doe iudge of those things which are called good But peraduenture it may seeme vnto some thâ—t these things are not vniuersally true for vnto some the losse of their goods is more then the losse of their health But this thing doth not arise or happen of the goods or money it seâ—fe but because some man doth perswade vnto himselfe that to loose his goods is a thing intollerable and therefore the goods are not of more estimation then is life or health but it is mans affection that doth rule in this thing And therefore it seemeth lesse to some to be driuen out of his kingdome then to other some to loose a smal portion of his possessions Some will reuenge a word most cruelly and some other well beaten and buffeted will not reuenge it at all All these things doe proceed and come of the soule the which is most inwardly ioyned knit vnto man which hath more power in him then the bodie yea then man himselfe if it be then of so great importance what maner of friend thou haue to liue commodiously or incommodiously withall the which shall none otherwise dwell nor be in the selfe same chamber bedde nor house with thee but that thou mayest shake him off at thy pleasure how much more oughtest thou to take heede when thou chusest thee a wife the which must bee continually conuersant with thee at thy table in thy chamber in bed in thy secrets and finally in thy heart and breast If thou goe from home thou doest commit thy house thy familie thy goods and thy children of all other thinges the most pleasant vnto her shee is the last that leaueth thee at thy departing and the first that receiueth thee at thy returning thou departest from her with sweete imbracements and kisses and with sweete kisses and imbracements she receiueth thee at thy returne home vnto her thou disclosest thy ioy heauines So that it is an heauenly life to be conuersant and in the company with those that a man delighteth in and loueth But it is a calamitie infernal to be bound and forced to see those things that a man doth greatly hate abhorre or to be in company with those that a man would not be withall and yet cannot bee separated nor depart from them Hereof coÌ„meth as we doe see in some mariages so great ruines so wicked and vile deeds as maimes murders committed by such desperate persons as are loth to keepe and yet cannot lawfully refuse nor leaue them Therefore young folkes ought not to be too rash and hastie in their choise but to haue the good aduise and direction of their parents and trustie friendes in this behalfe who haue better iudgement and are mote free from the motions of all affections then they are And they must take heede least following the light and corrupt iudgement of their owne affections and mindes they change not a short delectation and pleasure into a continuall sorrow and repentance For wee doe learne by great and continuall vse and experience of thinges that the secret contractes made betweene those that be young doe seldome prosper whereas contrariwise those marriages that are made and stablished by the aduise of wise and religious parents doe prosper well But specially and before all thinges such as purpose to marrie must faithfully with feruentnesse and stedfast beleefe without ceasing make their intercession and prayer vnto God A good wife is aboue all things to be craued of God by prayer to whom all hearts are open and knowne that hee would not suffer them to goe amisse but as a tender father helpe and direct them to make a right choise so as they may liue honestly and prosperously as good christians ought to his glorie and their owne comfort For this purpose there is a notable example of Eleazar Abraham's seruant who being sent to get and make choise of a wife for Isaac his masters sonne beginneth his matter with prayer Gen. 24.12 c. So did Isaac also as appeareth in the same Chapter verse 63. When any haue determined with themselues to marrie and haue vsed all diligence thereto required rhey must desire of God by humble and earnest prayer good and prosperous successe in whose hand and power it is to giue it and doubtlesse he will effect it if they aboue all other thinges shall haue an vndoubted hope and confidence in him For if they after that they haue settled themselues and haue satisfied their appetites shall then resort vnto God by prayer desiring him that they may obtaine the thing that they most desire so it would appeare that they would make him the Minister of their voluptuous desires and pleasures and so doing their vowes and prayers should become most manifest blasphemie And therefore a man should not come vnto marriage as vnto a prophane thing with a loose and vnprepared minde but with a quiet wel purged minde as to a thing most sacred holy For Matrimonie doth not consist onely in the coniunction of the bodie neither yet in dauncing nor banquetting proceeding and brought vnto vs with many other things from the Gentiles but it should rather beseeme christians most studiously to pray vnto God that so weighty a thing as matrimony is might haue good and prosperous successe For Matrimony is a thing sanctified of God Heb. 13.4 the which
hee ought in like maner to remember that she is his fellow and companion of his goods and labours and that their children bee common betweene them bone of bones and flesh of the flesh of man And thus there shall bee in wedlocke a certaine sweete and pleasant conuersation without the which it is no mariage but a prison a hatred and a perpetuall torment of the minde So that the husband must let his wife perceiue and know that for the good opinion that he hath of her he doth loue her simply and faithfully and not for any vtilitie or pleasure For who so doth not perceiue that he is beloued for his owne sake will not lightly doe the same to another for the thing that is loued loueth againe If mony or nobilitie could perceiue and vnderstand that they were beloued they would if they had any feeling at all of loue requite it with loue but when the soule is loued in as much as it may loue it giueth loue for loue and loueth againe The breaker of horses that doth â—se to ride and to pace them doth handle the rough and sturdie colt with all craft rigour and fiercenes that may be but with the colt that is more tractable he taketh not so great paine A sharpe and shrewd wife must bee pleased and mitigated with loue and ruled with maiestie and the more gently thou doest vse and shew thy selfe vnto her that is meeke and honest the more benigne and meeke thou shalt finde her But she that is noble and of a stout minde and stomacke the lesse thou doest looke to bee honoured the more she will obey and honour thee But yet the wise husband shall neuer set himselfe so farre in loue that he forget that he is a man the ruler and gouernour of the house and of his wife and that he is set as it were in a Station to watch and diligently to take heede what is done in his house and to see who goeth out and in 1. Cor. 11.3 Ephes 5.23 For although the husband by Gods ordinance bee the head ouer his wife yet hee may not abuse or despise her but must louingly defend and keepe her from all iniuries and all euils as his owne bodie For like as the head seeth and heareth for the whole bodie ruleth and guideth the bodie and giueth it strength of life or as Christ doth defend teach and preserue his Church and is the Sauiour comfort eye heart wisedome and guide thereof euen so must the husband bee head vnto his wife in like maner to shew her like kindnes and after the same fashion to guide her and rule her witâ— discretion for her good and preseruation and not with force and wilfulnesse to intreate her but to bee her defender instructor teacher and comfort So that when the husband hath obtained that his wife doth trulie and hartily loue him there shall then need neither precepts nor lawes for loue shall teach her moe things and more effectually then all the precepts of all the Philosophers Hee ought therefore to indeuour and more force himself that his wife may loue him then that she may feare him When his wife shall offend or displease him hee may not hate her or quarell with her but patiently and mildly admonish her Ephes 5.18.29 For no man yet euer hated saith the Apostle his owne bodie but cherisheth it and maketh much of it So then he that loueth his wife loueth himselfe for thereby hee enioyeth peace and comfort and helpe to himselfe in all his affaires therefore in the same verse Paul counselleth husbands to loue their wiues as their bodies And after in the 33. verse as though it were too little to loue them as their bodies hee sayth Leuit. 10.10 Let euery one loue his wife as himselfe that is as his body and soule too For if God commanded men to loue their neighbours as themselues much more are they bound to loue their wiues as themselues which are their next neighbours 1. Sam. 1.8 As Elkanah did not loue his wife lesse for her barrennesse â—ut sayd Am not I better vnto thee then ten sonnes As though he fauoured her more for that which she thought her selfe despised So a good husband will not take occasion to loue his wife lesse for her infirmities but comfort her more for them as this man did that shee may beare with his infirmities too Gal. 6.2 And so the one to helpe to beare the others burthen and so they shall the better fulfil the law of Christ For as in a citie there is nothing more vnequall theÌ„ that euery man should bee like equall so it is not conuenient that in one house euery man shuld be like and equall together There is no equality in that citie where the priuate man is equal with the Magistrate the people with the Senate or the seruants with the master but rather a confusion of all offices and authoritie The husband and the wife are Lords of the house Genes 1.28 Genes 2.18 vnto whom the Lord said Be ye Lords ouer the fish of the sea and ouer the fowle of the heauen and ouer euery beast that moueth vpon the earth And the selfe same Creator said that the woman should bee a helpe vnto the man Therefore the husband without any exception is master ouer all the house and hath as touching his familie more authoritie then a king in his kingdome The wife is ruler of all other things but yet vnder her husband There are certaine things in the house that onely doe appertaine to the authoritie of the husband wherwith it were a reproach for the wife withoâ—â— the consent of her husband to meddle withall as to receiue strangers or to marry their daughter But there are other things in the which the husband giueth ouer his right vnto his wife as to rule and gouerne her maidens to see to those things that belong vnto the kitchin and to huswiferie and to their household stuffe other meane things as to buy and sell certaine necessarie things may be ordered after the wit wisedome and fidelitie of the woman It cannot wel be rehearsed how many vtilities and profites the mutual concord and loue of man and wife doth bring to great things both at home and abroade nor how many losses and incommodities doo growe of the dissention and discorde betweene them For the housholde when their maister and their mistresse or dame are at debate can no otherwise bee in quiet and at rest then a cittie whose Rulers agree not but when it seeth them in concord and quietnesse then it reioyceth trusting that they wil be euen so vnto them as it perceiueth then to be among themselues wherein surely they are not deceiued for if the man and his wife doo louingly and gently support and intreate one an other they learne not to disdaine or for euerie light fault to be angrie with their seruants or yet for any household words to bee vexed or
walke ioyntly with him vnder the conduct and gouernment of her head And in that respect the husband is not to commaund his wife in manner as the Master his seruant but as the soule doth the bodie as being conioyned in like affection good will For as the soule in gouerning the bodie tendeth to the benefite and commoditie of the same so ought the dominion and commandement of the husband ouer his wife to tende to reioyce and content her To conclude As God hath testified his singular goodnesse vnto man in creating him an helper to assist him so let him consider in how many sorts she is to him a helper to passe ouer this life in blessednesse And let this dayly seeking of such a benefite receiued at the hands of God induce and stirre him vp to render thanks and to dispose himselfe to vse it well to his owne comfort and saluation and not to abuse it to the destruction both of himselfe and his wife But if he chaunceth as many doe vpon troubles and afflictions in marriage let him remember that the same doe proceede not properly from marriage but from the corruptions of the parties married and for his parte let him studie to amende his infirmities and faults by amendment of life and withall pray to God to graunt the like grace vnto his wife to the ende that the more they recouer the Image of God the more feeling they may haue of the felicitie of Marriage which Adam and Eue had enioyed had they continued as they were created in the Image of God And the particular duties of the wife to the husband are principally these first that she bee a helper vnto him c. Secondly that she bee obedient vnto him c. These foure speciall duties are partly touched before and partly afterwards As loue matrimoniall is greatly allowed of God and much commended of all good men as an ordinate holie and godly loue so contrariwise hatred dissentiō strife debate vnquietnes and frowardnes in mariage highly displeaseth God and much grieueth al good and godly men And therefore the deuill the enemie of all vnitie concord and agreement laboureth by all meanes he can especially at the first comming of the maried folkes to dwell together to sow dissention discord and to cause them not to agree but to dislike one of the other against whom they must diligently watch by feruent and earnest prayer to God that the diuell preuaile not against them by such too early disagreement For as two boords at the first if they be not well coupled and ioyned together they neuer are fastned right afterward but if the first coupling and ioyning together bee good then can there afterward no violence driue the boords asunder yea the whole boord doth sooner breake then the glewing of them together euen so the husband and wife must bee verie carefull and diligent that their first cohabitation dwelling togither The best pollicie in marriage is to begin well belouing delectable and friendly and not separated through anie spightfull contention or discord so shall the whole estate of their mariage be more comfortable and prosper the better as long as they shal liue And though there happen to arise any sparke of discorde betwixt them yet let them beware that at the least there bee not too much displeasure disdaine and inconuenience kindled thereby For if at their first dwelling together there shall fall out such vntowardnesse and vncomely discorde then will it now and then bee breaking out euen as it fareth with great wounds and broken legges or armes which seldome are so throughly healed but sometimes they haue paine at the change of the weather So likewise if married folkes behaue themselues thus vntowardly and vnhonestlie the one towards the other at the first and if iars and discord be once begun betweene them the old canker of hatred will breed againe though it bee scaled afterward Let the one therefore learne betime to be acquainted with the nature and conditions of the other and to apply themselues according to the same in as much as they must needes dwell together one to enioy another and the one to liue and dye with the other and so stedfastly and vnfainedly to loue one the other that neither of them haue anie thing so deare which they cannot bee content to giue and bestow one vpon the other yea euen their owne life if need require And therefore husbands and wiues must euen at the beginning of their marriage giue their diligence that all iniuries and offences may be auoyded for tender and soft loue is soone dissolued and broken So that this new loue and coniunction of the minde must be nourished with benigne sweet gentle conuersation vntill it be so increased fastned that no great storme be able to dissolue or breake it And all suspition must be at all times but specially at the beginning of matrimonie eschued and shunned least they should first begin to hate or euer they begin to loue yea and they must beware they doe not faine any suspition nor conceiue it of any light occasions and coniectures for vnto such they in no wise must giue eare although there were some shew and great apparance of likelihood And this will bee a good meanes to effect and worke this namely if they accustome themselues to speake kindly louingly and cheerfullie one to the other For as the ancient Counsellors of king Salomon gaue wise aduise and counsell vnto Rehoboam king of Israel 1. King 12.7 8. c. to the end that hee might win the loue and good liking of the people Speake kindly vnto them said they and they will serue thee for euer after which counsell not being followed great inconuenience and mischiefe after befell vnto him c. Euen so likewise if the husband bee desirous to procure the loue of his wife and to winne her to God or if the wife be desirous and would also procure the loue of her husband and win him to God then they must draw on one another with sweet and gentle words of loue speaking kindly one to another Iudg. 19.3 Prou. 15.1 because gentle words do pacifie anger as water quencheth fire But if they shall vse taunts or words of reproach and despight one against another Gal. 5.9 much hurt then may ensue thereof for a little leauen sowreth the whole lumpe And therefore let them vse to giue one to the other their dutifull names and titles and to eschue and shun the contrarie For example like as the spightfull Iewes which hated the Lord Iesus would not vouchsafe to giue him his name when they talked of him or with him but to shew their vtter dislike of him they vsed to say Iohn 7.11.15.35 Is this he or art thou he that wilt doe such a thing Js not this he c. Againe Whither will he goe that we shall not finde him They would not say Is not this Iesus Christ or the Sonne of God
slaunder of their profession Temperance in apparrell And let them not so much regarde what thing they would faine haue but rather what they cannot well bee without so that whatsoeuer they haue no need of is too deare of a farthing The dutie of Parents towards their children This dutie containeth foure poyntes namely in teaching or instructing them in religion in manners good example of life and skill of an occupation THis dutie consisteth vppon foure points First that fathers and mothers do instruct and bring vp their children euen from the cradle in the feare and nurture of the Lord. Secondly that they bring them vp in shamefastnesse hatred of vice and loue of all vertue Thirdly that they be vnto their children examples of all godlines and vertuousnes Fourthly that they keep them from idlenes the mother of all mischiefes and bring them vp either in learning or in some good Art or Occupation whereby they may get their liuing with honestie and trueth when they shall come to age and yeares of discretion The first point 1. Touching the first point Parents are to be admonished that they beare in minde that the cause why the Lord hath blessed them with children is first that they should be carefull to see that their children be so vertuously brought vp that they may become citizens of the church of God so that whensoeuer they themselues shall dye in the Lord they may leaue their children true worshippers of God in their place but alas there bee few that haue any great care of this dutie It is to bee remembred The children of Christians ought not to be called by any popish name Dan. 1.7 that it is the fathers dutie with all conuenient speede to present the childe to baptisme and there to giue the name vnto his child as may appeare by the example of Iacob and Zacharias Genes 35.18 4.25.26 Luk. 1.63 Genes 16.15 21.3 And it is a thing worthie to bee wished that all parents when and at such time as God blesseth them hauing any childrē borne that then they would giue them such names as are named and commended vnto vs in the holie Scriptures to the end that when they come to yeares of discretion they by hearing those names may be excited and moued to follow the vertuous life and christian conuersation of those men and women whose names they beare which the holie Ghost hath commended them for and contrariwise to eschue and auoide those faults and vices which are discommended in them We are neither better nor worse in respect of our names Iosua 10.3 The name profiteth none in whom vertue is not commended And yet wee haue to remember that as those children which are named and called by and after any of the names of Patriarkes Prophets Apostles or by the name of any other Saint man or woman are not any thing the better because they haue such godly christian names vnlesse that they doe imitate and follow them in faith vertue and godly behauiour so on the other side they that bee not called by such christian names as are mentioned in the sacred Scripture are not in respect of their names any thing the worse hauing an assured faith in the merits of Christ his death passion and bloudshedding and leading their liues agreeable to the same For as neither the yearely reuenues nor the glorious titles and names of ancestors and to descend of noble parentage maketh mē noble and renowned in deed vnles they themselues be godly honest and wise so neither the godly names no nor yet the faith and vertue of the fathers auaileth the wicked and vngodlie children any thing at all vnlesse they repent and become faithfull and godly as they were Let vs here consider that so often as in the race of our life wee doe heare or doe speake of our name it doth put vs in remembrance first of Gods mercie shewed vnto vs in our baptisme secondly of our promise to God againe And as in times amongst our ancestors Luk. 1.59 and 2.21 Proper names are also giuen vnto vs for this vse and end that is to distinguish betwixt man and man Infants had their names giuen them when they were circumcised as appeareth in Luke no doubt to this end that the circumcised should be admonished by the calling by their names at what time and place they had their names giuen thē and should thinke that they are written in the number of the children of God and ioyned in league with him and made partakers of the couenant so likewise after the same maner must we that haue had our names giuen vs in baptisme remember beare in mind that we are by grace adopted to be the sons of God and receiued into his fauour and therfore that we are Gods own and as it were his goods and riches as who beare his name as proper vnto him 2. Secondly they must assure themselues that all their labour is lost which they bestow vpon their children vnlesse they bring them vp in the feare of God and oftentimes call vpon Gods helpe by earnest prayer that he in mercie would vouchsafe to preserue them from the manifold snares subtilties and temptations of Sathan which their tender age is subiect vnto We may heare many parents complaine of the disobedience of their children but they do not marke consider that they are iustly punished by God for that they thinke by their owne industrie and wit to make them good and vertuous without Gods blessing which they seldome or neuer call for in good earnest 3. Thirdly let them consider how noble a thing a child is whom God himselfe hath shaped and formed in his mothers wombe nourished brought foorth into the light and indued with bodie and soule to the end he should as it were in a table represent God his first paterne Instructing correcting and praying make good children and happie Parents 4. Fourthly let them know that these things are to be dealt withall in order Vnto the bodie nourishment bringing vp apparell and sometime correction that they may keepe their children in awe 1. King 2.2 3. Genes 34.30 Iohn 1.5 Vnto the soule they owe catechising instruction and doctrine and that of two sorts namely of godlinesse and of ciuilitie By the one they shall keepe a good conscience before God By the other they shall obtaine a good report among men For these are the two principall points which parents ought to bee most carefull to plant in this life in their children both which the Apostle comprehendeth in one verse where he saith Ephes 6.1 Ye fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. And therefore all parents are diligently to instruct and teach their children the first principles of Christ his religion so soone as by age they are able to perceiue and vnderstand the same that they may as it were suck in godlinesse together with their
the life to come as for their bodies and this present life Parents that either cannot write and reade or will not or haue not time to teach their children will yet send theÌ„ to schoole and such as would haue them learne some Art or Occupation or traffique if themselues professe not the same wherein they like to employ their children they will yet put them to dwell with those that doe professe the same to the ende they may learne How therefore can parents excuse themselues when their children remaine vntaught in those things that concerne the glorie of GOD and life euerlasting But howsoeuer it bee if they be neither able of themselues nor doe prouide to haue theÌ„ taught by others they shall bee inexcusable in the sight of God and the ignorance of the children ingendring contempt of God loue of the world and neglect of heauenly felicitie will crie out for euerlasting vengeance against their parents so that if they account not their children as beasts without soule or if they loue them with the due loue belonging to parents let them declare their loue especially to the soule the christian instruction whereof surmounteth all worldly treasure Some say it would bee a great comfort for them in heauen to know their neere kindred and consequently their children and this commeth of naturall affection But might it not bee a greater discomfort for them euen in their life time to see them goe to hell for want of instruction Some charge their children to be dull witted and hard to be bowed or brought to any goodnesse or vertue Albeit naturall inclination bee a great helpe or profiting yet exercise and custome to do well is a mightie meanes to bend and shape them that way yea euen such that by experience we finde this olde prouerbe true Vse ouer commeth nature As the wheele-wright doth by strength bow his timber letting it lie long in that bent it abideth crooked Barren ground well tilled soyled and sowen with good feed groweth fruitfull and yeeldeth good increase Iron weareth with handling The water by continuall dropping weareth the stone Wilde beasts may be tamed and wilde colts by custome be brought to the saddle and are content to be led by the bridle euen so the dullest capacities may by instruction and custome be fashioned to vertue As contrariwise the wit most inclined by nature to vertue may by bad instruction and the conuersation of the wicked be peruerted and grow vicious Parents therefore are herein to respect two points first to begin to frame and bend their children in their tender youth to vertue remeÌ„bring that a seale entereth deepest into softest waxe They must be carefull that they do not speake or tell any foolish tales bawdie rimes or vngodly speeches before their children least they infect their tender wits with follie and astonishment Experience sheweth that children will sooner learne any language by conuersation then elder folks Also that the yonger the twig is the sooner it is bent or made straight Secondly it is the parents dutie to restraine their children from haunting and conuersing with such as be vicious peruerse and wicked And vndoubtedly we see that they do soone learne villanous vnseemely speeches and malicious lewd actions with their corruptions and as the old prouerbe saith Halting with the lame they shall learne to halt A child that naturally speaketh wel by conuersing with such as corrupt their speech shall degenerate and speake as badly Tie a yong twig that is crooked with a straight one that is stronger then it and in growing it will become straight and so continue when it is vndone And contrariwise a straight one tyed to that which is crooked and stronger then it selfe will grow and continue crooked Moreouer parents when they meane to put forth their children to any trade or occupation eyther to learning they then ought carefully to see and enquire whether such as they thinke to place them withall bee râ—ligious and vertuous and endued with the feare of God Many men in the admittance of a seruant the feare of some temporall or carnall inconuenience causeth them to enquire of his or her trueth honestie or other qualities Therefore if parents shall commit their child to the ordering and instruction of a master before they make inquirie of his honestie christian conuersation they plainely shew that they haue lesse care of the corrupting or infecting of their child with vice then of some smal inconuenience that might happen by an vnhonest and vnthriftie seruant When they buy an earthen pot they sound vpon it to see whether it be broken least they should be deceiued in a small piece of money yet doe they not sound whether the master to whom they commit their child bee vicious or vertuous albeit by putting and placing him with one that is vicious and irreligious they put him in danger of losse both of body and soule Some doe respect their friendship with some masters rather then their vertue and so doe commit to theÌ„ their children least they should be angrie for putting them to another These men doe resemble and bee like him who being dangerously sicke vseth the aduise of an ignorant Physition that is his kinsman or familiar friend for feare he should take offence if he should call another albeit without comparison more learned and skilfull If thou shouldest haue any waightie matter in law wouldest thou rather commit thy cause to an ignorant negligent atturney because he is thy friend then to him that were both diligent and learned Making a Voyage through some dangerous Sea wouldest thou in a tempest commit thy Ship to a young Pilot vnskilfull or drunke because hee is thy Friend What a foole art thou that wilt not take the like care of the profite honour safetie and saluation of thy child Others commit their children either to him that is best cheape or by whom they may grow into greatest aduauncement in the world but neuer respect the hazard of their child so they may eyther spare or get worldly goods Let them also bee carefull to restraine their children from vice and to inure accustome them to vertue As indeed the fathers that instruct or cause their children to be instructed doe farre excell such as onely doe beget them for of these they receiue life onely of the other good and vertuous life Yet parents ought not so much to relie and rest vpon the diligence of their childrens masters as neuer to care to vnderstand how they profite and goe forward in learning and vertue for the regard of such diligence would make the masters more carefully to discharge their duties And thereof came the Prouerbe The masters eye fatteth the horse and this The masters eye is the fruitfulnesse of the garden Vpon these sinnes ensue many punishments both ghostly and bodily as well in the parents as in the children yea and in all the posteritie The holy Scripture giueth great commendarion to sundrie men women for
and errour in superstition and idolatrie The second poynt is The second point that fathers and mothers doe nourish and traine vp their children in shamefastnesse hatred of vice and loue of all vertue They bee charged by the fift commandement to feed to nourish Esay 28.10 Deut. 6.20 Exod. 12 26. and 13.14 The proper dutie of good parents to their children is to nourish them soberly to keepe them vnder obedience and to teach them good manners and to bring vp their children to teach them the principles seeds of christian religion to see they learne the Catechisme to teach them to praise God before and after meales as also to teach them by little and little by often repetitions to vnderstand wherefore the Sacraments were instituted to teach them manners how to behaue themselues decently in their going in their speaking and gesture of their bodies how to order them selues reuerently in the Church how abroad in all places and towards all men in all honest companies and so to begin some conscience in them For it were better for children to bee vnborne then vntaught Now contrary to this is when parents suffer their children to haue their will from the beginning when they discourage and daunt them by seueritie and by being too hastie with them when they let the common ignorance of the word to be rooted in them and haue no care to frame them to learne truth and godlinesse and so to prepare them to be apt to receiue profit from the publike Ministrie Pro. 23.13 19.18 29.15.17 22.6.15 13.24 It is therefore meet that all fathers and mothers if they wil haue ioy of their children that then they correct them when they doe amisse and keepe them in shamefastnesse hatred of vice and loue of all vertue according as the holy Ghost counselleth by the mouth of the wise man in sundry places For as the common Prouerbe is Byrch breaketh no bones neither moderate correction bringeth danger of death but oftentimes it bridleth keepeth backe the child that otherwise would runne headlong into hell and so is a meane to saue his soule For the fountaine of all vertue and chiefe of all mans felicitie is good instruction and right bringing vp And contrariwise children euill brought vp bring shame great heart breake to their parents As old Elie was corrected himselfe for not correcting his sonnes 1. Sam. 2.12 3 12.13.14 4.11 1. King 1.5.6 2. King 2.23.24 which is a notable example necessarie for all parents to imprint in their hearts that they may see their children well taught and corrected least they procure the wrath of God to fall vpon them as did vpon this Elie who honoured his children aboue the Lord and therefore the Lord cut him and them off For the comfort hee had of his sonnes was this the Arke the witnesse of the Lords presence was lost thirtie thousand of the people slaine his two sonnes Hophni and Phinehas killed who when newes thereof came to him for sorrow fell backeward and brake his necke vpon this his daughter in law fell in trauell and in trauell died the remnant of his house was glad to craue beg for a small peece of siluer and a morsell of bread Also the two and fortie children 2. King 2.23.24 that mocked Elisha the Lords Prophet saying Come vp thou bald head were rent in peeces with Bears Thus we see that children vntaught and vnchastised bring shame and confusion to their parents Let them therfore alway remember this How children should be brought vp that they prouide and bestow diligent labour that their children be forthwith instructed in vertue and godlinesse Hold thy children in awe and they shall haue thee in reuerence whilst their wits are yet voyd from cares vices and whilst their age is tender and tractable and their minds flexible and readie to euery thing who then will keepe fast good lessons and vertuous precepts if they be taught them For this is certaine that we remember nothing so well when we bee olde as those things we learne in yong yeares It shall be conuenient and profitable therefore to handle the waxe straightway while it is moyst to season those earthen vessels with very good liquor whilst they are new to dye and litte the wooll while it is faire and white and not defiled with any spots The Emmets or Pismires are not taught to gather into their holes or hillockes Pro. 30.25 6.6.7 8. in summer whereby they should liue in winter Bees learne not to make their cels to gather iuyce and to make honey but all these things bee done by instruction of nature So euery liuing thing the lesse meete it is to learning so much the more it hath of natiue prudence But man neither can eate nor goe nor speake except he bee taught Then if fertile fields for want of tillage waxe barren if trees being neglected either bring forth no fruite or else the same vnsauourie without diligence or grafting and pruning if dogs be vnmeete to hunt the horse and oxen vnapt to the plough except mans diligence be put thereto how wilde then and vnprofitable creatures would children become except diligently and in due time they should be fashioned by good bringing vp What a shame is this for any man to take great care to haue his dog well taught his horse well broken his land well husbanded his house goodly trimmed richly furnished and yet to haue his childe shamely rude in maners and altogether voide of al garnishing and instruction of vertue and godlinesse What a great follie and madnesse is this for a father to take great care and thought how to get money and possessions and to haue no regarde of his childe for whom the same is gotten Which is no lesse shame to heare then if a man taking thought for the shooe would set nought by the foot or with great care and studie would prouide that there should be no fault in the childes garment not regarding the health of his bodie This is as the common saying is To be penny-wise and pound-foolish to saue a sticke and burne a house to saue a ioynt and lose the bodie But oh vaine man hast thou more care and desire to leaue thy sonne a faire building and full of lands then for to instruct him in the way of godlinesse and so leaue him a vertuous conscience Hast thou rather a desire to hoord vp treasure for him Mat. 6.19 with rust and moth to be consumed then for to teach him the knowledge of God which will not canker but last for aye Most parents a pitifull thing to remember be louing to the bodies of their children but their soules they care not for they desire their welfare in this world but they passe not what they shall suffer in the world to come Yea fathers prouide lands rents reuenues great annuities fees and offices for their children here but alas
few prouide or bee carefull to haue them brought vp in vertue and the feare of God For the losse of their liues and bodies they will sore bewayle and much lament but the health and saluation of their soules they make no reckning of if they see them poore and sicke they sorrow and sigh but though they see them sin and greatly displease God they are nothing grieued It behooueth that parents doe carefully obserue vnto what vices their children are most inclined and s◠by good meanes to admonish and draw them from the same As parents be carefull to prouide temporal things for their childrens bodies which are transitorie so much more carefull ought they to prouide spirituall things for their soules And as they be diligent to keepe the bodies of their children from fire and water when they be young so much more they ought to take care that their soules be not poysoned with vices and false and erronious doctrine when they come to yeeres of discretion and this is the most acceptablest seruice that they can doe to God Psal 132.1 Mat. 12.33 Children are called the fruit of their parents Therefore as a good tree is knowne by bringing forth good fruit so parents should shew their goodnes in the good education of their children which are their fruit For like as fruitfull fields for lacke of tillage waxe barrē or as trees being neglected eyther bring forth no fruit or else the same vnsauorie without the diligence of grafting and pruning or as dogs bee vnmeet to hunt the horse oxen vnapt to the plough except mans diligence be put thereto euen so how sauage and vnfruitfull creatures would children become except diligently and in due time they should be fashioned by good and vertuous bringing vp To teach a child in the trade of his way as Salomon commandeth Pro. 22.6 which is not onely to instruct him vnto godlinesse but also vnto all other humane duties Reasons wherefore this dutie then belongeth vnto parents and they are bound to doe it For who should teach and informe the child but they which haue the gouernment and commanding of him But it is well knowne that parents onely haue the gouernment and commanding of their children or such as they shall procure for their better education and therefore this charge and dutie lieth vpon them they must looke vnto it Againe this is apparant euen by the generall law of nature which hath taught the very bruit beasts to bring vp their yong And further this dutie is yet enforced from the oportunitie of the thing commanded For euen as a plant will sooner take nourishment and thriue better in the soyle where it first grewe or sprung vp then in any other ground because it liketh his owne soile best so children will sooner take instruction and good nourture from their parents whom they best like and from whom they had their first being then from any other and therefore you parents are in fault if your children bee not well taught For whatsoeuer good commeth from the parent to the child is naturall and kindly no otherwise then the warme milke from the mothers dugge you shall sooner be heard of your children then eyther the sage counsell of the ancient or the forcible and mouing speech of the learned Lastly the rule of iustice doth require that euen as the first parent Adam Gen. 5.3 and so all other after him haue beene a meane of falling to al their posteritie in the begetting of children in their owne image which according to the law of creation should haue beene borne Gods Image so now in lieu of this al parents should lend their hands to lift them vp againe neuer cease vntill they see in some measure the beautie of the first Image the vertue of the second Adam This is confirmed by many testimonies of Scripture as amongst other these doe proue Deut. 4.9 and 11.18.19 Ephes 6.4 Psal 78.5 And because this dutie of parents is many times committed to Schoolemasters to Masters of Families to Dames to Patrones and Guardians and such like they must therefore vnderstand whosoeuer they be that they are bound by the voyce of the almightie to performe and to do the dutie of parents to all such as are committed to their charge as if they were their owne children Now the vices which some parents commit in not performing these duties before and after named and ought of them to bee eschued are these 1. First the ignorance of the parents as if they be so rude that they bee not able to teach their children then they greatly offend God in the breach of this so necessary a dutie and therefore they must indeuour to get so much nourture and knowledge as that they may be able to instruct others vnder them 2. The second vice is the prophanenesse of many parents who so they may prouide liuelihood and necessaries for their children they care for no more 3. The third vice is committed of such poore parents which make no great choise with what Maisters and Dames they place their children so they may haue meate drinke ynough and wages thereto competent and are neither back-beaten nor belly beaten as they say Alas such poore children while they serue for their bellies they may loose their soules because they want godly maisters and dames to giue them wholesome instruction to holde them in by good example and to gouerne them continually in the feare of the Lord. Wherefore here let all Parents learne that it is their dutie to make choise of such maisters and dames for their children as are godly and religious wise hearted such as are both able and wel disposed to traine vppe youth in all good nourture and Gods seruice and not onely this for the greatest care of all lieth vpon the parents but also they must so oftē as conueniently they may repaire unto them and see how they profit and holde them vp by their good counsell and be carefull to intreate those which haue the gouernment of them to bee good vnto them in this chiefe poynt aboue the rest For as Salomon saith Life and death is in the power of the tongue Pro. 18.21 so wee may well say life and death is in the education of our children If they be well brought vp it shall be life vnto them but if it be otherwise they are trained vp to euerlasting death 4. The fourth vice is the fault of many maisters and dames who make no further reckening of their seruants then they do of their brute beasts For so long as their worke and businesse be well done by them they care for no more and they will teach them no further then may serue for their owne turne and benefit that is to be a profitable seruant vnto them Such maisters make their seruants drudges to the world and the diuell and the life of such youth dieth while it shooteth vp All these sin and trespasse against the will and word of God
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
neuer be that any vniting onely of flesh and blood should haue found a dispensation from that Law that bindeth mind and conscience Honour thy father and thy mother Exod. 20.12 The holy and faithfull bond of marriage betweene man and wife signifieth vnto vs that most holy Coniunction of vs and Christ with his Church Ephes 5.25 Seeing that this is a Coniunction both of body and soule then such as are christian parents ought to bee carefull that their children may reioyce in it How should that marriage speed well when the bridegrome marrieth such one as to whoÌ„ hee may not say God speed because she is none of Gods friends 2 Iob. 10. 1. Cor. 7.39 But how doe they marrie in the Lord who do marrie the Lords enemies howsoeuer it liketh other to marrie their children yet they ought to see that their children do settle themselues that they may knit their minds in religion where they make their bodies one that so their marriage may bee to them as a looking-glasse to view and behold the loue of Christ Saint Paul giueth this generall rule to all that will marrie that they marrie in the Lord. And to marrie onely in the Lord is not to be led by flesh and blood with fauour credit honour friendship riches or beautie but rather it is to marrie religiously in the feare of God and in the fellowship of the Church of Christ where true christians liue by one faith professe one religion and serue one God Now let vs a little call to our remembrance what fruit such vnequal marriages haue brought forth froÌ„ the beginning The sonnes of God Gen. 6.2.11 As the Iewes might not marrie with the Chananites so christians may not marrie with them which are like Chananites Gen. 24.3 and 28.1 Mal. 2.11 Ezra 9.12 saw the daughters of men that they were faire they tooke them wiues of all that they liked This aduenturous marriage in strange religion did so infect the world that all flesh had corrupted his wayes For this cause God gaue this plaine and expresse law vnto the people of Israel as touching all the Inhabitants of the land of Canaan Thou shalt not giue thy daughters vnto his sonnes Deut. 72.3 4. Exo. 34.16 Surely they will turne away thy heart 1. Kin. 11.2 Ezra 9.1.2 c. and 10.1.2 c. reade the places We may not here thinke that this inhibitioÌ„ serueth now vnto vs as touching Pagans Turkes or Infidels but rather we must assure our selues in the trueth and know that no people in the world are more within the coÌ„passe of this law theÌ„ the papist superstitious idolater The holy Ghost forbiddeth vs to keepe company with Idolaters If adulterie may separate marriage shal not idolatrie hinder marriage which is worse then it and such as are of a strange religion And how can he then permit that wee should marrie with them He commandeth straightly that we should not draw in one yoke with the vnbeleeuing 2. Cor. 6.14 which to doe is as vnseemely as an oxe and an asse to be yoked togither to plough Deut. 22.10 And how can wee possibly deuise to violate and breake this commandement more contumeliously then to yoke our selues in marriage with the vnfaithfull We are charged To offer vp our bodies a linely a holy and a reasonable sacrifice vnto God Rom. 12.1 But if we shall giue our bodies to Papists wee then shall make them one flesh with the Papists and then we may be sure that no corrupt sacrifice can bee a sweet smelling sacrifice vnto the Lord our God Parents may not giue their daughters to a man vnsanctified Gen. 34.14 Here godly parents ought then aduisedly to consider that the strengthning and constant standing in religion of their children is onely of God and from God and not of themselues and therefore although they haue brought vp their children religiously and vertuously and thinke they are so well grounded setled therein that they cannot bee remoued and drawne froÌ„ their sound profession yet they must beware that they doe not tempt God venture their children to walke in that way which so many haue fallen in How can they assure themselues that their children shall abide constant and stand vpright if they shall consent that they may couple themselues in Marriage with Papists Sampson was borne by Gods promise consecrated to the Lord from the day of his birth to the day of his death made Iudge of Israel a Deliuerer of Gods Church and a Reuenger of his enemies very great and especiall tokens of the grace of God in him that it should be continued yet when he would attempt to marrie one of a strange religion he lost his honour and became a laughing stocke vnto the enemies of God Iudg. the fourteenth Chapter and first verse c. and 16.4.17.18 c. Salomon was a wise man Miserable is that man which is fettered with a woman that liketh not his religion as euer was any before him or after him God had indued him with heauenly gifts and had set him vp as a figure of his Sonne Christ yet when he had married with Pharaohs daughter a woman of another religion and a stranger from the Common-wealth of Israel he then fell from worse to worse till at the last hee became a miserable Idolater 1. King 11.4 What was the cause that Ahab King of Israel did worse then all the Kings before him He feareth not sinne which doth not shun occasions he is worthy to be snared which leadeth himselfe into temptation â—o maketh a trap for himselfe Luke 11.4 a man euen sold to worke wickednes in the sight of the Lord aboue all his idolatries and walking in the most wretched wayes of Jeroboam the Scripture layeth this to his charge euen as his greatest sinne that he tooke the daughter of the King of the Sidonians to his wife 1. King 16.28 29 30 31. And least such parents as either haue or hereafter shall marrie their children to Papists should thinke their case to bee better then his because though they marrie theÌ„ to Papists or to Atheists yet they doe not marrie them to any Pagans The wife must be meet as God said Gen. 2.18 But how is she meet if the husband be a Christian and she a Papist Let them consider what the Scripture teacheth them more Iehoram king of Iudah hee maried neither with any Sidonian nor Egyptian neither with Pagan nor Infidell but with one of his owne people and of the Tribe of Israel yet because she had corrupted her religion in her fathers house the Scripture sheweth this to be the cause of all Iehorams sin He did euil in the sight of the Lord because the daughter of Ahab was his wife 2. King 8.18 Yea the Scripture maketh this sin so great that Iehosophat a good king was yet defiled with it and it is reported as a great blemish of his vertuous doings that euer he suffered his sonne
obedience in the hearts of their children as he framed the heart of Isaac with entire affection to embrace Rebeccah whom his father Abraham had by his steward prouided for him Gen. 22.7 c. The third poynt that appertaineth to pareÌ„ts The third poynt Examples doe much more perswade then words yet we must liue by precepts and not by examples is to be themselues examples of al godlinesse vertuousnesse to their childreÌ„ So that they must remember that they theÌ„selues do not say or do anything that is euil or offensiue in the presence of their children For it is certaine that children follow learne nothing so much and so soone as that which they see their father mother do or say For the vertue thriuing and prosperitie of children are for the most part wrought by the fathers and mothers good example and instructions and so contrariwise For that which is done by example the inferiours will think they may lawfully doe the like As good examples doe edifie and vphold so ill examples doe destroy and confound For humanitie is taught by the law of Nature If therefore Parents by their example should teach the contrary what do they else but indeuour to transforme meÌ„ into beasts beginning first to performe it in their own children They must be circumspect that their children do not fight and iniurie one another and if they sweare curse lye or speake any bawdie or ribaldous words or sing any filthie rymes or vnchristian songs theÌ„ to reprooue them sharply for it And let Parents alway labour that their children may rather feare them for loue and reuerence then for feare of punishment For children that obey their Parents for feare of correction such commonly feare them no longer then the stripes endureth As the father beginneth so it is like the sonne wil proceed Before all things it is needfull that Parents should shew themselues vnto their children as a manifest patterne or example not only by not sinning and offending God any waies but also by liuing godly and by doing all things honestly that so their children may looke into their liues peruse themselues as in a glasse And therefore if Parents do giue good examples Gal. 6.7 they shall reape the fruit thereof on the life behauiour manners and prosperitie of their children For children loue and delight to do as their Parents did before them All christian fathers ought to be very careful in nourishing and maintaining naturall loue and concord amongst the children and familie and in no wise to suffer any sparke of hatred to enter into their harts Math. 18.7 least it kindle a fire in their breast much lesse ought they themselues to cast in coales of discord among them by vnkinde or iniurious examples of dealing For the state of a familie if it be in due order is like to a frame of ioyning worke or building whereof if some one peece be out of his place it tendeth to a disordering of all the rest and one disorder following another all bee commeth out of ioynt and falleth vnto confusion very dispraisable So that Parents therefore ought to be carefull to maintaine their children in peace concord and amitie For if discord and contention be daungerous and pernitious among al men how much rather betweene brethren and sisters Likewise if it be hard quenching of stomacke and debate betweene those that are not conioyned in kindred it is farre more difficult to reunite bretheren because enmitie among theÌ„ is mightie and strong like Iron barres to keepe them asunder Neyther is there any thing more slipperie or of greater efficacie to subuert a familie then dissention among brethren It is an olde saying by concord small things do growe but by discord great things come to nought Againe how daungerous it is for Parents to shew more loue and affection to one childe theÌ„ to another except vppon iust and great cause the example of Iacobs children doth testifie For what was the originall of their enuie and crueltie executed against their brother Ioseph Genes 37.3 Moses there saith that Iacob louing Ioseph better then his brethren made him a partie coloured coate and thereof they tooke occasion to take him and to speake roughlie vnto him Parents therefore to the end to preuent like inconueniences are to vse equalitie among their children so neere as may bee whether in their ordinarie vsage or in the diuision of their goods For all men naturally are inclined but too much to the loue of earthly goods so the vnequall sharing and diuiding of the same doth oftentimes breed great braules pernitious debate betweene brethren and sisters Therefore all fathers and mothers are with great diligence to take heed what they say or do in their houses and that they doe not commit any lewde or wicked deed whereby their children may bee moued to imitate and follow the same neither that they vtter or speake any bawdy or ribaldous words or vse to sweare or lye in their presence for euill speakings or coÌ„munication saith the Apostle corrupteth good maners 1. Cor. 15.33 Seruants also are to be looked vnto and sharply rebuked if they doe commit or shew any lewd tricke or vnhonest behauiour in the presence of children eyther in word deed or gesture For iustly bee they called murtherers that kill their children being new borne and kill but the bodie How great wickednesse is it then to kill the mindes of children through euill examples Deserue not such seruants seuerely to bee punished by law thinke you that bewitch young children or hurt their weake bodies with poisons What then do they deserue which corrupt the chiefe parts of Infants with most vngratious venome we meane by filthie talke and lewâ—e conuersation of life yet it is a lighter matter to kill the body then the minde and soule Further Parents ought to bee circumspect and warie that their children doe not haunt or vse euill company or vse any vnhonest pastime For if it bee so that a father will not suffer his childe to come into a place where he may be in daunger to take hurt of his body eyther by infection of the plague or otherwise how much more is hee bound to with holde and keepe his childe from comming there where hee should hurt and poyson his soule The last poynt Gen. 3.19 Ezech. 16.49 Pro. 12 11. and 18.9 1. Tim. 5.13 2. Thes 3.10.11 The fourth and last poynt is that all Parents doe with all care and diligence keepe their children from lazie Idlenesse a vice no doubt out of which doe spring many inconueniences And is condemned by the holy Ghost in many places of scripture whereby God declareth that hee created no man in vaine or to no purpose neither is there any man vnto whoÌ„ he hath not alotted as it were a certaine standing roome and a lawful calling to walke in Wherupon it followeth that the order which God hath appoynted is troubled by such as liue idely yea
are so pinching and sparing both towards themselues and their neighbours that although they haue much wealth yet they cannot find in their hearts to take part in any frugal and good measure of those transitorie blessings which God in mercie hath giuen them but feed grosly and very niggardly and clothe themselues very meanly keeping a beggerly house so that as the common prouerbe is a man may as soone breake his necke as his fast So that the state of such a worldling and couetous rich mā is most miserable to whom God hath bountifully bestowed great wealth vpon and yet hath not the grace to vse his riches well both to his owne comfort and also to the good of his neighbour but heapeth vp riches as the Psalmist saith and cannot tell who shall gather them Psal 39.6 This sheweth that it is the plague of God that befalleth vpon such a miserable couetous worldling when he hath plentie of al things The couetous mā in gaining riches loseth himselfe and yet wanteth a liberall heart to imploy and vse thē rightly And therefore the holy Ghost in the book of the Preacher is not content once or twise to finde fault and to checke this as a great vanitie and abuse but speaketh of it fiue sundrie times where in one place he there saith There is an euill which I saw vnder the sunne and it is much among men A man to whom God hath giuen riches and treasure and honour and he wanteth nothing for his soule of all that it desireth but God giueth him no power to eate thereof but a strange man shall eate it vp this is vanitie and this is an euill sicknes Eccl. 2.24 and 3.12.13.22 and 5.17 and 6.1.2 and 8.15 Such masters and mistresses as would haue their necessarie affaires businesses dispatched well and in due time That which thou canst doe conueniently thy selfe commit it not to another may not alwaies trust to the doing thereof by their seruants but they must either see it done or rather dispatch it themselues if it be such a thing and businesse as they can and may well do For such a lowlines is alwaies ioyned with the feare of God that they that are humbled with religion though honourable and worshipfull in calling do not think thēselues too good to do any good thing Gen. 9.20 This vndoubtedly is a thing greatly to be wished for namely Masters ought to make good choise of their seruants that all christian masters and householders when they go about to hire any seruants that then they would be no lesse carefull and inquisitiue of their honestie godly cōuersation and how they haue profited in the knowledge of God his religion as they bee to inquire and know what they can do and what skill and cunning they haue in that Art or Science which they professe or els what qualities they haue and so doing no doubt they being carefull to hire religious and godly seruants their worke and businesses that such seruants shall take in hand the Lord will much better prosper giue good successe vnto then otherwise if they shall hire and entertaine irreligious and prophane seruants as may plainly appeare by the example of Iacob and Joseph two religious and faithfull seruants Gen. 30.26.27 c. and 29.2.3 4.5.6.23.23 Esay 6.6 It is a rare thing for a master to bring his seruant to be godly who is not godly himselfe whose masters and their substance was blessed increased and multiplied for their sakes As householders ought to haue care ouer the bodies of their seruants so much more ouer their soules One compareth the master of the house to the Seraphin which came and kindled the Prophets zeale so he should goe from wife to seruants and from seruants to children and kindle thē in the zeale of God longing to teach and vtter his knowledge as a Nurse to emptie her breasts It is lamentable to think how that al masters for the most part not only such as are prophane and ignorant themselues but also some that would bee counted great professors and would seeme to haue great knowledge yea and with griefe may it bee spoken some preachers also that haue had seruants dwelling with them 3. or 4. yeares or moe who as they were ignorant in the grounds principles of Christian religion when they came first into their seruice so they went from them as ignorant therein as they came and all for want of catechising being a principall dutie which not only Ministers but also al christian masters in conscience are boūd to performe to their families But of this matter I haue sufficiently intreated of in my last editiō of the Vse and necessitie of catechising and therfore I will of purpose here omit to speake of it Another saith that a master in his familie hath all the offices of Christ for hee must rule and teach and pray rule like a King Reuel 5.10 Act. 16.31.33 and 18.8 1. Cor. 1.16 Luke 22.32 and teach like a Prophet and pray like a Priest To shew how a godly man should behaue himselfe in his household when the holy Ghost speaketh of the conuersion of any house-keeper commonly he saith That the man beleeued with all his household As Peter being conuerted must cōuert his brethren so the master being a Protestant and a good christian must indeuour by al good meanes that his seruants may be such For therefore God said that he would not hide his counsell from Abraham because hee would teach his familie And surely al dutie of seruants Gen. 18.17.19 which is not done of conscience is but eye seruice and faileth at most need as Ziba betrayed his master when he should haue defended him 2. Sam. 16.1 2 3 4. Phil. 11.12.16 Therefore before Onesimus was cōuerted Paul said he was an vnprofitable seruant but when he was conuerted he calleth him more then a seruant because such a seruant is better then many seruants Gen. 2. Though Laban was wicked himselfe yet he reioyced that Iacob his seruant was godly because God blessed him the better for him Ioshua saith I and my household will serue the Lord Iosu 24.15 Shewing that masters should receiue none into their houses but whom they cā gouerne as Ioshua did and if any haue crept into their doores then they must put him forth againe for Dauid saith I will not suffer a lyar to stay in my house He saith not a swearer Psal 10.6.7 nor a theefe but a lyar as if he should say I will rid him out of my doores They must keepe no idle prophane superstitious nor disordered seruants in their house Act. 10.2 Luke 2.41 before he bee a swearer and a theefe for a lyar will grow to a swearer and a theefe in a day as a dicer groweth to a begger in a night Therefore it is noted of Cornelius that he himselfe feared God with all his household This is reported also of Ioseph and Mary
for an example that they went vp euery yeare with all their families to worship at Ierusalem that their children their seruants might learne to know God as well as they These examples bee written for householders as others are for Magistrates Ministers and Souldiers that no calling might seeke further then the Scriptures for instruction Wherfore as you are masters now and they your seruants instruct them and traine them as if you would shew what masters your seruants shuld be hereafter Next vnto seruants labours and instruction must bee considered their corrections As Paul saith Ephes 6.4 Fathers prouoke not your childrē to wrath so we may say Masters and Mistresses prouoke not your seruants to wrath that is vse such reproofes and such corrections that you doe not prouoke them but moue them that you do not exasperate them but win them for reuiling reprochfull words and immoderate fiercenes doth much more hurt then good And therfore the law of God did charge the master that hee should not inflict aboue fortie stripes vpon his seruant Deut. 25.2.3 least hee should seeme despised in his eyes For while a childe or scholler or seruant doth thinke that he is reproued for loue or beaten with reason it makes him think of his fault and is ashamed but when hee seeth that he is rebuked with curses and beaten with staues as though he were hated like a dogge his heart is hardned against the mā which correcteth him and the fault for the which he is corrected and after hee becommeth desperate like a horse which turneth vpon the striker and therefore let masters know that God euen then chides them whensoeuer they fight or chide in such rage For though there bee a fault yet some things must be dissembled and winked at and some things must bee forgiuen and some punished with a looke for he which takes the forfeit of euery offence shall neuer be in any rest but vexe himselfe more then his seruant But aboue all we thinke the charitie and tender affection of masters Masters ought to haue a tender care of their seruants in their sicknesse and loue of seruants to their fellowes in their sicknesse is especially to be vsed and shewed at which time the sick are to bee seuerally lodged from the whole and to be cherished and nourished with more choise and daintie meate For the performance care of this dutie Matth. 8.5.6 Luk. 7.1 the Centurion is commended in the Gospell which dutie very vnchristianly is neglected of many masters The master of the house should not disdaine or shew himselfe so scornfull or vnkinde as not to visit his sicke seruant for if brute beasts reioyce to see their masters cherish feed them as we may daily see in dogs how much more may we beleeue that men reasonable creatures are much delighted and comforted therewith Whereupon it comes to passe that good and faithfull seruants liking and affecting of their masters vnderstand them at a becke and obey them at a winke of the eye or bent of the brow not as a water-spaniell but as the hand is sturred to obey the mind so prompt and readie is the dutifull seruant to obey his louing and kind master For as the hand is said to bee the instrument of instrumēts being it indeed that serues to feed apparell and keep cleane the rest of the limmes and parts of the body which are also called instruments so is the seruant said to be an instrument of instruments because he keepeth all the instruments of household occupied not only to liue but to liue well wherein he differeth from all the other instruments For where they are things without soule hee is diuinely enriched with a soule and herein differeth from the hand for that the hand is fastned vnited to the bodie but hee is separate and disioyned from his master and is also different from Artificers for Artificers are instrumēts of those things which properly they call workmanship but the seruant is instrument of the action which also is distinguished from workmanship So that the seruant if you will rightly vnderstand him is a liuely and seuerall instrument of action It is very meete and conuenient that the Mistresse or Dame The wiues behauiour with seruants doe not make her selfe too familiar with her seruāts or household folks least they should be too bold to talke to ieast or vnreuerently and vnmannerly to behaue themselues towards her and so modestly and wisely to beare her selfe among her seruants that they may feare reuerence and so stand in awe of her as the Mistresse and mother of the house And as it is not comely or beseeming The master must correct his men and the mistresse her maides that the wife should take vpon her to rule correct the men-seruants so likewise it is not comelie or meet that the husband should meddle with the punishing or chastising of the maid-seruants so that it is most meete and acceptable to the offender that the master should correct the men and the mistresse her maides for a mans nature scorneth and disdaineth to be be beaten of a woman and a maides nature is corrupted with the stripes of a man Therefore we reade that Abrahā would not meddle with his maid but committed her to his wife and said Doe with her as it pleaseth thee As if he should say It belongeth not to me but to thee And these are the duties which masters must performe in their life time All which must be shut vp with setting order for all things at their death with especiall exhortations and prayers for religion for vprightnesse in their callings for peace and order after them according to the example of Hezechiah Dauid and of Iacob and of Ioseph Esay 38.1 1. King 2.12 and Gen. 47.29.30 and 49.29 So that it is the dutie of Christian masters to haue a care not onely that their families bee well and christianly gouerned while they liue but also that after their death loue peace quietnes and good order may bee continued in their posteritie The Seruants dutie towards their Masters A seruant is he that hath a master and is not his own man or els he that is at the becke and commandement of an other Rom. 6.16 2. Pet. 2.19 Ioh. 8.34 THis dutie consisteth on 3. poynts First that seruants and prentices doe from their hearts cheerefully and willingly performe the labors and workes that their masters mistresses or dames shall commaund them 2. Secondly that they be faithfull in things committed to them by their masters mistresses and dames that so they may keep their goods 3. Thirdly that they bee carefull to obserue the vprightnes of maners that the wife the sons and daughters or other fellow seruants be not corrupted by their bad counsels or lewd behauiour Eph. 6.5.6.7.8 Colos 3.22.23.24 Tit. 2.9.10 1. Pet. 2.18.19.20.21 These points are plainly proued by these places of Scripture quoted in the margine whereby seruants