A Bartholomew Fairing for Parents, to bestow upon their sons and daughters, and for one friend to give unto another: Showing that children are not to marry, without the consent of their parents, in whose power and choice it lieth to provide wives and husbands for their sons and daughters.  
Wherein is sufficiently proved, what in this point is the office of the fathers and in like manner declared the part and duty of all obedient children.  
By john Stockwood, Minister and preacher of Tunbridge.  jerem. 29.6. 
Take you wives, and beget sons and daughters, and take wives for your sons, and give your daughters to husbands, that they may bear sons & daughters, that you may be increased there, and not diminished.  
LONDON. Printed by john Wolf, for john Harrison the younger, dwelling in Pater Noster-rowe, at the sign of the golden Anchor. 1589.   

To the right worshipful, M. Thomas Skevington of Skevington, Esquire, at this present high Sheriff of Leicestershire and one of h●r majesties justices of the peace there: john Stockewood Minister and preacher of the word of God at Tunbridge in Kent, wisheth all felicity of mind and body, through jesus Christ our most merciful redeemer.  
CHildren (right worshipful) as we all well know, when their parents or any of those, with whom they have any familiarity, go unto any fair, use commonly at their taking their journey to say unto them: I pray you bring me home a Fairing. And not only children are for the most part thus affected, but we see it also to be the fashion of others of greater growth, & further years, when as at fairs they meet with their friends and acquaintance, to be begging and ask of them: What will you give me for a fairing? And the courtesy that is this way bestowed, be it in a manner never so small and simple, is notwithstanding well accepted and kindly taken from the hand of the giver, as being a sign and token of his good will and loving affection towards the party, on whom he doth bestow the same. This custom simply in itself not to be condemned (although through abuse the best things may be perverted) I have at this present framed myself unto, & as I could for the shortness of the time, prepared this treatise, discoursing upon the office of parents in providing their children of honest marriages in due season, & showing at large the duty and obedience of their sons and daughters in this behalf.  
How necessary for all sorts of people this my travail (such as it is) may be, it is not my meaning here in many words to dilate. The general want of performance of duty in this respect, on the one side by the parents, and on the other by their children, hath been the foster-nurse, & brood-mother of many great inconveniences, wherewith both the Church & common wealth, yea and many private families, are not a little pestered, against the which if by this my labour, God of his mercy granting unto it this blessing, I may be thought to have set down some remedy, it shall nothing grieve me to have taken the same, being glad if any way by my simple service, I can bring any profit uno the Church of God, the which how much or how little soever it be, who so shall thereby receive any benefit next unto God he shall be beholding unto your worship for the same, who have been the chief occasion of the publishing hereof.  
For owing a duty unto you for your courtesy showed, at the request of the right honourable, the Earl of Huntingdon, my very singular good Lord and master, I have ever since been devising, how I might give out some testimony of my grateful remembrance of this worshipful kindness, and having none other means of greater valour, I have presumed to give trial thereof by these paper thanks whereby all posterity may witness, that I acknowledge myself to remain a debtor unto you for undeserved courtesy extended towards me, the which, in as much as I am able no other ways to requite, I do in all humility request your worship to account and reckon me in the number of those, who being many pleasured by you, though hindmost peradventure in worldly ability, will be found notwithstanding as forward as the foremost in all dutiful and thankful good will, as one that hateth in the world nothing more than the most ugly and loathsome monster of ingratitude and unthankfulness. The time falling out so fitly with the finishing of this work, and publishing the same, I have given unto it the name of a Bartholomew Fairing, 
The reason o● the Title.  the rather by the novelty of the title to draw on the multitude of people that now out of all places of our country repair unto the city, to the better beholding and consideration of the matter contained in the treatise: the which, as it is general, and concerneth all that either are, or may be parents, or children: so the doctrine marked heedfully, and practised accordingly, cannot choose but fall out available unto many, who learning here, that which for the most part they were ignorant of, and thought strange before, will henceforth prove to be more careful fathers in providing christian marriages for their sons and daughters, and their children more dutiful & obedient in being ruled by them, & following of their choice, and in diligent warefulnes, that they entangle and bewrap not themselves in wedlocke-bands without the consent and liking of their parents. Accept therefore I beseech you (right worshipful) this simple present as an unfeigned token of my good will, with that favourable courtesy, wherewith you are wont to embrace others much bounden well-willers, the which, if you shall vouchsafe me, I have obtained my desire praying the almighty for ever to protect you. Tunbridge, this 20 August. 1589.  
Your W. much bounden in all dutiful and most thankful good will: john Stockwood.   

To all godly Parents, with their like virtuous children, and all other the Christian Readers, into whose hands this book may come, increase of true knowledge & sincere practice of the same through jesus Christ.  
IT is not for nothing (right courteous and christian readers) that we have been by our Saviour Christ so many years sithence beforehand warned of the state and condition of this woeful and doting world set on fire upon mischief & iniquity, that the nearer it groweth and hasteneth unto his end, the worse & worse it shall daily wax, insomuch that the Lord when he shall come to judgement, 
Luk. 18.8.  shall hardly find faith upon the earth. For such are the miseries of our times, that notwithstanding the plentiful preaching of the Gospel in most places, sin still reigneth in abundance, and iniquity getteth more and more the upperhand, insomuch that those enormities and outrages, the which are condemned by the law of Nature, the word of God, the practice of the godly in all ages, the testimony of the Heathen, and general consent of all commendable learning, are notwithstanding of many not only laughed and jested as, but also sought to be countenanced, and defended (anevident token of the great corruption of our age) of such as otherwise want not their due praise for ciusll conversation and behaviour. Among these is not the last nor least, the too usual bad custom of children's marrying, without the consent and allowance of their parents a sin that nature itself abhorreth, and all writers of the better note, in all ages utterly disallowed, and yet of the greater number holden and taken for no fault at all, whose error in judgement, arising for the most part of ignorance, I have fasthfully laboured by all sufficsent kind of proofs in this writing to disprove, the which not unfitly, nor nigh my purpose and meaning at the leastwise) offensively, I have termed a Bartholomew fairing, respecting the time, and the great resort that yearly come up to the fair, who, now if they list may have a novel of small prices but yet of much value, to bestow upon themselves their children & their friends, worthy I hope of their reading and much more of their practice, as their several places & callings shall require. And I have been the more willing to enter into this course, and undersaken this matter, that I might discharge some part of a promise unto diverse my godly friends of Kent and Sussex, which are towards the right honourable and virtuous Earl of Huntingdon, unto whom I also myself am bound in all dutifulness in the Lord, who by their due right may justly claim the same as my hand of whom they have all so well deserved, and unto whom I am sure this treatise will come welcome Howsoever it fall out of some to be misliked: for concerning them I am fully persuaded, as joshua speaketh of himself and his. 
joshua. 24.16  That they and their houses will serve the Lord. And I make no doubt of alother zealous Christians, but that this labour shall be well thought off. It is grown I confess, albeit unto no great, yet much bigger bulk, then when I began it, I supposed it should: the Lord having given a further blessing unto it then I looked for, whereby I am comforted, that he will of lake mercy direct it unto the good and benefit of his Church. Eloquence and rhetorical florishing, with filled words and brave phrases, are not here to be expected and looked for, as being such flowers, the which never grew in my barren, plain, and homely country garden, yet may the herbs that here are to be found, though not caring any outward gay and gallant show, yield an wholesome and pleasant smell in the nostrils of all godly parents, worn not in the hands, but in the hearts and minds of all loving and dutiful children, the which should henceforth of conscience and knowledge put into diligent use and practise this most necessary and weighty point of duty, the which hither to of ignorance, and lack of teaching, hath of the greater number been neglected, foreslowed, and overpassed.  
Vnfeignedlie wishing your knowledge and practice of all necessary duties. john Stockwood.   

That Marriages are not to be made without the consent of Parents.  
AMong many other vices, wherewith the world at this day is full fraughted, insomuch that the very elements themselves, together with the rest of the creatures (as S. Paul in his 8 Cap. 
Rom. 8.20.21.22.23.  unto the Romans doth teach us) do groan under the burden of them, looking for a change, from the vanity whereunto they are made subject through the sin of man, that they may be restored unto the glorious liberty of the sons of God, this one is neither the lest nor the last, whereby youth for the most part is grown unto such a pass, that forgetting all childlike affection and dutiful obedience unto father and mother in the highest point of subjection, the which they own unto them in this life, and whereupon dependeth their making or marring (as they say) together with the continual joy or sorrow of their parents they wholly follow their own will and let out the rains unto their own unbridled & unsettled lusts, making matches according to their own fickle fantasies, and choosing unto themselves yokefellows after the outward deceivable direction of the eye, nothing regarding the sound advice of a mind guided with the knowledge & fear of God, the which counseleth to respect the inward graces and ornaments of the soul, & not to be enamoured with the outward garnishing, beauty, br●●uerie and decking of the body. And here of it cometh to pass, 
Gen. 6.1.  that men in their marriages following the manners of the sons of the first forlorn world, seeing the daughters of men to be beautiful & pleasing unto the eye, take unto themselves of all that they like, not waiting nor staying for the choice of their parents, by whose authority, if they ought to be directed in the matters of smaller weight and less importance, 
If obedience due unto parents in the smallest matters, much more in the greater.  as now is so shameless and void of grace, that he dare to deny, how much more are they then to be ruled by their grave advice in this which chief concerneth God's glory, their own welfare, the cheering and rejoicing of them that have begotten them.  
But like as in the first age of the world, this sin is in the place of Genesis before recited, reckoned up by the holy Ghost for one of the principal causes that moved God to set wide open the windows of heaven, and to pour down rain in such fearful abundance, as that in the raging force & swelling stream of the same, man with all other creatures miserably perished, those only excepted, the which were preserved in the Ark so questionless we do owe most of the plagues, wherewith now a days God punisheth this present age, and in the end will in fearful manner consume the same unto this great and main sin of children their matching in marriage without the counsel and advice, nay spite of the teeth of their godly parents. For marriage being the means the which God himself hath ordained and sanctified for the propagation and increase of mankind, that being taken in hand in his fear, a godly seed being multiplied & grown up here on earth the same may be blessed to the constitution & making of a Church, the which may serve him in holiness and righteousness: when the same is taken in hand with the breach of his commandment, so far off is it, that any blessing is to be hoped for, that contrariwise his hot indignation and heavy curse hangeth over that house & family, 
Marriage taken in hand with the breach of God. commandment, can not prosper.  where the parties which are the principal pillars and upholders of the same, are linked andtied together in such a band of wedlock, whose links & enclosings are not fastened and coupled together with the necessary and lawful assent and liking of the parents, whose authority & consent ought to bear the chiefest sway, and strike likewise the greatest stroke in this most holy and heavenly action. And like as marriage is begun & enterprised in the fear of God according to his word, there God is well pleased, there the parties so matched live together in a joyful agreement and liking the one of the other, there God is honoured and served in sincerity and truth, there the children, when God giveth them, with the rest of the family are instructed and brought up in the knowledge of religion, and grounds of faith: so on the other side, the regard of that which God especially commandeth, being shut out of our marriages, there must needs ensue his dislike, and displeasure, there is jar and discord, there God's honour is neglected, there houshold-discipline and christian-instruction of such as belong unto our charged, goeth utterly to wrack, and is nothing at all regarded. And no marvel: for, if where God blesseth, all things go well and do prosper, then consequently where he curseth, there nothing thriveth, hath good success, or goeth happily forward.  
Now if any shall suppose that these speeches are but words of course, & carry a gallant show, without any substance or proof of matter, pointing rather unto such an order as we would have, or wish to be observed in the matches of our children, then showing by good evidence that so it ought indeed and of right to be, it is now time that we draw somewhat nearer unto the question, the which upon weighty consideration we have taken in hand, 
The principal drift and purpose of this Treatise.  & by God's assistance mean to prove: which is, that children may not marry without the consent & agreement of their parents. And this I hope shall in such sort be performed, as that it shall plainly appear, that not only the consent of father & mother is chiefly requisite in the case of marriage, but also in the former ages and more ancient times of this world, always declining from better to worse, that the choice itself of wives for the sons, and husbands for the daughters, rested wholly in the power & authority of the parents, insomuch that not only the better sort of the children of the godly referred the whole care of their bestowing this way unto the provident election of their fathers and mothers, but the very heathen themselves that were not altogether past grace, and had clean shaken of the yoke of dutiful obedience, would not so much as once vouchsafe to hear of the motion of any match for themselves in the state of wedlock, except the choice of their fathers & mothers had gone before.  
First then I willay this down for the foundation, whereupon the rest of the building shall be framed, the which is granted and agreed upon among all the learned: namely, that howsoever the mind of man since and through the fall of our first parents, is blinded and darkened, 
God hath planted certain general principles, & grounds of true thin the hearts of all men.  yet God hath left some small & general sparkles of light in the same, the which the very heathen have acknowledged, and received for undoubted truths, and there is none so blunt and shameless, that he can gain say them, as for example: That we ought not to hurt or wrong any man: That we must give to every one that which is his. And (which is the head and chief of all, concerning our outward behaviour, and such dealings as usually do fall out between man and man) Do not that unto another, the which thou wouldst not have to be done unto thyself. with many other such like, the which we otherwise term The law of nature, or of nations, be cause they are naturally engraven and written in the hearts of all men, 
Rom. 1.13.  and approved and received with the general consent of all nations, yea and that so far forth, that those which do violate and break them were worthy of death, as the holy Apostle himself somewhere in words doth testify and witness: if therefore it be a principle that no man doubteth of, That we should do as we would be done unto, and that we ought not to do unto others that thing, the like whereof we would be grieved and offended, they should do unto us: 
The first reason from the law of nature  I appeal to the conscience of all graceless sons and daughters, as now a ●aies (the more is the pity) in too great multitudes betrothe themselves in marriage without the privity, nay against the will of their fathers and mother, whether that they would take it in good part at the hands of their children, if they should in like manner provide themselves of wives and husbands, their good will and consent being not first obtained before, if there be none having any conscience at all, but that the same duly examined every night when he goeth unto his bed, telleth him that he would not thus himself be served: let this rule then be sufficient to teach him, that he also ought not to marry without the well liking and agreement of his father and mother. wouldst not thou whatsoever thou art, that thy child, if thou carry any fatherly mind towards him, should in his matching and marrying be advised and directed by thee? And darest thou affiance and assure thyself unto an other in the most honourable and holy estate of marriage, without the knowledge and counsel of thy father? Thou thyself the more dearly and tenderly thou lovest thine own child, the more deeply wilt thou be touched with grief and sorrow in thy very innermost bowels and affections, he, if he bestow himself contrary to thy liking, and can those that begat thee, thinkest thou, rejoice and be glad, when thou hast wedded contrary unto their mind and good liking? Do therefore as thou wouldst be done unto: Marry with the consent of thy parents, as thou wouldst that thy children should do with thine. And as thou wouldst not that those under thy government should join in matrimony against thy will, so in any case take heed, that thou contract not thyself according to thine own pleasure, but stay for the direction and good advice of thy father, for it is an hard matter to have the testimony of thine own conscience to be always accusing thee that thou hast done amiss, and contrary unto that obedience, the which thou owest unto thy superiors, and lookest also that thy children should perform unto thee.  
secondly, that these privy contracts, that is to say, 
The second reason taken from the authority of parents over their children  such as are made in secret, or in corners, or otherwise in place never so public without the consent of the parents, are not lawful, may this way more plainly appear, if we weigh & consider, that children are not at their own liberty, & disposition, nor (as they say) their ownemen, but under the authority and power of their parents, like as servants are at the disposing of their masters. Nay they are so much more bound unto their fathers & mothers than servants are, or can be under the power of their masters, by how much next under God, they do owe their very being unto those that begat them, which they do not unto their masters, & therefore is the band of their obedience greater and straighter unto their fathers, then is that of servants unto their masters. Here of it followeth that those which are alike subject unto the government of others, are also alike debarred from the same freedoms & liberties, that otherwise, if they were not thus subject, they might enjoy: but servants and children are tied with a like and equal band of subjection insomuch that if in this behalf there be any odds, it is in this, that children own more duty unto their fathers then servants unto their masters, as was proved a little before: they are therefore debarred from the same liberty and freedom, whereof ensueth, that if servants have not this liberty without the leave of their masters to betake themselves unto others, no more may children without the authority of their parents, affiance and betrothe themselves in marriage unto others: but servants are by the laws, as the learned do know (and I speak of the laws and servants, 
The laws of elder times restrain servants ●●o liberty at their own pleasure to be take themselves to others without the leave of their masters.  not as they are with us at this day, but as they were in the more ancient and elder times) restrained of this liberty to place themselves with others against the will of their masters, therefore children may not give themselves in matrimony unto others without the consent of their progenitors. And albeit that by the laws of our own land now in force there be as yet no proviso made against the matching of servants without the approbation and allowance of their masters, yet (under the correction of others) it seemeth unto me great reason, that where there are no parents, even in those places the servants, should take the direction of their godly masters in this behalf, in which my judgement I am not singular, but can, if need be avouch mine assertion by the authority of the learned But what shall this need, when as the equity here of may be inferred of that which we read in the books of Moses, where, such as please with diligence to confer the places, 
Exod. 21. levit. 25. Deut. 15.12.  they may easily find, that such servant as were Ebrues, though the time of their service was shorter than was theirs, which were strangers and of other nations, yet during the space of their years they had to serve in, they were not to marry at their own liberty, but their masters hand bore the chief stroke in this business. This course being observed in the Ebrue servants, it will not, as I take it be gainsaid, that servants of other people and countries, whose bondage in many respects was far heavier, were likewise deprived of this liberty of marrying, during the time of their servitude and thraldom, without the appointment of their Lords and masters: yet hereby is not meant to prejudicate or impeach, much less to control the liberty of our laws, or lawmakers, in such cases as God hath left free unto them, but only out of that which God himself set down unto his own people in debarring servants, as servants to make their own choice in cases of marriage, to prove that children, which are in as great or rather greater subjection unto their father's authority, are likewise bound by as hard a band to tarry for the consent of their parents in their contracts of matrimony.  
thirdly, the great sovereignty, 
The third reason taken from the large iurildiction and power the which in ancient times hath been permitted unto parents over their children, the which custom, albeit that it be not simply to to be allowed yet it proos veth their for veraintie in other matters to be well performed by their children without any inconvenience.  rule & power that by the law of Moses was given unto the jewish fathers over their children, and by the ordinances of the Romans to the parents over their sons and daughters, by virtue whereof the one in cases of necessity might sell their children for bondslaves to relieve themselves, and the other might kill them in revenge of their own private injuries done unto themselves, or public enormities offered unto others, albeit that of Moses may be thought to be permitted, like as other things for a time in regard of the hardness of their heart, and this of the Romans deserve justly to be condemned as barbarous, cruel, and savage, yet do they both argue, that if parent's authority were in those times so large in things that seem so hardly to be digested, that they had a far greater authority in those matters & duties, the which might be performed with more conscience, and much less difficulty and danger, namely in bearing chiefest sway in the marriage of their children, and in other causes of like dutiful obedience. 
The fourth reason from the condition of goods unto the power that the owners have over the same   
To this may be added, that the children are worthily to be reckoned among the goods and substance of their fathers, and that by a more especial right then any thing else, the the which belongeth unto their possession, as those which are more nearly linked and joined unto them, and which cost them more dearly, being flesh of their flesh, and bone of their bone, and without whom, they had never bone: so that they own themselves wholly unto them in all manner of obedience and dutiful affection, and shall in seeking to betrothe themselves at their own pleasures, not regarding to have the good will and leave of their parents, deal as preposterously, and overthwattlie, as if the goods should go about to dispose the owner and possessor of the same, and not be disposed and ordered by those unto whom the possession and property of the same doth by right and equity belong and appertain: for it standeth with great reason, that the owner dispose of the goods, and not contrariwise the goods of the owner, which were in deed a thing very absurd or contrary to all reason. Now if any shall doubt, 
Children are the goods of the parents.  whether that the children be to be reckoned among the goods of their parents or no, he seemeth to be ignorant of that point the which the devil himself well enough understood, as we may read in the first of job, where it is set down, that when God gave him leave to deal withal that job had, he meddleth with his sons and daughters, as well as with his servants, and rest of his substance taking them also to be a portion of the same. Wherefore even in this that children are their father's riches (as it is the common saying) they must not bestow themselves but must be bestowed of their parents, whose goods they are. And lest any man should contemn this as a weak and childish reason let him know, that the learned Father Theodorus Beza useth it, although not in the same just number of words, yet in this very self same argument, and to the self same purpose, in his book de repudijs & divortijs, where his judgement may be further seen to jump with mine fully in this question, as mine also in this behalf agreeth with the opinion of all the learned.  
And it seemeth not to be much impertinent from this place, 
The fift reason from the uneffectualnes of vows without the consent of parents, and husbands in their children and wives.  the which we read in the book of Numbers concerning Vows, where among other things we do find, that the vows which were made by the children without the privity and consent of the fathers, and of the wives without the liking and allowance of their husbands were altogether unlawful and of no force. And the reason according to true meaning of the place, is given by the best Interpreters, because neither children, nor wines are sus iur●s, that is, at their own liberty and appointment, but under the rule and government of others, namely of their parents and husbands. As therefore to make a vow unto the Lord, being in itself and of it own nature an holy and acceptable action unto God, and where with he is well pleased, is notwithstanding in children unlawful, because it is such an action as they only may perform which are free and at their own disposition, the which they are not: so in like manner to consent in matrimony, although in itself it be both honest & lawful, yet is it not an action of force in children, without the consent and allowance of their parents, because that children are not free & at their own liberty, but by the laws both of God and man tied and bound unto the subjection of their fathers, as hath at large been showed before, and through the whole discourse of this treatise is to be proved also hereafter.  
In the 22. 
The sixth reason from the laws in Exodus, of entifing of maids, and the father's selling their daughters for servants.  of Exodus there is a law concerning the enticing of maids (a practice this day too common, because there is not discipline sharp enough ministered to repress it) and in the chapter before going there is another constitution as touching fathers, that to relieve their own necessities are constrained to sell their daughters for servants: by the first whereof it appeareth, that the contract of children without the consent of their parents, is not available, or of any force: and by the second may easily be gathered that servants were not at liberty to make their own choice in marriage, but that the right thereof appertained unto their masters, both places jointly concluding flatly for me, that both children & servants as Res domenorum: that is, the goods of their owners, are not, as in other cases of less weight, so in like sort in that matter of great importance, namely the bestowing of themselves in wedlock for to follow the violent stream of their own pleasing affections, but to be ordered and guided by the rule of their fathers and masters. I will set down the several words of the law in both these cases, that being diligently observed and marked, fathers and masters may learn what was the authority in the marriage of their children & servants, and that these likewise may understand what is their part & duty in these considerations. 
Exodus. 22.16.17  The words for enticing of maids are these: And if a man entice a maid that is not betrethed, and lie with her, he shall endow her and take her to wife: if her father refuse to give her to him, he shall pay money according to the dowry of virgins. 
Exod. 21.7.8.9.  Here is expressly set down, that albeit the two parties were fully agreed, yet is the match not to go forward, unless the father also do give his consent. Now for the father his selling of his daughter, to redeem his own need and poverty, thus speaketh the lawgiver in the chapter afore going: Likewise if a man sell his daughter to be a servant, she shall not give out as men servants do. If she please not her master, who hath betrethed her unto himself, then shall he cause to buy her, he shall have no power to sell her to a strange people, seeing he despised or deflowered her. But if he hath betrothed her unto his senne, he shall deal with her according to the custom of the daughters. So that ye see how the maiden in this sort sold to be a servant by her father, became by this sale bound to the power of her master, to be at his appointing in the case of marrying, and such was the condition of all other servants by the law of God in this respect, and that the sons also were not left unto their own direction, no although that they were otherwise free, besides that this place doth prove the same, directly affirming that the father of the free son might betrothe him unto his bond maid, it shall in his place sufficiently hence forward likewise appear. 
The seventh reason drawn from the commandment: Honour thy father & mother. etc.   
Besides all this what clearer evidence can we have on our side, than the fift commandemét, in the which childré are cómanded to honour their fathers and mothers, with a blessing promised to those which perform the same: whereby we gather by the nature of contraries, that there is a curse also belonging unto all those children that shall dishonour them. And in that God willeth that the parents by their children should be honoured, he meaneth, that they should in all humility and modesty reverence them, with all dutiful submission, be obedient unto them, and with all willingness show themselves thankful for their procreation, education, sustentation, and all other benefits, that under God they have received from them, being ready by all means they possible may, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to imitate and express towards them the nature of the Stork, whose property (as they writ of them) is to provide meat, and feed their dams, when through age they grow so old, that they are not able for to help themselves, that is to say, they must to their very utmost seek to make them recompense and requital of some part of those unrequitable pains the which their loving parents have taken with them, and make some a mends for the uncountervailable kindness that they have showed towards them. But where they bestow themselves in marriage without the consent of their parents, there they do fault and make a breach of duty in all these three respects, that is to say, they neither reverence, obey, nor show themselves thankful unto them. For, reverence consisteth in this, that we carry towards them a certain honest and modest shamefastness, joined with abashfull awfulness & standing in fear of them the which worketh in us a conceiving of such an opinion and estimation of them, as that we have an especial respect and regard of them in doing or not doing of things, neither of a care to please them, or of a fear to offend them. Obedience herein showeth forth itself, in that willingly without murmuring or grudging we be willing to be ordered, directed, guided, and ruled by them, being ready to do all lawful things the which they command us, & to refrain from those things the which they shall forbid us. Thankfulness besides that, there are many other branches, is always mindful of benefits received, and therefore carrieth continually a vigilant and watchful eye towards the party by whom it hath been pleasured, that no discourtesy in any case be offered, or any occasion ministered, whereby he may conceive unkindness. And by this familiar description of these three heads, whereof standeth chiefly the honour due unto parents, we may clearly see, that those which in wedding tarry not for the consent of their fathers and mothers, do neither stand in any awful fear of them, as whom they would be lorn to offend or displease, nor yet give over themselves in all things to be governed and advised by them, or have any regard that they be not causers to make their friends or parents conceive hardly and unkindly of them, when as it is more than manifest, that in matters concerning their duty towards their parents, no grief cutteth nearer unto the heart than this, when they entangle themselves contrary unto their mind and liking. And therefore such children as match in this sort, as it were in spite of the teeth of their fathers and mothers are neither reverent, obedient, nor thankful unto them, and so consequently they do not honour them, whereby they incur and run into the curse of God, the which must without true and unfeigned repentance pull down upon the heads of themselves and their families the fearful plagues of God. His heavy and hot indignation against them to their utter subversion, decay and ruin, 
The eight reason from the place of Paul.  3.20.   
S. Paul in his epistle unto the collossians, willeth children to be obedient unto their parents in all things, & giveth a reason thereof saying, For that is well pleasing unto the Lord. Out of this place I reason after this manner, to prove that the good will of the parents must be sought for & obtained by the children in their contracts of marriage. Whatsoever pleaseth God, the same aught of all children to be practised so far forth as it concerneth their place & calling: but to marry with them consent of parents is a thing that pleaseth God, therefore children in their marriages ought to have the consent & allowance of their parents. That every one in his calling ought to labour to do that thing which pleaseth God, I take to be a case so clear, that no man doubteth of the same so that to go about to prove this were as needles a thing, as to labour to prove that water is moist, fire is hot, or that it is day at high noon. If any thing in the former reason be denied, it will be this, that to marry with the consent of the parents pleaseth not God, the which although it be as evident & apparent as the former, and cannot be denied of any that hath a forehead at all (for who, except he carry a face of brass, can be doubtful of this, that God is well pleased with the matching of children by the consent of their parents, provided always that the marriage be in his fear the which caution is to be observed through out this whole controversy, either handled already or to be touched hereafter) yet for the sake of the simpler sort, the which of ignorance for the most part offend in this kind of privy contracts, I will make this point plain also after this manner. All obedience unto parents is well pleasing to the Lord, but for the sons to take wives, & the daughters to take husbands with the liking and approving of their fathers and mothers, is an especial obedience unto them, and such as all parents wish even with all their heart to have in all their children performed towards them, therefore to marry with the consent of parents is such an action wherewith God is well pleased. The very words of Paul, where he saith, Children obey your parents in all things, do sufficiently warrant, that all obedience unto parents is well pleasing unto God, and the same is likewise avouched by Paul before in the epistle unto the Ephesians, where speaking of the duty of children, he hath these words, Children obey your parents in the Lord: 
Ephes. 6.1.  setting down this reason, for it is right. And that fathers and mothers do hold themselves obeyed, when their children be ruled and ordered by them in the choice of their wives and husbands, is so evident, that no man can gainsay it. It must therefore needs follow, that God is well pleased, when they do get them yoakefellowes with the consent of their parents. Nay, as it is truth not to be doubted of, that God his favour and allowance goeth always with those espousals, or betrothings the which are ratified and established with the assent of those that bore us, and unto whom we do owe our being, because that herein we do perform a chief point of obedience, the which God looketh for, and requireth at our hands: so on the contrary, when we shall join ourselves in the band of matrimony, & make no reckoning of the authority of our superiors, stepping in between, God cannot behold those bridals with a cheerful and a smile countenance but is displeased, and frowneth at the same, because that we have forgotten ourselves in a principal part of our childlike and dutiful obedience. For if we must submit ourselves, and lay down our hands under the feet of our parents in all things, yielding our obedience in the very smallest causes, because God hath so commanded, as the Apostle fully in so many words doth clearly teach us, then doubtless much more in the case of marrying (a matter of such force & importance, as whereupon for the most part dependeth our making or marring) we ought willingly to put our necks under the wholesome yoke of their fatherly power, upon whose consent or refusal lieth the establishing or disannulling of our handfasting ourselves without their agreement thereunto.  
But it will here be replied, 
The ninth reason, together with the answering of an objection concerning the restraint of children's obedience.  that Paul himself in a kind of show of some contrariety, restraineth the general obedience of children commanded in the third to the Collossians to to be performed unto their parents in all things and draweth the same into a more strait and narrow compass in his Epistle unto the Ephesians, where he will have their duty to be no further yielded unto them then in the Lord, and therefore unless it may plainly be proved, that to have the consent of parents in marriage is a thing commanded by the word of God, children are freed & set at liberty from giving obedience thereunto. I answer, that the one place is a good comment and exposition unto the other, so that this precept: Children obey your parents in all things, ought worthily to be expounded by that other: Children obey your parent; in the Lord: that is (as I expound it, letting go all other interpretations) in all such things as are not against the Lord, or which in the Scriptures are commanded by the Lord. Which interpretation I do the rather embrace, because I see it to be warranted by the answer the which Peter & john in the Acts do make unto the chief rulers of the Synagogue, whereby they excuse themselves for not obeying their inhibition forbidding them to preach any more in the name of jesus, saying, Whether it be right in the sight of God, to obey you rather them God judge ye. Whereby we are taught, that not only in the commandments of our parents, but also of all other our superiors be they Kings, rulers or Magistrates of any other condition whatsoever, all which are comprehended under the name of parents, that if they enjoin us to do any thing a 'gainst that obedience the which we own unto God, we are not indeed violently to resist, but we must with patience abide such punishment as they shall lay upon us, rather than in obeying them we should disobey God, unto whom of good right we are bound above and before all others be they of never so high and excellent places. For there is a double obedience, that is, a certain first, chief, & most sovereign obedience the which is proper and belongeth unto God, and a secondary or inferior obedience the which is due and appertaining unto men. 
A most geneneraral rule the which admitteth no exception.  So that in all our actions what soever belongeth unto this life this is a most general rule the which admitteth or receiveth none exception: God must be obeyed before, or rather than men. To return therefore unto the matter in hand, the obedience of children to their parents must (I grant) be limited and bounded within the rails and lists of our obedience peculiar unto God, that is to say, Children are no further to obey the commandments of their parents, than so far forth as the same be answerable and agreeable unto the commandments of God. But this never a whit relieveth their bad and unfollowable course the which in marriage will be their own carvers, and make their own choice without the consent and allowing of their parents, the which, besides that hath hither to been alleged, we will yet further more largely and more expressly prove out of the word of God, and confirm, that so it ought to be.  
And now are we come indeed unto a more higher, and nearer point, and the which will seem stranger both unto a great sort of parents, and also serve very strongly to curb the unbridled & stayles affections of an infinite number of inconsiderate and unadvised youths (if by the warrant of the word of God they may be stayed) when as it shall be plainly laid down unto them, that not only they are in their handfastinges & making sure in marriage to have the consent of their fathers and mothers, and that, not seeking for the same, they break God's commandment, but also when it shall be showed, that choice of wives and husbands for them, is not in their power, but in the authority of their fathers, and that this, both in plain words is set down in the scriptures, and may moreover be proved by many examples as a general use and custom to have been observed not only of the godlier sort among the jews, but also among the gentiles, which had no other direction but the law of nature: When I say, it shall be evidently proved, that the choice in marriage, of husbands and wives for their sons and daughters, was in the Parents, and not in the children, I think there will no question at all afterwards be made, whether the consent of the parents be requisite to be had or no in the marriage of their children, forasmuch as if it be not in the children to make their own choice, much less may they marry without their parents liking: 
Children in marriage may not make their own choice, therefore much less ought they marry without their friends consent.  for those that of themselves may not do the lesser, cannot be said to be at their own libetie to do the greater: but children in matters of marriage may not do the lesser, that is, make their own choice, which is a less thing then to marry without consent, therefore it must of necessity follow, that in marrying they must have the consent of their parents.  
That children may not make their own choice in marrying, I prove after this manner: No child may take upon him the duty and office of his father: To make choice of husbands and wives for sons & daughters in marriage, is the duty and office of fathers: therefore children in marriage may not make their own choice, and so consequently may not marry without the consent of their fathers. The first, that children may not take upon them the office of their fathers, I take as granted. The second, that parents ought to take wives unto their sons, and husbands unto their daughters, I will prove by the commandment of God in sundry places, and by manifest reason drawn from those places. And in this point, If I bestow the more labour, I shall the rather be borne withal, because it is the most weighty part of all this discourse, wherein, if I shall happily, or rather unhappily, of any be deemed tedious or overlong, the profitableness of the matter, if God give grace, that being of ignorance in the most neglected before, it may now upon knowledge be put in diligent practice hereafter, shall easily (I trust) procure my pardon. And my good hope and earnest prayer also is, that this my travail shall not be in vain, but that all godly fathers and mothers seeing clearly at the length what charge by God himself is laid upon them, will be careful in time to make meet choice for their children, & that all dutiful and obedient sons and daughter's understanding that it is no devise of man, but the express commandment of God that their fathers & mothers should provide them wives & husbands, will cease henceforth to take upon them the office of their parents, and with all willingness, be content to stand in these cases to the choice of their elders, which they shall make for them in the fear of the Lord, & agreeably unto his word, or at least wise in no case assure themselves, unless themselves be sure of their consent.  
Now let us see the places of Scripture, by which it may appear that the choice of husbands for the daughters, and of wives for the sons is by the commandment of God himself laid upon the parents, 
Places of scripture proving that parents ought to provide wives & husbands for their sons and daughters. Deut. 7.3.  concerning which matter, in the book of Deuteronomy we read thus. Neither shatt thou make martages with them (he speaketh of the seven nations, the which by the jews were utterly to be rooted out) neither givethy daughter unto his son, nor take his daughter unto thy son. Here God giveth an especial charge unto all fathers among the jewish nation, that at no hand they should place in marriage, citheir their sons with the daughters of those nations, or take of their sons to be husbands for their daughters, the which precept had been in vain, if they had not had this power and authority over their children, or if their sons and daughters had been at their own liberty in these cases to have made their own choice, for they might easily have replied, that their children in these points were not to be at their command, and the children might have complained of the hard dealing of their fathers in debarring them their right in making their own matches, if any such privilege had belonged unto them: but the fathers neither taking any exception against God, to excuse themselves from this duty, nor the sons pleading that by this law their interest should be impeached, doth argue sufficiently that it was the ordinary course of that time for parents to give their children in marriage, and that their children were well content with their father's doings in this behalf.  
It will here peradventure be said, That God by making this law, Objection. setteth not down an order the which he would have generally to be observed of the parents in all matches of their children, yea even with their own people and nation, but only directeth them what they should do concerning marriage of their sons and daughters among those seven accursed nations, & this also to prevent a mischief, lest that by making and joining any such affinity, they might be pulled and drawn away from the true worship and service of God unto idolatry and superstition. I answer, Answer. that God, when he gave unto them this commandment, had indeed an especial regard to meet with before hand this danger of having his people carried by such matches to run a whoring after strange Gods, but this notwithstanding proveth not, that the father's liberty to place his children in wedlock was not general among the people of his own nation, but that he had this authority to restrain them only from marrying with that wicked people for fear of spiritual infection and pollution: for that they had this power over their children in providing the marriage even within their own land, and limits of their own country, it is most clearly to be seen in the last chapter of the book of judges, where the Israelites having given that great and fearful overthrow unto their brethren the Beniamites, for their maintenance of that most horrible outrage in defiling in very shameful and beastly manner of the Levites concubine, bound themselves by a solemn oath, and swore, saying: None of us shall give his daughter unto the Bentamits to wife. This oath for my part (reserving to others their contrary judgement) I do not in any case allow, but condemn the same as rash, and unadvised, the which truly repenting themselves of their rashness, they might with far better conscience have broken then kept, and I could allege many reasons to confirm mine opinion, but that is not appertaining to this present argument, neither yet any part of my purpose in this place, nor at this time, only I bring it to show, that hereby it is manifest that they made no doubt of their liberty in disposing of their children in marriage, nor of their readiness to obey them in that behalf, for if they might not overrule them in this matter, or their children had been to make their own choice, they had been worthy of double blame, both in taking upon them the placing of their daughters, and also in binding themselves with an oath for the due execution and performance of that thing, 
The rashness of the Israli● taketh not a way their ri● in making choice for th● in their ma● ages.  the which they had no right to lay upon them.  
And howsoever it be that this place may be thought of some, not of force suffiicient to warrant this authority of Parents, in making the choice for their sons and daughters in their marriages, because the oath was taken unadvisedly (albeit that their offending in one thing, be not plea good enough to disfrauchize them of their freedom and liberty in an other thing) yet if the cause had been good, it shall appear by an other place, that they might by oath have bound themselves for the not giving of their daughters in marriage, whereby may be gathered that the choice in these cases lay in the parents, and not in their children: for herein they fault in this action, not that they seek to keep their right and authority in providing for their children, but in that they make an oath both rash, and full of cruelty against their brethren.  
Now that the choice was in parents of providing wives & husbands for their children and in such sort, that they might in honest & godly matches bind themselves so to do, it is certain by that which we read in the last chapter of the book of Nehemiah, who caused many of them that were returned from the captivity, not only to take an oath that they would not take wives unto their sons nor husbands unto their daughters of the strange nations there specified, but also made them to curse and ban themselves, and to wish heavy judgements and plagues of God to fall upon them, if they should do the contrary.  
That the matter may be out of all doubt & controversy, it shall not grieve me to set down the words as they lie in the text: 
Nehem. 13.23.24.  In those days also (saith Nehemiah) I saw jews that married wives of Ashdod, of Ammon, and of Moah. And their children spoke half in the speech of Ashdod, and could not speak in the jews language, and according to the language of the one people, and of the other people. Then I reproved than, and cursed them, and smote certain of them, & pulled of their hair, and took an oath of them by God: ye shall not give your daughters unto their sons, neither shall you take of their daughters unto your sons, nor for yourselves. Whosoever shall with himself weigh and consider of this most excellent and worthy man, of his true godliness and zeal in religion, of his great care & forwardness to build up the city and Temple, of his faithfulness in his government and rule over the people committed to his charge, he may not go about to offer unto him this injury, insomuch as once dreaming that a man of his holiness, religion, zeal, wisdom, and godliness would so much as make the very lest motion of any unlawful matter to his people, much less enforce than by oath to enter into such a course, whereby they might easily have been perjured had they not in this case well known their fatherly power over their children, and been persuaded of their tractable readiness in this matter to be ruled by them. Such was the discipline of that time, and in such awe stood dutiful children unto their loving fathers in those days, that being therennto required by the magistrate, they durst not only pawn their credit, but that which more is, give their oath, and hazard their conscience, upon the assured confidence wheich they reposed in their children's willingness to betake & betrothe themselves unto such yoke fellows as they should appoint and make choice of for them in honest matrimony to lead their lives withal. Yet do I not think the contrary, but that in those ages, like as in our time there were many both sons and daughters, which are like unruly colts and untamed heifers could not be brought unto this pass, nor yet be yoked within this bow, but the sturdy frowardness of some certain, is no disproof of the dutiful obedience of the better sort, neither was there any more required of the fathers, then that according unto God his commandment, so far as in them lay, they should do their parts to keep their children within this compass: that is to say, they were to provide matches for them within their own people, to charge them in regard of that honour, the which by God his commandment they did owe unto them, that they yielded unto their father's choice, and having gone thus far, they have sufficiently done that which unto them belonged, and for the rest, they were to leave their rule less children unto the judgements of God, and correction of the magistrate, who in cases of disobedience, where the authority of parents could bear no sway, 
Deut 21, 18.  was by God himself appointed to minister correction according unto the quality of the transgression.  
To make an end of this ninth reason, in the which I may be thought to have dwelled too long, 
Almost strong place our of jeremy to prove that that the choice was in parents to provide sit matches for their children in marriage.  I will shut up this place with an authority taken out of the prophet jeremy, & with the judgement of M. Calvin (a most worthy instrument of Christ his Church in our time) upon the same, the which shall strike this matter stone dead (as they say) and so go on to other proofs, and these shall serve as a strong nail to fasten all the rest together, & to make sure all the other testimonies of scripture in this foresaid ninth reason, already quoted, for the faithful alleging of the which places, unto such end and purpose, and by the holy Ghost they are directed, besides that, I have the testimony of a clear conscience to bear witness of my fearful carefulness to deal sincerely and faithfully in the handling of the word of God, If I shall be thereunto at any time hereafter urged, I can bring also the confirmation of the best and most learned writers.  
jeremy in the 29 chapter of his prophesy among other reasons the which he useth to comfort the people in their long & hard captivity, 
jevem. 1●. 6.  and to put them in hope that they shall assuredly return, at the length speaketh unto them by the commandment of God after this manner: Take you wives, & beget sons & daughters, and take wives for your sons, and give your daughtes to husbands, that they may bear sons and daughters, that you may be increased there and not be diminsshed. Upon this place Calvin writeth after this manner. Whereas (saith he) the prophet willeth them to take wives for their sons, and to give their daughters to be married, this is according to the lawful order and course of nature, because that this were too preposterous, or overthwart and topsy-turvy dealing, that young men and maidens, should get them either husbands or wives at their own lust and pleasure. God therefore in this place speaketh according unto the common rule, when as he commandeth young men to be linked in matrimony no otherwise, but by the commandment of their parents: and maidens also not to marry any husbands, but such as to whom they shall be given. Here you may see in few words confirmed that, 
Four especial points to be noted out of the words of Calum.  which in so many I have at large set down before: where first it is to be noted, that children's marrying according to the choice of their parents, is a thing commanded by God. secondly, that it is agreeable unto the law of nature. thirdly, that it was a general rule and common practice. Fourthly, that the contrary dealing is preposterous and overthwart, and as far out of square and order, as if the cart should be placed and set before the horse. And mark further, that in all these places cited in this ninth reason, God saith not, 
It is a commandment, & not a permission, that parents in marriage should make choice for their chills dressed.  that parents if they will, may provide wives for their sons, and husbands for their daughters: That it were meet and requisite that it should be so, but useth every where the imperative mood, that is, commandeth that it be so, and leaveth it not at random to our discretion to choose whether we will have it to be so, or otherwise, to that end that we should know, that if we that are parents shall neglect our duties in this behalf, we shall not pass away with the matter slightly and lightly, as if it were a jest & a trifle, but that we shall answer for it, as for a transgression and breach of his commandment.  
Having therefore given this brief caveat and warning blow unto fathers and mothers to think hereafter more advisedly upon their duties in bestowing of their children, I take my leave and farewell of this reason, giving all young men and maidens in like manner to understand, that if they shall henceforth refuse to be ordered and directed by their parents, they shall be found rebels against God, transgressors against the law of nature, breakers of the common rule and custom of all well governed children, and such, so far as in them is, would bring in all confusion and disorder, in altering and changing Gods own course, to set up and establish their own unbridled lust and lawless affection.  
Hitherto we have seen how farforth the Scriptures, and places of the old Testament, do stand firmly on our side, for the proof of this question, the which we have taken upon us, namely t●at marriages are not to be made without the consent of parents, the which as we persuade ourselves, we have proved with the a du●intage, she wing that not only children, in marriage ought to have the good will & leave of their fathers & mothers, butalso, if we snal look more nearly into the cause, that the choice in marriage belong unto them Now in ●he tenth place I will make this plain also, by one clear testimony and witness out of the new Testament, the which I take from out of the seventh Chapter of the first Epistle of S. Paul unto the Corinthians, whose words be these: 
The tenth reason out of the words of Paul. 1. Cor. 7.36.37.38.  But if any man think that it is uncomely for his vingin, if she pass the flower of her age, and need so require, let him do what he will, resin●eth not, let them be married. Nevertheless he that standeth firm in his heart, that he hath no need, but hath power over his own will, and hath so decreed in his heart, that he will keep his virgin, he doth well. So then he that giveth her to martage, doth well, but he that giveth her not to marriage doth better. The purpose of Paul in this place is to give counsel unto patents, what course they were best to take for their children concerning their bestowing of them in marriage, or letting them remain single, according unto the assured and certain knowledge that they have of their ability to live chaste, or their need, otherwise to use that lawful remedy, the which God hath ordained against fornication, which is to marry, so that those which have the gift of chastity, he would not have constrained to join themselves in wedlock, nor those which are not able to be forced to live single. This is briefly the sum of the place. Concerning those children that cannot live single, he willeth their parents to look unto them betimes, lest that their too long differing and delaying the matter breed some inconvenience. And this is it that he saith: If aunt man think that it is uncomely for his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: Let them marry. Which last clause plainly teacheth, that look what is said of the daughter, is to be understood also of the son: for one cannot be married alone. Speaking therefore in the plural number, he meaneth as well the sons as the daughters, touching whom this is his counsel: That parented when their children come once to such years, that they are ready to marry, 
The sum o● the Apostle ●● his counsel unto paren●● in time to provide fit ma●●ches for th● children.  should in due time have consideration hereof, not giving occasion, by causing them stay too long, either to be derided, or laughed to scorn as stolen bachelors, or otherwise to be suspected of bad husbandry, or huswifrie, or of pride and disdaining all others, being so nice & coy, that they think none fine enough to match withal, or that there is in them some secret & hidden vice or infirmity the which maketh them unfit for marriage, or otherwise of covetousness, because they are loath to departed with money towards their maintenance, protracting & delaying the time longer than the nature and disposition of their sons & daughters will bear, so that by their means being thus deferred and put off, when as they are not able any longer to forbear, their parents neglecting to provide that remedy for them the which Go● hath ordained, they burn in lust and commit folly. Their fathers and mothers therefore perceiving that so it ought to be, that is, their children without fear of some inconuemence cannot tarry any longer unmatied, ought worthily to have this wise care for them, in time to provide them of fit and honest matches. This then is the drift of this place, that parents should by all gentle and fair means true out and search the state and disposition of their children towards marriage when by reason of convenient age they are fit for the some, and by conference and questioning with them, get from them how they stand affected this way, and accordingly as they shall have sure notice how they are given, to suffer them either to remain single, or else that they (as it is their fatherly duty) do provide for them godly wives and husbands. 
The inconvenience that groweth by this that parents follow not Paul his counsel in providing fit matches for their children  Thus we see how pregnant and plentiful a text this is to teach that it lieth in the parents to make due choice for their children in the case of matrimony: And because that small regard is had hereof in many now adays, hence it cometh that some children give themselves over unto the lusts of the flesh, in committing shameful & filthy fornication: others, contrary unto the laws both of God and nature, break into the duties of their fathers, and unnaturally, and not childlike, without the privity & consent of their parents make their own matches & the same for the most part so untoward, that they bring the grey hairs of their parents unto their grief and sorrow to the grave, and themselves besides wastefully spending all that they have, live all their life long in continual and daily home brawls, and household strifes and discords.  
You therefore that be fathers and mothers I most earnestly and heartily exhort and beseech you for the love of God and in the tender bowels and mercy of jesus Christ our most gracious redeemer, 
An exhortation unto all parents.  that you will at the length awake, and rouse up yourselves out of this deadly sleep of carelessness, wherewith you have been long oppressed, making little or none accounts at all of this weighty and necessary duty of providing virtuous wives and husbands for your sons and daughters, delay the time henceforth no longer, put in diligent ure and practise this wholesome counsel of the Apostle, lay off all rigorous austereness and bitterness, and in the spirit of lenity and mildness, question and confer, talk and reason with your sons and daughters, when they be come unto ripe veares, that you may learn how they are inclined concerning marriage, or sole life: and if it be so that you think, that through bashfulness and shamefastness they will not dare to deal plainly with you, nor freely to unfold their minds unto you as they would do unto some of their familiars, let it not grieve you to use this wise policy to fish out their purpose by some of their friends unto whom being great with them, they will not be afraid to utter the very bottom of their hearts and inmost secrets. And when you shall have found, that it is safest for your honour, and meetest for their present estate, that you provide for them to marry, go about the same in the fear of God accordingly, with faithful and earnest prayer unto God, 
Gen. 24.12.  after the example of the godly Steward of Abraham in the book of Genesis, that he will both direct you in a virtuous and christian choice, and also incline and move the hearts of your children with all dutiful readiness to stand unto the same, And taking the matter in hand after this reverent & christian order, assure yourselves that you have performed a good work, & sin not, for so Paul telleth you in plain words, where he saith, Let him do what he will, he sinneth not. and a little after, He that giveth her to marry, (meaning when the father by good trial had found out that otherwise she cannot live chaste) sinneth not. For in speaking after this manner, he hath (no doubt) respect unto that course, the which the Lord himself in his word hath set down, & the which also hath of the godly been practised even from the beginning, as by many examples anon shall be showed. There is therefore no danger of doing amiss, and of sinning, if that you behave yourselves after this sort in providing husbands for your daughters, and in bestowing of your sons in honest wedlock. But rather on the contrary part you shall very greatly transgress and offend, if ye shall neglect and foreslow your duty in this behalf.  
And to all you that will be counted godly and dutiful children, 
An earnest suit unto all godly childs●  let me in all humble and loving manner make this earnest suit and weighty motion, that you likewise hereafter will with all reverence and advisedness consider, what duty you own unto God, whose order this is, that you should be ruled by your parents in all things, unto whom he hath given such high & sovereign power and authority over you, that he will have even those solemn vows and promises that you have made unto himself to stoup and give place unto their consent and allowance strive no longer against God, 
Num. 30.  but in all willingness of mind put your necks under his yoke: enter not violently into your father's right: give unto them this honour, to think that they by their wise donie can, and for the loving care the which they bear towards you, will provide better for you, than you can do for yourselves: remember that you are called after Christ by the glorious name of Christians, who was obedient unto his father even unto the death of the cross, let it therefore be no grief unto you to submit yourselves unto them in that same thing, whereof you have in the scriptures so many notable and honourable presidents: if they shall be thought slack in providing for them in due time, labour by all modest means that by some friends they be put in mind of their duty: since God hath commanded them to make choice for you, bestow not yourselves without their consent but humble yourselves by devout and faithful prayers before the throne of the almighty, that he in mercy will vouchsafe that your natural parents unto whose power you are subject, setting aside all carnal and earthly respects, may in their choice for you have his fear before their eyes, and that yourselves may not be carried away after your own fancies, but by the working of his holy spirit be inwardly and throughlie moved with a godly, christian, and pure love to embrace those which they shall have chosen and provided for you, as the godly children in former ages have done before you.  
And here I will allege, 
The eleventh reason from the common use & practise of the godly in former times.  for an other reason the general use and practise of the godly Fathers, patriarchs and other holy men in providing of wives for their sons, and husbands for their daughters, together with the willing obedience of their children to accept and take them so provided, at their hands, to serve to prove that it was a common law among those that lived in those times: for the sons and daughters in matrimonical cases to be ordered and ruled by their fathers and mothers. For the Lawyers do hold, that general use and custom do make a law. And what reason then is there to the contrary, but that this, the which hath so generally and continually been observed, should in like manner go and be taken for a law, the which it may be thought that God even hereby would induce and lead men unto, in that, when he first created all things, and man last of all, over whom by the privileges of creation, he might worthily claim the right and power of a father, he doth not suffer him at his own choice & pleasure to take unto himself the woman, made of his side, but brought her himself unto him to be his wife, by which his fact (as I do take it) was notably prefigured or foreshadowed out unto us, 
God as a father provideth a wife for Adam in Paradise.  that he would have earthly fathers take that course in providing for their children in marriage, the which he being our heavenly father took for his eldest son Adam in paradise, that is, that they should make choice of wives and husbands for their sons and daughters, the which they ought as willingly to receive at the hands of their fathers, as Adam did his wife from the hand of God. If any of those unbribeled colts, the which think they may at their own pleasure make their own matches, shall for the defence and maintenance of their disorder, dealing in this behalf reply and say, that this example taken from the fact of God, doth no more warrant this course, the which so much disliketh them, 
A trifling ca●ill.  than it proveth, that a father aught in like sort to take a wife for his son out of the rib of a man, and close up the place again with flesh, as God did in Adam: I answer that this is a frivolous or trifling cavil. For, as the making of Hevah of the rib of Adam, was inimitable, or unfolowable, being a token of God his omnipotency and almighty power: so the other, being such as both without danger we may follow, and also (as hath been plentifully before showed) we are commanded to follow, and now remaineth to make plain, that the godly from time to time did follow, might very well be a foretoken unto us, that God in the choice for our children would have that we should do the like.  
And this seemeth yet further hereby to be confirmed, 
God giveth Christ his son to be the husband of his Church.  that when as our first parents through their disobedience and breach of God his commandment had worthily deserved to be turned headlong out of the earthly paradise, and had further through this their trasgession, lost so far as in them lay the in heritance of the kingdom of heaven, both for themselves and also for all their posterity, when as now there remained no other way of recovering the same again, but only by the means of a marriage to be made by faith between himself and his posterity, and our Lord and Saviour jesus Christ, the true and ever lasting son of God: who knoweth not that this match before all times was concluded in the eternal and most wise counsel of God the father, who gave his only son jesus Christ in time to be borne of the virgin Marie, that he should not only be the spouse and husband of his Church, the members of his body, of his flesh, and of his bones, 
Ephes. 5 3●.  as the Apostle speaketh unto the Ephesians, but also of his entire and tender love unto the same laid down his life for it, that it being washed in his own blood, wherewith it is all to be sprinkled by the hand of faith, it may be presented as a pure virgin unto his heavenly father without spot or wrinkle. if therefore God the father made the choice of us his church to be a wife for jesus Christ his son, who with unspeakable willingesse took the same at his hand, although sin greatly blemished and deformed, which blemishes and deformities he covered notwithstanding by faith in his blood: How much more than ought earthly fathers seek out meet wives & husbands for their sons and daughters, whose duties it is to accept & like of them after this sort provided & choose for them  
But if any shall think these examples to be far fetched (albeit they be used of men of great note in this se fe same very argument) I will now come unto other precedents, 
Peter Martyr in his commentaries upon the book of judges.  so many as I can call to my remembrance, as I read them set down in the book of the scriptures.  
Abraham being very old and strooken in years, intending to make choice of a wife for Isaac his son, 
Abraham by his steward provideth a wife for Isaac his son.  who at this time was no child of himself, but forty years of age, without imparting his counsel unto him, committeth this charged unto the Stewards of his house, of whom he taketh an oath for his faithful dealing in this business, whereas, had it either been the custom of that time, or otherwise law full for children in these cases to have chosen for themselves at their own will and pleasure, it had been most meet and convenient that his father should have dealt with Isaac his son, & not with his servant concerning.  
The servant, as it may appear by his proceed, 
The Steward goeth unto the father of Rebeccha.  being well acquainted with the practice of those days, dealeth not at all with Rebeccha in these affairs, but goeth directly unto her father bethuel, at whose hands he doth obtain her for his master's son. Bethuel the father, 
Bethuel maketh the match for his daughter.  at the Steward his propounding his suit in the name of his master, by and by (as one not doubtful of the obedience of his daughter) concludeth and shutteth up the match, yet like a kind father not minding to force his child thereunto against her will, calleth for her, & asketh what she saith thereunto, who like a most loving child, doth willingly consent unto her his match, and taketh her journey to go with the servant. Isaac, after that Rebecca is brought home unto him, 
Rebeccha standeth to the choice o her father.  entereth not into the desperate vain of the unruly youths of our days, the which are carried away with the violent stream of their headstrong affections, & therefore they shame not to blunder out these or such like most unreverent and unbefitting speeches: My father, shall my father provide me my wife? is he to make my choice? I am to marry for myself, and not for my father, and therefore I will be my own chooser: Like she me, I seek no further, dislike father or mother, or all the world beside, I weigh it not etc. you shall hear no such thing of Isaac. Nay he may worthily be a mirror or looking glass for all sons to pry into, and to behold how far they come short from his submiss and dutiful obedience in this behalf, 
Isaac taketh Rebecca provided for him, and loneth her.  for the woman whom he never saw before, neither yet heard of so far as we read, when he once understandeth that she is appointed for him by the choice of his father, the next saith, he received her, 
Gen. 24.67.  and loved her, and was comforted after the death of his mother.  
jaacob being hardly menaced and threatened by his brother Esau, 
jaacob. Gen. 23.29.  in so much that he was counseled by his mother to fly away, for the safeguard of his life, is directed by his old and blind father Isaac, to go to the house of his brother Laban, and from thence to take unto his self a wife, who obeying the voice of his father, went unto his uncle Laban, & from his hand receiveth his two wives Leah & Rachel. judah one of the xii. 
judah bestoweth his sons in marriage. Gen. 38.  Patriarches, bestowed in marriage his two sons Er and Onan, and after their death putteth Tamar their widow in good hope, that if she will tarry until his third son Shelah, by reason of years should be fit in marriage to be joined with her, that he should be a match and husband for her, in which promise, albeit his purpose were indeed to mock her, in respect of his inward intent privy only unto himself, yet Tamar in such sort taking him, as that she supposed his heart and tongue to jump together, teacheth us, that she was so far persuaded of his fatherly authority to command his son when he should grow to age convenient, to be ruled by him, that without seeking any further assurance, she remaineth widow, making her full and sure reckoning, that in the end she should enjoy him, because his father, in whose authority he was, to be disposed, would in truth perform his promise. 
Caleb disposeth of the marriage of his daughter Acsah.  Caleb giveth his daughter Acsah, to be a wife unto Othniel or Othoniel, who wanher by his valour and prows, in taking by force of arms Kiriahtsepher, 
Ios. 15.16.17.  having made a general proclamation, that whosoever could effect that noble piece of service, should obtain her for his portion, whereby may easily be gathered, in what subjection children than were unto their parents, in as much as it being a thing very uncertain, who should do this warlike feat, yet whatsoever he were, whom God should enable thereunto, he made no doubt of his daughters taking him to be her husband. Amnon burning in unordinate lust towards Tamar the sister of his brother Absalon, 
Tamar doth acknowledge it to be the right of he● to determine of her mari● age.  when as he went about to defile her, being craftily betrayed into his hands, through the subtle counsel of jonadab his friend, requesting him to abstain from offering unto her that great reproach and villainy, 
2. Sam. 13.  she willeth him to ask her of her father in marriage. 
David.  The marriage itself I condemn as unlawful and incestuous, yet her request importeth thus much, that she well knew, that she was not to determine of her own marriage, but that the right thereof belonged to her father. Samson, 
judg. 14.  although he faulted in falling in love with a woman of the Philistines, 
judge. 14  yet the Scriptures mention, that he desired his parents to procure her for him to be his wife. Where I would have it of all youths to be well noted, after what sort he sped, with this his match of his own making. But what shall I need to make any longer stay in bringing forth examples of the godly to prove this custom of fathers in providing marriage for their children, when as we have testimony of the practice of the same even among the wicked, and that out of the Scriptures also. 
Wicked parents have provided marriages for their children and they have dutifully admitted of their choice.  For Hagar albeit that she herself sometimes had been a stubborn and disobedient servant unto her mistress Sarah, yet when Ishmael her son was once grown to man his estate, she provideth and taketh a wife for him out of the land of Fgypt. And we do not read the contrary, 
Gen. 21. Gen 14  but that he willingly doth take her at his mother's choosing, albeit that otherwise he were a fierce and cruel man, whose hands was against every man, and every man's hand against him. Shechem the son of Hamor a Lord of the Hiuites, 
Shechem. Gen. 34.  having deflowered Dinah the daughter of jaacob, desireth his father to get her of jaacob to be his wife, which proveth that he both thought, that she was not to be placed in marriage, but by the appointment and allowance of her father, and that also he would not marry her but by consent and procurement of his father Hamor. And it is more than probable or likely, that this custom of the parents choosing, and the children's standing to their choice, was continued from that age, upward unto the latter times of the Poets, and Comedy and Tragedy writers, in the generation of the Heathen and ungodly, where household discipline and government, was not altogether shaken and decayed, in so much that the maid saith in Euripides, when she was sued unto for marriage: 
The maid in Euripides.  My father will have care of my marriage, it is not in my part to determine these matters. And agreeably hereunto reporteth Xenophon of king Cyrus, that being solicited and motioned unto a great and honourable marriage, he answereth, 
K. Cyrus.  that were her parsonage never so honourable and her dowry to the purse never so profitable, he will not at any hand meddle in this matter, because that it was a thing beyond his reach, and belonged altogether unto the power and arbitrement of his parents. And this is a matter so common and well known, that the very boys in the Grammar school, are well acquainted therewithal out of the Comedies of Terence, and Plautus, who among the rest make this case most plain, that it was an ordinary course in their times, that the fathers made the matches for their sons and daughters in the way of marriage.  
Hereunto agreeth all antiquity, together with the better sort of writers in all kind of faculties, Divines, School men, civilians, canonists, 
The twelve reason from the consent of all ages, and the better sort of all kind of writers.  Decrees, Counsels, yea and some of the Popes themselves, who have gone so far in these matters, that they do strike with the fiery thunderbolt of excommunication, ipso facnto, or so soon as the deed is done (as they say) not only all those children the which without the consent of their parents, make these secret contracts and privy matches, but also all such as any way with their countenance, counsel, assistance, presence, or any other means shall help, favour, further or procure the same, yea some other of them (as the learned well know) do hold such kind of bargains for no marriages, but pronounce them adulteries, fornications, and whoredoms. The civilians stand so stoutly, and lustily, to maintain the parent's authority & liberty in these cases, that this is set down among them for a ruled case, (as Peter martyr reporteth) that if a woman have once married with an husband by the consent of her parents, and afterwards they fall at such far, that they be divorced, if she be by persuasion moved to be reconciled unto the same party, and be again married unto him, that this marriage being made without the consent and knowledge of her parents, is altogether frustrate, and unlawful, nay if any children have such parents, as be taken with Frenzy or madness, so that they cannot have their consent in marriage, they will have them in such a case, to obtain the consent of their overseers and governors: so sincerely and soundly, and agreeable unto the word of God, do the civil constitutions determine of the parents right, in the placing and bestowing of their children in matrimony and wedlock. 
The plain and clear judgement of the best Divines of our time, touching this matter.   
And that it yet may be further apparent unto all men, that I am not singular in mine own conceit, or wedded unto any privatiudgment in this argument, I will add a few testimonies of the latter Divines of our age, the which tell a round tale in this business, and go not behind the door for the matter at all, but deliver their verdicts frankly and freely without all obscurity or darkness. And this I will the rather do, that all parents and children, which are not utterly void of all feeling, having of ignorance hitherto forflowed their duties on both sides in this respect, may henceforth, being compassed about with such a cloud of irrefregable or ungainsaiable witnesses, which are above all exception against, be touched with a due & christian sorrowfulness of conscience, the beginning of healthful repentance, so that they may think earnestly upon the amendment of this great fault, the one carefully providing christian matches for their children in due time, & the other in all dutiful humility, framing themselves to accept of their choice, lest that being pressed with such a heavy weight of so many grave authorities from the law of nature God, and nations, there be left no colour of excuse unto them in that most terrible and fearful day of reckoning, when the thoughts of our hearts shall either accuse us, or excuse us, 
Rom. 2.15.16  when as the Lotde himself shall judge of the secrets of men, according unto the Gospel by lesus Christ, so that it will be then in vain for any to make the plea of ignorance, when as besides the testimony of his own conscience, he shall be convinced by such a multitude of most forcible & mighty evidence, which at the bar will stand and plead against him. But to the witnesses of the new writers. 
Caluyn 1.   
Calvin upon the 3 verse of the 24. chapter of Genesis, among other things hath these words: Now this ensample ought to stand us in stead of a general rule, that children may not contract themselves in marriage, but by the arbitrement and appointment of their parents. And truly this doth the equity of nature teach us, that children in a matter of such weight ought to rest upon the will and pleasure of their parents: by how much the barbarousness of the Pope is the more to be detested, which hath dared to break in sunder this holy band, wherefore the wanton malapertness and sauciness of youth is to be restrained, that they rashly post not unto marriage without the counsel of their fathers,  
And again in another place speaking of Hagars' providing a wife for her son ishmael: Whereas Hagar is said (saith Calvin) to have taken a wife for her son, 
Gen. 21. verse. 27.  this appertaineth unto politic or civil government. For when as marriage is an especial part of the life of man, it is meet that in making of the same, children should be ruled by their parents, and follow their advise in this behalf. This order, the which nature prescribeth and teacheth, we see to have been kept of ishmael a wild man in the barbarousness of the wilderness, that in the marrying of a wife he was obedient unto his mother. Whereof we do perceive how cruel a monster the Pope hath been, in that he hath adventured to break this holy law of nature. Furthermore his shamelessness was added hereunto, in that he hath vaunted that he giveth a privilege unto the ungodly contempt of parents, for the honour of holy wedlock.  
Musculus upon the same place writeth thus: Behold the honesty of those times. In our days there is no need for parents to provide their sons of wives, 
Musculus against stolen marriages.  when as youths is suffered by a most bad custom, to take unto themselves wives without the privity of their parents, and such marriages are confirmed in the Pope's consistories, as they term them. And a little afterward: They that marry without the knowledge of their fathers and mothers, do sin 

1 Against the first ordinance of marriage. 
Let all youths diligently mark these things.  Look before Cap. 2. Gen. upon these words, And he brought her unto Adam.  
2 Against the commandment of God: Honour thy father and thy mother.  
3 Against the law of nature, which is this: Do not unto another that thing, the which thou wouldst not have to be done unto thyself.  
4 Against public honesty, & good manners.  
5 Against the ciu●ll laws, the which do condemn privy and stolen marriages.  
6 Against the holiness of wedlock, the beginnings whereof are by this means defiled.  
7 Against the examples of our elders. Here in this Chapter. Afterwards chap. 28. And albeit jacob loved Rachel, yet did he not privily steal her away, but served for her at the pleasure of her father, until that he might receive her at his hands being lawfully delivered.  
8 Against youth itself, the which through this rashness doth very greely hinder & hurt itself That privy & stolen marriages are void and o● none effect, if the father give not his consent.    
EXod 22. Although a maiden be enticed yet shall she not be married unto him that enticed her, if her father be unwilling thereunto.  
And Sichem the Prince of Salem, did not think that he should obtain the marriage of Dinah in spite of the teeth, or against the will of her parents, hereafter. Cap. 74.  
And because that Musculus doth refer the Reader, unto that which he hath further written upon these words of Genesis, concerning this matter. And he brought her unto him. etc. Because that this book is in latin as the rest of his works, for the most part are, and for that every one understandeth not this tongue, it shall not grieve me in this consideration for the better satisfying of the godly Reader to turn that place unto English, where he writeth after this manner.  
Here is to be noted, that God not only created the woman, 
That God himself bringeth the woman unto the man, betrotheth her, & joineth her in marriage unto him.  but also brought her unto Adam to espouse and betrothe her unto him, and delivered her & joined her unto him for his wife. She was made not only of the flesh and bones of Adam but also concerning kind, like unto him in all thingsses, as well as one beast is like unto another beast of his kind. Adam mought have found her out without any great pain, & when he had found her, because of her conformity or likeness unto him, though differing indeed in sex, yet acknowledge her agreeable unto him in all other points, join her unto him, & use her for the increasing of mankind, like as we see this to have been done by the beasts, unto none of the which we do read, that this female was brought severally. But god would not that either Adam, or the woman should do any of these things, upon their own heads. Wherefore he himself joined them together, & brought the woman unto Adam, delivered and betrothed her being form, & made for lawful company sake. We are admonished by this consideration, what lawful marriage doth require, namely that the male and female or man and woman do not join themselves together upon their ownt rashness & lust, but that they must be lawfully joined together according unto the ordinance of God by the advise and will of their parents and elders, whose parts in the joining together of Adam & Eva God too● upon himself. Such as are in this sort joined are joined by God himself, whose part and office the parents and elders do rightly and lawfully supply, 
God supplied the part of alders and parents, when as he joined ●u shinto Adam.  after the first ordinance ● marriage under whose power and authority those that be joined are. And in such marriage that saying of Christ hath place. Whom God hath joined together, let no man put a sunder. Those that are joined together by bad practices, by the wicked provocation of lust, in respect of wealth, & so forth, without the ordinance of God cannot glory of lawful joining together. It is further required, that we be not joined after the manner of beasts, as she by and by be mine, which having the shape of a woman pleaseth my lust, but th● I take her to wife, the which is brought unto me and delivered by the Lord, & that I may say of her: The woman which thou gavest me o God, as in Chapter following we read to have been done by Adam. Therefore against this order are fornicators, whore masters, keepers of Concubines, 
Which no wise stealer can do.  and as many as cannot with a good conscience glory, that they have their wives lawfully gotten.  
Peter Martyr in his commentary upon Genesis, 
Peter Martyr upon Genesis Cap. 24. ver. 58.  speaking of the betrothing and making sure of Rebeccah unto Isaac, writeth thus of the solemnities of that marriage: The ornaments of this marriage were prayers, thanksgiving, hospitality, the consent of the maiden. For she is not constrained, as it is often done by ungodly parents, who sometimes violently force husbands upon their daughters, or that which is worse, do thrust them into Monasteries or abbeys. Nay above all things the consent of the parents doth here step in between, whose office it is to bestow their sons or daughters in marriage, neither is it their parts rashly to choose unto themselves wives etc. For I cite him the more sparingly, because he hath written a learned common place of this argument, the which, although it be in english, yet because (so far as I know) it is not to be had severally, but among the rest of his common places, being a book of too great a price for the poorer sort, I have been the rather induced and moved to labour also in this question, and that (as I trust) not without some profit unto the godly disposed, the which shall vouchsafe to read the same.  
Marlorat after he had said somewhat concerning the choice of a wife, 
Marlorat.  the which Hagar made for her son, at the last inferreth thus: Wherefore this youth (speaking of ishmael) being a man grown marrieth a wife, but not but by the counsel & authority of his mother, and within a little space after: What then ought the children of the faithful to perform unto their parents? Doth it not beseem and become them in making of marriage, to be led by the power and authority of their parents, that they give not over themselves unto their own lusts.  

Ferus a popish friar.  To like purpose hath Ferus a Popish friar, noted upon Abraham his pronouncing of a wife for Isaac by his Steward. These be his words: Note and mark, that Isaac seeketh not a wife, but Abraham provideth him of a wife. For this is the duty of parents, and belongeth not properly unto the sons, whose part it is to obey.  

Borrhaus.  Borrhaus upon the 22. of Exodus ver. 17 If the father of the maiden refuseto give her. A place for the power of parents over their children in making of marriages, that their marriages do consist in the arbitrement of their parents. Which thing Orestes in Euripides alloweth saying: And I will praise marriage, when as my father shall give unto me awife.  

Bullinger. 1. Cor. 7 36.  Bullinger expounding these words of S. Paul in his Epistle unto the Corinthians: But if he think it unseemly for his virgin etc. writeth on this sort: He declareth by examples that, which he hath said already, that there should be no darkness in his words. And we may expound that word Virgin as well for the person, as for the thing itself, namely virginity. The meaning is this, if a man have a virgin marriable, and now ready for a husband (for this I understand by that which he sayeth, if she pass the time of marriage, the which Ambrose translateth, if she be past ripeness of age) and hath a desire to marry (that is it which he saith, and so it ought to be) so that her father is to fear, lest that secretly she go about, or enterprise some thing that is not comely, unless she be provided for by marriage, now the father sinneth not, if he bestow her forth upon an husband, etc. And afterwards: we learn by this discourse that it is the duty of parents, to give their daughters in marriage. For among them of old times, the contract of matrimony was not of any force, 
Marriage contracts void, without consent of parents.  without the authority of the parents. Whereunto that in the law of God seemeth to appertain, the which is commanded unto the jews, that they should not give their daughters or their sons unto the Heathen in marriage: the which should have been in vain, if the children had been at their own liberty, and did not rather depend upon the authority of their parents: yet this also must be added, that it is the part of parents in time convenient to take order and provide for their children, and that they compel them not either to virginity or single life, or unto marriage.  
Gualther is just of the same judgement upon the very same place, whose words are: 
C●aiter.  But here with all, sons and daughters must mark that by this place the power of parents over their children is established, the which as it is great in other matters, so here in especial hath it sovereign authority, whereas the question is concerning marriage. For if they must provide for their children, in like manner it is their part to obey them, lest that by their lust and headstrong boldness they do prevent the advise and pleasure of their parents For always ought the law of God to bear sway with them, in the which they are commanded to have their parents in price and honour. 
Num. 30.  And how great their authority is over their sons and daughters it is manifest even by this, that their parents may disannul and break the vows which their children have made without their knowledge and privity. When as therefore GOD himself vouchsafeth to yield of his own right, (that I may so speak) and will not have that ratified and stand, the which is promised unto himself, if the parents determine otherwise, they doubtless are to be thought to be too rash and wicked, who will not submit their youthful desires unto the ordering and disposing of their parents. Neither may this go for currant, that any should pretend age for his excuse. For there is no age the which ought to break the authority of parents established by the laws of nature. And Paul in this place speaketh of virgins, the which have now already passed the flower of their age, and marriage years, and nevertheless subjecteth them also unto the government of their parents, when as he teacheth, not what they ought to do, but what their parents ought to dispose of them. 
The civil laws.  This in times past did the makers of the civil laws deserve, the which would have those ma riages to be void, the which are made without the advise and consent of parents, unless some weighty case do will them to be ratified and stand in force.  
Agreeable unto this also doth Hemingius set down his judgement upon this place but in fewer words thus: 
Hemingius.  Now he turneth his speech unto parents having daughters of grown years, unto whom he giveth authority to bestow their daughters in marriage if they will. But that which he putteth in between (and so it ought to be) is a restraint, and it is to be understood thus; If the maiden be without the gift of chastity it ought so to be: namely that she be given to be married, to avoid fornication. On the other side if a virgin have the gift of chastity, it is left free unto the parents to marry them, and not to marry them. From hence let parents learn, that it is not lawful for them, to lay upon their children a perpetual law of chastity, unless they be first sure that they have the gift of chastity, the which very seldom falleth out, unless by some grief or defect and want in nature. 
Beza de repudiis & diuor●lis.   
Beza in this case is so sure on our side, that he holdeth not only the stolen contracts to be void and unlawful, but also the marriage itself that followeth after the same to be of no force and unlawful But it is best to hear him tell his own tale himself. But what (saith he) if marriage in deed have followed after such conrracts? Doubtless if the cause be considered why such contracts are utterly void (be cause he namely cannot consent to the bestowing of himself, the which is not in his own power) it will follow that the marriage itself ought much less to be of force, as verily wherein there is required a more express and sure consent.  
And Aretius in his common place of marriage among other things that make the same unlawful reckoneth up the contracting of the same without the consent of parents. 
Aretius  His words be these: That marriage is unlawful, the which is against the commandment and law of God. And this faulteth either in the degrees forbidden: or else because it is made up with privy and stolen contracts against the will of the parents: or else when as many wives are admitted or taken at one time.  
But we will conclude & shut up this point with the testimony of M. Luther, 
Luther.  the thunderbolt of Germany, whom we have reserved unto this last place. not for that he is the least among my witnesses, who worthily ought to be accounted off even with the very foremost for his most profitable service done unto the Church of GOD, but because he doth very evidently and clearly with great courage and boldness of heart set down his judgement in this cause writing upon the 24. Chapter of the book of Genesis: Therefore (saith he) do I handle this place, albeit odious or hateful: Because Isaac doth not marry a wife, where he pleaseth, but is forbidden of his father to marry one of the land of Canaan, 
The mischiefs the which do grow or privy contracts.  and his father himself doth carefully provide his son of a wife, and his son with all willingness doth obey his father. For daily experience doth teach, that those privy and stolen contracts are the cause of great mischiefs, daily brawls, strifes, perjuries, and murders, and also the most shameful plague and garboil of the Church and common wealth. So the popish Canonists do nothing else but seek to tear in sunder the Church and trouble the world because of their doltish & unlearned Cannons. And shall we suffer them to bring in so many mischiefs into our Churches? Let the Devil wink at this, and no other man: nay rather I myself will excommunicate all those doctors, then that we will to lerate and bear in our Churches their wicked and ungodly sentences & judgement.  
And some pretty space after, he hath these words: The doctrine therefore of this place is, that parents ought to provide their sons and daughters of honest marriage: 
When parents do abuse their authorltie.  Although this be not to be let pass, that it often times falleth out in man's life, that the parents do sometimes abuse their power and authority, and will compel their children to marry with those, whom they love not, the which cometh often to pass in the great families of noble men. They are to be found fault withal, because they carry no spark of a fatherly mind & affection, but are blocks & stocks, they have not that same natural love towards their children. In such a case let the Pastor of the Church, or the civil magistrate set in their authority Because that this is not a fatherly power, but a tyranny. We therefore do so diligently urge the authority of parents, first because of the commandment & ordinance of God, the examples of the scriptures, and the civil laws. secondly because of that no table wickedness being unto all godly and honest parents very grievous, the which hath ranged in the world in all ages: namely that when as they have brought up their children godly and honestly, that they might be heirs of their father's goods, after wards there have been some found they not knowing of it and against their wills, 
The common ●●actise anongSt us at his day.  the which by deceit and subtlety have over-recht and compassed the maidens and honest young men, that they should by stealth marry with those, the which were both of small honesty and also unfit for them, and unto their parents most unwelcome.  
The Pope hath set open a window and a broad gate unto these horrible offences, 
The Pope glueth leave to steal away children from their parents.  and hath made a way for bawds, that they might steal away men's sons and daughters for me, for thee, for every one of us. Shall we think these things to be suffered, or defended? But they say that men must look diligently unto the keeping of their children, & have an especial care of them: But how can this be inso great wickedness and untowardness of men? How easily are the plain and simple meaning minds corrupted, and beguiled?  
Let parents therefore remember that power and authority is given them from God to bestow their children in marriage: 
Contracts voided without the consent of parents.  and that contracts made without their consent are not good, neither by the law of God nor man.  
Furthermore let children know that they are to ask their advise and to know their pleasure. Let not a young man, 
A grave co●● sell unto al● honest your●  whose age is fit for marriage, be afraid to open his mind unto his parents: that he is in love with an honest maiden, and desire, that they will give her him to wife. For albeit this seem to be a token of lust scarce comely, yet let them know that God his mercy doth cover the same in marriage, & hath given a remedy for this disease. Let them therefore humble themselves before their parents, and plainly and freely say unto them: my dear father, my good mother, give me such a young man, or such a maiden, whom I love. And if she be worthy to be matched with thee, or worthy of thine affinity, or thy parents, thine honest parents will not deny thee, albeit the dowry or wealth be not answerable. Such marriages cannot choose but be happy and prosperous, 
God doth co ver & beautify lust with nest marriage.  and God of his infinite goodness doth bless, pardon, and cover the heat of lust as it were with the cover of marriage. Yea, more over the holy scripture doth allow, and allege for example the love and speech of the bridegroom and bride. Thus God pardoneth the filthiness, and miserable lust, wherein we are borne, and that which more is, doth beautify and honest the same with lawful marriage. But let young men take heed and beware of this usual stubbornness and contempt of parents, wherewithal some run stark mad, & of a blind ●age do contract unhonest marriages, unfitting both themselves & also their elders & parents. For in this place the holy scripture setteth forth a contrary example, and far more honest, to be followed, when as Isaac marrieth Rebeccah, according unto the mind, will and counsel, of his father.  
These things thus considered, and this matter so generally agreed upon, and confirmed also by the approbation and consent of so many grave, godly, and learned witnesses, if hen ceforward the parents shall either of negligence or sluggishness leave of their duty in providing of honest matches for their children, or their sons and daughters contemptuously and stubbornly refuse to stand unto their godly and christian choice, ignorance will no longer serve to excuse the fault on either side, but that it must needs follow, that the servant that knoweth his masters will, and doth it not, 
A necessatie advise unto parents.  the same shall be beaten with many stripes. Let fathers therefore on whom the charge by God his commandment lieth to take wives for their sons, and to provide husbands for their daughters, take diligent heed hereunto, that they abuse not this their power and authority over their children, but as in other cases, they are willed by the Apostle that they deal not in such sort towards them, that they hereby be dismayed and discouraged, so especially in this matter of greatest moment and valour of all other worldly things whatsoever, let them abstain from all rigour and roughness, 
Colos. 3.22.  and beware that they turn not their fatherly jurisdiction and government into a tyrannical sourness and way wardness, letting their will go for a law and their pleasure for a reason, according unto that old, but both Tiger and Tyrant like saying: Look what I command, that will I have, my will standeth for a reason. For the rule of the parents over their children, aught to resemble the government of good princes towards their subjects, that is to say, it must be mild, gentle, and easy to be borne, for as they, so like wise parents so far as concerneth them and lieth in their ability to perform, they must carry such an even and upright hand in their government, 
T●●lie in the second book of office.  that they may by love seek to win the hearts of those over whom they are set, to be firm and sure to wards them, and not to keep them under awe and subjection by fear. For, whom men fear, they hate, and him whom they hate, his death they wish. I speak of servile or slavish fear, not of that childlike and reverent fear, the which both the subjects own unto their Princes, and the children unto their parents, and the which both the one and the other easily obtain at the hands of such as are under their government, by their equal, upright and moderate behaviour towards them.  
It doth therefore stand parents greatly in hand, 
Parents ought to deal sincerely in the choife for their children  that in making choice for their children they be free from all sinister and corrupt affection, and that for lucre & covetousness they seek not to thrust such matches upon their children, as they cannot brook, nor like well off: for now adays in the choice that a great many parents make of husbands for their daughters, and wives for their sons, Et genus & forma● Regina pecunia donat: that is, if they be rich enough, they be both fair, well favoured, yea and also godly and virtuous enough: they being far swerved from the mind & judgement of that father, who once said concerning the marriage of his daughter, that he had rather have a man without money, than money without a man: signifying hereby that he rather respected the good qualities and virtues of his mind, than the great wealth and riches of his coffers. Father's therefore as they are by good right to choose, so ought they not in truth to constrain & compel For of all other matters, the consent of the children in marriage ought to be most free, so that in these cases, after all honest and lawful persuasions used, look in what party the fault may be worthily thought to rest, there the godly magistrate ought to put in his foot, 
The godly magistrate.  who in some respects is not only in the scriptures comprehended under the name of a father, but also by his sovereign aunthoritie wherewithal he is armed from God himself, is to rule both the father and all his children, and all other, that do belong unto him. I am not able, neither is it my purpose to reckon all the colourable pretences that fathers which are worldly minded can allege to enforce upon their children what yokefellows soever they have procured and provided for them, so that they be rich enough: neither yet is it possible for me to set down all the shifts, that children have to shake off the yoke of due obedience in their father's honest and lawful choices. This therefore in all humility, even in the bowels of lesus Christ I request at the hands of them both, that they seek not how to be wise and witty (or rather in deed) wily how to devise windlasses and starting holes to shroud and hide themselves in, when they should perform their duties on either part in this behalf.  
The children can say for themselves, w●● are old enough, 
The plea of some children for the m●● king of their own matches.  and therefore able enough to make our own choice: we see it to be daily practised by others, yea and peradventure w● do know (as having hard our parents sometimes in their merriments to brag of the same) our fathers have matched without the consent of their parents, and have all this notwithstanding done well enough, and lived very well: why therefore should not we also do the like? The question here is not, 
The reply.  what children in regard either 〈◊〉 age or wit are able for to do but what God hath thought meet & expedient, nay, straightly charged and commanded that they should do. For there are many children found sometimes far to exceed their fathers in wit and in wisdom, yea and in all other gises both of mind & body, yet is this no good reason that they should take upon them their father's authority. The wife may not therefore be a master, because she hath more knowledge sometimes then her husband, but she must obey, & the husband is to rule, because that God hath willed that it should be so. And albeit that matches made without the consent of parents have often good success, accroding unto the things which fall out outwardly in this life, yet that is not to be imputed unto this disordered and unnatural course, but unto God his mercy that always doth better for us, than we have deserved. And whereas it is said, that our parents have matched without the choice & consent of their parents, therefore we also will choose for ourselves according unto our own liking, besides that the breach of duty in the father doth not excuse the like disobedience in his son: 
A bad son, that will have his father go with him unto the devil for company.  what art thou that thinkest it not enough that thou go unto the Devil thyself unless thou have thy father to go with thee also for company? For as thy sin of disobedience, if God grant thee not repentance of the same, shall in his justice press thee down even unto hell. So likewise shall thy father's marrying without the allowance of his parents, be sufficient to condemn him, if together with the rest of his sins it be not covered in the merits of jesus Christ our Saviour. And the example of judah may fitly serve to instruct thee in this point, that though thy father have married without the choice of his friends, yet thou art not in like manner to marry without the consent of them, 
Gen. 38.  for albeit judah took unto himself a Cananitish woman without the privity and liking of his father jaacob, yet did he provide a wife for his own children Er, and Onan, whereby we gather that the fault, the which he committed in himself, he did not like nor allow of in his sons.  
Setting a side therefore all cunning gloss and colourable devices hammered in the Devil his forge, 
A profitable counsel for all good natured children.  whereby he teacheth his scholars to be subtle in inventing reasons to maintain their stubborn disobedience in not being ruled by the grave advise & godly counsel of their parents as touching their marriage matches, let all dutiful and good natured children in the reverence and fear of God consider what honour and obedience they do owe unto their parents and what power and authority he hath in his word sanctified unto them over their children in the Lord, in regard hereof let them yield, unto them this duty, that their father's having provided for them such as are not of a wicked life, nor deformed or evil favoured, nor of a contrary religion, they willingly submit themselves unto their choice, which if for the present, or upon the sudden they cannot yield unto, let them by earnest calling upon the name of God desire him to subdue in them this corrupt affection & that he will frame their will to be pliable unto their fathers in such lawful cases: lawful I may well call them, because that the civil constitutions and ordinances do ratify and allow of them: the two former especially, setting down that children are to give the consent unto the father's choice, where the party chosen is not of infamous life, 
2 Cor. 6.14.  nor in shape or favour so blemished, as it may worthily be supposed that the same may be an occasion of the withdrawiug of love As for the third caution, or proviso of not granting unto the father's choice in the cause of contrary religion, it is confirmed flatly by the counsel of the Apostle, where he willeth that we should not draw the yoke with infidels, which if it hold in other cases of the affairs of this life, much more ought it to be of force in marriage matters, marriage (I mean) hereafter to be made and not such as are already made, for where the knot is once already knit, there disparity, or unequalnes in religion is no just cause of separation.  
Yea & in this most grave & weighty cause, 
In providing of watches for their children, parents ought to begin with prayer.  I would be author unto all christian parents that they take not the same lightly in hand as if it were but a toy, or a jest, but that they begin it with prayer that in the whole action they may in such sort be directed, that they do nothing against the word of God, or unbeseeming the same authority, the which God himself in this cause hath imposed or laid upon them. And thus doing, God no doubt will add a blessing unto their godly endeavour and holy care, & work obedience in the hearts of their children, as he framed the heart of Isaac with entire affection to embrace Rebeccah, whom his father Abraham had by his Steward provided for him. And lest that any should imagine that this counsel is a peevish fancy of a too much spiced and nice conscience, the parents ought to be induced and persuaded hereunto, 
Gen. 24.7. Aben Ezra holdeth this to have been a prayer.  first by the example of Abraham, who committing the charge of providing a wife for his son unto his servant, prayeth that God will send his Angel before him to direct him in this business.  
secondly the course which Abraham his servant taketh in the effecting of this charge doth teach no less, 
Gen. 24.12.  of whom we read, that he entered into this business with prayer: 
Gen. 24.26.  that he giveth thanks unto God, when he meeteth with Rebeccah: 
Gen. 24. 5●.  that he praiseth God when at the delivery of his message, the parents without gainsaying granted their consent.  
And whilst I give this counsel unto the parents, 
Children marriageable are to pray unto God to direct their parents in a godly choice, and to incline their minds to accept of the same.  I would not have the children think that I discharge them of this duty, of whom the same is by so much the more to be put in practice, by how much they are more subject to be carried away with the swift current of their stayless affections, from whom we hear too often these and such like more than profane and heathenish speeches ': I will marry to please mine own eye, and not to satisfy the mind of my father: I will never match with him that wooeth my parents before he wooeth me: Shall I go to the father before I am sure of the daughter. etc. Whereas in very deed they are not at all once so much as to make the least motion of marriage unto the daughter, unless before they, have obtained the good will and liking of the father. For in these cases let the daughters, if they shall be thereunto solicited and wooed, learn of the example of the maiden out of the Poet, and of Cyrus out of Xenophon cited before, to say unto their suitors: My Father and my mother have to determine and dispose of my marriage, this is a matter not belonging nor appertaining unto me. The heathen have borne themselves in this dutiful sort towards their parents, and shall I that profess myself a christian come so far short of them in this duty, as to contract myself without the consent & knowledge of my elders? Nay let them say with Tamar, as it is in the story of the kings: Speak I pray thee unto my father, for he will not deny me unto thee. etc. 
2 Sam. 13 verse. 13   
And here, when as I enter into the consideration of the contrary bad course & practise of the world, in enticing of men's sons and daughters unto marriage without, 
Against enticing of children unto marriage without the consent of parents.  nay against the consent and will of their parents, it maketh me astonished and amazed, to hear that a great many, and the same otherwise very civil and honest, are to be found almost in all places, the which not only do not dislike of this shameful disorder, but hold it as it were but a sport and a play, yea that which more is, go about to countenance and defend this notorious kind of shameless thievery, (for so I will not fear to call it) the which also doth far better deserve to be punished with death, than a great many crimes that are punished with the same. Yea thou thyself which likest hereof well enough & too well, if a thief take but xx. shillings sion thee by the highway side, thou wilt hang him, if thou can: & art thou so bad an esteemer of things, that thou dost value the stealing away of a man's child at a less rate, than the taking away of his money? Wilt thou condemn him that stealeth away thy beast, and justify him that robbeth thee of thy daughter? 
Deut. 24 7.  The law of God appointeth death unto such as steal men's children & sell them into slavery of the body, & what then thinkest thou is their offence which steal men's daughters against the consent of their parents, to live all their life time in whoredom & adultery, which is a spiritual slavery and bondage of the soul, by which without repentance it perisheth everlastingly, whereas the bodily bondage nothing preiudicateth or hindereth the liberty of the soul, but that it notwithstanding may be a free man unto Christ? If theft by the consent, and judgement of all the learned be truly defined, and said, to be the taking away and withholding of another man his goods, against the will of the owner of the same: and children, as hath been before proved, be by good right to be reckoned especially among the substance of their parents: how then, is it not theft to steal away men's children by enticing them unto marriage? And this argueth a great profaneness of our time, and a wonderful growth, and increase of sin unto his highest top, that whereas all other thieves for the most part either steal in the night, or else disguised and vizarded in the day time, keeping themselves secret and hidden lest being taken, they stretch a rope for their labour: the stealers of our daughters sometimes will not stick to tell us to our faces, that if they cannot obtain them with our good will, 
Shameless boldness.  they will if they can by any means, one day enjoy them in despite of our teeth. And when they have once achieved their devilish purpose, and offered villainy unto our children, in defiling of their bodies, they do not as other thieves, keep themselves aloof and creep into corners, but offer themselves willingly enough to be known, making within themselves this reckoning, and sometimes openly vaunting hereof among their friends, that having thus dishonested our children, we shall in the end be glad to make suit unto them to keep them, for fear least like unto graceless Amnon, they should turn them thus abused, home again unto us. 
2 Sam. 13.15.  This is the daily practice, and yet who almost is sorry for the same? But if there be no man nor woman to be found, having any spark of conscience left unquenched, but confesseth, that he would not have his own son and daughter enticed after this manner, let us not then any longer go about to uphold, that done unto others, the which we would disallow and greatly mislike being done unto ourselves, and in our own cases For this rule shall otherwise, remain still in force enough against us: Do not unto another, that which thou wouldst be loath should be done unto thyself.  
An objection of maid-stealers. But it may be answered hereunto, not by the Sheepestealers, but by the maid stealers, that they have the consent and goodwill of the maiden, and that peradventure so far forth, that she hath in most earnest manner, yea even with tears, and for all the love sake that ever was between them, made request and suit unto them to carry and convey her away, and by some secret means to be married unto them etc. Answer. This is indeed a very plausible colour, and such as carrieth a great show of reason among many, but is in truth the very worst plea that they could possibly have made for themselves of all others. For do they not see, how by this means they do not alone quite cast and clean overthrow themselves, but also accuse and condemn the party, whom they have after this sort seduced and enticed? For besides their own fault in going about this matter without the consent of their parents, (the which as hath been showed sufficiently already, they ought like good children to have tarried for) they have caused the maiden also, to cast off and break in sunder the cords of due obedience unto her father or mother, which great contempt, the Lord will not suffer unrevenged. And because that such manner of contracts are altogether by God his word unlawful, therefore in carnaly knowing the one the other (the which for the most part is the best end of these bad compacts) they have committed fornication, heaping as it were drunkenness unto thirst, that is to say, committing one sin in the neck of another, the which may not hereby be excused, for that they have plighted and vowed their faith and troth the one unto the other, and therefore they cannot in conscience forsake one another. 
That the vo●● & promise th●● which children make to ma●● the one vnt● the other, without the consent of t● parents is n● matter of c● science, and may lawful be broken.  For it must first be considered, whether their vow and promise be lawful or no, before they enter into a settled determination, to perform and keep the same. For where the vow is unlawful, there can be no breach of conscience in observing and fulfilling the same. And as in all other cases, and actions of ours, the word of GOD mus●e be our warrant, to try the lawfulness, or unlawfulness, of the same, so also in this most chief, when we vow or promise by giving our saith, to do any thing in his name. For nothing can please God, the which is not agreeable unto his will, and we have no other certificate left us to assure us of his will, but only his word. Wherefore whatsoever cannot be warranted by the same, is not agreeable unto his will, and so consequently can by no means please him. Let us then see a little, whether this vowing and giving of faith and troth in marriage, without the parents agreeing thereunto, be to be holden lawful, yea, or no, the which shall easily appear unto us thus: what soever cannot be performed, without the breach of God his commandment, that same is utterly unlawful to be done, but to vow faith and troth in marriage, without the consent of parents, can not be performed without the breach of God his commandment, therefore for children to give their faith and troth in marriage, without the consent of their parents, is utterly unlawful. As concerning vows God teacheth us in the 30. of Numbers that being made by the children, and not ratified by the parents, they are unlawful, and if unlawful not to be performed And that it is against God his commandment, for children to handfast themselves in wedlock, their parents consent not going there withal, hath at large been discoursed, being the only matter of this treatise, whereof ensueth, that these promises being unlawful, they do not at all bind the conscience of the makers of them to perform the same, nay rather the performing of them, is a matter not of conscience, but flat against conscience, if to do the thing that is unlawful, and unlawful by the word of God, be a matter against conscience, the which none, unless the face be made of seasoned wainscot, will easily deny. Let not those therefore the which plead conscience for their excuse in this bad matter, any longer deceive themselves with this broken reed, the which, if one lean upon, it will strait ways break unto shivers, 
An unlawful vow or promise may laws fully be broken.  but rather whosoever have in this sort vowed, or promised rashly, let them understand, that their vow and promise, may a great deal more safely be broken, then performed, except the good will of the parents may be obtained, and yet in this case also, their former rashness is earnestly and with unfeigned and hearty sorrow to be repent, that God through his mercy in Christ do not impute it and lay it unto their charge. And this advise I would have to be understood either of contracts, or of marriage also by such enticing means, though the parents good will may be afterwads procured. But if after such privy and stolen contracts and marriages, the good liking of the parents cannot be won, what punishment ought to be inflicted and laid upon the offenders, as well in regard of their own default in breach of duty unto their parents, as also that others by their smart may be terrified and feared from running into the like, it is not for me being no lawmaker to determine: I leave that unto the wise discretion of the godly magistrate, who I hope hereafter will carry a more heavy hand towards this he nous and notorious crime, and see some discipline also to be ordained for all such disobedient and unruly children, the which by their rash and headstrong attentes, have forstalled the right of their godly parents, howsoever afterwards they can get their good will.  
And thus, 
The conclusion.  sith the law of nature, the law of God, the authority of the scriptures, the examples of the godly recorded in the same, the practice of the better sort, among the very Heathen, the testimonies of the Poettes in their Comedies, and Tragedies, the Fathers, Counsels, Decrees, Canons, and civil constitutions of the purer sort, yea some of the very Popes themselves, and lastly the firm consent of the best Divines of these our days, maintain and uphold the parent's right in providing of honest matches in due time for their children, and prove their contracts made without their parents consent, to be of no validity or force, neither before God or man: I may lawfully conclude, that it is the father's charge to make a godly choice, for his sons and daughters in the way of marriage, without whose consent they are at no hand to knit up the same, unless the godly magistrate in cases of extremity by his authority do take such order, so that hereafter my good hope is (the duties on both sides being now so plainly set down, that no ignorance in this behalf may any longer henceforth be pretended) that as parents respecting God his glory, will diligently and carefully practise the one, so their children in all humble obedience will peforme the other, which God grant at the length for Christ his sake.  
Amen.  
FINIS.   

An afterwritte to the gentle Reader.  
MY purpose was (right gentle Reader) in this short discourse before going, by strong and sound proves to make this point of doctrine appear most clearly, the which of the most hath never been so much as once thought upon, and whereof a great number, very sensible men otherwise, have hitherto been of this persuasion, that the word of God, speaketh not at all, namely of this duty of the parents in making choice for their children's marriage, or of the obedience, the which the sons and daughters in this respect do owe, unto the godly choice of their fathers and mothers in this so holy an action.  
How I have performed the same, I leave unto the judgement of the indifferent Reader, upon the considerations of the reasons and authorities by me alleged, in the which my chief end and drift was, to satisfy the godly and well disposed Christians, the which will make some care of conscience to perform that hereafter, the which hitherto of ignorance and want of instruction, they have neglected and omitted. For when as parents shall henceforth plainly see, 
Parents.  that God himself layeth upon them this necessary duty of bestowing their children honestly and godly in wedlock: and the children evidently now perceive that they ought to stand unto the godly choice of their parents, those in whose hearts the fear of God is not utterly quenched, will henceforward endeavour themselves to yield obedience unto their superiors in this most necessary and weighty duty, 
Children.  with all willingness being contented to be ruled, and not to seek rule, nor to intrude and thrust themselves into the right and liberty of their parents, upon whom the Lord in his wisdom hath laid his charge, so that without their privity and consent, they will not entangle themselves in marriage, nor seek unto themselves matches, such as may be griefs and eie-fores unto their loving Parents, unto whom in the Lord they worthily own all obedience and dutiful subjection. I speak here of the godly and better sort both of parents and also children, who being of the people and Church of God, will be ordered and ruled by the laws and ordinances, the which he himself hath set down for the direction and government of the same in all other their ways and actions. As for the wicked and ungodly, which rebelliously think in their hearts and sometimes blasphemously utter with their mouths: Let us break his bands and cast his cords from us. that is, 
Psal. 2.4.  will not suffer God to reign over them after such manner as he hath appointed in his word, I make small account or reckoning of their either liking or disliking of this my simple labour, but refer them over unto him that dwelleth in heaven, & laugheth at them and shall have them in derision. But unto all you that either be in truth Christians, or otherwise would so be taken and accounted, know you that this custom of the parents placing and bestowing their children in marriage, is as hath been showed, most ancient, and commendable, yea and approved by our Lord and Saviour Christ himself also in the xx of Luke, 
Luke, 20.11.  where, going about to confute the error of the Saducees, the which, if there were a resurrection (which they deny) did suppose that there must be also marriage, he avoucheth it to have been the ordinary practice of the men of those times to give their children to be married: saying, The children of this world marry wives, and are given or bestowed in marriage, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●th to place 〈◊〉 bestow in marriage, as the parent's 〈◊〉, ●hē as they give their children to be married  for so doth the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in that place he useth, most properly in the judgement of the learned signify. And by the men of this world, as well the wicked as the godly, lest that otherwise we might think that marriage doth not appertain unto the children of God if we should here take children of this world as opposite and set against the children of light, or of God, as I confess it must some times be taken, which in this place cannot be least it might seem to give some countenance unto the error before recited. So that hereby clearly appeareth, that in the days of Christ 1589, years sithence and more, this was an order generally observed, for the parents in marriage to place and bestow their children, the which also Beza, 
Beza saith that this place most strongly proveth the power & authority of parents in bestowing their children in marriage.  and Feguernekinus, who hath profitably abridged Marlorat his common places, doth note upon this place. Let not Christians therefore dislike of that, which Christ himself, after whom they are named, seemeth to commend. But let them rather, knowing what God looketh for at their hands, in due season provide wives for their sons, and husbands for their daughters, lest by forslowing the time too long, they be either prevented by their children's to rash contracting themselves, or otherwise to their greater sorrow, see them run into more greater folly, as it often cometh to pass, when as the sons and daughters, think that their fathers and mothers have no care of them in this behalf, yea in this business let them carry so gentle an hand toward their children, that they themselves feeling best their own estate, when as they be come unto years and discretion convenient, may, if their childly modesty will suffer them deal with their parents concerning this matter in an humble and reverend manner by themselves, or otherwise by the godly intercession of their friends, who at their motion may put their parents in mind, in time convenient to have care of these cases, by means whereof, many inconveniences and disorders shall be met with ill before hand, the which for want of this Christian foresight on both sides, do too usually fall out, to the dishonour of God, and offence of his Church The end of all is, that both the parents and the children, understanding what God looketh for on both their parts in this business, set aside all caviling and cunning gloss to shake of this duty. For I will not trouble myself with answering these many and vain objections on this behalf, usual to be alleged on both sides, but refer them over unto the thorough shifting of their several consciences in these actions, according unto that, the which by this treatise, they shall learn to appertain unto their several duties, that they may in sincerity and truth effect the same, being desirous, as purposedly to offend none, so gladly in this point to satisfy all, the which if it be not alreandy performed accordingly, so far as the question taken in hand, to prove requireth, I will endeavour, as I shall hereafter by any the godly be advertised, and labour (God willing) more fully and largely (so far as in me lieth) to set down, to the full contentment of all such as are not purposedly resolved and determined, in this cause to cavil, thwartle, and dissemble, hoping that the godly shall profit, to the performing of a necessary duty, yet of a great part left unperformed, and the wicked be made unexcuseles, when the accounts must be rendered, before that judge, which sha●l give sentence without regard of the person of any whatsoever, that shall colourably seek to withdraw his neck out of his lawful and dutiful obedience. Wherefore in this duty, or any other, the which the warrant of God his word may justify, howsoever the same in any respect may seem strange unto us, let it be our continual and most earnest prayer, to desire God to subdue our corrupt and carnal affections unto his most holy will, and godly pleasure, so far forth as we shall have his word the infallible loadstone to direct and guide us unto the same, for Christ his sake. Amen.   

LONDON. Printed by john Wolf for john Harison the younger, dwelling in Paternoster-row, at the sign of the golden Ancher. 1589.