child is naturall and kindly no otherwise then the warme milke from the mothers dug you shall sooner be heard of your children then either the sage counsell of the ancient or the forcible and mouing speech of the learned Lastly the rule of iustice doth require that euen as the first parent Adam and so all other after him haue bene a meane of falling to their posteritie in the begetting of children in their owne image which according to the law of creation should haue bene borne Gods Image so now in lieu of this all parents should lend their hands to lift them vp againe neuer ceasse vntil they see in some measure the beauty of the first Image and the vertue of the second Adam This is confirmed by many testimonies of Scripture as amongst other these do prooue Deut. 4. 9. and 11. 18. 19. Ephes. 6. 4. Psal. 78. 5. And because this duty of parents is many times committed to Schoolemaisters to Maisters of families to Dames to Patrons and Guardians and such like they must therefore vnderstand whosoeuer they be that they are bound by the voyce of the Almighty to performe and to do the dutie of parents to all such as are committed to their charge as if they were their owne children Now the vices which some parents commit in not performing these duties before and after named and ought of them to be eschued are these First the ignorance of the parents as if they be so rude that they be not able to teach their children then they greatly offend God in the breach of this so necessary a duty and therefore they must indcuour to get so much nurture and knowledge as that they may be able to instruct others vnder them The second vice is the prophanenesse of many parents who so they may prouide liuelyhood and necessaries for their children they care for no more The third vice is committed of such poore parents which make no great choise with what Maisters and Dames they place their children so they may haue meate and drinke enough and wages thereto competent and are neither back-beaten nor belly-beaten as they say Alas such poore children while they serue for their bellies they may lose their soules because they want godly maisters and dames to giue them wholesome instruction to hold them in by good example and to gouerne them continually in the feare of the Lord. Wherefore here let all parents learne that it is their dutie to make choise of such maisters and dames for their children as are godly and religious wise hearted such as are both able and well disposed to traine vp youth in all good nurture and Gods seruice and not onely this for the greatest care of all lieth vpon the parents but also they must so often as conueniently they may repaire vnto them and see how they profit and hold them vp by their good counsell and be carefull to intreate those which haue the gouernment of them to be good vnto them in this chiefe point aboue the rest For as Salomon saith Life and death is in the power of the tongue so we may well say life and death is in the education of our children If they be well brought vp it shall be life vnto them but if it be otherwise they are trained vp to euerlasting death 4. The fourth vice is the fault of many maisters and dames who make no further reckoning of their seruants then they do of their bruit beasts For so long as their worke and businesse be well done by them they care for no more and they will teach them no further then may serue for their owne turne and benefit that is to be a profitable seruant vnto them Such maisters make their seruants drudges to the world and the diuell and the life of such youth dieth while it shooteth vp All these sin and trespasse against the will and word of God because they are contrary to good nurture and godly instruction Parents must be very carefull that their children may learne some occupation or profession of life and this is either mechanical which we call handicraft or liberall which is the learning of schooles and the end of this is either to get their liuing honestly and in Gods ordinance or else if they want no maintenance to apply their profession and trade to the benefit of the Common-wealth No childe of what birth or stocke soeuer he be ought to want this instruction and bringing vp If thou say my childe hath no neede of any trade yet the Common-wealth and Gods Church hath need of him for no man is borne for himselfe but his friends will require one part his kindred another and his countrie the third And if handicrafts like thee not thou hast the liberall Sciences of which no man euer was yet ashamed but many haue made them their crowne of glorie Saul was annointed King while he was seeking his fathers Asses and Dauid was taken from the sheepefold to feede with his wisedome and gouerne with prudence that honourable people the children of Israel And againe we reade that those two famous Prophets Elisha and Amos the one was called from the plough and the other from keeping of beasts which examples do plainly teach vs that the great and reuerent God despiseth no honest trade of life be it neuer so meane but crowneth it with his blessing to draw all good minds to his holy ordinance But now adayes such is the pride of our hearts a thing to be lamented through all our land that many gentlemens children may not be brought vp in any trade Oh it is too base and beggarly for them they must liue of their lands they must maintaine their gentrie a small learning will serue their turne but in the meane while this ordinance of God is neglected what misery from hence ensueth Who are the wasters of patrimonies Who are the robbers and rouers in the Common-wealth Who are the deflowrers of maidens Who are the defilers of 〈◊〉 Who are the corrupters of youth and to speake in one word who are the seedes-men of all mischiefe in our country but these children of Gentlemen who haue not bene taught and trained vp in learning or some occupation while they were young For euen as a weed if it grow in a ranke soyle will waxe out of measure noysome so these children coming of honourable and worshipfull parents brought vp in ease and pampered with the delights of gentrie they waxe immeasurably vicious and who may keepe them vnder neither lawes nor Magistrates not any other good meane First parents must teach their children to vse faire speech not onely towards themselues but also towards others and to call their betters by a reuerent and honourable name 1. Sam. 25. 24. Marke 10. 17. Prou. 16. 24. Secondly to speake modestly and humbly of themselues this point of good manners they may learne of that wise matron Abigail in 1. Sam. 25. 41. where we reade that
is no stable and stedfast friendship vnlesse it haue his beginning from God and therefore must godlinesse needes shine before the rest For when couples haue determined to obey God all things afterwards become more easie 2. Vertue and honest conditions breede mutuall delight betweene man and wife For when vertue is exercised it maketh conuersation of liuing more amiable 3 Mutuall forbearing whereby we take in good worth one anothers conditions and faults is very needfull For in this weaknesse of nature there happens many scapes which will breede strife if they be not couered by mutuall forbearing 4. Mutuall loue hauing his beginning of godlinesse and true vertue maketh the husband and wife not to be too sharpe-sighted in spying into one anothers fauits but that many things either they mark not or if they marke them they couer them with loue For loue couereth a multitude of sinnes 1. Peter 4. 8. Prou. 10. 12. 5. Dutie performed godlily caresully and cheerefully on both sides maketh the marriage-yoke light and sweet For when man and wife marke one another and finde like heedfulnesse and buxomnesse in their dutie both their companie is made more pleasant and they are the more stirred vp on both sides to render dutifulnesse that the one may requite the otheralike Where these fiue duties be not the companie of their life is both loath some and bitter or rather more sharpe then death Therefore the godly couples must do their endeuour that these vertues may be seene in their life continually for euer Now we will through Gods assistance say something concerning the three seuerall points contained in this dutie and mentioned in the beginning hereof and so end this dutie 1 The first whereof is that the husband must liue with his wife according to knowledge This point of doctrine is most plainely proued by the Apostle Peter where he saith a Ye husbands dwell with your wiues as men of knowledge giuing honour vnto the woman as vnto the weaker vessell euen as they which are heires together of the grace of life that your prayers be not interrupted Whereby he teacheth the husband his dutie to wit that the more vnderstanding and wisedome God hath endued him with the more wisely and circumspectly he ought to behaue himselfe in the bearing those discommodities which through his wiues weaknesse oftentimes cause some iarre and dislike one to the other Neuerthelesse though she be by nature weaker then he yet she is an excellent instrument for him made for very profitable vse whereupon it followeth that she is not therefore to be neglected because she is weake but on the contrarie part she ought to be so much the more cared for Like as a vessell the weaker it is the more it is to be fauoured and spared if we will haue it to continue euen so a wife because of her infirmities is so much the more to be borne withall of her husband 1. Peter 3. 7. And for so much as the husband and wife are equall in that which is the chiefest that is to say in that gracious and free benefit whereby they haue euerlasting life giuen them though otherwise I confesse vnequall as touching the gouernance and conuersation at home the wife is not be despised although she be weake And besides all brawlings and chidings must be eschued and cast away because they hinder prayers and the whole seruice of God whereunto both the husband and the wife are equally called Also for the more confirmation of this point the Apostle Paul likewise saith Let the husband giue vnto the wife due beneuolence and likewise also the wife vnto the husband The wife hath not power ouer her owne bodie but the husband and likewise also the husband hath not the power of his owne body but the wife Defraud not one another except it be with consent for a time that ye may giue your selues to fasting and prayer and againe come together that Sathan tempt you not for your incontinencie Which is as if the Apostle should say the parties married must with singular affection entirely loue one the other for that they are each in others power as touching the bodie so that they may not defraud one another except the one abstaine from the other by mutuall consent that they may the better giue themselues to prayer wherin not withstanding they must consider what is expedient lest by this long breaking off as it were from marriage they be stirred vp to incontinencie The second point is that the husband should not be bitter fierce or cruell vnto his wife which point is approued by the said Apostle saying Husbands loue your wiues and be not bitter vnto them First and aboue all things the husband must be circumspect to keepe the band of loue and beware that there neuer spring vp the roote of bitternesse betwixt him and his wife If at any time there happen to arise any cause of vnkindnesse betwixt them as it is impossible alwayes to be free from it then he must be carefull to weede vp the same with all lenitie gentlenesse and patience and neuer suffer himselfe nor his wife to sleepe in displeasure Ephesians 4. 26. And if he shall haue occasion to speake sharpely and sometimes to reproue he must beware that he do not the same in the presence of others but let him keepe his words vntill a conuenient time which is the point of a wise man and then vtter them in the spirit of meekenesse and in the spirit of perfect loue and he must not let sometimes to couer faults and winke at them if they be not too great and intollerable Whatsoeuer losse or mischaunce shall happen vnto them let him take it patiently and beare it cheerefully yea though the same should come partly through his wiues negligence yea rather let it be a louing warning to take better heed in time to come then a cause to sorrow for that which is past and cannot be holpen Euery wise-man by his owne experience knoweth that he is in his life subiect to many inconueniences and that of nature he is prone to displeasure and readie to take vnkindnesse for euery trifle and especially with his best friends yea soonest with his louing wife who is lothest to displease him Let him therefore beware of this cankered corruption and consider that he ought most of all in loue to beare with his wife according to Christs example towards his Church who gaue himselfe for it That he might sanctifie it clense it by the washing of water through the word That he might make it vnto himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holie and without blame so ought men to loue their wiues as their owne bodies he that loueth his wife loueth himselfe For no man yet euer hated his owne flesh but nourisheth it and cherisheth it euen as the Lord doth the Church As if the Apostle had said
God taketh away such obedient children before they be old yea before they come vnto mans estate whether it be lest malice should corrupt their hearts or to preuent some greater calamities wherein they might peraduenture be entangled or vpon whatsoeuer other considerations to receiue them into a better life he doth faithfully performe his promise vnto such children because he dealeth better then promise with them But as contrariwise this promise threatneth such children as will not honour their parents with short life so doth experience declare that many such children are of short and wretched life But if contrariwise such disobedient children do chance to liue long so farre is long life from being vnto them a blessing that on the contrarie it is an enforcement and increase of woe because they enlarge their iust condemnation so as they had bene better to haue died in their youth But howsoeuer it be God so disposeth thereof that by the effects we may perceiue that they which honour their parents are blessed and the others are accursed Eccles. 3. 2. c. And although some parents do not performe those duties towards their children enioyned them from the Lord yet such children as liue wickedly must know that they are not exempt and free from blame and guiltinesse before God For although they can say as the children in Ezekiels time said The fathers haue eaten sowre grapes and the childrens teeth are set on edge we say that although the occasion be offered of such vngodly and wicked parents yet the cause of destruction is still in the children themselues And besides that it is sure that the soule that hath sinned shall die the death Seeing there be some young men and maids who notwithstanding the great prophanenesse of the most the manifold corruptions offered abroad the vngodly examples abounding at home are so mightily preserued by the seed of grace that they escape safely in an holy course of life lamenting when they see the least occasion of euill reioycing at the least occasion of good things the rest who please themselues and hope to shelter their sinnes vnder their parents defaults are plainly left without excuse and are iuftly guilty of the bloud of their owne soules Labour therefore ye young men and maidens to wipe away the teares of griefe from your fathers eyes and stay the mournfull and sorrowfull spirits of your tender mothers and consider in your selues if ye haue any nature in you and haue not buried the vse of common reason what a shame it is to be a shame vnto your fathers to whom ye ought to be a glory thinke ye wanton wits that haue not cast off all naturall affections what a contempt it is to be a contempt vnto your mothers to whom you haue offered as it were a despitefull violence in that ye are a corrasiue to their griefe when as ye should haue bene a crowne to their comforts Learne therefore ye children that it is one speciall propertie of a liberall and ingenious nature to be carefull to liue that in time ye may be a glory to your fathers and a ioy to your mothers which the Lord for his Christs sake grant These precepts and admonitions before said are as a summary of the duties of children to their parents And therefore it resteth that they vnderstanding them do pray vnto God to giue them grace to put them in practise to his glory and their good and saluation Lastly let them remember that God is not more inclined to heare any prayers then such as parents de powre forth for their children As they are therefore to feare their curse for offending them so must they by honouring and pleasing them seeke to be blessed in their prayers which are blessings ratified vnto them in heauen as the blessing of Isaacke to his sonne Iacob doth manifestly declare Gen. 27. 28. 29. What duties Maisters and Mistresses owe to their seruants THis dutie teacheth them that they are become in stead of parents vnto their seruants which dutie consisteth in foure points 1. First that they refraine and keepe their seruants from idlenesse 2. Secondly that by diligent instruction and good example they bring vp their seruants and housholds in honestie and comely manners and in all vertue 3. Thirdly that they ought to instruct their apprentises and seruants in the knowledge of their occupations and trades euen as parents would teach their owne children without all guile fraud delaying or concealing 4. Lastly when correction is necessary that then they giue it them with such discretion pittie and desire of their amendment as louing parents vse to deale with their deare children remembring alwayes that they haue a maister in heauen before whom they must make an account for their doings These foure points are in effect poken of before in the dutie of parents For so much as maisters and housholders are to their seruants and apprentises in place of fathers they are hereby admonished that they ought not to with-hold and keepe 〈◊〉 their due wages to exact of them to oppresse them or to reward their well-doing and good deseruing slenderly but to be carefull of their seruants good estate as of their owne not onely in prouiding for them wholsome meate drink and lodging and otherwise to helpe them comfort them and relieue and cherish them as well in 〈◊〉 as in health liberally to reward their good deseruings as farre as Christianity liberality and equality shall binde them but also that they be carefull that they liue honestly vertuously and Christianly And further they may not grieue their seruants with too much labour but alwayes remember that they are not beasts but men so that they ought quietly to gouerne them and also quietly to chide them when they shall neglect their duty lest they be prouoked with their hard words remembring that they also haue a Lord and maister in heauen with whom there is no respect of persons Ephes. 6. 9. And let them bountifully reward the iust and faithfull labour of their seruants and pay their couenants in a fit and conuenient time lest being compelled by necessitie they should steale Maisters ought not as tyrants to vse their seruants as their horses and asses but to deale with them louingly Christianly because they are all members of one body whereof Christ Iesus is the head There be some maisters that vse their seruants and apprentises more like beasts then like men and their owne members for which their so doing let them assure themselues they must yeeld to God their maister a straight account Oh that Christian Maisters and Mistresses would learne and so practise the example of Iobs good and vpright dealing with his seruants which was farre from rigor For he saith If I did contemne the iudgement of my seruant and of my maide when they did contend with me that is when they thought themselues euill intreated by me what then shall I do when God standeth
is brought vp whether the man or the woman were conuersant among vertuous or vicious persons and whether the parties hauing cōtinued in the nurture of the vertuous and shewed themselues obedient to them vnder whom they were brought vp or whether either of the parties haue broken out of this discipline and followed his or her owne wilfulnesse For it is a small matter for either of them to haue dwelt among or with vertuous and religious folke but herein lyeth the force and weight how farre and how much either or both the parties haue followed those and profited vnder them and were dutifull and obedient vnto them For Iudas was among and accompanied with the Apostles brought vp certaine yeares vnder Christ but for all this he was neuer the better for he left not his wicked pranks neither was he obedient Neuerthelesse good education and discipline formeth good manners men and women commonly sauour most of those good or euill things which in youth they learned Therefore to proue good honest and vertuous it importeth and forceth much from the infancie to be well gouerned and Christianly brought vp For we retaine much more of the customes wherewith we be bred then of the inclinations wherewith we be borne All these properties are not spied at three or foure commings and meetings of the parties for hypocrisie is spunne with a fine threed and none are so often deceiued as louers He therefore which will know all his wiues qualities or she that will perceiue her husbands dispositions and inclinations before either be married to the other had need to see one the other eating and walking working and playing talking and laughing and chiding too or else it may be the one shall haue with the other lesse then he or she looked for or more then they wished for Here is to be remembred a thing adioyned to marriage and going before it namely Betrothing being a solemne and laudable custome of Gods children as is prooued Deuteron 20. 7. 22. 23. 24. This betrothing is a couenant betweene the parties to be married before fit witnesses appointed thereto whereby they giue their troth that they will and shall marrie together except some lawfull vnmeetnesse and disliking each of other do hinder it in the meane time The practise of it we see Mat. 1. 18. Luk. 1. 27. where the Virgine Marie was betrothed to Ioseph yet they had not met together to wit to accompany together according to the end of marriage This custome noted and marked in diuers places of the Scripture hath diuers good grounds to be obserued which proue that there ought to be a contract before marriage And for the better vnderstanding of this point of betrothing it shall not be amisse in some plaine and short manner to make knowne the holy doctrine hereof with the doctrine also of marriage and marriage duties First then we must know that euery marriage that hath bene well and orderly vsed either of the heathen which were onely inlightned with the law of nature or of the people of God who also were to be directed by his word was perfected by two solemne actions that is by an apparent and open contract and by publicke marriage the true and vnfained confirmation thereof Wherefore we will first speake of a contract which is also called espousing affiancing betrothing or handfasting then of mariage it selfe And for betrothing or espousals we reade in the writing of ancient Philosophers Histories Orators Poets and others that they be of great antiquity of necessary vse and haue bene ordinarily practised Insomuch as the vsers thereof are highly commended the neglecters and abusers hereof sharpely rebuked condemned Which seeing they could not do but vpon knowledge and iudgement it doth manifestly declare that they did it by natures law written and bred in their breasts And therefore euen nature it selfe though in some matters starke blind and in many of very dimme sight hath in all ages bewrayed the lawfulnesse the necessity and the vse of espousals to be the first step and degree to a lawfull and comforrable marriage But to omit this law and to come to the written word let vs further consider what allowance thereof we find in the same and consequently what it is not onely to marry but to be betrothed not according to the direction of nature alone but in the Lord also First it is certaine that the Lord approueth this betrothing as his owne sacred ordinance For we reade in Exodus 21. 7. 8. 9. 10. 11. how carefully he prouideth by sundrie and many straight commandements for the maid-seruant that is betrothed First that she shall not go out of her seruice as the men-seruants do Secondly that her maister shall haue no power to sell her to a strange people Thirdly that being betrothed vnto his sonne he shall deale with her as with his owne daughter Fourthly if another wife be taken with her that neither her foode her rayment nor recompence of her virginitie shall any whit at all be diminished Fiftly that whensoeuer she goeth out of her seruice she shall pay no money at all None whereof the Lord would haue done much lesse all of them vnlesse espousals had bene his owne ordinance instituted ordained and commanded by himselfe to be vsed euen of the maid seruant that was bought and sold. Againe the Lord in Deuteron Cap. 22. 23. c. requireth no lesse punishment to be inflicted vpon them that violate the bonds of espousall then if they brake wedlocke For he commandeth that if any man shall abuse a betrothed virgin in the Citie both shall be stoned to death the maide because she cried not the man because he hath humbled his neighbours wife Where by the way is to be remembred how God calleth the betrothed a Wife If then such wickednesse by iustice deserueth death and if betrothed persons be truely to be termed man and wife onely in regard of the precedent espousals we may then plainely see how highly the Lord doth esteeme and honour them the breach whereof he punisheth with the punishment of adultery and the persons betrothed he honoureth with the names of man and wife If indeed he had not ordained and allowed them but that they had bene of humane institution alone he would not haue honoured them with such titles or haue imposed death by stones for the breach of mans ordinance Againe if a man abuse a betrothed maid in the field he saith that the man shall die but vnto the maid thou shalt do nothing because there is in the maide no cause of death Now imposing death vpon this man and not vpon him that abuseth a maid not betrothed the Lord doth hereby euidently teach that espousals are a degree beyond a single estate of the nature of marriage and therefore the vnlawfull breach thereof deserueth death For what else should the Lord grace them with such large priuiledges and punish the breach therof with seuere punishment Further the faithfull in all ages
with benigne sweete and gentle conuersation vntill it be so increased and fastened that no great storme be able to dissolue and breake it And all suspition must be at all times but especially at the beginning of matrimony eschewed and shunned lest they should first begin to hate or euer they begin to loue yea and they must beware they do not faine any suspition nor conceiue it of any light occasions and coniectures for vnto such they in no wise must giue eare although there were some shew and great apparence of likelyhood And this will be a good meanes to effect and worke this namely if they 〈◊〉 themselues to speake kindly and cheerefully one to the other For as the ancient Counsellors of King Salomon gaue wise aduise and counsell vnto Rehoboam King ofIsraell to the end that he might winne the loue and good liking of the people Speake kindly vnto them said they and they will serue thee for euer after which counsell not being followed great inconuenience and mischiefe after befell vnto him Euen so likewise if the husband be 〈◊〉 to procure the loue ofhis wife and to winne her to God or if the wife be desirous and would also procure the loue of her husband and winne him to God then they must draw on one another with sweet and gentle words ofloue speaking kindly one to another because gentle words do pacifie anger as water quencheth fire But if they shall vse taunts or words of reproach and despite one against another much hurt then may ensue thereof For a little leauen sowreth the whole lumpe And therefore let them vse to giue one to the other their dutifull names and titles and to eschue and shunne the contrary For example like as the spitefull Iewes which hated the Lord Iesus would not vouchsafe to giue him his name when they talked of him or with him but to shew their vtter dislike of him they vsed to say Is this he or Art thou he that will do such a thing Is not this he c. Againe Whither will he go that we shall not finde him they would not say Is not this Iesus Christ or the Sonne of God but they vsed a most despitefull kind of speaking which did bewray abundance of malice that was hidden in their hearts euen so it sometimes falleth out betwixt the husband and the wife betwixt the father and the sonne betwixt the maister and the seruant c. that they could speake dutifully one to another but contempt and disdaine anger and malice will not suffer the one to affoord vnto the other their due names and titles lest they should be put in minde of those duties which those names require Whereout Sathan sucketh no small aduantage whereas many times the very name of husband or wife father or sonne maister or seruant c. doth greatly helpe to perswade the minde and to winne the affection yea the very mentioning of these names doth oftentimes leaue a print of duty behind in the conscience Husbands must not forget this point namely that it is not sufficient for them to declare and outwardly make a shew of a good life in words and precepts onely but also in life and deed So that two things are very necessary for them to rule withall to wit wisedome and example and that they themselues fulfill the thing that they command to be done The life and outward conuersation of a man whether it be good or euill doth not onely perswade but also constraine and enforce We do see how mighty and auaileable this or the like exhortation of a Captaine is in the time of warre and battell Oh my souldiers do that ye shall see me do the which contempt of death in the Captaine doth so creepe through the whole host that there is not one be he neuer so feeble and weake-hearted that doth esteeme his life for the which he perceiueth that his Captaine careth so little Thus did Christ with his Apostles and Martyrs draw the world vnto the Christian faith Leuit. 11. 44. and 19. 2. and 20. 7. and 21. 8. Ioh. 13. 15. Phil. 3. 17. 1. Tim. 1. 16. 2. Thessal 3. 9. For as they liued so they spake and as they spake so they liued Therefore if the husband would haue his wife to be temperate quiet chast painfull in her calling religious c. then he must be carefull that he be not distemperate vnquiet no whoremonger nor carelesse in his calling nor irreligious c. So that if he command any thing to be done he must looke that he deny not to do the same himselfe and so shall his wife and family obey the same and be the more readie and willing to do it being both honest and lawfull to be done The very name of a wife is like the Angell which stayed Abrahams hand when the stroke was comming If Dauid because he could not expresse the commoditie and comfort of vnitie and brotherly loue was faine to say Oh how good and ioyfull a thing it is for brethren to dwell together in vnitie Then let husbands weigh and consider how harsh and bitter a thing it is for them and their wiues to dwell together in enmitie and strife For the first yeare after marriage God would not haue the husband go to warre with his enemies to the end that he and his wife might learne to know one anothers conditions and qualities and so afterwards liue in godly peace not warre one with another and therefore God gaue a law and appointed that the new married husband that yeare should stay at home and settle his loue that he might not warre and iarre after for the God of peace dwelleth not in the house of warre As a kingdome cannot stand if it be diuided so an house cannot stand if it be diuided for strife is like a fire which leaues nothing but dust smoke and ashes behind it We reade in the Scriptures of maisters that strooke their seruants but neuer of any that strooke his wife but rebuked her Lot was drunk when he lay with his daughters in stead of a wife and so is he which striketh his wife in stead of his seruants The law sheweth how a bondman should be corrected the wife is like a Iudge which is ioyned in commission with her husband to correct other Wilt thou strike one in his owne house no more shouldst thou strike thy wife in her house She is come to thee as to a Sanctuary to defend her from hurt and canst thou hurt her thy selfe Therefore Abraham said to Lot Are we not brethren that is May brethren iarre But they may say are we not one can one chide with himselfe can one fight with himselfe He is a bad host that welcomes his guest with stripes Doth a King trample on his crowne Salomon calleth the wife The crowne of her husband Therefore he which woundeth her woundeth his owne honour She is a free Citizen in thine house
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 As therefore euery tree doth cherish and nourish that which it bringeth forth euen so also it becometh naturall mothers to nourish their children with their owne milke Secondly the examples of the Scriptures are many that proue this As Sarah who nursed Isaack though she were a Princesse and therefore able enough to haue had others to haue taken that paines Though she was a beautifull woman and of great yeares yet she her selfe nursed and gaue sucke to her sonne Also Anna vnto whom the holy Ghost hath left it recorded as a commendation that she nursed her owne sonne Samuel So when God chose a nurse for Moses he led the hand-maide of Pharaos daughter to his mother as though God would haue none to nurse him but his mother Like wise when the Sonne of God was borne his Father thought none fit to be his nurse but the blessed virgin his mother It is a commendation of a good woman and set downe in the first place as a principall good worke in a widow that is well reported of if she haue nursed her children And therfore such as refuse thus to do may well and fitly be called nice and vnnaturall mothers yea in so doing they make themselues but halfe mothers and so breake the holy bond of nature in locking vp their breasts from their children and deliuering them forth like the Cuckoo to be hatched in the sparrowes nest Thirdly the childrens bodies be commonly so affected as the milke is which they receiue Now if the nurse be of an euill complexion as she is affected in her body or in her mind or hath some hidden disease the child sucking of her breast must needs take part with her And if that be true which the learned do say that the temperature of the mind followes the constitution of the body needs must it be that if the nurse be of a naughty nature the child must take thereafter Yet if it be so that the nurse be of a good complexion and of an honest behauiour whereas contrariwise maidens that haue made a scape are commonly called to be Nurses yet can it not be but that the mothers milke should be much more naturall for the child then the milke of a stranger As by experience let a man be long accustomed to one kind of drinke if the same man change his ayre and his drinke he is like to mislike it as the egges of a henne are altered vnder a hawke Neuerthelesse such women as be oppressed with infirmities diseases want of milke or other iust and lawfull causes are to be dispensed withall But whose breasts haue this perpetuall drought Forsooth it is like the gowt no beggers may haue it but Citizens or Gentlewomen In the ninth of Hosea verse 14. drie breasts are named for a curse What a lamentable hap haue Gentle-women to light vpon this curse more then others Sure if their breasts be drie as they say they are they should fast and pray together that this curse might be remoued from them And lastly that it is hurtfull to the mothers themselues both Physitians can tell and some women full oft haue felt when they haue bene troubled with sore breasts besides other diseases that happen to them through plentie of milke The wise is further to remember that God hath giuen her two breasts not that she should employ and vse them for a shew or of ostentation but in the seruice of God and to be a helpe to her husband in suckling the child common to them both Experience teacheth that God conuerteth the mothers bloud into the milke wherewith the child is nursed in her wombe He bringeth it into the breasts furnished with nipples conuenient to minister the warme milke vnto the child whom he endueth with industrie to draw out the milke for his owne sustenance The woman therefore that can suckle her child and doth it not but resuseth this office and duty of a mother declareth her selfe to be very vnthankfull to God and as it were forsaketh and contemneth the fruite of her wombe And therefore the bruite beasts lying vpon the ground and granting not one nipple or two but sixe or seauen to their young ones shall rise in iudgment against these dainty half-mothers who for feare of wrinckling of their faces or to auoyd some small labour do refuse this so necessary a duty of a mother due to her children The properties due to a married wife are that she haue grauitie when she walketh abroad wisedome to gouerne her house patience to suffer her husband loue to breed and bring vp her children courtesie towards her neighbours diligence to lay vp and to saue such goods as are within her charge that she be a friend of honest company and a greater enemie of want on and light toyed So then the principall dutie of the wife is first to be subiect to her husband Ephes. 5. 22. Colloss 3. 18. 1. Pet. 3. 1. 2. To be chast and shamefast modest and silent godly and discreet 3. To keepe her selfe at home for the good gouernment of her family and not to stray abroad without iust cause Here it is not to be pretermitted but we must say somewhat touching men and women that betwise married and so become step-fathers and step-mothers Such husbands and wiues as marrie againe after the death of their first wiues or first husbands are carefully to remember that they do not displease their wiues or their husbands which they now haue by ouermuch rehearsing of their first wife or first husband For the course and condition of the world is such that husbands and wiues do account and reckon things past better then things that be present And the reason is because no commoditie or felicitie is so great but it hath some griefe and displeasure and also some bitternesse mingled with it which so long as it is present grieueth vs sore but when it is once gone it leaueth no great feeling of it selfe behind it and for that cause we seeme to be lesse troubled with sorrowes and discommodities past then with those that are present Also age stealeth and commeth on apace which causeth both men and women to be the lesse able to sustaine and endure troubles and griefes then before Therefore such men and women as be twise married and be wise and religious ought not to esteeme their wife or husband which is dead better then her or him which they enioy now aliue remembering the common prouerbe That we must liue by the quicke and not by the dead and that we must make much of that we now haue Let the name of step-father and step-mother admonish and put them in mind of their duty towards the children of the one and the other For step-father and step-mother doth signifie a sted-father and a
sted-mother that is one father and one mother dyeth and another succeedeth and commeth in their stead and roome Therefore to the end that both their loues may be seiled towards the children of the one and the other they must remember that they are stead-father and stead-mother that is in stead of their owne father and mother and therefore they ought to loue them to tender them and to cherish them as their owne father or mother did You must not looke vpon them like Rehoboam who told his people that he would be worse vnto them then his predecessor for then the children will dislike of you and turne from you as his subiects did from him but ye must come to them as Dauid came to the people after Saules death who said Though your Maister Saul be dead yet I will reigne ouer you So ye must say to them though your father be dead or though your mother be dead yet I will be a father or I will be a mother vnto you so the children will loue you as much as they did their dead father or dead mother For that man that is led with discretion reason and consideration will reckon himselfe and his wife all one And likewise she will account her selfe and her husband as one And therefore they ought to account both the children of the one and of the other as common to them both For if friendship make all things common among friends insomuch that they haue loued fauoured their friends children as their owne how much more effectually and perfectly ought marriage to cause the same which is the highest degree not onely of friendship but also of all bloud and kindred But step-mothers do more often offend and faile in this dutie then men by reason that their affections be stronger then mens and many times ouer-rule them and therefore they are earnestly to be admonished and warned that they shew to those motherlesse children no step-mothers friendship but a right motherly kindnesse Let the step-mother aduisedly consider that God hath ordained and appointed her in steast of their owne mother to be to them a right true mother and not onely to regard them as children but as orphane children and that he requireth her to loue them and to do them good as to her owne What a griefe wold it be to her heart if she should know now that her owne children whom she hath borne in her owne body should after her death haue a step-mother that would be rigorous churlish and vnkinde vnto them Doubtlesse those childrens mother that dead is had vpon her death-bed no lesse care for her children Let her therefore alwayes haue in minde this saying of our Sauiour Christ As you measure vnto others so it shall be measured to you againe that is as the step-mother doth intreate the children of her predecessor so another wife may come after her and intreate her children For he that tooke away the first mother and sent her can take away the second mother and send a third which will not be like a stead-mother to hers vnlesse she be like a stead-mother to these Verily a good woman will be vnto her husbands children that which she may heare them call her so often that is Mother For what Christian woman is so farre from all humanitie and naturall affection that will not be moued and mitigated with this word Mother of whom soeuer it be spoken and chiefly of children which cannot flatter but speake euen so from their heart as they would to their owne mother of whom they were borne How sweete is the name of friendship how many iniuries hatreds and displeasures doth it hide and put away Then how much more effectuall ought the sweete name of Mother to be which is full of incredible loue Therefore euery religious and louing wife will be mollified and moued in her heart and mind when she shall heare her selfe named Mother by any of her husbands children Otherwise she shall shew her selfe to be more vnnaturall and vnkind then the wilde sauage beast for there is no beast so outragious and cruell but if any other yong beast of her owne kind fawne vpon her she will by and by shew kindnesse and mildnesse vnto it And shall not her husbands children make her kind louing vnto them when they call and speake vnto her by the louing and sweete name of Mother 3. The third and last point that appertaineth to the duty of wiues is that they do not weare gorgeous and sumptuous apparell or broidered haire trimmed with gold but that after the example of holy women which trusted in God they be sober in outward apparell garnished and decked inwardly with vertues of their minds as with gentlenesse meeknesse quietnesse and chastitie which indeed are most precious things in the sight of God This point is plainly spoken of by the Apostle to Timothie Chap. 2. vers 10 in which place he so flatly condemneth both the excesse and pride of apparell as also the pompe curiositie and wantonnesse which women vse in trimming their heads by plaiting criping broyding curling and curiously laying out that no man can say more against it in few words then he hath spoken to the vtter dislike thereof For if a man should occupie himselfe and giue liberty to his pen to write of the horrible abuse and excessiue pride that many women are guilty of in this behalfe he should rather want time to write then matter to deliuer Therefore such women as will not reforme themselues we leaue them to the Lord who no doubt will in his appointed time not onely seuerely punish them but also their husbands for suffering this great wickednesse and dissolutenesse in their wiues as he did the Iewes for the same sinne as plainly may be teene in Esay 3. 16. c. For so it falleth out according to the common Prouerbe that pride goeth before and shame and destruction commeth after And on the contrary part we hope that such women as be true professors of Christ and his religion will both attire and dresse their heads so decently and also content themselues with such comely apparell as best beseemeth their calling and degree So as by their good example they may draw on other women to reforme themselues in this behalfe and so rather come short of that which their abilitie and place would serue to maintaine then any way to exceed therein to the slander of their profession And let them not so much regard what thing they would faine haue but rather what they cannot well be without so that whatsoeuer they haue no need of is too deare of a farthing The dutie of Parents towards their children THis dutie consisteth in foure points First that fathers and mothers do instruct and bring vp their children euen frō the cradle in the feare nurture of the Lord. Secondly that they bring them vp in shame fastnesse hatred of vice and loue of all vertue
vp If I had oppressed others how should I haue escaped Gods iudgement And when he shall visit me what shall I answer He that hath made me in the wombe hath he not made him which moued him to shew pittie and fauour vpto his seruants because they were Gods creatures as he was Hath not he alone fashioned vs in the wombe Hereby then may those maisters and dames see their wickednesse who will not heare their seruants speake but vpon a simple surmise and brain-sicknesse do euill intreate them by cruell stripes when in truth there is no iust cause Maisters and Mistresses ought therefore to vse their seruants and apprentises with mildnesse equitie as euery one shall deserue for they must remember that they haue all one God to honor and worship one Prince to serue one law to keepe one land to inhabite and one death to feare and therefore they must speake vnto them as vnto brethren and sisters deale with them as with Christians And let them alwaies remember this namely that God will neuer deale mercifully with them if they make no greater account that their seruants do serue him more carefully then themselues and sanctifie the Sabbaths And therefore that maister is not worthy to be serued which cannot affoord that his seruants should serue God as well as himselfe He must giue vnto God that which is Gods and then he may the better take that which is his owne for he that careth not for his familie saith Paule is worse then an infidell because infidels care for their families As it is the office of a good housholder to carry the burthen of care trauell and labour so it is the dutie of a wife to be faithfull in keeping and well ordering of his goods and house to see his her owne and their childrens best apparell brusht and handsomely 〈◊〉 to be patient and carefull to see her husband do well and both their duties is effectually to giue good examples to be diligent to entertaine peace amongst their familie and to see all things neat and handsome and to keepe due order and measure For as the Sunne in the firmament giueth light to all the regions round about him and by his bright appearing expelleth the darknesse comforteth and cheareth the world euen so like wise should housholders labour to banish sinne and corrupt religion out of their dwellings and to be a lanterne of godly life to comfort and shine to their whole family that so they may direct their liues after their good examples Phil. 2. 15. Math. 5. 19. A maister ought so to behaue himselfe with his seruants that he be not too familiar with them which many times breedeth contempt but he is to admonish them often and yet he must not discourage them from well doing nor be too seuere not too partiall but must moderate all by discretion For like as the Centution who had many seruants vnder his authoritie had them all at his becke and commandement most ready to obey him in any thing that he set them about and this good order and submission he had brought them vnto by the reason that his said seruants were deare vnto him that is he made speciall reckoning of them and was as a father vnto them so likewise all maisters are in conscience bound to esteeme and account well of their seruants and to vse their authoritie that they haue ouer them mildly and Christianly and then if their seruants do perceiue that they are deare vnto their maisters so may the maisters in time worke them like waxe vnto their owne mind except they be such as haue sold themselues to worke wickednesse It is very conuenient that a maister of a family should so dispose and order his affaires and businesse that he depart and absent himselfe from home as little as may be for it is an old saying and a true The eye of the maister doth make the horse fat and the ground fertile for all things are well and fitly done when the maister is present Such housekeepers as haue much and yet spend little are called niggards and they that haue little yet spend much are holden 〈◊〉 spend thrifts and prodigall wasters and therefore they ought to liue in such sort that they be not noted either misers for their keeping or prodigall for their spending The couetous miserable niggard passeth great toyle and trauell in gathering of riches danger in keeping them law in defending them and torment in departing from them but a wise man is not carefull so much for riches and how to liue long as to liue well and dye well Some housholders are so 〈◊〉 and sparing both towards themselues and their neighbours that although they haue much wealth yet they cannot find in their hearts to take part in any frugall and good measure of those transitory blessings which God in mercie hath giuen them but feed grosly and very niggardly and cloath themselues very meanely keeping a beggarly house so that as the common Prouerbe is a man may as soone breake his necke as his fast with them So that the state of such a worldling and couetous rich man is most miserable vpon whom God hath bountifully bestowed great wealth and yet he hath not the grace to 〈◊〉 his riches well either to his owne comfort or the good of his neighbour but heapeth vp riches as the Psalmist saith and cannot tell who shall gather them This sheweth that it is the plague of God that befalleth vpon such a miserable couetous worldling when he hath plentie of all things and yet wanteth a liberall heart to employ and vse them rightly And therefore the holy Ghost in the booke of the Preacher is not content once or twice to find fault and to checke this as a great vanity and abuse but to speake of it fiue sundry times In one place he saith There is an euill which I saw vnder the Sunne and it is much among men A man to whom God hath giuen riches and treasure and honour and he wanteth nothing for his soule of all that it desireth but God giueth him no power to eate thereof but a strange man shall eate it vp This is vanitie and this is an euill sicknesse Eccles. 2. 24. and. 3. 12. 13. 22. and 5. 17. and 6. 1. 2. and 8. 15. Such maisters and mistresses as would haue their necessary affaires and businesses dispatched well and in due time may not alwayes trust to the doing thereof by their seruants but they must either see it done or rather dispatch it themselues if it be such a thing and businesse as they can and may well do For such a lowlinesse is alwayes ioyned with the feare of God that they that are humbled with religion though honourable and worshipfull in calling do not thinke themselues too good to do any good thing This vndoubtedly is a thing greatly to be wished for namely that all Christians maisters and
16. 20. 21. Psal. 127. 3. See more of this point in the vse and necessity of catechizing The second point Deut. 6. 10. Exed 12. 26. 13. 14. The proper dutie of good parents to their children is to 〈◊〉 them soberly to keepe them vender obedience and to teach them good manners Prou. 23. 13. 19. 18. 19. 15. 17. 22. 15. 13. 24. 1. Sam. 2. 12. 3. 12. 13. 14. 1. Kin. 1. 5. 6. 2. Kin. 2. 23. 24 How children should be brought vp Hold thy children in awe and they shall haue thee in reuerence Prou. 30. 25. and 6. 0 7. Mat. 6. 19. sal 127. 3. lat 12. 33. Reasons Gen. 5. 3. Prou. 18. 21. 1. Sam. 9. 2. c. and. 16. 11. Psal. 78. 70. 71. 1. Kin. 19. 19. Amos 1. 2. Good manners in speech Good manners in gesture 〈◊〉 3. 1. Ioh. 2. 4. Mat. 18. 10. Esay 5. 8. Psal. 37. 35. 30. Psal. 111. 10. Prou. 9. 10. Psal. 19. 7. 8. 119. 105. Prou. 22. 6. Mat. 21. 15. 16. Psal. 82. 2 King 2. 13. 2. Sam. 16. 15. c. 1. King 1. 5. Mat. 5. 8. 1. Thes. 4. 7. Luk. 1.74.75 1. Pet. 5. 8. I am 4. 7. Pro. 18. 10. Psal. 50. 15. Prou. 1. 10. 11 Rom. 12. 2. 1. Ioh 215. Psal. 51. 5. Ephes. 2. 3. Col. 1. 12. 13. 2. Cor. 6. 1. Rom. 13. 12. Esay 14. 12. Zoph 1. 8. Gen. 6. 5. 8. 21. Mat. 15. 19. 2. Sam. 15. all 18. 35. Ill bringing vp is a cause of marring many which are of a good towardnesse and wit Two things which much hinder good education The fewer the children the more diligently to be cared for that they be well brought vp The second cause which 〈◊〉 good education 2. Sam. 18. 33. Gen. 4. 2. 25. Gen. 21. 2. Gen. 30. 24. 1. Sam. 2. 9. 2. Sam. 22. 24. Luke 1. 13. Children profit more by good example in one month then by instruction in a whole yeare Obiection Answer Zuke 3. 29. Youth must thinke on death betimes to the end to liue to well die well Marriage with Papists c. Gen. 23. 24. Gen. 2. 24. How should it marriage 〈◊〉 well whē 〈◊〉 bridegroome 〈◊〉 such a one 〈◊〉 whom he cannot say God speed because she is one of Gods friends 2. Ioh. 10. 1. Cor. 7. 39. But how do they marry in the Lord who marry the Lords enemies Gen. 6. 2. As the Iewes might not marry with the Cananites so Christians may not marry with them which are like Cananites Gen. 24. 3. 28. 1. Mal. 2. 11. Ezr 9. 14. If adulterie may separate marriage shall not idolatr y hinder marriage which is worse then it Parents may not giue their daughters to a man 〈◊〉 Gen. 34. 14. Miserable is that mā which is fettered with a woman that liketh not his religion He feareth not sinne which doth not shun occasions and he is worthy to be snared which leadeth himselfe into temptation so maketh a trap for himselfe Luk. 11. 4. The wife must be meete as God said Gen. 2. 14. But how is she meete if the husband be a Christian and sh e a Papist 1. Cor. 7. 1. Gen. 18. 1. 2. Iud. 14. 1. 2. 3. * It is the parents duty to giue their children that which may helpe them in this life to counsell or to prouide them fit and religious marriages 2. Cor. 12. 14. Gen. 4. 2. 3. 4. Ruth 3. 1. When parents do abuse their authority Parents must not match their children onely for carnall respects When parents do marry their daughters to men of vnderstanding they shall performe a weightie worke Colos. 3. 21. Parents ought to deale sincerely in the choise for their children In prouision of matches for their children parents ought to begin with prayer The third point Examples do much more perswade then words 〈◊〉 must 〈◊〉 〈◊〉 〈◊〉 not by 〈◊〉 〈◊〉 As the father beginneth so it is like the son will proceed Gal. 6. 7. Mat. 18. 7. 1. Cor. 15. 33. The last point Gen. 3. 19. Ezech. 16. 49. Prou. 12. 11. 18. 9. 1. Tim. 5. 10. 11. 2. Thes. 3. 10. 11. Idlenesse bringeth much euill Mat. 12. 36. To learne that Science which they be most apt for Obiection Answer Pro. 3. 13. 14. 15. Why some men bring not vp their children to any good perfection in learning Luke 16. 27. Prou. 22. 6. 〈◊〉 of the eldest 〈◊〉 is athing 〈◊〉 〈◊〉 Chron. 21. 3. Exod. 13. 1. 2. 34. 19. 20. Num. 3. 13. 18. 16. Deut. 21. 18. c. Gen. 35. 22. 1. Chron. 5. 1. a Eph 6. 1. 2. 3. Colos. 3. 20. b Leuit. 19. 3. Num. 12. 14. c Pro. 15. 5. 1. Tim. 5. 4. Mat. 15. 4. 5. 6 Gen. 47. 12. Fathers and mothers are to their children in Gods stead Exod. 20. 12. Deut. 5. 15. By honour is meant all kind of duty which children owe to their parents 〈◊〉 23. 39. Mat. 23. 9. 1. King 2. 19. 1. King 2. 20. Ioh. 849. 〈◊〉 9. 22. The honor due to parents Childrens dutie is from their beginning to their ending to be subiect obedient and helpfull to their parents Mat. 15. 4. 5. 6 Exod. 21. 15. 17. Leuit. 20. 9. Pro. 20. 20. 30. 17. Deut. 〈◊〉 16. What children do to their parents they do to God so that they may not purloine or diminish any of their substāce Pro. 28. 24. Mat. 7. 12. Mat. 7. 2. 1. Sam. 20. 28. c 22. 17. Dan. 3. 18. Act. 4. 19. Mat. 23. 9. When a woman loseth her honestie then hath she lost her chiese treasure Gen. 34. 12. Children may not marry without the cōsent agreement of their 〈◊〉 so that an vnlawfull promise made by the child may lawfully be broken It is a sweete wedding whē the father and the mother bring ablessing to the feast and a heauie vnion which is cursed the firs̄t day that it is knit 1. Sam. 18. 1. Contracts void without the consent of parents Children 〈◊〉 are to pray vnto God to direct their parents in a godly choyce and to 〈◊〉 their minds to accept of the same 〈◊〉 9. 22. 2. Sam. 15. 1. c. 18. 14. Deut 21. 18. 19. 20. 21. Exod. 20. 12. Ephes 6. 2. Deut. 28. 15. c. Leuit. 26. 14. c. Gen. 46 29. c. and 48. 〈◊〉 12. Luke 2. 51. Deut. 5. 16. Exed 20. 12. Ephes. 6. 2. Psal. 115. 17. 18. Esay 38. 19. Ephes. 6. 3. The housholder is called Pater Familias that is a father of a familie because he should haue a fatherly care ouer his seruants as if they were his children Maisters and Dames ought moderatly to vse their authoritie ouer theirseruants Iames 5. 4. Coloss 4. 1. Ioh 13 13. 14. 15. Deut. 24 14. 15 Mat. 8 5. 6. 〈◊〉 7. 2. God made eu ry weeke one day of rest wherein seruants should be as free as their maisters Gen. 2. 2. As the laborer which worketh but one day is worthy his hire euen so much more the 〈◊〉 that 〈◊〉 〈◊〉 eueryday Luke 10. 7. As Dauid did limit Ioab that he should not kill Absolon so God hath bound masters that they should not oppresse their seruants 2. Sam. 18. 5. Iob 31. 13. 14. 15. For a good man sauh Salemon Pro. 12. 10. will be mercifull to his beast therefore he ought to be m re mercifull to his seruants being his brethren Reuiling words and vnreasonable 〈◊〉 doth much more hurt to seruants then good 〈◊〉 16. 17. Exod. 20. 10. 〈◊〉 5. 14. 1. Tim. 5. 8. Seruants do rather imitate the works they see their maisters do then the words which they heare them speake Luke 7. 8. Ephes. 6. 9. The couetous wan in gaining riches loseth himselfe Psal. 39. 6. That which thou canst do conueniently thy selfe commit it not to another Masters ought to make good choyce of their seruants Gen. 30 26. 27. c. and 29. 2. 3. 4. 5 6. 23. 23. Esay 6. 6. It is a rare thing for a maister to bring his seruant to be godly who is not godly him selfe Reuel 5. 10. Act. 16. 31. 32 18. 8. 1. Cor. 1. 16. Ge 18. 17. 18. Phil. 11. 16. Gen. 29. Iosua 24. 15. Psal. 101. 7. Act. 10. 2. They must keepe no idle prophane superstitious nor disordered 〈◊〉 in their house Ephcs. 6. 4. Masters ought to haue a tender care of their seruants in their sicknesse Mat. 8. 5. 6. Luk. 7. 1. The wiues behauiour with seruants The maister must correct his seruants and the mistris her maids Eph 6.5.6.7.8 Col. 3.22.23.24 Tit. 2.9.10 1 Pet. 2.18.19.20.21 1. Tim. 6. 1. 2. Luk. 17. 7. 8. 9 1. King 5. 13. The property of a good seruant Gen. 29. 18. 19. 20. 39. 5. c. Gen. 16. 7. 8. 〈◊〉 Phil. 10. c. How far forth seruants ought to obey their maisters Mat. 8 9. And among seruants to helpe and ease of one another necessarie Seruants must to the vttermost of their power seek the commodity benefit of their maisters Mat. 7. 2.