saieth that God will come and dwell with them that loue him and keepe his commaundements Where therefore Holinesse is not sought for in families 1. Ion. 3.24 4 12 13. there God hath no friends nor louers nor walkers with him howsoeuer they will sometime come visit him in the Church Besides the ill successe that such walkers haue who make their houses temples to Mammon and riches should teach vs to haue a principal respect to God in Christianitie Math 6 24. ruling our houses Many thriue not but put that which they get in a bottomlesse bagge For God who hath none or the lowest regard in their courses and household affaires Hag. 1 6. withholdeth his blessings from them and then in vaine do men rise earlie and go late to bedde and eate the bread of carefulnesse Others thriue Psal 127.2 but it is a wofull thrift that serueth to harden the heart and to bewitch the soule with loue liking of this world Yet this is Gods iust iudgement vppon many because they wil needes serue their owne commoditie cheefelie at home the Lorde giuing them vp to themselues they neuer serue him but coldly and for custome sake at the Church and God accepteth no more of their worship they do there then they do loue and like of his gouernment in their houses The gouernours of families The sorts of gouernours Householders or housekeepers are persons authorized ouer their house holds and charges if as it is in marriage there be more then one vpon whom the charge of gouernmēt lyeth though vnequally are first the Cheefe gouernour which is the Husband secondly a fellow helper which is the Wife These both do owe duties to their familie and dutie one to another The duties they owe to their familie both concerning godlinesse and the things of this life The dutie of the husband touching holinesse which he must performe to them 1 To see that tehy haue the word ordinarily the want whereof is the greatest plague that can be belong either to the husband especially or to the wife especially The duties that belong to the husbande touching holinesse are such as eyther he must 1. Performe to them of his familie 2. Or require of them The duties which he must performe to them are first touching the publike ministerie of the word to prouide that they may liue vnder an ordinarie ministerie of the word or else to take order that alwaies vpon the Sabboth at other times when it may be they resort to such places where they may haue the word ministred vnto them Amos 8.11 Math. 9.36.37 Esa 32 1 2 3 4 Rom. 10 14. Iam. 1 86 19 21. for else how shall thay bee brought into the sheepfolde of God from which naturally they go astray but by hearing the voyce of the chiefe shepheard speaking vnto them by those whom he sendeth how shal they beleeue and so bee begotten againe by the seede of the word 1 Pet. 2 2 Haba 21. vers Ephe. 4 11 12. except they heare such as God sendeth for the begetting of men vnto him how shall they bee reconciled vnto God but by hearing his messengers Iam. 1 21. into whose mouthes hee hath put the word of reconciliation how shall they growe in fayth and increase in grace but by receiuing with meekenesse the ingrafted word which is able to saue their soules Seeing then the word preached is the meanes to beget men to a new life and to nourish them in it a great dutie lieth vpon the gouernours of families to prouide by some meanes that they may haue it For where the word is not preached there the Lords Sabboth cannot be hallowed as it ought Now the Lorde would not onely haue Masters of families to keep holy the sabboth themselues in al the parts of his worship publike and priuate All superiours ought to bee carefull that their inferiors do keep holie that day as well as themselues but also that euerie one should in his seuerall place and roome carefully take order that so many as bee committed to his charge should sanctifie the Lordes day as well as himselfe which though it be true in all other commandements namely that whatsoeuer we are bound to do our selues wee must be meanes to further other in doing the same because the loue of God and of our neighbour spreadeth it selfe ouer all the commandements and therefore though it be not expressed it is necessarily vnderstood yet in the fourth commandement it is so much the more required because besides the analogie and proportion betweene it and the other commandements which doth inforce it the very words themselues doo bind vs thereunto For when it is said Thou and thy sonne and thy daughter thy man seruant and thy maide though it speaketh by name onely of resting vpon the Sabboth yet because the end of that is that the day might be sanctified looke how many reasons there be to bind the inferiours to rest and the superiours to prouide that they do so indeede so many are there to compell them to sanctifie the day in their own persons in so many as belong vnto them Therfore when first of all it is generallie saide in this fourth commaundement Deut. 5.12.14.15 Remember the Sabboth day that thou keepe it holy and afterwardes The seuenth day is the Sabboth of the Lorde the God that is which must be dedicated vnto his seruice and in the end you must therefore rest that you might serue him in it as he requireth and then nameth the seuerall parties that should rest his meaning is to declare the right end of their resting and so speaking by name to the gouernours saying Thou and thy sonne and thy daughter thy man seruant and the maide the stranger that is within thy gates to shew vnto them that it is not sufficient for them to looke that they vnder their gouernment should rest vnlesse they sanctifie the day of rest also which they must be so much careful of by how much the sanctification of the day is greater then the ceasing to worke vpon it as the end whereunto this is but referred and therfore if it bee a sinne in them at any time not to haue a sufficient regard vnto them that they do not worke then it must needes be a greater sin if that through their negligence they deo not sanctifie and keepe holy this day of rest So that heere the Lorde God requireth that in all places there should be such good lawes and others publikely in the common-wealth They ought not to leaue it to their discretion as a thing indifferent but to compell them thereunto and priuately in mens houses established and diligently executed as whereby not onely the rulers but also all in subiection should be compelled to sanctifie the Lords day and that they should be sure they doo it indeede And as hee must not leaue it indifferent to them to choose whether they will worke or
rest and so think it sufficient that they do not lay any worke vpon them so it is not inough that they hinder them not from seruing God vpon that day vnlesse they procure al the meanes vnto them whereby God might be worshipped of them and see that they worship God in them as well as themselues Therfore the Maisters of families must prouide as much as lyeth in them that the word be publikely preached where they dwel not for themselues alone but for their children and seruants sake that they might keepe holy the day together with them and they must not onely come themselues to the place of common prayer and diuine seruice but bring these also with them and so spende the rest of the day in all priuate godly exercises themselues and cause others to do so also And here least this might seeme too heauie vnto vs and that it might not bee grieuous to take so great a charge vpon vs we must remēber that as we haue great helpe by our inferiours in many things so the Lord would haue vs to helpe them in the chiefe and principall and as he hath made thē our seruants so we should make them his seruants when they haue serued vs six dayes we might cause them to serue him vpon the seuenth as the Lorde hath preferred vs aboue them with their seruice so hee would humble vs with this charge and care ouer them or rather exalt vs in that hee would haue vs to bee as it were the ouerseers of his worke and not onely serue him our selues but also see his seruice done by others committed to our charge which if wee doe not wherein shall the Christian gouernours of housholds differ from the infidels and heathen and what greater thing shall wee doe for our seruantes then they Nay what shall wee doe more for them then for the bruit beastes and cattell that worke vnder vs to whom we giue rest and ease from labor vpon the Sabboth if we cause them not to sanctifie the day of rest in which they shall differ from all other not onely beastes but men Deut. 11 20. So haue the seruants of God done in times past in their seuerall families And this is the meaning of that Law which Moses gaue to the Israelites Commaunding them to write the word of God vpon the posts of their houses and vpon their gates Whereby all vnder gouernment were taught what should bee required of them so long as they liued in those houses namely to serue God and all gouernours were taught what especially to looke after in all them that went in and out of their gates and liued vnder the roofe of their houses euen to serue the Lord in all partes of his worship for which ende hee hath giuen them such authoritie ouer them According to which commaundement the worthie Captaine of Gods people Iehoshuah made this protestation before all the Elders of Israell a little before his death exhorting them to doe the like Iosh 24.15 I and mine house will serue the Lord promising not onely for himselfe but for all his which though it was too hard to do yet because he knew how many meanes the Lord had giuen him to bring it to passe which also God would blesse as all godly exhortations admonitions and chastisements whereby if they did not profite he had authoritie to thrust them out of his house and to rid himselfe of them all which hee was purposed to put in practise therefore he was bold thus to speake of himselfe thereby shewing what all men should propound to themselues and may attaine vnto The like whereof Dauid speaketh of him selfe in that worthie Psalm 101. which is left as a patterne for all Christian gouernours to rule by wherein hee sheweth how hee would rule not onely himselfe but his household nay the whole Kingdome by hauing an eye to thē that were good to reward them and to them that were bad to punish them that so not onely himselfe but all his might serue the Lord. After the same manner in the time of the Captiuitie when the noble Queene Hester willed all the dispersed Iewes to keepe holy three dayes together in fasting and prayer that so they might intreat the Lord for that finall destruction and vtter rasing of them out which Haman the cursed Amalekite and sworne enemie of Gods people had determined to bring vpon them speedily that it wee say might be preuented in time shee said That she and her maids would do the like Hest 4.16 Whereby no doubt she insinuated vnto them that in euery Houshold her meaning was that it should bee thorowly kept on all sides not only the Rulers and some few but all others euen vnto the Maid-seruants Now this is that to wit that the Sabboth and the day of Fast are both of one nature and it is that which the word doth sufficiently beare witnesse vnto therefore if this hath beene the practise of the Church vpon that day to fast not onely of the chiefe alone but with their families then must we needes be perswaded that vpon the Lordes day we ought our selues and our housholds to serue the Lord to say with Iosua I and mine house will serue the Lord and with Ester J and my seruants will doe the like And how could that haue beene verified of the religious Captaine Cornelius Act. 10.2 which is written of him that he was a deuout man and one that feared God with all his houshold Vnlesse he had not onely frequented the common assemblies vpon the Sabboth dayes but had also acquainted his seruants therewith Therefore as the Lorde himselfe speaketh of Abraham who is the father of all beleeuers I know that he will commaund his sonnes Gen. 18.19 and his houshold after him that they keepe the way of the Lord to doe rightcousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him So it must be practised of all them that will be the children of this faithfull Abraham and enioy the same promises that he and his posteritie did euen that they cause their children and their seruantes to keepe holy the Sabboth wherein consisteth the true worship of the Lord that so they might walke in that way which hath the promises of this life and the life to come So then by all this it may most euidently appeare both by the words of the Commaundement and by the practise of the best men in the olde and newe Testament that this dutie is laid vpon all householders diligently to ouersee the wayes of their families that they serue God as in all other dueties so especially in sanctifying the Sabboth as they will answere to the contrary at their perill to him that hath put them in authoritie and as they will giue an account for their soules which otherwise might perish through their default But in our time it is for the most part wholy neglected Which though it be so
seuerely inioyned to all men and vnder so great a paine layd vpon thē yet it is so generally neglected of the greatest part that wee may rather complaine of it iustly with griefe then haue any hope of the speedie reformation of it for besides that a great many haue no care to sanctifie the day themselues and therfore cannot with any conscience require it of their seruants and children but either set them to worke or to play and to doe any thing vpon that day sauing that which they should and doe encourage them thereunto by their owne ill example and words There be others also who though they seeme to haue some care to keepe holy the day themselues and haue in deede yet either through ignorance or negligence doe not once look to their household whether they come to Church or no and sit there attentiuely and cōtinue there with profit to the ending nor how they spend the rest of the day but being demanded where their seruants were how chance they came not to Church c. they answere securely and as they thinke sufficiently as though it were a thing meerely impertinent vnto them that they cannot tell they do not hinder them from the Church they may come if they will they are of age to looke to themselues and they are past boyes now and I cannot tell what c. But they must consider besides that which hath bin alreadie spoken concerning this matter that they doe too foolishly and grosly imagine to stop as it were the mouth of the Lord with that simple answere in his busines which they will not receiue at their seruants hands in their owne For in the sixe daies when their seruants are in their owne busines they will not let them come and goe at their owne pleasure and content themselues with a bare imagination that they bee at their workes but will bee sure of it and therefore set them to it look vpon them in the doing of it and call them to an account for it which if it bee well done in themselues because they know otherwise they will be negligent how must it not needs then bee a great vnkindnes and vnthankfulnes in them vnto God that vpon this day which is but one among seuen his seruice should be so slenderly looked vnto that there is no such diligence vsed towards their seruants that they might performe it And how must it not needs bee a great iniurie to their seruants who are naturally and for the most part more negligent and careles in Gods seruice by reason of their corruption then they can bee in the seruice of men to be depriued of that benefite of their gouernours which is the chiefest and for which cause especially they are committed to their gouernmēt namely to be furthered by them in the seruice of God but vse them more like beasts then men euen that they might be seruiceable vnto them and then care not whether they serue God or the diuell We know that seruants looke to be preferred by their masters and so there is good reason when they haue serued them faithfully but what kinde of rewarde is this that when they haue bestowed some earthly benefit vpon thē by hauing no care to make them serue the Lord and sanctifie his Sabboths doe in the end not onely make them lose the euerlasting reward but preserue them to eternall destruction Especially in great households where there are many seruants Moreouer there are a companie of idle Seruing-men who being brought vp idely all the sixe daies and in them hauing nothing at all to doe and are neuer almost looked after vpon the seuenth day are as idle and as little regarded as vpon the other and as they neuer almost doe any good daies worke to their masters for they haue nothing to do so much lesse doe they spend any Sabboth in the Lords seruice but they especially are left to go and come at their will Others that haue any office of great charge and attendance as the Cookes Butlers and such like in great houses seldome or neuer come to the Church and that but by peeces either when halfe is done or els they are readie to depart before halfe be ended and so both hinder the Lord from that seruice which he shuld haue by them and them from that blessing which they should inherit this way and both cause the name of God to be ill spoken of and pull vpō themselues and them that curse which belongeth to the continuall polluting of the Sabboth And how can they looke that that seruice and that meate and drinke should doe them good which is thus prepared and bought as it were with the continuall danger of the soules of their seruants besides the dishonor of the name of God When Dauid had inconsideratly desired to drinke of the water of Bethleem three mightie men brake into the hoast of the Philistines and drew water and brought it to him but hee would not drinke thereof but powred it for an offering to the Lord and said 2. Sam. 23.15.16 Oh Lord bee it farre from me that I should doe thus is not this the blood of the men that went in ieopardie of their liues How much lesse then ought men to eate drinke that for which their seruants doe venture the liues of their soules And besides if wee iustly finde fault with them who doe neuer or seldome preach to the people committed to their charge and so cause their soules to starue and die eternally how can they bee blameles who seldome or neuer bring their seruants to the preaching of the word And must they not needes be culpable of the same iudgement before God seeing it is all one with the seruants whether they liue in the places where the word of God is not preached at all or if it be yet they come not vnto it Obiection But whereas men are readie to obiect that in a great familie many must needs be absent We graunt it to be true Answer in some part that is at some time vpon some occasion but so ordinarily so continually as they thēselues in their owne consciences are priuie of who make this obiection we know no necessitie that can excuse that Nay we are sure that the Lord hath laid no such calling vpon any man that should keep him in a continual breach of the Sabboth and therefore both master and seruant may suspect that he is in such a calling as is not agreeable to Gods word or that he vseth it not aright when it maketh him if not wholly yet for the most part to neglect the seruice of God vpon the Sabboth day And wee know where there is a great care to serue and please God by prayer the Lord will giue to them such wisedome that they shall be able to redeeme if not the whole yet at least a great part of the day which otherwise will be mispent namely by letting passe many needelesse things preparing so
the schoole to bee taught of the master if they learne it will be the better for them if not they haue the more to answer for what can we doe more But remember O man consider O woman whosoeuer thus speaketh for that sins sake and the want of prayer there may be a plague vpon the Pastors paines and a curse vpon the teachers trauell Children profit more by good example in one month then by instruction in a whole yeare If parents therefore would haue their children blessed at the Church and at the schoole let them beware they giue their children no corrupt example at home by any carelesnesse prophanenesse or vngodlinesse for whē examples are set before childrens eyes they are easily led away to that which is euill otherwise parents will doe them more harme at home then both Pastor schoolemaster can do good abroad for the corrupt example of the one fighteth with the good doctrine of the other which is by so much the more dangerous because that corrupt walking is armed with nature and therefore more forcibly inclineth the affections of children to that side And further experience teacheth vs that children like or mislike more by countenance gesture and behauiour then by any rule doctrine or precept whatsoeuer Some there be that will not haue their children taught vntill they be ten or twelue yeeres old because as they say at that age they haue but an apish imitation To whom wee answere that although they cannot then deepely discerne nor profoundly conceiue things yet how many things before these yeeres will they both receiue and remember And we demaund if children be apish in imitating and following that whilst they bee young which they will haue the habit qualitie or propertie of when they be old may they not much better doe apishly good whiles they are young which they may carefully doe when they are old besides let them goe so vntaught and they will grow so head-strong that they will sooner be broken then bended and sure it is that one stripe or two words will doe more good to a child in time then a hundreth stripes afterward And here let parents be admonished of their vndiscreet correction who doe their children more harme in shewing a merrie countenance after their discipline vsed then they doe good by their chastisement of them whiles they doe correct them Neyther doe we purpose to take away naturall affections and a christian kind of compassion in all our censures for it is our great complaint of the brutish vnmercifulnesse of many parents herein but we would wish Christians to correct their vndiscreet affections herein by heauenly wisedome Neither are we so stoicall as to denie a more mild and affable kind of speech to bee both lawfully and conueniently vsed to children and yet we wish it to be voyd of all vnseemely lenitie and without all shew of foolish vaine and vnnecessarie behauiour To be briefe how needfull household gouernment is towards children may appeare by the slender thriuing smal profiting either of religion or vertue either in the Church or Cōmon-wealth Speake men of discipline neuer so much cōplaine they of the want of Church gouernment neuer so lowd preach they teach they neuer so much abroad vnles they wil begin discipline in reforming their houses and giue religion some roome at home they shall trauell much profit little And surely if men be carefull to reforme themselues first then their families if their charge be greater then their circuits and prouinces wherein the Lord hath placed thē it were the best way to moue the Lord to bestow reformation and discipline on his Church among vs and of all meanes that now may be hoped for this seemeth best for of particular persons come families of families townes of townes prouinces of prouinces Realmes so that conueying discipline thus from one to another in time that shortly it would come into the Church Well we say let there be neuer so good lawes in cities neuer so pure orders in churches if there be no practise at home if fathers of families vse not doctrine and discipline in their houses ioyne their helping hands to Magistrates Ministers they may indeed but vniustly as many haue done cōplaine that their children are corrupted abroad when they were before and are still corrupted and spoiled at home Alas if parents to whom the comfort of their children well brought vp is a precious crowne will not informe and reforme their children in the feare of God how would hope sustaine these men that others wil performe this duty for thē to whō this charge doth far lesse appertaine Lastly let parents remēber that therfore they haue disordered disobediēt childrē to thēselues because they haue bin disobedient childrē vnto the Lord disordered to their parents when they were young whereof because they haue not repented the Lord punisheth their sinnes to others with the like sinne to themselues Wilt thou know thou father how thou mayest haue that blessing to be the blessed father of a blessed seed Wilt thou thou know thou mother how to auoyd that curse to be the cursed mother of a cursed seed bring thy children within the compasse of the couenant indeuour to make thy sonne the sonne of God and thy daughter by nature the daughter of God by grace and remember how that God which on his part protested to father Abraham Gen. 17.1 that he was all sufficient for the accomplishment of his promise in giuing him a blessed seed and requested also on father Abrahams part that he should walke before him and be vpright Wilt thou then haue the one part of this of the couenant that is that God should blesse thee in thy seed then remember also that thou walke before the Lord and be vpright Wilt thou haue thy children as the blessed seed of Abraham teach them with Abraham the iudgements of the Lord pray for them with Abraham that they may liue in the light of the Lord be readie to offer them with Abraham that they may bee an holy sacrifice vnto the Lord. It is thou O man O woman that mayst doe thy child the greatest good and the greatest harme if thou prayest for him and repentest for thy selfe the Lord will blesse thy care the Pastours paynes and the Teachers trauell but if thou despisest these dueties the Lord will denie thee these blessings and the curse of God will fall vpon thy child at home in thy house abroad in the Church and in the schoole And seeing the Lord hath promised that he will bee thy God and blesse thy seed if thou beest faithfull thou mayest both hope that thou art of the faithfull if thou hast a blessed seed and feare that thou hast not as yet the blessing of the couenant when thy seed is accursed Obiection But had not Jacob wicked children and Dauid godly sonnes and doth not dayly experience teach vs that wicked men haue godly children Yes Answere for
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
saluation of our brethren bewraying it selfe in the neglect of this dutie to call vpon one another is the cause of this slownesse For the husband hee going first out of the doores saith to his wife make haste and come assoone as you can she comming at her leisure giues the same charge to her seruants dispatch and tarrie not long behind but here is no saying Come let vs goe let vs goe togither if it be once said it is not pursued that it might be performed In going to market and to a feast what earnest calling vpon will there be of one another and it wold seeme strange to behold the household goe deuided it were a thing that would much be marked and euery one that knew vs and whither wee were going it should bee the first question they wold aske vs how chanceth this that you come alone where is your husband your wife or your children why come you not togither So no doubt the dispersed and broken cōming togither of households to the Church is a thing greatly obserued of the Lord God of his Angells which are present at their assemblies 1. Cor. 11.10 it is that which grieueth the rest of the Church and assoone as they see one come in alone they are ready with griefe to aske where are the rest what meaneth this partie to come alone Therefore let all gouernors be perswaded that it is their boūden dutie thus to looke to their families to be sure that they sanctifie the Lords day as wel as thēselues therefore that they not only thus bring them to the publike ministerie but also looke vnto them that they spend the rest of the day in all holy exercises so much as may be examining them in that which they haue heard and causing them to confer about it thēselues to appoint some to reade the scripture vnto them and all of them to sing Psalmes and generally whatsoeuer you haue seen before you ought to doe your selues to call vpon them for the same and to take such order that you be sure they do it And let them be sorie that they haue neglected this duety so long heretofore and thereby haue charged so many sinnes of their household vpon themselues and now at the last in Gods holy feare let thē begin to put this in practise least they doe further prouoke the most patient Lord to their endles destruction And though it be a thing so rare in the world as it is men altogether so vnacquainted with it as they be nay so loathsome tedious to flesh blood that they are afraid once to begin with it yet let the bare cōmandement of God preuaile more with vs to take in hand and to continue in it then all that can bee saide or thought against it should weigh with vs either to keepe vs frō it at the first or afterwards The want of this care in households is the cause of much wickednesse rebellion and disorder in their families cause vs to giue it ouer And that all men might doe it so much the rather let them be assured that the want of this especially is the cause of so many wicked and rebellious children vntrustie and disobedient seruants nay vnfaithfull vnkind wiues euery where euen for that their husbandes their fathers and their masters do not call vpon them to serue God and see them sanctifie the Sabboth It is a common and iust complaint in all places in the mouth of euery man that seruants and children will not bee ruled that they cannot tell where to finde a good seruant they know not whome to trust but they see not the greatest cause of it to be in themselues so go not about to remedie it for whiles they labour not to make their children the sonnes daughters of God by adoption and to bring their seruantes within the household of God that they might be his seruants by grace to make their wiues the chaste spouses of Iesus Christ and so al of thē to serue him the lord iustly punisheth thē that they are disobedient vnto thē For how can they doe duties vnto men if they haue not learned to doe duties vnto God and so of conscience for Gods sake to doe dueties vnto men Nay must not the Lord needs punish them with disobedience against themselues that by their owne experience they might know how grieuous the neglect of his seruice is vnto himselfe when he iustly measureth out vnto them with the same measure that they haue mette vnto him before Obiection And whereas men are readie to imagine and we know it is that which many doe obiect against this that to deale so straightly with their household were the next way to rid themselues of all good seruants and that then they might soone bee master and man them selues Answere They must againe on the contrary vnderstand that it is a great wickednesse in them once to thinke that the Lord should require that of thē which would necessarily driue thē to such inconueniences 1. Tim. 4.8 nay rather they must be assuredly perswaded That godlinesse hath the promises of this life Matt. 6.33 as well as of the life to come and if we first seeke the kingdome of God his righteousnes in our selues and others that all needfull things should be cast vnto vs. Euen as it is sai◠of Abraham Gen. 18.19 I know that he wil command his sonnes his household after him that they keepe the way of the Lord to doe righteousnesse and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him So that thus to doe is the very high way not to keepe vs from but to bring vs vnto the performance of all the promises if we giue credit vnto him who as he only maketh them in the beginning of meere mercie so must he only accomplish them in the ende by his constant veritie and trueth We confesse indeed if he be an ill seruant this is the readiest way to be rid of him whose roome is better then his company for he thinketh himselfe to be in a prison nay in hell all the while but in the ende hee shall perceiue that he is gone from the way to Heauen vnto hell if the Lord be not more merciful vnto him and why should wee be loth to depart from the seruice of them that haue no care to serue God or can we looke that they should do any faithfull seruice vnto vs that are so vnfaithfull in the seruice of God But as concerning the rest if any bee religious this is the best meane to retaine and keepe them if they be but indifferent this may winne them if they be falling away this may recouer them To haue such good orders in our houses is not the next way to driue away our seruants from vs. for what shall we thinke of all the godly fathers in times past that when they vowed diligently to
know more particularly what sort of persons they be the holy Ghost describeth them to bee such as to whom the gift of continencie is denied yet the gift of procreation is vouchsafed and granted For if mariage as the Apostle saith Hebrewes 13. vers 4. bee honorable among all sorts of persons 1. Cor. 7.8.9 then amongst those that bee strong Againe it is written I say to the vnmaried and to widowes it is good for them if they abide euen as I doe but if they cannot abstaine let them marrie for it is better to marrie then to burne In which words wee may plainly see that hee pointeth out as with his finger those that are called and commaunded by God to marrie namely such as haue not receiued the gift of abstinence and continencie which calling and cōmandement is so much the straighter and the more to be regarded and followed because the Apostle gaue it to those persons that were molested and pressed with many and grieuous persecutions a season of all other most vnfit for any to marrie in In as much as beside the ordinarie incommodities of mariage estate it cannot but bring with it many extraordinarie grieuances and troubles Notwithstanding if such persons bee called and commaunded then to marrie when as there was most grieuous persecutions much more in the time of peace and prosperitie By this then wee see that all persons which haue not receiued the gift of abstinence but of procreation are called and commanded to marrie and therefore meete for mariage and also may lawfully enter a contract of the same But are none else meete for mariage Wee answere that no other is called commaunded or warranted by God to make contract with any of these meet ones because they are vnable to performe the principall duties of marriage As for children vnder age they are altogether vnfit to take vpon them this honourable estate and therefore debarred by Gods commaundement from making any promise or contract if they haue it is but a meere prophanation of this holy ordinance worthie great punishment and also to bee broken if that being come to yeares of discretion and state of mariage they doe not by wisedome and religion supply all that was wanting in their former rash attēpt to the full cōtentation of al that haue interest in them As for those that haue receiued the gift of continencie they are called and counselled to chastitie during the whole time of that gift for so saith our Sauiour Christ All men cannot receiue this thing saue they to whom it is giuen Matth. 19.12 And againe he that is able to receiue this let him receiue it So the Apostle saith It is good for them if they abide euen as I doe 1. Cor. 7.7 Againe Art thou loosed from a wife seeke not a wife So likewise are those that are borne chaste or made chaste by men or by themselues for the kingdome of heauen But you will say what if any of these doe make a contract and marrie We answere first if they bee vtterly vnfit for marriage with one that is meete their contract is of no validitie and may bee broken by superiour authoritie 1. Cor. 7.27 but if they both bee fit for marriage wee say with the Apostle Art thou loosed from a wife seeke not a wife but if thou takest a wife thou sinnest not and if a virgin marrie she sinneth not c. Last of all as consanguinitie and affinitie doe restraine and binde from this former contract and mariage so likewise doe naturall frigiditie and coldnes infancie incurable diseases that depriue men of all fitnes for the vse of mariage So as if any such by fraud ignorance or any other sinister means be contracted it is nothing and the parties may be lawfully separated because they were neuer ioyned together in the Lord but against the Lord. And here when wee say meete and free to marrie one with an other there would bee a wise and holie regard had of the qualitie in yeares of agreement in religion of similitude in nature and maners in outward estate condition and qualitie of person and such like necessarie circumstances For what is more vnmeete then for an olde person to promise to bee contracted to a young one for an Infidell to contract with a beleeuer for a good nature and well mannered with a crooked and froward person for a Prince with a begger For although all these doe not annihilate and make voide the contract altogether yet such contracts cannot bee in the Lord. And thus much shall suffice to haue taught touching the fitnes of mariage Now concerning the freedome and libertie it is cleere that those alone haue libertie and freedome to contract who haue liberty to marrie Now if we will know who those be they are diuersly described and noted in Leuit 18. where certaine degrees aswell in affinitie as in consanguinitie are expresly forbidden so that if such parties shall contract themselues together their contract is vaine and a meere nullitie such as ought to bee broken and punished Againe euery one either betrothed or married is bounden and tied from contracting with any other for that were nothing else but to promise grosse and beastly adulterie And the Apostle teacheth that the wife is bound by the law as long as her husband liueth so likewise is the betrothed wife insomuch as if any of these shall contract themselues with another it is a meere nullitie and wicked prophanation of Gods ordinance and ought vpon knowledge thereof to be broken and punished And thus wee see what maner of persons the Lord hath called and commaunded to marrie and who they be that are meete and free to marrie together and who not The last point is the consent and allowance of their Parents which though it be very materiall and necessarie yet it is not the sole forme or formall cause which maketh a true contract For if the parents should yeeld their consent to their children being neither meete nor free to be maried together it were nothing and such a contract though warranted by parents consent ought to bee broken by the parties themselues and the Magistrate and both parents and children punished For this cause we haue not sayd simply and allowed but allowed so to doe because that consent of parents to such children as are meete and fit to bee maried together doth not only make that contract good true and inuiolable which wanting their consents though in other respects neuer so good is a meere nullitie and cannot be accomplished without the manifest breaches of the institution and guilt of adulterie Now by Parents we vnderstand not onelie the naturall Parents but such as by the law of nature and of GOD supply their places as Grandfathers great Grandfathers Aunts great Vncles and Aunts Brethren Sisters Kinsmen and Kinswomen Magistrates and those to whose families the parties doe especially belong For all these are honoured in Scripture by the name of Parents Neither may wee
thrice on three seueral daies to the end that euery materiall defect might be learned in time when it might bee remedied then after mariage accomplished when it is remedilesse Thirdly it serueth for the keeping and preseruation of honest chastitie seeing by this meanes not onely former promises and contracts but also fornications if any haue been and adulteries may bee descried and discerned For after Ioseph was contracted before they were married she was found to be with childe though without ill demeanour on her part yet it made Joseph so afraid that he had intended in his heart priuatly to relinquish and forsake her and had so done indeede vnlesse Gods Angell had commanded the contrarie Neuerthelesse it was the Contract that discouered this trueth so preserued Maries virginity that the scripture might bee fulfilled which saith A virgin shall conceiue c. If this were not men might vpon knowledge or ignorāce make two seuerall contracts with seuerall persons and commit fornication and adulterie with other mens wiues either betrothed or married and so lose their honestie and chastitie to their great infamie hinderance Last of all it serueth to condemne and auoide all priuate contracts and secret mariages and contrarily to iustifie and grace the honourable estate of mariage aswell in the beginning as in the end thereof that all things touching the same might bee begunne continued and finished in the Lord according to his commandement that his promised blessings might ensue vpon it accordingly This being done the parents and parties are to be charged in the name of God as they will answere at the day of iudgement plainly to bewray and declare if they know any of the foresaid impediments in themselues or in their children for which this Contract ought not to bee made If they say they know none or if they declare none then the consent of the parents is to be demaunded which if they yeeld then the consent of the parties is also to bee required And so the parties are to be betrothed and affianced in these words or such like I. N. doe willingly promise to marrie thee N. if God will and I liue whensoeuer our parents shall thinke good and meet till which time I take thee for my only betrothed wife and thereto plight thee my troth In the name of the Father the Sonne and the holy Ghost So be it The same is to bee done by the woman the name onely changed and all in the presence of the parents kinsfolkes and friends After this the parents are to bee admonished to set and appoint the day of mariage neither too neere nor too farre off but to appoint a competent space of time that it may bee sufficient for the learning and triall of all lets and impediments whereby promised mariage might bee hindered and yet giue no occasion by reason of the length thereof to prouoke the parties to incontinencie In the meane time the parties affianced are to be admonished to abstaine from the vse of mariage and to behaue themselues wisely chastly louingly and soberly till the day appointed doe come And so with a Psalme and prayer to conclude the holy action 1. Because there might be some preparation for the things pertaining to housekeeping betweene that time and the celebrating of mariages but this is not a chiefe cause 2. Because the Lord would by this meanes make a difference betwixt brute beasts and men and betwixt the prophane and his children For they euen as beasts doe after a beast-like maner being led by a naturall instinct and motion fall together but God will haue this difference whereby his children should bee seuered from that brutish manner in that they should haue a certaine distance of time betweene the knitting of affection and enioying one of another and a more neere ioyning of one vnto another 3. That they should in that time thinke on the causes why they are to marrie and the duties of mariage for many enter thereinto not considering at all of the great duties belonging to them in the same nor thinke of the troubles and afflictions that follow mariage But the Lord would haue these things thought on and a consideration to be had both of the causes of mariage and the duties to be performed and the troubles to be vndergone A good and carefull householder so ordereth and frameth his household so as it may manifestly appeare that it is indeede the house of a faithfull Christian and that he himselfe is as a pastour ouer his familie that hee instructeth it diligently in the feare of GOD and keepeth it in good and godly discipline by continuall exercise in godlines So that in his house you shall finde the chaste wife the shamefaced plaine and modest wife decked without as she is within no painted nor masked thing rendring true obedience to her husband and hauing a carefull eye vpon her familie seruants her children the master father and husband the children and seruants euerie one likewise in his degree imploying himselfe sincerely in his dutie and office approouing his dooings as before God Froward wicked qualities of the minde 1. Cor. 5.10.11 and 6.9 Now like as in the minde there are such vertues as wee haue before spoken of so are there in it also noysome wicked vices and detractions as vngodlinesse despising of Gods word vnbeleefe idolatrie superstition ignorance Gal. 5.19 20 21. 1. Tim. 3.2 3 4 5. churlishnesse lying falsehood hypocrisie vnrighteousnesse swearing backbyting mistemperance drunkennes gluttonie couetousnesse vnchastitie vnshamefastnesse misnourture rashnesse furiousnesse wantonnesse pride presumption vaine-glorie chiding brawling and vnhandsomnesse Who so now chooseth him a wife or shee a husband that is infected and tangled with such noysome vices hee seeketh not a spouse or shee a husband for a right peaceable good honest and christian life but an hell a painfulnesse and destruction of all expedient quiet and vertuous liuing but specially there is little good to bee hoped for of him or her whereas vngodlinesse and contempt of the word remaineth For like as the feare of GOD draweth the whole garland of vertues with it so vngodlinesse and despising of Gods worde bring all vice and abominations yea and shutteth vp the way to amendment When these points and rules are dulie and warilie obserued on either part they may ioyne together and say as Laban and Bethuel said This commeth of the Lord therefore we will not speake against it Oh how happie are those in whom faith loue and godlinesse are married together before they marrie themselues For none of these martiall carnall and clowdie and whining marriages can say that godlinesse was inuited and bidden to their bridall and therefore the blessings which are promised to godlinesse doe flie from them 2. The riches of the bodie 2. After the riches of the minde doe the riches of the bodie follow next as is a comelie beautifull or well fauoured bodie health a conuenient age Beautie c. A beautifull bodie is such
labours into a bottomlesse sacke and the wife that is matched with such a husbaÌ„d draweth a Carte heauie loden through a sandy way without a horse Such a husband especially if idlenesse drawe him to loue and haunt Ale-houses and tauernes is cruel to his wife and children and such a wife confoundeth her husband bringeth reproch and pouertie to her whole familie The remedie for the husband that hath such a wife is patience with discreet admonition and praier to God as also the helpe for the wife that hath such a husband is tolleration gentle exhortation and chearfull and louing entertainment of her husband whereby to induce him willingly to keepe home They are also to be mutual helpers each to other in matters concerning their own saluation and the seruice of God First if one of them as saith the Apostle bee an vnbeleeuer the other must labour to drawe his partie to the knowledge of the trueth Saint Paul exhorting the husband and wife of contrary religions not to part but to dwel together addeth a notable reason saying What knowest thou ô man whether thou shalt saue thy wife 1. Cor. 7.16 or thou ô woman whether thou shalt saue thy husband Therein declaring that the faithfull person in dutie is to labour and indeuour to winne his partie to the knowledge of the trueth and so to saue her Saint Peter exhorteth wiues to bee subiect to their husbands albeit vnbeleeuers and such as not obey the word that so without speech By their holy and vertuous conuersation 1. Pet. 3.1 they may winne them Secondly if both be beleeuers their dutie is to confirme and strengthen each other in the time of persecution that they constantly follow Iesus Christ They are also each to helpe and comfort other if eyther of them happen to fall into any fault or sinne They ought also each to perswade other to charitie to relieue the poore diligently to frequent sermons to vse praiers and supplications and praise and thanksgiuings to the Lorde to comfort each other in the time of afflictions to be short either to exhort other to walke in the feare of God and in all duties and exercises beseeming the children of God 2. King 4.10 In this manner did that holy woman Elizeus Hostesse exhort her husband to prepare a chamber for the Pâ—ophet to lodge in Saint Paul also saith 1. Cor. 14.35 that women desirous to learne should question with their husbands at home Whereby he sheweth that the husband ought to bee so instructed as hee may be ready to instruct his wife at home And therefore the husband after the example of the Bee should euerie where gather euerie good instruction that he might bee able to impart it to his wife and by hauing communication acquaint her therewith There are other duties which bee common both to the husband and the wife as among the rest such as proceed of the vnion and coniunction of marriage whereof it is said They are one flesh Genes 2.24 Math. 19.5 And of this vnion proceedeth the mutual loue betwixt them For no man saith the Apostle hateth his owne flesh but loueth and cherisheth it Ephes. 5.15 Titus 24. But for as much as the foundation of this mutuall loue is the vnitie of marriage wherby the husband and the wife are made one flesh the husband as the head the wife as the body It followeth that this loue must be stedfast not variable and that the vnion of marriage continue notwithstanding whatsoeuer befall either the husband or the wife Notwithstanding whatsoeuer complexions wee say natures and infirmities may appeare whatsoeuer sicknesse losse of goods iniuries griefes or other inconueniences that may arise yet so long as the foundation of loue that is the vnion of marriage doth continue so long must loue and affection remaine Math. 5.44 God commandeth vs to loue our neighbours as our selues because they be of our flesh Albeit therefore that he contemne hate offend or wrong vs albeit he be our enemie and in respect of himselfe deserueth not that wee should loue him yet because hee is of our flesh the foundation of loue remaineth we must loue him How much rather ought they to put this in practise who by the bond of marriage are made one flesh The rather because the vnion betweene man and wife is without comparison more straight bindeth them each to loue other much more then the coniunction wehreby man is vnited vnto his neighbour But this is the mischiefe that in many their loue is not grounded vpon the vnion of marriage but vpon beautie riches and other carnall and worldly considerations subiect to change alterarion and losse This corruption that respecteth beautie is olde and noted to bee among the causes of the flood Genes 6.2 The sonnes of God saith Moses seeing the daughters of men were faire lusted after them and tooke them in marriage But indeed it is mony that maketh loue and riches ingender affection witnesse the experience of our daies Yet such loue resembleth onely a fire of straw which is but a blaze and is soone out vnlesse it be continued with great wood or other like substance Loue growing of beautie riches lust or any other like slight vncertaine and fraile groundes is soone lost and vanished vnlesse it be maintayned with the consideration of this vnion of two in one flesh and the vertues thereto adioyned and therefore must euery man thinke vpon this vnion in marriage that he may enioy nourish and continue the loue that thereof proceedeth the rather because such loue is the nurse of concord that maketh marriage happy As contrariwise the want of this loue is the fountaine of strife quarrelling debate and other like afflictions that conuert the paradice of marriage into a hell For dissention betweene man and wife is the trouble and ouerthrow of the household They that will auoide such strife must therfore loue each other and especially they must haue care hereof when they are first married For a vessell made of two peeces and glewed togither may at the first bee easilie broken but in time groweth strong so is it also with two persons that are glewed or ioyned togither by the bond of marriage This loue the mother of peace will ingender a care and dutie each to support other and so to practise the same which Saint Paul requireth in all beleeuers that is To be gentle one to another frendly each to forgiue other euen as God hath forgiuen vs through Christ Let the husband thinke that he hath married a daughter of Adam with all her infirmities and likewise let the woman thinke that she hath not maried an Angell but a childe of Adam with his corruption And so let them both resolue to beare that that cannot be soone amended Let not the body complaine of the head albeit it haue but one eye neither the head of the body albeit it be crooked or mishapen Such defaults do neuer breake vnion
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
be partaker of the inheritance of the Saints in light and hath deliuered thee frō the power of darknes and hath translated thee into the kingdome of his deare sonne 2. Cor. ◠1 Rom. 13.12 Receiue not this grace in vaine but cast away the works of darknesse and put on the armour of light Be renued in thy heart and in thy spirit that it may appeare I haue bin carefull for thee Thus a carefull father seeketh to traine vp his sonne and to nurture him Now there bee some necessarie meanes and helpes whereby godly parents may the more effectually and vertuously bring vp their children according to the directions before spoken of as these First not to suffer their children and youth to haue their owne will For Salomon saith Prou. 11.20 They that are of a froward heart are abomination vnto the Lord. And againe in the 29. chapter vers 15. A childe set at libertie maketh his mother ashamed But what will some be readie to answere in this case Oh hee may be broken of that time enough afterwards But what saith the Wiseman Eccles 25.27 Giue no passage to the waters no not a little The heart of a childe is as the violent waters And as those which haue experience in keeping and repairing the sea bankes can easily tell vs that if the raging waues should be suffered to break ouer but one tide they should hardly in many daies recouer it againe so if thou sufferest thy childes affections to haue the full swinge and course yea but a small season thou shalt hardly or neuer againe winne this breach 2. The second meanes is moderation in diet not to pamper children with too much meate or that which is delicate but to giue thē that which is holesome and sufficient and no more For excesse breedeth diseases both in bodie and minde maketh them gluttons and drunkards consumers of patrimonie and this vice draweth a thousand more with it and euen as the fattest soyle bringeth foorth the rankest weedes so pampered children brought vp without due gouernment and discipline thrust forth the greatest and most ouergrowne vices 3. The third helpe is not to clothe them with costly apparell or to attire them with new fashions For this againe is contray to the nature of paines and labour and stirreth vp pride For euen as the soft flaxe soone catcheth holde on the fire so youthfull nature will soone bee inflamed with this vice as lamentable experience too much teacheth at this day For from whence commeth this disguised monstrous apparell but from wanton and dissolute education of youth This is the speciall sinne of England and if any thing bee the ouerthrow of it which God for his mercie turne away it will be this the land is too heauie of this sinne For the pride of al nations and the follies of al countries are vpon vs how should wee long beare them How art thou fallen from heauen Esa 14.12 Zeph. 1.8 ô Lucifer sonne of the morning And it shall be in the day of the Lords sacrifice that J wil visit the Princes and the Kings children and all such as are clothed with strange apparell 4. The fourth helpe is reprehension or chiding And this is taught Prou. 29.15 The rod and correction giue wisedome Where by the rod is vnderstood chastisement and by corrections is vnderstood chiding or reprehension The want of this helpe was the vtter spoile and vndoing of Adonijah as may be seene 1. King 1. 2. chapters And here we cannot but iustly finde fault with most parents who though they be somewhat carefull for their children while they be tender yet when they be come to some yeares of discretion as to fifteene or sixteene which time is most fit for reprehension because then by al reason it should soonest enter and which time againe is most dangerous because then our affections are most strong in vs oh then they be growne to mens and womens estate they may not be reprehended they may not be disgraced But know thou oh wise parent that so long as thou hast a childe so long thou art a parent and so long as thou art a father so long thou must carrie a fatherly authoritie and power ouer him 5. The fift helpe is chastisement and it may well be called a helpe because where reprehension will not serue that must helpe and this must bee vsed in order and method as the skilfull Phisition will not giue his strong and bitter pill before his preparatiue least the working of it should be hindered by the stubborne and indurate obstructions so the wise parent in curing his sonnes vices must not strike before he hath reprehended or preadmonished least either he bee too much cast downe and discouraged or waxe obstinate This kinde of phisicke as it is more strong then the former so it hath a more forcible and excellent working For great is the godlinesse in that seueritie by which the power of sinning is taken away And againe Salomon in the 22. of the Prouerbs vers 15. saith more worthily Foolishnes is bound in the hart of a childe but the rod of correction shall driue it away And againe in the 13. chapter vers 24. He which spareth the rod hateth his sonne that is he is an enemie vnto him Wherefore know thou this O thou father that when thou seest thy sonne dangerously sicke with the disease of sinne and doest not vse this helpe and remedie which God in his holie word hath prescribed vnto thee thou art accessarie to thy childes death as an enemie and his blood shall be required at thy hands because that where thou mightest haue saued him thou hast wilfullie cast him away For Gods loue good parents looke to your children Oh that parents had lesse naturall affection or more wisedome for euery parent is blind in his owne children Oh is it not a pittifull thing that parents should themselues make graues for their owne children and burie them quicke without all compassion and thinke they doe well in it And is it not a follie aboue al follies that while the parent layeth his hand vpon his childs mouth to keepe away the colde winde hee presseth it down so hard that he strangleth him therwith Thus many a father and mother in the world haue killed their deare ones by their inordinate loue and cockering of them and thus manie poore infants must still be murthered because parents will not be warned Parents are bound by the law of nature to loue their children for what a crueltie were it not to loue them that they haue gotten and borne But yet wisedome requireth that they somewhat dissemble and hide their loue especially to those children that bee of some reasonable discretion least they should take boldnes thereupon to doe what they list Genes 6.5 and 8.21 Matth. 15.19 For if we well consider of mans nature that it is euill euen from his birth we shall then finde the young childe which lieth in the cradle to
parts of their bodie so much more should it grieue them to haue such children as either for want of knowledge and heauenly wisedome cannot walke in the feare of God or abusing the knowledge giuen them prostitute and giue themselues to all sinne and wickednesse it is marueilous how greatly parents can bewaile the wāt of one naturall gift proceeding of some imperfection and how easily they can passe ouer without any griefe the want of all spirituall graces springing from corrupt education In like maner is it strange that men can take the matter so heauilie when their children breake into such offences as either haue open shame or ciuill punishment following them and yet can make no bones but passe ouer such sins as are against the maiestie of God accompanied with euerlasting cōfusion and vnspeakable torments Wherein what doth the most part of men bewray but their great hypocrisie in that neither their ioy nor their griefe is found to their children and that they loue themselues more in their children then either their saluation or the glorie of God the tender loue and care whereof no doubt did increase the sorrow of Dauid for the death of his sonne Absolon 2. Sam. 18.33 who was not so much grieued for the losse of a sonne as for that vntimely end of his son to whom the time of repentance for his saluation and the glorie of God was denied which happily if he had liued his father Dauid might haue reioyced in Let parents therefore learne to correct their affections to their children and bee grieued for their ignorance impietie and sinnes whereof either their carnall copulation the not lamenting of their naturall corruption the want of prayer and holie seede or prophane education armed with the wrath of God may be a most iust occasion Can parents hope for a holie posteritie or doe they maruell if the Lord crosse them in the children of their bodies when they make as bolde and brutish an entrance into that holie ordinance of the Lord as is the meeting of the neighing horse with his mare when being ioyned in that honourable estate of matrimonie either as meere naturall men without all knowledge of God they beget their children or as too carnall men without the feare and reuerence of the Lord neither bewayling their corruptions which they receiued of their ancestrie nor praying against their infirmities which may descend to their posteritie they abuse the mariage bed Lastly when hauing receiued the fruit of the wombe they haue no care by good and vertuous bringing vp to offer it to the Lord that their childe by carnall generation may bee the childe of God by spirituall regeneration Surely no and yet men looking vp to God his prouidence and secret counsell without all bethinking themselues of their corrupt generation from which their children are descended without all looking backe into their wicked and godlesse bringing of them vp will fret against their sinnes fume against their children yea often they wil correct them and that to serue their owne corruptions not so much grieued for that they haue sinned against God as that they haue offended them Christians therfore must know that when men and women raging with boyling lust meete together as brute beasts hauing no other respect then to satisfie their own carnall concupiscence when they make no conscience to sanctifie the marriage bedde with prayer when they haue no care to increase the Church of Christ and the number of the elect it is the iust iudgement of God to send them either monsters or naturall fooles or else such as hauing good gifts of the minde and well proportioned bodies are most wicked gracelesse and prophane persons Againe on the contrarie wee shall finde in the word of God that noble and notable men commended vnto vs for rare examples of vertue and godlinesse were children asked and obtained of God by prayer Gene. 4.2.25 Our first parents Adam and Eue being humbled after the birth of their wicked sonne Caine obtained a righteous Abel of whom when by his bloodie brother they were bereft they receiued that holie man Seth. Abraham begetting in the flesh had a cursed sonne Ismael but waiting by faith for the accomplishment of God his couenant he obtained a blessed Isaack Gene. 21 2. Iacob not content with one wife according to the ordinance of God was punished in his children yet afterward being humbled he receiued faithfull Ioseph Gene. 30.24 1. Sam. 29. Elkana and Hannah praying and being cast downe had a Samuel that did minister before the Lord. Dauid and Bethsheba lamenting their sinnes 2. Sam. 22.24 obtained Salomon a man of excellent wisedome Zacharie and Elizabeth fearing the Lord Luke 1.13 receiued Iohn the Baptist a forerunner of Christ Looke what sinnes parents haue receiued naturally without God his great blessing without prayer and humbling of themselues they shall conuey them to their posteritie And although the Lord graunteth sometimes ciuill gifts vnto the children of naturall and carnall men yet for the most part they receiue their naturall sinnes But if the children of God by regeneration doe see in themselues and lament their sinnes of generation praying that their naturall corruptions may be preuented in their posterities they shall see the great mercies of God in some measure freeing their children from the same Now when thou shalt see such sinnes to be in thy children enter into thine owne hart examine thy selfe whether they are not come from thee consider how iustly the hand of GOD may bee vpon thee and when thou wouldest be angrie against thy childe haue an holy anger with thy selfe and vse this and such like meditation with thine owne soule Lord shal I thus punish mine owne sinne and that in mine own childe shall I thus persecute the corruptions of my ancestors nay I see O Lord and proue that thou art displeased with mee for the too carnall conception of my childe I lay then in some sinne I asked it not of thee by prayer bee mercifull vnto mee O Lord and in thy good time shew some pitie vpon my childe Thus thinking thou goest about to correct nature in thy childe which he could not helpe arming thy selfe with prayer repenting with Iacob thou shalt bee so affected as desirous to draw thy child out of sinne yet with the mildest meanes and least rigor And one thing is most wonderfull that some will teach their children to speake corruptly and doe wickedly whilest they are young and yet beate them for it when they are old Againe some will imbolden their little ones to practise iniquitie towards others which when by the iust iudgement of God they afterwards exercise towards the parents themselues they are corrected for it And yet deale with these and such like men for the euill education of their children and they will answere Doe not wee as much as is of vs required wee send our children to the church to be instructed of the Pastor and to
besides the secret counsell of the Lord herein we must know that neither the promise of the Lord is so vniuersall that euery particular child of a faithfull man should be within the couenant or if of many there be but one blessed the promise is performed yea which more is though the faithfull man haue neuer a good child yet if vnto the thousand generation there be but one good the couenant is not broken neither must wee tie the Lord his worke so much to man that a good man may not haue an euil sonne seeing though the Lord visit not his sinnes yet hee may visit the sinnes of some of his Forefathers to the third and fourth generation going before To the second wee say that an euill father hauing a good child though the Lord shew not mercie to that particular man therein yet hee may remember his promise to some of the Forefathers in the thousand generations going before and though that an euill man haue no cursed child yet the curse may be accomplished in the third and fourth generations following Wherefore not speaking of election or reprobation which we leaue onely to the Lord to make good or bad we exhort parents to vse the ordinary meanes to bring vp their children so as they either by some good tokens may see them the children of God and heyres of the couenant or at least be comforted in their own conscience if their children for some cause vnknowne refuse it in that to the vttermost of their abilitie they haue vsed all good and godly meanes to bring them vp well offered them to God And if parents haue cause to bee grieued when thus trauelling in good education they cannot see good in their children how much more cause of griefe may they haue when they haue vsed bestowed no labour at all to bring them vp in the feare of the Lord And yet many will be grieued for the one that will not for the other Wherefore let vs learne if we wish to conuey God his blessings to our posterities let vs vse the duties thereunto let vs if we be loth to conuey God his iudgements to our children carefully auoid the meanes vnto it and surely as it is a blessed thing in the houre of death with Simeon to depart in peace Luke 2.29 leauing our wiues children and seruants members of Christ spouses to Christ children to God and seruants to the Lord so in death no one thing will bee more grieuous vnto a man then the Lord hauing giuen him the charge of so many soules to bee furthered to saluation that his owne tormented conscience shall presse him how in as much as hee could hee hath helped thē forward to their damnation and so which is more fearefull he shall haue them spewing and foming out on his face continuall curses in hell accusing him for euer to be a murtherer of their soules and a cut of their saluation The end of all this briefly is thus much that parents hauing fooles children not walking either in knowledge or in a good conscience must make some vse of so iust a cause of griefe examining themselues and accusing their own soules before the Lord eyther for that their meeting was prophane to so holy an estate or brutish because they desired rather a seed like vnto themselues in flesh and blood then such as might bee like to Christ by grace and new birth or that they begat their ofspring as meere naturall or very carnall men or because they eyther prophanely neglected all good education or monstrously misliked that in their yong children which they liked in themselues and punished in them their owne corrupt precepts or for that they suffered their children iniuriously to do euill to others which they could not suffer to doe to themselues or vntaught them that at home which was taught abroad or in that they doe lie in some sinne vnrepented of or else because they neuer made conscience to bring their posteritie within the couenant of saluation but still loued the flesh of their children and not their soules Let all Parents remember that they are bound by the Law of God and nature as concerning this bodily life to make good and honest prouision according to their degrees for the reliefe and maintenance of their children and familie And therefore such Fathers and mothers as consume and waste away their money and substance vnthriftily by dicing carding gaming or by any other indirect and vnlawfull meanes whereby their children and familie should bee maintayned doe very vnnaturally sinne and breake Gods commandements The wise man sheweth parents when is the best time to sow the seed of vertue in their children that it may bring forth the fruit of life and make them alway readie to die saying Eccles 12.1 Remember now saith he thy Creator in the dayes of thy youth Youth must thinke on death betimes to the end to liue well and die well As if he should say Bee mindfull and thinke on God in thy youth and do not prolong or defer it vntil age And so all their life shall runne in a line the middle like the beginning and the end like the middle as the Sunne setteth against the place where it rose One of the principallest duties that belong to parents towards their children is that they be very warie and carefull Marriage with Papists c. that their sonnes and daughters doe not match in marriage with such as are vngodly wicked and voyd of true religion Which if they doe they endanger the faith of their children and so commit a grieuous sinne For proofe whereof let vs consider first what marriage is how nigh a coniunctiō the Lord hath made it He made the woman of the mans nature flesh of his flesh bone of his bones Gen. 2.23 so that wee may not imagine that in the outward and worser part that that God which required so neer a coniuction wil suffer the mind and spirite of the husband and wife betweene faith superstition to be rent asunder Therfore when God said They shall be two in one flesh Verse 24. We may not thinke but that he spake it of the whole and perfect creature made of bodie and soule that they should bee of two one Or that God did by so holy a Law set free the holiest part requiring onely such agreement in the flesh and bodie and leaue the soule and spirit in dissention For as God gaue vnto both one name as touching their earthly nature signifying their vnity and called thē Adam Genes 5.2 So hee gaue vnto them a likenesse in name as they were ioyned in marriage to signifie their agreement in mind and spirit called the one Man and the other Woman Genes 2.22 23. Yea he gaue vnto marriage this especiall priuiledge Gen. 2.24 For this cause shall a man leaue his father his mother and shall leaue to his wife and they shall be one flesh but it could
Thirdly that they patiently take c Pro. 15.5.32 correction at their hands 4. Fourthly that they make continuall and heartie prayers to God for them 1. Tim. 5.4 Matth. 15.4 5 6. Genes 47.12 5. And lastly that they do relieue maintaine and nourish their parents in case they shall fall into pouertie or decay The summe and effect of all which is as followeth Fathers and Mothers are to their children in Gods stead Exod. 20.12 Deut. 5.13 By honour is meantal kinde of duty which children owe to their Parents As the Lord our God hath made and created children through their parents so hath he cast and made them subiect vnder the power and authoritie of their parents to obey and serue them in his stead saying Honour thy father and mother whâ—ch honour consisteth not in bowing the knee or putting off the cap or giuing to their parents the vpper hand onely but that they must loue them with all their hearts feare and dread them and that they cheerefully doe their commandements will and pleasure and that they seeke their worship credit profit and preferment in all things lawfull and if need require that they should giue their liues for them remembring that they are their parents goods and possessions and they owe to them euen their owne selues and al that they are able to doe yea and more then they are able By this word Honor is also signified the loue reuerence dutie obedience subiection entertainment and necessarie assistance that childreÌ„ owe to their parents As concerning the loue the summarie of the second Table comprehended in these words Thou shalt loue thy neighbour as thy selfe doth manifestly confirme it Matth. 22.39 For who can be a neerer neighbour for the children to loue then their parents Besides that they are not to bee loued onely as neighbours proceeding of Adam and Eue but also as fathers and mothers And therefore what ingratitude is it not to loue those of whoÌ„ next after God they haue their life and being together with many great and continual benefits towards them Also the loue that parents doe beare to their children besides so many their labours sorowes troubles and vexations should binde them reciprocally to loue them The Sunne shining a while vpon the cold stones doth so heare theÌ„ thay they yeeld some warmth so albeit that children bee as hard and colde as stones yet the experience and the daily feeling of the loue of their parents towards them ought mightily to inflame their hearts to loue them againe Take away the beame from the Sunne and it will not shine the springs from the riuer and it will drie vp the bough from the tree and it will wither the member from the body and it will rot And so take from children their dutie to their parents and they are no longer children but brethren and companions with those vnto whom Iesus Christ said Ye are the children of the diuell Ioh. 8.44 This band of the loue of children towards their parents should take such place not onely toward such parents as are louing and gentle but also as Saint Peter saith of the duties of seruants to their masters euen toward such as bee rigorous For if we ought to loue all the childreÌ„ of Adam euen those whom wee know not or our enemies and persecutors how much rather our parents albeit they shuld intreate vs roughly and with rigour either in word or deede and verily the principal cause stil abideth namely that they be our father and mother This ought children well to note to the end that patiently bearing their reprehensions reproofes and in generall whatsoeuer their troublesome and sharpe affections they may still continue and declare their childlike affection and loue And to that purpose children must remember the labour griefe anguish weeping sorow and other troublesome cares that their parents do abide and indure for them This loue must bee accompanied with reuerence and respect to say the truth Matth. 23.9 albeit the name of father belongeth properly vnto God as Iesus Christ saith You haue but one father euen him that is in heauen Yet doth he so impart it to those that haue begotten vs that they being called fathers do beare the title image of God And this is it that bindeth children to respect and honour them and to testifie the same by their outward reuerence Of this reuerence we haue a notable example in Salomon hee vnderstanding that his mother Berthsheba was comming to speake with him 1. King 2.19 arose from his seate came to meete her bowed before her and set her vpon his right hand Neither could his greatnes neither his royall estate priuiledge him from this respect honour due to his mother But when the sonne doth execute his magistracie or publike office he is greater then his father and must beare himselfe as a Magistrate not as a sonne but when hee is out of place or execution of office he must how highly soeuer he be aduanced haue a respect and yeeld reuerence to his parents But many times it falleth out otherwise for many children when they come to honour or wealth do despise their parents if they bee of meaner calling then themselues that hardly they will acknowledge or call them father as if they were ashamed of theÌ„ So that that man putteth off the affection of a childe to his father who by the eminencie of an office ouer him quencheth the name of a son But Salomon forgat not himselfe in this kind of dutie for he did not onely bow before his mother as is aforesaid but also called her mother saying 1. King 2.10 Mother aske and J will not denie thee And this doe we the rather note also vpon another consideration namely that his example coÌ„demneth the custome of these daies wherein this name of father and mother is accounted so base contemptible that the childreÌ„ of kings princes yea euen of mean gentlemen speaking to their parents must not say father mother but Sir my Lord my Ladie Madam c. But the due honour to parents that we here speake of implieth not onely this outward reuerence but also that wee should so esteeme of them as that neither our selues should despise them neither should wee suffer others to haue them in contempt And this are wee to vnderstand in the saying of Iesus Christ Iohn 8.49 I honour my father but you dishonor me He there defendeth the honour of his father against the false opinions and slanders of the Iewes But some there are so vnnaturall and peruerse that forgetting all due reuerence and respect to their parents they will not onely despise them in their owne hearts and suffer others to speake hardly of theÌ„ but also will themselues so farre exceede as euen to lay them open to the scorne of others Ham the sonne of Noah seeing his father lie vncouered Gen. 9.22 called his brethren to shew them his fatherâ— shame But so odious was
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