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
saieth that God will come and dwell with them that loue him and keepe his commaundements Where therefore Holinesse is not sought for in families 1. Ion. 3.24 4 12 13. there God hath no friends nor louers nor walkers with him howsoeuer they will sometime come visit him in the Church Besides the ill successe that such walkers haue who make their houses temples to Mammon and riches should teach vs to haue a principal respect to God in Christianitie Math 6 24. ruling our houses Many thriue not but put that which they get in a bottomlesse bagge For God who hath none or the lowest regard in their courses and household affaires Hag. 1 6. withholdeth his blessings from them and then in vaine do men rise earlie and go late to bedde and eate the bread of carefulnesse Others thriue Psal 127.2 but it is a wofull thrift that serueth to harden the heart and to bewitch the soule with loue liking of this world Yet this is Gods iust iudgement vppon many because they wil needes serue their owne commoditie cheefelie at home the Lorde giuing them vp to themselues they neuer serue him but coldly and for custome sake at the Church and God accepteth no more of their worship they do there then they do loue and like of his gouernment in their houses The gouernours of families The sorts of gouernours Householders or housekeepers are persons authorized ouer their house holds and charges if as it is in marriage there be more then one vpon whom the charge of gouernmēt lyeth though vnequally are first the Cheefe gouernour which is the Husband secondly a fellow helper which is the Wife These both do owe duties to their familie and dutie one to another The duties they owe to their familie both concerning godlinesse and the things of this life The dutie of the husband touching holinesse which he must performe to them 1 To see that tehy haue the word ordinarily the want whereof is the greatest plague that can be belong either to the husband especially or to the wife especially The duties that belong to the husbande touching holinesse are such as eyther he must 1. Performe to them of his familie 2. Or require of them The duties which he must performe to them are first touching the publike ministerie of the word to prouide that they may liue vnder an ordinarie ministerie of the word or else to take order that alwaies vpon the Sabboth at other times when it may be they resort to such places where they may haue the word ministred vnto them Amos 8.11 Math. 9.36.37 Esa 32 1 2 3 4 Rom. 10 14. Iam. 1 86 19 21. for else how shall thay bee brought into the sheepfolde of God from which naturally they go astray but by hearing the voyce of the chiefe shepheard speaking vnto them by those whom he sendeth how shal they beleeue and so bee begotten againe by the seede of the word 1 Pet. 2 2 Haba 21. vers Ephe. 4 11 12. except they heare such as God sendeth for the begetting of men vnto him how shall they bee reconciled vnto God but by hearing his messengers Iam. 1 21. into whose mouthes hee hath put the word of reconciliation how shall they growe in fayth and increase in grace but by receiuing with meekenesse the ingrafted word which is able to saue their soules Seeing then the word preached is the meanes to beget men to a new life and to nourish them in it a great dutie lieth vpon the gouernours of families to prouide by some meanes that they may haue it For where the word is not preached there the Lords Sabboth cannot be hallowed as it ought Now the Lorde would not onely haue Masters of families to keep holy the sabboth themselues in al the parts of his worship publike and priuate All superiours ought to bee carefull that their inferiors do keep holie that day as well as themselues but also that euerie one should in his seuerall place and roome carefully take order that so many as bee committed to his charge should sanctifie the Lordes day as well as himselfe which though it be true in all other commandements namely that whatsoeuer we are bound to do our selues wee must be meanes to further other in doing the same because the loue of God and of our neighbour spreadeth it selfe ouer all the commandements and therefore though it be not expressed it is necessarily vnderstood yet in the fourth commandement it is so much the more required because besides the analogie and proportion betweene it and the other commandements which doth inforce it the very words themselues doo bind vs thereunto For when it is said Thou and thy sonne and thy daughter thy man seruant and thy maide though it speaketh by name onely of resting vpon the Sabboth yet because the end of that is that the day might be sanctified looke how many reasons there be to bind the inferiours to rest and the superiours to prouide that they do so indeede so many are there to compell them to sanctifie the day in their own persons in so many as belong vnto them Therfore when first of all it is generallie saide in this fourth commaundement Deut. 5.12.14.15 Remember the Sabboth day that thou keepe it holy and afterwardes The seuenth day is the Sabboth of the Lorde the God that is which must be dedicated vnto his seruice and in the end you must therefore rest that you might serue him in it as he requireth and then nameth the seuerall parties that should rest his meaning is to declare the right end of their resting and so speaking by name to the gouernours saying Thou and thy sonne and thy daughter thy man seruant and the maide the stranger that is within thy gates to shew vnto them that it is not sufficient for them to looke that they vnder their gouernment should rest vnlesse they sanctifie the day of rest also which they must be so much careful of by how much the sanctification of the day is greater then the ceasing to worke vpon it as the end whereunto this is but referred and therfore if it bee a sinne in them at any time not to haue a sufficient regard vnto them that they do not worke then it must needes be a greater sin if that through their negligence they deo not sanctifie and keepe holy this day of rest So that heere the Lorde God requireth that in all places there should be such good lawes and others publikely in the common-wealth They ought not to leaue it to their discretion as a thing indifferent but to compell them thereunto and priuately in mens houses established and diligently executed as whereby not onely the rulers but also all in subiection should be compelled to sanctifie the Lords day and that they should be sure they doo it indeede And as hee must not leaue it indifferent to them to choose whether they will worke or
seuerely inioyned to all men and vnder so great a paine layd vpon thē yet it is so generally neglected of the greatest part that wee may rather complaine of it iustly with griefe then haue any hope of the speedie reformation of it for besides that a great many haue no care to sanctifie the day themselues and therfore cannot with any conscience require it of their seruants and children but either set them to worke or to play and to doe any thing vpon that day sauing that which they should and doe encourage them thereunto by their owne ill example and words There be others also who though they seeme to haue some care to keepe holy the day themselues and haue in deede yet either through ignorance or negligence doe not once look to their household whether they come to Church or no and sit there attentiuely and cōtinue there with profit to the ending nor how they spend the rest of the day but being demanded where their seruants were how chance they came not to Church c. they answere securely and as they thinke sufficiently as though it were a thing meerely impertinent vnto them that they cannot tell they do not hinder them from the Church they may come if they will they are of age to looke to themselues and they are past boyes now and I cannot tell what c. But they must consider besides that which hath bin alreadie spoken concerning this matter that they doe too foolishly and grosly imagine to stop as it were the mouth of the Lord with that simple answere in his busines which they will not receiue at their seruants hands in their owne For in the sixe daies when their seruants are in their owne busines they will not let them come and goe at their owne pleasure and content themselues with a bare imagination that they bee at their workes but will bee sure of it and therefore set them to it look vpon them in the doing of it and call them to an account for it which if it bee well done in themselues because they know otherwise they will be negligent how must it not needs then bee a great vnkindnes and vnthankfulnes in them vnto God that vpon this day which is but one among seuen his seruice should be so slenderly looked vnto that there is no such diligence vsed towards their seruants that they might performe it And how must it not needs bee a great iniurie to their seruants who are naturally and for the most part more negligent and careles in Gods seruice by reason of their corruption then they can bee in the seruice of men to be depriued of that benefite of their gouernours which is the chiefest and for which cause especially they are committed to their gouernmēt namely to be furthered by them in the seruice of God but vse them more like beasts then men euen that they might be seruiceable vnto them and then care not whether they serue God or the diuell We know that seruants looke to be preferred by their masters and so there is good reason when they haue serued them faithfully but what kinde of rewarde is this that when they haue bestowed some earthly benefit vpon thē by hauing no care to make them serue the Lord and sanctifie his Sabboths doe in the end not onely make them lose the euerlasting reward but preserue them to eternall destruction Especially in great households where there are many seruants Moreouer there are a companie of idle Seruing-men who being brought vp idely all the sixe daies and in them hauing nothing at all to doe and are neuer almost looked after vpon the seuenth day are as idle and as little regarded as vpon the other and as they neuer almost doe any good daies worke to their masters for they haue nothing to do so much lesse doe they spend any Sabboth in the Lords seruice but they especially are left to go and come at their will Others that haue any office of great charge and attendance as the Cookes Butlers and such like in great houses seldome or neuer come to the Church and that but by peeces either when halfe is done or els they are readie to depart before halfe be ended and so both hinder the Lord from that seruice which he shuld haue by them and them from that blessing which they should inherit this way and both cause the name of God to be ill spoken of and pull vpō themselues and them that curse which belongeth to the continuall polluting of the Sabboth And how can they looke that that seruice and that meate and drinke should doe them good which is thus prepared and bought as it were with the continuall danger of the soules of their seruants besides the dishonor of the name of God When Dauid had inconsideratly desired to drinke of the water of Bethleem three mightie men brake into the hoast of the Philistines and drew water and brought it to him but hee would not drinke thereof but powred it for an offering to the Lord and said 2. Sam. 23.15.16 Oh Lord bee it farre from me that I should doe thus is not this the blood of the men that went in ieopardie of their liues How much lesse then ought men to eate drinke that for which their seruants doe venture the liues of their soules And besides if wee iustly finde fault with them who doe neuer or seldome preach to the people committed to their charge and so cause their soules to starue and die eternally how can they bee blameles who seldome or neuer bring their seruants to the preaching of the word And must they not needes be culpable of the same iudgement before God seeing it is all one with the seruants whether they liue in the places where the word of God is not preached at all or if it be yet they come not vnto it Obiection But whereas men are readie to obiect that in a great familie many must needs be absent We graunt it to be true Answer in some part that is at some time vpon some occasion but so ordinarily so continually as they thēselues in their owne consciences are priuie of who make this obiection we know no necessitie that can excuse that Nay we are sure that the Lord hath laid no such calling vpon any man that should keep him in a continual breach of the Sabboth and therefore both master and seruant may suspect that he is in such a calling as is not agreeable to Gods word or that he vseth it not aright when it maketh him if not wholly yet for the most part to neglect the seruice of God vpon the Sabboth day And wee know where there is a great care to serue and please God by prayer the Lord will giue to them such wisedome that they shall be able to redeeme if not the whole yet at least a great part of the day which otherwise will be mispent namely by letting passe many needelesse things preparing so
or mistaking ouersight and desire to please in one thing maketh inferiours to offend in others Except there bee contempt or willing negligence or retchlesse ouersight a gentle admonition may serue And indeede Superiours must take heede of comming to the greatest remedies of correctiō too soone for so they may soone marre the partie by ouer-sharpe dealing which by a wise proceeding by degrees might haue been gained Furthermore Gouernours must know yet more expresly what to correct Some neuer correct but for their owne matters neuer regarding the faults committed against God But the godly Gouernour that aimeth at Gods glorie and seeketh the Lord and not himselfe he is most grieued for disorders in his familie that tend to Gods dishonour and such he correcteth most carefully And as for defaults of his familie that are against himselfe he looketh more to Gods dishonour by them then to his owne hurt or losse in zeale of God is drawne to correct and not of selfe-loue He therefore counteth these things worthie of correction if any delight in the ignorance of God bee careles to approue himselfe as one that wholly dependeth on him loueth him feareth him reuerenceth him laboureth to approue al his waies before him If any be giuen to Idolatrie and superstition and careth not in euery part for the worship of God to follow his reuealed wil or if in the parts commanded he appeare negligent and colde or to put them to any other vse then is commanded or to be giuen to images superstitious monuments customes occasions or such like if any dishonor the name of God either in the vnreuerent vsing or abusing or peruerting and not vsing with that preparatiō before feeling at the present time and fruit after which is prescribed his titles word Sacraments workes And if any prophane his Sabboth by vaine pastimes and gaming as Cards Dice dancing c. going to playes or giue not himselfe to the exercises appointed on that day out of the word If any neglect speciall duties towards their equals superiour or inferiour in yeares gifts authoritie as Magistrates Ministers Masters Parents seruants children or people If any declare not a conscience to flie euill anger malice contētion quarelling fighting or any hurting of the person of man either in soule or bodie not being carefull to succour the same according to his calling If any bee found vnchaste in bodie words countenance or gesture vntemperate in diet in apparell dissolute not caring to maintaine the contrarie holinesse in himselfe and others If any care not for the goods of another man but by falsehood flatterie and oppression diminish the same If he bee negligent in increasing of his owne by honest and lawful meanes If he mispend it in Cards Dice gaming c. If any care not to maintaine the good names of others but be giuen to vnnecessarie blasing of other mens infirmities by lying slaundering backbyting taunting If any shew himselfe carelesse to restraine the motions and entisements vnto sin and the lusts of the same then they shall vse the meanes following to redresse them The maner of correcting must likewise bee looked vnto for to faile in that maketh correction hurtfull oftentimes but alwaies vnauaileable For this point then wee must know that correction must be Ministred in Wisedome Ministred in Patience fit Ephe. 5.15.16.17 Wisedome is that by which wee obserue comelinesse in euery action that is to say by which we obserue what we doe how in what place at what time before whom that al things may be done in a conuenient place time and maner Wisedome will 1. Finde out the right partie that committed the fault that he that is innocent be not vniustly burthened 2. Consider of what sorte and nature the fault is 3. Weigh circumstances of ages discretion occasions that moued the party whether it be customarie or a slip by ouersight 4. Looke to the mind of the doer whether negligēce frowardnes or simplicitie and want of wisedom brought him to it And according to these things wisedome wil teach a man to measure out correction or to be sparing in it Besides wisedome will not correct before the fault be euident or that she be able to winde the offender out of all shifting holes For when the offender is not throughly cōuinced he shifteth off the shame of the fault and of the correction which is a part of the purgation to cure his disease and besides he will bee bold to open his mouth against his Ruler and seek to bring him into hatred or contempt with the rest of the inferiours for correcting vniustly Wisedome therefore will winke at a fault a while make as though she saw it not that she may haue a fitter oportunitie to correct yea towards some of a good nature wisedome will shew that she seeth a fault but yet for loue of the partie and desire to haue him amend of his owne accord she will passe ouer the euill Moreouer wisedome will neuer reproach the offender by reuiling or taūting him with the fault but minister correction in loue and desire to haue his sore cured and his credit salued For the casting of faults in their teeth and disgracing them especially before others which is common in the world maketh them lay off shame of offending by little and little whereas if they saw thee carefull of their credit they would haue more regard to it themselues Lastly wisedome will auoide partialitie and deale with all in the same case after the same maner Patience is also needfull that through anger or hastines a man do not fight nor chide Patience is a stedfastnesse in suffering the euils that come to vs by any worke so that they can not discourage vs. Phil. 4.5 before hee hath made the fault manifest to the offender that if it may be his conscience may be touched for it Againe by patience one must heare what the offender can say in his defence and not disdaine to heare him modestly alleadging for himselfe and when his defence is made by equity to allow or disallow the same So did Iob chap. 13. verse 13. and Balaam did not disdaine to heare the defence of his beast Numb 22.30 c. This patience also will keepe a man from bitternesse which might sooner make the partie angry then draw him to amendmēt which thing the Apostle would haue auoyded in superiours Coloss 2.21 Ephes 6.4.9 towards those that bee vnder them For want of this many are at a word and a blow many first correct and then tell the fault many lay on loade or raile and reuile braule and scolde without measure Lastly this patience will keepe thee from anger a needfull thing in a correcter for hee that commeth to reforme with anger shall hardlie keepe a measure in rebuking or chastising Now for the seuerall kinds of correction the first is Rebuking which is a sharpe reproofe for a fault committed measured according to the nature of the fault as Iacob Genesis 30.2
rest and so think it sufficient that they do not lay any worke vpon them so it is not inough that they hinder them not from seruing God vpon that day vnlesse they procure al the meanes vnto them whereby God might be worshipped of them and see that they worship God in them as well as themselues Therfore the Maisters of families must prouide as much as lyeth in them that the word be publikely preached where they dwel not for themselues alone but for their children and seruants sake that they might keepe holy the day together with them and they must not onely come themselues to the place of common prayer and diuine seruice but bring these also with them and so spende the rest of the day in all priuate godly exercises themselues and cause others to do so also And here least this might seeme too heauie vnto vs and that it might not bee grieuous to take so great a charge vpon vs we must remēber that as we haue great helpe by our inferiours in many things so the Lord would haue vs to helpe them in the chiefe and principall and as he hath made thē our seruants so we should make them his seruants when they haue serued vs six dayes we might cause them to serue him vpon the seuenth as the Lorde hath preferred vs aboue them with their seruice so hee would humble vs with this charge and care ouer them or rather exalt vs in that hee would haue vs to bee as it were the ouerseers of his worke and not onely serue him our selues but also see his seruice done by others committed to our charge which if wee doe not wherein shall the Christian gouernours of housholds differ from the infidels and heathen and what greater thing shall wee doe for our seruantes then they Nay what shall wee doe more for them then for the bruit beastes and cattell that worke vnder vs to whom we giue rest and ease from labor vpon the Sabboth if we cause them not to sanctifie the day of rest in which they shall differ from all other not onely beastes but men Deut. 11 20. So haue the seruants of God done in times past in their seuerall families And this is the meaning of that Law which Moses gaue to the Israelites Commaunding them to write the word of God vpon the posts of their houses and vpon their gates Whereby all vnder gouernment were taught what should bee required of them so long as they liued in those houses namely to serue God and all gouernours were taught what especially to looke after in all them that went in and out of their gates and liued vnder the roofe of their houses euen to serue the Lord in all partes of his worship for which ende hee hath giuen them such authoritie ouer them According to which commaundement the worthie Captaine of Gods people Iehoshuah made this protestation before all the Elders of Israell a little before his death exhorting them to doe the like Iosh 24.15 I and mine house will serue the Lord promising not onely for himselfe but for all his which though it was too hard to do yet because he knew how many meanes the Lord had giuen him to bring it to passe which also God would blesse as all godly exhortations admonitions and chastisements whereby if they did not profite he had authoritie to thrust them out of his house and to rid himselfe of them all which hee was purposed to put in practise therefore he was bold thus to speake of himselfe thereby shewing what all men should propound to themselues and may attaine vnto The like whereof Dauid speaketh of him selfe in that worthie Psalm 101. which is left as a patterne for all Christian gouernours to rule by wherein hee sheweth how hee would rule not onely himselfe but his household nay the whole Kingdome by hauing an eye to thē that were good to reward them and to them that were bad to punish them that so not onely himselfe but all his might serue the Lord. After the same manner in the time of the Captiuitie when the noble Queene Hester willed all the dispersed Iewes to keepe holy three dayes together in fasting and prayer that so they might intreat the Lord for that finall destruction and vtter rasing of them out which Haman the cursed Amalekite and sworne enemie of Gods people had determined to bring vpon them speedily that it wee say might be preuented in time shee said That she and her maids would do the like Hest 4.16 Whereby no doubt she insinuated vnto them that in euery Houshold her meaning was that it should bee thorowly kept on all sides not only the Rulers and some few but all others euen vnto the Maid-seruants Now this is that to wit that the Sabboth and the day of Fast are both of one nature and it is that which the word doth sufficiently beare witnesse vnto therefore if this hath beene the practise of the Church vpon that day to fast not onely of the chiefe alone but with their families then must we needes be perswaded that vpon the Lordes day we ought our selues and our housholds to serue the Lord to say with Iosua I and mine house will serue the Lord and with Ester J and my seruants will doe the like And how could that haue beene verified of the religious Captaine Cornelius Act. 10.2 which is written of him that he was a deuout man and one that feared God with all his houshold Vnlesse he had not onely frequented the common assemblies vpon the Sabboth dayes but had also acquainted his seruants therewith Therefore as the Lorde himselfe speaketh of Abraham who is the father of all beleeuers I know that he will commaund his sonnes Gen. 18.19 and his houshold after him that they keepe the way of the Lord to doe rightcousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him So it must be practised of all them that will be the children of this faithfull Abraham and enioy the same promises that he and his posteritie did euen that they cause their children and their seruantes to keepe holy the Sabboth wherein consisteth the true worship of the Lord that so they might walke in that way which hath the promises of this life and the life to come So then by all this it may most euidently appeare both by the words of the Commaundement and by the practise of the best men in the olde and newe Testament that this dutie is laid vpon all householders diligently to ouersee the wayes of their families that they serue God as in all other dueties so especially in sanctifying the Sabboth as they will answere to the contrary at their perill to him that hath put them in authoritie and as they will giue an account for their soules which otherwise might perish through their default But in our time it is for the most part wholy neglected Which though it be so
much before as conueniently may be rising so much the more earely in the morning and by the interchangeable helpe of other seruantes especially when they will for these causes be contented with so much the lesse though not in quantitie for the reliefe of others yet lesse exquisite and curious dressing which especially taketh vp the time and so we are sure and they that will trie it in the feare of God a care to serue him in a loue to the soules of their brethren shall find it to be true by experience that many might keepe holy the Sabboth which doe not now at all others might keep it more thē they do Which if yet it be thought vnpossible because we gonot about to practise it let vs but obserue the which we shal see done in the house when the seruant is very desirous to go to a Faire and the master is as willing to let him goe you would wonder to see how things shal be dispatched vp suddenly and in good order they shall be absent many houres and yet not greatly missed if any thing bee otherwise then is vsuall it is borne with because it is a day of making prouisiō for themselues and that day is not euery day So thē if the masters were perswaded of the Lords day as they ought to be euen that it is the time of making prouision for the soule and were as carefull for the soules of their seruants as they are for their bodies and did esteeme it more for their worship and credite that their seruantes were religious then that they were costly and well set out in apparell they would bee better contented to spare thē during the time of that Market where they may buy without money all the graces of Gods spirit and the riches of the Kingdome of heauen whereby they should not onley saue their owne soules but bee made more fitte to doe dueties to their masters of conscience The gouernours of families should take order that their whole household might come to Church togither Therefore to end this point it is the dutie of all household gouernours to cause the whole familie to be in a readines to attend vpon them to and fro the Church and that it be not left at euery mans discretion to come when he will but that they should goe togither And indeed this hath beene the orderly comming of Gods people in times past to the place of his worship that they haue not come scattered and alone but many togither and by companies whereof the Prophet speaketh When J remembred these thinges Psal 42.4 I powred out my very heart because I had gone with the multitude ledde them into the house of God with the voice of singing and praise as a multitude that keepeth a feast In which place the man of God complaining that he was banished from the holy assemblies saith that his griefe was increased by remembring his former estate when he vsed to goe with a great company to the Temple euen as to a feast whereby hee declareth what was the manner of their going euen as men goe to a market or to a feast not onely with ioy but also by companies and so many of one house as goe will goe togither so they did not onely goe to the house of God cheerefully but many of them togither euen as to the market and feast of their soules By which practise of theirs as the doing of many are condemned so it appeareth that the men of our time are led by another spirit then they were and are otherwise perswaded of the worship and place they goe vnto for all the people nay the seuerall households come not togither but scattered and one dropping after another in a confused manner First comes the man then a quarter of an houre after his wife and after her wee cannot tel how long especially the maid seruants who must needes bee as long after her as the men-seruantes are after him Whereby it commeth to passe that either halfe the seruice of God is done before all be met or else if the Minister tarrie till there be a sufficient congregation the first commers may bee wearie and sometimes colde with tarrying before the other shall bee warme in their seates Now if it be demanded of the masters why they alone make such haste leaue all the rest behind them they answere truly because the time is come wherein vsually publike prayer beginneth can they bee perswaded that it is time for themselues to come as it is indeed and yet no time for the rest to come with him Hath he no longer time to tarrie and haue they time to tarrie so long after him as though there were one Law for him and another for them or rather that the same Law of the Sabboth which moueth him of conscience to do that which he doeth did not as forcibly bind them all as himselfe nay did not binde him to looke to them that they should keepe holy the day as well as himselfe which if he graunt to be true and yet is not able to bring it to passe where the Lord hath giuen him so great authoritie for his owne sake partly through the frowardnesse of his wife and partly through the obstinacie of the rest in the familie his case is to be pitied and he is rather to be gouerned then to gouerne and he might doe well to set vp one of them in his steed 1. Cor. 6.4 seeing he doth suffer himselfe wilfully so to be abused and is contented to be ouerruled by them in the chiefest thing Therefore that hee might bring this matter happily to passe as hee must goe before them by his owne example and be readie be times euen first of all so hee must earnestly call vpon them for this duetie and exhort them vnto it and the slower that they are and the more they draw backe the more forward must he be and by his practise and words draw them forwards also for this is that readinesse which Dauid obserued in the people of his time I reioyced when they said vnto me Psal 122.1 wee will goe into the house of the Lord or let vs go into the house of the Lord for they are wordes of exhorting and encouraging one another thereunto Euen as the Prophet Esay also foretelleth that this shall be the zeale of Gods people in the time of the Gospel that they shal go togither to serue God and therfore cal vpon one another for the same purpose saying It shall be in the last dayes Esay 2.2 3. that the Mountaine of the house of the Lord shal be prepared in the top of the Mountaines and shall be exalted aboue the hilles and all nations shall flow vnto it and many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob And truely this want of zeale in vs to Gods worship and loue to the
liue in the world that though he cannot say as Christ sayd Ioh. 8.46 Which of you can rebuke me of sinne Yet in truth he with a good conscience may boldly say Which of you can accuse me of lying swearing whoring dissembling dishonestie deceit couetousnesse or such like Which though no man can cleere himselfe in thought before God of these and other notorious vices yet euery one before men should auouch it and approoue it in their doings and liue so vprightly holily iustly and vnblameably that none could iustly charge them with any open sinne Luke 1.6 15. Iob. 1.1 1. Thess 2.10 and 3.13 Tit. 2.12 1. Pet. 1.15 2. The looke 2. The next signe is the looke for as Salomon saith Eccles 8.1 The wisedome of a man doth make his face to shine that is procureth him fauour and good liking Pro. 17.24 so also godlinesse is in the face of a man or woman and so likewise folly and wickednesse may many times be seene and discerned by the face of a man or woman And therfore it is said in Esay Esay 3.9 The triall of their countenance testifieth against them As though their lookes could speake Psalm 18.27 and 101.5 Iob. 31.1 and therefore wee reade of proude lookes and angrie lookes and wanton lookes because they bewray pride and anger and wantonnes It is truly said that a modest man dwels at the signe of a modest countenance and an honest woman dwelleth at the signe of an honest face which may fitlie bee compared to the gate of the Temple that was called Beautifull shewing Act. 3.2 that if the entrie be so beautifull within is great beautie To shew how a modest countenance Vnder faire faces are sometimes hidden filthy mindes womanly shamefastnesse doe commend a chaste wife it is obserued that the word Nuptiae which doth declare the maner of her mariage for it importeth a couering because virgins which should bee maried when they came to their husbands for modestie and shamefastnes did couer their faces as wee reade of Rebecca Genes 24.65 which when she saw Isaak and knew that hee should bee her husband she cast a vaile before her face shewing that modestie should bee learned before mariage which is the dowrie that God addeth to her portion 3. The third signe is her talke or speech 3. The talke or rather her silence for a man or womans talking is the mirrour and messenger of the minde in the which it may commonly be seene without in what case the man or woman is within according to the common prouerbe Such as the man or woman is To Adam first and to Moses after such is their talke Now silence is the best ornament of a woman and therefore the law was giuen to the man rather then to the woman to shew that he should be the teacher and she the hearer and therefore she is commaunded to learne of her husband 1. Cor. 14.34 35. As the Eccho answereth but one word for many Maides must speake like an Eccho which are spoken to her so a maides answer should be in a word for shee which is full of talke is not likely to proue a quiet wife The eye and the speech are as the Glasses of the minde For out of the aboundance of the heart saith our Sauiour the mouth speaketh Matth. 12.34 as though by the speech wee might know what aboundeth in the heart and therefore he saith Matth. 12.37 By thy words thou shall be iustified and by thy words thou shalt be condemned That is thou shalt bee iustified to bee wise or thou shalt be condemned to be foolish thou shalt be iustified to be sober or thou shalt be condemned to be rash thou shalt be iustified to bee humble or thou shalt bee condemned to be proud thou shalt be iustified to be louing or thou shalt be condemned to be enuious Therefore Salomon saith Prou. 18.7 A Fooles lippes are a snare to his owne soule Snares are made for other but this snare catcheth a mans selfe because it bewrayeth his follie and causeth his trouble and bringeth him into discredit Contrariwise The heart of the wise saith Salomon guideth his mouth wisely Prou. 16.23 and the words of his mouth haue grace Now to shew that this should be one marke in the choise of a wife Salomon describing a right wife saith Prou. 31.26 She openeth her mouth with wisedome and the law of grace is in her tongue for that she delighteth to talke of the word of God A wife that can speake this language is better than she which hath all the tongues But as the open vessels were counted vncleane Numb 19.15 so also account that the open mouth hath much vncleannesse 4. The fourth signe is the apparell 4. Apparell Luk. 16.19 Mark 1.6 for as the pride of the Glutton is noted in that he went in purple euery day so also the humilitie of Iohn is noted in that hee went in haire-cloth euery day For doubtlesse by a man or a womans apparell excessiue laughter and going they may partly bee discerned of what disposition they are of It is conuenient that he that will be a suter to a woman that he marke what apparell she customably vseth to weare whether it bee vaine whorish wanton light or comely modest and mannerly and beseeming her estate and condition to wit honest and sober raiment For apparell doth giue often a certaine and sure testimonie of pride lightnesse wantonnesse inconstancie vnshamefastnesse filthinesse or vncleannesse and other vices or vertues that be either in the man or the woman For a modest man or woman are for the most part knowne by their sober attire 2. King 1.8 as the Prophet Eliah was knowne by his rough garment So that wee are to looke for no better within then we see without for euery one seemeth better than they be if the face be vanitie the heart is pride He that biddeth vs abstaine from the shew of euill 1. Thes 5.22 would haue vs to abstaine from those meanes husbands or wiues who haue the shewes of euill for it is hard to come in the fashion and not to be in the abuse And therefore the Apostle saith Rom. 12.2 Fashion not your selues like vnto this world as though the fashions of men did declare of what side they are 5. Companie 5. The fift signe is the companie by means whereof much may be perceiued for as whole and sound eyes with beholding and looking on sore eyes bee annoyed and hurt euen so good and honest folkes be oftentimes stained and hurt with the company of the wicked and vngodly Men are commonly conditioned euen like vnto them that they keepe companie withall according to the common prouerbe Such like is euery one as the companie is with whome they keepe for birdes of a feather will holde together and fellowes in sinne will be fellowes in league euen as young Rehoboam chose young
bee truely to be termed man and wife onely in regard of the precedent espowsals wee may then plainly see how highly the Lord doth esteeme and honour them the breach whereof he punisheth with the punishment of adulterie the persons betrothed hee honoureth with the names of man and wife If indeed he had not ordained and allowed them but that they had been of humane institution alone he would not haue honoured them with such titles or haue imposed death by stones for the breach of mans ordinance Againe if a man abuse a betrothed maid in the field hee saith that the man shall die but vnto the maid thou shalt doo nothing because there is in the maid no cause of death Now imposing death vppon this man and not vpon him that abuseth a maid not betrothed the Lorde doth hereby euidently teach that espowsals are a principall degree in marriage And therfore the vnlawfull breach thereof deserueth death For what else should the Lord grace thē with such great priuiledges and punish the breach thereof with seuere punishment Further the faithfull in all ages instructed by these and such commaundements approued and practised these espowsals not onely by themselues Iudg. 14.1 c. but also by their children Sampson liking and louing a woman of the Philistines in Timnah desired his Father and Mother to giue her to him to wife and so they did at which time Sampson made a feast according to the custome of the yong men Albeit her father afterward would not suffer him to marrie her but gaue her to another for which iniurie Sampson reuenged himselfe of the Philistines by burning vp the ricks of standing corne vineyardes and Oliues For which the Philistines burnt both the Father and the daughter 1. Sam. 18.15.26.27 2. Sam. 3.14.15.16 So Dauid begged Micholl of her father Saul who gaue her to him to wife with condition that hee would bring him a hundreth foreskinnes of the Philistines and therefore when Saul was dead hee required her of Ishbosheth Saules sonne who sent her vnto him Also Ioseph and Marie the mother of Christ were betrothed which God would neuer haue permitted if it had not been of his owne ordinance and agreeable to his owne wil or if he might any manner of way haue stained either Iosephs honestie or Maries virginitie Nay if hee had not much more graced and adorned both then the want of espowsals could haue done And to auoide tediousnesse in so plaine a trueth 1. Cor. 7.36.37.38 seeing the scripture giueth power and authoritie to Parents to giue and not to giue their children in marriage saying let him doo what he will Againe hee that giueth her in marriage doth well and hee that giueth her not to marriage doth better whereof wee shall speake more at large anone there must needes be before the publike act of marriage some speciall time appoynted wherein both Parents and parties may testify and signifie their mutuall liking and consents vnlesse they despise to marrie in the Lorde Wherefore if the law of nature the law of God the practise of the Heathen the custome of Faithfull especially of the Parents of Christ If the punishment of the espowsall-breakers and the rewards and priuiledges of the espowsed And finally if the fatherly authoritie ouer children doo approue and require the continuall vse of this ordinance of God it must needes be confessed to be both lawfull and necessarie yea being the first principall part of marriage it selfe it must needes be honourable in his kind as well as marriage it selfe is Now then in the next place let vs see learne what a contract is to the end that vppon sound knowledge and right iudgement we may alwaies vse it wel and neuer ill for want of good vnderstanding A Contract is a voluntarie promise of marriage mutually made betweene one man and one woman both beeing meete and free to marry one another and therefore allowed so to do by their Parents This short sentence sheweth the whole nature qualitie propertie vse and abuse with all other things that are to be obserued or eschued in a right Contract as shall appeare by the vnfolding of euery word contained therein For as there is none vaine and idle voide of his proper signification so euerie one hath his proper waight seruing for speciall and necessarie vse 1. First wee call a Contract a promise and so it is indeed for what is a promise but a speech which affirmeth or denieth to doo this or that with pupose and words of testimonie to performe and accomplish that which is affirmed or not to do that which is denied And what other thing is indeed a marriage Contract but this so that it must be in nature a true and right promise not the vowe of a promise in time to cōe but a present promise in deede For if one partie do say I will promise to marrie thee this is no promise in deede but a promise of a promise and consequently no Contract but a promise of a Contract And therefore tieth nor bindeth neither parties nor Parents to keepe the same for it is not in nature any contract at al. Againe if a Contract be a promise it is not onely a purpose of the heart nor a dumbe shewe or doubtfull signification of promise but a plaine promise vttered pronounced in a right forme of speech as when one saith I doe promise to marrie thee or I do espouse affiance or betroth my selfe to thee in marriage or such like wherein al ambiguitie and doubtfulnesse of speech is to be eschued that as the meaning of the hart is simple and plaine so likewise the words of the tongue might be simple and plaine voide of all deceit 2. Secondly we call a Contract a promise of mariage because it is not a promise of euerie thing neither of honour of inheritance of riches or of any other thing else sauing onely of marriage Now wee meane by marriage not onely the parties married but all coniugall and mariage duties and offices that peculiarly belong to this honorable estate and are necessarily to bee performed mutually of both For this promise touching persons themselues is of such force waight that it tendeth to the alienation of the propertie of bodies for so it is written the wife hath not the power of her owne bodie but the husband 1. Cor. 7 4. and likewise also the husband hath not the power ouer his owne body but the wife For although this is not perfectly done till the act of marriage be ended yet this promise is the principall beginner and worker thereof because they that promise marriage do necessarily thereby promise that two shall become one flesh and that they will alwaies giue mutuall beneuolence one to another Touching the peculiar duties of husbands and wiues which likewise are promised by this Contract wee will here onely recite them leauing the doctrine thereof to another place and time 1. The husband his dutie is first
as God confoundeth the wise by the foolish and the strong by the weake so he teacheth the wise by the foolish and helpeth the strong by the weake Therfore Peter saith 1. Pet. 3.1 Husbands are wonne by the conuersation of their wiues As if he should say sometime the weaker vessell is the stronger vessell and Abraham may take counsell of Sarah as Naaman was aduised by his seruant The Shunamits counsell made her husband receiue a Prophet into his house 2. King 5.3 4.9 Hest 7.3 and Hesters counsell made her husband spare the Church of the Iewes so some haue been better helpe to their husbands then their husbands haue bin to them Deut. 32.21 Rom. 10.19 for it pleaseth God to prouoke the wise with the foolish as hee did the Iewes with the Gentiles Beside a helper Prou. 5.18 19. 1. Sam. 16.23 she is called a Comforter too and therefore the man is bid to reioyce in his wife which is as much to say that wiues must be the reioycing of their husbands euen like Dauids harp to comfort Saul A good wife therefore is knowne when her words and deedes and countenance are such as her husband loueth She must not examine whether he be wise or simple but that she is his wife and therefore they that are bound must obey as Abigail loued her husband 1. Sam. 52.3 though he were a foole churlish euill conditioned for the wife is as much despised for taking rule ouer her husband as he for yeelding it vnto her Therefore one saith that a mankind woman is a mōster that is halfe a woman and halfe a man It beseemeth not the mistresse to be a master no more then it becommeth the master to be mistresse but both must saile with their owne winde and both keepe their standing Lastly wee call the wife Huswife that is Genes 38.14 Genes 34.1 Why wiues are called huswiues Titus 2.5 house-wife not a street-wife one that gaddeth vp and downe like Thamer nor a field-wife like Dinah but a house-wife to shew that a good wife keeps her house and therefore Paul biddeth Titus to exhort women that they bee chaste and keeping at home presently after chast he saith keeping at home as though home were chastities keeper And therefore Salomon depainting Prou. 7.12 and describing the qualities of a whore setteth her at the doore now sitting vpon her stall now walking in the streetes now looking out of the window 2. King 9.30 like cursed Iezabel as if she held forth the glasse of temptation for vanitie to gaze vpon But chastitie careth to please but one and therefore she keeps her closet as if she were still at prayer Genes 18.9 The Angell asked Abraham Where is thy wife Abraham answered She is in the tent The Angell knew where she was but hee asked that he might see how women in old time did keepe their tents and houses 2. King 4.22 It is recorded of the Shunamite that she did aske her husband leaue to go vnto the Prophet though she went to a Prophet and went of a good errand and for his cause as much as her owne yet shee thought it not meete to goe farre abroad without her husbands leaue The second point is that wiues submit themselues Ephes 5.22 23 1. Cor. 11 3. 14.34 and bee obedient vnto their owne husbands as to the Lord because the husband is by Gods ordinance the wiues head that is her defender teacher and comforter and therefore she oweth her subiection to her husband like as the Church doth to Christ and because the example of Sarah the mother of the faithfull which obeyed Abraham and called him Lord Genes 18.12 1. Pet. 3.6 moueth them thereunto This point is partly handled before in the first point as in the dutie of the husband to the wife As the Church should depend vpon the wisedome discretion and wil of Christ Ephes 5.24 and not follow what it selfe listeth so must the wife also submit and apply her selfe to the discretion and will of her husband euen as the gouernment and conduct of euery thing resteth in the head not in the bodie Moses writeth Genes 3.1 that the Serpent was wise aboue all beasts of the field and that hee did declare in assaulting the woman that when he had seduced her she might also seduce and deceiue her husband 1. Tim. 2.14 Saint Paul noting this among other the causes of the womans subiection doth sufficiently shew that for the auoyding of the like inconueniences it is Gods will that she should bee subiect to her husband so that she shall haue no other discretion or will but what may depend vpon her head As also the same Moses saith Genes 3.16 Thy desire shall be subiect to thy husband and he shall rule ouer thee This dominion ouer the wiues will doth manifestly appeare in this that God in olde time ordained Numb 30.7 that if the woman had vowed any thing vnto God it should notwithstanding rest in her husband to disauow it So much is the wiues will subiect to her husband yet it is not meant that the wife should not employ her knowledge and discretion which God hath giuen her in the helpe and for the good of her husband But alwaies it must bee with condition to submit her selfe vnto him acknowledging him to be her head that finallie they may so agree in one as the coniunction of mariage doth require Yet as when in a Lute or other musicall instrument two strings concurring in one tune the sound neuerthelesse is imputed to the strongest and highest so in a well ordered household there must be a communication and consent of counsell and will betweene the husband and the wife yet such as the counsell and commandement may rest in the husband True it is that some women are wiser and more discreete then their husbands as Abigail the wife of Naball Prou. 16.1 and 18.22 and 19.14 and 31. all others Whervpon Salomon saith A wise woman buildeth vp the house and blessed is the man that hath a discreet wife Yet still a great part of the discretion of such women shall rest in acknowledging their husbands to bee their heads and so vsing the graces that they haue receiued of the Lord that their husbands may be honored not contemned neither of them nor of others which falleth out contrarie when the wife will seeme wiser then her husband So that this modestie and gouernment ought to bee in a wife namely that she should not speake but to her husband or by her husband And as the voyce of him that soundeth a trumpet is not so lowd as the sound that it yeeldeth so is the wisedome and word of a woman of greater vertue and efficacie when all that she knoweth and can doe is as if it were said and done by her husband The obedience that the wife oweth to her husband dependeth vpon this subiection of her will
Step-father and Step-mother admonish and put them in minde of their dutie towards the children of the one and the others for Step-father and Step-mother doth signifie a sted-father and a sted-mother that is one father or one mother dieth and another succeedeth and commeth in their stead and roome Therfore to the end that both their loues may be setled towards the children of the one and the other they must remember that they are stead-father and stead-mother that is in stead of their owne father and mother and therefore they ought to loue them to tender them and to cherish them as their owne father or mother did They must not look vpon them like Rehoboam who told his people 1. King 12.13 to 21. that he would bee worse vnto them then his predecessor for then the children will dislike of you and turne from you as his subiects did from him but ye must come to theÌ„ as Dauid came to the people after Sauls death who sayd 2. Sam. 2.7 Though your master Saul bee dead yet I will raigne ouer you so ye must say to them though your father be dead or though your mother be dead yet I will be a father or I will be a mother vnto you so the children wil loue you as much as their dead father or dead mother did For that man and that woman that are led with discretion reason and consideration will reckon himselfe and his wife all one and likewise she will account herselfe and her husband as one And therefore they ought to account both the children of the one and of the other as common to them both for if friendship make all things common among friends insomuch that many haue loued fauoured their friends children as their owne how much more effectually and perfectly ought mariage to cause the same which is the highest degree not only of friendships but also of al blood and kindred But Step-mothers doe more often offend and faile in this dutie then men by reason that their affections bee stronger then mens and many times ouer rule them and therefore they are earnestly to bee admonished and warned that they shew themselues to those motherles children no step-mothers friendship but a right motherly kindnes Let the step-mother aduisedly consider that God hath ordained and appointed her in stead of their owne mother to bee to them a right true mother and not onely to regard them as children but as orphane children and requireth her to loue them and to do them good as to her owne What a griefe would it be to her hart if she should know now that her owne children whom she hath borne in her owne bodie should after her death haue a stepmother that would be rigorous churlish and vnkinde vnto them doubtles those childrens mother that dead is had vpon her death-bed no lesse care for her children Let her therfore alwaies haue in minde this saying of our Sauiour Christ As you measure vnto other Matth. 7.2 so it shall be measured to you againe That is as the step-mother doth intreate the children of her predecessor so another wife may come after her and intreate her children for he that tooke away the first mother and sent her can take away the second mother and send a third which will not bee like a stead-mother to hers vnlesse she bee like a stead-mother to these Verely a good woman will bee vnto her husbands children that which she may heare them call her so often that is Mother For what christian woman is so farre from all humanitie and naturall affection that will not be moued and mittigated with this word Mother of whom soeuer it be spoken And chiefly of children which cannot flatter but speake euen so from their heart like as they would to their owne mother of whom they were borne How sweete is the name of friendship how many iniuries hatreds and displeasures doth it hide and put away Then how much more effectuall ought the sweet name of mother to be which is full of incredible loue Therefore euery religious and louing wife will be mollified and moued in her heart and minde when she shall heare her selfe named mother by any of her husbands childreÌ„ Otherwise she shall shew her selfe to be more vnnaturall and vnkinde then the wilde sauage beast for there is no beast so outragious and cruell but if any other yong beast of her owne kinde fawne vpon her she will by and by shew kindnes and mildnes vnto it And shall not her husbands children make her kinde and louing vnto them when they call and speake vnto her by the louing and sweete name of mother As wiues ought to goe comely cleanly and handsomely in their apparrell so they must in any wise beware of pride riot or excesse therein 3. The third and last point that appertaineth to the dutie of wiues is that they doe not weare gorgeous and sumptuous apparell or broidered haire trimmed with golde but that after the example of holie women which trusted in God they bee sober in outward apparell and ought to bee garnished and decked inwardly with vertues of their minds as with gentlenes meeknes quietnes and chastitie which indeed are most precious things in the sight of God This point is so plainly spoken of by the Apostle to Timothie chap. 2. vers 9.10 in which place he so flatly condemneth both the excesse and pride of apparell as also the pompe curiositie and wantonnesse which women vse in trimming their heads by plating crisping broyding curling curiously laying out that no man can say more against it in so few words as hee hath spoken to the vtter dislike therof For if a maÌ„ should occupie himselfe and giue libertie to his penne to write of the horrible abuse and excessiue pride Pride is hatefull before God and man Be not therefore proude for thou art but dâ—ff and ashes that many women commit in this behalfe hee should rather want time to write then matter to speake Therefore such women as will not reforme themselues herein we leaue them to the Lord who no doubt will in his appointed time not onely seuerely punish theÌ„ but also their husbands for suffering this great wickednesse and dissolutenesse in their wiues as he did the Iewes for the same sinne as plainly may bee seene in Esay 3.16 c. For so it falleth out according to the common prouerbe Prou. 16.18 That pride goeth before and shame and destruction commeth after And on the contrarie part we hope that such women as be true professors of Christ his religion will both attire and dresse their heads so decently and also content themselues with such comely apparel as best beseemeth their calling and degree so as by their good example Titus 2.3 they may draw on other women to reforme themselues in this behalfe so rather to come short of that which their abilitie and place would serue to maintaine then any waies to exceede herein to the
much cōmendation of words and especially which no man will take frō her against her will nor touch it except she be willing her selfe The which thing onely if a woman remember it will cause her to take great heed vnto to be a more warie carefull keeper of her honestie which alone being lost though all other things be neuer so wel and safe yet they perish togither therewith because shee that hath once lost her Honestie should thinke there is nothing lost Take from a maid or woman her beautie take from her kindred riches comelinesse eloquence sharpnesse of wit cunning in her craft giue her Chastitie and you haue giuen her all things And on the other side giue her all these thinges and call her whoore or naughtie packe with that one word you haue taken all from her and left her bare and foule How precious a iewell Chastitie is may easily bee gathered from the example of Dinah the daugther of Leah Gen. 34.1.2 which shee bare vnto Iacob who when hee heard that shee was rauished and defiled by Sechem the sonne of Hamos the Hiuite Lord of that Countrie his mind was grieuously wounded with this great shame and reproath Children may not marrie without the consent and agreement of their Parents so that an vnlawfull promise made by the childe may lawfully be broken Children may not forget this dutie who hauing receyued their being from their parents and being brought vp by them with great paines much cost they should not therefore so much as giue any liking much lesse speech of marrige without the consent of parents or of those which are set ouer them by their parents the dutie of thankfulnesse requiring it at their hands and not onely in regard of thankfulnesse is this dutie to bee performed to their parents but euen in regard of their owne inabilitie as being not experienced in such things and their wits being not so ripe as their parents they wanting wisedome and discretion to behaue themselues as they ought For some children know not what are meet and conuenient for them nor whether they be of meet age and condition to marrie Which inabilitie being in the sonnes is much more in the daughters as being the weaker by nature and more vnable to prouide for themselues and therefore it is necessarie that they should not marrie without the consent and direction of their parents but to be at their bestowing for to doe otherwise is a sinne euen that nature it selfe abhorreth and all sound Writers old and new doe vtterly disallow It is a sweet wedding whē the father and the mother bring a blessing to the feast and a heauie vnion which is cursed the first day that it is knit And for so much as marriage being the meanes the which God himselfe hath ordained and sanctified for the propagation and increase of mankind that being taken in hand in his feare a godly seed being multiplied growen vp here on earth the same may be blessed to the constitution and making of a Church the which may serue him in holinesse and righteousnes when the same is taken in hand with the breach of his commandement so far off is it that any blessing is to be hoped for that contrariwise his hot indignation wrath and heauy curse hangeth ouer that house familie where the parties which are the principall pillers and vpholders of the same are linked and tyed togither in such a band of wedlocke whose links and inclosings are not fastned coupled togither with the necessary lawful assent liking of the parents whose authoritie and consent ought to beare the chiefest sway and strike likewise the greatest stroke in this most holy and heauenly action And likewise as marriage that is begunne and enterprised in the feare of God according to his word there God is well pleased there the parties so matched liue togither in a ioyfull agreement and linking the one to the other there God is honoured and serued in sinceritie and trueth there the children when God giueth them with the rest of the familie are instructed and brought vp in knowledge of religion and grounds of faith so on the other side the regard of that which God especially commandeth being shut out of our marriages there must needs ensue his dislike and displeasure there is iarre and discord there Gods honour is neglected there household discipline and christian instruction of such as belong vnto our charge goeth vtterly to wracke and is nothing at all regarded And no maruel for if where God blesseth all things goe well and doe prosper then consequently where hee curseth there nothing thriueth hath good successe or goeth happily forward It may appeare by sundry examples both before the Law was giuen and after that this is a dutie required of children towards their parents namely to haue their consent in contracting of marriage As these places doe plainely shew 1. Sam. 18.17 Gen. 21.21 and 24.3 c. and 21.1.2 and 29.19 and 34.4 Deut. 7.3.4 Iudg. 14.1 c. 1. Cor. 7.36.38 Whereby is manifestly proued that first it is against the law of nature Secondly for that the parents haue authoritie ouer their childrē Exod. 21.2 Leuit. 25.39 Deut. 15.12 more then they haue ouer their seruants Thirdly because children are their fathers goods riches and therefore they must not bestow themselues in marriage but must be bestowed of their parents Fourthly for that parents haue authoritie ouer the vowes of their children Numb 30.4 5 6. Fiftly if a mans daughter be inticed Contracts voyd without the consent of parents yet her father may refuse being not auaileable or of any force without his consent Exod. 22.16.17 Besides all this what cleerer proofe can we haue then the fift commandement in the which children are commanded to honor their fathers and mothers with a blessing promised to those which performe the same whereby we gather by the nature of contraries that there is a curse also belonging to all those children that shall dishonour them And in that God willeth that the parents by their children should be honoured he meaneth that they should in all humilitie and modestie reuerence them with all dutifull submission be obedient vnto them and with all willingnesse shew themselues thankefull for their creation education sustentation and all other benefits that vnder God they haue receiued from them being readie by all meanes they possibly may to imitate and expresse towards thē the nature of the Storke whose propertie as they write of them is to prouide meat feed their dams when through age they grow so old that they are not able for to helpe themselues that is to say they must to their very vtmost seeke to make them recompence and requitall of some part of those vnrequitable paines the which their louing parents haue taken with them and make some amends for the vncounteruailable kindnes that they haue shewed towards them But where they bestow