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
rest and so think it sufficient that they do not lay any worke vpon them so it is not inough that they hinder them not from seruing God vpon that day vnlesse they procure al the meanes vnto them whereby God might be worshipped of them and see that they worship God in them as well as themselues Therfore the Maisters of families must prouide as much as lyeth in them that the word be publikely preached where they dwel not for themselues alone but for their children and seruants sake that they might keepe holy the day together with them and they must not onely come themselues to the place of common prayer and diuine seruice but bring these also with them and so spende the rest of the day in all priuate godly exercises themselues and cause others to do so also And here least this might seeme too heauie vnto vs and that it might not bee grieuous to take so great a charge vpon vs we must remēber that as we haue great helpe by our inferiours in many things so the Lord would haue vs to helpe them in the chiefe and principall and as he hath made thē our seruants so we should make them his seruants when they haue serued vs six dayes we might cause them to serue him vpon the seuenth as the Lorde hath preferred vs aboue them with their seruice so hee would humble vs with this charge and care ouer them or rather exalt vs in that hee would haue vs to bee as it were the ouerseers of his worke and not onely serue him our selues but also see his seruice done by others committed to our charge which if wee doe not wherein shall the Christian gouernours of housholds differ from the infidels and heathen and what greater thing shall wee doe for our seruantes then they Nay what shall wee doe more for them then for the bruit beastes and cattell that worke vnder vs to whom we giue rest and ease from labor vpon the Sabboth if we cause them not to sanctifie the day of rest in which they shall differ from all other not onely beastes but men Deut. 11 20. So haue the seruants of God done in times past in their seuerall families And this is the meaning of that Law which Moses gaue to the Israelites Commaunding them to write the word of God vpon the posts of their houses and vpon their gates Whereby all vnder gouernment were taught what should bee required of them so long as they liued in those houses namely to serue God and all gouernours were taught what especially to looke after in all them that went in and out of their gates and liued vnder the roofe of their houses euen to serue the Lord in all partes of his worship for which ende hee hath giuen them such authoritie ouer them According to which commaundement the worthie Captaine of Gods people Iehoshuah made this protestation before all the Elders of Israell a little before his death exhorting them to doe the like Iosh 24.15 I and mine house will serue the Lord promising not onely for himselfe but for all his which though it was too hard to do yet because he knew how many meanes the Lord had giuen him to bring it to passe which also God would blesse as all godly exhortations admonitions and chastisements whereby if they did not profite he had authoritie to thrust them out of his house and to rid himselfe of them all which hee was purposed to put in practise therefore he was bold thus to speake of himselfe thereby shewing what all men should propound to themselues and may attaine vnto The like whereof Dauid speaketh of him selfe in that worthie Psalm 101. which is left as a patterne for all Christian gouernours to rule by wherein hee sheweth how hee would rule not onely himselfe but his household nay the whole Kingdome by hauing an eye to thē that were good to reward them and to them that were bad to punish them that so not onely himselfe but all his might serue the Lord. After the same manner in the time of the Captiuitie when the noble Queene Hester willed all the dispersed Iewes to keepe holy three dayes together in fasting and prayer that so they might intreat the Lord for that finall destruction and vtter rasing of them out which Haman the cursed Amalekite and sworne enemie of Gods people had determined to bring vpon them speedily that it wee say might be preuented in time shee said That she and her maids would do the like Hest 4.16 Whereby no doubt she insinuated vnto them that in euery Houshold her meaning was that it should bee thorowly kept on all sides not only the Rulers and some few but all others euen vnto the Maid-seruants Now this is that to wit that the Sabboth and the day of Fast are both of one nature and it is that which the word doth sufficiently beare witnesse vnto therefore if this hath beene the practise of the Church vpon that day to fast not onely of the chiefe alone but with their families then must we needes be perswaded that vpon the Lordes day we ought our selues and our housholds to serue the Lord to say with Iosua I and mine house will serue the Lord and with Ester J and my seruants will doe the like And how could that haue beene verified of the religious Captaine Cornelius Act. 10.2 which is written of him that he was a deuout man and one that feared God with all his houshold Vnlesse he had not onely frequented the common assemblies vpon the Sabboth dayes but had also acquainted his seruants therewith Therefore as the Lorde himselfe speaketh of Abraham who is the father of all beleeuers I know that he will commaund his sonnes Gen. 18.19 and his houshold after him that they keepe the way of the Lord to doe rightcousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him So it must be practised of all them that will be the children of this faithfull Abraham and enioy the same promises that he and his posteritie did euen that they cause their children and their seruantes to keepe holy the Sabboth wherein consisteth the true worship of the Lord that so they might walke in that way which hath the promises of this life and the life to come So then by all this it may most euidently appeare both by the words of the Commaundement and by the practise of the best men in the olde and newe Testament that this dutie is laid vpon all householders diligently to ouersee the wayes of their families that they serue God as in all other dueties so especially in sanctifying the Sabboth as they will answere to the contrary at their perill to him that hath put them in authoritie and as they will giue an account for their soules which otherwise might perish through their default But in our time it is for the most part wholy neglected Which though it be so
seuerely inioyned to all men and vnder so great a paine layd vpon thē yet it is so generally neglected of the greatest part that wee may rather complaine of it iustly with griefe then haue any hope of the speedie reformation of it for besides that a great many haue no care to sanctifie the day themselues and therfore cannot with any conscience require it of their seruants and children but either set them to worke or to play and to doe any thing vpon that day sauing that which they should and doe encourage them thereunto by their owne ill example and words There be others also who though they seeme to haue some care to keepe holy the day themselues and haue in deede yet either through ignorance or negligence doe not once look to their household whether they come to Church or no and sit there attentiuely and cōtinue there with profit to the ending nor how they spend the rest of the day but being demanded where their seruants were how chance they came not to Church c. they answere securely and as they thinke sufficiently as though it were a thing meerely impertinent vnto them that they cannot tell they do not hinder them from the Church they may come if they will they are of age to looke to themselues and they are past boyes now and I cannot tell what c. But they must consider besides that which hath bin alreadie spoken concerning this matter that they doe too foolishly and grosly imagine to stop as it were the mouth of the Lord with that simple answere in his busines which they will not receiue at their seruants hands in their owne For in the sixe daies when their seruants are in their owne busines they will not let them come and goe at their owne pleasure and content themselues with a bare imagination that they bee at their workes but will bee sure of it and therefore set them to it look vpon them in the doing of it and call them to an account for it which if it bee well done in themselues because they know otherwise they will be negligent how must it not needs then bee a great vnkindnes and vnthankfulnes in them vnto God that vpon this day which is but one among seuen his seruice should be so slenderly looked vnto that there is no such diligence vsed towards their seruants that they might performe it And how must it not needs bee a great iniurie to their seruants who are naturally and for the most part more negligent and careles in Gods seruice by reason of their corruption then they can bee in the seruice of men to be depriued of that benefite of their gouernours which is the chiefest and for which cause especially they are committed to their gouernmēt namely to be furthered by them in the seruice of God but vse them more like beasts then men euen that they might be seruiceable vnto them and then care not whether they serue God or the diuell We know that seruants looke to be preferred by their masters and so there is good reason when they haue serued them faithfully but what kinde of rewarde is this that when they haue bestowed some earthly benefit vpon thē by hauing no care to make them serue the Lord and sanctifie his Sabboths doe in the end not onely make them lose the euerlasting reward but preserue them to eternall destruction Especially in great households where there are many seruants Moreouer there are a companie of idle Seruing-men who being brought vp idely all the sixe daies and in them hauing nothing at all to doe and are neuer almost looked after vpon the seuenth day are as idle and as little regarded as vpon the other and as they neuer almost doe any good daies worke to their masters for they haue nothing to do so much lesse doe they spend any Sabboth in the Lords seruice but they especially are left to go and come at their will Others that haue any office of great charge and attendance as the Cookes Butlers and such like in great houses seldome or neuer come to the Church and that but by peeces either when halfe is done or els they are readie to depart before halfe be ended and so both hinder the Lord from that seruice which he shuld haue by them and them from that blessing which they should inherit this way and both cause the name of God to be ill spoken of and pull vpō themselues and them that curse which belongeth to the continuall polluting of the Sabboth And how can they looke that that seruice and that meate and drinke should doe them good which is thus prepared and bought as it were with the continuall danger of the soules of their seruants besides the dishonor of the name of God When Dauid had inconsideratly desired to drinke of the water of Bethleem three mightie men brake into the hoast of the Philistines and drew water and brought it to him but hee would not drinke thereof but powred it for an offering to the Lord and said 2. Sam. 23.15.16 Oh Lord bee it farre from me that I should doe thus is not this the blood of the men that went in ieopardie of their liues How much lesse then ought men to eate drinke that for which their seruants doe venture the liues of their soules And besides if wee iustly finde fault with them who doe neuer or seldome preach to the people committed to their charge and so cause their soules to starue and die eternally how can they bee blameles who seldome or neuer bring their seruants to the preaching of the word And must they not needes be culpable of the same iudgement before God seeing it is all one with the seruants whether they liue in the places where the word of God is not preached at all or if it be yet they come not vnto it Obiection But whereas men are readie to obiect that in a great familie many must needs be absent We graunt it to be true Answer in some part that is at some time vpon some occasion but so ordinarily so continually as they thēselues in their owne consciences are priuie of who make this obiection we know no necessitie that can excuse that Nay we are sure that the Lord hath laid no such calling vpon any man that should keep him in a continual breach of the Sabboth and therefore both master and seruant may suspect that he is in such a calling as is not agreeable to Gods word or that he vseth it not aright when it maketh him if not wholly yet for the most part to neglect the seruice of God vpon the Sabboth day And wee know where there is a great care to serue and please God by prayer the Lord will giue to them such wisedome that they shall be able to redeeme if not the whole yet at least a great part of the day which otherwise will be mispent namely by letting passe many needelesse things preparing so
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
you of a great abuse which for the most part is committed in all Churches and which tendeth to the high dishonour of God which is this that neyther you your selues neyther your children nor seruants do knowe the time of your duties but you will then rise vp to men when both you and they should kneele downe to God as if one that is more honorable among you shall come into the church while you are vpon your knees in prayer vnto God presently you start vp and leaue God to reuerence men Is this religion is this deuotion becomming Gods house is not this all one as if a man should say stay GOD heere comes in my father my maister my worshipfull neighbour and my good friend to whom I am much beholden I must doe my dutie vnto him I must rise vp till hee bee past and then I will come to thee againe What is this but to preferre men before God this doing plainely sheweth that such are louers of men more then God and that such as take this dutie and reuerence vpon them are robbers of Gods honour and they shall answere him for it Is there no time to shewe our dutie towards men but euen then when wee are about Gods seruice Why know thou when man standeth before God how honourable so euer hee bee hee is but dung and filth and not to bee regarded and let Parents learne this wisedome that while they are taught their duties towards men it is not to robbe God of his worship but there is an appoynted time to euery dutie and purpose as Ecclesiastes in his third chapter well admonisheth Eccles 3.1 To all things there is an appoynted time and a time to euery purpose vnder the heauen It is recorded of Leuie to his eternall praise Deut. 33.9 that in Gods cause he said of his father and mother I see him not neither knâ—w he his bretheren nor his owne children euen so beloued our eyes and our minds deuotions should be so fixed and intent vpon God when wee are in his seruice that wee should not see or regard any man in that while And againe we reade in the second chapter of the Gospell after S. Iohn of our Sauiour himselfe who though he was the most dutifull childe that euer was borne of woman yet when hee was about his fathers businesse hee saith vnto his mother Woman Ioh. 2.4 what haue I to do with thee which examples will teach vs that when we are a bout Gods seruice all other duties must sleepe and be laid apart 3. The third dutie of good manners to bee obserued in their gesture is to stand while their betters are sitting in place example of this wee haue in holy Abraham of his entertaining of the two strangers as it is written Gen. 18.8 And he tooke butter and milke and the calfe which hee had prepared and set before them and stood by himselfe vnder the tree and they did eat Well may Abraham be called the father of the faithfull for giuing his children so good example 4. Their fourth dutie is to bend the knee in token of humilitie and subiection example of this Mar. 10.17 1 King 2.19 4. The first thing is that they giue the chiefe place to their betters and to offer the same to others in curtesie 1. King 2.11 Luke 14.8.9.10 Pro. 1â— 33 and 16.18 6. Their last dutie is to vncouer their head And though wee finde no example for this in holy scripture as beeing not vsed in those former times yet seeing the thing is ciuill and comely and one of the speciall curtesies of our daies we will confirme it also with the authoritie of Gods word Phil. 4.8 Whatsoeuer things are honest whatsoeuer things are of good report those things do And again 1 Cor. 14 40. Let all things be done decently and according to order But this kind of ciuilitie is both decent and according to order as also honest and of good report and therefore warranted and commended by Gods word and so worthy to be followed Therefore if our children bee not thus trained vp in nurture while they be yong when they be olde they shall be found so head-strong that they will not be gouerned but this consequent must needes follow that all order shall bee taken away and then confusion must needs ensue For if nourture be neglected then our elders and gouernours shall not bee reuerenced if they be not reuerenced they will not be regarded if they be not regarded they will not be obeyed and if they be not obeyed then steps in rebellion and euery one will do what he listeth These vices and great abuses are to bee reformed and with speede amended not onely of many parents and maisters themselues but also that they labour with all diligence that they may be redressed and amended in their children and seruants first the grosse ignorance in the grounds of christian religion which yet remaineth in any Parents Maisters and their families who giue themselues to sleepe in the church to talke one with another to turne ouer their bookes there and vsing of their owne priuate deuotions or praiers in the time of publike preaching and prayer all which no doubt are greeuous sinnes and transgressions and besides many absent theÌ„selues from holy exercises and specially vppon the Lords day then lying in their beds haunting of Ale-houses and tauernes riding and going abroad about their worldly affaires for pleasure and profit beeing also wearie whilst they be present at prayers and preaching seldom do they preuent or come before prayers nay many come in the midst thereof to the great disturbance of the same and others that are there and some againe before the sermons are ended other some after the prayers made and before the singing of the Psalmes and the vsual blessing to be pronounced depart thence whereof they as wel as those that tarrie should bee partakers posting also out of the church as it were from a play or may-game as though they supposed that no more reuerence should be shewed there then in other places or that some part of diuine seruice belonged vnto them and not vnto other some whereas in very trueth euery one ought to be alike partakers of the whole And how should wee looke for any goodnesse from God where this that is the seede of all sinne and the nurse of al abhominations raigneth and swaieth so much Let such as are fathers and mothers and haue children know in what sort they must be carefull for them Their children are a good blessings of God they be members of the body of Christ Math. 16.14 and the sonnes of God The kingdome of heauen belongeth to theÌ„ God hath appoynted his Angels to guide and leade them and to shield them from euill and their Angels bee in the presence of God and do behold the face of their father which is in heauen They be fresh plants of the church Who knoweth what necessary instruments they may be in the house
looke to their households that they should serue God with them and did constantly performe it that then they had no seruants at all Was so great a man as Iehosua without seruants when hee promised before so many witnesses that he his house wold serue the Lord Was Dauid left alone and constrained to doe all himselfe when as being a mighty King hee bound himselfe vnto it by that song which he made for the same purpose wherein hee saith Mine eyes shal be vnto the faithfull of the land that they may dwell with me Psal 101.6 7. he that walketh in a perfect way he shall serue me there shall no deceitfull person dwel in mine house he that telleth lyes shall not remaine in my sight Had not Abraham a great household Gen. 14.14 when hee was able of the sudden to carrie forth with him of theÌ„ that were borne brought vp in his house three huÌ„dred and eighteene men in armour to rescue his brother Lot Of whom notwithstanding it is said that he would teach his household the way of the Lord. As it appeareth he did indeed wheÌ„ by his only perswasion at the word of God â—hap 18.12 All the males were contented to be circumcised and to receiue that Sacrament vnknowne before and painful also ignominious to the flesh if they had looked only to the outward signe and must not that worthy Captaine of an hundred ItaliaÌ„ souldiers needs haue a greater family theÌ„ many of these that cauill at this doctrine of whom the spirit of trueth reporteth That hee feared God Act. 10.2 and all his household Obiection What shall wee thinke of all these men Shall we ignorantly presume to the further deceiuing of our selues and hardening vs in this sinne that the times were then better good seruantes were more plentifull Or must wee needes confesse as the trueth is indeede Answere that these men vsed more meanes to make their seruants the seruants of God then men doe now adaies and that so the blessing of God was greater vpon them And is it not set downe in writing for our learning to shewe vs what is that which we might looke for at Gods hands if we would walke in the same way that they did seeing there is no respect of persons times or places with him Secondly hee must set an order in his house for the seruice of God to witte that morning and euening before meales and after meales prayers and thankes may bee made vnto God and so hee acknowledged to bee the authour not only of all spiritual graces that belong to a better life but also of al temporal blessings that belong to this life for seeing that it is Gods good hand ouer vs that doth defend vs and all our family in the night froÌ„ outward dangers and giueth vs freedome from feares and terrors and from Sathans rage and also giueth vs rest and comfortable sleepe for the refreshing of our fraile bodies is it not meete wee should begge it at his hand by prayer before we prepare our selues to rest and praise him for it when wee rise from it Againe seeing that euery day we are subiect to innumerable dangers which we know not of and both wisedom strength to follow good and honest callinges and also the blessing vpon our labours to make vs prosper by them are from God alone should we not beginne the day with suit vnto God for his gracious protection and for his mercifull blessing of vs 1. Tim. 4.5 And seeing meates and drinks are sanctified vnto vs on Gods parte by the worde and on ours by prayer doubtles though God hath by his worde sanctified them they are vnholy vnto vs when we doe not for our part sanctifie them by faithfull prayer and thankesgiuing And this was Dauids practise Psal 55.17 Euening morning and at noonetide will I pray and make a noyse and he will heare my voyce If any say it is sufficient for the gouernour to charge euery one in his family to do it priuatly by himselfe so might the Prince say it is inough to do as Darius did to charge euery one in all his dominions Dan. 6.26 to worship no God but Daniels God Yet godly Princes thought it their dutie to set vp the worship of God in their dominions to take order that God might be worshipped publikely ioyntly of al in their land So did Iob for his household Iob. 1.5 6 not onely bid his children pray to God by themselues but he appointed set times of praying togither sacrificing and commanded his children to come prepared thereunto Againe if the master lay the matter vpon the consciences of such as be of his familie then if they bee negligent God shall haue no honor worship in that familie But we reade of Abraham that wheresoeuer he became he built an altar to God Gen. 12.7.8 13.8 21.33 22.9 where God should bee worshipped ioyntly of his family If God should measure out his goodnes to thee as thou measurest honor and glorie to him in what a case wert thou Hee doth giue a charge to his Angels to keepe thee he commaÌ„deth the earth to allow thee meat for thy sustenance but his commandement is an effectuall word that maketh them to doe the thing that he chargeth them withall Wilt thou now only bid thy seruant or sonne to serue honor God and not see that he do it helpe him in it Then thou dost not measure out vnto God as thou wouldest haue him measure to thee This dutie then belongeth to a christian head of a familie to worship God with all his familie to take order that when he shal be absent vpon necessary occasion it may be done reuerently and duly by some one in his familie that by reason of wit and age may be meet for it The neglect of this dutie letteth into families many grieuous enormities and outward miseries while God in his iustice refuseth to blesse such as by their carelesnesse in seruing of him doe shew that they take not him to be the author of all welfare to soule or bodie but thinke to do wel inough without him or else thinke to haue their turnes serued without requesting The third dutie Priuate instructing which the chiefe gouernour must performe to all in his familie is priuate instruction dealing with theÌ„ in matters of religion for the building of them vp in true faith and for the inuring bringing of them to a coÌ„science towards God that they may not onely know and professe religion but also feele and shew the power of religion in their liues This dutie hath these specials belonging to it First a familiar plaine opening vnto them the principles of religion after the manner of a Catechisme This dutie the holy Ghost layeth vpon parents Ephe. 6.4 Traine them vp in doctrine and holy precepts drawne out of the word The like was commaÌ„ded to parents in the old law
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
so they both helping doing their best together may be one perfect bodie 2. It doth greatly increase loue when the one faithfully serueth the other when in things concerning mariage the one hideth no secrets nor priuities from the other and the one doth not vtter or publish the frailties or infirmities of the other and when of all that euer they obtaine or get they haue but one common purse together the one locking vp nothing from the other and also when the one is faithfull to the other in eating drinking and so in all their necessities and affaires Likewise when the one harkneth to the other and when the one thinketh not scorne of the other and when in matters concerning the gouernment of the house the one will be counselled and aduised by the other and alwaies the one to bee louing kind curteous plaine and gentle in words maners and deedes 3. Let the one learne euer to be obsequious diligent and seruiceable to the other in all other things And this will the sooner come to passe if the one obserue and marke what thing the other can away withall or cannot away withall and what pleaseth or displeaseth them And so from thence-forth to do the one and to leaue the other vndone They must secretly keepe no euill will in their mindes but tell their griefe And if one of them bee angrie and offended with the other then let the partie grieued open and make knowne to the other their griefe in due time and with discretion for the longer a displeasure or euill will rageth in secret the worse will be the discord And this must bee obserued that it bee done in a fit conuenient time because there is some season in the which if griefes were shewed it should make greater debate As if the wife should goe about to tell or admonish her husband when he is out of patience or moued with anger it should then bee no fit time to talke with him 1. Sam. 25.36 37. Therefore Abigail perceiuing Naball her husband to bee drunke would not speake to him vntill the morning Both the husband and wife must remember that the one be not so offended and displeased with the maners of the other 1. Cor. 7.10 11 12 13 14 15 16. Matth. 19.6 Matth. 19.9 5.33 Luke 16.18 that they should thereupon forsake the companie one of the other for that were like to one that being stung with the Bees would therefore forsake the honie And therefore no man may put away his wife for any cause except for whoredome which must be duly proued before a lawfull Iudge But all godly and faithfull married folkes are to commend their state mariage to God by humble and feruent prayer that he for his beloued sons sake would so blesse them and their mariage that they may so christianly and dutifully agree betweene themselues that they may haue no cause of any separation or diuorcement For like as all maner of medicines and speciallie as they that goe nighest death as to cut off whole members c. are very lothsome and terrible euen so is diuorcement indeed a medicine but a perilous and terrible medicine Therefore euery good Christian husband and wife ought with all care and heedfulnesse so to liue in mariage that they haue no need of such medicine As the holie Scripture maketh mention of many wiues and women that were wicked and vngodly as partly may be seene by these quotations 1. King 11.1 2. Prou. 21.9.22.14 and 25.24 and 27.15 Eccles 7.28.30 So contrariwise the same sacred Scripture also commendeth vnto vs many women that haue been deuout religious and vertuous as partly is manifest by that which hath already been said and also by these places of Scripture Ruth 3.11 1. Sam. 25.3 Pro. 14.1 and 31.10 Matt. 28.1.8.9.10 Luk. 8.2.3 23.55.56 and 14.1 Act. 16.14.15 and 1.14 and 17.4 and 9.36.39 2. Ioh. 1. 2. Tim. 1.5 And whosoeuer shall obserue it in the reading of the word of God shal finde that it speaketh of the praise of as many and moe good women as men yea and we are perswaded that if at this day a due suruey shuld bee taken of all men and women throughout her Maiesties dominions that there would bee found in number moe women that are faithful religious and vertuous then men The wife ought to obey her husband in all things that be honest and agreeable to Gods word Now if a wife be desirous to know how farre she is bound to obey her husband the Apostle resolueth this doubt where he saith Eph. 5.22 saying Wiues submit your selues vnto your husbands as to the Lord. As if hee had said Wiues cannot bee disobedient to their husbands but they must resist God also who is the author of this subiection and that she must regard her husbands will as the Lords will but yet withall as the Lord commandeth one that which is good and right so she should obey her husband in good and right or els she doth not obey him as the Lord but as the tempter The first subiection of the woman began at sinne for when God cursed her for seducing her husband when the Serpent had deceiued her he said He shall haue authoritie ouer thee Genes 3.16 And therefore as the man named all other creatures in signe that they should bee subiect to him as a seruant which commeth when his master calleth him by his name so he did name the woman also Hest 1.20.22 Numb 30.7 8 9. 1. Pet. 3.6 Iudg. 19.26 in token that she should bee subiect to him likewise And therefore Assuerus made a law that euery man should beare rule in his owne house and not the woman Because she sinned first therefore she is humbled most and euer since the daughters of Sarah are bound to call their husbands Lord as Sarah called her husband that is to take them for heads and gouernours Amongst the particular duties that a Christian wife ought to performe in her familie It is a speciall dutie of a mother to giue her children sucke her selfe this is one namely that it belongeth to her to nurse her owne children which to omit and to put them forth to nursing is both against the law of nature and also against the will of God besides it is hurtfull both for the childes bodie and also for his wit and lastly it is hurtfull to the mother her selfe and it is an occasion that she falleth into much sicknesse thereby 1. First Nature giueth milke to the woman for none other end but that she should bestow it vpon her childe We see by experience that euery beast and euery fowle is nourished and bred of the same that did beare it onely some women loue to be mothers but not nurses And as euery tree doth cherish and nourish that which it bringeth forth euen so also it becommeth natural mothers to nourish their children with their owne milke 1. Tim. 5.10 2. Secondly the
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