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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	great_a	sabbath_n	5,063	5	9.5741	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18965	A godlie forme of householde gouernment for the ordering of priuate families, according to the direction of Gods word. Whereunto is adioyned in a more particular manner, the seuerall duties of the husband towards his wife: and the wifes dutie towards her husband. The parents dutie towards their children: and the childrens towards their parents. The masters dutie towards his seruants: and also the seruants dutie towards their masters. Gathered by R.C.	Cleaver, Robert, 1561 or 2-ca. 1625, attributed name.; Deacon, John, 17th cent, attributed name.; Carr, Roger, d. 1612, attributed name.; Cawdry, Robert, attributed name.	1598 (1598)	STC 5383; ESTC S108061	199,347	392

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

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

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

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