their godly education and vertuous bringing vp of their children as to Abraham for he commanded his sonnes and his household to keepe the way of the Lord. So Dauid counselled his sonne Salomon to serue God Gen. 18.19 1. Chro. 28.9 Act. 10.2 2. Tim. 1 5. Parents must performe their dutie to their children moderately with great grauitie and authority Gen. 22.7.8 Pro. 4.3.4 5 6 Pro. 3.1.2 c. That is thought to be well done which is done by example 2. Sam. 13.28.29 Ezech. 16.44 Esay 24.2 Fruites are wont to take their shape and nature of the tree with a perfect heart and a willing mind It is said also of Cornelius that he feared God and all his household Likewise of Eunica the mother of Timothie that shee nourished vp her sonne in the words of faith and good doctrine For where a vertuous and godly childhood goeth before there a godly and vertuous age followeth after Contrariwise when the parents are not carefull to teach their children to know God to know themselues when they do not breed them vp in vertue nor reproue them when they doe amisse they then become corrupt in their vnderstanding abominable in their doings ignorant and voyd of all knowledge and grace and of reuerence or feeling of nature If Parents be desirous to haue their children vertuous and honest indeed as in conscience they ought then they must bee diligent and carefull to practise godlinesse honestie themselues For we see by experience according to the common Prouerbe As the old cocke croweth the young learneth such a father such a sonne and such a mother such a daughter For like as when the head is well and sound and also the stomacke pure from hurtfull humours the bodie is commonly well affected euen so where the head or chiefe of any familie or household is religious and sound in the faith and feareth God it commonly goeth well with all the household What shall it auaile for parents to teach their children honestie modestie when they themselues in their workes and behauiour do inuite them to wantonnesse and lewdnesse Verball instruction without example of good deeds is a dead doctrine and contrariwise good examples are the life of instruction to make it profitable and effectuall If the example of parents be contrary to their instructions If we say they teach their childrē sobrietie modestie and chastitie yet thēselues will follow drunkennesse foule lasciuious speeches gestures and actions it is as if with their tongues they should say be vertuous and by the hands leade them with them to all vice and corruption So that wicked parents are wicked counsellers to their children If we would take him to bee a Monster in nature and vnworthie to liue in a Common-wealth that should counsell his childe to drunkennesse and fornication what shall wee thinke of those who committing such iniquitie do by their example much more mightily put forward their children to such abomination then by word they are able What account can those parents giue vnto GOD who by their euill example haue drawne into Hell their children whom he deliuered to their charge to be guided into heauen Albeit such parents pitie not themselues yet at last let them take pitie of their children and not carrie them with them into euerlasting destruction Such parents then deserue grieuously to be reproued as shall vse any lewd speeches or shamelesse behauiour in briefe any worldly or carnal actions in the presence of their children to whom their example may be as a dispensation to giue themselues to the like As also how can they forbid that in their children which they themselues do commit How can they correct them for the faults which they themselues vse Albeit children in respect and reuerence to their parents dare not reply and say that themselues doe these things for the which they reproue them yet will the neighbours or others obiect it to their shame Besides their authoritie shal be so much the lesse in that they declare in their works and actions that they allow that which they forbid in words If parents therefore desire that their instruction may be effectuall and yeeld fruit let them declare the same in holy life vertuous conuersation let them so order and gouerne themselues that their children seeing the same as it were in a glasse may bee restrained frō dishonest speech wicked deeds Let them do as guides that shew the right way ouer foordes and riuers by going before those whom they leade that their children following the steps and examples of their parents may conforme themselues to their vertues and so with them and by them be led to saluation and life euerlasting For this cause Moses gaue commandement vnto the Iewes Deut. 6.5.6.7 31.13 that the law might be kept in their families that they might prosper in al that they went about 2. Sam. 6.11 Whē Obed-edom had receiued the Arke of God into his house which signified true religion 1. King 17.10 c. 2. King 4.1 c the Lord blessed him and all his household When the widdow of Zarepthah in the dayes of Eliah and the other widdow of Israel in the dayes of Elisha had receiued the Prophets of God into their houses how mightily mercifully the Lord prouided for them who is ignorant When our Sauiour Christ had restored the Rulers sonne to his health the Ruler beleeued and all his familie Iohn 4.53 Luke 19.9 After Zacheus had receiued Christ into his house and was conuerted saluation came to the same household Act. 10.44 To be short when Cornelius the Centurion embraced the Gospell his familie also beleeued and were baptized and the holy Ghost fell vpon them all which heard the preaching And how well that house was ordered 2. Tim. 1.5 3.15 where Timothie was brought vp his knowledge in the Scriptures from a child can witnesse And this is also a point worthie to be remembred that whereas the Lord by his Prophet Ezechiel Eze. 10.20.21 calleth the children of the Israelites which they had begotten His children because they were partakers of the promises signed with the seale of his couenant And the Prophet calleth them Psal 127.3 The inheritance of the Lord. Such parents therefore as bee Christians must know that their children are also the children of God and partakers of those blessings that are promised to them in Christ Iesus their Sauiour and therefore that they shall do great iniurie to God himselfe whose children they are if they shall not see them carefully brought vp in his feare And much more if they as before time See more of this point in the Treatise of the vse and necessitie of catechising many haue done bequeath them and in a maner consecrate and sacrifice them to the seruice of men by thrusting thē into Abbeyes Munckeries Frieries Nunneries and Seminaries there to bee brought vp and remaine in perpetuall bondage of ignorance
much before as conueniently may be rising so much the more earely in the morning and by the interchangeable helpe of other seruantes especially when they will for these causes be contented with so much the lesse though not in quantitie for the reliefe of others yet lesse exquisite and curious dressing which especially taketh vp the time and so we are sure and they that will trie it in the feare of God a care to serue him in a loue to the soules of their brethren shall find it to be true by experience that many might keepe holy the Sabboth which doe not now at all others might keep it more thē they do Which if yet it be thought vnpossible because we gonot about to practise it let vs but obserue the which we shal see done in the house when the seruant is very desirous to go to a Faire and the master is as willing to let him goe you would wonder to see how things shal be dispatched vp suddenly and in good order they shall be absent many houres and yet not greatly missed if any thing bee otherwise then is vsuall it is borne with because it is a day of making prouisiō for themselues and that day is not euery day So thē if the masters were perswaded of the Lords day as they ought to be euen that it is the time of making prouision for the soule and were as carefull for the soules of their seruants as they are for their bodies and did esteeme it more for their worship and credite that their seruantes were religious then that they were costly and well set out in apparell they would bee better contented to spare thē during the time of that Market where they may buy without money all the graces of Gods spirit and the riches of the Kingdome of heauen whereby they should not onley saue their owne soules but bee made more fitte to doe dueties to their masters of conscience The gouernours of families should take order that their whole household might come to Church togither Therefore to end this point it is the dutie of all household gouernours to cause the whole familie to be in a readines to attend vpon them to and fro the Church and that it be not left at euery mans discretion to come when he will but that they should goe togither And indeed this hath beene the orderly comming of Gods people in times past to the place of his worship that they haue not come scattered and alone but many togither and by companies whereof the Prophet speaketh When J remembred these thinges Psal 42.4 I powred out my very heart because I had gone with the multitude ledde them into the house of God with the voice of singing and praise as a multitude that keepeth a feast In which place the man of God complaining that he was banished from the holy assemblies saith that his griefe was increased by remembring his former estate when he vsed to goe with a great company to the Temple euen as to a feast whereby hee declareth what was the manner of their going euen as men goe to a market or to a feast not onely with ioy but also by companies and so many of one house as goe will goe togither so they did not onely goe to the house of God cheerefully but many of them togither euen as to the market and feast of their soules By which practise of theirs as the doing of many are condemned so it appeareth that the men of our time are led by another spirit then they were and are otherwise perswaded of the worship and place they goe vnto for all the people nay the seuerall households come not togither but scattered and one dropping after another in a confused manner First comes the man then a quarter of an houre after his wife and after her wee cannot tel how long especially the maid seruants who must needes bee as long after her as the men-seruantes are after him Whereby it commeth to passe that either halfe the seruice of God is done before all be met or else if the Minister tarrie till there be a sufficient congregation the first commers may bee wearie and sometimes colde with tarrying before the other shall bee warme in their seates Now if it be demanded of the masters why they alone make such haste leaue all the rest behind them they answere truly because the time is come wherein vsually publike prayer beginneth can they bee perswaded that it is time for themselues to come as it is indeed and yet no time for the rest to come with him Hath he no longer time to tarrie and haue they time to tarrie so long after him as though there were one Law for him and another for them or rather that the same Law of the Sabboth which moueth him of conscience to do that which he doeth did not as forcibly bind them all as himselfe nay did not binde him to looke to them that they should keepe holy the day as well as himselfe which if he graunt to be true and yet is not able to bring it to passe where the Lord hath giuen him so great authoritie for his owne sake partly through the frowardnesse of his wife and partly through the obstinacie of the rest in the familie his case is to be pitied and he is rather to be gouerned then to gouerne and he might doe well to set vp one of them in his steed 1. Cor. 6.4 seeing he doth suffer himselfe wilfully so to be abused and is contented to be ouerruled by them in the chiefest thing Therefore that hee might bring this matter happily to passe as hee must goe before them by his owne example and be readie be times euen first of all so hee must earnestly call vpon them for this duetie and exhort them vnto it and the slower that they are and the more they draw backe the more forward must he be and by his practise and words draw them forwards also for this is that readinesse which Dauid obserued in the people of his time I reioyced when they said vnto me Psal 122.1 wee will goe into the house of the Lord or let vs go into the house of the Lord for they are wordes of exhorting and encouraging one another thereunto Euen as the Prophet Esay also foretelleth that this shall be the zeale of Gods people in the time of the Gospel that they shal go togither to serue God and therfore cal vpon one another for the same purpose saying It shall be in the last dayes Esay 2.2 3. that the Mountaine of the house of the Lord shal be prepared in the top of the Mountaines and shall be exalted aboue the hilles and all nations shall flow vnto it and many people shall goe and say Come and let vs goe vp to the mountaine of the Lord to the house of the God of Iacob And truely this want of zeale in vs to Gods worship and loue to the
themselues in marriage without the consent of their parents there they do fault and make a breach of dutie in all these three respects that is to say they neither reuerence obey nor shew themselues thankful vnto them For reuerence consisteth in this that children carrie towards their parents a certaine honest and modest shamefastnes ioyned with a bashfull awefulnes standing in feare of them the which worketh in them a conceiuing of such an opinion and estimation of them as that they haue an especial respect and regard of them in doing or not doing of things neither of a care to please them or of a feare to offend them Obedience herein sheweth forth it selfe in that willingly without murmuring or grudging they be willing to be ordered directed guided and ruled by their parents being ready to doe all lawfull things the which they commaund them and to refraine from all those things the which they shall forbid them Thankfulnesse besides that there are many other branches is alwayes mindful of benefits receiued therefore carrieth continually a vigilant and watchfull eye towards the partie by whom it hath bin pleasured that no discourtesie in any case be offered or any occasion ministred whereby hee may conceiue vnkindnes And by this familiar discription of these three heads wherof stādeth chiefely the honor due vnto parents we may cleerely see that those children which in wedding tarrie not for the consent of their fathers and mothers doe neither stand in any awfull feare of them as also whom they would be loth to offend or displease nor yet giue ouer themselues in all things to be gouerned and aduised by them or haue any regard that they bee not causers to make their friends or parents conceiue hardly and vnkindly of them when as it is more then manifest that in matters concerning their dutie towards their parents no griefe cutteth neerer vnto the heart then this when their children entangle themselues contrary to their mind and liking And therefore such children as match in this sort as it were in spight of the teeth of their fathers mothers are neither reuerent obedient nor thankful vnto them and so consequently they doe not honour them whereby they incurre and runne into the curse of God the which must without true and vnfained repentance pull downe vpon the heads of themselues and their families the fearefull plagues of God his heauy and hot indignation against them to their vtter subuersion decay and ruine Let all dutifull and good natured children therefore in the reuerence and feare of God consider what honor and obedience they doe owe vnto their parents and what power and authoritie hee hath in his word sanctified vnto them ouer their children in the Lord in regard hereof let them yeeld vnto them this dutie that their fathers hauing prouided for them Children mariageable are to pray vnto God to direct their parents in a godly choise to incline their minds to accept of the same such as are not of a wicked life nor deformed or euil fauoured nor of a contrary religion they willingly submit thēselues vnto their choise which if for the present or vpon the suddaine they cannot yeeld vnto let them by earnest calling vpon the name of God not onely desire him to direct their parents in a godly and fit choise but also to subdue in thē this corrupt affection and to frame their wils to bee pliable vnto their fathers in such lawfull cases As the Lord our God in his iustice doth iustly punish disobedient children as may appeare by the example of Ham Gen. 9.22 the younger sonne of Noah who derided his father and was iustly punished for it 2. Sam. 15.1 c. 18.9 Likewise Absolon who vsed wicked practises to get the kingdome from Dauid his father but he for this his rebellion and disobedience came to a most miserable end yea and he hath in his law set downe a most seuere and sharpe punishment against disobedient children where he saith If any man haue a sonne Deut. 21.18.19.20.21 that is stubborne and disobedient which wil not hearkē vnto the voice of his father the voice of his mother they haue chastened him and he would not obey them then shall his father and his mother take him bring him out vnto the Elders of his citie and vnto the gate of the place where he dwelleth and shall say vnto the Elders of his citie This our sonne is stubborne and disobedient and he will not obey our admonition he is a ryot our and a drunkard Then all the men of his Citie shall stone him with stones vnto death so thou shalt take away euill from among you that all Israel may heare it feare For euē as a long a prosperous life is promised vnto obedient childrē so on the other side Exod. 20.12 Ephes 6.2 al disobedient vnthankful obstinate childrē are assured of the punishmēt of infamy ioyned with diuers great calamities torments 1. Sā 2.22 1. Kin 1.25 c. Deu. 21.18 c. Pro. 20.20 30.17 Deut. 28.15 c. Leuit. 26.14 c. And although that the temporal officers be negligent in punishing such disobediēce yet shal they not escape vnpunished For the vengeance of God shal accōpany thē vntil they be vtterly destroied For there is nothing more vnnatural thē to see childrē dishonor disobey their parents and inferiors their superiors Such may aptly be compared to the Viper that gnaweth out the belly of her Dam seeketh her own life with her Dams death so contrariwise the word of God doth highly commend Ioseph for his great loue benificence and obedience Gen. 46.29 c. and 48.11.12 Luke 2.5 extended towards his father Iacob and his brethren who both helped and liberally nourished them and prayed for them Our Sauiour Christ also was obedient to his parents euen vntill death Deut. 5.16 So that the Lord no doubt will blesse obedient children with many happy dayes and yeeres to his glory and their soules comfort And to the end to inuite and stirre vp children to honour their parents as before is shewed Exod. 20.12 Ephes 6.2 the Lord addeth this promise That thy dayes may bee long in the land which the Lord thy God giueth thee And as S. Paul doth note that it is the first cōmandement with promise For albeit there bee a promise added to the second yet is the same common vnto the whole law but this is peculiar and especiall to all such children as honour their parents for herein hath God declared how highly he commendeth the obedience and honour that children yeeld to them But the Lord spake to the Israelites properly of the land that he had promised them for an inheritance which should be vnto them as a testimonie and seale of his goodnes and loue toward thē It is therefore as if he should haue said To the end that liuing vpon the earth thou mayest long enioy
nor Angels For God hath not ordained nor instituted marriage for them neither can it bee between man and man or woman and woman If any such Contract be either voluntarie or by fraude and deceite by ignorance or errour it is no Contract at all but a meere wicked profanation of Gods ordinance who gaue onely woman to man not woman to woman nor man to man Likewise it cannot bee between Angells good or badde and woman because God hath set no such ordinance in the nature of these creatures If therefore there hath beene any such matter or shall be attempted by Sathan with any woman as some stories report it is nothing else but a meere illusion and deuillish practise to drawe and deceiue superstitious persons into the kingdome of darkenesse and to intrappe them in the chaines of condemnation against which and all other diabolicall illusions wee ought to watch and pray continually Secondly it is to be obserued that betweene one man and one woman and not two men and one woman or two women not betweene two women and one man or moe By which is condemned as meere nullities and prophanations all Contracts whatsoeuer made betweene moe then two Math. 19.5 Mar. 10.8 Ephes 5.31 1. Cor 6.16 For it is written And they twaine shall be one flesh to which Marke addeth So that they are no more twaine but one flesh Wherefore seeing that Christ and his Apostles expound the first institution of marriage of two onely and not of any moe it is certaine that the contract or promise thereof ought to be of two alone and no moe So the holy Ghost saying 1. Cor. 6.2 Let euery man haue his owne wife euerie woman her owne husband and not let euery one haue his owne wiues or owne husbands it is therefore plaine and questionlesse that hee would haue a contract and marriage to be onely betweene one and one Againe saying his owne and her owne doth he not plainely insinuate euery other person and persons not to be their owne but meere strangers with whom they ought to haue nothing adoe in respect of marriage duties especially considering that the Greeke word Idio can import no lesse Now then if there bee at any time or in any place a promise betweene moe then two as it is a wicked and meere prophanation of the holy ordinance of God so it may and ought to be broken yea seuerely punished by Parentes and Magistrates If against this it be obiected that many of the Patriarches and good men vnder the Law had many wiues or at least moe then one We answere it was their secret sinne and great infirmitie though proceeding from ignorance of the first institution of marriage of the Law and the holy Prophets or else they had warrant from God which we haue noted Of the institution because Christ interpreting it Math. 19.8 sayth From the beginning it was not so proouing that Moses permitted diuorcement of the first wife and marriage of the second not mooued or warranted by the authoritie of Gods institution but by a fearefull and timerous consideration of the hardnesse of the peoples hearts whom hee ruled least they should haue rebelled against him if hee had not so done Of the law because there was by this meanes great iniurie done to Gods truth and to the wiues diuorced besides the law it selfe well vnderstood as Christ expoundeth it Math. 5.32 admitteth no diuorcement except it bee for fornication and that the Lorde did disallow and hate all other kindes of diuorcement made without the cause of fornication Deut. 24.4 it is euident in that hee condemneth the second marriage after the first diuorcement affirming that the woman so diuorced is defiled by her second husband which could not bee true if their marriage had been lawfull and warrantable Hebr. 13.4 Mal. 2.14.15.16 by the commandement of God for where the marriage is lawfull and honorable there the bedde is vndefiled Of the Prophets because the Lorde hath been witnesse betweene thee and thy wife of thy youth against whom thou hast transgressed yet is she thy companion and the wife of thy couenant and did not hee make one yet had hee aboundance of the spirit and wherefore one because hee sought a godly seede therefore keepe your selues in your spirit and let none trespasse against the wife of his youth If thou hatest her put her away sayth the Lorde of Israell yet hee couereth the iniurie vnder his garment sayth the Lord of Hosts therefore keepe your selues in your spirit and transgresse not Then which wordes what can be more plainely spoken against this sinne of hauing moe wiues then one For doth not the Prophet plainely say that God is witnesse that they haue transgressed against the wife of their youth couenant doth he not cal them to the first institution when God made but one that because he would haue a godly seede and not an adulterous generation doth he not further say that in putting away the wife they did nothing else but couer iniurie vnder pretence of his law as with a garment And finally doth he not giue a clean contrarie commaundement to that wicked custome of diuorcement and marrying of others when he saith keepe your selues in your spirit and let none transgresse against the wife of his youth and of his couenant Surely none can bee so blinde but reading this portion of scripture hee must needs plainly see and acknowledge the same Wherefore if the first sacred inststution of God do bewary this corruption of hauing moe wiues then one If the law doe condemne it and if the Prophets doe so sharply censure and rebuke it Why should any bee so impudent and wicked as to iustifie it in word or to approue it in thought Rather as here we teach let vs iudge and beleeue that euerie lawfull Contract and mariage ought to be onely betweene one man and one woman And the rest to bee so many breaches of Gods ordinances and commaundements which can not be but hateful to him and iniurious to mankinde but especially to the Church of God which ought to arise of a holie and godly seed Now if any Contract be made betweene moe then two it is altogether voide and of none effect and ought to be broken by the parties and punished by the Magistrate The sixt point concerneth the persons between whom the Contract is made in whom there is required two properties meetnesse for mariage and freedome or libertie to marry one another Touching the first those especially are fit and meete to marrie whom God doth call to that honourable estate and commaundeth them to vse it as his lawfull meanes appointed and sanctified for procreation for so it appeareth by the first institution wherein God gaue the woman to the man to bee an helper meet for him as in other things so especially in this whom he blessed Gen. 2.20.22 and 1.28 saying Bring foorth fruite and multiplie c. And that wee may
mothers milke and straight waies after their cradle may bee nourished with the tender foode of vertue towards that blessed life To haue godly children no doubt is the greatest treasure that may be For in the children doe the parents liue in a maner euen after death And if they be wel instructed catechised and vertuously brought vp God is honoured by them the common wealth is aduanced yea their parents and all other fare the better for them They are their parents comfort next vnto God their ioy staffe and vpholding of their age and therefore parents ought to begin betimes to plant vertue in their childrens breasts for late sowing bringeth a late or neuer an apt Haruest Young branches will bow as a man will haue them but olde trees will sooner breake then bow And therefore as arrowes are an excellent weapon of defence to a strong and a mightie man that can shoote them with courage euen so children godly brought vp are a speciall protection and defence to their parents And as the strong mans quiuer the better it is furnished with chosen shafts the better defence he hath so likewise the more godly children that parents haue the greater is their ioy and happinesse Yea and further as arrowes are at the commādement of the owner to be vsed euen so children wel taught are at the commandement of godly parents 5. Lastly let parents remember how many sinnes they commit and heape one vpon another which doe not their dutie in bringing vp their children as they ought to doe First they transgresse the law of nature which telleth all men that their dutie is to bring vp their children godlily and honestly Secondly Deut. 6.7 8. 4.9 11.19 Psalm 71.5 6 7 8. Iosu 4.6 they sinne against God for they despise the commaundement and authoritie of God for hee commandeth that children should bee brought vp religiously and honestly but hee is a despiser of God that refuseth to doe as he is commaunded Thirdly he offendeth against his own credit estimation Exod. 12.26.27 Luke 11 12. For Gods wil is that parents should after a sort be in his stead so farre forth as pertaineth to outward discipline But such make small account of this dignity who neglect their dutie in this behalfe Parents are further to vnderstand that it is their dutie to haue diligent care to see their children taught to pray to God and to rehearse the Apostles Creed and the ten commandements For as by this exercise their hearts and mindes shall the rather bee inclined to godlinesse and reuerence toward God so as they increase in age they shall euery day better then other comprehend that which they learne to their owne comfort and instruction to saluation Also as the tongue is called the glorie of man because that besides al other reasons by his speech hee is discerned from the brute beasts so it is meete that so soone as the childe can begin to speake his tongue should bee employed to glorifie God by calling vpon him and by learning some short Catechisme containing the principles and grounds of Christian religion as also in repeating the will of God in such sort as he wil that we should serue and honour him If parents doe note or perceiue any vice in their little ones as swearing lying choller enuie filching couetousnesse contempt of parēts readinesse to strife and other like corruptions it is their duty diligently and in time to reproue and correct thē as men vse to pluck vp weedes while they bee yet young least growing vp among the good seedes they should hinder their growth and choke them vp By experience we can see that mothers in swadling their little ones doe lay their limmes right each in his place likewise if a childe bee giuen to bee left handed they chide him yea sometimes they binde it vp or otherwise restraine the vse of it that hee may bee accustomed to vse his right hand Also if the childe haue some string vnder his tongue they cut it least it should hinder his speech much more then ought they to beware that through their negligence the vices of the soules doe not increase for it is the dutie of parents euen in the infancie to begin to shape and frame the soule vnto vertue It is also the dutie of parents to prouide that their children may learne at the least to write and reade for it may bee vnto them a great helpe in the course of this life and a treasure of much greater account then money And therefore the negligence of many is sharply to be reproued Besides that the performance of the duties herein doth greatly binde their children vnto them Neuerthelesse the principall ende thereof should not haue respect to such commoditie as the children may reape thereby towards the vse of this present life but rather that they may reade the word of God to their comfort and instruction to saluation As also it were their parts to vse them daily to reade some chapters of the holie Scriptures thereby to incline and winne their affections to the word of God to inure and acquaint them in the phrase of the holie Ghost by little and little to learne the heauenly doctrine to note the examples of Gods vengeance powred vpon the wicked and disobedient and of his blessings vnto those that walke in his feare Therefore if parents do look that their children should obey them then let them ioyne accustome them to Gods word which will redownd much to their parents profit If they cause their children to heare reade the holie Scriptures therein they may learne Honour thy father and thy mother But if parents doe otherwise then they traine them vp in the scriptures of diuels whereout their children will learne most wicked things but it is not so when they are instructed in the holie Scriptures Parents therefore are diligently to apply themselues to this which God commandeth and so often and earnestly commendeth vnto them namely to instruct their children in the knowledge and feare of GOD and in the faith of Iesus Christ Deut. 6.6.7 and 32.46 Ephes 6.4 So also to teach them those things which they are to vse in their age It is then great follie to linger children in the learning of vaine trifling and vnprofitable things which as they grow in yeares they will contemne and forget Parents can be carefull enough to bring vp their children in some course trade or other estate wherein to get their liuings when they come to be men and verely such fathers as do neglect that are vnworthie to haue children But as the soule is more precious then the bodie so is it the dutie of parēts in youth to traine vp their children in the practise of those things wherewith in age euen in this life they may glorifie God and be heires of the Lord. If parents want knowledge or bee vnwilling to take leisure to teach them yet let them doe as much for their childrens soules and
neuer be that any vniting onely of flesh and blood should haue found a dispensation from that Law that bindeth mind and conscience Honour thy father and thy mother Exod. 20.12 The holy and faithfull bond of marriage betweene man and wife signifieth vnto vs that most holy Coniunction of vs and Christ with his Church Ephes 5.25 Seeing that this is a Coniunction both of body and soule then such as are christian parents ought to bee carefull that their children may reioyce in it How should that marriage speed well when the bridegrome marrieth such one as to whoÌ„ hee may not say God speed because she is none of Gods friends 2 Iob. 10. 1. Cor. 7.39 But how doe they marrie in the Lord who do marrie the Lords enemies howsoeuer it liketh other to marrie their children yet they ought to see that their children do settle themselues that they may knit their minds in religion where they make their bodies one that so their marriage may bee to them as a looking-glasse to view and behold the loue of Christ Saint Paul giueth this generall rule to all that will marrie that they marrie in the Lord. And to marrie onely in the Lord is not to be led by flesh and blood with fauour credit honour friendship riches or beautie but rather it is to marrie religiously in the feare of God and in the fellowship of the Church of Christ where true christians liue by one faith professe one religion and serue one God Now let vs a little call to our remembrance what fruit such vnequal marriages haue brought forth froÌ„ the beginning The sonnes of God Gen. 6.2.11 As the Iewes might not marrie with the Chananites so christians may not marrie with them which are like Chananites Gen. 24.3 and 28.1 Mal. 2.11 Ezra 9.12 saw the daughters of men that they were faire they tooke them wiues of all that they liked This aduenturous marriage in strange religion did so infect the world that all flesh had corrupted his wayes For this cause God gaue this plaine and expresse law vnto the people of Israel as touching all the Inhabitants of the land of Canaan Thou shalt not giue thy daughters vnto his sonnes Deut. 72.3 4. Exo. 34.16 Surely they will turne away thy heart 1. Kin. 11.2 Ezra 9.1.2 c. and 10.1.2 c. reade the places We may not here thinke that this inhibitioÌ„ serueth now vnto vs as touching Pagans Turkes or Infidels but rather we must assure our selues in the trueth and know that no people in the world are more within the coÌ„passe of this law theÌ„ the papist superstitious idolater The holy Ghost forbiddeth vs to keepe company with Idolaters If adulterie may separate marriage shal not idolatrie hinder marriage which is worse then it and such as are of a strange religion And how can he then permit that wee should marrie with them He commandeth straightly that we should not draw in one yoke with the vnbeleeuing 2. Cor. 6.14 which to doe is as vnseemely as an oxe and an asse to be yoked togither to plough Deut. 22.10 And how can wee possibly deuise to violate and breake this commandement more contumeliously then to yoke our selues in marriage with the vnfaithfull We are charged To offer vp our bodies a linely a holy and a reasonable sacrifice vnto God Rom. 12.1 But if we shall giue our bodies to Papists wee then shall make them one flesh with the Papists and then we may be sure that no corrupt sacrifice can bee a sweet smelling sacrifice vnto the Lord our God Parents may not giue their daughters to a man vnsanctified Gen. 34.14 Here godly parents ought then aduisedly to consider that the strengthning and constant standing in religion of their children is onely of God and from God and not of themselues and therefore although they haue brought vp their children religiously and vertuously and thinke they are so well grounded setled therein that they cannot bee remoued and drawne froÌ„ their sound profession yet they must beware that they doe not tempt God venture their children to walke in that way which so many haue fallen in How can they assure themselues that their children shall abide constant and stand vpright if they shall consent that they may couple themselues in Marriage with Papists Sampson was borne by Gods promise consecrated to the Lord from the day of his birth to the day of his death made Iudge of Israel a Deliuerer of Gods Church and a Reuenger of his enemies very great and especiall tokens of the grace of God in him that it should be continued yet when he would attempt to marrie one of a strange religion he lost his honour and became a laughing stocke vnto the enemies of God Iudg. the fourteenth Chapter and first verse c. and 16.4.17.18 c. Salomon was a wise man Miserable is that man which is fettered with a woman that liketh not his religion as euer was any before him or after him God had indued him with heauenly gifts and had set him vp as a figure of his Sonne Christ yet when he had married with Pharaohs daughter a woman of another religion and a stranger from the Common-wealth of Israel he then fell from worse to worse till at the last hee became a miserable Idolater 1. King 11.4 What was the cause that Ahab King of Israel did worse then all the Kings before him He feareth not sinne which doth not shun occasions he is worthy to be snared which leadeth himselfe into temptation â—o maketh a trap for himselfe Luke 11.4 a man euen sold to worke wickednes in the sight of the Lord aboue all his idolatries and walking in the most wretched wayes of Jeroboam the Scripture layeth this to his charge euen as his greatest sinne that he tooke the daughter of the King of the Sidonians to his wife 1. King 16.28 29 30 31. And least such parents as either haue or hereafter shall marrie their children to Papists should thinke their case to bee better then his because though they marrie theÌ„ to Papists or to Atheists yet they doe not marrie them to any Pagans The wife must be meet as God said Gen. 2.18 But how is she meet if the husband be a Christian and she a Papist Let them consider what the Scripture teacheth them more Iehoram king of Iudah hee maried neither with any Sidonian nor Egyptian neither with Pagan nor Infidell but with one of his owne people and of the Tribe of Israel yet because she had corrupted her religion in her fathers house the Scripture sheweth this to be the cause of all Iehorams sin He did euil in the sight of the Lord because the daughter of Ahab was his wife 2. King 8.18 Yea the Scripture maketh this sin so great that Iehosophat a good king was yet defiled with it and it is reported as a great blemish of his vertuous doings that euer he suffered his sonne
bind them but also that they bee carefull that they liue honestly God made euery weeke one day of rest wherein seruants shuld be as free as their masters Gen. 2.2 vertuously and christianly And further they may not grieue their seruants with ouermuch labour but alwayes remember that they are not beasts but men so that they ought quietly to gouerne them and also quietly to chide theÌ„ when they shall neglect their dutie least they bee prouoked with ouer hard words remembring that they also haue a Lord master in heauen with whom there is no respect of persons As the laborer which worketh but one day is worthie his hire euen so much more the seruant which laboreth euery day 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 saith SalomoÌ„ Pro. 12.10 will be mercifull to his beast and therefore he ought to be more merciful to his seruants being his brethren Ephe. 6.9 And let them bountifully reward the iust and faithful labor of their seruants pay them their couenants in a fit conuenient time least being compelled by necessitie they should steale Masters ought not as Tyrants to vse their seruants as their Horses or Asses but to deale with them louingly christianly because they are all members of one bodie whereof Christ Iesus is the head There be some masters that vse their seruants and prentices more like beasts then like men their own members for which their so doing let them assure themselues they must yeeld to God their Master a straight account Oh that christian masters and mistresses would learne and so practise the example of Iobs good vpright dealing with his seruants which was far from rigor where he saith Jf I did contemne the iudgement of my seruant and of my maid when they did contend with mee that is when they thought themselues euill intreated by me What then shall J do when God standeth vp If I had oppressed others how should I haue escaped Gods iudgement and when he shall visit me what shall J answere He that hath made me in the wombe hath hee not made him which moued him to shew pitie and fauour vnto his seruants because they were Gods creatures as he was hath not hee alone fashioned vs in the wombe Hereby then may those masters dames see their wickednesses who wil not heare their seruants speake but vpon a simple surmise and brainsicknes doe euill intreat them by cruell stripes when in trueth there is no iust cause Reuiling words and vnreasonable fiercenesse doth much more hurt to seruants then good Phil. 16.17 Masters and Mistresses ought therefore to vse their seruants and prentices with mildnesse and equity as euery one shal deserue for they must remeÌ„ber that they haue all one God to honour worship one Prince to serue one law to keepe and one land to inhabit and one death to feare and therefore they must speake vnto them as vnto brethren and sisters and deale with them as with christians And let them alwayes remember this namely that God will neuer deale mercifully with theÌ„ if they make not greater account that their seruants doe serue him more carefully then themâ—elues and sanctifie his Sabboths Exod. 20.10 Deut. â— 14 And therefore that master is not worthie to bee serued which can not afford that his seruants should serue God as well as himselfe Hee must giue vnto God that which is Gods and then hee may the better take that wihch is his owne For 1. Tim. 5.8 Hee that careth not for his familie saith Paul is worse then an Infidell because Infidels care for their familie As it is the office of a good householder to carrie the burthen of care trauell and labour so it is the dutie of his wife to bee faithfull in keeping and well ordering of his goods house and to see his her owne their childrens best apparel brusht handsomely laid vp to be patient and carefull to see her husband doe 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 measure For as the Sunne in the firmament giueth light to all the Regions round about him Seruants doe rather imitate the workes they see their Masters doe then the words which they heare them speake Pro. 29.21 and by his bright appearing expelleth the darknes comforteth cheareth the world euen so likewise should housholders labour to banish sin and corrupt religion out of their dwellings and to be a lanterne of godly life to comfort and shine to their whole familie that so they may direct their liues after their good examples Phil. 2.15 Matth. 5.16 A Master ought so to behaue himselfe with his seruants that hee bee not too familiar with them which many times breedeth contempt but to admonish them often and therewithall not to discourage them from well doing not to be too seuere nor too partiall but to moderate all by discretion For like as the Centurion Luke 7.8 who had many seruants vnder his authoritie and they were all at his becke and Commaundement most readie to obey him in any thing that hee set them about and this good order and submission hee had brought them vnto by the reason that his said seruants were deare vnto him that is hee made a speciall reckoning of them and was as a father vnto them so likewise all masters 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 doe perceiue that they are deare vnto their masters Ephes 6.9 so may the masters in time worke them like waxe to their owne minde except they be such as haue sold themselues to worke wickednesse It is very conuenient that a master of a familie should so dispose and order his affaires and busines that he depart absent himselfe from home as little us may bee for it is an olde saying and a true That the eye of the master doth make the horse fat and the ground fertile for al things are wel and fitly done when the master is present Such house-keepers as haue much and yet spend little are called niggards and they that haue little and yet spend much are holden fooles spend-thrifts and prodigall wasters and therefore they ought to liue in such sort that they be not noted mizers for their keeping either prodigall for their spending The couetous miserable niggard passeth great toyle and trauels in gathering of his riches danger in keeping theÌ„ 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 die well Some householders