¶ An exhortation to the Ministers of Gods word in the Church of Christ, that they set aside all mutual discord, and in these latter dayes and dangerous times/ purely and with one concent preach unto the world the onely true faith in christ and amendment of life. Compiled by D. Henry Bulliger of Zurick. Translated into English by John Cox. 1575.  
Thou hast heer in this little book good christian Reader most plain, sure and substantial reasons to establish mutual consent and christian concord,  gull. 5. 
Would to God they were even cut of which do disquiet you.  
Imprinted at London at the long shop in the poultry by John Allde.   

TO THE RIGHT ●… euerend Father in God, and ●… is singular good Lord, William by Gods providence Bishop of Excester. John Cox wisheth long life, happy health,& the continual assistance of Gods most holy spirit.  
OF two things whether of thē I may do( right reverend Father) I stand greatly in doubt, whether I may prosecute my purpose whicb I haue taken in hand: or else cease with silence and leave it in oblivion. For such is the curiousnes of this captius age, that the things which are done and setforth to the view of men, must either with eloquence surpass the common style of writing, or else bee some new thing which hath not been heard of before.  
But I which of knowledge am thin, of learning base, of eloquence rude, and never traveled further for the increase of good letters then the shadow of my dear brother Francis Cox( whom I heer name, partly for the duties sake I owe unto him, and partly because I am assured of the fatherly affection which your Lordship doth bear unto him) might seem to begin preposterously if I should take vpon me to satisfy the curious appetite of the contentlesse tīe. But yet having red& red over again this little book of D. Henry Bullinger which he compiled and published in his own natural tongue, for the quieting of those storms that blustred in Heluetia, and beholding the discord and variance now present in the church of England, stirred up by the restless heads of such as never could be quiet,& considering with myself the effects therof and final wraping up if in time they be not looked unto: I haue chosen rather with my plain speech& simplo skill to english this book so eloquently turned into latin by that excellent learnedman, josias Simlerus, and so to profit my country, then for want of sufficient furniture to let this worthy work lie hidden from my country, butted as it were in the bosome of an unknown speech to the multitude.  
I think it the duty of all good christians& faithful Subiects( my singular good Lord) to do what lieth in thē to the increase and confirming of concord the true nurse of all flourishing common weals. For what hart so hard bledeth not? what eye so dry weepeth not: what man so voided of sense trembleth not to consider the calamities and miseries of contention? For what slaughter of infants, what murder of aged, what spoil of people, what havoc of nations, what ruin of Countries, what ravine of kingdoms, what utter devastation of government and Empires cometh by dissension& discord, the countries adjoining unto us are an example, their Princely Lords a Spectacle, their goods and possessions a caveat unto vs.  
This book therfore compiled by the author for the yove sake he had to the quieting of his country and preservation of the Church of christ, which is that ship where against satan bloweth out so many blasts in these our dayes: I haue as I said before translated the same having the like zeal to my country that the author had to his, who as he wrote it in his own natural language: so haue I made this excellent and grave father to speak in our tongue those things, which of us if they shalbe well& diligently observed and followed, I doubt not but the controversies which are heer amongst us will quiter be dissolved & ended. But yet knowing that those whelps of Cerberus that hellish Dog will ever more snatch something whereat they may brawl, and Momus will be fault finding, yea even in Apelles work, I thought it convenient to choose out some patron to whom I might commit the defence both of this Book and myself. And amongst diuers godly learned bishops( to whom of right the protection hereof appertaineth) I, specially choose your Lordship and that for two causes.  
First for that you are no less worthy to haue the defence heer of then the Author him sel●… both for the grave learning and singular virtues which you●… Lordship is endued with all, whereof I will say nothing because I know that when I hau●… said al that I can, yet can I no●… say that your virtues require●… For who so seeth the fatherl●… love you bear to the mimisters& preachers of your diocese, you●… vigilant care to remove, euil●… disposed persons if you find●… them incorrigible, your ernes●… desire to plant about you such●… as in due time may break th●… Lords bread to his household●… as he shall think you worthy of al●… praise: so shall he find himself whatsoever he be, unable as he ought& as your godly doings deserve sufficiently to do it. Oh that al were such as you are, thē should there not such occasion be ministered to the enemies of the gospel to blaspheme the same. I speak not this to the dispraise of any, and yet I know that all men answer not in their dealings according to their names, neither do their names agree with their titles. I know that Abshalon was author of horrible dissension, and yet he had to name the father of peace. So Iudas having his name of thanks giuing was most unthankful as appeared in betraying his master our christ.  
God grant therfore we all may consider our callings an●… led our lives according to th●… same, that it be not verified o●… us which is pleasantly and truly spoken of the Popes who ha●… their names given per antiphrasim as he was called Innocentiu●… that was most noisome, he pus that was most wicked, an●… he Clemens that was most cruel: ye are called watchmen, God grant you may all watc●… dutifully, to defend, feed an●… keep, not yours but the Lord●… flock.  
The second cause that moveth me to dedicate this unto your fatherhood, is for that not onely I take your Lordship for my singular patron& maecenas, but also that I might give a testimony unto the world how much I reverence your honour and that according to duty. wherefore I most humbly beseech you to accept and take in good parte this my lahoure and to continue as you are, my good Lord, and I shall not cease continually to pray unto almighty God to grant you along and most happy life that with many yeeres you may rule in the church of christ to the glory of his holy name and comfort of his flock, and in the end receive the crown of eternal glory which is laid up by the mercy of God in christ Iesus for ever. Amen.  
From Chichester this 22 of january. 1575. Your Lordships most humble to command. John Cox.   

To the right honourable Lord. Henry Buzinski, Treasurer of Polonia. &c. josias Simlerus wisheth grace and peace from God.  
DOctor Henry Bullinger( right worthy Lord) the minister of our church heer at Zurick, whose doctrine and godliness is right well known unto you: hath set forth in these dayes An exhortation to all the ministers of Christes Church, that setting a parte all controsies they might now and last preach true faith in christ and amendment of life. Which when I had diligently perused, taken council& conference with the author himself, I determined to translate the same out of Dutch into Latin, and so in the name of us both to dedicate it to your worthiness. For sith your honor hath hother unto by sundry means testified your good will and yove towards us, and that which is most dear unto us, do daily set forth your great and earnest zeal in defending and spreading abroad of true and holsom doctrine, we supposed that this simplo, yet sincere testimony of our duty would not be unpleasant unto your Lordship and that chiefly because of the matter héerin contained. For how much more excellent your zeal is touching the preservation of true doctrine: so much the more without all doubt do these so many and so gréeuo{us} contentions& discords trouble you, whereby the professors of the same pure doctrine are at war the one with the other, to the great offence of a number of simplo men& such as are not yet thoroughly established in true faith. Furthermore sith about two years past, the ministers of your Churches consented and agreed in one, and the same confession of faith which differeth not from the confession of Heluetia, Rhetia, Sabaudia, France, England and Scotland, and so by that means many controversies being quiter taken away and ended which do yet trouble and vex this our country of Germany, established and confirmed mutual peace and concord amongst themselves, we( truly) thought by speaking thus unto you to show how glad wee were of the good success of all your Churches and to give an evident and manifest token of our ioy which we haue conceived by this your mutual concord so firmly established, supposing that the endenors of such which are the Authors and exhorters of other Churches to the same concord and unity would be likewise acceptable unto them, and that the travail of this work wherein the fountains of discord are discovered,& ways how to establish peace wisely disclosed, should neither be vain, nor unprofitable, to take away if any discord yet remain, and so utterly extinguish the blasphemous heresies of Samosatenus, and Photinus with the which many Churches are troubled even at this time.  
I am not ignorant how scoffingly Osius and others of that here triumph, against our Churches by reason of these discords, how wunderfully they brag of the unity of their Church by means whereof they persuade that they onely are the catholic Church which all men ought to follow with their eyes fast closed to do what she commandeth.  
But these their trifles and swelling b●…bles of vanity are long since confute and the foundations found over weak whereon they seek to establish the rui●…nous buildings of the rotten roman s●…nagog. There is none which hath neue●… so little a taste in the doctrine of the prim●…tiue church, and that which afte●… the writings of the Apostles and Prophets hath laboured, the writings of th●… fathers( whose authority hath eue●…more been regarded) which may not eas●…ly see in how many things the papistical●… Religion in these dayes disagréeth fro●… the doctrine and maner of government o●… the primitive Churches, to wit, the ancient apostolic Church even from th●… time of the Apostles by the space of 157●… years, he may know that; that mona●…chie of the roman Bishop which he●… challengeth as his proper over all common weals and Churches agreeth no●… with the primitive church: sith th●… Churches of Affrica so constantly resisted in times past Bonifacius the pope wh●… in the time of Saint Augustine affencted the like tyranny, yea and the Grecian●… neur received it. Let those things I pray you which are taught in the popish schools and Churches touching justification and merit{is} of works and free will be compared with the writings of Saint Augustine whom all men confess to be a catholic doctor and then shall it right evidently appear how far vncatholick those doctors are.  
The abstinence from meats which the church of room hath established by laws, I will then confess tobe catholic, when they shall evidently prove unto me that Montanus was a catholic Doctor, for even from his opinion and iudgement doth Tertullian fetch arguments( even such as the Papists do) against the Psichians by which name in times past the catholic and faithful were called by the Montanistes as by Clemens Alexandrinus it doth manifestly appear. If they will haue the use of Images catholic in Churches, then let them first confess that Epiphanius was not a catholic, who evidently affirmeth it to be a detestable abomination to haue the Image of christ or any other Saint painted in the Churches of th●… Christians. Yea, let them deny Elibert●…num tobe called a catholic which forbiddeth to paint on the walls the thing that is worshipped. If their mass b●… catholic, then is not the Pope Gelasiu●… a catholic, who affirmeth that the substance of bread and wine so remainet●… in the Sacrament of the Lords Supp●… even as in christ doth safely& soundly remain his two natures. Yea, neither Gelasius nor Cipriane shalbe catholick●… which utterly condemn the dividing 〈…〉 the Sacraments, so as most sharply th●… one of them punisheth with excommunication all such as being contented with the one parte or kind of the Sacrament abstained from the other.  
But to wade through all their trumperies were infinite. For in deed in times past so far did the schools of the divines depart from the Scriptures and fathers that now they are ashamed of a number of things which before they publicly taught, so as a certain famous Doctor calleth these the contentious Doctors out of whose writing{is} we may not judge what is the doctrine of the church. And although they seem after a certain sort to agree amongst themselves, yet may not this consent which dissenteth from the unity of the Scripture, purchase unto them the authority of the catholic church sith they so many ways disagree with the Scriptures which is the onely rule of the Church of christ which onely is the true catholic Church.  
christ saith, his sheep hear his voice and God the Father from heaven commandeth us to hear christ. But these men command us to follow and aclowledge the voice of the church, which Church if it gave ear to the voise of Christ it were tolerable, but now in steed of Christes church, they thrust vpon us that Church which acknoledgeth the Roomish Pope tobe her head and is governed by him, the chief members whereof are the sworen Souldiers of the Pope, the cardinals and Bishops, in this Church they promise us peace and tranquilitie, if wee depend wholly on the onely faith therof and hold fast the Colliers faith so highly commended by Osius, who being asked what he believed, answered: that h●… believed the very self same thing, whic●… the catholic Church believeth, and being asked again what that Church believeth, he answered, she believeth the ver●… self same thing that he believeth, and other answer then this could they ge●… none of him. This answer and faith( God wot) doth Osius commend above the moon, and so in stead of the lively faith he thrusteth vpon us his childish trifles: but if any man that were accused of true Religion, should be brought to examination before the inquisit●●s, and Osius should hear him answer thus: that he thoroughly believed all those thing{is} which are contained in the holy writings of the Prophets and Apostles, the sum whereof is contained in the Apostles créed, he would not be contented with this confession, nor attribute such honor to the holy Scripture given to us from God that he would absolve and acquit him from heresy that would make this confession: he would peradventure say, that this man did not rightly understand the Scriptures, that he wrested the testimonies of them to confirm his evil conceived opinions( and so peradventure this may be aptly spoken of some who abuse the holy Scriptures) and may not I pray you by the like reason the colliers faith be a cloak for errors? for peradventure unto the collier the church may seem to believe one thing, and unto Osius she may seem to beleeue an other.  
And truly if there cannot any sure or certain thing be determined by the words of the holy Scripture how plain so ever they be: how can there then be any thing determined by the words of the Church? For it must needs bee that this sure and catholic faith of their church must be showed unto us, to be laid up either in the writings of the fathers, or decrees of councils, or of the popish law or finally in some vn written verities, traditions, and the bosom and chest of the popes hart or of his members. But that there is more light, authority and truth in these writings, then in those that are written by the holy ghost, they shall never be able to say. If they call back to traditions, who seeth not what an uncertain and slippery foundation they lay, sith in all Churches there was never at one time the like tr●ditions, except by the name of traditio● they understand, as the ancient Father● did the Apostles créed. But if they brin●… us back to the Chest of the Popes bres●… that now the same must needs be ver●… christian which the Pope at any tim●… with his hath decreed, who I pray yo●…( if he be in his right mind) can suffe●… them? wherefore sith the foundations of papistry be such, it is not to be looked for that from them we should receive the pe●…fet quieting of controversies of Religion, yea,& what wee may look for from them they haue sufficiently in these few years declared, whilst Osius( who otherwise wanteth no words) hath not set forth( I will not say) an Epistle, but not so much as one line in defence of the doctrine of God against the heretics which deny the trinity, and such as affirm there are three Gods, or against the Samosatenists. wherefore bidding them adue, let us constantly embrace the simplicity of the holy Scriptures, let us set the same before us as a most plain rule of all controversies, for if( setting affections aside and such other lets as are resited in this book and joining earnest prayer héervnto) we so do, it is to be hoped we shall obtain some tolerable quiet peace and concord of the Church, which hope: the laudable example of your Churches hath confirmed in vs.  
But for as much as we are yet very far wide from the mark, we thought good to dedicate this book unto your worthiness, as well to confirm that concord so well and so godlily begun amongst you, as also to stir you to finish and make perfect that which wanteth, that by your singular diligence and labour: those also which being sedused by the woulues and wander from the true church, may be joined and knit unto the same.  
moreover I suppose that if together with this book of exhortation I should set forth an evident example of the reconciliating of Churches divided, it would haue the more authority and weight, not onely amongst foreign nations, but also chiefly amongst the germans of whome if I might obtain this thing, that by your example setting now at last all affections apart, they would conclude a godly concord and peace in that grievous controversy of the Sacrament, I doubt not but many other controversies would be buried together with it. And because we know( most excellent and honourable Lord) that it is a thing which your honor greatly desireth, I thought good to dedicate this little book( both in mine own and the Authors name) unto you, to the end both you and all your Churches, by example, council, and all industry, yea( and that chiefest is) with earnest prayers, might procure and preserve the peace of the church, not onely amongst yourselves, but also amongst others.  
I beseech God to increase in your honor the gifts of his holy spirit, and grant you a most long life and health, to the glory of his name which thing also together with me, even with all the hart the Author of this Book wisheth unto you.  
At Zureck the chief city of Heluetia 1572. the last of january.   

An exhortation to the Ministers of the Church for the establishment of mutual concord.  
THE godly and faithful do every where greatly complain of the Ministers of the Church, for such is the miserable corruption of this later world, that whereas calamities, troubles and contentions do every where reign, and that it is the duty of the ministers of the church even as fathers, chief men and teachers, or rather as messenger{is} of peace in the house of God, to teach men plain and simply and instruct, and confirm them in faith, to reprove sin and errors, to exhort, unto good works, to comfort the afflicted, and finally to stir thē up both to peace, charity and concord, yea to amendment of life and repentance from sin: yet notwithstanding for the most parte they do nothing less. For they so give themselves to quarrels and such a contentious kind of teaching, and bid battle so amongst themselves, that being oue●…whelmed with private business and conte●…tions, they nothing regard how the may( as cause requireth) provide for th●… public state: but instead therof vnder●… pretence of holinesse: they thrust into the hous●… of God( before the whole congregation) the●… own contentions and envious braules●… And so by these kindes of sermons, the si●…ple and silly people receiveth small profit, for by these they are not as they ought instructed, nor in faith confirmed, nor t●… repentance moved, but are troubled rather and made disobedient and wursse●… whereby it cometh to pass that they sa●… they know not what to believe, nor t●… what sound and true foundation to lean●… unto, for many times diverse opinion are spread, whereby now this and now tha●… is affirmed, and so the ministers for th●… most parte handle nothing but the●… own spiteful private quarrels instead o●… Sermons.  
The state or face of the church in th●… world in these our dayes is like a grea●… 
The state of the church in these dayes.  household, wherein not onely the sons daughters and seruants, are at a continual discord and brawl amongst themselves whereby it cometh to pass that none of them doth his duty, nor seeketh to uphold the state of the house, but also the parents which are chief of the house,& ought to remove those contentions,& put every man in mind of his duty, are also at contention and strife amongst themselves, and so having respect onely to their own contentions, they let the whole house go to hauok caring nothing at all whether it be governed well or evil, yea by reason of these brawls they confirm the troubled housesholde in their conceived wickedness, whereby at last they all together miserable perish, for these unhappy contentions of the parents: are the chief means to uphold the cause of that heavy destruction of the whole howsholde. Tho very like reason is of the ministers of the Church( I mean those that are faulty in this behalf) for those which are not faulty, as doubtless through the grace of God there are many such, are not offended with this speech, for the faulty do grievously offend and no small parte of the cause both of the corruptions of the present manners and times do rest in them: for whereas they ought by doctrine, reproving and exhorting gravely to help the publiqu●… state and prevent mischiefs. They d●… not as they ought, employ their diligen●… heer unto, but rather give themselves 〈…〉 those contentions which they haue all r●…dy stirred up, then study to follow thei●… function and so vnfrutefully they continually weary and offend the congregations that many( the more is to be lamented) d●… stubbornly persist& continue in their i●… credulity, and so repent not, to their own●… destruction, and at the last contemn bot●… the Church and the doctrine.  
But such as rather yove contentiou●… invectives, then quiet preachings,& hau●… 
Ministers must reprove and resist errors  so used themselves there unto, that the can almost do nothing else but brawl an● chide, object to us the saying of S. paul wh●… commandeth a Bishop to hold fast tha●… faithful word which tendeth unto doctrine that he may be able to exhort by holsom●… doctrine& to confute such as shal speak then against. And truly it is néedful that euer●… faithful minister should steadfastly cleue t●… wholosome doctrine& earnestly bend him sel●… against the which is contrary,& against suc●… as pervert the same, so as he may be abl●… with firm arguments to confute their peruerstnesse and false opinion, and so overthrow falsehood before they can utter it.  
But this may be done both stoutly, and yet modestly, and this grave modesty is to be learned in the writings of the Prophets and Apostles, who although they had proud enemies, yet notwithstanding did not immodestly rage or brawl in any place of their writings, as some do at this day: neither used any contentions or evil speeches, but when soever they accuse or reprove their adversaries, as the préests of baal, the false Prophets and others, 
How pechines must be reproved  they use not scoffs and cauelations, but with great authority and sober words they handle the matter, as it is evident to be seen in ieremy and the rest of the Prophets. Yea the Prophet Elias in that conflict which he had with the Préests of baal about Sacrifices, although he seemed to speak pleasantly: yet not withstanding with those words he gravely and worthily laid open their great foolishness, saying. Cry louder, peradventure your God is absent or else sleepeth. &c. 
2. Reg. 18.   
Likewise when peter said to Simon Magus. Let thy money and thyself perish togithec. Act. 8. And paul likewis●… to Elimas the sorcerer. O thou child o●… the devil full of all wickedness. &c. Act. 1●… And in that grave disputation of christ against the Pharesies. Mat. 23. he inueieth against their persons indeed, but yet without hatred, anger or malice, and that with so great authority& earnest zeal, that the simplo might easily take profit by this doctrine and evidently perceive they ought to take heed that they suffer not themselves by the false doctrine and hypocritical life of these to be deceived. And as they del●… with the persons: even so did they likewise against wickedness and sin, as against 
How sin must be reproved.  the worshipping of false Gods and of Images, for in teaching they had a special regard that the wickedness and filthiness of sin might be made manifest,& yet did they not with shameless scoffing& taunting diminish the authority of their cause and bring the same into contempt. The like may we see, Esay. 4. 4. where he writeth against Images, in such sort that the very matter itself might cause both the reader and hearer to loath them, and so as it were with his finger to show they were nothing.  
moreover they were not onely occupied in accusing and reproving, and in provoking the hearers to hate& loath the same thing, but also when time required so reproved both the persons and the matter, that yet nevertheless they evermore preached sundry points of holsom. doctrine to the instructing, exhorting& comforting of the hears. Yea and S. paul which would haue a Bishop to hold fast true doctrine, and to resist those that speak against the same, doth also of these things gravely 
A measure must be observed in reproving  and specially speak and give in charge writing to Timothe in this sort.  
But the servant of the Lord must not strive, but must bee gentle towards all men, apt to teach, suffering evil men patiently, instructing them with meekness that are contrary minded, provoking if GOD at any time will give them repentance, that they may grow the truth, and that they may come to amendment of life from the snare of the devil which are taken of him at his will.  
And these precepts of the Apostle ar no les●… to be observed by the minister of the woor●… then the other before rehearsed, by whi●… some untruly suppose themselves to be m●…ued to the immoderate heat& sharpness●… whereby indeed they destroy more thē bui●…  
moreover many great clerks now dayes without any just cause stir up gré●…uous 
Of such as pervert other mens doctrine.  contentions, by reason they mista●… the sound doctrine of others& so interpre●… the same otherwise then it is. And so 〈…〉 this means those quiet men that are g●…uen to peace, and had rather apply the●… selves to teaching, reformation of life, an●… edifying of the church: are constraine●… by force to cease from their function an●… labour( being a thing very profitable) an●… to give themselves to their defence, whe●… by it cometh to pass that these men, ●…uen against their wills are wrapped i●… contentions. But those that kindle thes●… 
They provoke other to contention  flames of discord and by that means provoke unto war, them that are loouers o●… peace, greatly offend the majesty of God●… and those again on the other side are bot●… before God and man to be excused, whic●… stoutly and modestly withstand those injuries and excuse themselves, and so yet as much as in them is, do stil prefer peace before war.  
In the primitive Church of christ, if 
How in old time they reformed errors  there happened any errors or any suspicion of error to arise, they sought the reformation and quieting therof far otherwise: to wit, by admonishing, by friendly communication and brotherly conference. And when any manifest proof of suspected opinion was evidently showed forth, they received the same, and quietly without gainsaying, yielded themselves, as it may evidently appear in the reconciliation of John the Bishop of antioch, Theodoretus and others of the east, with Cirillus Alexandrinus. And by this means they suffered not one brawl to breed of another, neither were their contentions endless, neither strived they despitefully amongst themselves, but handled all things with a godly zeal unto sound doctrine. But if any had erred and persisted obstinately in his error, then did they admonish al men to beware of him, and to avoid his company, like as paul both taught, and did also 
Tit. ●3.  himself. And by this means all things in the Church were in good state and contentions for the most parte were q●…eted. But the ancient fathers chiefly all ages did bend themselves against th●… 
Against whomè the fathers of the primitive church contended.  which perverted the sound doctrine of othe●… and went about to stir up needless contions in the Church. And those which the primitive church professed one a●… the same religion of Christ, could not eas●…ly be stirred to contention amongst the●… selves lest they should give occasion the●… unto their enemies, the Philosophers, ●…dolatrus Préests,& others of the subtle ge●…tils& Heathen, to roioice, or matter wh●…by they might be confirmed in their error●… But they altogether gave themselves concord, cutting of in due times all causes, discord& joining their forces together, foug●… against the Heathen that were enemi●… to the church: whereof Constantinus Ma●…nus, very excellently admonished the B●…shops, but when they followed not his co●…cel but( without all reconciliation) stron●… amongst themselves, there arose at last hée●… of most lamentable miseries to the churc●… as the Histories both of Arius and Ma●…homet do evidently prove.  
There ariseth also diverse discords and dissensions agongst the ministers of the 
Some take vpon them a peculiar kind of preaching.  Church, when some of them use a proper and peculiar form of speaking in expounding matters of Religion and will bind others to the same although they may perceive that the use of those phrases are not profitable nor commodious in those churches, and if peradventure other will not use the like as they do, by and by they think thē not only enemies but also cry out, and say that they are seducers, although they use not the like, yet as proper and convenient phrases for the profit and commodity of their Churches and as much to the substance of Religion as the other in their proper and peculiar kind of speech do.  
And yet are they so contentious that by no means they will be satisfied except that all those things may bee received wherewith themselves are delighted. But amongst the old Fathers this rule was ever observed, that good faithful and wise men should never contend about words when they agreed in the substance of the matter.  
But these obstinate men ought to consider how greatly they provoke the grauous judgements and dampnations 〈…〉 God against them, when they stir up thes●… needless contentions in the church, an●… so diligently keep and nourish the same. Saint paul writeth thus to Timoth●… Put them in remenbrance of these things,& protest before the Lord that they strive not about words which is to n●… profit but to the perverting of the hearers. Study to show thyself approved to God, a woorkman that needeth no●… to be ashamed, dividing the word of truth aright. But stay profane and vain babblings, for they shall increase to more ungodliness. 2. Tim. 2.  
Sometimes also some use obscure and 
In controversies touching matters of faith no obscuer kind of speech must be used.  opinion or matter in controversy is to be opened, they use those words that may seem to serve on both parts, and by that means controversies are not ended but prolonged. But in questions of controversy, plain simplo words are to be used, which haue but one onely true kind of meaning and cannot haue in them two contrary menings: wherefore sith concord ought firmly tobe established, all dark and doubtful words are tobe rejected.  
And this also must diligently be observed, 
divinity& philosophy may not be mixed.  that diuers discords and dissensions are stirred up amongst the Ministers of the church, by the mingling of Philosophy with the holy Scriptures, from the which paul doth exhort vs. Colloss, 2. Furthermore we find by experience that the simplo doctrine of christ is troubled, obscured and corrupted by the schoolmen, as namely by Alexander, Albertus, Thomas Aquinatus, Scotus and others, for that they derive principles of Religion out of Philosophy.  
Origen a man excellently learned, who 
Origen.  lived long ago, was passingly seen in Philosphy, so that he excelled all others as Eusibius testifieth, yet was it a greater let then help to him in matters of our Religion. For that which is once poured into us out of the rumbling streams of Plato, Aristole, or any other of the Philosophers will not easily be made silent nor be wéeded out of the mind of the learned, neither yet if they drink afterwards of the stil and pleasant waters of Siloe, can th●… haue their true, plain and effectual woor●…ing as they ought to haue, for if we shou●… make the writings of the Apostles a●… Prophets subject to the rules of Philos●…phy and mans eloquence, they would loo●… their simplicity, and be obscured and tro●…bled because they cannot suffer those pai●…ted words. Yet I deny not but that the h●…ly Scripture which is itself indeed wri●…ten in a most excellent apt and natura●… order, may be interpnted by skill and o●…der of art, so it be not wrested and affecte●… 
Arts must be learned.  of which things also the Books of christian doctrine are written by S. Augustine●…  
Tertulian one of the ancienst fathers a man of excellent learning, in his Book●… De prescriptionibus haereticorum, affirmeth that all heresies spring from Philosophy. and that Philosophers are the grandfathers of heretics. There is no fellowship between Athens& jerusalem, no concord between the Philosophical schools and the Church: christian doctrine springeth from Salomons porch, who hath himself taught us to seek the Lord in the simplicity of the hart, for those learned men which haue spent all their time in Philosophy, more then in divinity, and do therfore better understand the philosophical vain of speaking, then the phrases of the holy Scriptures, judge these 
Some abhor the holy Scriptures as barbarus.  phrases, barbarus, strange and rude, and therfore neglecting the property of the holy Scriptures, they endeavour to wrest them to their own reasons: and so not onely the wholesome and proper sense of the Scriptures perisheth, but also occasions are offered to many and sundry contentions and sharp disputations. But these things may bee avoyded if we do speak or writ of those things which are contained in the holy Scripture according to the use therof; and leave Philosophy and worldly eloquence out of the church to the schools of philosophers and Orators, Aristotel and Cicero, and not 
philosophical maner of speaking  bring ethnics into the house of God.  
But if the phrases of philosophy and sophistry should bee received into the Church and there used, I pray you what profit should the simplo receive thereby? Or I pray you what profit would the common people take if they should talk never so much of Species, Differenti●… Relatio, accidence, quality, Quantiti●… Causes and such other trifles? In wha●… place I pray you did the Prophets eue●… teach any such thing, or once make me●…tion of any of these? Nay they did stud●… rather to speak plain and simply after th●… common and known sort, and to sho●… the things appertaining to God and ou●… salvation, as cléerly& plainly as migh●… be. wherefore let us also study the sam●… for if all men of what estate or conditio●… so ever they be, would use the same simplicity: it would much avail to the est●…blishing of the perfect peace and prospe●…tie of the Church.  
I am not ignorant that paul used th●… 
Whether it be lawful to use the testimonies of the heathen.  testimonies of the wise heathen, as of A●…ratus, Menander, Epimenides& therb●… Saint Iecom gathereth that we may a●…so use the testimonies of the Heathen i●… the Church, in matters of Religion, y●… notwithstanding the doctrine of the chr●…stian Church is perfect and pure, withou●… the testimonies of the Heathen: an●… paul hath very seldom and in few places used those testimonies.  
For who so useth them over much shall receive very little profit thereby: for it cannot be that the testimonies of the heathen, should haue so great force and efficacy as the words of the holy Ghost.  
In deed the old Fathers haue used such testimonies against the Heathen for that those heathen men did greatly credit those testimonies if happily they might bring them by that means to the Church of christ, and knowledge of the verify. We deny not but that such testimonies haue in times past been used in the church as now also they may be, so that they be used moderately, wisely and godly.  
But yet for all that the simplicitye 
How those testimonies are to be used.  of the holy Scripture must not be included ne mingled with in Phisosophycall reasons or worldly pratlings, for by that means the substance of our Religion should be altered and darkened& brought into controversy.  
Neither yet do I condemn the study of Philosophy& eloquence so that a measure be kept in them and the same be done to a good purpose, and that we abuse them not to vain glory, contentions, brawings, and the hurt of the Church.  
Furthermore amongst others this also 
Of sucht as never content themselves with one thing.  is a means whereby contentions arise and increase, to wit, if learned men content not themselves with the thing{is} that all ready are found and taught simply out of the word of God and which are indeed sufficient to the knowledge of true Religion, and upright life according to the will of God, to the obtaining of eternal life, but contrary wise endeavour themselves to the uttermost of their power, to search and bring forth some new devise which before hath not been herd or seen, and when they haue found it according to their mind, then with laboured eloquence they extol it and as worthy ware prefer it to their hearers. And whosoever is content with those things which 
diverse such are now in the Church of England.  hitherto hath not been missused, but hath rightly been understand,& will not with them buy those new merchandise, and will not occupy themselves in those new inventions, they forthwith reprove such and say they are fools which understand not mysteries, and so go they about with all their power to defend their own fantasies, and so more and more they enforce them vpon vs. And by this means arise many sore contentions, between the defenders of these new devises and the others which cannot suffer themselves to be constrained unto them.  
Tertulian a most ancient writer, of whom we made mention before, doth in his Book entitled De prescriptionibus, show that in his time there were certain learned men which continually did search the Scriptures, the they might thence bring forth some new thing and were wunt always to defend themselves with these words of the gospel. Seek and you shall find. To whom he answereth. 
Math. 7.  In deed we must seek, but yet onely those things which appertain to our salvation, and not strange things which are nothing necessary, but are rather contrary to the Scriptures and rule of our faith. For like as he which hath 
What and how far we may seek.  found that which is true and right ceaseth from seeking, so he which continueth to seek, testifieth by his seeking that he hath not yet found the truth: for there is an end of seeking, beyond the which we may not pass. For the christian faith is not such whose end cannot be found, so that we should haue need always to seek. And this my opinion is confirmed by the doctrine of the evangelists and Apostles. For in the end of Saint John his Gospel we red that christ did many things which were not written in the same Book of Saint John, for if they should orderly be written, the world could not contain 
John. 20. and 21.  them. But he saieth these thing{is} are written, that ye might believe that Iesus is the christ the son of God, and that so believing ye might haue life through his name.  
Furthermore Saint paul in his last Epistle to Timothe( which Epistle he wrote last of all his Epistles) giveth warning to the minister of the church that he continue 
2. Tim. 3.  in those things which he learned of him, in those things I say, which are contained in holy Scripture, which teacheth perfetly& fully all godliness, that the man of God may be made perfect& perfetly instructed to every good work. What 
1. Tim. 2.  should wee therefore seek or desire any more? Yea in the first Epistle to Timothe the same Apostle, rebuketh and reproveth them which continually seek and move questions, and are ever learning and never come to the knowledge of the truth, to enjoy thereby a peacible and quiet mind.  
Therfore the ministers that are contented with these, and seek the simplicity 
How we may find the truth and enjoy a quiet mind.  of doctrine and faith in the holy word of God and cleue not to their own curiosity, but flee that odious, endless and curious searching, and mix not any strange thing in word or matter, and are not lead with ambition, contention, babbling, hatred or vain desire of excelling and setting forth of themselves, these men do not onely without any further search understand the things that appertain to God and so possess a quiet& peacible mind, but they are able frutfully to teach other the same,& by this means many strives, contencions& evil words are avoided by means whereof great offence ariseth& from the which we can no other means be freed. That it is even as I haue said: I will evidently show by some examples of matters in religion which are in controversy, about the which there are no small contentions between diverse, so that thereby fréendship is utterly dissolved and the one speaketh evil of the other, which thing might easily be avoided, if as I said before they would keep the simplo and usual form of speaking contained in holy Scripture, and cast from them the devises of their own brains. 
A controuercy touching sin.   
Some there be that fiercely contend touching sin whether it be a substance or an accident: but what I beseech you needeth these obscure words? For the simplo whom they ought to teach what sin is, know not what is ment by these woord●… substance or accident. I let slip diverse other subtle questions, which are used of some also even in this question. But let us search the writings of the Prophets and Apostles, what they say of sin, and so let us learn to follow them and teach as they did.  
david saith behold I was begotten 
Psal. 51.  in wickedness, and in sin did my mother conceive me: and yet david was neither born nor conceived in fornication but in lawful matrimony, of which it is thus written. marriage is the bed undefiled, 
Heb. 13.  wherefore it is evident that the first saying is spoken of the nature of man which is evil and sinful from his conception, and from his mothers womb. Like as the Lord saith unto Noah, That the sences and thoughts of mans hart are 
Gen. 8.  wicked even from his youth. The which thing is yet also more plainly expressed by Saint paul writing to the Romains. cap, 5. thus. For as by one man sin came into the worlde, and by sin death, so death entred into all men, in as much as all haue sinned. For unto the time of the Law was sin in this world, but sin is not imputed while there is no law. But yet death reigned from Adam to Moses in those also which haue not sinned after the like maner of the transgression of Adam. &c. And yet the same Apostle in fewer words doth describe both sin the corruption of man, and death through sin, thus saying. 
Ephe. 2.  We are all by nature the Children of wrath. By these evident grounds of Pr●…pheticall and apostolical doctrine it wa●… plainly in the church from the beginning th●… mans nature was evil and corrupt, eu●… from his conception, so that all are born sinners from their mothers womb, neithe●… know what is good and just, neither a●… we willing to do it, neither can we if w●… would, like as it is more plainly showe●… by paul, 1. Cor. 2, Rom. 7.  
This corruption and vileness of man●… 
original sin.  nature born together with us the old Fathers do commonly call it original sin, or sin that we haue by inheritance. And they call it original, because david saith In sin my mother conceived me. And paul saith we are all by nature the children of wrath. And they call it the sin of inheritance because it is written by the same Apostle that sin and death issued from Adam to all men as it were by a certain inheritance. From this corrupt and filthy nature of man: all wicked motions, cogitations, words, and deeds do arise and flow. And therefore this corruption, although it hath not broken forth: is called sin and wickedness which maketh us guilty of Gods wrath, so that were it not we were regenerated and lightened by the mercifulness of God, through the operation of his holy Spirit we could never come to the kindgome of God, as Christ himself doth witness. John. 3. And is not this prophetical and apostolical doctrine of the primitive church touching sin a sufficient doctrine to teach what, and what maner of thing sin is? What needeth therefore these subtle disputations and distinctions of substance and Accident{is}. 
There is a sin unto death and a sin not unto death.   
Mark I pray you how plainly, manifestly and briefly Saint John the Apostle& evangelist speaketh touching sin. There is a sin unto death( saith he) I say not thou shouldst pray for it. every iniquity is sin. But there is a sin wvhich is not unto death. We know that who soever is born of God: sinneth not, but he which is begotten of God keepeth himself and no evil toucheth him. Again. Whoso committeth sin: transgresseth the law, for the transgression of the law is sin.  
Again. Who so is born of God an●… abideth in him, committeth not sin, b●…cause his seed remaineth in him, neith●… can he sin for that he is born of Go●… He which committeth sin, is of the devil because the devil hath sinned from the beginning. Also. If we say we hau●… no sin: we deceive ourselves, and th●… truth is not in vs. If we confess ou●… sins, he is faithful and just to forgiu●… us our sins, and will purge us fro●… all iniquities. If we say we haue no●… sinned: we make him a liar, and h●… word is not in vs.  
In this apostolic doctrine, there is 〈…〉 contrariety, for from the beginning o●… 
The regenerated and not regenerated.  the Apostles doctrine out of these words, the church hath made a difference betwée●… those which are regenerated by God, an●… those which are not. Those which are r●… generated are those which believe, whic●… haue kept the seed of the word of God, spirit and faith in their harts. And these sin also and break the Law of God thorough the corruptness of mans nature, yet they sin not unto death and damnation. For in somuch as they acknowledg●… and bewail the vileness of their natures and with true faith steadfastly believe that through the blood and death of Iesus christ their sins are remitted, and that they are not imputed unto them unto death, but that the innocency and righteousness of christ is imputed unto them. And because they daily die unto sin, they are said not to sin, that is to say, not unto death, that therfore they should be damned. But they which aclowledge not the corruption of their nature; and lament not for the same, ar not regenerated of God, they want faith and therefore live according to the corrupt desire of the flesh, and so set themselves wickedly against the law of God. These sin unto death, and are sinners, and of the devil and haue no fellowship with God.  
The faithful then are sinners also, as Saint John saith, If we say we haue no sin we deceive ourselves. And yet they sin not, to wit, unto death, and that because of the faith which is in them as we haue said before. For what soever is done contrary to the law of God is sin. &c.  
Thus hither unto wee haue briefly declared what the scriptures plainly an●… 
What the minister must do in this controversy.  simply teach us touching sin and the nature therof.  
Wherefore these ministers of th●… Church which are contented with thi●… simplicity of the Scriptures, do very well and according thereunto let the●… teach those who are committed to thei●… charge and let them not trouble themselves with these curious and subtle disputations but rather let them exhort thei●… auditory to aclowledge their corrupt nature, and so earnestly lament this their misery before God, calling for his grace that they being regenarated of God by his holy Spirit, may bee made sit thorough faith, unto every good work whereby together with the spirit they may be able to sight even to the last end against the flesh. This doctrine is fruitful& profitable to the hearers, but subtle disputations breed nothing save doutfulnesse and contentions.  
Furthermore there is a great contention 
A controuercy touching iustifycation.  amongst many touching our justification, how men may be delivered from sin, and justified before God. In times past they did writ and speak, simply and plainly of this matter: but afer that certain curious fellowes began to handle all things according to their false supposed knowledge, they brought this plain doctrine into question, whether our justification were substantial or not.  
Also that it was not sufficient to teach that we were justified by faith onely in christ sith faith is not without works, and they make works necessary to attain salvation, and by this controversy the mides of many were amazed& made weak& doubtful, so that they knew not what they should think héerof. And by this means( brought into doubt) all peace of conscience was taken from them.  
How plain and evidently doth the Scriptures entreat of this matter? 
The plain apostolic doctrine touching iustifycation.  paul saieth, by the works of the lawe shall no flesh bee justified in the sight of God: for through the law cometh the knowledge of sin: now then without the law is the righteousness of God made manifest approved by the testimony of the law and the prophets: the righteousness●… I say of God through the faith of Iesu●… christ in all and vpon all that believe For there is no difference of persons, fo●… all haue sinned and are destitute of th●… glory of God. But they are justified fré●…ly, that is to say, by his grace, by the r●…demption made through christ Iesus whom God hath set forth tobe the reconciliation through faith: wherefore w●… conclude that man is justified by fayt●… without the works of the law. Rom.  
And although these words of Paul●… as touching justification, be of them s●…ues plain and certain, yet neuertheles●… as out of a great store he openeth the sam●… 
How Abraham was justified.  and confirmeth it by the example of Abraham who is the father of them the believe. And so plainly saith that Abr●…ham was justified by no good woork{is}( an●… he saith so lest we might suppose h●… spake onely as touching the woork●… of the lawe which as he testifiet●… himself to the Galathians was giue●… 400. yeeres after) but onely by faith a●… it is written. Abraham believed Go●… and it was counted unto him for right●…ousnesse: he addeth hereunto also these words. But to him that worketh, the gospel-privileges is not counted by favour but by debt, but to him that worketh not, but believeth in him which justifieth the wicked, his faith is counted to him for righteousness. And yet this man though he work not to obtain justification, yet is he not for all that idle but worketh.  
And lest any man should say that those things which God did to Abraham appertained 
Our faith shal also be imputed unto us to justify cation as it was to abraham  not to others, he addeth in th' end of the 4. chapter saying. It is not written for him onely that it was imputed to him, but also for us to whom it shalbe hereafter imputed, which beleeue in him, who raised up Iesus our Lord from death, who was delivered for our sins, and rose again for our justification. And I pray you, is not this doctrine of our justification plain and evident enough? What needeth then such subtle and doubtful disputations touching the same?  
But if any man desire a plainer exposition 
A briefer exposition of justification.  of this matter, let him hear the same Apostle writing to the Ephesians thus. Go●… hath showed great riches to the age 
Ephe. 2.  coming through his mercy toward●… us in Christ Iesus, For ye are saved only by faith, and that not of yourselves, it is the gift of God, not of works, le●… any man should boast. For we are hi●… work manship created in christ Iesu●… unto all good works which God hath prepared for us to walk in.  
There are also diuers other testimonies to be alleged, as out of the Galatians which I omit, for that these aforesaid being so cléer& manifest are sufficient. For any man may easily perceive by these that we ar justified by no maner of work before God, but onely by grace through faith in christ Iesus, so that God for the blood sake of Iesus christ doth not impute to us our sins, but imputeth to be the obedience& righteousness of Christ. wherefore as faith only receueth Christ, so he with all his merits appertain onely unto the faithful, and so he is the healt●… and eternal life, redemption and sanctification. wherefore justification cannot rightlier be attributed to any thing thē t●… faith, for that faith doth make us partakers of christ and his merits, which christ onely is our righteousness and everlasting salvation. And héervnto also accordeth saying. To him( to wit unto christ) do all the prophets and Apostles bear witness that all those which beleeue in him shall receive remission of sins through his name. Also Saint peter joineth the testimonies of both the testaments both of the Prophets and Apostles, and plainly affirmeth that we receive both remission of sins and eternal life by faith. And who dare require any more? Is it noteuidently and plainly showed by these words by what means man is freed and justified from sin before God? But where I pray you in all this tretise of justification are found those woord{is} or phrases, which these subtle disputers use to mingle in the entreating therof, as to call it the substantial& incleuing iustice and such like terms, wherefore this question or matter which of itself is evident& plain enough, is by the means of these brablers obscured& called into question: wherefore laying aside those strange& unknown speeches: let us study to follow the sacred and plain speeches of the prophet{is}& apostles which are more cléer& apt to the purpose.  
Now that we are not justified and saved by works: is already by the testimonies 
Of good works.  afore said, sufficiently proved. And therein also may wee see wherefore good works do serve, to wit, that God hath or dained them to the end that such as are justified, might be occupied in them according to the law of God, and as he ordained it from the beginning. Therfore whosoever is justified, is justified by grace before he hath done any good work{is} and that without any deserving by the onely faith in christ, that is to say, by christ himself. For they are not good works till he be justified, and then they help not to finish that matter, because it was finished before, by the merits o●… christ. But he which is justified thorough grace in christ, the same is just and doth justly, that is to say, he doth good works even as a good free bringeth forth good fruit. And these kindes of works are witnesses of true faith and justification. But where these signs are not: true faith nor true justification is not.  
And to this end are those sayings of the blessed Apostles as of Saint james writing that Abraham was justified by 
The doctrine of james and peter touching good works.  works and not by faith onely, and that faith is manifestly declared by good works. james. 2. Again, Saint peter which biddeth to show virtue with faith and knowledge with virtue, addeth, For he that hath not these things is blind and gropeth with bis hands. 2. Peter. 1. But the mind of the blessed Apostles is not to make frustrate and void both the incarnation, death and merits of christ by these sayings, for if we be justified and saved by the Law and our works, christ is dead in vain as paul testifieth. wherefore their mind is to teach 
Sal. 2. 5.  us, that good works make evident unto us that faith and justification is all ready come before: and therfore in that they say we are justified by works: their meaning is that those good works declare or testify.  
Furthermore when paul saw and read these kindes of writings, he was not 
The apostles did not contend about good works.  by and by angry breaking forth with accusations against james and peter, saying that they perverted the gospel of christ attributing to tittle to faith, and to much to works: for look what Péeter or james hath written as touching woork{is}. paul himself in his Epistles hath written the same. Furthermore in the countel held at jerusalem, the Apostles meeting there together concluded vpon the doctrine of justification, that we were justified only by grace through faith in christ, and that we were not purged, saved or made righteous by the law or works, yea and Peter, james, John, paul and Barnabas, gave hands each to other in token of society, 
Sal. 2. & also wrote letters as touching the same thing, as blessed Luke hath diligently written it. Act. 15. and is of us expounded in an other place. And that which was there concluded: all the Apostles and holy fathers haue observed with one consent, without any controversy even unto their blessed deaths.  
wherefore when some of the ministers of this our age do plain and manifestly 
The contronercy agreed.  confess that we are justified and purged from sin and that onely by grace thorough faith in christ, and not by any good works or merits of our own, yet they teach that good works must necessary follow faith, and are to be done of the faithful, and that we may not boast of faith only, but rather show the same by good works. Others therfore do unjustly and without cause so furiously cry out against them, saying that these men deny God and overthrow the Gospel.  
But they should rather keep that mutual peace, which the afore name Apostle{is} did use amongst themselves. For indeed to tel the truth, there ar many lewd and light fellowes, which prate of faith& yet are faithless, and believe not with the hart, and of such speaketh paul, and reproveth them that say they know God and yet deny him with their deeds, being abominable, unruly, and reprobate to every good work. Tit. 1.  
Also there are raised more wicked 
A contention touching the divinity and humanity of christ.  and hurtful contentions and discords in the church touching the divine and human nature of our savour Iesus christ, of which the Scripture doth also so plainly and evidently instruct us that he which will hear and believe the same word, may quickly flee those barbarous and intricate disputations, and stop his ears from those manifest and abominable blasphemies. For the holy Prophets& Apostels do testify so plain and evidently touching the true divinity of our saviour Iesus christ that he is very God, and the eternal and onely begotten son of God, that nothing can be more plain or evidently expressed.  
And God in Esai the Prophet saith. I 
Esay. 45.  am the Lord, and there is no God besides me. There is no God just and saving, but I. Therfore sith God is the only saviour, and Iesus Christ our saviour, whom not onely the Angel. Mat. 1. Luke. 2. but also the whole Scripture nameth a saviour, it is manifestly proved that he is very true God, with his heavenly Father. But if he were not God he could not be a saviour and so our faith should be in vain. Therfore all those who deny the divinity of christ: go about to subvert our faith and bring man into eternal death and damnation. For wee cannot be delivered from the same, but onely by our saviour Iesus christ.  
Also the Lord in the 35. chapter of Esay saith, Speak unto those that are fearful. Be ye strong, fear not, behold your God cometh with vengeance, even God with recompense, he will come and he will save you.  
That this is spoken of christ who is very God, and came into the world to make satisfaction and to save, may easily and plainly be gathered by the words which immediately follow. Then shall the blind see, and the deaf hear, then shall the lame man leap and the tongue of the dum shall sing. &c. And he which will confer these things which are written in the evangelists, touching our save our Ies{us} Christ with these, shall find all these to be fulfilled in the coming of Christ the saviour. wherefore christ is God whom Esay did so evidently before set forth unto vs.  
Also Esay in the 7. chapter writeth that the Messiah, christ and Lord should be born of a virgin and be called Emanuel which signifieth God with vs. Again in the 9. chapter he saith a child shalbe born for us,& a son is given unto us, the power is vpon his shoulders, and his name shalbe called wunderful, the counseler, the mighty God, the everlasting father, and prince of peace, and the increase of his government,& peace shalbe without end, vpon the throne of david and vpon his kingdom. &c. And therfore david long before Esay, called the Lord Iesus christ both his son& his Lord. Of which christ himself speaketh. Mat. 22. Micheah in his 5 chap. doth fortel that christ the prince and captain of his people, should be born at Bethléem. Yet notwithstanding his going forth or beginning: is from everlasting. For the same cause jeremy nameth him the seed, suit, or rod of david and also calleth him the Lord and living God, and our righteousness, when as notwithstanding we know that God is our righteousness, wherefore of necessity we must conclude that christ is very God.  
But above all other S. John the evangelist 
John the evangelist testifieth of the divinity of christ. ●  writeth most evidently touching the divinity of christ, because in his time there arose certain detestable heriteck{is}, which contrary to the true& plain doctrine of the Prophets and Apostles began to deny and impugn the divinity of christ,& other some had evil opinions touching his humanity. And thus we see how soon even while the Apostles yet lived: the devil began to sprincle his dead ly poison in the Church. Against these therfore S. John manifestly setteth forth the true christian doctrine in these word{is}. In the beginning was the word and the word was with God, and that word was God and he was in the beginning with God. And he saieth moreover. That all things were made by this word, and that there was no creature which was not created by this word, and therfore himself was not created but was the creator of all things. And that this word is the life& light of men which quickeneth and lighteneth all men. And lest any man might by this term word: understand any other then Iesus christ the son of God, he proceedeth and openeth his own meaning, and saith the same word was made flesh, that is to say, very man and dwelled amongst us, and we did see his glory as the glory of the only begotten son of the father, full of grace and truth.  
Also the same evangelist writeth of John the fore runner of christ thus. 
The testimony of John baptist touching Christes ciminitie.  Then John witnesseth of him saying, I beholded the spirit descending as a dove from heaven which remained vpon him, and I knew him not, but he which sent me to baptize with water, said unto me, vpon whom thou shalt see the spirit descending& remaining vpon him, he it is which baptizeth with the holy Ghost, I therfore saw and do testify that this is the son of God. Again in the iij. Chapter of the same Gospel John the baptist testifieth, that Iesus christ is the true Messiah whom God hath sent into this world, which is also omnipotent and onely quickeneth. And in the same third chapter, the Lord many times calleth himself the only begotten son of the Father.  
Furthermore in the 5. chapter Christ affirmeth that he hath like power and working with the father saying. My father yet woorketh and I woork also.  
The Iewes of that time so understood these words as he did make himself equal with God, for John addeth these woord{is}. Therfore the Iewes sent the rather 
The son is of equal substance with the father.  to kill him, because he said God was his father making himself equal with God. By these words of the evangelist it is proved that christ is of like substance to his father,& of the very same substance with his father, which thing about 1200. years past, there were some not so learned as froward and perverse, which did deny saying, that it was not so written in any place of the holy Scripture, when as notwithstanding the very same thing which the godly then affirmed touching the equality of christ in substance with his father did nothing differ from that which Saint John saith, to wit, that he made himself equal with God. moreover paul to the hebrews saieth, that christ is the son of God the brightness of his glory and the Image of his substance. And he calleth him not only the image or figure, but the express Image of his substance whom also the Angels do honour. Also Zacharia. 13. cap. writeth thus. Arise O sword vpon my shepherd and vpon the man that is my fellow, saith the Lord of hostes. Strike the shepherd and the sheep shalbe scattered.  
And christ bringeth in those words. Mat. 26, and affirmeth that they are written of him. wherefore let us seek none other testimony then this. For in this place of the Prophet which I haue alleged: God the Father calleth christ Gnamithi, which signifieth my fellow or equal. The 70. interpreters interpret it. Vpon the man his Citizen. Theodotius, Vpon the man his neighbour. Saint jerom, Vpon the man cleaving unto me.  
But other some since haue more manifestly translated it. Vpon the man my fellow or equal. Also these translations do teach that our Lord Iesus christ is of one substance with the father as the heavenly father himself testifieth, who also gave the second time testimony to him by these words, as in the Gospel appeareth saying. This is my beloved son in whom. I am well pleased, &c. Mat. 3. and 17. wherefore these testimonies of the Prophets, Apostles and evangelists, we ought a great deal rather to credit thē the vain& blasphemous trifles of Arrius, servetus and others. christ saieth in the 6. of John. This is the work of God, that you beleeue in him whom he bath sent. and this is the will of him that sent me, that every one which seeth the son and believeth in him: hath eternal life, and I will raise him up at the last day. I am that bread of life which descended from heaven. verily, verily I say unto you, he which believeth in me hath eternal life. And Péeter hearing the words of christ, pronounceth this excellent confession and foundation of our faith saying. Thou hast the words of eternal life, and we beleeue and know that thou art christ that son of the living God. Again the Lord saith in the 8. of joh. before Abraham was I am, which without all doubt, he spake of his divinity,& not of the human nature. Also in the 9. chap. of the same evangelist, when Christ asked the blind man whom he had restored to sight saying. believest thou in the son of God?& he answered& said, 
christ is adored.  who is he( O Lord) that I might believe in him? Iesus said unto him thou hast seen him, and he which talketh with thee, the same is he,& he said I beleeue Lord and he worshipped him.  
Likewise the Apostles worshipped Christ ascending into heaven. Luke. 24. And John 10. chap. Iesus did so evidently and plainly affirm that he was the true son of God, that even the Iewes did easily perceive it, who understood the words of christ better then the Arians or Seruetians, for they took up stones to haue stoned him, because say they, thou speakest blasphemy, for thou being a man makest thyself God. But against these the Lord did evidently prove his divinity as in the end of the Chapter it may appear. And Esay beholding the majesty of God sitting vpon a throne: prophesied of the great blindness of the Iewes. But John reciting the words of that prophesy. cap. 12. addeth saying. Esaias spake these words when he see the glory of him and spake of him, that is to say of our Lord Iesus christ, for within a little after he saith. But many of the Rulers also believed in him, that is to say in christ.  
And afterward in the 14. of John, Christ saith to his disciples. Let not your harts 
We must beleeue in none but in God.  be troubled, beleeue in GOD and beleeue in me. And again in the 17. he saith. This is eternal life that they know thee to be the only and true God, and Iesus christ whom thou hast sent▪  
Also in the same chapter he saith. Now therfore O father glorify thou me with the same glory which I had with thee before the world was made. And Thomas falling prostrate before christ crieth, My Lord& my God. Finally joh. so finisheth his Gospel, that he layeth this to be the conclusion and the ground of the whole history of the gospel which he had written, that is, that we might beleeue that Iesus christ is the son of God, and so believing we may haue everlasting life.  
And paul doth no less evidently testify of the divinity of christ, unto the Romains. 9. saying. christ concerning the flesh, that is to say, conc●rninig his human nature came of the fathers, and yet is God above all things blessed for ever. Furthermore he witnesseth the same in diverse other places of his epistles, but chiefly 1. Cor. 8. Coll. 1. and Heb. 1. And last of all Saint John the evangelist taketh away all scrupulosity and doutfulnesse héerof writing thus. But we know that the son of God came and gave unto us a mind that we should know 
christ is God and eternal life.  him which is true, and we are in that truth, even in Iesus Christ his son, he is true God and everlasting life. Now sith we haue brought so many evident testimonies of the divinity of christ, let any man say whether I spake not the truth at the first when I said that the divinity of christ could evidently be proved by the word of God, so that nothing can be more plainly desired. And therfore let us in no wise hearken to those triflers which devise and take up such intricate disputations, to the troubling of plain and simplo men.  
Now by this kind of doctrine which he 
God is one substance ● is not divided into iij. Gods.  thereunto we haue expounded: there is not as some scoffing merchant{is} object against us, taught two Gods, to wit, one which is the father of our Lord Iesus, and th'other Ies{us} christ the son of God: yea and so ad héerunto the third, to wit, the holy ghost, for God is a substance which by no means can be divided or partend in sunder.  
And he is one onely and everlasting God, who hath revealed himself in his word( which we believe, and wherewith we content ourselves) and therein he nameth himself, the Father, the son, and the holy Ghost, which are indeed distincted the one from the other, and yet are they but one God: for the same scripture whereby the majesty of God is made manifest unto us, doth plainly teach that the son is not separated or divided from the Father, but that he is of the same nature with him; as Saint John hath taught us, as before I haue recited saying. In the beginning was the woord and the woord was with God, and that woord was GOD.  
mark héere that he saith the word was with God, and that the word was God. For although the word was with God, yet was that word God or God was that word.  
Also in the 10. of John, christ saith. I and the Father am one thing.  
And be speaketh not of the unity or consent of the will and mindes, but of the unity of the substance, power& majesty, for he will prove that none hath power to take away his sheep out of his hands and therfore useth this reason. No man hath power to take thē out of my fathers hand for he is above all, therfore no man can take thē out of my hand, because I and the father am one, therfore I haue like power to defend my sheep. And yet he speaketh more plainly to Philip saying. joh 24. Philip he which seeth me seeth the father. Dost thou not beleeue that I am in the father and the father in me? diverse like sentences there are also to this same effect in the same place.  
Also to the same end are the words of the Lord John 8. in the which he affirmeth that he proceeded and came from the father& calleth himself the light of the world. For like as laigh or brightness o●… heat proceed from the globe of the Sun, neither yet are separated from the Sun, 〈…〉 also the son is not separated from th●… father, neither the holy Ghost from the f●…ther 
John. 14. John. 15.  and the son. And as touchin●… the holy Ghost, christ speaketh plainly thus. The comforter even the holy spirit which the Father shall sand in my 
John. 16.  name he shall teach you all things. Again. When the comforter shall come which I will sand unto you from the father, even that spirit of truth which proceedeth from the father he shall testify of me. Again. That spirit of truth shall glorify me, because he shal receive of me that which he shall tel you. All that my father hath is mine, for I haue said he shall receive it of me, which he shall blow unto you. wherefore it is evident that the Father, the son and the holy Ghost, be one God in one onely undivided substance of godhead. For as in one Sun three distinct things are evidently 
A similitude  seen, that is to say. The body of the Sun from the which light or brightness doth proceed, and from them both heat: and yet notwithstanding there are not iij. suins but one whole& undivided sun, neither yet doth this unity let whereby these three things should not be distincted, so that each haue his own property, for the body of the Sun is not the light, neither is the heat of the body nor the light: even so the unity of the divine substance doth not make that the Father hath been incarnate or dead for us, or that the son is the Father, or the holy Ghost the son or the Father.  
For the Scripture doth manifestly distinct them, and attributeth to each of them his property. The Father sendeth the son into this world. The son is sent into this world and is made man in the Virgins womb, dieth on the cross, commendeth his soul to the Father, he doth and speaketh those things which in the History of the evangelists are mentioned of him. The holy Ghost proceedeth from the father and the son, as we haue all redy showed by the woord{is} of christ, and he hath those properties which are attributed to him in the word of God.  
But there was in times past certain curious searchers( of which there are no 
The properties of the persons in one godhead must not be confounded.  small number in this our age) which did confounded the properties of the father, the son and the holy Ghost, which also received a just reward, even the sting and torment of conscience, so that at the last they knew not what they should think. These would not be contented with the simplo and plain speech( as often it happeneth) for whereas the old fathers after the Apostles time used certain terms agreeing to the holy Scripture for the explicating of this matter as trinity, unity, Person, and the distinction and property of persons, they altogether refused these( as many do in this our age) which would know more then God had revealed unto thē by his word, for God hath made himself manifest unto us as we haue declared before& héer more plainly will show, to wit. First that there is one God in substance as these words do manifestly declare when he saith. hear O Isarel the Lord thy God is one God, which words christ bringeth in Mark the xij.  
Secondly this one God hath revealed himself to be distincted into three persons, to wit, the Father, the son and the holy Ghost, which david confirmeth Psal. 33. saying. By the woord of God were the heauens made,& by the breath of his mouth the host of them.  
Also the Lord himself evidently commandeth to baptize in the name of the father, of the son, and of the holy ghost. And as we are baptized, so we ought to beleeue, like as the articles of the christian faith, or our Créed doth teach us to believe. And to ascend to a further revelation and knowledge, it is but the curious and foolishness of man, and also dissobedience and ingratitude, and therfore a wicked thing.  
Consider what chanced to Moyses and what answer he had of God when he desired to see him even as he is in glory: the answer was made unto him. Thou shalt not see my face, for no man shall see me and live. But when we shalbe delivered from this corruption, then shall we see God even as he is, as John testifieth. In this present life certain signs and shows are given to Moses, with the which both he and each man else must content himself. And these are at large set forth Exod. 33. and 34. That which remaineth to be seen, we must wait for it until we come to the place where we shall behold him perfectly, and in the mean time let us behold him: with the eyes of faith, as we are sufficiently taught by his holy word. Remember the words of the wise man sayung, Search not for things past thy capacity and things to mighty for the, thou shalt not search, but what God hath commanded thee think on them. It is not necessary for thee to see those things which are had from thine eyes Ecclesiasticus. 3. And this serveth for the peace of conscience and public quiet in the Church of christ which otherwise by the curious and rash searching of unquiet spirits is troubled and at the last quiter overthrown.  
moreover holy Scriptures speak of 
Of Christes humanity.  the incarnation of christ, with no less simplisitie and plainness: for they manifestly teach that he took very mans nature of the body of the blessed virgin Mary, and in all things was like unto us, sin onely excepted, and that he was born true God& true man. And therfore he is called in both the Testaments the fruit of the womb of david and Mary. Of this paul evidently testifieth. Philip. 2. Heb. 2. And S. John testifieth saying The word was made flesh: not that the divinity was turned and changed into the human nature, but the son of God took( for paul useth the same word) true human flesh, that is to say, mans body and soul, and joined, this human nature to himself into one person, or in the unity of person, as the old Fathers call it, that these two things, true God and true man might be one christ our mediator and redeemer, so that each nature might be in one even in christ,& keep his property wholly and vnconfused.  
And therfore paul saith, that he preacheth the gospel of the son of God which was born of the seed of david according to the flesh, and was declared to be the son of God in power &c. Rom. 1. peter saith That christ suffered for us in the flesh. And christ himself saith that he was called of david both his son and his Lord. And Micha writeth saying, That he which is born in Bethlehem, his beginning is from everlasting, that is to say, The Messiah, is both true God and man.  
And truly by the glorification and ascention unto the right hand of God( which followed his passion) the human nature 
The glorifying of Chrstes body taketh not away his human nature  was in deed glorified but yet not taken away or turned into the nature of God, or confusedly mingled the one with the other. For the Lord himself witnesseth that the son of man shall come to judge both the quick and the dead, and that those which wounded him, shall behold him even as they wounded him.  
And blessed Stephen beholded the Lord at the right hand of God in the heauens 
Act. 7.  having the very same human body wherewith he ascended into heaven and sitteth on the right hand of God.  
For if the Lord christ should haue put from him the verity of his human body and not retained a natural body: then that indissoluble band of the unity of the person should be broken; and then there should be preached but onely half a christ as he which were onely God and not man.  
But our faith beholdeth and leaneth unto him which remaineth and abideth very God and very man even Iesus christ.  
Furthermore his true flesh sitting at the right hand of God bringeth us this consolation, to wit, that it shall come to pass that our flesh shalbe raised from the dead and be taken into eternal felicity.  
wherefore those troublesone disputations of certain which begin to writ and teach in this our age that all the glory of the divine majesty of christ is effused& poured into the human nature so that as the divinity, so the humanity is present every where and thereby they take away the property of the humane nature in christ, renewing that filthy opinion of the Eutichians which long ago was condemned,  
This pernicious doctrine of them that maintain the body of christ to be in every 
The plain and evident iudgment of the Scriptures touching the heauens of the blessed.  place hath also brought into the Church another monstrous opinion never heer to fore heard of amongst the Christians, to wit, that the heaven is every where, and that there is no certain place appointed for the godly. wherefore if the heauens be also every where, so as they are not onely above but also in the earth beneath, yea every where, then must it come to pass by this ubiquity that the very devils be ni the Heauens also &c. But the doctrine of christ and of the Apostles, as also the catholic& true faith, which ever yet hath been allowed and confessed in the church doth plainly overthrow that opinion. For yet hetherunto it hath been truly believed by the word of God that the heaven is a place ordained of God for the blessed, for above the sight of those heauens which wee now beholds and distincted from them, and far distant from the Earth and therefore much farther( as Saint Luke writeth 16.) distant from hel, where the devil and damned do live, who haue no parte in the heavenly habitation of the blessed. christ, who best of all knew what and where heaven was, calleth it the place and house of his Father. John. 14. Furthermore in the history of Christes ascention it is by evident reasons showed that he ascended far above the Clouds and sight of the skies and was received into the heaven the place of all the blessed like as it manifestly appeareth in the Gospel, in the Acts of the Apostles& diuers other places of the Apostles writing{is} as also expressed in the articles of our Creed. And from this heaven in true human nature shall the Lord come again( for they shall see him whom they haue wounded) and shall descend in the clouds to judge both the quick& the dead, and this iudgement being finished: he shal take the faithful both in body and soul with him into the heaven on high the place of the blessed as paul evidently teacheth by the words of the Lord. 1. Thess. 4. and Philip. 3. wherefore let both the minister and his auditory be contented with this cléer certain simplo and comfortable doctrine and rest in it and shake of those vain trifles of the ubiquity of heaven: yea let this controversy be an example to tech us that these unhappy brawls which breed so great offence in the church of christ, may easily be removed if we can content ourselves with the truth and simplicity of the holy Scriptures. For thereby we shall so fully& perfectly be taught that we shall haue no need of any strange proud and contentious disputations.  
Likewise there hath been sharp disputations 
Contronersy about the Lords Supper.  above these 47. years touching Sacraments, and chiefly about the holy Supper of our Lord Iesus christ. For one parte teacheth that the Supper of the Lord is not a bare sign, signification and commemoration of christ, by the which not onely his body and blood is signified and kept in memory, but that Christ himself is present at his Supper, and that his true body and true blood is given and received together with the bread and wine, not onely of the believers, but also of the vnbeléeuers and unworthy.  
The other parte teacheth that the Supper of the Lord is a sign indeed, or a signification and commemoration of the body and blood or passion of Iesus christ: and yet it is not a naked or bare sign, but a Sacrament or sacred pledge of the divine grace and gifts of christ, neither is it an vneffectuall, feigned or unfruitful commemoration, but by the Spirit and true faith it is an effectual and wholesome commemoration of the Passion of christ, and the Lord himself is present at the Supper to the faithful, for otherwise were it not the Supper of the Lord.  
And there is not onely bread and wine received in this supper as they do eat and drink in common Suppers, but the true body and blood of christ is received to life eternal and that of the faithful onely and not of the unfaithful and unworthy, which receive the Bread and the Cup of the Lord to their iudgement. Also that the faithful do give thanks to God, and that they are mutually knit together in one body under one head even Christ, and that by this action they profess their faith as hitherto it hath been the maner in the church of christ, either to teach or writ concerning this matter. wherefore if this plain order had been observed, there had been no discord in the church about the supper of the Lord. But because certain new terms and philosophical additions or rather sophistical, began to be mixed by little and little under the Pope with his simplici●ie, yea and because some at this day not being contented with the old simplo plainness, and stoutly retaining the foresaid new devises, are raised odious and vehement contentions contrary to the true nature of the Sacraments whom. God did ordain to nourish peace and yove, and not to kindle discord, contention and hatred. For if they of whom I first spake must open to us the maner of the presence of christ 
The maner of Christes presence and how he is aten.  in his Supper and of the Partaking of his flesh and blood: they answer that christ is both present and received in the Supper substantially, corporally and with the very mouth, that is to say, his body is eaten with the mouth even of the unfaithful, and that because the Lord said Take ye, eat ye, this is my body, this is my blood. For say they, these words are substantial and effectual, and therfore they ought to be understand simply and according to the very letter and words themselves. But the other say that by this means there is added to the plain word of God, a strange and papistical gloze, contrary to the nature of the Sacraments, founded and ordained by the Popes law. Distinct. secunda, de consecra. Ego Berengarius. &c. For the Lord( say they) in his last Supper, as it is known to all men, instituted a certain action or maner of doing, which might be an admonition, exercise, and commemoration( for thus he plainly saith. do this in remembrance of me) and an holy sign or Sacrament of that thing, which the Lord once finished on the cross, so that it neither may nor can be done again: to wit, that he gave his body to death for us, and  shed his blood for the washing away of our sins, and so once sacrificed himself unto God. wherefore touching this his commemoration& holy sacrament he hath spoken Sacramentally: for this is a sacramental kind of speaking and evermore used in the church, as appeareth by many examples of both the Testaments where the names of the things signified, are attributed and given to the signs.  
For Circumcision is expressly called the covenant of God, and the Paschal lamb is called the passover, yea, the sacrifices are called sin, sanctification and cleansing of sins, and baptism is called the fountain of regeneration and cleansing. &c. And yet was there never any man in the primitive church that contenciously defended or said that any of these were substantially the thing itself which they were name for. In like maner the Lord in his supper called the Bread& wine his body and blood, being in very deed but the signs and Sacraments of his true body and blood.  
And the Scriptures do thus speak of Sacraments, to the end that we might not cleue only to the outward signs: but chiefly to the things signified, and that we may know that those which receive the Sacraments by true faith according to the institutions of God, are also made partakers of the things signified: and by this means we receive it holsomly and fruitfully unto eternal life, that is when we receive the same spiritually by faith, and not carnally, corporaily and with the chawing of mouth.  
After this sort therfore is our Lord Iesus christ present in his Supper, and so is his flesh and blood eaten in very deed unto eternal life.  
But because that the unfaithful haue not eternal life it followeth that they receive not the body and blood of christ, which being received giveth everlasting life, they therfore receive the Sacrament onely of the body and blood of christ to their condemnation as Saint paul writeth and that because of their vnbeléef whereby they ar made unworthy  
The Lord himself in the 6. of John expoundeth this matter, where he first teacheth that his flesh& his blood( and not any other thing else) is the only very true 
The Lord himself expoundeth this controversy.  meat and drink unto everlasting life.  
And therfore who soever will haue eternal life, must eat and drink his body, and blood. Furthermore he evidently showeth how his very body and blood is eaten and drunk. For he saith. I am that bread of life, he that cometh unto me shall never hunger,& he that believeth in me shall never more thirst. wherefore to eat and drink is nothing else as christ expoundeth it, but to believe. Again when the Capernaits understood his words of eating and drinking his flesh and blood corporally and carnally, that is, that they should eat his flesh and drink his blood with their mouth and teeth, he willing to remove this error from their mindes, expoundeth his own meaning in these woord{is}. The flesh( to wit fleshly eaten as they took it) profiteth nothing, it is the Spirit that quickeneth, for the woords which I speak unto you are spirit and life. wherefore it followeth that his very flesh and very blood must be eaten and drunk spiritually by faith.  
But in his last supper the Lord speaketh of none other flesh and blood then that which he spake of before in the 6. of John, because indeed he hath none other human body but one, the which both before his Supper and afterward at his Supper was evermore all one.  
moreover Saint Augustine lib. 3. de consensu Euangelistarum. cap▪ 1. doth plainly affirm that Saint John the evangelist did not make mention of the body and blood of the Lord in the last Supper as the other evangelists haue done, for that the Lord himself in an other place,( to wit in the 6 of John) hath at large expounded the same. wherefore, although the Lord in his last supper did ad an outward sign for a remembrance, unto his body and blood, yet can it not be received any other way unto salvation thē by that which he hath al redy declared in the 6. of joh. This also is tobe considered that 
Sacraments are the seals of the righteousness of faith  sacraments are signs or as paul saith seals of the righteousness of faith which are added to regeneration and justification being the principal parte, and sum of the gospel touching faith in Christ,& therfore they are somewhat inferior to the gospel, for so paul saith that he was sent not to baptize but to preach the gospel. And therfore even all they which be under the Pope himself confess with one consent that the gospel is of more valour thē the sacrament{is}, for what reasonable man at any time hath contended saying, that regeneration and justification cannot be effectually& true, except it be substantial, that is to say, that those which be regenerated by the Spirit and justified by faith in christ, are not regenerate& justified, except they haue in them the whole body and flesh of christ substantially and corporally? Why then should wee attribute more to the signs( which are indeed inferior to the doctrine of faith) then to the gospel and doctrine of faith itself? for man is regenerat by the spirit of God& justified by faith in Christ( as Nicodemus, Cornelius and the Eunuch of queen Candace are examples) although in this regeneration and justification he hath not in himself the Lord corporally and carnally. And cannot he receive the sign profitably by faith and the spirit except he eat& drink the body and blood corporally and with the bodily mouth?  
And as touching the true body and blood of the Lord( of the which bread& wine in 
where the very body of Christis  the holy supper of the Lord are sacraments and pledges) not only the scriptures but also the articles of our faith teach us, that our Lord Iesus christ hath a true human body, with the which he did sit at the table with his disciples, and whereof he said. Take ye, eat ye, this is my body And sith they did not eat that same body corporally: it must of necessity follow that these words.  
Take ye, eat ye, this is my body, are not to be understand according to the veryletter, but that they haue a spiritual and not a corporal meaning,  
For with the same body he arose from the table and went forth with his Disciples into the Mount olivet, and the next day was crucified dead and buried with the very same body he ascended into heaven, and is now therfore no more with the same héer in Earth, but is in heaven, as he plainly taught by the Sermon which he made at his last supper, which words so manifest and so often repeated, ought to be of no less authority and weight then these, This is my body. wherefore that which the Papists ad, saying, substantially and corporally, is a certain gloze manifestly repugning the words and interpretation of the Lord and true faith, and therfore words nothing appertaining to this purpose.  
But such as are of the contrary mind answer this place, saying, that when they say corporally and substantially, they use 
Christes body is no body.  not this word substantial after a gross maner, as to signify a sensible carnal body, and therfore for the declaration héerof some of them ad héerunto this saying, that it is substantial indeed, but yet not according to the maner of the quality, quantity or circumscription of place. But this exposition is not taken from the pure and lively fountain of the word of God, but from the troubled puddles of sophistry, and is a gloze partly taken from Thomas of Aquine, in the 3. parte of the 76. question. But letting these pass, we answer, if the body of christ be not in the Supper according to quantity( as themselves say) neither yet circumscript or contained in a place as in a place, sith all bodies are circumscript and contained in some place, it must necessarily follow that Christes body is not corporally present in the Supper, which thing also we ourselves do believe and teach. wherefore it is of necessity that this spiritual and sacramental work, be also spiritually and sacramentally understand and not corporally. &c. wherefore then dispute we or contend any longer about this matter? Are not these things plain enough?  
Again, therfore it euidenly appeareth and may easily be perceived that if we observe and keep the simplisitie and property of the holy Scriptures, and obediently follow the same, using the phrases and speeches of the Scriptures, that then these things may easily be understand, and so concord be established and preserved: but if strange words and forms of speaking be mixed with the Scriptures( which by that means ar so interpnted, that they can very hardly be understand of the simplo and ignorant) thē contrary opinions at brought in, the matter itself is obscured, contentions& discord are raised and spread abroad. But I haue hitherto recited certain examples that by thē they might learn and as it were with their eyes behold even that which at the first was our purpose to do, to wit, that if the ministers of the Church▪ would be contented with the godly simplicity which is set forth in the word of God and would not mingle therwith strange and new found things: it might come to pass that these pernicious contentions and discords might be quiter taken away, and so the people who are committed to their charge: might of them be fruitfully instructed. Otherwise what fruit or what sound doctrine can the simplo man receive to the edification of himself by these contentecious sermons which 
Vnfruteful. Sermons.  onely entreat of matters in controversy and in doubt, and overflow with evil speeches, brawlings, nips, and taunts, and therfore build not up faith and charity, destroy not wickedness and sin, exhort not to good works nor comfort the afflicted: but rather offend and disquiet the mindes of the simplo, gréeue their harts and kindle discord and variance.  
These are not the fruits of the Spirit, 
Salla. 5.  but the woork{is} of the flesh against the which the wrath of God doth justly burn: and therfore these contentio{us} ministers of the church do greatly sin against the majesty of God; and provoke his vengeance against themselves. But now let us speak of 
Ftutefull Sermons.  good and profitable Sermons, and see what Christ himself hath taught,& what he hath commanded his ministers to teach and how also the blessed Apostles his seruants haue observed this his commandment. Let us now see what the Apostles preached through the whole world, how they converted men to God& what they commanded us to preach in the name of Christ. And although these things are at large declared in the word of God, yet I will as briefly as I may entreat of them and so touch every thing summaryly.  
Saint Mark the evangelist hath set forth unto us a bréef, but yet an excellent 
what and how Christ preached.  and manifest some of all the Sermons of christ, in these words saying. Iesus came into galilee preaching the Gospel of the kingdom of God, saying the time is fulfilled, and the kingdom of God is at hand, amend your lives and beleeue the Gospel, Mar. 3. wherefore the sum of Christes Sermons was to preach the gospel of the kingdom of God. And of the gospel these are the chief points.  
First that God hath prepared his kingdom for us, and that he offereth the same freely unto us, and tbat he is ready to impart the same to us, and to receive us in to it.  
Secondly to th'end that we may come to that kingdom and obtain the same that we must aclowledge our corrupt nature and sin and so repent.  
Thirdly that before all things we must believe the gospel by the which is showed unto us, that God our most merciful father of his free grace hath given unto us his onely begotten son that he might be our saviour, and that he was made man, and crucified for our sins and rose again from the dead for our justification, and that he is the only and alone true mediator by whom we are reconciled unto God and obtain forgiveness of sins and eternal life. For so christ in his other sermons hath expounded these chief points as it may easily appear in the writings of the evangelists and specially in the gospel of Saint John,  
And as christ himself did continue 
what Christ hath commanded to be precheed  by the space of three years preaching this doctrine of the Gospel, and mixed not any other strange doctrine with it, so he commanded his disciples to preach the same Gospel, and therfore in Saint Mark he chargeth them saying. Go ye into the universal world, and preach the Gospel to every creature. Whoso believeth and is baptized shalbe saved, but whoso believeth not shalbe condemned.  
And again in the Gospel of Saint Luke 
Luke. 24.  he saith. Thus it is written, and so christ ought to suffer, and rise again the third day from the dead, and so remission of sins and newness of life to be preached amongst all nations in his name. wherefore by these words we may thoroughly perceive, that first the preaching of repentance for the reforming of our sinful life, and then secondly the doctrine of faith in christ in whom we haue remission of sins, and all things else necessary to eternal salvation, are the two chief and principal points of sound christian doctrine. The which two the blessed Apostles did onely apply themselves unto, that the world might thoroughly, faithfully and plainly be instructed therein.  
For when peter was asked of the 
what the Apostles preached  Iewes( whose harts were pricked with sorrow for their sins) what they should do, he answered: repent and be baptized every one of you, in the name of Iesus christ unto the remission of sins.  
Also when he stood before the Senate at jerusalem together with the other Apostles, 
Act. 2.  and there defended his office and doctrine, amongst other things he saieth. 
Act. 5  This christ( I say) hath GOD lift up with his right hand, to be a Prince and saviour, to give repentance to Israell and remission of sins.  
And paul, when he had called together 
Act. 20  at Miletum the Ministers of the Church of Ephesus saith to them.  
I haue kept back nothing that was profitable for you, but haue showed and taught you openly, through every house, testifying both to the Iewes and Grecians, the repentance inwards God, and faith through our Lord Iesus.  
The same he also professed before king Agrippa and Festus the President of the Romains saying.  
Iesus said unto me, I sand thee unto the Gentiles, that thou mayest open their eyes, that they may be converted from darcknesse to light, and from the power of satan, unto GOD, that they may receive remission of sins and haue felowshippe amongst the Saints, through faith in me  
Héere unto also appertaineth that which is written by the Apostle. 1 Cor. 2 I when I came unto you brethren came not unto you with gloriousness of words or wisdom preaching unto you the testimony of God. For I showed my self to haue knowledge of nothing else amongst you, but of Iesus christ and the same crucified, and I was with you in much weaknesse, fear& trembling. Neither stood my speech or preaching in the perswading woords of mans wisdom, but in the evident power of the spirit, that your faith might not stand in the wisdom of men, but in the power of God.  
Again in his Epistle to Titus chap. 2. he comprehendeth the whole some of christian doctrine in these words. The wholesome grace of God hath shined unto all men, teaching vs. &c. To this short and perfect sum of doctrine he in th'end addeth. These things speak, exhort& reprove with all authority. Se that no man despise thee. As though he said, there is none other thing that thou shouldst be careful of, for these which I haue rehearsed are the true and chief points of true and sound doctrine, which if any man do handle and use a right he need not fear to be depised.  
And this Apostle when he had set down 
we must cast from us all contentious disputations.  in his Epistle to Timothe these chief points of sound doctrine, immediately he sharply condemneth unprofitable and curious disputations and contentions, and saith. If any man teach otherwise and consenteth not unto the wholesome words of our Lord Iesus christ, and to the doctrine which agreeth to godliness: he is puffed up and knoweth nothing, but doubteth about questions and strife of words, whereof cometh hatred, strife, brawling, evil surmising, vain disputations of men of corrupt mind, by the which the truth is clean taken away which think that gain is godliness. separate thyself from such. 1. Tim. 6.  
So great labour, work and diligence 
what is the matter of wholesome doctrine.  doth the sincere doctrine of repentance and faith in christ require, if we will out of both the Testaments haue fit doctrine to admonish, comfort, and reprove to edification, that the minister in no wise shall need to take care for any other doctrine or yet to bend his mind or study to brawls and unprofitable disputations. For if he will do that which the Lord himself hath commanded, and the Apostles haue commanded us to teach, then shall he rightly instruct his hearers what and which is true repentance, of what they ought to repent or amend, what sin is, and what injustice or unrighteousness is, and what the law of God teacheth touching these things, and what punishment remaineth for the impenitent and transgressors of the law of God. Of all these haue we manifest examples in the sermons of the Prophets, in the history of the gospel, Acts of the Apostles, and in their Epistles.  
If therfore we will preach in like maner to the people now a dayes and show them how they agree or dissagrée with this doctrine: we sold haue enough to do. And as the Lord did fore tell us that our times should be like the times of Noah& Loth, so in very deed the corrupt and lamentable manners of this our present age doth minister overmuch matter sharply to reprove wickedness and wicked men and to exhort every one to repentance and amendment of life.  
And therfore the ministers of the church haue enough to do so that they need not to hale at the half of contentions and thrust into the Church vnnessary and vnfruteful questions, yea such as are stuffed with all heat of choler. Therfore he which hath wherein to do better: let him avoid the worse.  
Furthermore if we will rightly teach the true faith in christ,( as every man 
the doctrine of faith in christ.  ought chiefly to do) we shall find enough whereof to entreat. To wit, to show from whence faith cometh, who giveth it, what faith is, and chiefly, to whom Faith leaneth, which is unto God and to the onely begotten son of God, our Lord Iesus christ, and to his holy and most sure promises, where also may be showed what these promises are.  
And by these means héere are offered many godly and sweet places to entreat vpon, as of GOD, the grace of God, his goodness and iustice, of our Lord Iesus both GOD and man, what he taught, what he did, and suffered for us, how by him we are redeemed, what the Father hath given us in him, and that in him is the fullness of all things, and that there is none other name under heaven given unto men by which they shalbe saved, and that he is the true Messiah, and only Mediator king and high priest, our sacrifice, satisfaction, righteousness, and sanctification, that he is our only hope, consolation, help and faithful defence in whom wee haue all things which are necessary to our salvation: also by what means we may obtain remission of our sins, thorough faith in him, and be justified, and that not by our own merits or any other means.  
Also this place offereth to speak of the sundry fruits of faith, that is to say, of good 
Good works and other ordinances of God.  woork{is} and every good virtue and of other profitable ordinances of God, which are joined together with these, as of matrimony, and of the office and duty of the Magistrate and the subject and such like. I haue recited these places( although a great many mo might yet bee rehearsed) to th'end that all men may see, and as it were handle with their hand{is}, how many much more necessary and fruitful places are set forth to be touched and entreated of by the ministers of the Church, rather then their unprofitable quarelings which they bring and thrust into the pulpit before the congregation to the breeding of great offence. But of the aforesaid true kind of teaching, paul writeth thus. Abide in these things, which if thou 
1. Tim. 4.  shalt do: thou shalt both save thyself and those which shall hear thee.  
At the lest let the minister well behold that one book, which is not great, even the Book of the Acts of the Apostles, written by blessed Luke, which in 28. chapters( in 
The book of the acts of the Apostles.  to the which the whole book is divided) containeth all which the Apostles taught and profitably ordained in the church for the space of 28. years after the ascention of Christ: but in the whole book there cannot be found somuch as one contentions silable, much less any such brawling disputations as they exercise now daily neglecting in the mean time the aforesaid chief and fruitful points of doctrine. Peter, but chiefly paul in all the Churches, sinagogs and in all places else preached repentance and faith in Iesus christ the true Messiah and saviour, and also gravely did confute with great modesty the Iewes, who spake against them. They exhorted to prayer, they minstred the sacraments according to the institution of christ, and did all things to edification and true faith, so did the Apostles and so ought we to do by their example.  
There are many excellent and holy book{is} 
The Sermons of the Apostles and Prophets.  in both the Testaments written by the Prophets and Apostles, these let the ministers haue in their hands, and out of them let them preach repentance& faith in christ. For there is more weight and authority in Sermons, when the very word of GOD is alleged and the substance of the Sermons are taken thence, then when men babble their own opinions and fantasies.  
For the minister of god is ordained in the Church, to teach& therfore let him teach the word of God: and those which come into the church, they come not to hear the opinion and affection of the Preacher, but to hear the word of God.  
wherefore the true word of God must be purely and faithfully preached to the amendment and comfort of the hearres: and this is acceptable unto GOD, and bringeth plentiful fruit, even the increase of faith, charity and all good works. But if the only word of God be not preached but by the contentions affections and opinions of men, there can follow none other thing but that Faith and charity, must decrease, and breaches and discords, contempt of the word, a sliding back from the good course begun, yea a manifest revolting as both the thing itself and experience doth teach and prove to our great gréef.  
The Apostles and their Disciples in a 
By concord the church is builded▪ by discord it is spoiled  very short space converted the whole world unto the Christian Religion and planted many famous Churches where as never any were heard of before, and they taught the same plain and simplo doctrine whereof we spake before. But when those who succeeded thē forget the old simplicity& began to give themselves to subtle& crabbed questions& disputations contrary to the doctrine of the Apostles,& specially when they began to teach otherwise thē the Apostles did touching the divinity and humanity of christ, of the unity of his person and the two distinct natures, which things the Valetinians, Mancionists Samosatenists, Arrians, Nestorians, Eutichians, Monothelites, and other of the same brood did. By and by the church was grievously troubled and weakened, and began to decrese and was divided into sundry sects, till at the last from these discords after 600. years began to arise that horrible and very son of all abomination even Machomet. And from him the Saracens 
The Saracens and Turks.  and Turkes took their detestable and blasphemous Alcaron: and these most fierce enemies of christian Religion: do now possess all the east parte, and now within these few years hath afflicted and made war vpon almost the whole west parte. And truly by this example God would teach us how much he dislyketh and is offended if the church keep not the simplicity and unity of the ancient and true doctrine which in his word he hath set forth unto us: and doth also show that discords destroy and utterly spoil those things which were set up and builded by concord.  
wherefore I most heartily beseech all the ministers of the church of Iesus christ 
An exhortation to ministers of the church  that they end and cast away all their controversies, and that they knit themselves together with true concord and charity, forgiving each other their errors and offences, avoid new devises, strange words and phrases, teach the plain sound doctrine which evermore agreeth which itself, bring the church in one unity unto Christ, and faithfully endeavour themselves to preserve true concord therein, but chiefly most heartily to pray unto God for his grace and holy spirit, that they may do al these things with a willing and a ready mind.  
For unless this be done: an infinite number of souls through the fault of these obstinate and discentious Ministers shall most miserable be brought into the danger of their damnation. But how will they excuse this fault at the hour of death and in that great day of the Lord? Let every minister way well these things with himself, it is an horrible thing to fall into the burning wrath of the Lord. And also that danger followeth which paul writeth of to the galatians saying.  
If you bite and devour one an other, take heed that you be not comsumed one 
Gal. 5.  of an other. Yea there followeth many grievous offences of the godly and simplo men: but the Lord in the gospel pronounceth them accursed which offend others, It were better for him( saith he) which 
Mat. 18.  shall offend one of these little ones that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea. Good, honest and grave men, and such as haue the gift of faith are angry( and that not without great cause) with these contentious kind of men, neither do they regard them or yet esteem them: but on the contrary parte, wicked and ungodly men are delighted in them, partly for that their wicked life hereby is not as it ought to be, reproved and condemned( for they are so up to the ears in their contentions, that they cannot intend to exercise their function towards them) partly that they may the better maintain their false doctrine, as also to bring the doctrine of those ministers into contempt, who( setting these contentions apart) do otherwise teach very godly, that so by these their contentious brawls their doctrine might be suspected.  
For they are in good hope that it will come to pass( as often times it doth) that through such dissension: the Churches cannot long endure, and so in short space true doctrine perisheth and decayeth. But how much the more strife is among the gospelers, so much the more the adversaries confirm themselves in their errors and that to their own confusion.  
But those which are come to a little taste of the gospel, and haue now forsaken their errors& superstitions and purpose to cleue unto the Gospel, they are set back and hindered by these contentions, and say they know there ar many errors, abuses& great fault{is} in the popish church, but yet they cannot join themselves to these who so sharply contend, accuse& brawl one which an other. For who( say they) shal show us which of thē is in the right or false opinion,& to whether part we ought to ioīe ourselves? And sith the case so standeth among thē, we will stay until they be agreed. But the excuse in the day of iudgement will not make them faultless and at the end of their life except they convert themselves to Christ and yield themselves wholly unto him, they can never haue a quiet conscience. Other some also say that God is the God of peace and concord and not of strife: but these preachers of the gospel are at dissension amongst themselves& therfore God is not with them. But this might haue been objected against the primitive and most holy Church of christ in the which also were some controversies, and yet nevertheless God was with them,  
nevertheless by these objections: it may appear how great heaps of evil suspicions these discords and cotentions bring, that thereby all the faithful may with the more diligence study peace and concord, for so much as the Lord himself hath said. Blessed ar the peace makers for they shalbe called the children of God.  
And it is greatly to be feared that if strives and contentions proceed and go 
God punisheth the Church because of contention.  forward in the Church, lest God haue appointed and ordained that same against us which in times past he did in the reigns of Dioclesian and Maximian the Emperors, when as there were like strives& contentions within the Church. Of the which thing( and that not without good cause) we haue in another place brought in the witness of Eusebius taken out of the 1. chapter of the 8. book of the ecclesiastical history.  
The effect of that History is diligently to be marked, to wit, that in those dayes the Church of christ flourished. But the faithful people were unthankful unto God and impenitent, and the ministers of the Church were ambitious and stirred up grievous and hot contentions amongst themselves, wherefore God being angry with them, he gave them unto tyrants who raised up greater persecutions against the church then ever was heard of before. For thus writeth Eusebius.  
But when we were not touched with any of these things nor went about to reconcile ourselves unto God, but as godless men supposed that God neither cared for, nor yet would visit our wickedness, heapeth sin vpon sin. And those which took vpon them to be our Pastors shaking of and casting from them the rule of godliness, were kindled with hatred one against another, and whilst they onely gave themselves hereunto, to wit, to threatenings, pride, malice and hatred, each greedily and in manner of a certain tyranny followed their own amhition. Then the Lord, even then I say, made the daughter of Sion obscure and dark, according to the prophesy of jeremy.  
For he lifted up the right hand of her enemies, turned from her his sword of defence and was not her help in the day of battle, but cessed from puryfiing of her, and threw her Throne unto the ground, and shortened her dayes, above all this, he powred out confusion and shane vpon her.  
All these things are fulfilled amongst us whilst we see the places appointed to Prayer to be razed from the top to the very foundations, the divine and holy Scriptures to be burned in the midst of the market places, and the ministers of the Church with horrible confusion did run heer and there to hid themselves, and some were taken and put to open shane by their adversaries and according to an other prophesy contempt was powred out even vpon their Princes. &c.  
Thus far Eusebius, who after through his whole, Book following, describeth the martirdomes, calamities and afflictions, which the faithful in that most cruel persecution suffered. wherefore God is most earnestly and diligently to be prayed unto, that he will vouchsafe to give us his grace, repentance mutual concord, lest for our lewd lives, ingratitude and contentions, he deal with us as he hath done with those fathers before us, and so deliver us into the cruel and bloody hands of the Turks and other the enemies of the pure doctrine.  
And I most heartily beseech God to turn this evil from us, or if it be his pleasure to deal otherwise, to grant us true faith and patience in all our afflictions.  
moreover all godly and christian princes 
An exhorts tion to princes and magistrates  and Magistrates according to their calling committed to them by God, ought diligently to take heed héervnto, and with all their might and wisdom, help that the ministers of the church, may all together forsake those unprofitable and troublesone contentions, and cease to brawl& quarrel with their bréethern and fellow Seruants, and that they may fruitfully with great modesty and gravity, preach unto the congregation repentance or amendment of life and true faith in christ.  
It is written of king josaphat that he sent 
2. Cro. 17.  certain princes and levites, and giuing to them the book of the law of the Lord, commanded that they should teach true faith,& the sincere worshipping of God.  
The like did the most holy king Ezechias and josias, who valiantly deprived from their offices all those which walked not rightly in the way of the Lord and did not according to the law of God.  
Constantinus the great followed the 
Constatine the great.  example of those most holy kings, and did the like in his Empire. For when the Bishops in his time were at hatred and contention amongst themselves,& writ and preached one against an other, and letted not to offer those their contentions Libels unto the Emperour himself to the end they might contend before him. He receiving all their books, sharply reproved them, who for as much as they were by the providence of God appointed unto the people for pastors and captains of concord and charity, were so at variance amongst themselves. Neither would he give any iudgement as touching their contentions, or yet red their Libels which they delivered unto him, but cast them into the fire that at the least they might thereby learn those contentions& brawls displeased his majesty, and so setting discord apart, might afterward give themselves to peace and concord.  
And likewise when he sat with the Bishops at the council of Nice, amongst whom also many contentions were, laying forth the books of the Prophets and Apostles, to wit, the holy Bible, commanded them to decide and end their controversies by them, and all of them with one consent to preach the same faith.  
This excellent example of the worthy Emperour Constantine, whom God also made that in this world he was called, the great, whose name and glory through the whole world was famous& of great renown amongst all wise men, and is much more excellent and greater in the eternal felicity, this example( I say) let all Princes and Magistrates of this our age follow, touching the ministers of the Church, that by this means they may in in like sort provide for the peace and public health of the Church.  
There must also a special regard be had lest that the art of Printing, which is 
Of the art of printing  a most excellent& profitable gift of God given unto us in these last dayes, be not abused to prolong and nourish these contentions and discords. For this art is given of God in this latter age of the world before th'end therof, to the end that the Gospel and glad tiding{is} of repentance and remission of sins in the name of christ, might the sooner be spread through the whole world before his coming to iudgdment( which no doubt willbe even shortly) that so being warned of his coming we might prepare ourselves, watch and pray. Furthermore this art of Printing is revealed by God unto men, that those excellent books which by the ancient fathers haue been written against diverse errors in defence of the truth in all tungs might be published& made known to all men: yea that those things which serve the furtherance of a common wealth, the knowledge of histories, and other good arts and Sciences might perfectly be learned and known.  
wherefore it is not to be suffered that so noble and profitable an art, given in the world for the profit of men, should be abused to the contrary, to wit, against God, against right and equity: so that it should be lawful for every one by this art to publish his own affections and indignations, slanders, evil speeches, and brawls, to accuse innocents, to stir up strife, to increase and publish the same, to spread abroad and defend false doctrine and errors.  
But on the contrary parte such things which are godly, good and profitable for the Church and the common weal, and forth things as serve to the furtherance therof, as that serve to the exposition and found knowledge of the Scriptures, and advancing of true Religion and defence of the truth against falsehood and leasings: such things as serve to the expounding of good laws and honest arts. Finally such things as tend to the furtherance of peace and concord, for the preservation of common weal and honesty, and the defence and declaration of any mans innocency. These things( I say) ought not to be forbidden or hindered from publishing by this art, according to the commandment of S. paul saying. Quench not the Spirit, 
1. Thessa.  for in so doing the Magistrate might greatly sin and provoke the unspeakable wrath of God against him. wherefore those Magistrates do very wisely and faithfully in this behalf, who choose out of all estates men godly, wise, learned& such as are loouers of concord, which haue the oversight of such things as ar to be printed that without their consent nothing be published in their dominions. For by this means, slanderous libels may be avoyded and removed,& all that serveth not to edifying of the church, the profit of the common weal and public peace: and such things may be furthered that serve to salvation and the welfare of the godly.  

And thou O Iesus 
A Prayer.  christ the son both of the eternal and living God,& of the undefiled virgin Mary, which art Lord of all creatures, the Messiah, king& high priest, the only head and everlasting saviour of the Church, which by thy bitter death and bloodsheding hast delivered and redeemed us, which sittest in the heauens at the right hand of thy celestial father, and knowest all things, and 〈…〉 t omnipotent, true, just, meek, faithful and merciful, which holdest in thy hands the harts of all kings and Princes and also of the ministers of the church. Incline mercifully the harts of them by thy holy spirit that they may all behold thee, and that they may faithfully and perfectly serve thee in their vocations in the church, and chiefly that they may willingly leave of all those things which provoke strife and confusion, and that in true and acceptable unity they may feed rightly thy sheep, and faithfully led them onely unto thee, that when now even in short time thou shalt come to ●●●ge the quick& the dead, thou may est set the pastors and the sheep at thy right hand, and that thou maiest receive them unto thee with the saints into everlasting life.  
Amen.    

¶ IMPRINTED at London at the long shop adjoining unto S. Mildreds Church in the poultry, by John Allde.   

A godly form OF HOVSEHOLDE GOVERNMENT: FOR THE ORDERING OF PRIVATE FAMILIES, according to the direction of Gods word.  
whereunto IS adjoined IN a more particular manner, the several duties of the Husband towards his Wife: and the wives duty towards her Husband. The Parents duty towards their Children: and the Childrens towards their Parents: The Masters duty towards his Seruants: and also the Seruants duty towards their Masters.  
First, gathered by R. C. And now newly perused, amended, and augmented, by John Dod, and Robert Cleuer.  
ISIDORE.  
Thou profitest much when thou readest, if thou practisest that which thou readest.  
barnard.  
What aualleth it thee to read often in books the holy name of thy saviour, except thou study and endeavour to haue godliness in thy behaviour?  
AT LONDON: Printed for Thomas Man, and George Norton, and are to be sold at his shop in Fleet street under the black Bell, near temple-bar: 1610.   

TO THE RIGHT WORSIPfull, master Robert Burgaine of Roxall, one of his majesties Iustices of peace in the county of warwick: to the right worshipful, Master John dive of Ridlington park, in the county of Rutland: and to the worshipful Master edmond Temple, of Temple-hall, in the county of Leicester, esquires: as also to their religious and virtuous wives, R. C. wisheth with heart and mind, grace from God the Father, by Iesus Christ, and constancy in the truth of the gospel, to the end, and in the end.  
having collected and finished this Treatise ensuing, and devising very carefully with myself to whom I might Dedicate the same: at length I resolved that none were metre to undertake the Patronage thereof, then some such meet persons, as did already,( in some good measure) practise within their several Charges, the several points and duties contained therein, and so would further prosecute those other necessary parts, which they haue yet in some part pntermitted. Whereupon, calling to mind the holy exercises daily used and exercised in all your houses: I wa●… moved for two causes to make you all jointly patrons thereof.  
First, for that I aclowledge myself beholden and indebted unto you all diversly, since my first acquaintance with you, and therefore( least I should deserve the blame of vnthankefulnesse for benefits received) I am bold under your names, to offer to the whole Church of God, thes●… my simplo collections.  
Secondly, for that as you are all joined and linked in kindred by reason of marriage: so also yo●… are, and haue been a long time inseparably knit i●… a zealous and sincere profession of Gods word an●… religion. And for so much as I may not( fo●… many respects) accomplish what good I willingl●… would: yet lest I should be thought to spend the remainder of my yeeres in an idle condition, or to hid●… my talent in a napkin; I haue been no less careful, then willing, to labour otherways to do wha●… I may to glorify God, and profit his Church. Ne●…ther will these my labours by utterly unprofitable if my purpose therein be rightly conferred with th●… purpor● of my writings. For such Householder●… as pretend to be great Protestants, and sound pr●…fessors of the Gospel, may long enough talk of discipline, and still complain of the want of Church government; but all in vain, and to no purpose, unless they will begin this most necessary disciplin●… in reforming their own houses, according to th●… direction in this Treatise, and so suffer the holy religion of God, to take place amongst their families at home, otherwise they shall travell much, and profit little.  
For although there be never so good laws in Cities, never so pure order in Churches, yet if masters of families, do not practise at home catechizing, and discipline in their houses, and join their helping hands to Magistrates, and Ministers: they may in truth,( but unjustly, as many haue done) complain that their children and seruants are disordered, and corruptted abroad, when in truth, they were disordered, and are still corrupted, and marred at home. And therefore it cannot be, neither is it to be hoped for, that either the father of his children, or the husband of his wife, or the master of his seruants, should look for that obedience, that reverence, that faithfulness, and that dutifulness, which they of right ought to haue, and the other in conscience, and of bound duty are bound to perform, unless they do now at length endeavour to see these orders and duties hereafter mentioned, to be practised within their several Households. For if Parents and Householders shall perform no further duty to their children and seruants, then to provide for them meat, drink, and apparel, and to pay them their wages: then Papists, Atheists, yea, Turkes, and Infidels, do yield this duty as well as they.  
And seeing all men be careful that their Horses and Bullocks should haue sufficient fodder and provender, to the end they may haue their labour in leiu and recompense thereof: it doth consequently follow, that therefore a Christian Householder ought to haue over his Children and Seruants, as much more Christian care, then he hath over his dumb and insensible beasts, that so he may make a singular comfort from the daily contemplation of their increase in spiritual graces.  
Oh what a sweet and comfortable thing shall this be to the soul and conscience of such an householder, when he hath been so diligent and careful in the training and bringing up of his children and Seruants in the obedience and ways of the Lord, that he may rightly deserve to haue this worthy report and commendation given unto him, from the mouth and pen of the godly: namely, that he hath a Church in his house: that is, a company of sound and faithful Christians, such as fear God indeed; as the like report was given by the Apostle, to those godly House-keepers, Aquila, and Priscilla his wife: Rom. 16. 5. 1. Cor. 16. 19. as also to Philemon. Phil. 2.  
Therefore all Parents and House-holders are( in the Lord) to be exhorted that they would be careful to bring up their children and family, so as they either( by some good tokens) may see them the children of God, and heirs of the covenant, or at the least, they may be comforted in their own consciences, notwithstanding that their children and seruants( for some cause unknown to them( do refuse their counsel and instruction; seeing they to the uttermost of their power& ability, haue used all good means to bring them up well, and haue rightly offered them to the Lord.  
Now if parents and masters haue just cause to bewail and lament, when( thus traveling in good education and information) they cannot yet see good effects, and godly fruits in their children and seruants: how much more cause of grief may they haue, when they haue used and bestowed no labour at all( either by themselves or others for them) to bring them up in the nurture and fear of the Lord? And yet alas, many will be grieved for the one, that will not be any thing moved for the other. Wherefore let all Parents and Masters of families know and learn, that if they will convey Gods blessings to their posterities, then they must do, and perform the duties belonging thereunto: yea, let them( if they be loth to convey Gods judgements to their children) carefully avoid the means unto it.  
And surely, as it is a blessed thing in the hour 
Luke. 2. 29.  of death, with Simeon to depart in peace, leaving their wives, children, and seruants, members of Christ, spouses to Christ, children to God, and seruants to the Lord: so in extremity of death, no one thing will be more grievous unto Parents and House-holders, then( the Lord having given them the charge of so many souls to be furthered 〈…〉 salvation) that their own tormented conscienc●… shall press them, in as much as they haue help●… their children and seruants forward to their da●…nation, and so,( which is more fearful they sh●… haue them spewing and foaming on their faces, c●…tinuall curses in hell, then accusing them for euer●… be the murtherers of their souls, and cut-throa●… of their salvation.  
Is it any marvell, if Householders many tim●… find small obedience, and less dutifulness, a●… faithfulness, at the hands of their children a●… seruants, seeing they omit and lcaue undone the pe●…formance of these so christian duties towards the●… herein expressed, and enjoined of the Lord? For 〈…〉 doth God often leave manifest tokens of his wrat●… in punishing disobedience, with disobedience.  
How can any master of a Household, whosoeu●… he be, look to haue his family trusty and fait●…ful unto him,& yet he himself is faithless to God●… Doth he marvell, that his children and seruan●… fear not him, whereas he himself feareth n●… the Lord? Will he maintain his authoritie●…ue● those under his charge, and he himself do●… not yield obedience unto the authority of Go●… his Creator?  
moreover, it is manifest, that the good man 〈…〉 the house, by planting Gods religion in his family, shall not a little advance and set forward hi●… own private profit and commodity. For wicke●… and ungodly seruants, are for the most part, loiterers, pickers, and deceitful: whereas on the other side, godly seruants are just and faithful, whom in his absence he may trust to do such business and 
Gen. 30. 30. and 39. 5. &c.  work as he willeth them to do.  
If masters of families be careful and desirous( as in conscience they ought) that their wives, children and seruants, should reform themselves, and endeavour to practise such duties as do appertain and belong unto them; then they must likewise be diligent and careful to reform themselves, both inwardly and out wardly in such points and duties, as hitherto they haue left undone: otherwise, they may justly say unto them: physician, heal yourself: or, why do you will us to do that, 
Luk. 4. 23. and 22. 32. Rom. 2. 21.  which you do not practise yourself? For as one candle cannot light another if itself be out: even so a master of a Household shall not reform those of his charge, and inflame them with the love of God and godliness, if he himself be void of the same.  
Let every master of a Household therefore say and perform with Iosua: I and my family will serve the Lord: Iosua. 24. 15. And likewise let every Christian lady, mistress, and Dame, say with Hester: I and my maides will do the like: Hest. 4. 16. And so no doubt, God will poure his blessings on them, and theirs, in this life, and everlasting happiness on them in the life to come.  
Touching the book itself, I will not say any thing to the commendation thereof, but onely th●… That I am assured, that if such duties as are m●…tioned therein, were duly and carefully practi●… of all such as are name in it, then( no doubt) v●…tue and godly religion would greatly flourish, to 〈…〉 aduancement of Gods glory; and also sin and w●…kednesse would then decrease and fall down, to 〈…〉 utter subversion and overthrow of Sathans ki●…dome.  
This Treatise, I confess is not garnished w●… eloquence, not full of great cunning, nor beau●…ed with flowers of mans wisdom, neither yet d●… it discourse or treat of high or dark things, n●…ther is it stuffed with subtle questions, and ar●…ments; nor indicted with rhetorical and eloqu●… style, as those commonly be, which are propoun●… and set forth to the world, rather for boasting a●… vainglory sake, then for any desire to edify, a●… to do others good: but it is plain and without●…ny great gayness; yet so full of good, necessary, a●… 
The profit of this book.  wholesome instructions, that whosoever reade●… and marketh it with a right disposed mind, a●… willing to practise it, without respect to any oth●… things, then God, the reformation of his life, a●… the salvation of his own soul,( which is the o●…ly mark which Christians must level at) he m●… reap singular profit thereby.  
And undoubtedly, it may well be said, th●… 
Good books are ladders to climb up to heaven.  unto true Christians, good and holy books are 〈…〉 ladders to climb up unto heaven: as sparks 〈…〉 kindle the heat of the Spirit, when it is quenched, ●… waxed could in them; and as props to stay up their ●… th, that it may increase.  
Praying therefore your Worships, to accept of ●… dutiful good will, and to pardon my boldness, ●… cease to add any further things: beseeching God ●… his endless mercy for Christs sake, to streng●… en you still in that good and happy course of his ●… rd, and all other good learning: to furnish you ●… abundantly, with all spiritual and heavenly ●… owledge, to the careful practising of the same, in ●… e fruits of your most holy and blessed callings, to ●… e aduancement of the glory of our God, and to ●… ur own everlasting comfort in Christ Iesus. ●… o be it.  
Your Worships in all Christian dutifulness, most willing, R. C.   

A godly form OF Household government: carefully to be practised of all Christian Householders.  
A household is as it were a little commonwealth, by the good government whereof, Gods glory may be advanced, the Commonwealth which standeth of several families, benefited, and all that live in that family receive much comfort and commodity.  
But this government of a family is not very 
The rule of good government is wisdom. Pro. 24. 3. 4.  common in the world, for it is not a thing that men can stumble on by chance, but wisdom, must lead us unto it. Through wisdom( saith Salomon) is an house builded, and with understanding it is established: and by knowledge shall the Chambers thereof be filled with all precious pleasant riches: that is, shall obtain all kind of blessings. See also Pro. 28. 2. by which two●…ces it is manifest, that such families as are 〈…〉 ordered by hap-hazard, or as it falls, but 〈…〉 wisdom, Discretion and counsel, do p●…per 
Not carnal wisdom.  in inward and outward goods, and in●… long. When we speak of wisdom we do 〈…〉 mean that this government can be in all poi●… exercised by natural reason and wisdom 〈…〉 mans wisdom reacheth but unto one poi●… and that the least of that, which family-goue●…ment tendeth unto.  
But the wisdom that we speak of, is 〈…〉 
But learned out of the word.  natural, but fetched from the fountain of 〈…〉 wisdom, God himself: who by his Wo●… giveth unto us pure light to walk by, not 〈…〉 the Church alone, nor in public society 〈…〉 men onely, but even within the secret of o●… own walls, and towards such as be abidi●… under the same roof. And if we desire to wa●… with God as Enoch did, wee must set up t●… 
Gen. 5. 24. Psal. 119. 3.  light for ourselves to live by at home: For th●… we do no iniquity, when wee walk in his w●… Where no wisdom is used in governing f●…milies, 
wisdom is great wealth. Without wisdom whatsoever a man taketh in hand, turneth to his own hurt.  there all goeth to wrack, and there man enormities are to be found, as woeful breach●… between man and wife, gracelesnesse and unthriftiness of children, lewdness of seruants, an●… foul scapes. And where carnal policy ruleth and not the wisdom which is from about there al that is done tendeth to the ease, pleasur●… and profit of this life, wherein it is fitter for bruit beasts, then for men to seek their felicity.  
Now that there is a good kind of governing of a family, which they who follow wisely, may be said to govern well, appeareth out of the first Epistle to timothy 3. verse. 4. 5. One that guideth his house well, &c. and after, he that knoweth not to govern his own house, &c. whereby 
It is out of doubt that the wise and skilful government of a house is found out by Prudence, defended by Science, and conserved by Experience.  it is evident, that there is a way of ordering the family aright, and there is no misgouerning of it.  
To set down this good government exactly, is a hard matter. Here onely wee will note some things which do appertain unto that government which we speak of. And to do it more orderly, that it may be the better understood, we must consider, that( as may also be gathered out of that place of timothy) there are two sorts in every perfect family.  

1. The Gouernours.  
2. Those that must be ruled.   
And these two sorts haue special duties belonging 
Whereof a family consistet●  to them, the one towards the other. In the careful performance whereof, from the one to the other, consisteth the good government of a family.  
The gouernours of a family, be such as haue 
The first sort are such as hau authority in the family.  authority in the family by Gods ordinance, as the father and mother, master and mistress.  
To whom, as God hath given authority over their children and seruants, so he wou●… 
Who must use their authority. If the governor be charged with weighty affairs, he may appoint one to govern his house, as Abraham, and Potiphar did. Gen. 24. 2. and Gen. 39. 4.  haue them to use it to the wise government them, not onely for their own private prof●… credit, or pleasure, but also for the good of tho●… whom they are to govern: for by a wise g●…uernment, much good cometh to the parti●… governed. If masters then or parents do n●… govern, but let seruants and children do 〈…〉 they list, they do not onely disobey God, an●… disadvantage themselves, but also hurt tho●… whom they should rule: for when any ha●… such liberty to do as they list, it maketh the●… grow out of order, to the provoking of God displeasure, and curse against themselves, whe●… as if they had been held in by the bridle 〈…〉 government, they might be brought to walke●… the blessing of God should follow them in thei●… so as courses.  
All government of a family must be i●… 
A property of good government. 1. Tim. 3. 7.  comeliness or decency, that is, it must be suc●… as is meet and convenient both for the governor, and for the person governed. And therefore it is impossible for a man to understand how to govern the common-wealth, that doth not know to rule his own house, or order his own person, so that he that knoweth not to govern, deserveth not to reign.  
lordliness is unmeet in a household government, and yet familiarity with such as are under government, breedeth contempt. again ●… or the persons governed, all in the family are ●… ot to be governed alike.  
There is one rule to govern the wife by, an●… ther for children, another for seruants. One rule ●… or young ones, another for old folkes.  
The government of a family tendeth unto 
The marks that family government aimeth at.  ●… wo things specially. First, Christian holinesse, ●… nd secondly, the things of this life. By the ●… rst, God is glorified; by the second this present ●… e is sustained, in such sort as God seeth good ●… r vs.  
howsoever, where human policy is the ●… le of household government, there men only ●… ue an eye to the things of this life: yet they ●… hich fetch their wisdom to rule by out of ●… e word, shall understand that their gouern●… ent must not onely be civil, but godly also: ●… at is, they must seek to haue Holinesse found ●… their habitation, whereby God may be glori●… d, as well as riches gotten, that they may be ●… mforted. This hath been the course of holy ●… n in former ages.  
Abraham flitted often from place to place, 
Gen. 12. 7. 8.& 13. 18.& 11 33.& 22. 9.  he built an Altar wheresoever he became; ●…, and trained up his family in the fear of ●… d. he did not seek excuse in his unsettled ●… te, to let pass the care of holinesse. Holy was not contented to worship God him●… e alone, 
job. 1. 5  but sanctified his sons, that is, preached them to worship God with him, jacob at his return from Padam-Aram purged family, and set up Gods worship there. 〈…〉 
josu. 24. 15.  saith, though others should forsake the L●… yet he and his family would cleave unto 〈…〉 and serve him. The virtuous woman openet●… 
Pro. 31. 26. &c.  mouth in wisdom, and teacheth mercy vnt●… seruants. Many of the faithful, when they t●… selves believed in Christ laboured to bring 〈…〉 families to the faith also. Parents also 
Act. 10.& 16. 14. 15.  commanded to bring up their children in instruction and information of the Lord. B●… which places it is evident, that Religion 〈…〉 
Ephe. 6. 4.  be stirring in Christian families, and that g●… government looketh to bring godly behau●… into families, as well as thrift and good hus●…drie.  
For want of this care, many parents 〈…〉 their children faire faces, and foul mindes; ●…per bodies, and deformed souls: full cof●… and empty hearts: for want of this, God●… dwell in Churches if he will, but he hath●…bode allowed him in private families. For God be where he may not rule, but must b●… underling and stand& look on, when profit●… and pleasure shall be served, and aloft?〈…〉 the Spirit of God saith, that God will 〈…〉 
1. John. 3. 24.& 4. 12. 13.  and dwell with them that love him, and k●… his commandments. Where therefore●…nesse is not sought for in families, there 〈…〉 hath no friends, nor louers, nor walkers 〈…〉 him, howsoever they will sometime come visit him in the Church.  
Besides, the ill success that such walkers haue, who make their houses temples to Mammon and riches, should teach us to haue a principal respect to God in christianity, ruling our 
Math. 6. 24.  houses. Many thrive not, but put that which they get into a bottomless, bag. For God who hath none or the lowest regard in their courses, and household affairs, withholdeth his blessings 
Hag. 1. 6. Psal. 127. 2.  from them: and then in vain do men rise early, and go late to bed, and eat the bread of carefulness. Others thrive, but it is a woeful thrift, that serveth to harden the heart, and to bewitch the soul with love and liking of this world. For Gods just iudgement is vpon may this way; because they will needs serve their own commodity chiefly at home, the Lord giuing them up to themselves, they never serve him but coldly and for custom sake at the Church: and God accepteth no more of their worship they do there, then they do love and like of his government in their houses.  
The gouernours of families, if( as it is in marriage) 
The sorts of gouernours. Householders or housekeepers are persons authorised over their households and charges.  there be more then one vpon whom the charge of government lieth, though unequally, are, first the chief governor, which is the Husband, secondly a fellow helper, which is the Wife.  
These both do owe duties to their family and duty one to another.  
The duties they owe to their family, bot●… 
The duty of the husband touching holinesse which he must perform to them. ● To see that they haue the word ordinarily, the want whereof, is the greatest plague that can be. Amos. 8. 11. Math. 9. 36. 37. Esa. 32. 1. 2. 3. 4. Rom. 10. 14. Iam. 1. 18. 19. 21 1 Pet. 2. 2. Heb. 2. 1. Ephe. 4. 11. 12.  concerning godliness, and the things of thi●… life, belong either to the husband especially, 〈…〉 to the wife especially. The duties that belong t●… the husband touching holinesse, are such as either  

he must 

1. perform to them of his family.  
2, Or require of them.     
The duties which he must perform to them 〈…〉 are; first, touching the public ministry of th●… word, to provide that they may live under a●… ordinary ministery of the word, or else to tak●… order, that always vpon the Sabbath, and at●…ther times when it may be, they resort to su●… places where they may haue the word ministr●… unto them: for else how shall they be broug●… into the sheepfold of God( from which nat●…rally they go astray) but by hearing the voice 〈…〉 the chief shepherd, speaking unto them b●… those whom he sendeth? how shall they belieu●… and so be begotten again by the seed of th●… word, except they hear such as God sendeth f●… the begetting of men unto him? how shall the●… 
Iam. 1. 21.  be reconciled unto God, but by hearing h●… messengers, into whose mouths he hath put th●… word of reconciliation? how shall they gro●… in faith, and increase in grace, but by receiuin●… with meekness the engrafted word, which able to save their souls.  
Seeing then the word preached, is the mean●… to beget men to a new life, and to nourish them in it: a great duty lieth vpon the gouernours of families, to provide by some means that they may haue it. For where the word is not preached, there the Lords Sabbath cannot be hallowed as it ought.  
Now the Lord would not onely haue Masters of families to keep holy the sabbath themselves, in all the parts of his worship, public and 
All superiors ought to be careful that their inferiors do keep holy that day, as well as themselves.  private, but also that every one should in his several place and room, carefully take order that so many as be committed to his charge, should sanctify the Lords day as well as himself: which though it be true in all other commandements,( namely that whatsoever we are bound to do ourselves, we must be means to further other in doing the same, because the love of God and of our neighbour spreadeth itself over all the commandements: and therefore though it be not expressed, it is necessarily understood) yet in the fourth commandement, it is so much the more required, because besides the analogy and proportion between it and the other commandements which doth enforce it, the very words themselves do bind us thereunto. For when it is said, Thou and thy son, and thy daughter, thy man-seruant, and thy maid: though it speaketh by name onely of resting vpon the Sabbath, yet because the end of that is, that the day might be sanctified, look how many reasons there be to bind the infe●…ours to rest, and the superiors to provide th●… they do so indeed, so many are there to comp●… them to sanctify the day in their own perso●… and in so many as belong unto them. The●…fore when first of all it is generally said in t●… fourth commandment, Remember the Sabba●… 
Deut. 5. 12: 14. 15.  day, that thou keep it holy: and afterwards, T●… seventh day is the Sabbath of the Lord thy G●… that is, which must be dedicated unto his serui●… and in the end you must therefore rest, that y●… might serve him in it as he requireth: and th●… nameth the several parties that should rest: 〈…〉 meaning is, to declare the right end of th●… resting, and so speaking by name to the gou●…nours, saith: Thou, and thy son, and thy daught●… thy man seruant, and the maid, the stranger tha●… within thy gates, to show unto them, that it 〈…〉 not sufficient for them to look that th●… under their government should rest, unless th●… sanctify the day of rest also, which they m●… be so much careful of, by how much the san●…fication of the day is greater, then the ceas●… to work vpon it, as the end whereunto this but referred: and therefore if it be a sin in the at any time, not to haue a sufficient regard un●… them, that they do not work, then it must nee●… be a greater sin, if that through their neg●…gence they do not sanctify and keep holy th●… day of rest.  
So that here the Lord God requireth, that in all places there should be such good laws publicly in the Common-wealth, and privately 
They ought not to leave it to their discretion as a thing indifferent, but to compel them thereunto.  in mens houses established, and diligently executed, as thereby not onely the rulers, but also all in subiection should be compelled to sanctify the Lords day, and that they should be sure they do it indeed. And as he must not leave it indifferent to them, to choose whether they will work or rest, and so think it sufficient that they do not lay any work vpon them, so it is not enough that they hinder them not from serving God vpon that day, unless they procure all the means unto them, whereby God might be worshipped of them, and see that they worship God in them, as well as themselves. Therefore the masters of families must provide as much as lieth in them, that the word be publicly preached where they dwell, not for themselves alone, but for their children and seruants sake, that they might keep holy the day together with them: and they must not onely come themselves to the place of common prayer and divine service, but bring these also with them, and spend the rest of the day in all private godly exercises themselves, and cause others to do so also.  
And here, least this might seem too heavy unto us, and that it might not be grievous to take so great a charge vpon us, wee must remember, that as we haue great help by ou●…feriours in many things, so the Lord would 〈…〉 us to help them in the chief and princip●… and as he hath made them our seruants, so should make them his seruants: and when haue served us six daies, wee might cause 〈…〉 to serve him vpon the seventh: and as the 〈…〉 hath preferred us above them with their●…uice, so he would humble us with this ch●… and care over them, or rather exalt us, in th●… would haue us to be as it were the ouersee●… his work, and not onely serve him our se●… but also see his service done by others com●…ted to our charge: which if ye do not, wh●… shall the Christian gouernours of househ●… differ from the infidels and heathen, and 〈…〉 greater thing shall wee do for our seru●… then they? Nay, what shall wee do more 〈…〉 them then for the bruit beasts and cattle work under us, to whom we give rest and from labour vpon the Sabbath, if we cause 〈…〉 not to sanctify the day of rest, in which 〈…〉 shall differ from all other, not onely beasts men.  
And this is the meaning of that Law w●… 
Deut. 11. 10. So haue the seruants of God done in times past in their several families.  Moses gave to the Israelites, Comman●… them to writ the word of God vpon the post●… their houses, and vpon their gates. Whereb●… under government, were taught what sh●… be required of them so long as they liue●… those houses, namely, to serve God: and all gouernours were taught, what especially to look after in all them that went in and out of their gates, and lived under the roof of their houses, even to serve the Lord in all parts of his worship, for which end he hath given them such authority over them. According to which commandement, the worthy captain of Gods people Iehoshuah, made this protestation before all the Elders of Israel a little before his death, exhorting them to do the like: I and 
josh. 24. 15.  mine house will serve the Lord, promising not onely for himself, but for all his, which though it was too hard to do, yet because he knew how many means the Lord had given him to bring it to pass, which also God would bless( as all godly exhortations, admonitions, and chastisements, whereby if they did not profit, he had authority to thrust them out of his house, and to rid himself of them all, which he was purposed to put in practise) therefore he was bold thus to speak of himself, thereby showing what all men should propound to themselves, and may attain unto. The like whereof david speaketh of himself, in that worthy psalm. 101. which is left as a pattern for all Christian gouernours to rule by: wherein he sheweth, how he would rule not onely himself, but his household, nay the whole kingdom, by having an eye to them that were good, to reward them, and to them that were 〈…〉 to punish them: that so not onely himself, all his might serve the Lord. After the s●… manner in the time of the captivity, when noble queen Hester willed all the dispe●… jews to keep holy three daies together in fast and prayer, that so they might entreat the L●… to deliver them from that final destruction 〈…〉 utter ruin which Haman the cursed Am●…kite and sworn enemy of Gods people 〈…〉 determined to bring vpon them speedily, s●… said, That shee and her maids would do the 〈…〉 Hest. 4. 16. Whereby no doubt, she insinu●… unto them, that in every household, her m●…ning was, that it should be thoroughly kept 〈…〉 all sides, not onely of the rulers, and fo●… few, but of all others, even unto the maid-s●…uants.  
Now, the Sabbath, and the day of Fast 〈…〉 both of one nature, as the word doth sufficie●… bear witness. Therefore if this hath been 〈…〉 practise of the Church vpon that day to fast 〈…〉 not the chief alone, but their families als●… then must wee needs be persuaded, 〈…〉 vpon the Lords day we ought ourselves, 〈…〉 our households to serve the Lord, and to 〈…〉 with Ioshua, I and mine house will serve the Lo●… and with Hester, I and my seruants will do 〈…〉 like.  
And how could that haue been verified he religious captain Cornelius, which is writ●… en of him, that he was a devout man, and one 
Act. 10. 1.  ●… hat feared God with all his household, unless ●… e had not onely frequented the common as●… emblies vpon the Sabbath daies, but had also equainted his seruants therewith? Therefore ●… s the Lord himself speaketh of Abraham, ●… ho is the father of all believers, I know that 
Gen, 18. 10.  ●… e will command his sons, and his household ●… fter him: that they keep the way of the Lord, to ●… oe righteousness and iudgement, that the Lord ●… ay bring vpon Abraham, that he hath spoken unto him: So it must be practised of all them, ●… hat will be the children of this faithful Abraham, and enjoy the same promise that he and his posterity did, even that they cause their children and their seruants, to keep holy the Sabbath, wherein consisteth the true worship of the Lord, that so they might walk in that way, which hath the promises of this life, and the life ●… o come.  
So then it may most evidently appear, ●… oath by the words of the commandment, and by the practise of the best men in the old and new Testament, that this duty is ●… aid vpon all householders, diligently to oversee the ways of their families, that they serve God, as in all other duties, so especially in sanctifying the Sabbath, as they will answer to the contrary at their peril, to him that hath put them in authority, and as they will giue●…count for their souls, which otherwise 〈…〉 perish through their default.  
Which though it be so strictly requi●… 
But in our time, it is for the most part, wholly neglected.  all men, and under so great a pain laid 〈…〉 them, yet it is so generally neglected of the 〈…〉 test part, that wee may rather complain●… justly with grief, then haue any hope o●… speedy reformation of it. For besides 〈…〉 great many haue no care to sanctify th●… themselves, and therefore cannot with any science require it of their seruants and chil●… but either set them to work, or play, a●… do any thing vpon that day, saving that 〈…〉 they should, and do encourage them the to by their own ill example and words: be others also, who though they seem to some care to keep holy the day themse●…( and haue in dead) yet either through i●…rance, or negligence, do not once look to household, whether they come to Churc●… no, and sit there attentively, and continue with profit to the ending, nor how they s●… the rest of the day: but being demanded w●… their seruants were, how chance they came●… to Church, &c. they answer securely,( an●… they think sufficiently) as though it we thing merely impertinent unto them, that 〈…〉 cannot tell, they do not hinder them f●… the Church, they may come if they will, 〈…〉 of age to look to themselves, and they are boyes now, and I cannot tell what, &c.  
But they must consider, besides that which ●… been already spoken concerning this mat●… that they do too foolishly and grossly ima●… e to stoup( as it were) the mouth of the Lord, ●… h that simplo answer in his business, which ●… y will not receive at their seruants hands in ●… ir own. For in the six daies, when their ●… ants are in their own business, they will not them come and go at their own pleasure, I content themselves with a bare imagina●… that they be at their works, but will be ●… e of it, and therefore set them to it, look vpon ●… m in the doing of it, and call them to an ac●… nt for it, which if it be well done in themselves, because they know otherwise they will negligent, how must it then not needs be a at vnkindnesse and unthankfulness in them ●… o God, that vpon this day( which is but one ●… ong seven) his service should be so slender-●… ooked unto, that there is no such diligence ●… d towards their seruants, that they might per●… me it?  
And how must it not needs be a great iniu●… to their seruants,( who are naturally and the most part more negligent and careless Gods service, by reason of their corruption, ●… n they can be in the service of men) to be ●… riued of that benefit of their gouernours ( which is the chiefest, and for which cause●…cially they are committed to their go●…ment) namely, to be furthered by them service of God: but use them more like then men, even that they might be serui●… unto them, and then care not whether they God or the divell.  
Wee know that seruants look to be p●…red by their masters( and so there is goo●… son when they haue served them faithfully what kind of reward is this, when h●… bestowed some earthly benefit vpon 〈…〉 by having no care to make them seru●… Lord, and sanctify his Sabbaths, they do i●… end not onely make them lose the euerla●… reward, but preserve them to eternal de●…ction?  
moreover, there are a company of idle●…uing-men, who in spending their time a●… 
Especially in great households, where there are many seruants.  six dayes having almost nothing therein to are seldom looked unto vpon the sea●… day, but permitted to bestow it as vainly: other: and as they never almost do any daies work to their masters, so much less they spend any Sabbath in the Lords ser●… but they especially are left to go and co●… their will.  
Others that haue any office of great ch●… and attendance( as the Cookes, Butlers, such like, in great houses) seldom or n●… ●… ome to the Church, and that but by pieces, ei●… her when half is done: or else they are ready ●… o depart before half be ended, and so both hinder the Lord from that service which he should haue by them, and themselves from that blessing which they should inherit that way: and both cause the name of God to be ill spoken of, and ●… pull vpon themselves and their masters that curse which belongeth to the continual polluting of the Sabbath.  
And how can they look that that service and that meate and drink should do them good, which is thus prepared, and bought( as it were) with the continual danger of the souls of their seruants, besides the dishonour of the name of God.  
When david had inconsiderately desired to drink of the water of Bethleem, three mighty men broke into the host of the philistines, and drew water, and brought it to him: but he would not drink thereof, but powred it for an offering to the Lord, and said: Oh Lord, be it far from me that I should do thus: is not this 
2. Sam. 23. 15. 16.  the blood of the men that went in jeopardy of their lives? How much less then ought men to eat and drink that for which their seruants do venture the lives of their souls? And besides, if wee justly find fault with them, who do never or seldom preach to the people committed to their charge, and so cause their souls to starve and die eternally: how can th●… blameless, who seldom or never bring the●…uants to the preaching of the word? And 〈…〉 they not needs be culpable of the same i●…ment before God, seeing it is all one wit●… seruants, whether they live in the places w●… the word of God is not preached at all: o●… be, yet they come not unto it.  
But whereas men are ready to object, th●… a great family, many must needs be absen●…  
We grant it to be true, in some part, th●… at some time, and vpon some occasion: but s●…dinarily and so continually( as they themse●… in their own consciences are privy to who 〈…〉 this objection) we know no necssitie that 〈…〉 excuse that. Nay, we are sure that the Lord●… laid no such calling vpon any man, that sh●… keep him in a continual breach of the Sabb●… and therefore both master and seruant may●…pect, that he is in such a calling as is not ag●…able to Gods word, or that he useth it no●… right, when it maketh him if not wholly, ye●… the most part, to neglect the service of God 〈…〉 on the Sabbath day.  
And wee know( where there is great 〈…〉 to serve and please God by prayer,) the Lo●… will give to them such wisdom, that th●… shall be able to redeem, if not the whole, 〈…〉 at least a great part of the day, which other●… will be misspent: namely, by letting pass m●… needless things, by preparing so much before ●… s conveniently may be, by rising so much the ●… ore early in the morning, and by the inter●… hangeable help of other seruants: especially ●… hen they will for these causes be contented ●… ith so much the less, though not in quantity ●… for the relief of others) yet with less exqui●… item and curious dressing, which especially ta●… eth up the time: and so we are sure, and they ●… at will try it in the fear of God, and with ●… care to serve him, and in a love to the souls ●… f their brethren, shall find it to be true by ex●… erience, that many might keep holy the Sabbath, which now do it not at all: others might ●… eepe it more then they do. Which if yet it be ●… ought unpossible( because we go not about to ●… ractise it) let us but observe that which we shal ●… e done in the house when the seruant is very ●… esirous to go to a Faire, and the master is as ●… illing to let him go; you would wonder to ●… e how things shall be dispatched up suddenly, ●… d in good order; they shall be absent many ●… ures, and yet not greatly missed: if any thing ●… e otherwise then is usual, it is born with be use it is a day of provision for themselves, and ●… at day is not every day. So then, if the masters ●… ere persuaded of the Lords day, as they ought ●… be, even that it is the time of making prouisi●… n for the soul, and were as careful for the ●… ules of their seruants, as they are for their bo●… es, and did esteem it more for their worship and credite that their seruants were religi●… then that they were costly, and well set ou●… apparel; they would be better contented spare them, during the time of that Ma●… where they may buy without money all graces of Gods Spirit, and the riches of kingdom of heaven: whereby they should only save their own souls, but be made m●… fit to do duties to their masters of conscie●…  
Therefore( to end this point) it is the●…tie 
The gouernours of families should take order that their whole household might come to Church together.  of all household gouernours to cause whole family to be in a readiness to attend v●… them to and fro the Church, and that it be left at every mans discretion to come when will, but that they should go together. An●…deed this hath been the orderly commin● Gods people in times past to the place of worship, that they haue not come scattered 〈…〉 alone, but many together, and by compani●… whereof the Prophet speaketh, When I rem●…bred 
Psal. 42. 4.  these things, I powred out my very heart, ●…cause I had gone with the multitude, and lead t●… into the house of God, with the voice of singing, praise, as a multitude that keepeth a feast. 〈…〉 which place, the man of God complaini●… that he was banished from the holy assembl●… saith, that his grief was increased by reme●…bring his former estate, when he used to go 〈…〉 a great company to the Temple, even as 〈…〉 feast: whereby he declareth what was the n●…uer of their going; even as men go to a mar●… or to a feast, not only with ioy, but also by companies, and so many of one house as go, will go together: so they did not only go to the house of God cheerfully, but many of them together, even as to the market, and feast of their souls. By which practise of theirs as the doing of many is condemned, so it appeareth that the men of our time are lead by another spirit then they were, and are otherwise persuaded of the worship and place they go unto: for all the people, nay, the several housholds come not together, but scattered, and one dropping after another, in a confused manner.  
First, comes the man, then a quarter of an hour after, his wife, and after her, wee cannot tell how long especially the maid seruants, who must needs be as long after her, as the men seruants are after him. Whereby it cometh to pass, that either half the service of God is done, before all be met: or else if the Minister tarry till there be a sufficient congregation, the first comers may be weary, and sometimes cold with tarrying, before the other shall be warm in their seats.  
Now if it be demanded of then masters why they alone make such hast, and leave al the rest behind them;& they answer, truly because the time is come, wherein usually public prayer beginneth: can they be persuaded that it is time for themselves to come( as it is indeed) and yet no time for the rest to come with them? Hath the master no longer time to tarry, and hau●… his seruants time to tarry so long after him?…〉 though there were one Law for him, and another for them: or rather, that the same Law o●… the Sabbath, which moveth him of conscience 〈…〉 do that which he doth, did not as forcibly bin●… them all, as himself: nay, did not bind him t●… look to them, that they should keep holy the day, as well as himself. Which if he grant to b●… true& yet is not able to bring it to pass( whe●… the Lord hath given him so great authority fo●… his own sake) partly through the frowardness●… of his wife, and partly through the obstinaci●… of the rest in the family: his case is to be pitied and he is rather to be governed, then to gouern●… and he might do well to set up one of them in h●… 
●, Cor. 6. 4.  stead, seeing he doth suffer himself wilfully 〈…〉 to be abused, and is contented to be overrule by them in the chiefest thing.  
Therefore that he might bring this matte●… happily to pass, as he must go before them b●… his own example, and be ready betimes, eue●… first of all, so he must earnestly call vpon the●… for this duty, and exhort them unto it; and th●… flower that they are, and the more they dra●… back, the more forward must he be, and by hi●… practise and words draw them forward also For this is that readiness which david obse●…ued in the people of his time: I reioyced wh●… 
Psal. 122. 1.  they said unto me, we will go into the house of t●… Lord: or let us go into the house of the Lord,( f●… they are words of exhorting, and encouraging one another thereunto.) even as the Prophet Esay also foretelleth, that this shall be the zeal of Gods people in the time of the gospel, that they shall go together to serve God, and therefore call vpon one another for the same purpose, saying: It shall be in the last dayes, that the mountain of the house of the Lord shall be prepared 
Esay. 2. 2. 3.  in the top of the Mountaines, and shall be exalted above the hills, and all nations shall flow unto it, and many people shall go and say: Come, and let us go up to the mountain of the Lord, to the house of the God of jacob.  
And truly this want of zeal in us to Gods worship, and love to the salvation of our brethren( bewraying itself in the neglect of this duty of calling vpon one another) is the cause of this slowness. For the husband going first out of the dotes saith to his Wife, make hast, and come assoon as you can: she coming at her leisure gives the same charge to her seruants, dispatch, and tarry not long behind; but here is no saying: Come let us go, let us go together, and if it be once said, it is not pursued, that it might be performed.  
In going to market, and to a feast, what earnest calling will there be vpon one another: and it would seem strange to behold the household go divided, and it were a thing that would much be marked, and every one that knew vs-and whither we were going, it should be the first question they would ask us: how chanceth this, that you come alone? where is your husband, your wife, or your children? why come you not together? So no doubt, the dispersed and broken coming of households to the Church is a thing greatly observed of the Lord God, and of his Angels, which are present at their assemblies: and it is that which grieveth 
Cor. 11. 10.  the rest of the Church,& as soon as they see one come in alone, they are ready with grief to ask, where are the rest? what meaneth this party to come alone? Therefore let all gouernours be persuaded, that it is their bound duty thus to look to their families,& to be sure that they sanctify the Lords day, as well as themselves:& that they not only thus bring them to the public ministery, but also look unto them, that they spend the rest of the day in holy exercises, so much as may be: examining them in that which they haue heard, and causing them to confer about it themselves, and to appoint some to red the scripture unto them, and all of them to sing psalms: and generally, whatsoever they haue seen before, that they ought to do themselves, to call vpon their seruants for the same, and to take such order, that they be sure they do it: and let them be sorry, that they haue neglected this duty so long heretofore,& thereby haue charged so many sins of their household vpon themselves: and now at the last in Gods holy fear, let them begin to put this in practise, least they do further provoke the most patient Lord, to their endless destruction. And, though it be a thing so rare in the world, as it is,& men altogether so vnacqainted with it, as they be, nay, so loathsome& tedious to flesh and blood, that they are afraid once to begin with it: yet let the bare commandment of God prevail more with us to take in hand, and to continue in it, then all that can be said or thought against it should weigh with us, either to keep us from it at the first, or afterwards cause us to give it over. And, that all men might do it so much the 
The want of this care in household, is the cause of much wickedness, rebellion, and disorder in their families.  rather, let them be assured that the want of this especially, is the cause of so many wicked and rebellious children, vntrustie and disobedient seruants, nay, unfaithful and unkind wives every where: even for that their husbands, their fathers, and their masters, do not call vpon them to serve God, and see them sanctify the Sabbath. It is a common and just complaint in all places, in the mouth of every man, that seruants and children will not be ruled, that they cannot tell where to find a good seruant, they know not whom to trust, but they see not the greatest cause of it to be in themselves, and so go not about to remedy it. For whiles they labour not to make their children the sons and daughters of God by adoption, and to bring their seruants within the household of God, that they might be his seruants by grace, and to make their wives the chased spouses of Iesus Christ, and so all of them to serve him: the Lord i●… punisheth them, making wives, children, se●… and all disobedient unto them. For how ca●… do duties unto men, if they haue not learn●… do duties unto God, and so of conscienc●… Gods sake to do duties unto men? Nay, not the Lord needs punish them with dis●…dience against themselves, that by their 〈…〉 experience they might know how grieuo●… neglect of his service is unto himself, whe●… justly measureth out unto them with the●… measure, that they haue met unto him bef●…  
And whereas men are ready to ima●… and we know it is that which many do o●… against this, that to deal so straightly 〈…〉 their household were the next way to rid 〈…〉 selves of all good seruants, and that then 〈…〉 might soon be master and man themse●… They must again on the contrary vnders●… that it is a great wickedness in them on●… think that the Lord should require that of 〈…〉 which would necessary drive them to suc●… conveniences: nay rather they must be assur●… persuaded, that godliness hath the promi●… 
1. Tim. 4. 8.  this life, as well as of the life to come: and t●… we first seek the kingdom of God and his ri●…ousnes, 
Mat. 6. 23.  in ourselves, and others, all needful t●… shall be cast unto vs. even as it is said of ●…ham, I know that he will command his sonne●… 
Gen. 18. 19.  his household after him, that they keep the●… of the Lord, to do righteousness and iudge●… that the Lord may bring vpon Abraham, that he hath spoken unto him. So that thus to do, is the very high way, not to keep us from, but to bring us unto the fruition of all Gods promises, if we give credit unto him, who as he only maketh them in the beginning of mere mercy, so must he onely accomplish them in the end by his constant verity and truth. We confess indeed, if he be an ill seruant, this is the readiest way to be rid of him, whose room is better then his company: for he thinketh himself to be in a prison, nay in hell all the while: but in the end he shall perceive that he is gone from the way of heaven unto hell, if the Lord be not more merciful unto him. And why should we be loth to depart from the service of them, that haue no care to serve God? or can we look that they should do any faithful service unto us, that are so unfaithful in the service of God?  
But as concerning the rest, if any be religious, this is the best mean to retain and keep 
To haue such good orders in our houses, is not the next way to drive away our seruants from vs.  ●… hem: if they be but indifferent, this may win ●… hem: if they be falling away, this may recover ●… hem. For what shall we think of all the godly ●… athers in times past, that when they vowed di●… igently to look to their households, that they ●… hold serve God with them, and did constant●… y perform it, that then they had no seruants at all? Was so great a man as Iehoshua without seruants, when he promised before so many witnesses, that he and his house would serue●… Lord? Was david left alone, and constrained do all himself, when as being a mighty Ki●… he bound himself unto it by that song wh●… he made for the same purpose, wherein he sai●… Mine eyes shall be unto the faithful of the la●… 
Psal. 101. 9. 7.  that they may dwell with me: he that walketh a perfect way, he shall serve me: there shall no●…ceitfull person dwell in mine house: he that tell●… lies shall not remain in my sight? Had not Ab●…ham 
Gen. 14. 14.  a great household, when he was able of 〈…〉 sudden to carry forth with him, of them that w●… born and brought up in his house, three hund●… and eighteen men in armor, to rescue his brot●… Lot? Of whom notwithstanding, it is said, that would teach his household the way of the Lord 〈…〉 it appeareth he did indeed, when by his on●… persuasion at the word of God, all the ma●… 
Chap. 17. 12.  were contented to be circumcised, and to recei●… that Sacrament, unknown before, and painf●… and also ignominious to the flesh, if they h●… looked onely to the outward sign. And m●… not that worthy captain of an hundred Itali●… souldiers needs haue a greater family then m●…ny of these that cavil at this doctrine? of who●… the spirit of truth reporteth, That he fea●… 
Act. 10. 2.  God, and all his household.  
What shall wee think of all these me●… Shall we ignorantly presume to the further●…ceiuing of ourselves, and hardening us in t●… sin, that the times were then better, and go●… ●… ruants then more plentiful? Or must wee ●… eedes confess, as the truth is indeed, that these ●… en used more means to make their seruants ●… e seruants of God then men do now a daies, ●… nd that so the blessing of God was greater ●… 'pon them? And is it not set down in writing ●… or our learning, to show us what is that which ●… e might look for at Gods hands, if we would ●… alke in the same way that they did, seeing there ●… no respect of persons, times, or places with ●… im?  
Secondly, he must set an order in his house ●… or the service of God, to wit, that morning and ●… uening, before meales, and after meales, pray●… rs and thankes may be offered unto God, and ●… o he acknowledged to be the author, not ●… nely of all spiritual graces that belong to a bet●… er life, but also of all temporal blessings that ●… elong to this life. For seeing that it is Gods ●… ood hand over us, that doth defend us and all ●… ur family in the night from outward dangers, ●… nd giveth us freedom from fears and terrors, ●… nd from Sathans rage, and also giveth us rest ●… nd comfortable sleep, for the refreshing of our ●… rail bodies, is it not meet wee should beg ●… t at his hand by prayer, before we prepare our ●… elves to rest, and praise him for it, when wee ●… ice from it? again, seeing that every day wee ●… re subject to iunumerable dangers, which we know not of, and both wisdom and strength to follow good and honest callings, and also the blessing vpon our labours to make us p●… by them, are from God alone: should 〈…〉 begin the day with suite unto God for hi●…ous protection, and for his merciful bles●… us? And seeing meats and drinks are san●… unto us on Gods part by the word, an●… 
1. Tim. 4. 5.  by prayer: doubtless though God hath 〈…〉 word sanctified them, they are unholy un●… when we do not for our part sanctify th●… faithful prayer and thanksgiving. And t●… Dauids practise. Psal. 55. 17. evening a●…ning, and at noontide, will I pray, and make 〈…〉 and he will hear my voice. If any say it is s●…ent for the governor to charge every 〈…〉 his family to do it privately by himself might the Prince say, it is enough to do ●…rius did, to charge every one in all his d●…ons to worship no God, but Daniels Go●… 
Dan. 6. 26.  godly Princes thought it their duty to 〈…〉 the worship of God in their dominions, 〈…〉 take order that God might be worshipped likely and jointly of all in their land. So d●… 
job. 1. 5. 6.  for his household, not only bid his childre●… to God by themselves, but he appoin●… times of praying together, and sacrificing commanded his children to come pre●… thereunto. again, if the master lay the 〈…〉 vpon the consciences of such as be of his●…milie, then if they be negligent, God shal●… no honour and worship in that family.  
But we read of Abraham, that where●… 〈…〉 became, he built an altar to God, where God 
Gen. 12. 7. 8.& 13. 8.& 21. 33.& 22. 9.  ●… old be worshipped jointly of his family. If ●… odd should measure out his goodness to thee, ●… thou measurest honour and glory to him, in ●… hat a cause wert thou? He doth give a charge his Angels to keep thee, he commandeth ●… e earth to allow thee meate for thy sustenance, ●… d his commandement is an effectual word, ●… at maketh them to do the thing that he char●… th them withall. Wilt thou now onely bid thy ●… ruant or son to serve and honour God, and ●… ot see that he do it, and help him in it? Then ●… ou dost not measure out unto God, as thou ●… ouldest haue him measure to thee.  
This duty then belongeth to a christian head ●… f a family, to worship God with all his fami●… e, and to take order that when he shal be absent ●… 'pon necessary occasion, it may be done reue●… ently and duly by some one in his family, that ●… y reason of wit and age may be meet for it. ●… he neglect of this duty letteth into families ●… any grievous enormities, and outward miseries, while God in his iustice refuseth to bless ●… ch, as by their carelessness in serving of him ●… oe show, that they take not him to be the au●… or of all wel-fare to soul or body, but think ●… o do well enough without him, or else think to ●… aue their turns served without requesting.  
The third duty, which the chief governor 
private instructing.  ●… ust perform to all in his family, is private in●… truction, and dealing with them in matters of religion, for the building of them vp●… faith, and for the invring and bringing 〈…〉 to a conscience towards God, that the not onely know and profess religion, 〈…〉 feel and show the power of religion i●… lives. This duty hath these specials be to it: First, a familiar and plain openi●… them the principles of religion, after t●…ner of a catechism. This duty the holy 〈…〉 layeth vpon parents. Ephe. 6. 4. train t●… in doctrine& holy precepts, drawn out of t●… The like was commanded to parents in law: Let these words, which I command 〈…〉 day, be in thine heart, and whet them o●… 
Deut. 6. 7. 8. 9.  children, and speak of them when thou s●… thy house, when thou walkest in the way, w●… liest down,& when thou risest up, &c. So 〈…〉 not enough to bring thy children to be●…sed at the Church, but thou must labou●… them at home after a more plain and manner of instruction, that so they may●…ter profit by the public teaching. Loo●…uerbs 22. 6. Thou even by breeding th●…dren hast helped them into corruption damnable estate: how oughtest thou the●… holy care and pains taken with them●…ching them the knowledge of God in to help them out of it, that they may no●… brands of hell? And for seruants, seein●… spend their strength,& weary out their and bestow their dayes and yeeres in s●… ●… hy profit and ease: oughtest not thou then to ●… eke the salvation of their souls? Salomon saith, ●… he just man hath regard to his beast: much ●… ore shouldst thou haue regard to thy ser●… ant, who is made according to the image of God with thee, and is redeemed with as deere a ●… rice, as thou art. And thy care for him should ●… ot stretch to his body alone, but especially to ●… is soul; that seeing his calling will not suffer ●… im to use so many, and so many, and so often ●… eanes for the good of it as were requisite, he ●… ight herein be helped by thee.  
The second special is, an acquainting them 
Reading the scriptures.  ●… ith the Scriptures, by reading them daily in ●… hy house in their hearing, and directing them ●… o mark, and make use of those things which ●… re plain and easy, according to their capaci●… je. So timothy was trained up by his parents 
2. Tim. 3. 15.  ●… the Scriptures, so that he knew them from a ●… held: that is, was made acquainted with them ●… y reading them, and being instructed in them ●… ccording to his capicitie. This shal make them ●… he fitter to hear and profit by the public ●… inisterie: whereas the neglect of this duty makes them unable to hear and understand he Preacher when he citeth examples, or quoeth texts out of sundry places of Scripture. The ●… elp that their family might reap by it should make them careful in this reading of the Scrip●… ure.  
The third is, a diligent care, and regard that they profit by the public ministry of the w●… and Sacraments, every one according to th●… capacity. And this duty requireth, that th●… should not onely look that they do diligen●… frequent the preaching of the word, and c●…fully come to the Sacraments in due time, b●… also that they show them how, and put them 〈…〉 mind of preparing themselves to the word a●… Sacraments, as job did his sons. They must pr●…pare them to hear the word, by willing them 〈…〉 consider Gods ordinance, his promise, and th●… own necessity, &c. by commanding them 〈…〉 lay aside all such cares, thoughts and affection as might hinder them from a diligent hearin●… To the Sacraments they must prepare the●… by willing them to consider of Gods institu●… on, the ministery of his Sacraments, his me●… in Iesus Christ, their faith, their repentance, an●… their wants: that so seeking assurance of grac●… of reconciliation, and comfort, they may com●… preparedly to the Lords table.  
again, to further their profit, they must di●…gently examine them, what they haue learne●… what use they can make of such doctrine,& al●… help and direct them, wherein they fail. Th●… 
Mat. 16. 15. 16. 17.  did our saviour Christ his disciples. Beside●… they must call vpon them for the practis●… of that which they learn out of the word, tha●… the word grow not to a common matter, of n●… further use but to talk of vpon the Sabbath da●…  
The fourth special duty that belongeth t●… ●… se of Gods works either past, or present, as of ●… xamples of his mercy and goodness, to be en●… ouraged by them to trust in him: by works of ●… is iustice, to be moved to fear him, and so to ●… owe the seed of conscience& religion in them. ●… hus did Abraham, Gen. 18. 19. which care of ●… is moved the Lord to reveal to him his pur●… ose of destroying the Sodomites.  
The duties which they are to require of them ●… oncerning godliness, be, to use the public Mi●… stery carefully: to be diligent and reverent in ●… e private worship of God: to submit them●… lues to private instruction of all sorts, and to ●… ache their use of it to the building up of them●… lues in faith: and lastly, to practise all holy ●… d christian duties, which being comprised ●… iefly in the Commandements, are more ●… rgely laid open by the public ministery of ●… e word, and by private catechizing.  
But after what maner must they require these ●… ties? We answer, not only by telling of them ●… hat they must do, and calling vpon them for ●… e doing of it, and by gentle admonition when ●… ey be backward: but also by correcting them, ●… they shall be negligent and contemptuous in ●… e practise thereof.  

This correcting is either by 

Rebuking, or  
Chastising them,     
●… cording to the quality of the fault,& the con●… tion of the party, that is so to be dealt with.  
A rebuk, is a pronouncing of some mi●… haviour, or known wickedness of any, 〈…〉 
Leuit. 19. 17. 2. Tim. 4. 2.  condemning of the same by the word of G●… whereby they may haue shane, that o●… might fear.  
Correction is a sharp thing, and there●… 
Pro. 27. 5. and 29. 19.  not easy born of our nature, which is ful●… self-love: and through the corruption o●…ture it is turned into an occasion of great●… wardnes, sturdines, and naughtiness, where 〈…〉 not wisely dealt in. Now the better to min●… correction, with more hope of doing goo●… it, we must consider:  

First, the end of correcting.  
Secondly, the matters for which corre●… must be given.  
Thirdly, the maner of correcting.   
1 The end in correction must not b●… wreck and reuenge thine anger, or malic●… to reuenge thyself for an injury done, no●… alonely the preventing of the like hurt by 〈…〉 like fault afterward: but in zeal of God●…rie who is dishonoured by the lewdness of●… offender, and in love to the party, thou●… seek by wise correction to reclaim him●… such evil as bringeth danger to him, a●… make him more careful of his duty afterw●… Herein they fail, who in correcting haue●…spect, but to their own commodity.  
2 For the matters that deserve corre●… this is a rule, that there must be no rebu●… much less chastising, but where there is a fault. For where any is unjustly corrected, besides the injury, it hurteth him by hardening him against just correction. For he will think that it is the rash hastiness of his governor that putteth him to smart, and not his own desert.  
By fault I mean, not onely the committing of that which was forbidden, but also the omitting of that good which was commanded. But every such fault is not to be censured with correction: sometime ignorance, mistaking, oversight, and a desire to please in one thing maketh inferiors to offend in others. Except there be contempt, or willing negligence, or reckless oversight, a gentle admonition may serve. And indeed, superiors must take heed of coming to the greatest remedies of correction ●… oo soon: for so they may soon mar the par●… je by ouer-sharpe dealing, which by a wise ●… roceeding by degrees might haue been gai●… ed. Furthermore, Gouernours must know yet more expressly for what to correct. Some never ●… orrect but for their own matters, never re●… arding the faults committed against God. But ●… he godly governor, that aimeth at Gods ●… lory, and seeketh the Lord, and not himself, ●… most grieved for those disorders in his family, ●… hat tend to Gods dishonour, and such he cor●… ecteth most carefully. And as for the defaults of ●… is family that are against himself, he looketh ●… ore to Gods dishonour by them, then to his own hurt or loss,& in zeal of God is dr●… to correct, and not of self-love. he there●… counteth these things worthy of correctie●… any delight in the ignorance of God, or be●…les to approve himself, as one that wholy●…pendeth on him, loveth him, feareth him, ●…renceth him, laboureth to approve all his 〈…〉 before him: if any be given to idolatry an●… perstition, and careth not in every part o●… worship of God to follow his revealed wil●… in the parts commanded he appear negli●… and cold, or put them to any other use th●… commanded, or be given to images, supe●…ous monuments, customs, occasions, or 〈…〉 like: if any dishonour the name of God, 〈…〉 in the vnreuerent using, or abusing, or pe●…ting, and not using it with that preparatio●… fore, feeling at the present time, and fruit 〈…〉 which is prescribed, his titles, word, Sacram●… or works: if any profane his sabbath by 〈…〉 pastimes,& game, as cards, dice, dancing, 〈…〉 going to plays, or give not himself to th●…ercises appointed for that day out of the w●… if any neglect special duties towards th●…quals, superiors, or inferiors, in yeeres, gift●…thoritie; as Magistrates, Ministers, Master●…rents, seruants, children, or people: if any d●… not a conscience to fly evil, anger, malice●…tention, quarreling, fighting, or any hurti●… the person of man, either in soul or body, 〈…〉 being careful to succour the same accordi●… his calling, if any be found unchaste in body, words, countenance, or gesture; untemperate in diet, in apparel dissolute, not caring to maintain the contrary holinesse in himself and others: if any be not careful to preserve the goods of another man, or shall by falsehood, flattery, and oppression diminish the same; if he be negligent in increasing of his own, by honest and lawful means, or misspend them in Cards, Dice, game, &c. if any care not to maintain●●… he good names of others, but be given to un●… ecessary blazing of other mens infirmities, by ●… ying, slandering, back-byting, taunting: if any ●… hue himself careless to restrain the moti●… ns and enticements unto sin, and the lust of ●… he same: and he will use the means follow●… ng to redress them.  
The manner of correcting must likewise be ●… ooked unto: for to fail in that maketh corre●… tion hurtful oftentimes, but always vnauaile●… ble. For this point then, we must know, that ●… orrection must be  

ministered in 

wisdom,  
and  
Patience.     
wisdom is that, by which we observe come●… nesse 
Ephe. 5. 14, 16, 17.  in every action; that is to say, by which ●… ee observe what we do, how, in what place, at ●… hat time, before whom: that all things may be ●… one in a convenient place, time, and manner.  

wisdom will 

1. find out the right p●… that committed the f●… that he that is innocen●… not unjustly burdened.  
2. Consider of what sort 〈…〉 nature the fault is.  
3. Weigh circumstances●…ges, discretion, and oc●…ons that moved the p●…& whether it be custom●… or a slip by oversight.  
4. look to the mind of 〈…〉 doer, whether neglige●… frowardness, or simpli●…& want of wisdom bro●… him to it.     
And according to these things wisdom 〈…〉 teach a man to measure out correction, or 〈…〉 sparing in it. Besides, wisdom will not●…rect before the fault be evident, or before sh●… able to wind the offender out of all shif●… holes. For when the offender is not throu●… convinced, he shifteth off the shane of the 〈…〉 and of the correction, which is a part of the●…gation to cure his disease, and besides he wi●… bold to open his mouth against his Ruler, 〈…〉 seek to bring him into hatred or conte●… with the rest of the inferiors, for correc●… unjustly. wisdom therefore will winke●… fault a while,& make as though she saw it 〈…〉 that she may haue a fitter opportunity to 〈…〉 rect: yea towards some of a good nature wisdom will show that she seeth a fault, but yet for love of the party,& desire to haue him amend of his own accord, she will pass over the evil. moreover, wisdom will never reproach the offender by reueiling, or taunting him with the fault, but minister correction in love, and desire to haue his sore cured, and his credite salved. For the casting of faults in their teeth, and disgracing them, especially before others( which is common in the world) maketh them lay off shane of offending by little and little: whereas if they saw thee careful of their credit, they would haue much more regard to it themselves. Lastly, wisdom will avoyde partiality, and deal with all in the same case after the same manner.  
Patience is also needful, that through anger 
Patience is a steadfastness, in suffering the evils, that come to us by any work, so that they cannot discourage vs. Phil. 4. 5.  or hastiness a man do not sight nor chide, before he hath made the fault manifest to the offender: that if it may be, his conscience may be touched for it. again, by patience one must hear what the offender can say in his defence, and not disdain to hear him modestly alleging for himself: and when his defence is made, by equity to allow, or disallow the same. So did job, job. 31. 13. And Balaam had no reason to disdain the defence of his beast, Num. 22. 30, &c.  
This patience also will keep a man from bitterness, which might sooner make the party angry, then draw him to amendment; which thing the Apostle would haue avoyded i●…periours towards those that be under the●… 
Coloss. 3. 21. Ephes. 6. 4, 9.  want of this, many are but a word and a b●… many first correct and then tell the fault; t●… lay on load, or rail, and revile, braul●… scolde without measure.  
Lastly, this patience will keep thee 〈…〉 immoderate anger, a thing dangerous in●…recter. For he that cometh to reform●… too much anger, shall hardly keep a m●… in rebuking, or chastising.  
Now for the several kinds of correctio●… first is Rebuking, which is a sharp repro●… a fault committed, measured according 〈…〉 nature of the fault. Fxample whereof we h●… jacob, Gen. 30. 2. job 2. 10. our saviour 〈…〉 to Peter, Matth. 16. 23. and to james and 〈…〉 Luk. 9. 55. So Eli, 1. Sam. 2. 23. &c. rebuk●…sons, but not according to the quality of 〈…〉 fault, which turned to his, and their ruin●…  
This reproof may haue some threatni●… chastisement joined with it, if need be: 〈…〉 end to make it sink the deeper. Prou.〈…〉 Be thou very angry when thou pardo●… fault, saying, that thou for sparing him●… wilt punish him the sorer if he transgre●… gain: But threatenings must not be vaine●… without effect, but always if amendeme●… low not, thou must perform what was●…ned, least thou become light and vain 〈…〉 offenders eyes.  
Chastisement is, when with a sharp rebuk punishment is also laid vpon the offender, according to discretion.  
If any man think fighting vnmeet for Christians, or be loth to foil their hands, lest they should get themselves an ill name; let them know, that Gods ordinance is not a matter of an ill report, but onely amongst fools, that know not what is good and meet. Now, that household chastisement is agreeable to Gods will, is evident out of the proverbs, where the wisdom of God doth very often commend it to us, as chap. 13. 24. He that spareth the rod hateth his son: but he that loveth him chasteneth him betimes. Where he requireth, that it be not deferred till it be too late, that is, till the offender be hardened in ill: but given in time, before he be past recovery. Secondly he saith that it is a fruit of true and pure love, to correct in due time: and very love in parents, and care of their children must draw them to it.  
Thirdly, he saith, that such parents know not what true love of children meaneth, but embrace fondness, and foolish pity in stead of it, who do spare to correct, when correction is deserved.  
Fourthly, that this fondness and foolish affection is indeed hatred, and not love. The reason why it is to be counted hatred, is set down, Prou. 19. 18. Chastise thy son while there is hope, and let not thy soul spare him, to his destruction. Where he plainly saith, 〈…〉 fond pitying and sparing of children is 〈…〉 work the destruction of them. And is it n●… token of great hatred to be a means of a●…thers destruction? Else where he sheweth 〈…〉 necessity of correction, and the good whic●… doth: Pro. 22. 15. foolishness is bound in the 〈…〉 of a child, but the rod of correction shall re●… it far from him. As if he should say much f●… and lewdness is couched in a childs heart, wh●… if it be not purged will burst forth into f●… enormities, and therefore a purgation is 〈…〉 needful; and what may that be, but the 〈…〉 correction?  
The same is commanded, Pro. 29. 17. ●…rect thy son: where also he sheweth, wha●…nefit cometh thereby to the parents: He●… give thee rest, yea he will give pleasures 〈…〉 soul: that is, thou shalt be free from so●… heaviness, and many troubles, which many●…rents haue with ungracious children: and 〈…〉 the other side, thou shalt haue much com●… and delight by him. Great benefit also●…meth thereby to the children, as he shewe●… the 15. verse, The rod and correction giue●…dome, and Chap. 23. 13. 14. Whereas the●…lect of it bringeth hurt to the child, and to 〈…〉 parents, as followeth: A child set at li●… maketh his mother ashamed. And for seru●… the Wiseman doth closely show, how they 〈…〉 be dealt with all, where he saith, Prou. 29.〈…〉 He which bringeth up his seruant delicately from his youth, at length will be deprived of his children. And a little before, verse 19. he saith, A seruant will not be chastised with words: though he understand, yet he will not answer or regard.  
These Scriptures show that God hath put the rod of correction in the hands of the Gonernours of the family, by punishment to save them from destruction; which if the bridle were let loose unto them, they would run unto. Where men and women are content to go contrary to their own nature, and to undergo ill reports to obey the ordinance of God, there God will give a blessing, that is, a well ordered family, wherein all shall be of good hope.  
These be the duties, that the chief of the family oweth to them of his family within 
The wives duty, touching Christian holinesse. To be a fellow helper, is to yield help to her husband, especially at home, in all the matters of the family. 1. Tim. 5. 14. Tit. 2. 5,  doors, as touching godliness. The Wife also, which is a fellow-helper, hath some things belonging to her to further godliness in her family: as for example, in herself to give example to her Household of all ready submission to all good& Christian orders, to order her household affairs so carefully that no exercise of religion be hindered, or put out of place, at such time as they should be done: in her husbands absence: to see good orders observed as he hath appoynted: to watch over the manners and behaviour of such as be in her house, and to help her husband in spying out evils that are breeding, that by his wisdom they may be●…uented or cured. Salomon saith of the ve●… woman, that she overseeth the ways of her 〈…〉 
Pro. 31. 27. verse 26.  hold: And a little before, shee openeth her 〈…〉 with wisdom, and the Law of grace is i●… tongue. And S. Paul requireth, that wines, s●…ally the elder be teachers of good things 〈…〉 that they instruct the younger. They may 〈…〉 do much good in framing the tender yea●… their children unto good, while they be 〈…〉 their hands. For even as a child cockered 〈…〉 made a wanton by the mother will be more 〈…〉 tractable, when the father shall seek to 〈…〉 him to good: so on the other side, a child w●… trained up by the mother in the young y●… will be the easilier brought to goodness by 〈…〉 Fathers godly care. We red, that Timothy 〈…〉 made acquainted with the scripture fro●… little child, by means of his godly Mother, 〈…〉 Grandmother; a good pattern for christi●… And mark the proof: God recompensed 〈…〉 godly care exceedingly: for timothy prou●… rare young man, of excellent graces, to the g●… ioy and comfort of his parents. Mothers 〈…〉 also poure good liquor into their child●… tender vessels, the savour whereof shall s●… in them a long while after: I mean, they 〈…〉 sow in their mindes the seed of religion 〈…〉 godliness. These and such like duties, if 〈…〉 wife perform constantly, shee shall bring 〈…〉 small help to her husband, for the godly 〈…〉 ●… ligions ordering of his house. And thus much ●… f that part of household government, which ●… oncerneth godliness.  
Now we come to the other part, which per●… ines 
The 2. thing, whereat household government aimeth.  to the things of this life: wherein is to be ●… onsidered, what is the duty of the husband, ●… d of the wife, namely to.  

Take order for 

provision.  
and  
Health.     
They must take order for provision for ne●… essaries 
Many are careful to live but very careless to live well.  to the maintenance of themselves, and ●… ll withall their charge. These necessaries are ●… ood and raiment. Also care must be had of the ●… ealth of such as be in their families, both to ●… reserve it by rest, and recreation if need be, and ●… restore it if it be hindered, by good looking to ●… ch as are fallen into sickness.  
That the Gouernours of the family must ●… ache honest provision for themselves, and their 
provision.  ●… harge, and not live vpon the Church alms, ●… r by begging, purloining, borrowing, or cou●… oning, it is most evident by that saying of Saint Paul to timothy. He that provideth not for his 
1. Tim. 5. 8.  ●… own, and especially for them of his house, hath de●… jed the faith, and is worse then an infidel. And ●… alomon saith, The just man regardeth the life ●… f his beast: much more of his seruants and children. 
Pro. 12. 10.   
And as the Spirit of God chargeth us with his duty; so he setteth us about such things whereby this may be compassed, and for●…eth us of those things whereby it may be●…dered.  
The things that he teacheth us for the●… 
What things. be needful for the making of provision.  king of this provision, are first, That every should hath some honest and good calling,& sh●… walk diligently in it: that it may bring in ho●…gaine, whereby necessaries for the family 〈…〉 be prepared.  
That every man must apply himself to s●… 
A calling. Genes. 3. 19. Calling is our appointed charge and manner of life in some honest work, wherein we are day-ly to labour, as we may best ●rofit therein. Eph. 4. 1. ●. Thes. 2. 12.  study and calling, is so known that it need●… no proof. In the sweat of thy brows thou s●… eat thy bread, &c. which condemneth all s●… as live of the labours of other men, and the●… selves take no pains or travail, do no g●… in the world, benefit not humane society 〈…〉 way, but devour the good creatures of 〈…〉 earth, which indeed belong to them that t●… all the pains. In this rank do a number 〈…〉 Gentiles in the world march, devising gay toy●… which might well be spared; who are but 〈…〉 profitable burdens of the earth, that fill up n●…ber like cyphers, who glory in their sha●… that is, in their ease, pleasures, and braue●… where of( if they knew whereto a man was bor●… they would be ashamed.  
These be they for whose maintenance in th●…iollitie a number are fain to toil very hard●… fare meanly, and spend their strength to t●… very skin and bones, and yet can get but 〈…〉 slender recompense through their vnmercif●… exactions. But enough of them: to return. The good governor of a house must be none of these: but he must haue a calling that is good, honest, and lawful, not onely gainful to himself, but also holy and profitable to the society of mankind: for thus much doth Saint Paul comprehend within the compass of his words, Ephes. 24. 28. But let him labour the thing that is good.  
It is not enough to haue a calling though it be never so good, but it must be followed, so as it may bring in maintenance for thee, and thine, such as is meet for thy estate.  
But how must it be followed? first, with diligence: 
2. The manner of following a calling.  for as Salomon saith. Prou. 18. 9. he that carrieth himself slothfully or loosely in his business, is the brother of a great waster: that is, he is another waster, and doth as much as an unthrift or spend-good. To diligence belongeth the blessing. Pro. 10. 4. The hand of the diligent maketh rich. and Chap. 12. 11. he that tilleth his land, shall be satisfied with meate. Yea, and a large blessing: The soul of the diligent shall be 
Pro. 13. 4.  fatted: that is, he shall haue abundantly. And lest that any should say, that in some callings 
Diligence, is that, by which we execute as well as we can the labour of our calling. 2. Thes. 3. 10. Rom. 12. 11.  a man may well thrive, but not in mine: It is said. Pro. 14. 23. In all labour, that is, diligent following thy calling, there is abundance. moreover, this diligence will bring a man to renown. Pro. 22. 29. Thou seest, that a diligent man in his business standeth before Kings, &c.  
The better to kindle the affection unto 〈…〉 
Of the enemies ●o diligence.  diligence in following thy calling, consid●… what is said by the spirit of God of those eu●… that are enemies unto it.  
Many a man is idle and slothful because●…bour 
sloth. ●lothfulnesse ● a weariness ● tediousness ● any godly, ●irituall, or ●uill exercises ●hich one ●ught for ●ods sake to and, for the be●efit of the ●mmon-●ealth, or for and sustentati● of himself ●d his family.  and toil is irksome and painful to hi●… as Pro. 20. 4. The slothful will not plow beca●… of winter: but what is his reward? it followe●… therefore shall he beg in summer, and haue●…thing. poverty is the fruit of slouthfulnes●… Pro. 18. 4. A slothful hand maketh poor. A●… lest any man should think that he could kee●… away poverty, at least a great while: it is s●… in Pro. 24. 34. that it cometh violently, a●… with great power, and swiftly vpon such a m●… and he shall not withstand it: Thy pouer●… cometh as a light traveler, and thy necessitie●… an armed man. In the same place also the mea●… whereby it cometh is expressed. Verse. 3●… he through folly neglected his ground, a●… left it vnfenced, and untilled, and so it yeeld●… him no increase. Which being there spoken 〈…〉 husbandry may be drawn to a general, tha●… let such things lye idle and unused, which sho●… bring in commodity is the high way to p●…uertie.  
The slothful is further described to be a gr●… 
●th, glutto●, and prodi●itie, are the and paths that ●duct and ●d men to ●uertie.  wisher, and woulder, but no good household●… Pro. 13. 4. The sluggard lusteth, but his so●… hath nought, And again. All the day l●… he wisheth, but his desire is not accomplishe●… ●… hich wasteth him with sorrow. Besides, he per●… wadeth himself that he hath some sufficient ●… ay or let to withhold him from diligent labour, ●… nd so dare not go forward, as the Wise man ●… ith, provver. 15. 19. The way of the slothful is a 
Prou. 26. 13, 14 15, 16.  ●… edge of thorns. And in another place he saith, ●… ro. 26. 13. A lion is in the way. But in truth it ●… ease and cleanness that letteth him. As the door 
Prou. 26. 14.  ●… rneth vpon the hinges, so doth the sloth●… ll in his bed. And to show, that such a man is ●… a downe-hill to beggary, Salomon saith, that ●… e thinketh himself very wise in his doing, The 
Prou. 26. 16.  ●… ggard is wiser in his own conceit, then seven ●… en that can render a reason. What hope is there ●… saving of him that the beggar catch him ●… t, who pleaseth himself in his sloth, which ●… eth summon him to beggary? That also is ●… t to be omitted, that such a sluggard, who suf●… read his own ground to be over grown with ●… ornes and nettles, stones, or thistels, serveth in ●… e world for an example to make other men ●… arie. under this is that same luskishnes which ●… acheth men love their ease and sleep, which ●… ingeth forth the same fruit that sloth doth. ●… e sleeper shall be clothed with rags. Pro. 23. 21. ●… nd therefore the Wise man laboureth to draw ●… en from it. Prou. 20. 13. love not sleep, least ●… ou come to poverty: open thine eyes, and thou ●… lt be satisfied with bread.  
Another enemy to diligence, is, following 
2. Idle company keeping.  ●… vain and idle company. For though a man be eager minded toward his business, yet 〈…〉 vain and idle company he shall be drawn 〈…〉 way to other delights, and lose his good ho●… and let go the occasion of doing some thing 〈…〉 the fit season. Therefore Salomon saith, P●… 11. 12. The man that followeth the idle is desti●… of understanding. And again, that he shall c●… to no better pass, then the idle man, Pro. 28●… He that followeth the idle, shall be filled with●…uertie. This harm getteth he by haunting 〈…〉 company, and lewd persons. For as sweet●…ters are corrupted and spoyled, when they into waters which are salt, bitter, or vnhols●… and so loose the virtue thereof: even so he●… joineth himself in friendship, and doth co●… himself in familiarity with wicked and vn●…ly 
None can walk in simplicity before God, that delighteth in the company of the ungodly.  men, becometh wicked and ungodly h●… self, and is stained and blemished with●…vices, although heretofore he had been incli●… to virtue and godliness. For, A little le●…( saith the Apostle) doth leaven the whole lu●… 1. Cor. 5. 6.  
Pastime also carrieth many from their calli●… and likewise from thrift, Pro. 21. 17. He th●…ueth 
3. Pastime.  pastime, shall be a poor man. Which bei●… punishment threatened of God against tha●… 
Lewd pastime causeth naked purses.  though a man would be wary of losing 〈…〉 at play, yet the Lord might some other 〈…〉 bring him to poverty, and so punish him fo●… 
Thrift consisteth not in gold, but in grace.  corrupt delight in that thing which the S●…ture hath so branded.  
Lastly, unto true diligence Salomon opposeth 
4 Great rcckoning.  and setteth talking and great reckoning of what they will do. Pro. 14. 23. In all labour there is abundance, but the talk of the lips bringeth only want. For commonly such as make great account of their doings, when it cometh to doing, can find no fit time to begin.  
Now, to finish this point of diligence to be used in our calling, mark the good husbandry which the spirit of God teacheth. Pro. 27. 23. Be diligent to know the state of thy flock, and take heed to thy herds, for riches remain not always. Where he willeth men not to trust all to seruants for the care of their cattle and other commodities, but to look diligently to them themselves. The reason is, for that their riches be not so glued to them but that if they be not carefully looked unto, they will take their leave and be gone. And so we see it often comes to pass, that they which do their business by others, haue others to thrive for them.  
But here peradventure, some husbands and wives will say: Ye speak much of good husbandry, and good huswiferie? but how would you haue them to be good husbands, and good huswifes, that haue not wherewith to be a good husband, or good housewife on? Whereunto we answer, that good husbandry and good housewifery consisteth not so much in having much or little, as in the wise, careful, discreet,& good forecasting of that which God in mercy hath enabled and enriched them with, to see eue●…thing well ordered, and employed to a good e●… and use. For we see by experience, that so●… husbands, and wives, can so husbandly and h●… wifely dispose of things, that they will make 〈…〉 fairer show of a little, and cause it to stretch f●…ther then many can of much. Yea, some can●… as much with twenty Nobles, as some ot 〈…〉 can with twenty or thirty pounds.  
As a calling must be followed with d●…gence, so also there is wisdom, skill,& dise●…tion to be used in it. For as in lifting of a gr●… weight, a mighty strong man wanting cunni●… can not move that, though he strain and b●… himself much, which a weak man will 〈…〉 with a slight: so dealing in any calling, so●… man shall toil exceedingly much, and yet want of wit and discretion not do half 〈…〉 good that another shall with more ease, P●… 13. 23. he that hath a trade, let him learn●… be cunning in it, and able to go through 〈…〉 it, Prou. 16. 20. And to the end he may wa●… on surer ground, let him not disdain to a●… aduise and counsel. For the praise of contri●… matters well by his own wit is not so grea●… is the loss and ignominy when for wan●… counsel a man entereth a wrong course. ●…sides, Salomon doth commend this wisedo●… unto us often, to take heed of hastiness, he●…nesse. and self-will, and to beware of 〈…〉 weening in our own reach, proverbs 15.〈…〉 Without counsel, thought, that is, intents and purposes, come to nought: but in the multitude of counsel, there is stedsastnes. And 20. 18. Establish thy thoughts by counsel, and by counsel make war. Whereas on the other side, hast bringeth waste. whosoever is hasty, that is, rashly goeth about his business without counsel, cometh surely to poverty, Pro. 21. 5. That is notable, Pro. 29. 20. Seest thou a man hasty in his matters, there is more hope of a fool, then of him. The same is said of the conceited man, Seest thou a man wise in his own conceit? there is more hope of a fool then of him. Prou. 26. 12. When the Spirit of God doth so carefully commend this thing to us, we must needs thereby see that it is a matter of great necessity, and of excellent use. For, as the proverb is, two eyes see more then one. And many times, men see more clearly in other mens matters, then in their own. In this case also, it is good to look to the examples of others, and our own experience in such like cases; for much light cometh into a wise mans mind by this window. And to the end, that thou may est make thy use of experience& examples, when occasion shall serve; it is good to mark things which shall fall out, to observe the beginnings, proceedings, and events of matters, and to keep them in mind to stand thee in stead. For he that never marketh any thing, it is all one as if he had never seen or heard any thing: and such a one must always bee running for counsel in every light matter, or else may take a wrong course, excep●… he can stumble on the right way by good hap●… This observation and pondering of euen●… with the causes that went before, is the ripene●… of wit. But idlemindednesse, and careless l●…ting pass of matters maketh an emptiness i●… the head of such good things, as make one ma●… excel another.  
Thirdly, in following thy calling, let not i●…stice, 
Iustice is a virtue, that yeeldeth to every man his own.  and upright dealing be forgotten, but●…der thy dealing by them. If there were no●…ther, yet this reason should weigh with the●… that so thou mightest look to reap good de●…ling at other mens hands, as it is said, Pro. 21. 2●… He that followeth after righteousness and mer●… shall sinned life, righteousness and glory. Where●… such as measure out hard measure to other●… haue the like measured to them again, acco●…ding to the saying of our saviour Christ. B●…sides the riches gotten by ill means haue●… heavy destiny uttered against them: The gath●…ring of riches by a deceitful tongue is vanity, toss●… to and fro of them that seek death. Pro. 21. 6.  
As iustice and equal dealing toward all m●… must be looked unto, so God will haue us no●… 
mercifulness is a compassion and fellow-feeling of an other mans misery, with best inde●our( so far as may be) to  omit mercifulness, and friendly dealing to 〈…〉 poor. Be not then so tied to thy business, th●… thou canst never look out to the necessities 〈…〉 others, nor spare time to serve their occasio●… Among many ways of helping the poo●… which are commanded, this is one, to go or 
comfort, relieve and succour him.  ride for them, to save them from wrong, or to further them in their right, to be their mouth to pled for them, when by fear and simplicity they cannot pled for themselves. And toward them especially a sparing hand is forbidden,& that with a sore item, Pro. 21. 13. He that stoppeth 
Psal. 16. 3. Gal. 6. 10. Heb. 6. 10. and 13. 16. 1. John 3. 16. Prou. 22. 9.  his ear at the crying of the poor, he shall also cry and not be heard. And to show liberality( especially to the Saints and faithful) there is a persuasion with a sweet promise, Pro. 19. 17. he that hath mercy vpon the poor, lendeth unto the Lord, and the Lord will recompense him that which he hath given.  
If any fear, that if he tie himself so short, as never to pass the bounds of equity, and besides open his hand so wide to the poor, he shal never live and thrive of his calling, let him remember what is written, Pro. 16. 3. Commit thy works to the Lord, and thy thoughts shall be directed. And let that promise encourage him to follow the Lord whithersoever he calleth, notwithstanding any fear or misdoubt. Besides, let him haue that in mind, which is in Pro. 28. 22. against covetousness, and posting to be rich: A man with a wicked eye hasteth to be rich, and knoweth not that poverty shall come unto him. And again in the 20. verse, he that maketh hast to be rich, shall not be innocent. Whereto agreeth that of S. Paul, 1. Tim. 6. 9. 10. He that willbe rich falleth into tentation and snares, &c. and the vanity of riches ill gotten, or ill kep●… declared, Prou. 13. 11. and 20. 21.  
Hereunto men must join Contentati●… 
Contentation is a virtue, whereby a man is well pleased with that estate wherein he is placed. 1. Tim. 6. 6. Phil. 4. 11. 12. Matth. 6. 31. Heb. 13. 5.  with that allowance which God as a wise●…ther that knoweth what is best, maketh v●… them. For a restless, and vncontented mi●… breedeth haste-making to riches, drieth vp●… riuers of liberality, and setteth the conscie●… vpon the rack, and stretcheth it beyond●… bounds of equity and just dealing, when h●… of gain is offered. Wherefore Salomon to p●…uent these evils in men,& to make them to 〈…〉 of their present estate, telleth them, that be is a little with righteousness, then great reue●… without equity, and the like is in Psal. 37.〈…〉 There is a double reason for this: First, bec●… store gotten with wrong, breedeth a sore tr●…ble, sometime of mind and conscience, 〈…〉 
Esay 33. 1. Prou. 22. 22. 23. Eccles. 5. 7. and 4. 1.  sometimes outward, while the right owne●… the goods suffereth thee not to go so qui●… away with them: or God stirreth thee up enemy mightier then thyself, that shall p●… from thee, as thou didst from another.  
The second is, because such haue the●…tred of many, for that which they purloin, get by wrong and oppression: which a g●… man would not haue for so small commo●… Hitherto wee haue shewed what thou 〈…〉 look ●●to in following thy calling. N●… there follow other things, not unworthy t●… thought vpon of him that would prouid●… his family well. Though we would not haue a 
To spare, that thou maiest haue to spend in honesty and necessity for Gods sake, is well done. A thing is sooner spared them gotten.  man fain himself poor, and a niggard, when he hath abundance, as a number do by whining and complaining without cause, who are neither good to the common-wealth, nor kind to themselves: yet it is not wisdom to carry a higher port and countenance in the world then a mans ability will warrant. Such shall be envied; so long as they do bear it out by the hard-edge, they shall be laid at for charges, and if through necessity in the end they be fain to yield, they shall be scorned of their enviers, and little pitied of all others. Wherefore it is wisdom rather to bear a low sail, and to keep within compass, and rather to come short of that thou mightest do, remembering that which is, Prou. 12. 9. He that is despised, and is his own man, is better then he that boasteth himself, and lacketh bread.  
again, as they which love to pearke aloft, and desire to be carried with a full sail by the wind 
Ambition is an unlawful or wicked desire of glory, namely, when a man seeketh to be above all other in honour, and seeketh to effect the same by unnecessary and unjust actions, besides his vocation, trusting to his own wisdom and strength.  of Ambition, and 
vainglory is a certain disordinate desire to be well thought of, well spoken of, praised, and glorified of men.  Vaine-glory, rather then to haue sea-roome, do oftentimes rush vpon the rocks of want, and there stick till they sink: so they, which in fear of such rocks choose to ride with half or quarter sail, where they haue not room at will, are more safe from danger, and may more conveniently provide against a tempest. Yea, they may so sail, that when God shall remove them hence, they shall not be constrained to leave their children to the wide world, which thing nature binde●… man to haue a care of.  
Another rule may be drawn out of th●… which is Prou. 10. 5. A wise son gatheret●… summer: but he that sleepeth in harvest is the●… of confusion. Where he teacheth, that whe●… man spieth an opportunity of honest gain 〈…〉 commodity, he is to follow that while the 〈…〉 serveth: but he that for a small matter, let●… slip occasions, and reckoneth of this time, 〈…〉 that time, this day, and that day, thinking th●… to haue more fit opportunity, that will bring●… to nothing.  
A good neighbour( saith one) is a go●… thing. Agreeable to this, Salomon saith. Pro.〈…〉 17. A friend loveth at all times. And 18. 〈…〉 A friend is nearer then a brother. As if 〈…〉 should say, there is many a friend that is m●… kind then a brother,& more ready to do pl●…sure then he that is more bound by nature 〈…〉 duty. He saith also Pro. 27. 9. As ointment 〈…〉 perfume rejoice the heart, so doth the sweetne●… of a mans friend by hearty counsel. That is 〈…〉 notable, which is, verse. 17. Iron sharpeneth 〈…〉 so doth a man the face of his friend: to wit; ●…cause mutual communication of friends 〈…〉 with another quickeneth the spirit, and cheer●… the heart.  
All these places contain motives, to gi●… heed to this exhortation. Verse, 10. Th●… own friend, and thy fathers friend fors●… not, neither enter into thy brothers house in the day of thy calamity: for better is a neighbour that is near, then a brother that is far off. In the end of the eighteen Chapter. verse. 24. he sheweth how a man shall preserve this treasure which is so good. A man that hath friends, must show himself friendly. Hereto agreeth that of the heathen: he that would haue a good neighbour, must be a good neighbour. In the ●… 4. verse. 27. he seemeth to give a rule for the ●… ight order of managing a mans Household affairs; saying: Prepare thy work without; and make ready thy things in the field, and afterward ●… how maiest build thine house. As though he should say, first look after things as are needful and necessary for house-keeping, as that ●… how maiest haue provision, &c: and then, when ●… hat is provided for, thou mayst fall a trimming ●… p of thy house. But many fools begin first to ●… deck their houses, before they lay for necessa●… ies, and are fain afterwards to sell their ornaments with loss, to provide more necessary matters. It is a good point of wisdom, to ●… ear the want of that longest, which may best ●… e spared.  
The last rule is, that a good governor of a 
Sparing is good getting, and the greatest rent that one can haue.  ●… amilie, for the better maintenance of his fami●… je, must be frugal, or( to speak english) a good ●… usband, that is sparing and saving, and that he ●… o order and moderate himself, that if his goods and revenues be not sufficient: for him and his charge, he make himself sufficient fo●… goods, and dispose of himself accordin●… the old proverb: So to cut his coat ac●…ding to his cloth, and to eat within his o●… Tether. Yet wee would not haue him pinc●… or niggardly, and so dried up for liberality, nothing should be wrong from him for 〈…〉 uses. That is too far on the left hand, as 〈…〉 digalitie is on the right. But where there i●… just cause to spend or lay out, and it might 〈…〉 well spared, there we would haue him save, his riches be the Lords goods, which God●… made him a steward of. When the Lord th●…fore wils him to open his hand, there let him 〈…〉 be strait handed: but where nothing bu●… ruly lusts and pomp, or vain glory, bid●… draw, there is he to hold fast: for he is 〈…〉 steward, that will lay out his masters g●… where there is no need, or where less w●… serve. There be many, who of a greedy an●…uetous mind, will easily embrace this prece●… sparing: but as they do it with a wrong pu●… so they fail in the matters wherein they sh●… save and be sparing. Many misers pinch●… seruants in their meate and drink, allo●… them not enough, or not good enough, and they take to bee frugality and thrift: wh●… to prancke, and prick up themselves in●…uery, and that sometimes about their ca●… they are very lavish. This is no more to be●…ted frugality, or good husbandry, then to 〈…〉 poor man to give to the rich, is true liberality. When therefore thou thinkest of sparing, let not the greedy desire of gathering draw thee to it, but conscience of well using that which God hath lent thee. And this mind will draw thee to spare and save onely there, where it may be well done, and not there wherein conscience thou oughtest to spend. Now the better to further ourselves in this honest thriftinesse, or frugality, which is called of one a great revenue: the occasions of needless expenses must be avoided. love not mirth and pastime, for they haue oft occasion of expenses. again, they cause loss of time, and neglect of business at home: yea, and often men do buy their pleasures with loss in their goods, while reckless masters haue either the euish, or careless seruants. Therfore Salomon telleth such their fortune, Pro. 21. 17. He that loveth mirth or pastime will be a poor man.  
Secondly, a sweet tooth, and a fare mouth, that is, daintiness, or choicenesse in diet is an enemy to frugality, a needless charge, to delight the taste for a moment, whereas wholesome meat and drink, would be more ease for the purse, and more healthful for the body. He that loveth Wine and oil, that is, sweet delicats for his sences, will not be rich Pro. 21. 17.  
In this rank doth march gluttony: I mean 
gluttony is a 'vice, when any doth cram and fill bis body  cramming and pampering the body, and also drunkenness. These dull the mind and wit, darken reason, and make a ●an become s●…tish. Besides, they stuff the body with gro●… humours, which breed diseases,& diseases b●… other charges for physic, or at least, losse●… time, and neglect of business, which 〈…〉 cost a man as much as his diet wherein 〈…〉 was excessive: so that these evils haue do●… expenses.  
To be brief in this point, God having 〈…〉 
drunkenness is a 'vice, when any doth guile in overmuch drink.  the destiny of the drunkard, and the glutt●… namely, that many evils, and namely pouer●… shall betid them, Pro. 23. 21. 29, 30. 31. 〈…〉 some way or other he will effect his iudgeme●… For no one piece of his word shall fall to 〈…〉 ground.  
A great backfriend to thrift is good-fello●…ship, and company keeping: for it hath losse●… time, and draweth thee away from thy calli●… and hindereth the due overseeing of good h●…bands affairs: it maketh a man over slippe●…casions of doing good things in a due and 〈…〉 season: besides, it draweth home others to th●… house, or draweth thee to others houses, as T●…uernes, Alehouses, and such like, the haunti●… whereof is a thing of no good report: and it m●…keth thee lavish in spending, or else it is no go●… fellowship,( as they say) and by means there●… thou shalt feed the gluttons, and spend that vpon others, which belongeth to thine own f●…milie: which Salomon saith, Pro. 28. 7. is a sha●… to thy father.  
Thy company keeping hath many other enormities: He that toucheth pitch, shalbe defiled therewith. And as thou art a party with him in his evils, so shalt thou be also in his punishment. The companion of fools shall be afflicted. Wherefore 
Prou. 13. 20.  avoid such, and rather follow the wise: He that walketh with the wise, shall be wise: who are they? even they that haue the lips of knowledge, whose words teach good things. But such whose talk is nothing but froth, their words vnsauourie, bringing no good to the hearer though there be no outward evil in their lives, yet they must not be admitted for companions, further then vpon some urgent occasion thou must deal with them: Pro. 14. 7. Depart from the foolish man, when thou perceivest not in him the lips of knowledge.  
As to haue a faithful friend, is a matter available to thrift; so by some friends a man may be endamaged. There is a friendship, which is very costly, and chargeable to maintain. he that desireth familiarity with great men, must haue other things suitable; as costly apparel, well trimmed houses, often inuitings to banquets to recompense their kindness, he must follow their humours, and not stick to neglect his affairs to keep them company.  
This will cost a man sweetly, but what shall he gain? A friendly countenance, before his face, and perhaps a dry flout behind his back, especially if things go not well with him for the world: then oh it is pity, a frank-hearted ma●… no bodies foe but his own, and such like, S●…lomon giveth thee warning of this kind of frie●…ship. Pro. 23. 1. 2. 3.  
There is another mans friendship, whi●… Salomon would haue thee to avoid, as hurtf●… unto thee, Pro. 22. 24. Make no friendship 〈…〉 an angry man, neither go with the furious. T●… choleric man, though never so good a fello●… while he is pleased, yet is soon turned to h●… thee. And no heavier foe, then he that w●… friend: which Salomon declareth, A brot●… offended is harder to win then a strong Ci●… and their contentions are like the bar of a P●…lace. If a man could always keep in with●… angry man( which cannot be done with●… putting up many iniures) yet may that b●… hurtful. For the Wise man addeth, Least th●… learn his ways, that is, become like to him 〈…〉 furiousnes, and that is as hurtful on the oth●…side. For the furious man aboundeth in tr●…gressions, 
Prou. 29. 22.  which do often cost him the setti●… on, even from men, who being by his rage hu●… or reproached, do watch their occasions 〈…〉 work him some woe. Whereupon we say i●… common proverb: The angry man neuer●…teth woe. There be also Trencher-friends, w●… to win favour and good-will, will smooth in words, fawn, and glauer: they will say as y●… say, and bring you tales of your enemy, so 〈…〉 feed your humour, that he may wind with●… you: a beast that biteth sorest of all tame beasts. For while a simple-hearted man suspecteth no hurt, he watcheth his occasions to speed himself of a booty: a matter, that by the counsel of the holy Ghost off repeated in the proverbs, is as carefully to be avoided, as it is hurtful to a mans estate. If he can do none of these, yet he hath not lost his labour: for he had many a good welcome for his faire talk. And by often resorting to thy house, he hath furnished himself with some thing to discredit thee, except thou hast walked marvelous warily, which a man can hardly do before flatterers.  
To end this matter of friendship, haue some near friends but not many. Choose the best natured, and the best graced, that is, such as besides single-heartednes, and plain simplicity, are by grace brought to haue conscience of their dealing. And least under a show of simplicity, wiliness should be hide, try before you trust, and grow into familiarity not all at a push, but by steps. Tell things of no great secrecy, as secrets to try their taciturnitie. Be not over credulous vpon sight of a little kindness, to account them amongst thy nearest friends. Many haue been wiped of their commodities, by falsehood in fellowship. Some haue been betrayed by vntrustie friends, and brought into great troubles. Many opening their mindes to blabs that can keep nothing, haue their purposes openly known and scanned before they can compass them, and so are often●… prevented through the malice of their ene●… Wherefore, except a man can find a fait●… friend indeed, it is good to remember the●… saying, My secrets to myself. Where●… common proverb answereth: Two may 〈…〉 counsel, if one be away. The wise man ascri●… it to folly, to power out a mans secrets lig●… The fool poureth out all his mind, but the 
Prou. 29. 11.  man keepeth it in.  
As hurt cometh by some friends, so by enemies many are sore amnoyed. 〈…〉 charges in lawing, and other troubles be in the world, through enmity? Wherefor●… good wisdom, by all good means to a●… breaches, which breed enmity: and by all f●…ly, just and wife dealing to keep peace& 〈…〉 will, even with the meanest. The weake●…mie is not to be contemned. It shall go 〈…〉 but at one time or other, he will work some displeasure: at least his mouth sha●… ways be open to speak ill, to misconst●… actions, and to blaze abroad thy infirmitie●… scapes.  
He that would haue no enemies must himself none, by unjust, unkind, or vn●…bourly dealing: but he must rather by c●…ousnes of speech, helpfulnes, and good●…bourhood win the love and liking of men: 〈…〉 man may be too wise in this point. Many 〈…〉 loth to incur any mans displeasure, w●… seek to uphold right and equity, they will not speak for the poor, nor stand out to maintain Gods cause, when he is dishonoured by open sin, as swearing, lying, railing, and such like. Many to keep in with all, use all companies alike: for avoiding a mans company breedeth a grudge.  
But the good will of men is never to be purchased with forsaking of duty. Such things as may justly be ill taken avoyde for peace sake. Whereof the Wiseman noteth some: as meddling in other mens matters: He that meddleth 
Prou. 26. 17.  with a strife that belongeth not to him is as he that taketh a dog by the ears: that is, casteth himself into dangers.  
2. Be not hasty to go to Law, no not in a right cause, but agree at home. For besides that a man doth seldom scape without great loss,( in which respect it is also to be avoided, as an enemy to thrift) thy neighbour is openly put to reproach, he becometh thy mortal enemy and will always watch to do thee hurt.  
3. Sometime to seek reverence of a wrong 
Prau. 20. 22. 24▪ 25.  breedeth greater malice in the author of the wrong, and maketh him double it; as a man spurreth his horse for kicking, when he was spurred. Say not, I will recompense evil: but wait ●… 'pon the Lord, and he will save thee.  
4. Oft haunting of another mans house, may ●… ring thee into mislike: wherefore the Wise●… an saith, Withdraw thy foot from thy neighbours 
Prou. 25. 17.  house, least he be weary of thee, and hate thee. 〈…〉 by careful avoiding of all just occasions th●… canst not avoyde ill will( as the world loue●… none but her own) never seek to win fauo●… by departing from duty, but commit thy se●… to God, and turn thy mind to make use 〈…〉 thine enemy. Let enmity, which is alway●… prying and seeking occasions to hurt by w●… or dead, make thee to walk, not more close●… but more uprightly: and then mayst thou d●… thine enemy: For he that walketh uprightly, ●…keth 
Prou. 10. 9.  boldly.  
Another enemy to thrift,( which is als●… breaker of peace and good will among men) much borrowing. He that is to borrow d●…spend much time, and let slip many occasi●… of doing his business in the due season: he 〈…〉 repay in better measure then he borrowed else ill words, or ill will, will follow. If it 〈…〉 matter of any value which is borrowed, the●… Salomon saith, The borrower is seruant to the●…der: 
Prou. 22. 7.  that is, beholding to him, and in his●…ger. The thriftiest men love least to be b●…den to others, and therefore seldom seeke●… often refuse, even when they be offered●…ceiue benefits at other mens hands. He th●…eth a borrowing, goeth a sorrowing. And 〈…〉 denial he receiveth, where he thinketh he sh●… speed, is the seed of grudge in the mind o●… denier, and of him who is denied. But of borrowing, to borrow vpon usury is the de●… buying, and the rankest poison to thrift. When david would wish a sore plague to his enemy, he prayeth that he may be given into the usurers hands: Let the usurer eat him up. If the 
Psal. 109. 11.  usurer be a devourer: wo be to them that come in his hands.  
To avoid borrowing, a good husband must cut off all unnecessary expenses, that he may haue all necessaries in his house. To avoid borrowing of money, take heed of suertiship, of dealing in bargains, which you are not fully able to compass of dealing with many things, and having too many irons in the fire at once. look how you may compass matters, before you enterprise them. provide long before against any day of payment, and haue not money to seek vpon the sudden: for that drives a man to borrowing, yea to usury, or to sell Robin Hoods peny-worths.  
Besides, he must keep none in his house idle, or half set to work; none more then needs must. Let every one haue his charge, that will thoroughly occupy him: also look that they do their tasks every one in his place; and haue an often eye unto them, whether they haue done as they should do. The masters eye maketh a fat horse: so also the mistris eye maketh a friendly dairie. Except you haue rare seruants, and such as truly fear God, and haue good consciences, trust them not further then you see them, except necessity drive you.  
Hitherto of the duties that be belonging 〈…〉 
●he wives du● touching and things of ●is life.  the chief ruler of the family, that is, the h●…band, touching honest provision for it. Ne●… seeing that God hath joined the wife to h●… husband as an helper, she must help him in th●… provision for her family, so much as lieth in 〈…〉 power, and is meet for her to do. And indee●… her industry and wisdom may do so mu●… herein, that though her husband should 〈…〉 much wanting in his duty, yet she might ho●… in the goal. Thus many haue done, and so ●…lomon saith the wise woman will do: A 〈…〉 
●ou. 14. 1.  woman buildeth her house. But it is not eue●… womans case, because that all are not wise, as 〈…〉 that Salomon speaketh of. This wise woman●… else where called a gracious woman, Prou. 11. 1●… And a virtuous woman, Prou. 12. 4. because m●…ny graces and virtues meet together in her.  

For she is 

To her husband dutiful, faithf●… and loving. 
●utifulnesse or ●tisull will, is ●at which ●th shine in and declaration ●d perfor●nce of du●s.   
Towards those of her fam●… wise and prudent.  
In her business, diligent 〈…〉 painful.  
Towards her neighbour, mod●… humble, kind, and quiet.     
First, if she be not subject to her husband let him rule all the household, especially o●… ward affairs: if she will make against hi●… and seek to haue her own ways, there will 〈…〉 doing and undoing. Things will go backw●… the house will come to ruin: for God will not bless where his ordinance is not obeied. This is allowable, that she may in modest sort show her mind; and a wise husband will not disdain to hear her aduise, and follow it also, if it be good. But when her way is not liked of, though it be the best way, she may not thereupon set all at six and seven, with what should I labour and travail? I see my husband taketh such ways, that he will bring all to nothing.  
This were nothing else, but when shee seeth the house falling, to help to pull it down faster. Salomon saith, The wise woman buildeth her house; much more then doth she underprop it, and hold it up, that by her husbands undiscreet dealing it be not pulled down. Shee must not think herself freed from duty, because he walketh not in his duty, but hold her place, and labour for her part to uphold all: and so God will either bless the work of her hands, to the maintenance of the house; or give her husband more wisdom and care, or else give her a contented mind with a low estate, which is great riches. One point of subiection, is to be content with such apparel and outward port, as her husbands estate can allow her. They fail in this; who by importunity and disquietness wring from their husbands more, then he can well cut out of his revenues, or gettings.  
It is a part of unfaithfulness secretly ●o●… 
2. faithful.  loin and powle from him, for to prank●… her children, or herself, her house and c●…bers in bravery: and besides, it is a close●…mining of her house.  
love and peaceableness in the wif●…wards 
3. loving. love is a natural affection of the mind, inflaming all the powers of the lover, with willing duty towards the beloved.  her husband, is available for the 〈…〉 of the family. For where they agree lo●… there they counting the good of the one●…nefit of the other, do jointly watch agai●… such things in their family as might e●…mage it. There the seruants knowing, t●… pleasing one they shall please both, and●…trariwise, be careful in all things, to deal 〈…〉 whereas division in the gouernours m●… partaking in the seruants, and then they not for pleasing, but onely that side, which affect: and such kind of service is but 〈…〉 beneficial to thriving. It can hardly be●…ded, but there will be some squaring a●…uersitie between the man and his wife they must labour to compose such 〈…〉 privately and quickly, that they grow 〈…〉 breaches, for they be dangerous to thrif●… there be therefore reasonings secretly be themselves, of such matters as might br●… scar: but let them be soon ended af●… occasion is offered, before the mindes be 〈…〉 exasperated. Let there be no hard wor●… either side, nor opening of old matters. 〈…〉 be done privately between themselves▪ 〈…〉 not before children, or seruants: for they will not stick to carry tales, to please the humours of the party to whom they are most affencted. Besides, they will spy your infirmities& grow to a less regard of you, and they will blaze abroad such matters to your discredit.  
Now for her behaviour towards her seruants 
A good housewife is a great patrimony, and she is most honourable, that is most honest and godly. A good saver is as good as a good getter.  and children, if it be prudent and with wisdom, it doth much good in a house: but it containeth many points. That which her care for the most part tendeth unto, is saving. She that will be a good saver, must not be a slender housewife, but skilful in all points, whereof shee shall haue use in her family. She must not let her maides haue their own ways, for want of skill: but shee must be able to direct and prescribe, what, and how, in every business. Where she hath little skill, by reason of her education, she must be careful by conferring, and marking to learn skill, against she is to deal in such things, that shee may be able to direct her seruants, and to find them out when they haue done amiss.  
She must haue a good forecast to contrive 
As a word spoken in his place, is like apple of gold with pictures of silver. Pro. 25. 11. even so is a b● sins or wor● done in a fit and due time.  and dispatch things in due time, and good order, that necessaries be not wanting when they should be used, and confusion do not make more labour then is needful. She must be wise, to mark the nature of her seruants and children, to deal with them as their natures require, for the training of them to her hand.  
All must not be dealt with one 〈…〉 and yet many haue no way but one to 〈…〉 with all: and that is chiding, and br●… which they fall to vpon every occasio●… that wearieth seruants, and maketh 〈…〉 changes, discourageth children, and m●… both careless, whether they do their du●… no: yea it breedeth stubbornness, frowa●… and contempt in their mindes. She mu●… wise, to mark and see what needles bur●… unnecessary expenses and losses there do●… on occasions fall out within doors, an●…uent such occasions afterwards. Shee 〈…〉 know the best ways of doing things to 〈…〉 test use, with least charges. Briefly, she●… know which way to save a penny, and lay 〈…〉 her to save it, for many a little maketh a 〈…〉 deal. She must know what is meet for●…uants, what for workmen and what not: 〈…〉 is meet for ordinary, and what is mee●… strangers. above all, shee must know ho●… keep within her compass, and yet to 〈…〉 the reproach of a pincher, she must know 〈…〉 seruants may do within the compass 〈…〉 much time, and what is above their stre●… She must haue a diligent eye to the beha●… of her seruants, what meetings and gree●… what tickings and toyings, and what w●… and countenances there be between men 〈…〉 maides, least such matters being neglected, 〈…〉 follow wantonness, yea folly within their h●… ●… hich is a great blemish to the Gouernours.  
In her business she must be diligent& Paine●… ull. 
Painefulnes is a labour or endeavour unto weariness, to bring any thing to pass.  Hitherto belongeth that Pro. 31. 15. She ●… seth before day: and verse 18. Her candle is not ●… ut out by night. She borroweth of the morning ●… nd the evening, for to dispatch her business. ●… hen she is up, doth shee sit down and cap a ●… oole? No, she looketh that her seruants haue ●… eir necessaries, that they may go soon to their ●… orke: she setteth her maides to work: and ●… sketh them, to keep them occupied: yea, she ●… ffereth none to be idle in her house, but either ●… oing somewhat that is profitable, or else lear●… king somewhat that is meet for them. She must ●… ot think to sit and command, but she must be ●… stirrer in every place, to over see whether duty ●… e done of all hands, and that in good sort, yea, ●… nd to quicken the diligence of her family: and ●… hat things may be well done, she must be at ●… n end of every great work, sometimes setting ●… o her hands to encourage the doer, sometimes ●… ently teaching, sometimes commending, ●… ometimes speaking faire, but never brawling: ●… ometimes showing what is amiss in gentle ●… anguage, letting them see what loss com●… eth by ill doing of a thing: sometimes ●… riendly putting them in mind, how by sloth, ●… orgetfulnesse, or sluttishnesse they shall get an ●… ll name for their service, and so become turne-●… ways from every good house. She must lay ●… diligent eye to her household-stuffe in every room, that nothing be embezzled a●…thing spoiled or lost for want of look●… nothing marred by ill usage, nothing 〈…〉 by more using then is needful, noth●… of place. For things cast aside, are de●… be stolen, and then there followeth 〈…〉 table suspicions, which breed much●…nesse. And though nice Dames thi●… unseemly thing for them to soil th●… about any household matters,( and th●… they do any thing, it is but pricking of●… yet the virtuous woman( as Prou. 31. 1●… death her loins with strength, and stre●… her arms: that is, shee setteth her self fully about some work that is profitab●… she selleth it afterwards, verse 24. Yea, ●…ticular work is described: Shee seeke●… and flax, &c. Shee putteth her ha●… wheel and her hands handle the spin●… maketh Carpets. The meaning is: th●…teth some matter to work on, that s●… exercise herself and her family in, 〈…〉 not some idle toy, to make the world g●… all, but some matter of good use: H●… is clothed with double, and her H●… known in the gate, he is so comely a●… appareled by her diligence at home, 〈…〉 is in regard among men, and known 〈…〉 goeth.  
But what need such as can live 〈…〉 lands, to labour with their hands?  
What need had the woman that Salomon ●… eaketh of? The conscience of doing good in ●… he world should draw them to do that which ●… o need driveth them unto. Remember that the ●… ertuous woman stretcheth out her hand to the ●… ore and needy, Pro. 31. 20. She giveth not of ●… er husbands, she giveth of her own: she found ●… way to do good without the hurt of her hus●… and. S. Paul requireth, that women should array 
1. Tim. 2. 10.  ●… hemselues with good works, the comeliest ●… rnament in the world, if women had spiritual ●… eyes, to discern it. Dorcas in the acts, teacheth 
Acts 9, 36.  wives how to get this array, for shee made ●… garments to cloath the naked and the poor. Thus might women find how to set themselves a work, though they could live of their own. But for such as haue but a mean allowance, God thereby sheweth, that he will haue them occupy themselves in some honest labour to keep them from idleness, and the evils that issue there-from. They therefore must labour, if not to sell cloth, as Salomons woman did, nor to cloath the poor, as Dorcas did; yet to cloath her family, that they may not care for the could. Let her avoid such occasions, as may draw her from her calling. She must shake off sloth, and love of ease: she must avoid gosseping, further then the law of good neighbourhood doth require. S. Paul would haue a woman a good home keeper. The virtuous woman is never so well, as when she is in the midst of her affairs.  
She that much frequenteth m●… gosseps seldom cometh better ho●… count it a disgrace to come much ab●… they should be counted gosseps, wh●… is become odious: but they must●…lers come home to them, to bring th●… and to hold them in a tale, lest they 〈…〉 thought to be idle without a cause. ●…ceiue not how time runneth, nor h●… wardly their business goeth forward w●… sit idle. They know not, that great tale●… be as great carriers, and that such m●…gaine of carrying,& recarrying. The 〈…〉 man will be wary, whom shee admi●… her house to sit long there, knowing 〈…〉 occupation is but to mark and carry. T●… her neighbours she is not sour, but co●… not disdainful to the basest, but affa●… modesty: no scorner, nor giber, but 〈…〉 with infirmities, and making the best of●… not ready to stomach them for euer●… matter, and so to look big, but passing●…fences for unities sake; not angry, bu●… not bold, but bashful: not full of word●…ring out all in her mind,& babbling of he●… hold matters, that were more fitter to●…cealed, but speaking vpon good occasi●… that with discretion. Let her hear and s●… say the best, and yet let her soon bre●… talk with such in whom shee percei●… wisdom, nor savour of grace. Let he●… ●… ght to beleeue reports, nor ready to tell them ●… gain to fill the time with talk: for Silence is ●… rre better, then such unsavoury talk. Let her 
Silence is a gravity, when she abstaineth and holdeth her peace from speaking when it doth not become her to speak.  ●… ot be churlish, but helpful in all things to ●… event breaches; or else to make them up a●… ine, if by the way wardnesse of others there be ●… y made. Let her not be envious, but glad of ●… e good of others, not fond of every thing that ●… e seeth her neighbours haue, but wisely con●… dering what is meet for herself, and what her ●… ate will bear. Let her not be gawish in appa●… ll, but sober and modest: not nice nor coy, ●… ut handsome and huswifelike: no talker of ●… her mens matters, not given to speak ill of ●… y for fear of the like measure. Math. 7. 2.   

1. The duty of the Husba●… towards his Wife.  
THis duty consisteth s●… in these three points.  
First, that he live wi●… wife discreetly, according knowledge.  
Secondly, that he 〈…〉 bitter, fierce, and cruel unto her.  
Thirdly, that he love, cherish, and 〈…〉 his wife, even as his own body, and as 〈…〉 loved the Church, and gave himself f●… sanctify it.  
But before wee shall speak of these 〈…〉 points, we will a little touch the origin●… beginning of holy wedlock: what it is, 〈…〉 where, how, and of whom it was institu●… ordained.  
wedlock or matrimony, is a lawful 〈…〉 
What wedlock is.  and unto God an acceptable 
Mat. 19. 5. 6.  yoking a●…ning together of 
Gen. 1. 27. 1. Cor. 6. 16. Ephes. 5. 31. Pro. 5. 18. 19. 20.  one man, and one w●… with the good consent of them both: to t●… that they may dwell together in friendsh●… honesty, one helping and comforting the 〈…〉 eschewing whoredom, and all vnclea●… bringing up their children in the fear of God: or it is a coupling together of two persons into one flesh, according unto the ordinance of God; not to be broken but so to continue during the life of either of them, Gen. 2. 24. Malach. 2. 14. Rom. 7. 3.  
By yoking, joining, or coupling, is meant, 
Yoking and dwelling together what it is.  not onely outward dwelling together of the married folkes, as to be ordinarily in a dwelling place for the better performance of mutual duties each to other, Mat. 1. 18. 1. Cor. 7. 10, 12. 13. 1. Pet, 3. 7. Ruth 4. 11. 12. but also an uniform agreement of mind, and a common par●… icipation of body and goods; for as much as ●… he Lord saith, that they two shall be one flesh, that ●… s, one body. This is to be remembered, that 
Gen. 51. 2, 24.  matrimony or wedlock must not onely be a ●… oupling together, but also it must be such a ●… oupling together as cometh of God, and ●… s not contrary to his word and will. For there ●… e some marriages made, whom God coupleth ●… ot together, but carnal lust, beauty, riches, ●… oods, and lands, flattery, and friendship. In ●… such marriages God is not thought vpon, and ●… herefore they sin the more against him. These ●… nd such like marriages be disliked& condem●…ed in the Scripture, Gene. 6. 12, &c. mat. 24, ●… 8, 39. God himself did appoint and ordain ●… atrimonie in paradise, so that he is the au●… hoar of the same, Gen. 2. 20. Yea and our Sa●… iour Christ himself( who was the very natural son of God) being born in wedlock though of a pure Virgin) did honor and●…mend matrimony, while he did vouchs●… show his first miracle ( joh. 2. 1.) at a ma●… whereby he did declare, that the Lord is 〈…〉 make the bitterness of marriage sweet, a●… scarcity thereof to abound with plenty, 〈…〉 the Apostle giveth this excellent title to 〈…〉 age, saying, that it is 
marriage honourable. 1. First, for the author, which is God. 2. For the time which was during the state of Adams innocency. 3. For the place, which was paradise. ● Gen. 2. 24. Matth. 19. 5. mark 10 7. 1. Cor. 6. 16. Ephes. 5. 31.  Honourable am●… Hebr. 13. 4. that is, among all estates, ●…nations. matrimony then being an indiff●… bond and knot whereby the husband a●… are fastened together by the ordinance of 〈…〉 is e far straighter then any other coni●… in the society of mankind. Insomuch 〈…〉 a less offence for a man to f forsake fath●… mother, and to leave them succourles 〈…〉 notwithstanding ought by Gods comm●…ment to be honoured) then it is for him●… the like toward his lawful married wife. 〈…〉 fore let them look well what they do, 〈…〉 ready for light and small causes to sepa●… and wife: seeing that Christ himself sai●… 19. 9. that whosoever is separated fr●… wife, saving for whoredom, and marri●…ther, committeth adultery.  
This is a thing worthy to be reme●… both on the behalf of the suitor and W●… also on her part that is wooed: namely t●… deal plainly and faithfully one with the 〈…〉 and not guilefully, and craftily go 〈…〉 deceive one the other, in body or goods. For so doing, they shall never use one the other so lovingly, and commodiously, as they hoped& desired they might; when the one hath fraudulently, and deceitfully enticed and beguiled the other, either in body or substance: for naturally we hate him, or her that doth beguile vs. Neither is there any thing that displeaseth a man or woman more then to lack and fail of the thing they both hoped and looked for. And therefore it were convenient, and also much better, that both parties should disclose the one to the other, the imperfections, infirmities, and wants, in either of their bodies, as also the mediocrity and meanness of their goods and substance, as in truth it is: yea though it should be with the peril and loss one of the other, rather then the one to obtain and get the other with fraud, guile and discord.  
But before wee shall come to speak of the causes of marriage, we purpose( God so willing) briefly to show, how every one that intendeth to marry should choose him a meet, fit, and honest mate: for there lieth much weight in the 
Gen. 2. 18.  wise election and choice of a Wife. As he that will plant any thing, doth first consider the nature of the ground, in the which he mindeth to plant: even so much more ought a man to haue respect to the condition of the woman, out of whom he desireth to plant children, the fruits of honesty and welfare.  
The first thing that is to be rememb●… 
Such as are of kindred in the flesh, may not contract matrimony.  such a one as mindeth to marry, is, that he●… not choose his wife within such degrees of 〈…〉 sanguinitie and affinity, as are by 
levi. 18. 6. &c.  God forbidden.  
Secondly, 
Deut. 7. 3. 2. Cor. 6. 14. 15, &c.  Religion and Faith must b●…sidered, least he make divorce of the true or bring it into peril. For although he 〈…〉 himself as wise as 
1. King. 11. 4.  Salomon, and as s●… 
judge. 16. 17. 18.  samson, yet may he be overcome as the●… Therefore great advertisement before 〈…〉 to be taken in this behalf, least afterward●… much grief and sorrow of heart, he do 〈…〉 repent.  
Now if any that hath matched himse●… a wife that is an infidel, irreligious, or of●…rupt religion, would put her away for t●…ter, herein he deceiveth himself, as the A●… manifestly proveth. For wee must put●…rence 
1. Cor. 7. 12. 13. 1. Pet. 3. 11.  between that marriage that is m●… done already, and that which is yet to do●…fore he that is snared and matched with wife, as is either froward, wayward, or e●…soned with superstition and popery, i●… case must call vpon God, and live in his 〈…〉 faithfulness, in patience, with discretion●…ly counsel labouring to win her from th●… For like as the Husbandman doth wi●… labour and diligence till that ground w●… hath once taken to farm, although it b●… so full of faults: as if it be dry, if it brin●… weeds, brambles, or briars; or though it cannot bear much wet; yet through good husbandry he winneth fruit thereof: even so in like maner, he that hath married a wife that is irreligious or froward, if he shall use like diligence to instruct and order her mind, if he diligently and courteously apply himself to weed away by little and little the noisome weeds out of her mind, both by wholesome and godly precepts, and by Christian conversation; it can not be but in time he shall feel the pleasant fruit thereof, to both their comforts. every one therefore that purposeth to mary, ought also to remember that there be three maner of riches in man.  

1. The riches of the mind. 
Three maner of riches in man.   
2. The riches of the body.  
3. The riches of temporal substance.   
The best and the most precious are the riches of the mind: as without which, the other two are more hurtful then profitable.  
The riches of the mind, are the fear of God, 
Riches of the mind.  faith, a desire of Gods glory, the knowledge of his will, soberness, liberality, chastity, silence, humbleness, honesty,& such like virtues. These virtues lye not still, neither hid themselves wheresoever they be, but will break out diuers ways, so that they may well be spied and discerned.  
As then a traveler hath marks in his way, that he may proceed aright: so likewise the man or woman that intendeth to mary, haue also marks in their ways, by which they make a right choice.  
There be certain signs of this fitnes●… godliness both in the man and in the w●… So that if the man be desirous to know●… ly woman, or the woman would know 〈…〉 a godly man, then let them observe and 〈…〉 these six points.  

1. The report. 
six rules to be observed in the choice of a good wife, or a good husband.   
2. The looks.  
3. The speech.  
4. The apparel.  
5. The companions.  
6. Lastly, the education and b●… up, which are like the pulses that show w●… a man be sick or whole, well or ill.   
1. The report, name, or famed, that he 〈…〉 
1. Report.  hath had, and yet haue,& what opinion●… folkes haue of them: because as the mark●…eth, so the market men will talk. A go●… 
Prou 10. 7. and 22. 1. Preach. 7. 3.  and a good woman commonly haue 〈…〉 name, because a good name is one of the sings which God promiseth to good m●… good women. But a good name is no●… praised from the wicked: and therefore●…uiour Christ saith, Woe be to you when 〈…〉 speak well of you, Luk. 6. 16. that is, whe●… 
Psal. 112. 6.  men praise& commend you: for that is 〈…〉 argument, that you are ambitious, vaing●…& of the world, For the world liketh and 〈…〉 his own, joh. 15. 19.  
nevertheless, it is convenient that every Christian should so live in the world, that though he cannot say as Christ said, Which of you can rebuk me of sin? joh. 8. 46. yet so as in truth he may with a good conscience boldly say, Which of you can accuse me of lying, swearing, whoring, dissembling, dishonesty, deceit, covetousness, or such like? Though therefore no man can clear himself in thought before God of these, and other notorious vices, yet every one before men should avouch it, and approve it in their doing; and live so uprightly, holily, justly,& unblamably, that none could justly charge them with any open sin, Luke 1. 6. 15. job 1. 1. 1. Thessa. 2. 10. and 3. 13. Tit. 2. 12. 1. Pet. 1. 15.  
2. The next sign is, The look; for as 
2. The look. Pro. 17. 24.  Salomon saith, The wisdom of a man doth make his face to shine, Eccles. 8. 1. that is, procureth him favour and good liking.  
So also, godliness is in the face of a man or a woman: and so likewise folly and wickedness may many times be seen and discerned by the face of a man or a woman. And therefore it is said in Esay, The trial of their countenance 
Esay 3. 9.  testifieth against them, as though their looks could speak. And therefore we read 
Psal. 18. 27. and 101. 5. job 31. 1.  of proud looks, and angry looks, and wanton looks, because they bewray pride and anger, and wantonness.  
It is truly said, that a modest man dwells at the sign of a modest countenance, 〈…〉 honest woman dwelleth at the sign of 〈…〉 nest face: which may fitly be compared 〈…〉 gate of the Temple, that was called be 
acts 3. 2.  showing, that if the entry be so beautiful, in is great beauty.  
To show how a modest countenance 〈…〉 womanly shamefastness do commend●… 
under faire faces are some times hidden filthy mindes.  wife, it is observed, that the word Nup●… declare the maner of her marriage. Fo●… porteth a covering, because Virgins 〈…〉 should be married, when they came to the bands, for modesty and shamefastnesse●…uer their faces: as wee read of Rebecc●… 
Gen. 24. 65.  when she saw Isaac, and knew that he 〈…〉 be her husband, cast a vail before he●… showing that modesty should be learn●… fore marriage, which is the dowry that G●… death to her portion.  
3. The third sign is, her talk, or sp●… 
3. The talk.  rather her silence; for a man or a woma●…ing is the mirror and messenger of the 〈…〉 in the which it may commonly be seen out, in what case the man or woman is 〈…〉 according to the common proverb: S●… the man or woman is, such is their talk silence is the best ornament of a woma●… 
To Adam first, and to Moses after.  therefore the law was given to the man, then to the woman, to show that he sho●… the teacher, and she the hearer; and th●… shee is commanded to learn of her h●… 1. Cor. 14, 34, 35.  
As the echo answereth but one word for 
Maides must speak like an echo.  many, which are spoken to her, so a maids answer should be in a word: for she which is full of talk, is not likely to prove a quiet wife. The eye and the speech, are as the Glasses of the mind: For out of the abundance of the heart 
Matth. 12. 34. ( saith our saviour) the mouth speaketh: as though by the speech, we might know what aboundeth in the heart, and therefore he saith: By thy words thou shalt be justified, and by thy words thou shalt 
Matth. 12. 37.  be condemned. That is, thou shalt be justified to be wise, or thou shalt be condemned to be foolish: thou shalt be justified to be sober, or thou shalt be condemned to be rash: thou shalt be justified to be humble, or thou shalt be condemned to be proud: thou shalt be justified to be loving, or thou or thou shalt be condemned to be ●… envious. Therefore Salomon saith: A fools lips 
Prou. 18. 7.  are a snare to his own soul. Snares are made for other, but this snare catcheth a mans self, because it bewrayeth his folly, and causeth his trouble, and bringeth him into discredit. Contrariwise, The heart of the wise( saith Salomon) 
Prou. 16. 23.  guideth his mouth wisely, and the words of his mouth haue grace.  
Now to show that this should be one mark in the choice of a wife, Salomon describing a right wife, saith: Shee openeth her mouth with 
Prou. 31. 26.  wisdom, and the law of grace is in her tongue: for that she delighteth to talk of the word of God. A wife that can speak this language, is better then she which hath all the tongu●… ●s the open vessels were counted vncle●… also account that the open mouth hath 〈…〉 vncleanuesse.  
4. The fourth sign is, The appare●… 
4. apparel. Luke 16. 19.  the pride of the Glutton is noted, in t●… went in purple every day: so also the h●… of John is noted, in that he went in haire●… every day. For doubtless by a man o●… 
Mark. 1. 6.  mans apparel, excessive laughter, and g●… they may partly be discerned of what di●…on they are. It is convenient that he th●… be a suitor to a woman, mark what appar●… customably useth to wear, whether it be 〈…〉 whorish, wanton, light, or comely, mode●… mannerly, and beseeming her estate and●…tion, to wit, honest and sober raiment. F●… pa●rell doth give often a certain and s●… money of pride, lightness, wantonness, ●…stancie, vnshamefastnesse, filthiness or v●…nesse, and other vices, or virtues, that bee●… in the man or woman. For a modest 〈…〉 woman are for the most part known by 〈…〉 sober attire: as the Prophet Eliah was k●… 
2. King. 1. 8.  by his rough garment. So that we are to 〈…〉 for no better within, then wee see witho●… every one seemeth better then they be. I●… the face be vanity, the heart is pride. He 〈…〉 biddeth us abstain from the show of eui●… 
1. Thes. 5. 22.  haue us to abstain from those means, 〈…〉 bands, or wives, who haue the shows of 〈…〉 for it is hard to come in the fashion, and not to be in the abuse. And therefore the Apostle saith: Fashion not yourselves like unto this world: 
Rom. 12. 2.  as though the fashions of men did declare of what side they are.  
5. The, fift sign is the company by means 
5 company.  whereof, much may be perceived For as whole and sound eyes, with beholding and looking on sore eyes, be amnoyed and hurt: even so good and honest folkes be oftentimes stained 
Men are commonly conditioned, even like unto them that they keep company withall.  and hurt with the company of the wicked and ungodly; according to the common proverb: Such like is every one, as the company is with whom they keep. For Birds of a feather will hold together, and fellowes in sin, will be fellowes in league, even as young Rehoboam choose young companions: 1. King. 12. 8. The tame beast will not keep with the wild, nor 
Pro. 1. 11.& 13. 20. Psal. 6. 8. Num. 16. 20. josu. 23. 12. 2. Cor. 6. 14. Ephes. 5. 7.  the clean dwell with the leprous: If a man can be known by nothing else, then he may be known by his companions: for like will to like as Salomon saith: Theeues call one another.  
Therefore when david left iniquity, he said: Away from me all ye that work iniquity: showing, that a man never abandoneth evil, until he abandon evil company: for no good is concluded in this parliament. Therefore choose such a companion of thy life, as hath chosen company like thee before. For they which choose such as loved profane companions before, in a short time are drawn to b●… fane too.  
6 The last sign is Education, which 〈…〉 
6. The bringing up. It skilleth more by whom and by what ways men be brought up, then of whom they be begotten.  also great testimony, namely by wh●… how every one is brought up, whether 〈…〉 or the woman were conversant among●…ous or vicious persons, and whether the 〈…〉 haue continued in the nurture of the ve●… and shewed themselves obedient to the●…der whom they were brought up, or w●… either of the parties haue broken out of 〈…〉 cipline, and followed his, or her owne●…nes. For it is a small matter for either of●… to haue dwelled among, or with virtuous 〈…〉 ligious folk: but herein lieth the for●… weight, how far, and how much, ei●… both the parties haue followed those, an●…fited under them, and were dutiful and●…ent unto them. For Iudas was among, 〈…〉 companied with the Apostles, brought●…taine yeeres under Christ, but for all this, 〈…〉 never the better: for he left not his 〈…〉 pranks, neither was he obedient. Neuert●… good education and discipline formeth 〈…〉 manners: men and women commonly 〈…〉 most of those good or evil things, w●… youth they learned. Therefore to prooue●… 
To be good, it doth much profit to be well brought up.  honest, and virtuous, it importeth and 〈…〉 much, from the infancy to be well go●… and Christianly brought up. For wee 〈…〉 much more of the customs, wherewith 〈…〉 bread, then of the inclinations wherewith we be born.  
All these properties are not spied at three or four comings, and meetings of the parties for hypocrisy is spun with a find thread, and none are so often deceived as louers. He therefore which will know all his wives qualities: or she that will perceive her husbands dispositions,& inclinations, before either be married to the other, had need to see one the other eating, and walking, working, and playing, talking, and laughing, and chiding too: or else it may be, the one shall haue with the other, less then he or shee looked for, or more then they wished for. Here is to be remembered, a thing adjoined to marriage, and going before it, namely, Betrothing, being a solemn and laudable custom of Gods children, as is proved, Deuteron. 20. 7.& 22. 23. 24. This Betrothing, is a 
What Betrothing is.  covenant between the parties to be married, before fit witnesses appointed thereto: whereby they give their troth, that they will, and shall marry together, except some lawful vnmeetenesse and disliking each of other do hinder it in the mean time. The practise of it wee see, Matth. 1. 18. Luke 1. 27. Where the virgin mary betrothed to Iospeph, yet they had not met together, to wit, to accompany together according to the end of marriage. This custom, noted and marked in diuers places of the Scripture, hath diuers good grounds to be observed, which prove that there ought 〈…〉 contract before marriage. And for the 〈…〉 understanding of this point of Betro●… shall not be amiss, in some plain and 〈…〉 maner to make known the holy doctri●… of, with the doctrine also of marriage▪ marriage duties. First then we must kno●… every marriage, that hath been well and orde●…sed, either of the heathen( which were o●… lightened with the law of nature) or of the●…ple of God, who also were to be directed 〈…〉 word, was perfected by two solemn af●… that is, by an apparent& open contract, 〈…〉 public marriage, the true& unfeigned co●…tion thereof. Wherefore we will first spea●… contract( which is also called espousing, ●…cing, betrothing, or handfasting) then of 〈…〉 age itself. And for betrothing, or espous●… read in the writing of ancient Philosop●… Histories, Orators, Poets& others, that t●… of great antiquity, of necessary use, an●… been ordinarily practised. Insomuch, as the therof are highly commended, the neglect 〈…〉 abusers hereof sharply rebuked and c●…ned.  
Which seeing they could not do, but 〈…〉 knowledge and iudgement, it doth man●… declare, that they did it by natures law 〈…〉 and bread in their breasts. And therefore 〈…〉 nature itself( though in some matters 〈…〉 blind, and in many of very dim sight 〈…〉 in all ages bewrayed the lawfulness, the necessity, and the use of espousals, to be the first step and degree to a lawful and comfortable marriage.  
But to omit this law, and to come to the written word, let us further consider what allowance thereof we find in the same, and consequently what it is, not onely to mary, but to be betrothed, not according to the direction of nature alone, but in the Lord also. First it is certain, that the Lord approveth this betrothing as his own sacred ordinance. For wee red in Exodus 21. 7. 8. 9. 10. 11. How carefully he provideth by sundry and many strait commandements for the Maide-seruant that is betrothed. First, that shee shall not go out of her service, as the Men-seruants do. Secondly, that her master shall haue no power to sell her to a strange people. Thirdly, that being betrothed unto his son, he shall deal with her as with his own daughter. Fourthly, if another Wife be taken with her, that neither her food, her raiment, nor recompense of her virginity, shall any whit at all be diminished. Fiftly, that whensoever she goeth out of her service, she shall pay no money at all. None whereof the Lord would haue done( much less all of them) unless espowsals had been his own ordinance, instituted, ordained and commanded by himself to be used, even of the Maid seruant, that was bought and sold. again, the Lord in Deutron. Cap. 22. 23. &c. re●… less punishment to be inflicted vp●… that violate the bonds of espousall, th●… broke wedlock. For he commande●… any man shall abuse a betrothed V●… the city, both shall be stoned to d●… maid because she cried not, the m●… he hath humbled his neighbours wife.  
Whereby the way, is to be rememb●… God calleth the betrothed, a wife. If 〈…〉 wickedness by iustice deserveth dea●… betrothed persons be truly to be te●… and wife, onely in regard of the pre●… powsals, wee may then plainly see, ho●… the Lord doth esteem and honour t●… breach whereof, he punisheth with the●… ment of adultery, and the persons betr●… honoureth with the names of man and 〈…〉 indeed he had not ordained and allowe●… but that they had been of human in●… alone, he would not haue honoured th●… such titles, or haue imposed death by st●… the breach of mans ordinance. again, 〈…〉 abuse a betrothed maid in the field, he s●… the man shall die, but unto the maid th●… do nothing, because there is in the maid 〈…〉 of death.  
Now imposing death vpon this m●… not vpon him that abuseth a maid not●…ed, the Lord doth hereby evidently te●… espousals are a degree beyond a single e●… of the nature of marriage. And therefore the unlawful breach thereof deserveth death. For what else should the Lord grace them with such great privileges, and punish the breach thereof with severe punishment?  
Further, the faithful in all ages instructed by these and such commandements, approved and practised these espousals, not onely by ●… hemselues, but also by their children. samson 
judge. 14. 1. &c.  ●… king and loving a woman of the Philistines ●… Timnah, desired his Father and Mother to ●… prive her to him to wife, and so they did, at ●… hich time samson made a feast, according to ●… e custom of the young men. Albeit, her fa●… er afterward would not suffer him to marrie●…er, but gave her to another, for which injury ●… ampson revenged himself of the Philistines ●… burning up their ricks and standing corn, ●… neyards, and Oliues. For which the Philistines ●…rnt both the Father and the daughter. So 
1. Sam 18. 15. 26. 27. 2. Tam. 3. 24. 15.  ●… auid begged Micholl of her father Saul, who ●… ue her to him to wife, with condition, that he ●… uld bring him a hundreth foreskinnes of the ●… hilistines, and therefore when Saul was dead, ●… required her of Ishbosheth Saules son, who ●… ther unto him. Also joseph and mary, the ●… other of Christ were betrothed, which God ●… uld never haue permitted, if it had not been ●… his own ordinance, and agreeable to his ●… ne will, or if he might any manner of way ●… ue stained either Iosephs honesty, or Maries virginity: Nay if he had not much more●…ced and adorned both, then the want of es●…sals could haue done.  
And to avoyde tediousness in so p●… a truth, seeing the scripture giveth power●… authority to Parents, to give, and not to●… their children in marriage: saying, let hi●… what he will.  
again, he that giveth her in marriage 〈…〉 
1. Cor. 7. 36. 37. 38.  well, and he that giveth her not to ma●… doth better( whereof wee shall speak m●… large anon) there must needs be before the 〈…〉 like act of marriage, some special time pointed: wherein both Parents and parties 〈…〉 testify and signify their mutual liking consents, unless they despise to marry i●… Lord.  
Wherefore, if the law of nature, the 〈…〉 God, the practise of the Heathen, the cus●… of Faithful, especially of the Parents of C●… If the punishment of the espowsall bre●… and the rewards and privileges of the es●…sed. And finally, if the fatherly authoritie●… children, do approve and require the co●… all use of this ordinance of God, it must 〈…〉 be confessed to be both lawful and necess●… yea, being the first principal part of ma●… itself, it must needs be honourable in his 〈…〉 as well as marriage itself is. Now then, 〈…〉 next place, let us see and learn, what a co●… is, to the end, that vpon sound knowledge 〈…〉 right iudgement, wee may always use it well, and never ill, for want of good understanding.  A Contract, is a voluntary promise of marriage, mutually made between one man and one woman, both being meet and free to mary one another, and therefore allowed so to do by their Parents. 
This short sentence, sheweth the whole nature, quality, property, use, and abuse, with all other things, that are to be observed or eschewed in a right Contract, as shall appear by the unfolding of every word contained therein: For as there is none vain and idle, void of his proper signification, so every one hath his proper weight, serving for special and necessary use.  
1. First, we call a Contract a promise, and so it is indeed: so what is a promise but a speech which affirmeth or denieth, to do this or that, with purpose and words of testimony, to perform and accomplish, that which is affirmed, or not to do that which is denied? And what other thing is indeed a marriage Contract, but this? so that it must be in nature, a true& right promise: not the vow of a promise in time to come, but a present promise indeed. For if one party do say, I will promise to mary thee: this is no promise in dead, but a promise of a promise, and consequently no Contract but a promise of a Contract. And therefore tie●… bindeth neither parties, nor Parents to keep 〈…〉 same; for it is not in nature any Contract 〈…〉  
Again, if a Contract be a promise, it is not●…ly a purpose of the heart, nor a dumb she●… doubtful signification of promise: but a p●… promise uttered and pronounced in a 〈…〉 form of speech: as when one saith, I do p●…mise to mary thee, or I do espouse, affiance●… betrothe myself to thee in marriage, or such 〈…〉 wherein all ambiguity and doubtfulness 〈…〉 speech, is to be eschewed: that as the meani●… the heart is simplo and plain, so likewise 〈…〉 words of the tongue, might be simplo, pl●… and void of all deceit.  
2. Secondly, we call a Contract a promi●… marriage, because it is not a promise of e●… thing, neither of honour, of inheritance, of●…ches, or of any other thing else, saving o●… of marriage. Now we mean by marriage, 〈…〉 onely the parties married, but also coni●… and marriage duties, and offices, that pecul●… belong to this honourable estate, and are nece●…rily to be performed mutually of both. For 〈…〉 promise, touching persons themselves i●… such force and weight, that it tendeth to the 〈…〉 nation of the property of bodies? for so i●… written, the wife hath not the power of her●… body, but the husband: and likewise also 〈…〉 
1. Cor. 7. 4.  husband hath not the power over his own 〈…〉 die, but the wife. For, although this is 〈…〉 perfectly done, till the act of marriage be ended, yet this promise is the principal beginner and worker thereof, because they that promise marriage, do necessary thereby promise, that two shall become one flesh, and that they will always give mutual benevolence one to another.  
Touching the peculiar duties of husbands and wives, which likewise are promised by this Contract, we will here onely recite them, leaving the doctrine thereof to another place and time.  
1. The husband his duty is, first to love his wife, as his own flesh.  
2. Then to govern her in all duties, that properly concern the state of marriage, in knowledge, in wisdom, iudgement& iustice.  
3. Thirdly, to dwell with her.  
4. Fourthly, to use her in all due benevolence, 
1. Pet. 13. 7. 1. Cor. 7. 45.  honestly, soberly, and chastened.  
1. The wife, her duty is, in all reverence and humility, to submit and subject herself to her husband, in all such duties as properly belong to marriage.  
2. Secondly, therein to be an help unto him, according to Gods ordinance.  
3. Thirdly, to obey his commandements in all things, which he may command by the authority of an husband.  
4. Fourthly and lastly, to give him mutual benevolence. As for the rest of mutual duties, as they may be all comprehended under i●… so there shall be a fitter occasion to sp●… thereof.  
Thirdly, wee call this promise of m●… voluntary, because it must not come f●… lips alone, but from the wel-liking an●… sent of the heart: for if it be onely a 〈…〉 promise, without any will at all,( and so m●… hypocritical and dissembled) though it b●… the party that promiseth to the perfo●… of his promise made before God and m●… if the Parents afterwards shall certainly 〈…〉 this, and that there was no will, nor un●… meaning at all in the party, neither yet i●… rather a loathing and abhorring of his 〈…〉 betrothed, though he be not able to 〈…〉 just and sufficient cause thereof, they may 〈…〉 this occasion, either defer the day of m●… the longer, to see if God will haply 〈…〉 the mind of the party, or utterly brea●… frustrate the promise: if all good meate 〈…〉 occasions having been used, none will p●… but that the party rather groweth wo●… worse.  
For, a Contract being a willing 〈…〉 voluntary consent, there is no cause 〈…〉 the Parents and such as haue authorit●… power in such cases, when they shall●…tedly know that the promise was alto●… unwilling, and therefore made in mere 〈…〉 crisie and dissimulation, neither can be b●… of time, or any other good means used be bettered, but rather( waxeth worse and worse) may not break and frustrate the same. For why did Rebecaes Parents deny her to isaac, neither would sand her with Abrahams seruant to be 
Gen. 24. 57. 58.  married, before such time as they had asked her consent: yea, when as they said, We will call the maid, and ask her consent, do they not plainly show that both the Law of Nature, and the law of God taught them, that this consent was of great moment, and absolute necessity? And when the Apostle doth command men and women to mary in the Lord, how can that marriage be in the Lord, when the one party doth not only not love, but hate the other? And how can such two become one flesh lawfully, when as there wanteth the union and coniunction of the heart, the true natural mother of all marriage duties? Wherefore this promise must be in this respect, at least willing and voluntary.  
For, albeit it is not necessary, neither yet possible, that there should be such great measure of true, holy,& sanctified love at that time, as afterward( for that groweth by little and little, according to the blessing of God, and the faithful performance of other duties afterward, even to their lives end) yet if it be voluntary and unfeigned, it is enough, and sufficient to make a true contract in the Lord. So, as no man ought to separate those whom God hath thus joined.  
Secondly, we call it voluntary, in respe●… constraint and compulsion, contrary 〈…〉 consent: for if either party be urged, cons●…ned, or compelled, by great fear of their P●…rents, or others, by threatening of loss of p●…ferment, of health, of limb, of life, or of 〈…〉 such other like, or by any other violent 〈…〉 of dealing whatsoever, to yield their pro●… clean contrary to the motion or good li●… of their hearts. This kind of promise, 〈…〉 doth not bind the party to keep it: so it o●… to be srustrated and broken by the Pa●… themselves, or by such maisters as may 〈…〉 ought to command and rule them in such 〈…〉 If this were not so, how could the parties ke●… the commandements of God, giuing them●…ction whom to mary? First, that they sh●… mary onely in the Lord.  
again, that they should not be vneq●… yoked with the infidels, neither whereof 〈…〉 can keep, if their parents might compel 〈…〉 or Contract and mary, it becometh rathe●… Parents to persuade their children by allg●… means, to yield their consent, rather 〈…〉 to draw them by wicked sleights and cun●… drunkenness, or any other wicked and vio●… means. For as that is not to marry in 〈…〉 Lord: so all such forced Contracts may be●…ken and frustrated by the Magistrate, wh●… Gods lieutenant, to redress such intoller●… enormities among the societies of men. F●… Parents may deny marriage to such as haue onely by force and violence obtained the word and body of their child, much more may the Magistrate deny marriage, where onely a verbal promise hath been gotten by violent compulsion, and so for these causes, and in this sense and meaning alone, wee conclude, that Contract must be voluntary.  
Fourthly, it must be a mutual promise, that is, either party must make it to other, not the man onely, nor the woman onely, but both the man and the woman: though decency and order require the man to do it first, and then the woman, because he is her head, and shee his glory: and ought to lead and guide her in all things, wherein the Lord hath put a pre-eminence.  
For, if this promise be not mutually made of them both, but of one alone, is it no true and perfect Contract. And therefore may be broken by Parents, and such as haue authority herein: because the party vnpromising, is not bound by word or dead, but is free, insomuch that such a Contract is rather so termed then for that it is any true Contract indeed.  
But if it be mutual, then it doth mutually and inviolably bind both: so that in this regard neither Parent, Magistrate, nor any other, can or ought to break it. For this being fully performed and accomplished, is one principal cause of making two one flesh, in such sort as it is written. Therfore a man shall le●… father and mother, and shall be joined to hi●… and they two shall be one flesh, &c. Genes.〈…〉 Also that the man hath not power over h●… body, nor the woman over hers: and s●… short, hence ariseth all mutual beneu●… between them. And therefore a point of 〈…〉 weight and necessity in no wise to be on●… in Contract.  
Fiftly, we say, it must be between o●… and one woman: Where first it is to b●…ted, that it may not, nor ought not to be tweene any other creatures, but mankind●… neither among brute beasts, nor Angels 〈…〉 God hath not ordained nor instituted m●… for them, neither can it be between ma●… man, or woman and woman. If any such 〈…〉 tract be either voluntary, or by fraud a●…ceite, by ignorance or error, it is no C●… at all, but a mere wicked profanation of●… ordinance, who gave onely woman to m●… woman to woman, nor man to man. Li●… it cannot be between Angels good or b●… woman, because God hath set no such 〈…〉 nance in the nature of these creatures. If th●… there hath been any such matter, or shal●… tempted by satan, with any woman( ●… stories report) it is nothing else but a m●…sion and devilish practise, to deceive and 〈…〉 superstitious persons into the kingd●… darkness, and to entrap them in the 〈…〉 condemnation: against which, and all other diabolical illusions we ought to watch and pray continually.  
Secondly, it is to be observed, that between one man, and one woman, and not two men and one woman, or two women, not between two women and one man or more. By which is condemned, as mere nullities and profanations, all Contracts whatsoever, made between more then two. For it is written: And 
Math. 19. 5. Mar. 10. 8. Ephes. 5. 31. 1. Cor. 6. 16.  they twain shall be one flesh: to which mark addeth: So that they are no more twain, but one flesh.  
Wherefore, seeing that Christ and his Apostles, expound the first institution of marriage of two onely, and not of any more: it is certain, that the Contract or promise thereof, ought to be of two alone, and no more. So the holy Ghost saying; Let every man haue his own wife, and cuerie woman her own husband: and 
1. Cor. 7. 2.  not, let every one haue his own wives, or own husbands: it is therefore plain and questionless that he would haue a contract and marriage, to be onely between one and one. again, saying: his own, and her own, doth he not plainly insinuate every other person, and persons, not to be their own, but mere strangers, with whom they ought to haue nothing ado, in respect of marriage duties, especially considering that the greek word Idion can import no less. Now then, if there be at any time, or in any place, a promise between 〈…〉 then two, as it is a wicked and mere pro●…nation of the holy ordinance of God: so i●… and ought to be broken; yea, severely puni●… by Parents and Magistrates. If against th●… be objected, that many of the patriarchs, 〈…〉 good men under the Law, had many wi●… at least more then one: We answer, it wa●… secret sin, and great infirmity, though●…ceeding from ignorance of the first insti●… of marriage, of the Law, and the holy Prop●…( or else they had warrant from God, which 〈…〉 haue noted.) Of the institution, because C●… interpreting it, saith: From the begi●… 
Math. 19. 3.  was not so: proving, that Moses per●… divorcement of the first wife, and marri●… the second, not moved or warranted by 〈…〉 authority of Gods institution, but by a●…full and timorous consideration of the●…nesse of the peoples hearts, whom he 〈…〉 least they should haue rebelled against 〈…〉 if he had not so done. Of the law, be there was by this means, great injury 〈…〉 to Gods truth, and to the wives divorced 〈…〉 sides, the law itself well understood( as C●… expoundeth it, Matth. 5. 32.) admitte●… divorcement, except it be for fornica●… and that the Lord did disallow and h●… other kindes of divorcement, made wi●… the cause of fornication it is evident, in 〈…〉 
Deut. 24. 4.  he condemneth the second marriage, af●… first divorcement, affirming that the woman so divorced, is defiled by her second husband: which could not be true, if their marriage had been lawful and warrantable, by the commandement of God, for where the marriage is lawful 
Hebr. 134. Mal. 2. 14. 15. 16.  and honourable, there the bed is undefiled. Of the Prophets, because the Lord hath been witness between thee and the wife of thy youth, against whom thou hast transgressed: yet is she thy companion, and the wife of thy covenant; and did not he make one? yet had he abundance of the spirit: and wherefore one? because he sought a godly seed: therefore keep yourselves in your spirit, and let none trespass against the wife of his youth. If thou hatest her, put her away( saith the Lord of Israel) yet he covereth the injury under his garment( saith the Lord of Hostes) therefore keep yourselves in your spirit, and transgress not. Then which words, what can be more plainly spoken against this sin of having more wives then one? For doth not the Prophet plainly say, that God is witness, that they haue transgressed against the wife of their youth and covenant? doth he not call them to the first institution, when God made but one,& that because he would haue a godly seed, and not an adulterous generation? doth he not further say, that in putting away the wife, they did nothing else, but cover injury, under pretence of his law, as with a garment? And finally, doth he not give a clean contrary commandment to that wi●… custom of divorcement, and marrying 〈…〉 thers? when he saith: keep yourselves in 〈…〉 spirit, and let none transgress against the F●… of his youth, and of his covenant? Surely 〈…〉 can be so blind, but reading this po●… scripture, he must needs plainly see and 〈…〉 knowledge the same. Wherefore, if the fir●…cred institution of God, do bewray this c●…tion of having more wives then one: If the 〈…〉 do condemn it, and if the Prophets do sharply censure and rebuk it? Why sho●…ny be so impudent and wicked, as to iust●… in word, or to approve it in thought? Rat●… here wee teach, let us judge and beleeue, t●… uerie lawful Contract and marriage, ough●… be onely between one man, and one wo●… And the rest to bee so many breaches of C●…ordinances and commandments, which 〈…〉 not but be hateful to him, and injurious to 〈…〉 kind: but especially to the Church of 〈…〉 which ought to arise of a bolie and godly 〈…〉 Now if any Contract be made between 〈…〉 then two, it is altogether void, and of n●…fect, and ought to be broken by the party, 〈…〉 punished by the Magistrate.  
The sixth point, concerneth the perso●…tweene whom the Contract is made, in w●… there is required two properties: meetnesse 〈…〉 marriage, and freedom or liberty to mary 〈…〉 another. Touching the first, those especially 〈…〉 fit and meet to marry, whom God doth call to that honourable estate, and commandeth them to use it as his lawful means, appointed and sanctified for procreation: for so it appeareth by the first institution, wherein God gave the woman to the man to bee an helper meet for him, as in other things, so especially in this: whom he blessed, saying: Bring forth fruit and multiply, &c. And that wee may know 
Gen. 2. 20. 22.& 1. 28.  more particularly what sort of persons they be, the holy Ghost describeth them to be such as to whom the gift of continency is denied, yet the gift of procreation is vouchsafed and granted. For if marriage( as the Apostle saith Hebrewes 13. verse. 4.) be honourable among all sorts of persons, then amongst those that be strong. again, it is written: I say to the unmarried, 
1. Cor. 7. 8. 9.  and to widows, it is good for them if they abide even as I do: but if they cannot abstain let them marry: for it is better to marry, then to burn. In which words we may plainly see, that he pointeth out, as with his finger, those that are called and commanded by God to marry: namely, such as haue not received the gift of abstinence and continency. Which calling and commandment is so much the straighter, and the more to be regarded and followed, because the Apostle gave it to those persons that were molested and pressed with many and grievous persecutions: a reason of all other most unfit for any to marry in, in as much as beside the ordinary in commodities of m●… estate, it cannot but bring with it many 〈…〉 traordinarie grievances and troubles. No●…standing if such persons be called and 〈…〉 manded then to marry, when as there were 〈…〉 grievous persecutions; much more in the●… of peace and prosperity.  
By this then wee see, that all persons w●… haue not received the gift of abstinence, a●… sit for procreation, are called and comm●… to marry, and therefore meet for marriage, 〈…〉 also may lawfully enter a Contract of the 〈…〉  
But are none else meet for mariage??…〉 answer, that no other is called, comma●… or warranted by God to make Contract 〈…〉 any of these meet ones, because they are 〈…〉 to perform the principal duties of ma●… As for children under age, they are altog●… vnsit to take vpon them this honourable e●… and therefore debarred by Gods comm●…ment from making any promise or Co●… if they haue done it, it is but a mere prop●…tion of this holy ordinance, worthy grea●…nishment, and also to be broken, if that, 〈…〉 come to yeares of discretion and state of 〈…〉 age, they do not by wisdom and religion●…ply all that was wanting in their former 〈…〉 attempt, to the full contentation of all that 〈…〉 interest in them. As for those that haue rec●… the gift of continency, they are called and 〈…〉 selled to chastity, during the whole time of 〈…〉 gift: for so saith our saviour Christ, All men cannot receive this thing, save they to whom it is given, Mat. 19. 12. And again, He that is able to receive this; let him receive it. So the Apostle saith, It is good for them if they abide even as I do, 1. Cor. 7. 27. Again, Art thou loosed from a wife? seek not a wife. So likewise are those that are born chased, or made chased by men, or by themselves for the kingdom of heaven. But you will say, what if any of these do make a contract and marry? We answer, first, if they be utterly unfit for marriage their contract is of no validity, and may be broken by superior authority, but if they be fit for it, we say with the Apostle, Art thou loosed from a wife, seek not a wife? but if thou takest a wife, thou sinnest 
1. Cor. 7. 27.  not: and if a Virgin marry, she sinneth not, &c. Last of all, as consanguinity and affinity do restrain and bind from this former contract and marriage: so likewise do natural frigiditie and coldness, infancy, incurable diseases that deprive men of all fitness for the use of marriage. So as if any such by fraud, ignorance, or any other sinister means, be contracted it is nothing; and the parties may be lawfully separated, because they were never joined together in the Lord, but against the Lord. And here, when wee say meet and fit to mar●… je one with another, there would be a wise and holy regard had of equality in yeares, of agreement in religion, of similitude in nature, and manners, in outward estate, condition a●… litie of person, and such like necessarie●…stances.  
For what is more unmeet, then for 〈…〉 person to promise to be contracted to a●… one? for an infidel to Contract with●…uer? for a good nature and well m●… with a crooked and froward person 〈…〉 Prince with a beggar? For although 〈…〉 do not annihilate and make void t●… tract altogether, yet such Contracts c●… in the Lord. And thus much shall s●… haue taught touching the fitness of●…riage.  
Now concerning the freedom and●…tie, it is clear, that those alone haue 〈…〉 and freedom to Contract, who haue 〈…〉 marry. Now if we will know who those 〈…〉 are diversly described and noted in L●… where certain degrees, as well in affini●… consanguinity, are expressly forbidde●… if such parties shall Contract themselue●… ther, their Contract is vain, and a mee●… tie, such as ought to be broken and p●… again, every one either betrothed or 〈…〉 is bound and tied from contracting 〈…〉 other: for that were nothing else but 〈…〉 mise gross and beastly adultery. And 〈…〉 postle teacheth, that the wife is bo●… law as long as her husband liveth: so 〈…〉 the betrothed wife; insomuch, as if 〈…〉 shall Contract themselves with another, it is a mere nullity, and wicked profanation of Gods ordinance, and ought vpon knowledge thereof, to be broken and punished. And thus wee see what manner of persons the Lord hath called and commanded to marry, and who they be that are meet and free to marry together, and who not.  
The last point, is the consent and allowance of their Parents: which though it be very material and necessary, yet it is not the sole form or formal cause which maketh a true Contract.  
For if the Parents should yield their consent to their children, being neither meet nor free to be married together, it were nothing;& such a Contract, though warranted by parents consent, ought to be broken by the Magistrate,& both parents and children are to be punished. For this cause wee haue not said simply and allowed, but therefore allowed so to do; because consent of parents to such children as are not meet and fit to be married together, doth not make that Contract good, true, and inviolable: which nevertheless, wanting their consents, though in other respects never so good, is a mere nullity, and cannot be accomplished without the manifest breaches of the institution, and guilt of adultery.  
Now by Parents, we understand not onely the natural Parents, but such as by the law of Nature and of GOD supply their places: 〈…〉 Grandfathers, great Grandfathers, Vncl●… Aunts, great Vncles and Aunts, Brethren, S●… sters, Kinsmen, and Kinswomen, Migistrat●… and those to whose families the parties doe●…pecially belong. For all these are honoured 〈…〉 Scripture by the name of Parents. Neither 〈…〉 we exempt out of this number guardians, M●…sters, and such to whom the continual custod●… and tuition of any is lawfully committed. For 〈…〉 such be commanded to provide for them, 〈…〉 partes of their own families, there is no reas●… why they should not especially be respected 〈…〉 well in bestowing them abroad out of their●…mily, as they were in taking them into it. For 〈…〉 their consent be necessary at their comm●… in, why should they go out without their c●…sent?  
Further we say their parents, and not his 〈…〉 her parents, because parents on both sides ou●… necessary to consent and allow their chil●… to betrothe themselves. For this is the priuile●… not of some parents, but of all, and in that t●… be Parents. moreover we say allowed, and 〈…〉 required, neither commanded, nor yet exh●…ted or inducted so to do: because that a●… the parents do neither call their children to 〈…〉 contract, neither command them, neither●…quire them, neither exhort them( all wh●… notwithstanding they ought to do) yet if t●… do but onely allow them, and give their 〈…〉 consent that they shall contract themselves, it is enough for the tying of the knot, and the substance of the Contract. And to prove that this contract is necessary, we need no more reasons but that which the Apostle setteth down, saying of the father, Let him do what he will. By 
1. Cor. 7. 36.  which words, he putteth it in the will and power of the father, either to bestow or not to bestow his daughter in marriage, saying, in doing either of the twain he sinneth not. Yet it is written in another place: If her father refuse to 
Exod. 22. 16. 17  give her to him, he shall pay money according to the dowry of Virgins. In which words, the Lord doth give an absolute authority to the father, to yield, or not to yield his consent, to give, or not to give his daughter. For if he haue power to deny it to his daughter that is deflowered,& so, by the Apostles iudgement, made one flesh with another; much more lawfully may he deny his consent to her that is no maner of way bound, but is every way free. And if he haue 
1. Cor. 6. 16.  power to deny his consent in such a case, much more hath he power to give his consent.  
Now his authority and power to deny his consent, is apparent by the express commandement of God in that behalf, which saith, Take heed to thyself, that thou make no compact with the inhabitants of the land, and so take of 
Exod. 34. 16.  their daughters unto thy sons, &c. More plain, Neither shalt thou make marriages with them, neither give thy daughter unto his son, nor take 
Deut. 7. 3.  his daughter to thy son. How could those parents observe this commandement, unless God had given them power to deny consent to the●… children? Or why doth he rather forbid to the Parents, then to the children, but to show th●… the power to give, or not to give was in the Parents, and not in the children: especially cons●… dering that children, being the principal par●… of their Parents goods, are no less in their power and authority to give and bestow, then the rest are. This was so well known in the Churc●… and so usually practised among the people o●… God, that the greatest among them, who might seem to haue greatest liberty in that behalf durst not disobey this holy commandement 〈…〉 God. For samson, the strongest of all, though he loved a maid of the philistines, yet he du●… 
●udg. 15.  not betrothe himself unto her, before he 〈…〉 entreated his parents to give her unto him.  
david a mighty valiant Prince, begg●… 
● Sam. 3. 14.  Michal at the hands of Saul her father, and●…ter his death, being betrothed unto her, he●…sired her of Ishbosheth her brother. jacob agre●… with Laban for his wives. And Abraham 〈…〉 
Gen. 29. 18. &c.  father of the faithful, by his seruant, intrea●… Rebeccaes parents to give her to wife to 〈…〉 son Isaac. All which testimonies and ex●…ples do plainly prove the greatet inter●… power and authority, that parents haue in 〈…〉 stowing their children, and that their cons●… added to the six former points, whereof 〈…〉 haue spoken, doth make so sure a Contract, as cannot be loosed and untied by any authority under heaven. For here in this, that saying of Christ,( Matth. 19. 6.) is truly verified: Let no men put asunder that which GOD hath coupled together. But if this, or any of the former be omitted, the Contract may be broken and disannulled. And least wee should be ignorant, or forget what those errors are, which disavow and lawfully frustrate a Contract, these they be.  
First, if there be onely a naked show of a promise, and yet no promise indeed.  
Secondly, if any other thing be promised then marriage.  
Thirdly, if the promise be convinced to be mere hypocritical or forced.  
Fourthly, if one of the parties alone do promise, and not both.  
Fiftly, if it were made between other creatures, or promisons, or between more then one man and one woman.  
sixthly, if the persons contracted, or either of them, be altogether unfit for marriage.  
seventhly, if either of them be formerly betrothed, or haue committed adultery after the Contract, or be allied, or of kin, or for any other cause not at liberty to marry.  
Eightly, if there lack the consent of the parents.  
If all or any of these be undoubtedly known, and clearly proved, they do jointly and●…rally frustrate or nullify the Contract, so 〈…〉 Magistrate may lawfully dissolve the sam●… set the parties at liberty. But contrarily, 〈…〉 these concur and accord, the Contract ●…uiolable as marriage itself: neither 〈…〉 parties be set at liberty by themselves, or 〈…〉 power whatsoever, because this Contract, 〈…〉 uerie parcel thereof, is in the Lord, it 〈…〉 sacred ordinance of GOD, as it cann●… haue special use and fruit among his S●… so now it is time to declare and te●… same.  
First therefore it serveth as a strong b●… pull back the force and headiness of 〈…〉 natural, and brutish lust. For if this C●… be holily and dutifully kept, according 〈…〉 former doctrine, it would never come 〈…〉 that any person, man or woman, should their bodies suddenly, or hastily vpon eu●… stigation of lust, like bruit beasts, but 〈…〉 willingly in all modesty and sobriet●… sufficient time of deliberation, for the 〈…〉 and accomplishing of this necessary and Contract: which is ordained to this end men might haue sufficient time of del●… on, to learn all the uses and abuses, al c●…dities and incommodities, all comforts 〈…〉 comforts, with all duties and breaches●…ties, that can fall in the honourable est●… marriage.  
Secondly, it serveth to discover betimes, and in good season, all sorts of impediments& lets that may or ought to hinder the marriage that is promised. Hence came that ancient& most excellent custom of asking the banes of matrimony thrice, on three several daies, to the end that every material defect might be learned in time when it might be remedied, rather then after marriage accomplished, when it is remediless.  
Thirdly, it serveth for the keeping and preservation of honest chastity; seeing by this means, not onely former promises and contracts, but also fornications( if any haue been) and adulteries, may be descried and discerned. For after joseph was contracted, before he was married, his wife was found to be with child; though without ill demeanour on her part, yet it made joseph so afraid, that he had intended in his heart privately to relinquish& forsake her, and had so done indeed, had not Gods angel commanded the contrary. nevertheless, it was the Contract that discovered this truth,& so preserved Maries virginity, that the Scripture might be fulfilled, which saith, A Virgin shall conceive, &c. If this were not, men might vpon knowledge or ignorance make two several contracts with several persons, and commit fornication and adultery with other mens wives, either betrothed or married, and so lose their honesty& chastity, to their great infamy and hindrance.  
4. Last of all, it serveth to condemn an●…uoyd all private Contracts, and secret marriag●… and contrarily, to justify and grace the ho●…rable estate of marriage, as well in the beg●…ning, as in the end thereof, that all things●…ching the same might be begun, conti●… and finished in the Lord, according to his c●…mandement, that his promised blessings mi●… ensue vpon it accordingly.  
This being done, the parents and parties 〈…〉 to be charged in the name of God, as they 〈…〉 answer at the day of iudgement, plainly to 〈…〉 wray and declare, if they know any of the f●… said impediments in themselves, or in t●… children, for which this Contract ought not 〈…〉 be made. If they say, they know none, 〈…〉 if they declare none, then the consent of 〈…〉 parents is to be demanded: which if they ye 〈…〉 then the consent of the parties is also to be 〈…〉 quired. And so the parties are to be betro●… and affianced in these words, or such like:  I. N. do willingly promise to marry thee N●… God will, and I live, whensoever our pa●… shall think good, and meet: till which 〈…〉 I take thee for my onely betrothed 〈…〉 and thereto plight thee my troth. I●… name of the Father, the son, and the 〈…〉 Ghost: So be it. 
The same is to be done by the woman, 〈…〉 namely onely changed, and al in the presence of the parents, kinsfolks and friends. After this, the parents are to be admonished, to set and appoint the day of marriage neither too near, nor too far off, but to appoint a competent space of time, that it may be sufficient for the learning and trial of all lets and impediments whereby promised marriage might be hindered, and yet give no occasion by reason of the length thereof, to provoke the parties to incontinency. In the mean time, the parties affianced, are to be admonished to abstain from the use of marriage, and to behave themselves wisely, chastened, lovingly, and soberly, till the day appointed do come. And so with a psalm and prayer to conclude the holy action. Now that there should be a competent space between the time of the Contract, and the day of marriage it is very necessary for these causes.  
1. That there might be some preparation for the things pertaining to house-keeping, between that time and the celebrating of marriage: but this is not a chief cause.  
2. Because the Lord would by this means make a difference betwixt bruit beasts& men, and betwixt the profane& his children. For they even as beasts, do after a beastlike manner, beingled by a natural instinct& motion come together: but God will haue this difference, whereby his children should be severed from that brutish manner, in that they should haue a certain distance of time between the 〈…〉 of affection, and enjoying one of another 〈…〉 a more near joining of one unto anothe●…  
3. That they should on that time think●… the causes why they are to mary, and●…ties of marriage. For many enter therei●… considering at all of the great duties belo●… to them in the same, nor thinking of the●…bles and afflictions that follow marriage 〈…〉 the Lord would haue these things though●… and a consideration to be had, both of the●…ses of marriage, and the duties to be per●… and the troubles to be undergone.  
A good and carcfull householder so orde●… and frameth his household, as it may m●… appear, that it is in dead the house of a f●…full Christian, and that he himself is as a p●…ouer his family, that he instructeth it d●… ly in the fear of God, and keepeth it in 〈…〉 and godly discipline by continual exe●… godliness. So that in his house, you shall 〈…〉 the chased wife, the shame-faced, pla●… modest wife, decked without as she is 〈…〉 no painted nor masked thing, rendering 〈…〉 obedience to her husband, and having a●…full eye vpon her family, seruants and ch●… the master, father, and husband; the ch●… and seruants; every one likewise in his d●… employing himself sincerely in his 〈…〉 and office, approving his doings as b●… GOD.  
Now, like as in the mind there are such 
Froward wicked qualities of the mind. 1. Cor. 5. 10, 11. and 6. 9. Gal. 5. 19. 20. 21. 2. Tim. 3. 2. 3. 4. 5.  virtues, as wee haue before spoken of: so are there in it also noisome wicked vices and detractions, as ungodliness, despising of Gods word, unbelief, idolatry, superstition, ignorance, churlishness, lying, falsehood, hypocrisy, unrighteousness, swearing, backbiting, mistemperance, drunkenness, gluttony, covetousness, unchastity, vnshamefastnesse, misnourture, rashness, furiousness, wantonness, pride, presumption, vainglory, chiding, brawling, and vnhandsomnesse. Who so now chooseth him a wife, or she a husband, that is infected and tangled with such noisome vices, he seeketh not a spouse, or shee a husband, for a right, peaceable, good, honest, and christian life: but an hell, a painfulness, and destruction of all expedient, quiet, and virtuous living: but specially, there is little good to be hoped for of him or her, whereas ungodliness and contempt of the word remaineth. For like as the fear of God draweth the whole garland of virtues with it: so ungodliness and despising of God word, bring all 'vice& abominations; yea, and shutteth up the way to amendment.  
When these points and rules are duly and warily observed on either part, they may join together, and say as Laban and Bethuel said, This cometh of the Lord, therefore we will not speak against it. Oh how happy are those in whom faith, love and godliness are married together, before they marry themselu●… none of these carnal, cloudy, and whi●… marriages can say, that godliness was 〈…〉 and bidden to the bridal, and therefore 〈…〉 blessings which are promised to Godli●… fly from them.  
2. After the riches of the mind, doe●…ches of the body follow next: of which 〈…〉 
2. The riches of the body.  a comely, beautiful, or well favoured b●… health, a convenient age, &c. A beautifu●… is such a one, as is of right form and 〈…〉 
beauty.  meet, and of strength to bear children, 〈…〉 govern an house; even such a one as b●… man and woman can find in their hea●… feignedly to love above all other, and to b●…tent withall, &c. As concerning the be comeliness of the body( where there is 〈…〉 good property or quality beside) S●… saith, Pro. 31. 30. favour is deceitful, a●…tie is vanity: but the woman that fea●… Lord, she shall be praised. And Pro. 11. 22, 〈…〉 jewel of gold in a swines snout: so is a faire 〈…〉 which lacketh discretion, or is of vncome●…hauiour, and hath not wit nor gouern●… behave herself. For beauty is a frail g●… a slippery, and more profitable to those behold it, then to those that haue it.  
The beautiful woman can take no 〈…〉 pleasure in beauty, but a little as it we●… glass, and yet incontinently she forgetteth 〈…〉 she beholded and saw: and yet it is many 〈…〉 both to herself and to them that behold her beauty a provocation to much evil. She that is faire waxeth proud of it, and he that doth behold her becometh subject unto filthy love. But in the mind( which is judged to be the man) consist the true lineaments and properties of fairness, which entice and provoke spiritual and heavenly love, being mixed with nothing that is shameful, either to be done or spoken. And therefore there is no man so far without wit, that had not rather haue her which is foul and hard favoured, but yet is honest& virtuous, then to haue her which is faire and unhonest, and also irreligious.  
happy, and twice happy is that man and that woman that are coupled in marriage with a godly and virtuous mate and bedfellow; they are doubtless greatly blessed of God. For house and riches are the inheritance of the fathers, but a prudent Wife cometh of the Lord. They therefore are not well in their wits, but greatly deceive themselves that make choice of wives, or Husbands, having regard onely to their Stature, comeliness of parsonage, or to their beauty, and esteem not more the riches of the mind.  
Health also must be considered in their choice, least otherwise great inconveniences come thereby, and least the whole house be poisoned and infected. But wee speak here of contagious sicknesses, and not of such common infirmities and usual diseases, that both men 〈…〉 women are subject unto. As of mad●… frenzy, french pocks, or such like: which●…rie wise man and woman doth utterly dete●….  
nevertheless, where any married p●… are now together, and be visited with 〈…〉 such diseases, they must one comfort and●…fer with the other, as they are now one●…die, &c.  
To haue temporal preferments, is 〈…〉 born of noble parents, or to come of wor●…full stock, to haue lands, livings, riches, g●…fices, gains, or occupyings, and such like. 〈…〉 the chiefest nobility, and most worthy of●…mendation, is indeed to be noble in virtue 〈…〉 good works, manners and conditions. Bu●… born of gentiliue, and to use and behave 〈…〉 self vngently, is even as much as to s●… himself and his kindred.  
Such therefore as purpose to mary, 〈…〉 carefully to foresee and look to this m●… least being too greedy of honour, wors●… wealth, and intending to haue the Gold, 〈…〉 catch the hot coals, and burn thems●… without recovery: for a man may buy gold●… 
choose a wife for virtue onely. Pro. 19. 14.  dear( as we usually say.) For temporal g●… sak●, the matter miscarieth, and is in dang●…  
There is sometime great wealth, but 〈…〉 little honesty, and less good conscience i●… gathered together. And with the same 〈…〉 will not continue always prosperity, pea●… quietness. Many so trust to their wealth, as that they will not frame themselves to any lawful calling, neither will they learn any: therefore also can they do nothing to profit their country, and the common-wealth, but live idly and daintily, and with pride, riot, excess,& honesty do quickly waste that which hath been long in gathering together. Now, when there is alway taking from the heap, and nothing laid thereto, it wasteth away in process of time, how great soever it hath been. Then followeth poverty: yea, an intolerable, and unpatient poverty: for they that now lavish and spend prodigally altogether, haue had no necessity hitherto, but flowed in all wealth: therefore after such a sunshine there cometh ever an extreme heat, and thenceforth begin they to warm themselves at the bare leaves, and to spare when all is spent.  
Such then as in their choice look to the multitude of goods, and regard not how they were gotten, and whence they came, haue customably such smoky hats set vpon their heads, that all the water in the river cannot wash away the corruption thereof. For goods without God, honesty, and good conscience, are deadly poy●… on, and the bodily divell himself. Yea, goods ●… nd riches in the hand of an vndiscre eat and ignorant man are as a sharp knife in the hand of a thild, that doth no good therewith, but wound& hurt himself. Wherefore every man and every woman in their election c●… haue more respect to virtue, godliness, ●…tion and knowledge, then to riches. Mo●… an hand that is occupied and winneth●…teth his living godly, christianly, and h●… doth far excel any riches that are wo●… though the world esteem them happy 〈…〉 live in wealth, ease, and idleness: yet t●… Ghost approveth& alloweth them best 〈…〉 of the mean profit of their labours. Ps. 1●…  
And this also, is a very necessary po●… 
seek no match in marriage above thy degree.  observed, that the man choose such a 〈…〉 and the woman such a man, as that th●… quality betwixt them both, in blood& 〈…〉  
For by how much the greater and s●… 
equality in marriage to be respected.  the coniunction is of the husband and 〈…〉 so much the more ought eucrie one to p●… to be indifferently matched: and truth quality of marriage,, is in two special 〈…〉 be considered: to wit, estate and age. 〈…〉 two horses, or two oxen of unequal sta●… not be coupled under one selfe same y●… noble woman matching with a man 〈…〉 estate; or contrarily, a Gentleman 〈…〉 beggar, cannot be consorted and w●…ched under the bands of wedlock. 〈…〉 when it happeneth that a man marrieth 〈…〉 man of so high a birth, he ought( not for●… that he is her husband) more to honou●… steeme of her, then of his equal, or of●…mener parentage:& not only to acco●… his companion in love, and in his life, but( in diuers actions of public apparance) to hold her his superior. Which honour is not yet accompanied with reverence, as is that which for manners sake we are wont to do to others. And she ought to consider, that no distinction or difference of birth and nobility can be so great, but that the league which both Gods ordinance& nature hath ordained betwixt men& women far exceedeth it: for by nature woman was made mans subject. But if a man shall take to wife an inferior or mean woman, he also ought to weigh, that matrimony maketh equal many differences: and further, that he hath not taken her for a slave or seruant, but for a fellow and companion of his life. And seeing that election 
Of the chois● of a wife.  or choice, is nothing else, but to take a thing meet and convenient to the end it is prepared for: therefore every one that must choose ought to regard the end,& to know what thing is convenient for it. So that it is needful that he be wise and discreet, or else he cannot dispose it, nor perceive what thing is convenient for it. Therefore, if a man would advisedly consider that he is to live with his wife continually, and shee with him, he would then be very circumspectly in the choice of her, which choice maketh either very much for his felicity and comfort, or else for his great misery& discomfort. For by how much the more a thing is united and knit unto man, so much the more it may either help him, if it be good, or hind●… him, if it be evil. Those damages and hu●… which are inwardly in the body, are worse the 〈…〉 those which are without the bodies: and thos●… of the soul, then those of the body: and li●…wise men do judge of those things which 〈…〉 called good.  
But peradventure it may seem unto some that these things are not universally true. F●… unto some the loss of their goods is more th●… the loss of their health. But this thing do●… not arise or happen of the goods or money 〈…〉 self, but because some man doth persuade hi●… self, that to loose his goods is a thing intolerable. And yet for al that, goods are not of mo●… estimation, then is life or health: but it is a m●… affection that doth rule in this thing. A●… therefore it seemeth less to some, to be dri●… out of a kingdom, then to other some to loo●… a small portion of their possessions. Some w●… reuenge a word most cruelly, and some othe●… well beaten and buffeted, will not reuenge 〈…〉 at all.  
All these things do proceed and come 〈…〉 the soul, which is most inwardly joined a●… knit unto a man, and hath more power in h●… then the body.  
If it be then of so great importance, what●…ner of friend thou haue to live commodio●… or incommodiously withall, which shall n●… otherwise dwell or be in the self same chambe●… bed, or house with thee, but that thou mayest shake him off at thy pleasure: how much more oughtest thou to take heed, when thou choosest thee a wife, which must be continually conversant with thee, at thy table, in thy chamber, in bed, in thy secrets, and finally, in thy heart and breast? If thou go from home, thou dost commit thy house, thy family, thy goods, and thy children( of all other things the most pleasant) unto her: she is the last that leaveth thee at thy departing, and the first that receiveth thee at thy returning: thou departest from her with sweet embracements and kisses, and with sweet kisses and embracements she receiveth thee at thy return home: unto her thou disclosest thy ioy and heaviness. So that it is an heavenly life to be conversant, and in company with those that a man delighteth in and loveth. But it is a calamity infernal, to be bound and forced to see those things that a man doth greatly hate and abhor, or to be in company with those that a man would not be withall, and yet cannot be separated nor depart from them.  
Hereof cometh, as wee do see in some marriages, so great ruins, so wicked and vile deeds, as maims, and murders committed by such desperate persons as are loth to keep, and yet cannot lawfully refuse nor leave them.  
Therefore young folkes ought not to be too rash and hasty in their choice, but to haue 〈…〉 good aduise and direction of their pare●… and trusty friends in this behalf, who h●… better iudgement, and are more free from t●… motions of all affections then they are, A●… they must take heed lest following the lig●… and corrupt iudgement of their own affec●…ons and mindes, they change not a short del●…tation and pleasure into a continual so●… and repentance. For we learn by great and c●…tinuall use and experience of things, that the s●…cret contracts made between those that 〈…〉 young, do seldom prosper, whereas contra●…wise, those marriages that are made and stab●…shed by the aduise of wise and religious pare●… do prosper well.  
But specially and before all things, such 〈…〉 purpose to marry, must faithfully with feru●…nesse, and steadfast belief,( without ceas●… make their intercession and prayer unto G●… 
● good wife is ●bove all ●hings to be ●raued of God ●y prayer.  to whom all hearts are open and known, 〈…〉 he would not suffer them to go amiss, bu●… a tender father) help and direct them to m●… a right choice, so as they may live honest●… and prosperously, as good Christians ought 〈…〉 his glory, and their own comfort. For t●… purpose, there is a notable example of Ele●… Abrahams seruant, who being sent to get 〈…〉 make choice of a wife for isaac his mast●… son, beginneth his matter with prayer. Ge●… 24. 12. &c. So did isaac also, as it appeareth 〈…〉 the same Chapter, verse 63. When any haue determined with themselves to mary, and haue used all diligence thereto required, they must desire of God, by humble and earnest prayer, good and prosperous success: in whose hand and power it is to give it, so doubtless he will effect it; if they above all other things shall haue an undoubted hope and confidence in him. For if they, after that they haue settled themselves, and haue satisfied their appetites, shall then resort unto God by prayer, desiring him that they may obtain the thing that they most desire: it appeareth that they would make him the Minister of their voluptuous desires and pleasures; and so doing, their vows and prayers become most manifest blasphemy.  
And therefore a man should not come unto marriage as unto a profane thing, with a loose and unprepared heart, but with a quire, and well purged mind, as to a thing most sacred and holy. For matrimony doth not consist onely in the coniunction of the body, neither yet in dancing, nor banqueting, proceeding and brought unto us with many other things from the Gentiles: but it should rather beseem Christians, most studiously to pray unto God, that so weighty a thing as Matrimony is might haue good and prosperous success. For Matrimony is a thing sanctified of God, 
Heb. 13. 4.  the which willeth the matrimonial embracements to be chast, the bed to be undefiled, and their progeny unspotted:& it is after the m●… S. Paul, a sign of the great mystery where●… Christ doth indissolubly unite himself 〈…〉 
Eph. 5. 25. 26. 27  his Church. Therefore thou oughtest so 〈…〉 as shall lye in thee, to lift up thy mind, and 〈…〉 member how great and worthy an image 〈…〉 dost represent,& that thy wife shall be un●… as the Church, and thou unto her as Ch●… therefore thou shouldst show thyself 〈…〉 her, as Christ shewed himself unto his Ch●… The love of Christ unto his Church is i●…dible, and thy love also to thy wife ought 〈…〉 most effectual.  
society, and to live together, is the 〈…〉 surest and strongest knot, to knit& ioyne●…tie and love among men, and beasts themse●…  
There can be no greater society or co●…ny, then is between a man and his wife: 〈…〉 house, whose goods, whose chamber,& 〈…〉 common, their children are common, and 〈…〉 themselves partakers of all good and euill●…cesse, of prosperity and adversity: the w●… society and fellowship, were sufficient to 〈…〉 and provoke him that loveth not his wife, 〈…〉 love and benevolence. And what company 〈…〉 love shall a man look to haue of him th●…ueth not his wife? There are, that in love 〈…〉 amity look for gain, as the vile Epicure●… unworthy to be beloved, men which love th●… selves, and not their friends. And if wee 〈…〉 regard unto commodity and profit, the●… nothing that giveth so much as doth a good wife, no not horses, oxen, seruants or farms: for a mans wife is the fellow and comforter of all cares and thoughts, and doth more faithful and true service unto him, then either maid-seruant or man-seruant, which do serve men for fear, or else for wages: but thy wife will be lead onely by love, and therefore she doth every thing better then all other.  
And this doth God declare, saying: Let us make Adam a helper like unto himself: By the Helper, is signified the utility and profit of the service, and by the similitude and likeness are signified love and helpfulness. For a seruant and he that is hired are insufficient to supply that place, there can neither be so much love, and ability to minister help and comfort to a man, as will be found in a faithful Wife.  
The child is part of the father, and through a natural pity, they love each other: but yet the wife is more annexed& joined to her husband. The father doth labour and taketh pain for his children, but the children seldom labour or take pains for their fathers, and often times are sent to inhabit and dwell in other mens houses, whereby in a manner it appeareth, that their streight and fast society doth dissolve and break: but the Wife clean contrary, doth continually take pains for her husband, who may neither( as long as shee liveth) change house nor bed. If commodity and profit be looked for, no commodity excelleth this 〈…〉 thou shalt love thy life, thou shalt live 〈…〉 pleasantly, if not, thy life will be most miser●… and wretched. For there is nothing so sh●… nor so bitter, as to hate the thing that doth●…uour and love thee, nor any thing more happ●… then to love him that loveth thee. Theref●… love, that thou mayest be loved.  
Now we will in few words show the o●…ons of wedlock, why and wherefore it 〈…〉 ordained, and for what purpose it should 〈…〉 contracted; that every man and woman 〈…〉 the better understand to what thing they●…sent, when either of them granteth to m●… the other.  
doubtless it cannot otherwise be, but 〈…〉 marriage, which was ordained of such an●…cellent author, as of God himself, and in 〈…〉 a worthy place, as Paradise; and of such ancient time, as in the state of Adams 〈…〉 eves innocency, and after such a notable●…der, must likewise haue special causes, for ordinance of it. Therefore the holy Scrip●… doth declare chiefly three causes the●… The first is, the procreation, begetting, 〈…〉 bringing up of children. Gen. 1. 27. 28.& 9●… 
Three causes of Marriage.  For in the children do the parents live( ●… a sort) even after death.  
And, if they be well and virtuously bro●… up God is greatly honoured by them, the c●…mon wealth is advanced: yea, their parents 〈…〉 all other faire the better for them. For they are their parents comfort next unto God: their ioy, staff, and upholding of their age: and therefore parents ought to begin betimes to plant virtue in their childrens breasts: for late sowing bringeth sometimes a late, but never an apt harvest: young branches will bow as a man will haue them: but old trees will sooner break then bow, &c. But more of this shall be said after, in the duty of parents.  
Although marriage be a holy and sanctified ordinance, yet none may use the benefit of it, 
Psal. 51. 5.  without some acknowledgement of original sin, in that vacleannes may be practised therein, which should cause Gods children to use this means with as much chastity as may be, and husband and wife to keep themselves together in the fear of God, and in all modesty and sobriety. If then in marriage itself there be such mischiefs, what hellish mischief is ther in those lusts, which are not repressed with these considerations? So that marriage is not a mad and dissolute estate, to give liberty to their wives in vncleannes, nor wives to consent with their husbands in impurity, by immoderate, intemperate, or excessive lust.  
Many think they cannot sin in this behalf if they pass not their own wives: but they may make their marriage polluted and defiled, if they use it without prayer and soberness. &c. 1. Tim. 4. 4. 5.  
Therefore the husband is to forbe●… company of his wife, when it is with he●… is common to women, &c. Ezechiel, 〈…〉 Leuiticus 18. 19. 24. 27. 29. and 29. 18. 〈…〉 was one of the sins for which the Lord●…ted out the canaanites out of their land.  
The second occasion why marriage w●… 
The 2. cause. wedlock lawful for such as haue not the gift of chastity.  dained, was, that the wife might be a lawf●…medie to avoid whoredom, fornication, 〈…〉 all filthy unclean lusts. 1. Cor. 7. 2, 3.& c. ●…ching this point, I will say no more: for 〈…〉 handled at large by others already, and 〈…〉 else where sufficiently discoursed of it.  
The third and last cause was, for mans●…moditie, 
The 3. cause.  to the end to avoid the inconue●… of solitariness, that the one may help& ●…fort the other, in sickness, in affliction, 〈…〉 all household cares, and trouble, as edu●… of children, and keeping the family in 〈…〉 For this cause, old men and old women 〈…〉 lawfully marry. So that a wife is called by s●… himself, an Helper, and not an impedime●… a necessary evil, as some unadvisedly do 〈…〉 and as other some say: It is better to bu●… wife, then to marry one: again, if we co●… without women, we should be without g●… troubles.  
These and such like sayings, tending to 〈…〉 
This is often found most true: that such as are contemners of marriage, are most offenders against marriage, and live most vnchastly  dispraise of women, some maliciously and discreetly do vomit out, contrary to the 〈…〉 of the holy Ghost, who saith, that shee 〈…〉 ordained as a Helper, and not a hinderer. And if they be otherwise, it is for the most part, through the fault, and want of discretion, and lack of good government in the husband. For married folkes, for two eyes, haue four: and for two hands as many more: which being joined together, they may the more easily dispatch their handy business, and household affairs.  
For like as a man having one hand or one foot, if by any means he get himself an other, may thereby the more easily lay hold on what he listeth, or go whither he will: even so, he that hath married a wife, shall more easily enjoy the healthful pleasures, and profitable commodities of this present life. For in trouble, the one is a comfort to the other, in adversity, the one a refreshing unto the other: yea, and in all their life, the one is a help and succour to the other.  
Most true it is, that women are as men are, reasonable creatures, and haue flexible wits both to good and evil, the which with use, discretion, and good counsel, may be altered and turned. And although there be some evil and lewd women, yet that doth no more prove the malice of their nature, then of men. And therefore the more ridiculous and foolish are they, that haue inveighed against the whole sex for a few evil: and haue not with like fury, vituperated and dispraised all mankind, because part of them are theeues murtherers, and 〈…〉 like wicked livers.  
But the marriage and company of●…band and wife, is made amiable, sweet,& 〈…〉 fortable, by these five means: by god●… virtue, mutual forbearing, mutual lo●… by dutifulness performed busily and god●… both sides.  
1. godliness, of right holdeth the 〈…〉 place. For there is no stable and stedfas●…ship, unless it haue his beginning from 〈…〉 and therefore must godliness needs s●… fore the rest. For when couples haue d●…ned to obey God, all things afterward b●… more easy.  
2. virtue and honest conditions, 〈…〉 mutual delight between man and 〈…〉 when virtue is exercised, it maketh c●…tion of living more amiable.  
3. mutual forbearing, whereby we●… good worth one anothers conditions,& 〈…〉 is very needful. For in this weakness 〈…〉 ture there happen many scapes, wh●… breed strife, if they be not covered by 〈…〉 forbearing.  
4. mutual love having his begin●… godliness and true virtue, maketh the 〈…〉 and wife not to be too sharp sighted i●…ing into one anothers faults: but th●… things either they mark not, or if they 〈…〉 them they cover them with love. 〈…〉 covereth a multitude of sins, 1 Peter 4. 8. Prou. 10. 12.  
5 duty performed godlily, carefully, and cheerfully on both sides, maketh the marriage yoke light and sweet. For when man and Wife mark one another, and find like heedfulness and buxomnesse in their duty, both their company is made more pleasant, and they are the more stirred up on both sides to render dutifulness, that the one may requited the other alike. Where these five duties be not, the company of their life is both loathsome and bitter, or rather more sharp then death. Therefore the godly couples must do their endeavour that these virtues may be seen in their life continually for ever.  
Now we will( through Gods assistance) say something concerning the three several points contained in this duty, and mentioned in the beginning hereof, and so end this duty.  
1 The first whereof is, that the Husband must live with his Wife according to knowledge. The point of Doctrine is most plainly proved by the Apostle Peter, where he saith, 
1 Peter. 3. 7. By Honour is meant, that the Husband ought to sustain and relieve the wants of his Wife, to support, uphold, and bear with her infirmities, as the weaker vessel  Ye Husbands dwell with your wives as men of knowledge, giuing honour unto the Woman as unto the weaker vessel, even as they which are heirs together of the grace of life, that your prayers be not interrupted. Whereby he teacheth the Husband his duty, to wit, that the more understanding and wisdom God hath endued him with, the more wisely and circumspectly 〈…〉 ought to behave himself in the bearing 〈…〉 discommodities, which through his W● weakness, oftentimes cause some jar 〈…〉 dislike one to the other. nevertheless, th●… she be by nature weaker then he, yet she●… excellent instrument for him, made for 〈…〉 profitable use: whereupon it followeth, 〈…〉 she is not therefore to be neglected b●… she is weak, but on the contrary part, 〈…〉 ought to be so much the more cared for l●… as a vessel the weaker it is, the more it is 〈…〉 favoured and spared, if we will haue it to●…nue: even so a wife, because of her infir●… is so much the more to be born withall of 〈…〉 husband. 1. Pet. 3. 7. And for so much as 〈…〉 husband and wife are equal, in that whi●… the chiefest, that is to say, in that gracious 〈…〉 free benefit, whereby they haue everlasting 〈…〉 given them, though otherwise I confess 〈…〉 quall, as touching the governance and c●…sation at home, the wife is not to be disp●… although she be weak. And besides, all●…lings 
Besides the prayers had with their family, they must ●ray privately. Gen. 25. 21. 1. Cor. 7. 3. 4. 5.  and chidings must be eschewed and 〈…〉 way, because they hinder prayers, and the 〈…〉 service of God, whereunto both the hu●… and the wife are equally called.  
Also for the more confirmation of this po●… the Apostle Paul likewise saith: Let the●…band give unto the wife due benevolence, 〈…〉 likewise also the wife unto the husband: 〈…〉 wife hath not power of her own body but the husband: and likewise also the husband hath not the power of his own body but the wife. Defraud not one another, except it be with consent for a time, that ye may give yourselves to fasting and prayer, and again come together, that satan tempt you not for your incontinency. Which is, as if the Apostle should say, the parties married must with singular affection entirely love one the other, for that they are each in others power, as touching the body: so that they may not defraud one another, except the one abstain from the other by mutual consent, that they may the better give themselves to prayer, wherein notwithstanding, they must consider what is expedient, lest by this long breaking off as it were, from marriage, they be stirred up to incontinency.  
The second point, is, that the husband should not be bitter, fierce, or cruel unto his wife: which point is proved by the said Apostle, saying: Husbands love your wives, and 
Coloss. 3. 19.  be not bitter unto them.  
First, and above all things, the husband 
Anger in a husband is a 'vice.  must be circumspectly to keep the band of love, and beware that there never spring up the ●… oote of bitterness betwixt him and his wife. ●… f at any time there happen to arise any cause 
The roote of bitterness to be weeded out with the spade of patience.  ●… f vnkindnesse betwixt them,( as it is vnpossi●… le always to be free from it) then he must be ●… refull to weed up the same with all lenity, gentleness, and patience, and never 〈…〉 himself nor his wife to sleep in disple●… Ephesians, 4. 26. And if he shall haue occ●… 
How& when the husband ought to reprove.  to speak sharply, and sometimes to rep●… he must beware that he do not the 〈…〉 in the presence of other: but let him keep●… words until a convenient time,( which i●… point of a wise man) and then utter t●… the spirit of meekness, and in the spirit●… fect love: and he must not let sometime●…uer faults, and wink at them, if they be great and intolerable. whatsoever l●… 
faults sometimes must be covered with love.  mischance shall happen unto him, let hi●… it patiently, and bear it cheerfully: yea, t●… the same should come partly through hi●… negligence, yet let it rather be a louing●…ning to take better heed in time to come●… a cause of sorrow for that which is past, 〈…〉 not be holpen.  
every wise man by his own expe●… 
Not to take vnkindnesse for every trifle.  knoweth, that he is in this life subject 〈…〉 inconveniences, and that of nature he i●… to displeasure, and ready to take vnk●… for every trifle, and specially with 〈…〉 friends, yea soonest with his loving w●… is lothest to displease him. Let him t●… beware of this cankered corruption, 〈…〉 cider that he ought most of all, in love 〈…〉 with his wife, according to Christs exa●… wards his Church, who gave himself 〈…〉 he might sanctify it, and cleanse it by the 〈…〉 of water through the word: That he might make it unto himself a glorious Church, not having spot or wrinkle, or any such thing: but that it 
Ephes. 5. 25. 26. 27. 28. 29.  should be holy and without blame: So ought men to love their wives as their own body: he that loveth his wife, loveth himself. For no man yet ever hated his own flesh, but nourisheth and cherisheth it, even as the Lord doth the Church. As if the Apostle had said: The husbands duty ●… to love their wives as themselves, of which 
The husband is to the wife in Gods stead.  love, the love of Christ toward his Church is a lively pattern. And because many husbands pretend the infirmities of their wives, to excuse their own hardness and cruelty, the Apostle willeth them to mark what maner of Church it was, when Christ joined it to himself, and how he doth not onely not loath all her filth and uncleanness, but ceaseth not to wipe the same away with his cleannesse, until he haue wholly purged it, and made it holy. And seeing that every man loveth himself even of nature: therefore( saith the Apostle) the husband shall strive against nature, if he love not his wife: which he proveth, first by the mystical knit●… king of Christ and the Church together, and ●… hen by the ordinance of GOD, who saith, that the husband and wife are one: that is, ●… ot to be divided.  
The husband is always to remember, that 
Husbands may not be rigorous towards their wives, especially when they be new married. Pro. 20. 3.  ●… e be not fierce, rigorous, hasty, nor disordered with his wife: for then there will never be unity and concord betwixt them. If the 〈…〉 do not learn to keep silence, and the husba●… to haue patience, it shall rather be the dwell●… of fools, then the house of friends. For whe●… the husband wanteth wisdom to gouer●… and the wife patience to suffer, they shall 〈…〉 forced( it is to be feared) in continuance 〈…〉 time, to part house, or else every day to be i●… ring and brawling.  
every married man ought also to reme●… 
The Wife is not to be used or entreated as a handmaid or seruant, but as a fellow. Pro. 8. 7.& 14. 9.& 15. 5.& 18. 2.& 27. 22. Pro. 9. 9.& 19. 25. Gen. 16. 6.  this, that either his wife is wise and religi●… else she is foolish and irreligious. If he be●…ched with a wife that is sottish, foolish, and●…norant of God and his word, it will little a●… or profit him to reprehend or chide he●… he be married to one that is wise and relig●… and knoweth her duty out of Gods word, 〈…〉 one sharp and discreet word is sufficient 〈…〉 cause if a woman be not corrected, by 〈…〉 which is wisely and discreetly said, she w●… uer amend by that which is threatened. W●… the wife shall be inflamed with ire, wrath●…lice, or envy, the husband ought to suffer 〈…〉 and after the heat is somewhat cooled, and 〈…〉 flamme quenched, then mildly to admonish 〈…〉 for if she once begin to lose her shamefu●… in the presence of her husband, then it is l●… that there will often follow braulings and●…rels betwixt them. And as the husband 〈…〉 at all times to shun braulings and quarre●… with his wife, so much more he ought to 〈…〉 the same, when they shall be newly married. For if at the beginning shee shall haue cause to abhor and hate him, then late or never will she return to love him faithfully. Therefore at the beginning of their marriage, the wise and discreet husband ought to use all good means to win the good liking of his wife towards him: for if then their love be fixed and truly settled one towards the other, although afterwards they come to some household words and grudgings, yet it proceedeth but of some new unkindness, and not of old rooted hatred, and 
The falling out of louers is the renewing of love.  therefore the sooner remedied. For love and hatred be mortal enemies, and the first of them that taketh place in the hart, there it remaineth adweller, for the most part all the dayes of life: in such wise, that the first love may depart from the person, but yet it will never be forgotten at the heart. But if the wife from the beginning of marriage, do take the heart to loath and abhor her husband, then a miserable life will follow to them both. For although the husband shall haue power to force his wife, to fear and obey him, yet he shall never haue strength to force her to love him.  
Some husbands do boast themselves to be served, feared, and obeyed in their houses, because the wife that abhorreth, doth fear and serve her husband: but shee that indeed liketh, doth love him and cherish him. As the wife ought with great care to endeavour and by all good means to labour to be in fauou●… grace with her husband: so likewise the●… band ought to fear to be in disgrace and●… king with his wife: for if shee do once de●…mine to fix and settle her eyes and liking 〈…〉 on another, then many inconveniences wi●…sue and follow.  
The husband ought not to be satisfied 〈…〉 the use of his wives body, but in that he 〈…〉 also the possession of her will and affect●… for it sufficeth not that they be married, 〈…〉 that they be well married, and live Christi●… together, and be very well contented. A●… therefore the husband that is not beloved his wife, holdeth his goods in danger, his 〈…〉 in suspicion, his credit in balance, and 〈…〉 sometime his life in peril; because it is 〈…〉 to beleeue that shee desireth not long li●… to her husband, with whom shee passeth 〈…〉 so tedious and irksome. And if any vn●…nesse or displeasure should happen to be any time betwixt the husband and his w●… neither of them ought to impart, or to 〈…〉 it known unto any one of their neighb●… for if they be such as wish them evil, they 〈…〉 rejoice at it,& if they be such as wish the●… then they minister matter whereof to t●…  
That husband that is matched and 〈…〉 
That man is miserable that is married unto a foolish woman.  encounter with a wife that is dizzard, a 〈…〉 a babbler, light of behaviour, a glutton, ●…der, slothful, a gather abroad, vnt●… jealous, or dissolute, &c. it were better for him to be a slave to some honest man, then a husband to such a wife.  
The best rule that a man may hold and practise with his wife to guard and govern her, is to admonish her often, and to give her good instructions, to reprehend her seldom, never to lay violent hands on her, but if shee be good and dutiful, to favour her, to the end shee may continue so: and if shee be shrewish and wayward, mildly to suffer her, to the end that she wax not worse. But some husbands be of so sour a nature, and so unpleasant in their behaviour, that they can hardly be loved, no not of their wives, their countenance is so lowering, their company so currish, that they seem angry even when they be best pleased: they cannot speak faire, scarce will they laugh when their wives laugh vpon them: a man would say, they were born in an angry hour.  
This is also a duty not to be forgotten, 
Husbands must provide things necessary for the house. A mans house will continue by provision before hand, and by order in his expenses. Rom. 12. 17. 1 Tim. 5. 8.  namely, that husbands be diligent and careful to make provision for their houses, to cloth their wives decently, to bring up their children virtuously, and to pay their seruants duly: because that in voluntary matters men may be negligent, but the necessities of their house do neither suffer negligence nor forgetfulness. The duty of the husband is to get goods: and of the wife to gather them together, and save them. The duty of the husband is to travell abroad to seek living: and the wives duty is to 〈…〉 
But where disorder is in a house, it cannot endure.  the house. The duty of the husband is 〈…〉 money and provision: and of the wives 〈…〉 vainly to spend it. The duty of the hus●… is, to deal with many men: and of the wi●… talk with few. The duty of the husband i●… be intermeddling: and of the wife, to be s●… and withdrawn. The duty of the man 〈…〉 be skilful in talk: and of the wife, to boast●…lence. The duty of the husband is, to be a 〈…〉 and of the wife, to be a saver. The duty 〈…〉 man is, to apparel himself as he may: 〈…〉 
Spare in time, and spend in time, for sparing is a rich purse.  of the woman as it becometh her, 〈…〉 duty of the husband is, to be lord of all: 〈…〉 and of the wife, to give account of all. The 〈…〉 of the husband is, to dispatch all things wi●… door: and of the wife, to oversee and gi●…der for all things within the house. 〈…〉 where the husband and wife performeth 〈…〉 duties in their house, we may call it a Co●… of quietness: the house wherein these are●…lected, we may term it a hell.  
It is to be noted, and noted again, 〈…〉 
The honour of the Husband, dependeth on the Wife.  the provision of household dependeth 〈…〉 on the husband: even so the honour of●…pendeth onely of the woman: in such s●… there is no honour within the house, 〈…〉 then a mans wife is honourable. And the●… the Apostle calleth the woman, The g●… the man. But here it must bee noted a●… membred, that we do not entitle honourab●… 
1. Cor. 11. 7.  to such, as be onely beautiful, comely of face, of gentility, of comely parsonage, and a good housewife: but onely, to her that is virtuous, honest of life, temperate, and advised in her speech.  
3. The last point is, that the husband love, 
The third point.  cherish, and nourish his wife, even as his own body, and as Christ loved his Church, and gave himself for it, to sanctify it. And this point is plainly proved by the Apostle Paul, as is sufficiently declared in the second point.  
There are few husbands or wives, that know in truth how they should love one the other. If a man love his wife onely for these respects, because shee is rich, beautiful, noble, or because she contenteth and pleaseth him, after the sensual appetite of the flesh, and for such like causes; that is no true love before God: for such love may be among harlots and whores, yea among bruit beasts. But a Christian husband 
Cant. 4. 9. 10. 1. Cor. 9. 5. 1. Pet. 3. 7.  must love his wife, chiefly because she is his sister in the profession of the sound and Christian religion, and so an inheritor with him of the kingdom of heaven. And he must also love her for her virtues, as for her shamefastness, modesty, chastity, diligence, patience, faithfulness, temperance, secrecy, obedience, and such like Christian qualities and graces of God: yea, although shee be but hard favoured, and of poor parentage.  
But as we would that the man when he loveth, should remember his superiority, so 〈…〉 would that when he ruleth, he neither forge●… love, nor to temper his love with gravity. A●… when he doth think himself to be the head 〈…〉 the soul, and the woman( as it were) the fl●… and the body, he ought in like manner to 〈…〉 member, that she is his fellow, and compa●… of his goods and labours, and that their child●… be common between them, bone of the bo●… and flesh of the flesh of man. And thus th●… shall be in wedlock a certain sweet and pl●… saint conversation, without the which it is 〈…〉 marriage, but a prison, a hatred, and a perpet●… torment of the mind. So that the husband 〈…〉 let his wife perceive and know, that for 〈…〉 good opinion that he hath of her, he doth 〈…〉 her simply, and faithfully, and not for any●…tie or pleasure. For who so doth not perce●… that he is beloved for his own sake, will 〈…〉 lightly do the same to another: for the 〈…〉 that is loved, loveth again.  
If money or nobility could perceive and●…derstand that they were beloved, they wo●… they had any feeling at all of love, requi●… with love: but when the soul is loved, i●… much as it may love, it giveth love for love, 〈…〉 loveth again. The breaker of horses, that 〈…〉 use to ride and to place them, doth handle 〈…〉 rough and sturdy colt with all craft, rigour, a●… fierceness that may be: but with the colt that 〈…〉 more tractable, he taketh not so great pain. 〈…〉 sharp and shrewd wife must be pleased and mitigated with love, and ruled with authority: and the more gently thou dost use and show thyself unto her that is meek and honest, the more benign and meek thou shalt find her. But she that is noble, and of a stout mind and stomach, the less thou dost look to be honoured, the more shee will obey and honour thee. But yet the wise husband shall never set himself so far in love, that he forget that he is a man, the ruler and governor of the house, and of his wife, and that he is set( as it were) in a Station to watch, and diligently to take heed what is done in his house, and to see who goeth out and in. And although the husband by Gods 
1. Cor. 11. 3. Ephes. 5. 23.  ordinance, be the head over his wife, yet he may not abuse or despise her, but most lovingly defend and keep her from all injuries, and all evils, as his own body. For like as the head seeth and heareth for the whole body, ruleth and guideth the body, and giveth it strength of life: or as Christ doth defend, teach and preserve his Church, and is the saviour, comfort, eye, heart, wisdom, and guide thereof: even so must the husband be head unto his wife in like manner, to show her like kindness, and after the same fashion to guide her, and rule her with discretion, for her good and preservation, and not with force& wilfulness to entreat her, but to be her defender, instructor, teacher, and comfort. So that when the husband hath obtained, that his wife doth truly and ha●… love him, there shal then need neither precep●… nor laws: for love shall teach her more thing●… and more effectually, then all the precepts of 〈…〉 the Philosophers. He ought therefore to ind●… uour, and more force himself, that his wife 〈…〉 love him, then that shee may fear him. Wh●… his wife shall offend or displease him, he 〈…〉 not hate her, or quarrel with her, but patie●… and mildly admonish her: For no man 〈…〉 
Ephos. 5. 18. 29.  hated( saith the Apostle) his own body, 〈…〉 cherisheth it, and maketh much of it. So the●… that loveth his wife, loveth himself: for the●… by he enjoyeth peace and comfort, and he●… to himself in all his affairs: therefore in 〈…〉 same verse, Paul counseleth husbands to l●… their wives, as their bodies. And after in the●… verse, as though it were too little to love th●… as their bodies, he saith: Let every one 〈…〉 his wife as himself: that is, as his body 〈…〉 soul too. For if God commanded men to 〈…〉 their neighbours as themselves, much mor●… they bound to love their wives as themse●… which are their next neighbours. As El●… did not love his wife less for her barren●… but said: Am not I better unto thee then 〈…〉 sons? as though he favoured her more, 〈…〉 
1. Sam. 18.  that which she thought herself despised: So 〈…〉 good husband will not take occasion to lo●… his wife less for her infirmities, but comfort 〈…〉 more for them, as this man did, that shee m●… bear with his infirmities too. And so the one 
Gal. 6. 2.  helping to bear the others burden, they shall the better fulfil the law of Christ. For as in a city, there is nothing more unequal then that every man should be like equal: so it is not convenient, that in one house every man should be like and equal together. There is no equality in that city, where the private man is equal with the Magistrate, the people with the Senate, or the seruant with the master, but rather a confusion of all offices and authority.  
The husband and the wife are Lords of the house: for unto them the Lord said, Be ye Lords 
Gen. 1. 28.  over the fish of the sea, and over the fowle of the heaven, and over every beast that moveth vpon the earth. And the self same Creator said, that the woman should be a help unto the man. 
Gen. 2. 18.  Therefore the husband without any exception, is master over all the house,& hath more to do in his house with his own domestical affairs, then the magistrate. The wife is ruler over all other things, but yet under her husband. There are certain things in the house, that only do appertain to the authority of the husband, wherewith it were a reproach for the wife, without the consent of her husband, to meddle: as to receive strangers, or to marry her daughter. But there are other things, in the which the husband giveth over his right unto his wife: as to rule and govern her maidens: to see to those things that belong unto the kitchen, and to huswiferie, and to their household stuff. Other mean things, as to buy and sell cer●… necessary things, may be ordered after the 〈…〉 wisdom, and fidelity of the woman. It can●… well be rehearsed, how many vtilities& profits, the mutual concord and love of man and wife, doth bring to great things, both at home and abroad, nor how many losses and incommodities do grow of the dissension and disc●●de between them. For the household, when th●… master and their mistress, or dame, are at debate, can no otherwise be in quiet, and at 〈…〉 then a city, whose Rulers agree not, but whe●… it seeth them in concord and quietness, the●… rejoiceth, trusting that they will be even so 〈…〉 to them, as it perceiveth them to be am●… themselves. Wherein surely, they are not deceued, for if the man& his wife do lovingly 〈…〉 gently support and entreat one another, th●… learn not to disdain, or for every light 〈…〉 to be angry with their seruant, or yet for a●… household words, to be vexed or angry 〈…〉 with the other, but they set aside all hasty 〈…〉 cruel words and correction, with all o●… things, that issue and proceed of a disdainef●… and a furious mind. And the seruants are 〈…〉 onely merry therefore, but also they do th●… service the more obediently and cheerfully showing reverence unto the authority that proceedeth and increaseth of quietness and concord. For the husband doth defend his wi●… estimation, with love and benevolence: and the wife her husband, with honour and obedience. So that unity and concord, causeth them to be accounted wise, honest, and virtuous, and they must needs be good, seeing they haue loved so long together. But there can be no long amity or friendship, but between those that are good, who do suffer and devour up those things, for the which other men leave and forsake amity, and break off charity. Neither doth there grow of any other thing, so great reverence and honour, as of the opinion and estimation of another mans goodness and wisdom: the which reverence, is not onely honoured within the doors, but also shineth and extendeth itself into the city; so that he is taken for an honest man, and accounted to be loving and gentle, seeing that he loveth his wife so constantly, and also he is reputed for a wise man, considering that he can so moderately handle so difficult and hard matters; and he is reckoned worthy to rule a common-wealth, that with such wisdom, discretion, and iudgement, doth rule and govern his own house; and that he may easily conserve and keep his Citizens in peace and concord, that hath so well established the same in his own house and family. And one the other side, none will think or beleeue, that he is able to be a ruler, or to keep peace& quietness in the town or city, who cannot live peaceably in his own house, where he is not onely a ruler, but as it we●… little King, and Lord of all. And in matri●… all debate and discord, the man is more to 〈…〉 blamed, then is the woman, because that he being the chief Ruler and head, doth not p●… and remedy her of that 'vice, the which ing●…dred that discord, or else patiently bear a●… suffer the same. For the blame of all disc●… is commonly laid on him that is chief, bec●… he would not moderate nor stay the thing 〈…〉 come to such a strife and discord, or else because he was not able to do it. In the first, the●… appeareth manifest malice, in the second imp●… tience and weakness, the which ought to be 〈…〉 from him that is esteemed to be most wo●… and appointed to rule and govern others. A●… thus he cometh into hatred, for as much 〈…〉 he hath left off to do his duty and office, wh●… necessity required it. That husband that lo●… not his wife after that he hath enjoyed her 〈…〉 a season, but doth wax feeble and could,( wh●… is a thing most usual and ordinary with su●… are kindled with bodily lust and lechery) 〈…〉 very beast, and no man, having no reason, 〈…〉 drawn to those deeds, through the moti●… his senses, which, after the heat is a little p●… will clean change their opinion.  
Also there are other occasions, that sho●… 
The causes ●hy the hus●and should ●ue his wife.  move the husband to extend this love to h●… wife, in case he be not duller then a ston. A●… for that his wife hath suffered so great travell 〈…〉 labour, that shee hath born and brought him forth children, the heires of his name and substance, and the upholders of his family: and that she hath forsaken her fathers goods and riches to follow him,& to suffer with him both good and evil: and that she setting her whole mind now vpon him, knoweth no other father, not yet any of all her kin. What one thing shall suffice, if these and others cannot do it? who so will then obey nature, humanity and wisdom, shall every day love his wife more and more. And the better he knoweth her the more he will trust her, and so open and disclose his love, and show her greater signs and tokens of love and benevolence, manifesting that to be born and nourished, through the experience of her virtue, and through hope to be continued and kept, that in time to come she may be like herself, and strive to overcome herself with virtue. As the husband ought to love his wife tenderly, so from her as from a 
The husband must love his wives kinsfolks.  fountain, he must extend his love also unto her parents and kinsfolks, to the end that they may well know and perceive, how greatly their cousin doth aid and help them, and that she in like manner may understand, that his benevolence and love to her is such, that it redoundeth among her friends and parents,& of this he shall receive no little profit at home. And seeing he loveth his wives kinsmen for her sake, how much more ought he then to love her children, that she in like case may love 〈…〉 he haue any: And thus the one seeing the●…tuall love of the other, they shall knit and●…ple themselves in good and steadfast love 〈…〉 their lives end. The duties which are to 〈…〉 performed of the husband and the wife, 〈…〉 either pertaining to piety and godliness, 〈…〉 else mutual several duties concerning the p●…ties themselves.  
1. The first common duty is pay, 〈…〉 they pray together by themselves. For a●… are to pray with others in their families, 〈…〉 things which concern their house-hol●… there are certain things, which belongi●… themselves, are not to be mentioned in th●… miles, but privately, as namely, for a god●…steritie, and that in the birth the child●… comely, and not monstrous in coming 〈…〉 like monsters, which might be a grief 〈…〉 them or an occasion that the wicked 〈…〉 speak evil of the Gospel, &c. And furthe●… are to pray, that they may haue comf●… them in their well carriage and good 〈…〉 our: as likewise for their household, and 〈…〉 other affairs, which they cannot so co●…ously pray for, in their public families▪ 〈…〉 isaac and Rebecca, besides the prayers in 〈…〉 house which they used with Abrahams 〈…〉 did also pray together privately: as Gen. 〈…〉 it is said, isaac prayed before his wife: for 〈…〉 words signify, that they might haue child●…  
2. A second duty of piety is, that they admonish one another. As the husband is to admonish the wife, and also to teach her, so the wife is to admonish the husband; and in her place admonishing, bringing sufficient reason as to be heard. For even as the Master is to counsel the seruant, and likewise to hear the good counsel of his seruant, as Naaman. 2. King. ●. 13. 14. heard his seruant, which counseled him to wash in jordan, according to the saying of the Prophet: so in like manner, the husbands duty is to counsel, and to admonish his wife: yet so, as when he faileth in duty, he is to hear her good counsel and admonition, either concerning heavenly matters, or earthly affairs: she notwithstanding considering her estate& condition under him,& in humility confessing herself to be the weaker vessel. 1. Pet. 3. 7.  
Their mutual and several duties pertaining to themselves, are: First, the holy familiarity which ought to be betwixt man& wife: whereby they haue a more familiar usage one of another, and do more familiarly behave themselves ●… a comely sort one to another, then any other parties whatsoever: in regard whereof Abimelech 
Gen. 26. 8. 9.  king of Gerar( after that isaac had said of Rebecca his wife, she is my sister) seeing isaac playing& sporting with her familiarly( knowing that familiarity which ought to be be eene the husband and the wife, and knowing that isaac was a godly religious man, and therefore would not use that kind of b●… our to any other woman, save to his wife●… cerned thereby, and concluded certainly, 〈…〉 she was his wife, howsoever he had de●… before: Noting, that a woman is not to be miliar after that sort with any other man, 〈…〉 her husband, and contrary, that the husb●… ought not to use this familiarity with any o●… woman, which he doth with his wife. A●… therefore Pro. 5. 19. we see that the wife, h●… be to him, as the loving Hind: namely, de●… full,& one in whom he may delight: that 〈…〉 Hart delighteth in the Hind: so the wife sh●… be a delight unto her husband: and so i●… manner, she ought to take delight in hi●….  
2. again, there is another mutuall●…pertaining to themselves: to wit, that 〈…〉 coniunction, even in regard of their bodi●… an holy procreation of children, in res●… whereof the Apostle saith, the husband 〈…〉 
1. Cor. 7. 4.  not power over his own body, but the 〈…〉 &c. Onely when it is with the wife( as●…mon to women Ezech. 18. 6.) or that 〈…〉 sick of her disease, he is not then to h●… use of her body, &c.  
Such as do aspire and purpose to en●… the holy estate of matrimony, are to beg●… 
Duties common both to the husband and the wife.  in prayer and holinesse to God. And h●… attained to that estate, ought to use the be of marriage, as an holy ordinance of God, 〈…〉 all godliness and purity, for a remedy aga●… 
1. Cor. 7. 2.  the weakness of the flesh, and not for the provocation and lust to intemperancy.  
True it is, that honesty of marriage grounded vpon Gods ordinance, doth cover the shane of incontinency: yet not so, as that married folkes should defile and pollute that holy estate, by admitting all things, but that they should so use it, as there might be no excess in dissoluteness, neither any intemperancy contrary to the holinesse thereof: so that to abuse it in lascivious excess, is fornication.  
When God created the woman, he said: It is 
Gen. 1. 18.  ●… t good that man should be alone, I will make him a help meet for him. But whatsoever is said of the woman, that she should be a help to the man, must also be put in practise, and exercised by the husband toward his wife, according to the doctrine of the Apostle Saint Paul, 1. Cor. 7. whether in avoiding fornication, whether in procuring generation, and the education and bringing up of children, whether in maintaining a family, or for the service of God, and salvation of souls.  
Hereby it evidently appeareth, that the duty common both to the husband and wife importeth, that the one should aid and help the other.  
First, that they may lead their lives in chastity and holinesse. Next, to avoid fornication. So that the duty of the husband and the wife, consisteth in this, that they live together in all chastity and pureness, and that they take 〈…〉 heed, and beware of breaking the bond, 〈…〉 infringing, and violating the faith of mar●… by fornication or adultery, which is a dete●… ble sin in the sight both of God and 〈…〉 If such as wanting the remedy of marriage 〈…〉 committing fornication do incur an of●… worthy everlasting damnation, what 〈…〉 those deserve, who having a remedy for 〈…〉 infirmity, do nevertheless overflow in●… terie? yet is it not enough, onely to ab●… from this abomination, unless wee also 〈…〉 bear from every thing, that may see●…tend thereunto, or to contain any begi●… apparance, allurement, or occasion of 〈…〉 First, because, that by the law, all this 〈…〉 bidden, even in these express words: 〈…〉 shalt not commit adultery. For the word●…trie, 
Exod. 24. 14.  comprehendeth al provocations, gest●… speeches: yea, even vnchast looks. And th●…fore saith Iesus Christ, He that looketh 〈…〉 other mans wife to lust after her, hath 〈…〉 
Mat. 5. 28.  committed adultery with her in his heart. 〈…〉 that wee prevent all occasions of ieal●●s●e, 〈…〉 most dangerous disease,& of great diffic●… cure. For where either the husband or the 〈…〉 is tainted with iealousy, they beleeue 〈…〉 word that they hear spoken touching 〈…〉 passion, albeit it bear no apparance of 〈…〉 And therefore Christian husbands and 〈…〉 must so bear themselves, that they inc●… suspicion of evil: but rather they ought to practise this, as well to avoid occasion of offence, as for fear, lest iealousy should convert marriage into a most miserable& wretched estate.  
The care and burden to maintain their family is common to them both: yet so, as properly the husband is to get it, and to bring it in, and the wife to order and dispose it. Howbeit the duty of the wife, or of the husband, doth not so exempt either of them, but that she also according to her ability and power, must help her husband to get it, and he likewise in his discretion, direct her in the dispensation thereof. He that doth not orderly govern his house, shall inherit the wind.( saith Salomon) And order consisteth in this, that the husband follow his business, traffic, or calling, without any molestation of the wife, who ought not to meddle or control him therein, but with great discretion and gentleness, as also the husband is not to deal, but soberly& in great discretion with affairs that are proper to the wife. The man is jealous of his authority and reputation, and the woman inclined to respect herself to be despised. Wherefore, as the husband cannot well abide that his wife should show herself more skilful and wise in his business then himself: so cannot the wife suffer that her husband should despise and account her a fool, by meddling with her small household affairs.  
As the duty therefore of the husband and wife, consisteth in looking to that which 〈…〉 foresaid, to the end their marriage may be●…et, and themselves live together in love: e●… an idle and vnthriftie husband, and a pro●… and slothful wife, are two ready ways to●…struction. The husband that hath such 〈…〉 casteth his labours into a bottomless s●… and the wife that is matched with such a●…band, draweth a Cart heavy laden through 〈…〉 sandy way without a horse.  
Such a husband, especially, if idleness 〈…〉 him to love and haunt Ale-houses& Ta●… is cruel to his wife and children: and su●… wife confoundeth her husband, and bring●… reproach and poverty to her whole family. T●… remedy for the husband that hath such 〈…〉 is patience, with discreet admonition and p●…er to God: as also the help for the wife 〈…〉 hath such a husband, is toleration, gentle e●…hortation, and cheerful and loving enter●…ment of her husband, whereby to induce 〈…〉 willingly to keep home.  
They are also to be mutual helpers, eac●…ther in matters concerning their own sal●… and the service of God. First, if one of thems●… saith the Apostle be an vnbeleeuer, the o●… must labour to draw his party to the kn●…ledge of the truth. Saint Paul exhorting 〈…〉 husband and wife, of contrary religions, not 〈…〉 part, but to dwell together, addeth a no●… reason, saying: What knowest thou, O 〈…〉 
1. Cor. 7. 15.  whether thou shalt save thy wife: or thou O woman, whether thou shalt save thy husband? therein declaring that the faithful person in duty is to labour and endeavour to win his party to the knowledge of the truth, and so to save her.  
Saint Peter exhorteth wives to be subject to their husbands, albeit vnbeleeuers, and such as obey not the word: that so without speech, by their holy and virtuous conversation, they may win them.  
Secondly, if both be believers, their duty is, to confirm and strengthen each other in the time of persecution, that they constantly follow Iesus Christ. They are also each to help and comfort other, if either of them happen to fall into any fault or sin. They ought also each to persuade other to charity, to relieve the poor, diligently to frequent Sermons, to use prayers and supplications, and praise& thanksgiving to the Lord, to comfort each other in the time of afflictions, to be short, either to exhort other; to walk in the fear of God, and in all duties and exercises beseeming the children of God. In this manner did that holy woman Elizeus hostess, exhort her husband to prepare a chamber, for the Prophet to lodge in. Saint Paul also saith, that women desirous to learn, should question with their husbands at home. Whereby he sheweth, that the husband ought to be so instructed, as that he may be ready to instruct his wife at home. And therefore the husband( after the examp●… of the Bee) should every where gather every good instruction, that he might be able to inpart it to his wife, and by having communication, acquaint her therewith.  
There are other duties, which be common both to the husband and the wife, as among the rest, such as proceed of the union and coniunction of marriage, whereof it is said, They are one flesh: Genes. 2. 24. Math. 19. 5. And of this union, proceedeth the mutual love betwixt them. For no man( saith the Apostle) ●… teth his own flesh, but loveth and cherisheth i●…. But for as much as the foundation of this mutual 
Ephes. 5. 15. Titus. 2. 5.  love, is the unity of marriage, whereby the husband and the wife are made one flesh, the husband as the head, the wife as the body 〈…〉 followeth, that this love must be steadfast, n●… variable, and that the union of marriage continue notwithstanding, whatsoever befall either the husband or the wife. Notwithstanding whatsoever complexions,( we say) natu●… and infirmities may appear, whatsoeuer●… nesse, loss of goods, injuries, griefs or o●… inconveniences that may arise, yet so long 〈…〉 the foundation of love, that is the union of marriage doth continue, so long must love and affection remain. God commandeth us, to l●… our neighbours as ourselves, because they be 〈…〉 
Math. 5. 44.  our flesh. Albeit therefore, that he contemn, hate, offend, or wrong us: albeit he be o●… enemy, and in respect of himself, deserveth not that we should love him, yet because he is of our flesh, the foundation of love remaineth, we must love him. How much rather ought they to put this in practise, who by the bond of marriage, are made one flesh? The rather, because the union between man and wife, is without comparison more straite and bindeth them each to love other much more, then the coniunction, whereby man is united unto his neighbour.  
But this is the mischief, that in many, their love is not grounded vpon the union of marriage but vpon beauty, riches, and other carnal and worldly considerations, subject to change, alteration and loss.  
This corruption that respecteth beauty, is old, and noted to be among the causes of the flood. The sons of God( saith Moses) seeing 
Gen. 6. 2.  the daughters of men were faire, lusted after them, and took them in marriage. But indeed, it is money that maketh love, and riches engender affection, witness the experience of our daies. Yet such love, resembleth onely a fire of straw, which is but a blaze, and is soon out, unless it be continued with great wood, or other like substance. love growing of beauty, riches, lust, or any other like slight, uncertain, and frail grounds, is soon lost and vanished, unless it be maintained with the consideration of this union, of two in one flesh, and the virtues thereto adjoined: and therefore must every man think vpon this union in marriage▪ that he may enjoy, nourish, and continue the love that therof proceedeth, the rather because such love is the nurse of concord, that maketh marriage happy, as contrariwise, the want of this love, is the fountain of strife, quarreling, debate, and other like afflictions, that convert the paradise of marriage into a hell. For dissension between man and wife, is the trouble and overthrow of the household.  
They that will avoid such strife, must therefore love each other: and especially, they must haue care hereof, when they are first married. For as a vessel made of two pieces,& glued together, may at the first be easily broken, but in time groweth strong: so is it also with two persons that are glued or joined together by the bond of marriage.  
This love, the mother of peace, will engender a care and duty, each to support other, and so to practise the same, which Saint Paul requireth in all believers: that is, To be gentle 〈…〉 to another, friendly, and each to forgive other, 〈…〉 as God hath forgiven us through Christ. Let the husband think, that he hath married a daughter of Adam, and all her infirmities: and likewise let the woman think, that she hath not married an angel, but a child of Adam, with his corruption. And so let them both resolve to bear that, that cannot be soon amend. Let not the body complain of the head, albeit it haue but one eye, neither the head of the body, albeit it be crooked or misshapen. Such defaults do never break union and love between the head and the body: neither must the infirmities of the husband or the wife, infringe the love that proceedeth of the union and coniunction of marriage. If the husband be given to brawling, or the wife to chiding, let them both beware of giuing any occasion.  
The Bell hath a loud sound, and therefore he that will not hear it must beware how he pulleth the rope and shake it: so if the one will begin to chide without a cause, let the other be either deaf and so not hear it, or dumb, and so make no answer. So that where the husband is deaf, and the wife blind, marriage is quiet and free from dissension. Whereby is meant, that the wife must wink at many infirmities of her husband, as if shee saw them not, and the husband put up many shrewd speeches of his wife, as if he heard them not. Neither can it be any reproach to the husband and wife, so steadfastly united, to practise this duty, considering that david protesteth, that he used the like patience and discretion among his enemies: They that seek after my life lay snares, and they that go about to do me evil, 
Psal. 38. 12.  talk wicked things, and imagine deceit continually: But I as a deaf man, heard not: and am as a dumb man which openeth not his mouth. Thus I am as a man that heareth not, and in wh●… mouth are no reproofs.  
This union between man and wife do●… also engender that duty which the holy Gho●… noteth, saying: For this cause shall a man le●… his father and mother, and cleave to his wife. And 
Math. 19. 5. Ephes. 5. 31.  also the wife in the like respect is bound to the like duty toward her husband. Not that marriage exempteth any from their due hon●… and obedience to parents, but to declare that the union between man and wife, is greater, then between the children and the parents And indeed, the true love of the husband to the wife, and of the wife to the husband, s●… mounteth all love of children to their parents.  
The husband and the wife, haue their secret counsels and communication of matters concerning their profit and commodity. The w●… is more obedient to her husband, and the h●… band more desirous to please his wife, the●… their parents: yea, and at length it falleth o●…, that they depart from their parents, to kee●… house by themselves. And this plainly app●… read in Lea and Rachel, being sisters, and 〈…〉 
Gen. 31. 4. 5. &c.  wives of jacob. For jacob grieved at the wrong offered him by their father Laban, boldly made his moan to them.  
Whereupon they also complaining of the●… father, agreed with jacob, and consented 〈…〉 gether, to leave their father, and to follow the●… husband jacob. Herein likewise consisteth another duty of the husband to the wife, and of the wife to the husband: namely, that they show no greater secrecy or communication of their household affairs to their parents, then mutually each to other: and this rule is especially to be put in practise, when there groweth any discontent between themselves. For if the husband shal complain to his parents of his wife, or the wife of her husband, such dealing might breed a most dangerous iealoufie, and consequently perhaps irreconcilable dissension and strife. But if it should grow to any complaint it were requisite, so discreetly to prosecute the matter, as that the wife should come to her husbands parents,& the husband to the wifes parents. So would all cause of iealousy cease, and the complaint procure most assured remedy.  
This love and agreement in marriage produceth yet another duty, common both to the husband and the wife. And that is, that they never seek, neither once think of divorce. And to that end, let them remember what is written: That which God hath joined together, let no man put a sunder. Likewise, that nothing 
Mat. 19. 6.  but adultery, may separate those that are united by marriage.  
All other agreements and contracts, made by mutual consent, may be broken and dissolved, by the like consent of both parties: but in the contract of marriage, almighty God cometh in as a witness: yea, he receiveth the promise of both parties, as joining them i●… that estate.  
And this doth Salomon note, where he objecteth 
Pro. 2. 17.  to the Harlot, that shee hath forgotten the covenant or alliance of her God. But malachi speaketh more plainly, and giveth a reason, why God punished such husbands as leaving their lawful wives took others: Because 
Mala. 2. 14. ( saith he) the Lord hath been witness between thee and the wife of thy youth, against whom th●… hast transgressed, yet is she thy companion, and the wife of thy covenant. The promise therefore to God cannot be broken, but onely by his authority.  
In the daies of Moses, husbands were easily and soon entreated to forsake their wives, by giuing them a Bill of divorce: yet so far was this course from being lawful, that contrariwise Iesus Christ saith, that it was tolerated 
Math. 19. 8.  onely in respect of the hardness of husbands hearts, who otherwise would haue vexed their wives, and entreated them cruelly.  
And this libel containing the cause of d●… uorce, and putting away of the woman, did i●… stifie her, and condemn the man. For seeing it was never given in case of adultery,( which was punished with death) all other causes alleged in the libel, tended to justify the wom●… 
Leuit. 20. 10. John. 8. 5.  and declare that she was wrongfully divorced, and so condemned the husband, as one th●… contraried the first institution of marriage; whereto, Iesus Christ condemning this corruption, doth return them, saying, It was not so from the beginning: and therefore, whosoever 
Mat. 19. 8.  shall put away his wife, except it be for whoredom, and marrieth another, committeth adultery: and whosoever marrieth her which is divorced doth commit adultery with her. So strait is the bond of marriage.  
Hereof it followeth, that notwithstanding, whatsoever difficulties that may rise between the husband and the wife, whether it be long, tedious, and incurable sickness of either party: whether natural and contrary humours that breed debate, wrangling, or strife, about household affairs: whether it be any 'vice, as if the husband be a drunkard, or the wife a slothful, idle, or vnthriftie housewife: whether either party forsake the truth, and profession of religion, and do fall to idolatry or heresy: yet still the bond of marriage remaineth steadfast, and not to be dissolved. Neither may they be separated, even by their own mutual consent. For as the holy Ghost hath pronounced: That which God hath joined together, let no 
Mat. 19. 6. 1. Cor. 7. 12.  man put asunder. And therefore S. Paul saith: If any brother hath a wife that believeth not, if she be content to dwell with him, let him not forsake her: and the woman, which hath a husband that believeth not, if he can be content to dwell with her, let her not forsake him. Also because some did suppose, that the unbelief, in any of the parties, might breed some pollution in their marriage, and make it profane and vnch●… an, he answereth no.  
His reason is, For the vnbeleeuing husband, 〈…〉 sanctified by his believing wife: and the vnbeleeuing wife, by her believing husband. And this he proveth by affirming, that the children is●… king of such a marriage be holy: that is to say partakers of the covenant of God, and consequently accepted into the fellowship of the Church. Onely he addeth this exception: If the vnbeleeuing man depart and forsake the be uing wife, shee is not subject to follow him. A●… yet must this be understood where such departure ariseth either vpon hatred that he beareth to the true religion that his wife professeth, or vpon a desire to use his polluted& f●… religion. For therein cannot his wife follow hi●… without danger of defiling and depriving 〈…〉 self of the profession of the truth, togethe●… with the food of her soul.  
Likewise, where Saint Paul speaking of 〈…〉 husband and wife, both believers, saith: If 〈…〉 
1. Cor. 7. 11.  woman depart from her husband, let her re●… unmarried, or be reconciled to her husband: 〈…〉 therein meaneth not that it shall be lawful 〈…〉 the woman, because shee cannot bear 〈…〉 trouble-some nature of her husband, or to●…uoid strife and debate, to depart and live as 〈…〉 widow, but onely he sheweth that wh●… the husband vpon such like occasion, s●… put away or cast off his wife, yet is not shee at her liberty to marry another, but must remain unmarried, and labour to be reconciled: And therefore those women which vpon the hard dealing, or troublesone dispositions of their husbands do forsake them are greatly to be reproved, as thereby giuing occasion of great mischief and trouble, as also are those husbands, who vpon like occasion do forsake their wives. For seeing nothing may make divorce but adultery, every purpose and determination to part vpon any other occasion or reason is restrained by Gods ordinance, and the law of marriage. And for as much, as it is not lawful for us to continue in such separation, the whole course of our lives: neither is it lawful so to abide at all, either so much as enter thereinto: if therefore, vpon such occasion the husband forsake his wife, or the wife her husband, rather then to continue the mischief begun, let them return together again, and think, that the shortest follies do least hurt.  
If they allege their entreaty, in their opinion, intolerable, and their nature so contrary, that they cannot live without strife and debate: also, that being asunder, and quiet in conscience, free from trouble, they may the better apply themselves, and employ their time in prayer: the answer is, that such infirmities must not dissolve, or break the bond of marriage, and their duties to live together: but let them think that GOD hath called them to the exercise of patience, which vp●… hearty prayer he will grant to them: l●… them labour, each to bear with other, that they may live in peace, and continually pray to GOD to give them grace so to do: let them remember, that the divell transformeth himself into an angel of light, whe●… by propounding a duty to live in quiet, and consequently a mean to pray unto GOD for the compassing thereof, he induce●… them to gain-say Gods prohibition, and a●… to separate that which God hath joined together. For as the coniunction cometh of God, so the separation and divorce proceedeth from the divell.  
If they reply, that by living a sunder, so th●… they marry not again, they break not t●… bond of marriage, let them remember, th●… marriage being ordained for a remedy aga●… fornication, for the generation and bringing 〈…〉 of children, and also for a help each to o●… in mutual society, and inseparable conversation of life, yet doth there appear no token 〈…〉 effect of marriage in those that live a sund●… albeit they marry not again.  
So that the benefit of marriage co●…steth not onely in the procreation of childre●… but also in the natural society of the two●…uers sexes. Otherwise it could not be said, th●… therewere any marriage between two old folkes.  
This union of marriage, yet teacheth us another duty, common both to the man and to the wife, which is, that their goods be common between them. That common-wealth may in some sort be said to be happy, where they haue no use of these words: Mine, and thine: but in marriage especially they ought not to be heard. If the wife haue brought most, goods in marriage, the marriage once consummate and made, her part is gone, and they are gone, and they are made common: as also are the debts, whether hers, or her husbands. And therefore can neither of them say: this is mine, but this is ours. When a woman hath brought great goods, yet may shee not say, I will do with mine own what I list: for she herself, is not her own, but her husbands.  
The husband, as the head and chief guide of the family, must haue the custody and chief government of the goods in the house: yet may he discharge himself of the whole, or of part, as himself shall think meet and convenient.  
Yet let him remember, that he entreat her not as a seruant, by giuing her money as it were in mistrust, or with condition to return him a particular account: for the husbands mistrust doth many times provoke the woman, and the wives vain expense breedeth mistrust in the husband. But the faithful and discreet employment, and good usage of the wife, and her husbands confidence in her, will procure th●… the goods be common to both, so each a●… shall undertake the custody& employment of the same. Hereunto, for a conclusion of th●… point, wee will yet add two duties, comm●… both to the husband, and the wife.  
The first, that they daily pray to God 〈…〉 give them grace to live together in peace and love, and that each may be a help to other salvation. Let all such as desire to enjoy suc●… felicity, understand, that they must daily p●… to GOD for the obtaining thereof, A●… let those that live in strife and debate exa●… themselves, whether they haue no cause to i●…pute their miserable estate, to their neglect 〈…〉 this duty.  
The second, consisteth in the practise of 〈…〉 same: which, Saint Paul teacheth, saying: 〈…〉 those that be married, be as if they were not●…ried. 
1. Cor. 7. 29.  But how? by so enjoying the com●…ditie and contentation of marriage, that 〈…〉 benefit of their coniunction, breed 〈…〉 divorce between God and them: like●… that thereby they be not hindered or 〈…〉 slack in any duty toward God and the●… neighbours: as also that no affliction depe●…ding or proceeding of marriage withd●… them, or force them to resolve any thing c●…trarie to the union of marriage, and the Christian profession that they be the children of God.  
The particular duties of the husband toward the wife, are: first, to protect her, to haue regard and care over her, &c. Ruth. 3. 9. Secondly, that he vnfaynedly love her, out of which fountain springeth this duty, that he must bear with her infirmities, and not by and by, to enter into bitterness and wrath: Colos. 3. 16. To the same end Saint Peter exhorting 
1. Pet. 3. 7.  husbands to behave themselves discreetly, and with knowledge and wisdom toward their wives, he requireth of them two things.  
First, that they never say nor do any thing, that may justly offend their wives; as some there be, who being prodigal, great spenders, or idle and slack in their business▪ do cause their wives and children to languish in poverty: others, who haunting taverns, Ale-houses, and game, do consume and waste that which should maintain their famililie: others, who coming home drunk, do beat and vex their wives, and at it were, drive them into despair: others, who by vile and bitterspeeches, by threatenings, and other vnchristian actions, unworthy a husband, do provoke their wives, and so stir up such strife and debate, as do convert the comfort of marriage into an hell. Seeing therefore, that the husband is head, he ought in such wisdom, reason, and discretion to bear himself, that he give his wife no just occasion of offence or provocation: yea, he must remember that if the head be drunk, the whole body is in danger of weak government, even of lying in the mi●e.  
Secondly, that albeit the wife should minister just cause of grief and displeasure, yet that the husband should not thereof take occasion against his wives infirmities, or enter into bitterness, taunts, or disquietness: but discreetly, and patiently bear with her, that so they may quietly, and lovingly live together.  
The hurt or weakness of any one member of the body provoketh not the head to wrath or bitterness: but rather to compassion, and an inclination to help it. And indeed, whereas God having created woman the weaker vessel, as S. Peter noteth,& did so join her to man, it was not to the end, that he st●…uing with so frail a vessel should bruise 〈…〉 break it, but that by gentle and discreet in●…ting he should quietly enjoy the help th●… God hath given him.  
Let him therefore, after the counsel of S●… Peter, so respect her, as one, who albeit s●… be weak, is nevertheless a profitable vesse●… for him. moreover, let him love and honour 
1. Pet. 3. 7. Gen. 2. 18.  her, as one, whom notwithstanding the frail●… of her sex, God hath so honoured, and Ie●… Christ so loved, that being together with m●… redeemed with his blood, she is, together with her husband, co-heire of life everlasting.  
A crystal glass, is a precious and profitable vessel, yet brittle: so is the married woman. For albeit she be brittle, yet is she profitable to her husband, and precious in the sight of God, as child of God, and member of Christ. As therefore a man doth more carefully take heed of breaking such a glass, then some earthen or ●… nne vessel, the one being more base, and the other more strong: so likewise should the husband haue such regard of the frailty of his wife, that he may bear with her, and entreat her with gentleness and discretion, that he may ●… se her, as a precious and profitable vessel, to his comfort and ioy. And in as much as prayer is an excellent service, that God requireth of us, and the ready means to purchase his blessings, let the husband discreetly bear with his wife, least otherwise through their strife and contention, their prayers( as Saint Peter saith) beletted and interrupted. Pet. 3. 7.  
Yet must wee not say, but the husband both may and ought to tell his wife of her infirmities, that shee may amend. But here wee are to enter into consideration of sundry points.  
First, he is especially to reprove her offences against God: As when rachel said unto lacob: give me children or else I die: he reproted 
Gen. 30. 1.  her of importunity, saying: Am I in Gods stead, who hath withholden from thee the fr 〈…〉 of they womb? Also when Iobs wife said to her husband: dost thou abide in thy integrity? C●… God and die: he wisely reproved such a wicked speech, saying: Thou speakest as an vnwise●…man, What? shall we receive good at the hand if God, and not receive evil?  
Secondly, that it be with gentleness and testimony of good will: as Elkanah dealt with his wife Hanna, when she mourned because she 
1. Saem. 1.  had no children. And indeed it is meet, that the husband should reprove his wife lovingly, rather by persuasion, then by force. For 〈…〉 in a great stormy wiude, a man lappeth ●● cloak about him, and holdeth it fast for 〈…〉 of losing it, but when the wind is down a●… the weather calm he letteth it hang easily: so, when husbands will( as it were) perf●… wrest away their wives infirmities, many ●f them will obstinately resist, yet contrari●…, by sweet words and loving exhorta●… they might be won voluntarily to fors●… them.  
Thirdly, the husband must seek dilige●… ly to remove the occasion and ston when at his wife stumbleth, and taketh occasion grief. So when Sarah was moved aga●… Abraham, because of Agar, and obiecte●… 
Gen. 16.  unto him, albeit wrongfully, that he 〈…〉 the cause that shee contemned her: bearing with his wife, he removed the cause of the contention, in suffering her to turn Agar out of doors.  
He must also take heed, that he himself be not tainted with the same 'vice, which he reproveth in his wife, least shee stop his mouth with the reproach of the same fault: but rather by giuing her example by the contrary virtue, let her be induced and lead to follow him. In reproving the wife, the husband must always use such discretion that shee be not brought into contempt: and therefore it should never be done in the presence of more then themselves. For as it is mere folly for a husband to praise and commend his wife in company: so is it as dangerous to check and reprove her before witness. For indeed thereof it cometh, that women, not being able to bear that disgrace, will reply, and so provoke strife, and dissension in open presence, which will redound to great reproach and offence. And therfore, as the husband must not flatter his wife, so he must not reprove her before strangers. A wise husband, and one that seeketh to live in quiet with his wife, must observe these three rules: Often to admonish▪ seldom to reprove: And never to smite her.  
Let the husband also remember, that the infirmities of his wife, must be either taken away, or born withall. So that he that can take them quiter away, maketh his wife far more commodious and fit for his purpose: and he that can bear with them, maketh himself better, and more virtuous.  
The husband is also to understand, that as God created the woman, not the head, and so equal in authority with her husband: so also he created her not of Adams foot, that shee should be trodden down and despised; but he took her out of the rib, that she might walk●… jointly with him, under the conduct and government of her head.  
And in that respect, the husband is no●… command his wife, in manner, as the Mas●… his seruant, but as the soul doth the body, a●… being conjoined in like affection& good wi●… For as the soul in governing the body, tendeth to the benefit and commodity of the same: s●… ought the dominion and commandement of the husband over his wife, to tend to reioyc●… and content her.  
To conclude: As God hath testified his fegular goodness unto man, in creating him as helper to assist him: so let him consider, in 〈…〉 many sorts she is to him a helper, to pass o●… this life in blessedness. And let this daily seeking of such a benefit received at the hands of God, induce and stir him up to render thanks, and to dispose himself to use it well, to his own comfort and salvation: and not to abuse it, to the destruction both of himself and 〈…〉 wife.  
But if he chance( as many do) vpon troubles, and afflictions in marriage, let him remember, that the same doth proceed, not properly from marriage, but from the corruptions of the parties married: and for his part, let him study to amend his infirmities and faults, by amendment of life, and withall, pray to God to grant the like grace unto his wife; to the end that the more they recover the Image of God, the more feeling they may haue of the felicity of marriage, which Adam and eve had enjoyed, had they continued, as they were created, in the Image of God. And the particular duties of the wife to the husband, are principally these:  

First, that she be a helper unto him.  
Secondly, that she be obedient unto him, &c.   
These special duties are partly touched before, and partly afterwards.  
As love matrimonial is greatly allowed of God, and much commended of all good men, as an ordinate, holy, and godly love: so contratiwise hatred, dissension, strife, debate, unquietness and frowardness in marriage, highly displeaseth God, and much grieveth all good and godly men.  
And therefore the divell, the enemy of all unity, concord and agreement, laboureth by all means he can( especial at the first coming of the married folkes to dwell together) to sow dissension, and discord, and to cause them not to agree, but to dislike one of the other; against whom they must diligently watch, by fervent& earnest prayer to God, that the d●ell prevail not against them, by such too ea●… disagreement. For as two boards, if at the fir●… they be not well coupled and joined together are never fastened right afterward, but if the first coupling and joining together be good, then can there afterward no violence drive the boards asunder, yea the whole board doth sooner break then the glueing of them together, even so the husband and wife must be v●… careful and diligent, that their first cohabi●…tion and dwelling together be loving, delectble, and friendly, and not separated through 〈…〉 spiteful contention or discord, so shall the 
The best policy in marriage, is to begin well.  whole estate of their marriage be more comfortable, and prosper the better as long as they shall live.  
And though there happen to arise 〈…〉 spark of discord betwixt them, yet let th●… beware, that at the last there be not too much displeasure, disdain, and inconvenience kindled thereby. For if at their first dwelling together, there shall fall out such untowardness, and uncomely discord, then will it now a●… then be breaking out. even as it fareth wi●… great wounds, and broken legs or arms, which seldom are so thoroughly healed b●… sometimes they haue pain at the change of the weather: so likewise, if married folkes beha●… themselves thus untowardly and vnhonestlie the one towards the other at the first, and if jars and discord be once begun between them, the old canker of hatred will breed again, though it be scaled afterward. Let the one therefore learn betime to be acquainted with the nature and conditions of the other, and to apply themselves according to the same, in as much as they must needs dwell together, one to enjoy another, and the one to live and die with the other, and so steadfastly and vnfainedly to love one the other that neither of them haue any thing so dear, which they cannot be content to give and bestow one vpon the other: yea, even their own life, if need require.  
And therefore husbands and wives must even at the beginning of their marriage give their diligence, that al injuries and offences may be avoided, for tender and soft love is soon dissolved and broken.  
So that this new love and coniunction of the mind, must be nourished with benign, sweer, and gentle conversation, until it be so increased and fastened, that no great storm be able to dissolve or break it. And all suspicion must be at all times, but especially at the beginning of matrimony, eschewed and shunned, lest they should first begin to hate, or ever they begin to love: yea, and they must beware they do not fain any suspicion, nor conceive it of any light occasions and conjectures; for unto such they in no wise must give ear, although there were some show and great apparance of likelihood.  
And this will be a good means to effect 〈…〉 work this: namely, if they accustom the●… selves to speak kindly, and cheerfully 〈…〉 to the other. For as the ancient counsel 〈…〉 of king Salomon gave wise aduise and counsel 
1. King. 12. 7. 8. &c.  unto Rehoboam king of Israel, to the end that he might win the love and good liking of the people: speak kindly unto them( said 〈…〉 y) and they will serve thee for ever after; which c●… sell not being followed, great inconueni●… and mischief after befell unto him. Eue●… likewise, if the husband be desirous to proc●… the love of his wife, and to win her to God; 〈…〉 if the wife be desirous, and would also proc●… the love of her husband, and win him 〈…〉 God, then they must draw on one anothe●… with sweet and gentle words of love, speak●… kindly one to another: because gentle w●… pacify anger, as water quencheth fire. B●… 
judge. 19. 3. Prou. 15. 1.  they shall use taunts, or words of reproach●… despite one against another, much hurt 〈…〉 may ensue thereof: for a little leaven s●… the whole lump. And therefore let them use 〈…〉 
Gal. 5. 9.  give one to the other their dutiful names 〈…〉 titles, and to eschew& shun the contrary fo●… example, like as the spiteful Iewes, which●…ted the Lord Iesus, would not vouchsafe to gi●… him his name when they talked of him, or wi●… him, but to show their utter dislike of him the●… ●… said to say: Is this he? or, art thou he that wilt ●… e such a thing? Is not this he? &c. again, Whither will he go that wee shall not find him? 
John. 7. 11. 15. 35.  they would not say, Is not this Iesus Christ? or the son of God? but they used a most de●… pightfull kind of speaking, which did bewray abundance of malice that was hidden in their hearts: even so it sometimes falleth out betwixt the husband& the wife, betwixt the father and the son, betwixt the master and the seruant, &c. that they could speak dutifully one to another, but contempt and disdain, anger and malice will not suffer the one to afford unto the other their due names and titles, lest they should be put in mind of those duties, which those names require. Whereout satan sucketh no small advantage: whereas many times ●… e very name of husband, or wife, father or ●… nne, master or seruant, &c. doth greatly help to persuade the mind, and to win the affection: yea, the very mentioning of these names ●… oath often times leave a print of duty behind ●… the conscience.  
Husbands must not forget this point name●…, that it is not sufficient for them to declare, ●… d outwardly make a show of a good life, in ●… ords and precepts onely, but also in life and deed: so that two things are very necessary for them to rule withall: to wit, wisdom, and example, and that they themselves fulfil the ●… king that they command to be done. The life and outward conversation of a man, whe●● it be good or evil, doth not onely pers●ade●… but also constrain and enforce. We do see how 〈…〉 mighty and available this or the like exhor●…tion of a captain is in the time of war 〈…〉 battle: Oh my souldiers, do that ye shall s●… me do: the which contempt of death in 〈…〉 captain, doth so creep through the wh●… host, that there is not one, be he never so fee●… and weak hearted, that doth esteem hi●…, for the which he perceiveth that his Cap 〈…〉 e careth so little. Thus did Christ with his Apostles and Martyrs, draw the world unto 〈…〉 Christian faith: Leuiticus 11. 44. and 19. 2.〈…〉 20. 7.& 21. 8. John 13. 15. Phil. 3. 17. 1. T●… 1. 16. 2. Thess. 3. 9. For as they lived, so t●… spake, and as they spake, so they lived. The●…fore if the husband would haue his wife to 〈…〉 temperate, quiet, chast, painful in her ca●… religious, &c. then he must be careful that 〈…〉 be not distempered, unquiet, no whore●… ger, not careless in his calling, nor irre●… ous, &c. So that if he command any thing 〈…〉 be done, he must look that he deny not to 〈…〉 the same himself, and so shall his wife and●…milie obey the same, and be the more re●… and willinger to do it, being both honest a●… lawful to be done.  
The very name of a wife, is like the Ang●… which stayed Abrahams hand, when the str●… 
Gen. 22. 11o  was coming. If david because he co●… not express the commodity and comfort of unity, and brotherly love, was fain to say: Oh how good and joyful a thing it is, for brethren to 
Psal. 133. 1.  dwell together in unity? then let husbands weigh and consider, how harsh and bitter a thing it is for them and their wives to dwell together in enmity and strife. For the first year after marriage, God would not haue the husband go to war with his enemies, to the end that he and his wife might learn to know one 
Deut. 24. 5.  anothers conditions and qualities, and so afterwards live in godly peace, and not war one with another: and therefore God gave a law and appointed, that the new married husband that year should stay at home and settle his love, that he might not war and jar after: for the God of peace dwelleth not in the house of war, As a kingdom cannot stand if it be divided: so a house cannot stand if it be divided: for 
Mat. 12. 25.  strife is like fire, which leaves nothing but dust, smoke, and ashes, behind it. Wee read in the scriptures of masters that strooke their seruants, but never of any that strook his wife, but rebuked her. Lot was drunk when he lay with his daughters in stead of a wife: and so is he which 
Gen. 19. 33.  striketh his wife in stead of his seruants. The law sheweth how a bondman should be corrected: the wife is like a judge, which is joined in commission with her husband to correct 〈…〉 her. Wilt thou strike one in his own house?〈…〉 more shouldst thou strike thy wife in her house. She is come to thee as to a sanctuary, to defend her from hurt: and canst thou hurt her thyself? Therefore Abraham said to Lot, A●… we not brethren? that is, may brethren jar? but 
Gen. 13. 8.  they may say, are wee not one? can one chide with himself? can one fight with himself? He is a bad host that welcomes his guest with stripes. Doth a King trample on his crown? Salomon calleth the wife, The crown of her h●…band: therefore he which woundeth her, wo●…deth 
Prou. 12. 4.  his own honour. She is a free Citizen i●… thine house, and hath taken the peace of thee the first day of her marriage, to hold thy hand till she release thee again. Adam saith of his spouse, This is flesh of my flesh: But no man( sai●… Paul) ever hated his own flesh. So then, if a 〈…〉 ask whether he may strike his wife? God sai●… 
Gen. 2. 23. Ephes. 5. 19.  nay: thou mayst not hate thy wife: for no 〈…〉 hateth his own flesh: showing, that he sho●… not come near blows, but think his w●… too much.  
So me husbands are wont to say, that they will rule their wives, whatsoever they be, 〈…〉 howsoever they came by them, and that it is 〈…〉 the hand and power of the husband, what, and of what qualities and conditions shee shall be True it is, that a great part of this doth rest a●… lye in the husband, so that he understand as 〈…〉 ought to do, that marriage is the supreme a●… most excellent part of all amity and friendship: and that it far differeth from tyrann●… the which doth compel men to obey. truly it may force the body, but not the will, in the which all love and amity doth consist and stand: the which, if it be drawn and forced doth resist and bow like a palm three to the contrary part. And the husband may assure himself that there cannot be any quiet marriage or unity, where he and his wife do not agree in will and mind: the which two, are the beginning and seat of all amity and friendship. And such husbands as do brag, and think themselves able to rule, and overrule their wives: by that time they haue proceeded and gone a little further, they shall well feel and perceive themselves to be beguiled, end find that thing to be most hard and intricate, the which, to be done, they esteemed most light and easy.  
Some husbands there be, that through evil and rough handling, and in threatening of their wives, haue and use them not as wives, but as their seruants. And yet surely they are but very fools, that judge and think matrimony to be a dominion. For such as would be feared, do afterwards marvelously lament and complain, that they can find no love in their wives, whose love and amity through their own cruelty and hard dealing, they haue turned into hatred. And whereas at the beginning, they gloried and craked thus cruelly that they were their wives masters; they haue now purchased unto themselves a most miserable and lamentable life in time to come: all love and pleasure being now cast aside, and compassed with fear and suspicion, hatred and sorrow. Surely, if a husband( as nature, reason, and the holy Scripture do witness) be the head over his wife, and God their father: there ought, to be between them such society and fellowship, yea, and greater then is between the father and his son, and not such as is between the master and the seruant. And amongst many reasons that may be used to persuade the husband and wife to live together lovingly, quietly, and christianly, this is not the least: namely, that neither of them is certain how long they shall live together, and then the parte that ouerliueth& purposeth to marry again, having been churlish, froward, &c. With his former wife; or shee with her first husband, their so hard dealing one with the other before being known, will( no doubt be an occasion) that they shall not speed and match so well as otherwise they might, if they had behaved themselves peaceably, and dutifully in their first marriage.   

What the duty of a Wife is towards her Husband.  
THis duty is comprehended in these three points:  
First, that shee reverence her husband.  
Secondly, that shee submit herself and be obedient unto him.  
And lastly, that shee do not wear gorgeous apparel, beyond her degree and place, but that her attire be comely and sober according ●… her calling.  
The first point is proved by the Apostles, Peter and Paul; who set forth the wives duties 
1. Pet. 3. 1. Ephes. 5. 22. Col. 3. 18. 1. Cor. 7. 3.  ●… their husbands, commanding them to be obedient unto them although they be profane and irreligious; yea that they ought to do it so much the more, that by their honest life and conversation they might win them to the obedience of the Lord.  
Now for so much as the Apostle would ●… aue Christian wives that are matched with un●… dly husbands, and such as are not yet good Christians, to reverence and obey them: 〈…〉 more they should show themselves thankful to God, and willingly and dutifully perform 〈…〉 obedience and subiection when they are●… pled in marriage with godly, wise, discreet, le●… ned, gentle, loving, quiet, patient, honest, a●… thrifty husbands. And therefore they ought evermore 
wives must be serviceable and obedient unto their husbands,& stand in a reverend awe of them. Ephes. 5. 24.  to reverence them, and to endeu●… with true obedience and love to serve the●… to be loth in any wise to offend them, yea, 〈…〉 ther to be careful and diligent to please th●… that their soul may bless them. And if●… ny time it shall happen, that the wife shall●…ger or displease her husband, by doing or sp●…king any thing that shall grieve him, she c●… never to rest until she hath pacified him, 〈…〉 gotten his favour again. And if he shall ch●… to blame her without a cause, and for 〈…〉 which she could not help or remedy( wh●… thing sometimes happeneth even of the 〈…〉 men) yet she must bear it patiently, and 〈…〉 him no uncomely or unkind words for 〈…〉 but ever more look vpon him with a lo●… and cheerful countenance, and so rather 〈…〉 her take the fault vpon her then seem to 〈…〉 displeased.  
Let her be alway merry and cheerful i●… 
cheerful in countenance.  company, but yet not with too much lightnes●… She must beware in any wise of swelling, p●…ting, lowering, or frowning: for that is a to●… of a cruel, and vnlouing heart, except it be 〈…〉 respect of sin, or in time of sickness. She may not be sorrowful for any adversity that God sendeth: but must always be careful that nothing be spilled, or go to waste, through her negligence. In any wise shee must be quick and cleanly about her husbands meate and 
Gen. 27. 9.  drink, preparing him the same according to his diet in due season. Let her show herself in word and deed, wise, humble, courteous, gentle, and loving towards her husband, and also towards such as he doth love; and then shall she lead a blessed life. Let her show herself not only to love no man so well as her husband, but also to love none other at all, but him, unless it be for her husbands sake, and the Lords.  
Wherefore let the wife remember, that( as 
Gen. 2. 23. 24. Matth. 19. 5. 1. Cor. 6▪ 16. Ephes. 5. 31. How the wi● ought to behave herself unto her husband.  the Scripture reporteth) she is one body with her husband; so that she ought to love him none otherwise then herself: for this is the greatest virtue of a married woman, this is the thing that wedlock signifierh and commandeth, that the wife should reckon, to haue her husband for both father, mother, brother,& sister, like as Adam was unto eve: and as the most noble and: chast woman Andromache said her husband Hector was unto her:  
Thou art unto me both father and mother,  
Mine own dear husband, and well beloved brother.  
And if it be true that men do say, that friendship maketh one heart of two: much more truly and effectually ought wedlock to do the same, which far passeth all manner both of friendship and kindred. Therefore it is no● said, marriage doth make one man, or one mind, or one body of two, but clearly one person; wherefore matrimony requireth a greater duty of the husband towards his wife, and the wife towards her husband, then otherwise they are bound to show to their parents. The Apostle biddeth, To rejoice with them that rejoice, and weep with them that weep. With 
Rom. 12. 15.  whom should the wife rejoice, rather then with her loving husband? Or with whom should she weep and mourn, rather then with her own flesh? I will not leave thee, saith Elisha 〈…〉 Eliah: so she should say, I will never leave him 
● King. 26.  till death. bear one anothers burden( saith 
Gal. 6. 2.  Paul.) Who shall bear one anothers burden, if the wife do not bear the husbands but then? Wicked jesabel comforted her husband in his sickness: and leroboams wife sought for his 
● King. 21. 5. ● King. 14. 4. Gen. 12. 1.  health, though she was as bad as he. God did not bid Sarah leave her father and country, as he did bid her husband, yet because he bad Abraham leave his, she left hers too: showing that she was content not onely to be his playfellow, but his yoke-fellow too. Beside a yoke-fellow, 
●en. 2. 18.  she is called a Helper, to help him in his labours, to help him in his troubles, to help him in his sickness, like a woman physician, sometime with her strength,& sometime with her counsel. For as sometime God confoundeth 
1 Cor. 1. 27.  the wise by the foolish, and the strong by the weak; so sometimes he teacheth the wise by the foolish,& helpeth the strong by the weak. Therefore Peter saith, Husbands are won by the 
1 Pet. 3. 1.  conversation of their wives. As if he should say, sometime the weaker vessel is the stronger vessel: and Abraham may take counsel of Sarah, as Naaman was advised by his seruant. The Shunamits counsel made her husband receive a Prophet into his house: and Hesters 
2 King. 5. 3.& 4. 9. Hest. 7. 3.  counsel made her husband spare the Church of the Iewes: so some haue been better help to their husbands, then their husbands haue been to 
Deut. 32. 21. Rom. 10. 19.  them: for it pleaseth God to provoke the wise with the foolish, as he did the Iewes with the Gentiles. Beside a helper, shee is called a Comforter 
Pro. 5. 18. 19. 1 Sam. 16. 23.  too: and therefore the man is bid to rejoice in his wife: which is as much to say, that wives must be the rejoicing of their husbands, ●… en like Dauids harp to comfort Saul: A good ●… if therefore is known, when her words, and deeds, and countenance, are such as her husband loveth. She must not examine whether he be wise or simplo, but that she is his wife, and therefore being bound shee must obey: as Abigail loved her husband, though he were a 
1 Sam. 25. 3.  fool, churlish, and evil conditioned. For the wife is as much despised for taking rule over ●… er husband, as he for yielding it unto her. Therefore one saith, that a mankind woman is a monster, that is, half a woman, and half a man. It beseemeth not the mistress to be master, no more than it becometh the master to be mistress: but both must sail with their own wind, and both keep their standing.  
Lastly, wee call the wife Hus-wife, that is, house-wife, not a street-wife, one that gaddeth 
Gen. 38. 14. Gen. 34. 1. Why wives are called huswiues. Tit. 2. 5.  up and down, like Thamar: nor a field wife, like Dinah: but a house-wife: to show that a good wife keeps her house, and therefore Paul biddeth Titus to exhort women that they be chased, and keeping at home: presently after Chast, he saith, keeping at home, as though home were Chastities keeper. And therefore Salemon depainting, and describing the qualitie●… 
Prou. 7. 12.  of a whore, setteth her at the door, now si●… vpon her stall, now walking in the streets, no●… looking out of the window, like cursed Ie●… ble, as if she held forth the glass of temptation, 
2. King. 9. 30.  for vanity to gaze vpon. But chastity careth 〈…〉 please but one, and therefore she keeps her c●… set as if she were still at prayer.  
The angel asked Abraham, Where is t●… wife? Abraham answered: She is in the Te●… 
Gen. 18. 9.  The angel knew where shee was, but he asked that he might see how women in old ti●… did keep their tents and houses. It is recorde●… of the Shunamite, that she did ask her husband leave to go unto the Prophet, though she we●… 
2. King. 4. 22.  to a Prophet, and went of a good errand, and for his cause as much as her own, yet shee thought it not meet to go far abroad without her husbands leave.  
The second point is, that wives submit themselves,& be obedient unto their own husbands, 
Ephcs. 5. 22. 33. 1. Cor. 11.& 14. 34.  as to the Lord, because the husband is by Gods ordinance, the wives head, that is, her defender, teacher,& comforter: and therefore shee oweth her subiection to him, like as the Church doth to Christ, and because the example of Sarah, the mother of the faithful, which obeied Abraham 
Gen 18. 12. 1. Pet. 3. 6.  and called him Lord, moveth them thereunto. This point is partly handled before in the first point, as also in the duty of the husband to the wife. As the Church should depend vpon the wisdom, discretion& will of Christ, and not follow 
Ephes. 5. 24.  what itself listeth: so must the wife also submit and apply herself to the discretion and will of her husband: even as the government and conduct of every thing resteth in the head, not in the body. Moses writeth, that the Serpent 
Gennes. 3. 1.  was wise above all beasts of the field: and that he did declare in assaulting the woman, that when had he seduced her, she might also seduce and deceive her husband. Saint Paul 
1. Tim. 2. 14.  noting this, among other, the causes of the womans subiection, doth sufficiently show, that for the auoy ding of the like in conveniences, it is Gods will that she should be subject to her husband, so that she shall haue no other discretion or will, but what may depend vpon her head. The Lord also by Moses saith the same: Thy 
Gene●  desire shall be subject to thy husband, and he shall rule over thee. This dominion over the wines will doth manifestly appear in this, that God in old time ordained that if the woman had vowed any thing unto God, it should notwithstanding rest in her husband to disavow it: so 
Numb. 30. 7.  much is the wives will subject to her husband. Yet it is not meant, that the wife should not employ her knowledge and discretion which God hath given her, in the help, and for the good of her husband: but always it must be with condition to submit herself unto him, acknowledging him to be her head, that finally they may so agree in one, as the coniunction of marriage doth require. Yet as when 〈…〉 L●●e or other musical instrument, two strings concurring in one tune, the sound nevertheless is imputed to the strongest and highest: so in a●… well ordered household, there must be a communication, and consent of counsel and will between the husband and the wife, yet such, as the counsel and commandement may test in the husband. True it is, that some women are wiser and more discreet then their husbands: as Abigail the wife of Nabal,& others. Whereupon Salomon saith: A wise woman buildeth up 
Prou. 14. 1. and 18. 22. and 19. 14. and 31. all.  the house: and blessed is the man that hath a discreet wife. Yet still a great part of the discretion of such women shall rest in acknowledging their husbands to be their heads, and so using the graces that they haue received of the Lord, that their husbands may be honoured, not contemned either of them or of others: which falleth out contrary, when the wife will seem wiser then her husband. So that this modesty and government ought to be in a wife: namely, that she should seldom speak, but to her husband, or by her husband. And as the voice of him that soundeth a trumpet is not so loud, as the sound that it yeeldeth: so is the wisdom and word of a woman of greater virtue and efficacy, when al that she knoweth, and can do, is, as if it were said and done by her husband. The obedience that the wife oweth to her husband, dependeth vpon this subiection of her will and wisdom unto him. As 1. Pet. 3. 6. Ephesians 5. 33. easter. 1. 12. So that women may not provoke their husbands by disobedience, in matters that may be performed without offence to God: neither presume over them either in kindred or wealth, or obstinately ●… refuse in a matter that may trouble household peace and quiet. For disobedience begetteth contempt of the husband, and contempt wrath, and is many times the cause of troubles between the man and the wife. If the obedience importeth any difficulty, shee may for her excuse gently propound the same: yet vpon condition to obey( in case the husband should persist in his intent) so long as the discommodity importeth no wickedness. For it is better to ●… ntinue peace by obedience, then to break it by resistance. And indeed it is natural in the members to obey the conduct and government of the head. Yet must not this obedience so far extend, as that the husband should command any thing contrary to her honour, credit, and salvation, but as it is comely in the Lord: Col. 3. 18. Ephes. 5. 22. Therefore, as it were a monstrous matter, and the means to overthrow the person, that the body should in refusing all subiection and obedience to the head take vpon it to guide itself, and to command the head: so were it for the wife to rebel against the husband.  
Let her then beware of disordering and perverting the course which God in his wisdom hath established: and with all let her understand, that going about it, shee riseth not so much against her husband, as against GOD: and that it is her good and honor to obey God, in her subiection& obedience to her husband. If in the practise of this duty she find any difficulty or trouble through the inconsiderate course of her husband, or otherwise; let her remember, that the same proceedeth not of the order established by the Lord, but through some sin afterward crept in, which hath mixed gull among the honey of the subiection and obedience that the woman should haue enjoyed in that estate, wherein, together with Adaw, she was created after the image of God. And so let her humble herself in the sight of God, and be well assured that her subiection and obedience is acceptable unto him: and that the more that the image of God is restored in her, and her husband, through the generation of the holy Ghost, the less difficulty shee shall find in that subiection and obedience, as mary in their marriage haue in dead tried, to their great contentment and consolation.  
Further, there is a certain discretion and des●●e required of women to please the nature, inclinations, and manners of their husbands, so long as the same import no wickedness. For ●… the looking-glasse, howsoever faire& beautifully adorned, is nothing worth, if it show that countenance sad which is pleasant: or the same pleasant, that is sad: so the woman deserveth ●… o commendation, that( as it were) contrary●… g her husband, when he is merry, sheweth herself sad; or in sadness uttereth her mirth. For as men should obey the laws of their Ci●… es, so women the manners of their husbands. To some women a beck of her husband is suf●… ent to declare that there is somewhat amiss ●… at displeaseth him, and specially if she bear ●… husband any reverence. For an honest ma●… hath no need of any greater staff, but of ●… word, or one sour countenance. More●… r a modest and chast woman that loveth ●… husband, must also love her house, as re●… embring that the husband that loveth his ●… e▪ cannot so well like of the sight of any tapestry, as to see his wife in his house. For the woman that gaddeth from house to house to prate, confoundeth herself, her husband, and family: Titus 2. 5. But there are four reasons why the woman is to go abroad. First, to come to holy meetings, according to the duty of godliness. The second, to visit such as stand in need, as the duty of love and charity doth require. The third, for employment and provision in household affairs committed to her charge. And lastly, with her husband, when he shall require her. Gen. 20. 1. &c. The evil and 
The wife must keep a good tongue.  unquiet life that some women haue, and pass with their husbands is not so much for that, they commit with, and in their persons, as it is for that, they speak with their tongues. If the 
When the wife doth hold her peace, she keepeth the peace The cause of domestical combats.  wife would keep silence when her husband beginneth to chide, he should not haue so unquiet dinners, neither she the worse supper. Which surely is not so: for at the same time that the husband beginneth to utter his grief, the wife beginneth to scold and chafe; where of doth follow, that now and then most unnaturally they come to handy gripes, more beast-like the●… Christian-like: which their so doing is both 〈…〉 great shane, and a foul discredit to them both 〈…〉 
Silence becometh a woman.  The best means therefore that a wife can v●… to obtain, and maintain the love and good●… king of her husband, is to be silent, obedie●… peaceable, patient, studious to appease his chol●… if he be angry, painful and diligent in lookin●… to her business, to be solitary and honest. The 
lack of knowledge of Gods word is the principal cause why wives do not their duty to their husbands.  chief and special cause why most women do fail in not performing this duty to their husbands, is, because they be ignorant of the word of God, which teacheth the same and all other duties: and therefore their souls and consciences not being brought into subiection to God and his word, they can never until then, yield and perform true subiection and obedience to their husbands, and behave themselves so every way, as Christian wives are in ●… tie bound to do. But if wives be not so du●… l, serviceable, and subject to their husbands, ●… in conscience they ought; the onely cause ●… ereof, for the most part, is the want and neglect of the wise, discreet, and good gouern●… ent that should be in the husbands: besides ●… e want of good example that they should ●… e unto their wives both in word and deed. ●… or as the common saying is: Such a husband, ●… ch a wife. For so much as marriage maketh ●… f two persons one, therefore the love of the ●… and and wife may the better be kept and ●… creased, and so continued, if they remember ●… duties last spoken of, as also not forget three ●… s following.  
1. They must be of one heart, will, and mind, 
One heart and one will.  ●… d neither to upbraid, or cast the other in the ●… h with their wants and imperfections any ●… es, or to pride themselves in their gifts: but ●… er the one to endeavour to supply the others wants, that so they both helping and doing their best together may be one perfect body.  
2. It doth greatly increase love when the 
How the love, faithfulness, and duty of married folkes may be kept, and increased.  one faithfully serveth the other: when in things concerning marriage the one hideth no secrets nor privities from the other, and the one doth not utter or publish the frailties or infirmities of the other: and when of all that ever they obtain or get, they haue but one common purse together, the one locking up nothing from the other: and also when the one is faithful 〈…〉 the other in all their businesses and affairs. Likewise, when the one harkneth to the other, and when the one thinketh not scorn of the other, and when in matters concerning the government of the house, the one will be counseled and advised by the other, the one of them being always loving, kind, courteous, plain, and gentle unto the other in words, manners and deeds.  
3. Let the one learn ever to be obsequio●s, diligent, and serviceable to the other in all honest things. And this will the sooner come to pass, if the one observe and mark what thing the other can away withall, or cannot away withall: and what pleaseth or displeaseth the●… and so from thence-forth to do the one, an●… to leave the other undone. And if one of the●… 
They must secretly keep no evil will in their mindes, but tell their grief.  be angry and offended with the other, then le●… the party grieved open and make known to the other their grief in due time, and with discretion. For the longer a displeasure, or evil will rageth in secret, the worse will be the discord. And this must be observed, that it be done in a sit and convenient time: because there is some season in the which if griefs were shewed, it should make greater debate. And if the wife should go about to tell or admonish her husband when he is out of patience, or moved with anger, it should then be no fit time to talk with him. Therefore Abigail perceiving Na●… al 
1. Sam. 25, 36. 37.  her husband to be drunk, would not speak to him until the morning. Both the husband and wife must remember, that the one be not so offended& displeased with the man●… ers of the other, that they should thereupon 
1. Cor. 7. 10. 11. 12. 13. 14. 15. 16. Mat. 19. 6. Math. 19 9. and 5. 33. Luke. 26. 18.  for sake the company one of the other: for that were like to one that being stung with the Bees, would therefore forsake the honey. And therefore no man may put away his wife for any cause, except for whoredom, which must be duly proved before a lawful judge. But all godly and faithful married folkes are to commend their state& marriage to God by humble and fervent prayer, that he for his beloved sons ●… ke would so bless them and their marriage, that they may so christianly and dutifully agree between themselves, that they may haue no cause of any separation or divorcement. For ●… ke as all manner of medicines( and specially they that go nighest death, as to cut off whole ●… embers, &c.) are very loathsome and terrible: even so is divorcement indeed a medicine, but a perilous and terrible medicine. Therefore every good Christian husband and wife ought with all care and heedfulness so to live in marriage, that they haue no need of such a medicine. As the holy Scripture maketh mention of many wives and women that were wicked and ungodly, as partly may be seen by these quotations, 1. King. 11. 1. 2. Prou. 21. 9.& 22, 14 and 25. 24.& 27. 15. Eccles. 7. 28. 30. So contrariwise, the same sacred Scripture also commendeth unto us many women that haue been devout, religious, and virtuous: as partly is manifest by that which hath already been said: 〈…〉 also by these places of Scripture, Ruth. 3. 11. 1. Sam. 25. 3. Pro. 14. 1. and 31. 10. Mat. 28. 1. 8. 9. 10. Luke. 82. 3. and 23. 55. 56. Acts. 1. 14. and 17. 4. and 9. 36. 39. 2. John. 1. 1. Tim. 1. 5. And whosoever shall observe it 〈…〉 the reading of the word of God, shall find that it speaketh of the praise of as many, a●… more good women, then men. Yea, and I a●… persuaded, that if at this day a due survey shu●… be taken of all men and women througho●… his majesties dominions, there would be fo●… in number more women that are faithful, re●… ous, and virtuous, then men. 
The wife ought to obey her husband in all things, that be honest and agreeable to Gods word.   
Now, if a wife be desirous to know how f●… she is bound to obey her husband, the Apost●… resolveth this doubt, where he saith, Eph. 5. 22. saying, wives, submit yourselves unto you●… husbands, as to the Lord. As if he had said: wives cannot be disobedient to their husbands but they must resist God also, who is the author of this subiection: and that they must regard their husbands will, as the Lords will. But yet withall, as the Lord commandeth that which is good and right: so shee should obey her husband in good and right, or else she doth not obey him as the Lord, but as the tempter. The first subiection of the woman began at sin. For when GOD cursed her for seducing her husband, when the Serpent had deceived her, he said: he shall haue authority over thee. 
Gen. 3. 16.  And therefore as the man name all other creatures, in sign that they should be subject to him, as a seruant which cometh when his master calleth him by his name: so he did name the woman also, in token that she should bee subject to him likewise. And therefore Assue●… 
Hest. 1. 20. 22. Num. 30. 7. 8. 9. 1. Pet. 3. 6.  made a law, that every man should bear ●… le in his own house, and not the woman. Because she sinned first, therefore she is humbled ●… ost: and ever since, the daughters of Sarah ●… e bound to call their husbands Lord, as Sarah called her husband: that is, to take them for leads and gouernours.  
Amongst the particular duties that a Christi●… 
It is a special duty of a mother to give her children suck herself.  wife ought to perform in her family, this ●… one: namely, that shee nurse her own children: which to omit, and to put them forth to ●… sing, is both against the law of nature, and so against the will of God. Besides, it is hurtful both for the childes body, and also for his wi●… and lastly, it is hurtful to the mother herself, and it is an occasion that she falleth into much sickness thereby.  
First, Nature giveth milk to the woman for none other end, but that shee should bestow it vpon her child. We see by experience, that cucry beast, and every fowle is nourished and bread of the same that did bear it: onely some women love to be mothers, but not nurses. As therefore every three doth cherish and nourish that which it bringeth forth: even so also it becometh natural mothers to nourish their children with their own milk. 
1. Tim. 5. 10.   
Secondly, the examples of the Scriptures are many that prove this. As Sarah, who nursed Isaac, though shee were a princess, and therefore able enough to haue had others to have 
Gen. 22 7.  taken that pains. Though shee was a beautiful woman, and of great yeares, yet shee herself nursed and gave suck to her son. Also Anna. unto whom the holy Ghost hath 
1. Sam. 1. 23.  left it recorded as a commendation, that shee nursed her own son Samuel. So when God choose a nurse for Moses, he lead the handmaid of Pharaohs daughter to his mother: 
Exod. 2. 8. Cant. 8. 1. Psal. 22. 9. Matth. 2. 14. Luke. 2. 7. 12.  as though GOD would haue none to nurse him but his mother. Likewise, when the son of God was born, his father thought none sit to be his nurse, but the Virgin his mother. It is a commendation of a good woman, 
1. Tim. 5. 10.  and set down in the first place as a principal good work in a widow that is well reported of, if she haue nursed her children. And therefore such as refuse thus to do, may well and fitly be called nice and unnatural mothers: yea, in so doing they make themselves but half-mothers, and so break the holy bond of nature, in locking up their breasts from their children, and delivering them forth like the Cuckoo, to be hatched in the sparrows nest.  
Thirdly, the childrens bodies be commonly so affencted, as the milk is which they receive. Now, if the Nurse be of an evil complexion; a she is affencted in her body, or in her mind, or hath some hidden disease, the child sucking of her breast must needs take part with her. And if that be true which the learned do say, that the temperature of the mind follows the constitution of the body, needs must it be, that if the nurse be of a naughty nature, the child must take thereafter. Yet if it be so that the nurse be of a good complexion, and of an honest behaviour:( whereas contrariwise, Maidens that haue made a scape, are commonly called to be Nurses) yet can it not be, but that the mothers milk should be much more natural for the child, then the milk of a stranger. As by experience, let a man be long accustomend to one kind of drink, if the same man change his air, and his drink, he is like to mislike it, as the eggs of a hen are altered under a hawk. never thelesse, such women as be oppressed with infirmities, diseases, want of milk, or other just and lawful causes, are to be dispensed withall. But, whose breasts haue this perpetual drought? Forsooth, it is like the gout, no beggars may haue it, but Citizens or gentlewomen. In the 9. of Hosea, verse 14. dry breasts are name for a curse. What a lamentable hap haue Gentlewomen to light vpon this curse, more then other? Sure, if their breasts be dry, as they say they are, they should fast and pray together, that this curse might be removed from them.  
And lastly, that it is hurtful to the mothers themselves both Phisitians can tell, and some women full oft haue felt: when they haue been troubled with sore beasts, besides other diseases, that happen to them through plenty of milk.  
The wife is further to remember, that God hath given her two breasts; not that she should employ& use them for a show, or of ostentation, but in the service of God, and to be a help to her husband, in suckling the child common to them both. Experience, teacheth that God converteth the mothers blood into the milk, wherewith the child is nursed in her womb. He bringeth it into the breasts furnished with nipples convenient to minister the warm milk unto the child: whom he endueth with industry, to draw out the milk for his own sustenance. The woman therefore that can suckle her child and doth it not, but refuseth this office and duty of a mother, declareth herself to be very unthankful to God, and( as it were) for saketh& contemneth the fruit of her womb. And therefore the bruit beasts lying vpon the ground, and granting not one nipple or two, but six or seven to their young ones, shall rise in iudgement against these dainetie halfe-mothers, who for fear of wrinckling of their faces, or to avoid some small labour, do refuse this so necessary a duty of a mother due to her children. The properties due to a married wife, are, that shee haue gravity when shee walketh abroad: wisdom to govern her house: patience to suffer her husband: love, to breed and bring up her children: courtesy towards he neighbours: diligence, to lay up, and to save such goods as are within her charge: that she be a friend of honest company, and a greater enemy of wanton and light toys. So then, the principal duty of the wife, is, first to be subject to her husband, Ephes. 5. 22. Col. 3. 18. 1. Pet. 3. 1. 2. To be chast and shamefast, modest and silent, godly and discreet. 3. To keep herself at home for the good government of her family, and not to stray abroad without just cause.  
Here it is not to be pntermitted, but wee must say somewhat touching men and women 
Stepfathers Stepmothers their duties.  that be twice married, and so become Stepfathers, and Step-mothers. Such husbands and wives as marry again after the death of their 
The Husband must so praise his first Wife, and she her first Husband, as it be not done to the offence or reproach of either to the other. iealousy, which is the suspecting of adultery in the married parties, ought wisely& carefully to be suppressed on both parties, without apparent matter.  first wives, or first husbands, are carefully to remember that they do not displease their wives, or their husbands which they now haue, by overmuch rehearsing of their first wife, or first husband. For the course and condition of the world is such, that husbands and wives do account& reckon things past better then things that be present. And the reason is, because no commodity or selicitie is so great, but it hath some grief and displeasure, and also some bitterness mingled with it: which so long as it is present grieveth us sore, but when it is once gone, it leaveth no great feeling of it self behind it: and for that cause we seem to be less troubled with sorrows& discommodities past, then with those that are present. Also age stealeth& cometh on apace, which causeth both men and women to be the less able to sustain and endure troubles and griefs then, than before. Therefore such men and women as be twice married, and be wise and religious, ought not to esteem their wife, or husband which is dead, better then her or him which they enjoy now alive: remembering the common proverb, That we must live by the quick, and not by the dead: and that we must make much of that we now haue. Let the name of Step-father and Step-mother, admonish and put them in mind of their duty towards the children of the one and the other. For Step-father& Step-mother, 
The very name of Step-father& Step-mother, teacheth them their duty.  doth signify a sted-father and a sted-mother, that is, one father, or one mother death, and another succeedeth and cometh in their stead& room. Therfore to the end that both their loues may be settled towards the children of the one& the other, they must remember that they are stead-father and stead-mother, that is, in stead of their own father and mother: and therefore they ought to love them, to tender them, and to cherish them, as their own father or mother did. You must not look vpon them like Rehoboam, who  told his people, that he would be worse unto them then his predecessor: 
1. King. 12. 13. 10. 21.  for then the children will dislike of you, and turn from you, as his subiects did from him: but ye must come to them, as david came to the people after Sauls death, who said, 
2. Sam. 2. 7.  Though your master Saul be dead, yet I will reign over you: so ye must say to them, though your father be dead, or though your mother be dead, yet I will be a father, or I will be a mother unto you: so the children will love you, as much as they did their dead father, or dead mother. For that man that is lead with discretion, reason, and consideration, will reckon himself and his wife all one: and likewise, shee will account herself and her husband as one. And therefore they ought to account both the children of the one, and of the other, as common to them both. For if friendship make all things common among friends, insomuch, that many haue loved& favoured their friends children as their own, how much more effectually and perfectly ought marriage to cause the same, which is the highest degree, not only of friendship, but also of all blood and kindred. But Step-mothers do more often offend, and fail in this duty, then men, by reason that their affections be stronger then mens, and many times overrule them: and therefore they are earnestly to be admonished and warned, that they show to those motherless children no Step-mothers friendship, but a right motherly kindness. Let the Step-mother advisedly consider, that God hath ordained and appointed her( in stead of their own mother) to be to them a right true mother, and not onely to regard them as children but as orphan children, and that he requireth her to love them, and to do them good, as to her own. What a grief would it be to her hart, if she should know now that her own children whom shee hath born in her own body should( after her death) haue a stepmother that would be rigorous, churlish▪ and unkind unto them? doubtless those childrens mother, that dead is, had vpon her deathbed no less care for her children. Let her therfore always haue in mind this saying of our saviour Christ: As you measure unto others, so it shall be measured to you again, that is, as the step-mother doth entreat the children of her predecessor, so another wife may come after her, and entreat her children. For he that took away the first mother, and sent her, can take away the second mother, and sand a third, which will not be like a stead-mother to hers, unless she be like a stead-mother to these. verily, a good woman will be unto her husbands children that which she may hear them call her so often, that is, Mother. For what Christian woman is so far from all humanity and natural affection, that will not be moved and mitigated with is word Mother, of whom soever it be spoken? and chiefly of children which cannot flatter, but speak even so from their heart, as they would to their own mother, of whom they were born. How sweet is the name of friendship? how many injuries, hatreds and displeasures doth it hid and put away? Then how much more effectual ought the sweet name of mother to be, which is full of incredible love? Therefore every religious and loving wife will be mollified and moved in her heart and mind, when she shall hear herself name mother, by any of her husbands children.  
Otherwise, she shal show herself to be more unnatural and unkind, then the wild savage beast: for there is no beast so outrageous and cruel but if any other young beast of her own kind fawn vpon her, she will by and by show kindness and mildness unto it. And shall not her husbands children make her kind and loving unto them, when they call and speak unto her, by the loving and sweet name of mother?  
3. The third and last point that appertaineth to the duty of wives, is, that they do not wear 
As wives ought to go comely, cleanly, and handsomely in their apparel, so they must in any wise beware of pride, riot, or excess therein.  gorgeous and sumptuous apparel, or broidered hair trimmed with gold: but that after the example of holy women which trusted in God, they be sober in outward apparel, and garnished and decked inwardly with virtues of their minds: as with gentleness, meekness, quietness, and chastity, which indeed are most precious things in the sight of God. This point is plainly spoken of by the Apostle to timothy, chap. 2. vers. 9. 10. in which place he so flatly condemneth both the excess and pride of apparel, as also the pomp, curiosity, and wantonness which women use in trimming their heads, by plaiting, crisping, broiding, curling, and curiously laying out, that no man can say more against it, in so few words, then he hath spoken, to the utter dislike thereof. For if a man should occupy himself, and give liberty to his pen to writ of the horrible abuse and excessive pride that many women are 
Pride is hate●ul before God ●nd man: Be not therefore proud, ●or thou art ●ut dust and ●shes.  guilty of, in this behalf he shouid rather want time to writ then matter to deliver. Therefore such women as will not reform themselves, we leave them to the Lord; who( no doubt will in his appointed time, not onely severely punish them, but also their husbands, for suffering this great wickedness and dissoluteness in their wives, as he did the Iewes for the same sin, as plainly may be seen in Esay 3. 16. &c. For so it falleth out, according ●… o the common proverb, That pride goeth 
Prou. 16. 18.  before, and shane and destruction cometh after. And on the contrary part, we hope that such women as be true professors of Christ and his religion, will both attire and dress their heads so decently, and also content them●… elves with such comely apparel, as best be eemeth their calling and degree; so as by their 
Titus 2. 3.  good example, they may draw on other wo●… en to reform themselves in this behalf, and ●… o rather to come short of that which their ●… ilitie and place would serve to maintain, ●… en any way to exceed therein, to the slaun●… r of their profession. And let them not so ●… ch regard what thing they would fain 
Temperance in apparel.  ●… e, but rather what they cannot well be with●… t: so that whatsoever they haue no need of, is ●… o dear of a farthing.   

The duty of Parents towards their Children.  
THis duty consisteth, in fou●… points. 
The duty containeth four points: namely, in teaching or instructing them in religion, in manners, good example of life, and skill of an occupation.   
First, that fathers and mother●… do instruct and bring up the●… children even from the crad●… in the fear and nurture of the Lord.  
Secondly, that they bring them up in sham●…fastnesse, hatred of 'vice, and love of all ve●…tue.  
Thirdly, that they be unto their children, 〈…〉 amples of all godliness and virtue.  
Fourthly, that they keep them from idleness, the mother of all mischiefs, and brin●… them up either in learning, or in some goo●… Art, or Occupation, whereby they may g●… their living with honesty and truth, whe●… they shall come to age and yeeres of discr●…tion.  
1. Touching the first point, Parents are 〈…〉 be admonished, that they bear in mind, th●… 
The first point  the cause why the Lord hath blessed them wi●… children, is: first that they should be careful to ●… e that their children be so virtuously brought ●… p, that they may become citizens of the Church of God: so that whensoever they themselves shall die in the Lord, they may leave ●… eir children true worshippers of God in their ●… lace. But alas, there be sew that haue any great care of this duty.  
It is to be remembered, that it is the fathers ●… tie, with all convenient speed to present the ●… Ide to baptism, and there to give the name ●… to his child: as may appear by the example ●… ke 1. 63. Genesis 21. 3.  
And it were a thing to be wished, that all 
The children of Christians ought not to be called by any popish names.  ●… ents, when, and at such time as God blesseth ●… em with children, would give them such ●… es, as are name and commended unto ●… in the holy Scriptures; to the end that ●… en they come to yeeres of discretion, they ●… y hearing those names, may be excited and ●… ued to follow the virtuous life and Christi●… conversation of those men and women ●… hose names they bear, which the holy Ghost ●… h commended them for; and contrari●… se to eschew and avoyde those faults and vi●… which are discommended in them. And ●… we haue to remember, that those children ●… hich are name and called by, and after any 
We are neither better nor worse in respect of our names. Iosua. 10. 3.  ●… f the names of the Patriarkes, Prophets, Apostles, or by the name of any other Saint, man ●… woman, are not any thing the better, because they haue such godly and Christian 
The name profiteth none in whom virtue is not commended.  names, unless that they do imitate and follow them in faith, virtue, and godly behaviour: so on the other side, they that be not called by such Christian names as are mentioned in the sacred Scripture, are not in respect of their names any thing the worse, having an assured faith in the merits of Christ his death, passion, and bloodshedding, and leading their lives agreeable to the same. For as neither the yearly reueneues, nor the glorious titles and names of ancestors, nor to descend of noble parentage, maketh men noble& renowned indeed, unless they themselves be godly, honest, and wise: so neither the godly names, no nor yet the faith& virtue of the fathers, availeth the wicked and ungodly children any thing at all, unless they repent and become faithful, and godly, as they were. Let us here consider, that so often as i●… the race of our life we do hear, or do speak 〈…〉 our name, it doth put us in remembrance, first, of Gods mercy shewed unto us in our baptism: secondly, of our promise to God againe●… And as in times amongst our ancestors, Infan●… 
Luke. 1. 59.& 2. 21. Proper names are also given unto us, for this use and end, that is, to distinguish betwixt man and man.  had their names given them when they we●… circumcised, as appeareth in Luke, no doubt 〈…〉 this end, that the circumcised should be admonished by the calling by their names, at wh●… time& place they had their names given them, and should think that they are written in the number of the children of God, and joined i●… league with him, and made partakers of the co●… enant: so likewise after the same maner, must ●… ee that haue had our names given us in bap●… isme remember and bear in mind, that wee are by grace adopted to be the sons of God,& received into his favour,& therefore that we are Gods own, and as it were his goods and riches, who bear his name as proper unto him.  
2. Secondly, they may assure themselves, that all their labour is lost which they bestow vpon their children, unless they bring them up in the fear of God, and oftentimes call vpon Gods help by earnest prayer, that he in mercy ●… old vouchsafe to preserve them from the manifold snares, subtleties, and temptations of satan, which their tender age is subject unto. We may hear many parents complain of the disobedience of their children: but they do not mark& consider that they are justly punished ●… y God, for that they think by their own industry and wit to make them good and ver●… ous, without Gods blessing, which they sel●… e or never call for in good earnest.  
3. Thirdly, let them consider how noble ●… thing a child is, whom God himself hath ●… bed and formed in his mothers womb, ●… ourished, brought forth into the light, and indeed with body and soul, to the end he should( as it were in a table) represent God his first ●… aterne.  
4. Fourthly, let them know that these things are to be dealt withall in order. unto the body 
Instructing, correcting, and prayer, make good children, and happy Parents. 1. King. 2. 2. 5. Gen. 35. 30.  they owe nourishment, bringing up, apparel, and sometime correction, that they may keep children in awe. unto the soul they owe catechizing, instruction, and doctrine: and that of two sorts: namely, of godliness, and of civility. By the one, they shall keep a good conscience before God. By the other, they shall obtain a good report among men. For these are the two principal points which parents ought to be most careful to plant in this life in their children, both which the Apostle comprehendeth in one verse, where he saith. Ephes. 6. 4. ye fathers provoke not your children to wrath, 〈…〉 bring them up in instruction, and informati●… of the Lord. And therefore all parents are diligently to instruct and teach their children the first principles of Christ his religion, so sore as by age they are able to perceive and understand the same, that they may( as it were) suc●… in godliness together with their mothers milk, and strait ways after their cradle, may be nourished with the tender food of virtue towards that blessed life. To haue godly children( no doubt) is the greatest Treasure that may be. For in the children do the parents live( in a manner) even after death. And if they be well instructed, catechized, and virtuously brought up, God is honoured by them, the common wealth is advanced, yea, their parents, and all other fare the better for them. They are their parents to comfort, next unto God, their ioy, staff, and upholding of their age: and therfore parents ought to begin betimes to plant virtue in their childrens breasts: for late sowing bringeth a late or never apt harvest. Young branches will bow as a man will haue them, but old trees will sooner break then bow. And therefore as arrows are an excellent weapon of defence, to a strong& a mighty man that can shoot them with courage: even so children godly brought up, are a special protection and defence to their parents. And as the strong mans ●… iuer, the better it is furnished with chosen ●… f●es, the better defence he hath: so likewise the more godly children that parents haue, the greater is their ioy& happiness: Yea,& further, as arrows are at the commandement of the ●… ner to be used: even so children well taught are at the commandement of godly parents.  
5. Lastly, let parents remember how many s●nnes they commit and heap one vpon another, which do not their duty in bringing up their children, as they ought to do. First, they ●… nsgresse the law of nature, which telleth all ●… en, that their duty is to bring up their children godlily and honestly. Secondly, they sin against God: for they despise the commande●… ent 
Deut. 6. 7. 8.& 4. 9.&. 11. 19. Psal. 78. 5. 6. 78. josu. 4. 6. & authority of God: for he commandeth, that children should be brought up religiously and honestly, but he is a despiser of God, that ●… efuseth to do as he is commanded. Thirdly, they offend against their own credit and estimation. For Gods will is, that Parents should( after a sort) be in his stead, so far forth 
Exod. 12. 26. 27.  as pertaineth to outward discipline. But such make small account of this dignity, who neglect their duty in this behalf. Parents are further to understand, that it is their duty to have diligent care to see their children taught to pray to God, and to rehearse the Apostles creed, and the ten Commandements. For as by this exercise their hearts and mindes shall the rather be inclined to godliness and reverence toward God, so as they increase in age, they shall every day better then other comprehend that which they learn, to their own comfort, instruction, and salvation. Also, as the tongue is called the glory of man, because that, besides all other reasons, by his speech he is discerned from the bruit beasts: so it is meet, that so soon as the child can begin to speak, his tongue should be employed to glorify God, by calling vpon him, and by learning some short catechism, containing the principles and grounds of christian religion: as also in repeating the will of God in such sort, as he will that we should serve and honour him.  
If parents do note or perceive any 'vice in their little ones, as swearing, lying, choler, envy, filching, covetousness, contempt of parents, readiness to strife, and other like corruptions: it is their duty, diligently& in time to reprove and correct them; as men use to pluck up weeds while they be yet young, least growing up among the good seeds, they should hinder their growth,& choke them up. By experience we can see that mothers in swaddling their little ones, do lay their limbs right, each in his place: likewise, if a child be given to be left handed, they chide him, yea, sometimes they bind it up, or otherwise restrain the use of it, that he may be accustomend to use his right hand. Also, if the child haue some string under his tongue, they cut it, lest it should hinder his speech: much more then ought they to beware, that through their negligence the vices of the soul do not increase. For it is the duty of the parents, even in the infancy, to begin to shape and frame the soul unto virtue.  
It is also the duty of parents to provide that their children may learn at the least to writ and red: for it may be unto them a great help in the course of this life, and a treasure of much greater account then money. And therefore the negligence of many is sharply to be reproved. Besides that, the performance of this duty doth greatly bind their children unto them. nevertheless, the principal end thereof should not haue respect to such commodity, as the children may reap thereby towards the use of this present life: but rather that they may red the word of God to their comfort, and instruction to salvation. Also it were their parts to use them daily to red some Chapters of the holy scriptures, thereby to incline and win their affections to the word of God, to enure and acquaint them in the phrase of the holy Ghost, by little and little to learn the heavenly doctrine, to note the examples of Gods vengeance powred vpon the wicked and disobedient: and of his blessings unto those that walk in his fear. Therfore if parents do look that their children should obey them, then let them join& accustom them to Gods word, which will redound much to their parents profit. If they cause their children to hear& red the holy Scriptures, therein they may learn, Honour thy father and thy mother: but if parents do otherwise, then they train them up in the scriptures of divels, whereout their children will learn most wicked things: but it is not so when they are instructed in the holy Scriptures. Parents therefore are diligently to apply themselves to this which God commandeth, and so often and earnestly commendeth unto them: namely, to instruct their children in the knowledge and fear of God, and in the faith of Iesus Christ: Deut. 6. 6. 7. and 32. 46. Ephes. 6. 4. So also to teach them those things which they are to use in their age. It is then great folly to linger children in the learning of vain, trifling, and unprofitable things, which as they grow in yeares they will contemn and forget. Parents can be careful enough to bring up their children in some course, trade or other estate, wherein to get their livings when they come to be men: and verily such fathers as do neglect that, are unworthy to haue children. But as the soul is more precious then the body, so is the duty of parents, in youth to train up their children in the practise of those things, wherewith in age, even in this life, they may glorify God, and be heires of the Lord. If parents want knowledge, or be unwilling to take leisure to teach them; yet let them do as much for their childrens souls, and the life to come, as for their bodies, and this present life. Parents that either cannot writ and red, or will not, or haue not time to teach their children, will yet sand them to school: and such as would haue them learn some Art or Occupation or traffic, if themselves profess not the same, wherein they like to employ their children, they will yet put them to dwell with those that do profess the same, to the end they may learn. How therefore can parents excuse themselves, when their children remain untaught in those things that concern the glory of God, and life everlasting? But howsoever i● be, if they be neither able of themselves nor do provide to haue them taught by others, they shall be inexcusable in the sight of God: and the ignorance of the children, engendering contempt of God, love of the world, and neglect of heavenly felicity, will cry out for everlasting vengeance against their parents: so that if they account not their childrem as beasts without soul, or if they love them with the due love belonging to parents, let them declare their love especially to the soul: the christian instruction whereof surmounteth all worldly treasure.  
Some say, it would be a great comfort for them in heaven to know their near kindred, and consequently their children: and this cometh of natural affection. But might it not be a greater discomfort for them, even in their life time, to see them go to hell for want of instruction? Some charge their children to be dull witted, and hard to be bowed, or brought to any goodness or virtue: Albeit natural inclination be a great help or profiting, yet exercise and custom to do well, is a mighty means to bend and shape them that way: yea, even such, that by experience we find this old proverb true: Use overcometh nature: as the wheel▪ wright doth by strength bow his timber, and letting it lye long in that bent, it bideth crooked Barren ground well tilled, soiled, and sow●n with good seed groweth friuitfull, and yeeldeth good increase: Iron weareth with handling: The water by continual dropping weareth the ston: wild beasts may be tamed: and wild coults by custom be brought to the saddle, and are content to be lead by the bridle: even so the dullest capacities may by instruction and custom be fashioned to virtue. As contrariwise, the wit most inclined by nature to virtue, may by bad instruction and the conversation of the wicked be perverted, and grow vicious.  
Parents therefore are herein to respect two points: first, to begin to frame and bend their children in their tender youth to virtue, remembering that a seal entereth deepest into softest wax. They must be careful that they do not speak or tell any foolish tales, bawdy rhymes▪ or ungodly speeches before their children, least they infect their tender wits with folly and astonishment. Experience sheweth that children will sooner learn any language by conversation then elder folkes. Also that the younger the twig is, the sooner it is bent or made strait.  
Secondly, it is the parents duty to restrain their children from haunting and conversing with such as be vicious, perverse, and wicked. And undoubtedly we see that they do soon learn villainous and unseemly speeches, and malicious lewd actions, with their corruptions: and as the old proverb saith, halting with the lame, they shall learn to halt. A child that naturally speaketh well, by conversing with such as corrupt their speech, shall degenerate and speak as badly. tie a young twig that is crooked with a strait one that is stronger then it, and in growing it will become strait, and so continue when it is undone. And contrariwise, a strait one tied to that which is crooked, and stronger then itself, will grow and continue crooked,  
moreover, parents when they mean to put forth their children to any trade or occupation, or to learning, then they ought carefully to see and inquire whether such as they think to place them withall, be religious and virtuous, and endowed with the fear of God.  
In the admittance of a seruant, the fear of some temporal or carnal inconvenience, causeth men to inquire of his, or her truth, honesty, or other qualities. Therefore if Parents shall commit their child to the ordering and instruction of a Master, before they make enquiry of his honesty and christian conversation, they plainly show that they haue less care of the corrupting or infecting of their child with 'vice, then of some small inconvenience that might happen by an unhonest and vnthriftie seruant.  
When men buy an earthen pot they sound vpon it, to see whether it be broken, least they should be deceived in a small piece of money, yet do they not sound whether the Master to whom they commit their child be vicious, or virtuous: albeit by putting and placing him with one that is vicious and irreligious, they put him in danger of loss, both of body and soul.  
Some do respect their friendship with some Masters, rather then their virtue, and so do commit to them their children, least they should be angry for putting them to another.  
These men do resemble and be like him, who being dangerously sick, useth the aduise of an ignorant physician, that is his kinsman or familiar friend, for fear he should take offence, if he should call another, albeit, without comparison, more learned and skilful.  
If thou shouldst haue any weighty matter in law, wouldest thou rather commit thy cause to an ignorant and negligent attorney, because he is thy friend, then to him that were both di●… igent and learned? Making a voyage through some dangerous Sea, wouldest thou in a tempest, commit thy Ship to a young Pilot, vnskilfull, or drunk, because he is thy friend? What a fool art thou, that wilt not take the like care of the profit, honour, safety, and sal●… ation of thy child?  
Others commit their children, either to him, that will take them at the easiest rate, or by whom they may grow into greatest aduancement in the world, but never respect the hazard of their child, so they may either spare, or get worldly goods. Let them also be careful to restrain their children from 'vice,& to enure& accustom them tovertue: and indeed the fathers that instruct, or cause their children to be instructed, do far excel such, as onely do beget them: for of these they receive life only, of the other good& virtuous life. Yet parents ought not so much to rely and rest vpon the diligence of their childrens masters, as never to care to understand how they profit and go forward in learning and virtue? for the regard of such diligence would make the masters more carefully to discharge their duties. And thereof came the proverb. The masters eye fatteth the horse: and this, The masters eye is the fruitfulness of the garden.  
Vpon these sins ensue many punishments, both ghostly and bodily, as well in the parents, as in the children: yea, and in all the posterity.  
The holy Scripture giveth great commendation to sundry men& women, for their godly education, and virtuous bringing up of their children: as to Abraham, for he commanded his sons and his household, to keep the way 
Gen. 18. 19. 1. Chro. 28. 9. Act. 10. 2. 2. Tim. 1. 5. Parents must perform their duty to their children moderately with great gravity and authority. Gen. 22. 7. 8. Pro. 4. 3. 4. 5. 6. Pro. 3. 1. 2. &c. That is thought to and well done which is done by example. fruits are  of the Lord. So david counseled his son Salomon to serve God, with a perfect heart, and a willing mind. It is said also of Cornelius, that he feared God, and all his household. Likewise of Eunica the mother of timothy, that shee nourished up her son in the words of faith, and good doctrine. For where a virtuous and godly childhood goeth before, there a godly and virtuous age followeth after. Contrariwise, when the parents are not careful to teach their children to know God, and to know themselves: when they do not breed them up in virtue, nor reprove them when they do amiss, they then become corrupt in their understanding, and abominable in their doings: ignorant, and voided of all knowledge and grace, and of reverence or feeling of nature.  
If Parents be desirous to haue their children virtuous, and honest indeed( as in conscience they ought) then they must be diligent and 
wont to take their shape  careful to practise godliness and honesty themselves. For we see by experience, according to the common proverb. As the old cock ●… eth, the young learneth: such a father, such a ●… e: and such a mother, such a daughter. For ●… e as when the head is well and sound, and also the stomach pure from hurtful humours, the body is commonly well affencted: even so, there the head or chief of any family or household, is religious and sound in the faith, ●… d feareth God, it commonly goeth well with ●… l the household.  
What shall it avail, for parents to teach their ●… dren honesty& modesty, when they themselves in their works and behaviour, do invite ●… em to wantonness, and lewdness? verbal ●… struction, without example of good deeds, ●… a dead doctrine: and contrariwise, good ex●… ples are the life of instruction, to make it ●… fitable and effectual. If the example of ●… ents be contrary to their instructions: If ●… ey teach their children sobriety, modesty, ●… d chastity, and yet themselves will follow ●… kennesse, foul and lascivious speeches, gestures, and actions: it is as if with their tongues they should say be virtuous, and by the hands led them with them to all 'vice and corruption. So that wicked parents are wicked counsellors to their children. If we would take him to be a Monster in nature, and unworthy to live in a Common wealth, that should counsel his child to drunkenness and fornication, what shall we think of those, who committing such iniquity, do by their example much more mightily put forward their children to such abomination, then by word they are able? What account can those Parents give unto GOD, who by their evil example, haue drawn into Hell their children, whom he delivered to their charge to be guided into heaven? Albeit such parents pity not themselves, yet at least let them take pity of their children, and not carry them with them into everlasting destruction. Such parents then deserve grienously to be reproved, as shall use any lewd speeches, or shameless behaviour, in brief, any worldly or carnal actions in the presence of their children, to whom their examples may be as a dispensation, to give themselves to the like. As also, how can they forbid that in their children, which they themselves do commit? how can they correct them for the faults, which they themselves use? Albeit children, in respect and reverence to their parents, dare not reply and say, themselves do these things, for the which they reprove them: yet will the neighbours or others object it to their shane. Besides, their authority shal be so much the less. in that they declare in their works and actions, that they allow that which they forbide in words.  
If parents therfore desire that their instruction may be effectual, and yield fruit, let them declare the same in holy life, and virtuous conversation: let them so order& govern themselves, that their children seeing the same as it were in a glass, may be restrained from dishonest speech and wicked deeds: let them do as guides, that show the right way over fords and riuers, by going before those whom they lead: that their children following the steps and examples of their parents, may conform themselves to their virtues, and so with them, and by them, be lead to salvation, and life everlasting.  
For this cause Moses gave commandement 
Deut. 6. 5. 6. 7.& 31. 13.  unto the Iewes, that the law might be kept in their families, that they might prosper in all that they went about. When Obed-edom had received the ark of God into his house, which signified true Religion, the Lord blessed him 
1. King. 17. 10. &c. 2. King. 4. 1. &c.  and all his household. When the widow of Z●●epthah in the daies of Eliah, and the other ●… ddow of Israel, in the dayes of Elisha, had received the Prophets of God into their houses, who is ignorant how mightily and merci●… lly the Lord provided for them? When our saviour Christ had restored the Rulers son to his health, the Ruler believed and all his family. 
●hn 4. 53.  After Zacheus had received Christ into his house, and was converted: salvation came to 
●uke 19. 9.  the same household. To be short, when Cornelius 
●ct. 10. 44.  the Centurion embraced the Gospel, his family also believed and were baptized, and the holy Ghost fell vpon them all, which heard the preaching. And how well that house was ordered, where timothy was brought up, his knowledge in the Scriptures from a child 
●. Tim. 1. 5.& 3. 15.  can witness.  
And this is also a point worthy to be remembered, that the Lord, by his Prophet Ezechiel, calleth the children of the Israelites, which they had begotten, His children, because they were 
Eze. 16. 20. 21.  partakers of the promises, and signed with the seal of his covenant: and the Prophet calleth them, The inheritance of the Lord.  
Such parents therefore, as be Christians 
Psal. 127. 3.  must know, that their children are also the children of God, and partakers of those blessings that are promised to them in Christ Iesus their saviour: and therefore that they shall do great injury to God himself, whose children they are, if they shall not see them carefully brought up in his fear: and much more, if they, as before time many haue done, bequeath them, and 
See more of this point in the use and necessity of catechizing.  in a maner consecratn and sacrifice them to the service of men, by thrusting them into abbeys, Munckeries, friaries, Nunneries, and Seminaries, there to be brought up, and remain in perpetual bondage of ignorance and error, in superstition and idolatry.  
The second point is, that fathers and mothers 
The second point.  do nourish and train up their children in shamefastness, hatred of 'vice, and love of all virtue.  
They be charged by the fit Commandement, 
Deut. 6. 20. Exod. 12. 26. and 13. 14. The proper duty of good parents to their children, is to nourish them soberly, to keep them under obedience, and to teach them good manners.  to feed, to nourish, and to bring up their children, to teach them the principles and seed of Christian religion, to see they learn the catechism, to teach them to praise God before and after meales, as also to teach them by little and little, and by often repetitions, to understand wherefore the Sacraments were instituted: to teach them manners, how to behave themselves decently in their going, in their speaking, and gesture of their bodies: how to order themselves reverently in the Church: how abroad in all places, and towards all men, i● all honest companies: and so to begin some conscience in them. For it were better for children to be unborn, then untaught.  
Now contrary to this, is, when parents suffer their children to haue their will from the beginning: when they discourage and daunt them by severity, and by being too hasty with ●… em: when they let the common ignorance of the word to be rooted in them, and haue no ●… re to frame them to learn truth and godli●… esse, and so to prepare them, to be apt to receive profit from the public ministery.  
It is therefore meet for all fathers, and mothers, if they will haue ioy of their children, that 
Pro. 23. 13 and ●9. 18. and 26. ●5. 17.& 22. 6. ●5.& 13. 24.  then they correct them when they do amiss, and keep them in shamefastness, hatred of 'vice, and love of all virtue, according as the holy Ghost counseleth by the mouth of the wise men in sundry places.  
For as the common proverb is: Byrch breaketh no bones, neither doth moderate correction bring danger of death: but oftentimes it bridleth and keepeth back the child, that otherwise would run headlong into hell, and so is a mean to save his soul.  
For the fountain of all virtue, and chief of all mans felicity, is good instruction, and right bringing up. And contrariwise, children evil brought up, bring shane& great heart break to their parents. As old ely was corrected himself, for nor correcting his sons, which is a 
1. Sam. 2. 12.& ●3. 12. 13. 14. and 4. 11. 1. King▪ 1. 5. 6.  notable example, necessary for all parents to imprint in their hearts, that they may see their children well taught and corrected, least they procure the wrath of God to fall vpon them, as did vpon this ely, who honoured his children above the Lord, and therefore the Lord cut him and them off. For the comfort he had of his sons, was this: the ark( the witness of the Lords presence) was lost, thirty thousand of the people slain, his two sons Hop●●i and Phinehas killed: himself when news thereof came to him, for sorrow fell backward and broke his neck: vpon this his daughter in law fell in travell, and in travell died: the remnant of his house was glad to crave and beg for a small piece of silver, and a morsel of bread.  
Also the two and forty children, that mocked 
2. King. 2 23. 24.  Elisha the Lords Prophet, saying, Come ●p thou bald head, were rent in pieces with bears. Thus we see that children vntaugh and vnchastised, bring shane and confusion to their parents.  
Let them therefore alway remember this, that 
How children should be brought up.  they provide and bestow diligent labour, that their children be forthwith instructed in virtue and godliness, whilst their wits are yet void from cares& vices, and whilst their age is tender 
Hold thy children in awe, and they shall haue thee in reverence.  and tractable, and their minds flexible, and ready to every thing; for then they will keep fast good lessons and virtuous precepts, if they be taught them. For this is certain, that we remember nothing so well when wee be old, as those things we learn in young yeeres.  
It shall be convenient and profitable therefore to handle the wax strait way while it is moist: to season those earthen vessels with very good liquour whilst they are new: to die and ●… e the wool while it is faire and white, and 
Pro. 30. 25.& 6. 6. 7.  ●… ot defiled with any spots. The Emmets, or P●smires are not taught to gather into their ●… oles or hillocks in Summer, whereby they should live in winter. Bees learn not to make their cells, to gather juice, and to make honey: but all these things be done by instruction of nature. So every living thing, the less meet it is to learning, so much the more it hath of native prudence. But man neither can eat, nor go, nor speak, except he be taught. Then if fertile fields, for want of tillage wax barren: if trees being neglected, either bring forth no fruit, or else the same vnsauourie, without diligence or grafting and pruning: if dogs be unmeet to hunt, the horse and oxen unapt to the plough, except mans diligence be put thereto: how vilde then and unprofitable creatures would children become, except diligently and in due time they should be fashioned by good bringing up? What a shane is this for any man to take great care to haue his dog well taught, his horse well broken, his land well husbanded, his house goodly trimmed,& richly furnished: and yet to haue his child shamefully rude in manners, and altogether voided of all garnishing and instruction of virtue and godliness? What a great folly and madness is this, for a father to take great care and thought how to get money and possessions, and to haue no regard of his child, for whom the same is gotten? This is no less shane to hear, then if a man taking thought for the shoe, would set nought by the foot: or with great care and study would provide, that there should be no fault in the childes ●… rment, not regarding the health of his body. This is( as the common saying is) to be penny●… ice, and pound-foolish: to save a stick, and ●… rne a house: to save a joint, and lose the bo●… e. But oh vain man, hast thou more care and ●… esire to leave thy son faire buildings, and ●… ll of lands, then for to instruct him in the way ●… f godliness, and so leave him a virtuous con●… c●ence? Hast thou rather a desire to hoard up 
Mat. 6. 19.  ●… easure for him, with rust and moth to be con●… i●●ed, then to teach him the knowledge of. God, which will not canker, but last for ay? Most parents( a pitiful thing to remember) be ●… king to the bodies of their children, but their ●… es they care not for: they desire their wel●… e in this world, but they pass not what they ●… ll suffer in the world to come. Yea fathers ●… vide lands, rents, revenues, great annuities, ●… es and offices, for their children here: but a●…, few provide or be careful to haue them ●… ught up in virtue, and the fear of God. For ●… loss of their lives and bodies, they will sore ●… ail and much lament: but the health and ●… ation of their souls, they make no recko●… king of. If they see them poor and sick, they ●… owe and sigh; but though they see them sin, ●… d greatly displease God, they are nothing ●… ued. It behoveth, that parents do care●… ly observe, unto what vices their children are ●… st inclined, and so by good means admo●… h and draw them from the same. As parents be careful to provide temporal things for their childrens bodies, which are transitory: so much more careful ought they to be to provide spiritual things for their souls. And as they be diligent to keep the bodies of their children from fire and water, when they be young: so much more they ought to take care, that their souls be not poisoned with vices, and false and erroneous doctrine, when they come to yeares of discretion: and this is the most acceptable service that they can do to God. Children are called the fruit of their parents. Therefore, as a 
Psal. 127. 3. Mat. 12. 33.  good three is known by bringing forth good fruit: so parents should show their goodness in the good education of their children, which are their fruit.  
To teach a child in the trade of his way, as Salomon commandeth, Prou. 22. 6. is, not onely to instruct him unto godliness, but also unto all other humane duties: wherefore this duty then belongeth unto parents, and they are bound to do it. For who should teach and inform 
Reasons.  the child, but they which haue the government and commanding of him? But it is well known, that parents onely haue the gonernment and commanding of their children, or such as they shall procure for their better education, and therefore this charge and duty lieth vpon them, and they must look unto it. again, this is apparent even by the general law of nature, which hath taught the very bruit ●… sts to bring up their young. And further, this ●… je is yet enforced from the opportunity of ●… e thing commanded. For even as a plant will ●… ner take nourishment, and thrive better in ●… e soil where it first grew or sprung up, ●… en in any other ground, because it liketh his ●… ne soil best: so children will sooner take ●… struction and good nourture from their pa●… s, whom they best like, and from whom ●… y had their first being, then from any other: ●… d therefore you parents are in fault, if your ●… dren be not well taught. For whatsoever ●… d cometh from the parent to the child, is ●… all and kindly, no otherwise then the ●… me milk from the mothers dug: you ●… ll sooner be heard of your children, then ei●… the sage counsel of the ancient, or the for●… le and moving speech of the learned. Lastly, ●… e rule of iustice doth require, that even as the ●… parent Adam, and so all other after him, ●… e been a mean of falling to all their poste●…, 
Gen. 5. 3.  in the begetting of children in their own ●… ge, which according to the law of creation, ●… ld haue been born Gods Image: so now ●… ●●ew of this all parents should lend their ●… ds to lift them up again,& never cease, un●… they see in some measure, the beauty of the ●… Image, and the virtue of the second Adam. This is confirmed by many testimonies of Scrip●… e, as amongst other these do prove. Deut. ●… 9. and 11. 1&. 19. Ephes. 6. 4. Psal. 78. 5. And because this duty of parents, is many times committed to schoolmasters, to Masters o●… Families, to Dames, to patrons, and Guardians, and such like: they must therefore understand, whosoever they be, that they are bound by the voice of the almighty, to perform and to do the duty of parents, to all such as are committed to their charge, as if they were their own children.  
Now, the vices which some parents commit▪ in not performing these duties before and after name, and ought of them to bee eschewed, are these.  
1. First, the ignorance of the parents: as if they be so rude, that they be not able to teach their children then they greatly offend God in the breach of this so necessary a duty: and therfore they must endeavour to get so much nurture and knowledge, as that they may be able to instruct others under them.  
2. The second 'vice is, the profaneness of many parents, who, so they may provide livelihood and necessaries for their children, they care for no more.  
3. The third 'vice is committed of such poor parents, which make no great choice with what Maisters and Dames they place their children, so they may haue meate and drink enough, and wages thereto competent, and are neither back-beaten, nor belly beaten, as they say. Alas, such poor children, while they serve 〈…〉 their bellies, they may loose their souls, ●… cause they want godly masters and dames to ●… e them wholesome instruction, to hold them by good example, and to govern them con●… ally in the fear of the Lord. Wherefore ●… e let all Parents learn, that it is their duty to ●… ke choose of such masters and dames for their ●… ldren, as are godly and religious, wise hear●…, such as are both able and well disposed, to ●… ne up youth in all good nurture, and Gods ●… ce: and not onely this( for the greatest care ●… all lieth vpon the parents) but also they must ●… often as conveniently they may, repair unto ●… m, and see how they profit, and hold them ●… by their good counsel, and be careful to ●… rea●e those which haue the government of ●… m, to be good unto them, in this chief point ●… e the rest. For( as Salomon saith:) Life and 
Pro. 18. 21.  ●… ch is in the power of the tongue: so we may well ●…, life& death is in the education of our chil●…. If they be well brought up, it shall be life ●… o them: but if it be otherwise, they are trai●… l up to everlasting death.  
4. The fourth 'vice is, the fault of many ma●… s and dames, who make no further recko●… g of their seruants, then they do of their bruit ●… sts. For so long as their work and business ●… ewell done by them, they care for no more, ●… d they will teach them no further, then may ●… e for their own turn and benefit: that is, ●… be a profitable seruant unto them. Such maisters make their seruants drudges to the world and the divell: and the life of such youth death while it shooteth up. All these sin& trespass against the will and word of God, because they are contrary to good nurture and godly instruction. Parents must be very careful that their children may learn some occupation, or profession of life: and this is either mechanical, which we call handicraft: or liberal, which is the learning of schools: and the end of this is, either to get their living honestly, and in Gods ordinance, or else if they want no maintenance, to apply their profession and trade to the benefit of the Common-wealth. No child of what birth or stock soever he be, ought to want this instruction and bringing up. If thou say, my child hath no need of any trade: yet the common-wealth and Gods Church, hath need of him: for no man is born for himself, but his friends will require one part, his kindred another, and his country the third. And if handicrafts like thee not, thou hast the liberal Sciences, of which no man ever was yet ashamed, but many haue made them their crown of glory. Saul was anointed king, while he was seeking 
1 Sam. 9. 2. &c. and 16. 11. Psal. 78. 70. 71. 1. King. 19. 19. Amos. 1. 1. 2.  his fathers Asses: and david was taken from the sheepfold, to feed with his wisdom, and govern with his prudence that honourable people of the children of Israel. And again, wee read that those two famous Prophets, Elisha and Amos, the one was called ●… om the plough, and the other from keeping ●… f beasts: which examples do plainly teach us ●… at the great and reverent God despiseth no ●… onest trade of life, be it never so mean, but ●… owneth it with his blessing, to draw all good ●… indes to his holy ordinance. But now a daies, ●… ch is the pride of our hearts( a thing to be la●… ented through all our land) that many gen●… emens children may not be brought up in any ●… de. Oh it is too base and beggarly for them: ●… em must live of their lands, they must main●… ne their gentry: a small learning will serve ●… eir turn: but in the mean while this ordi●… nce of God is neglected, what misery from ●… ce ensueth? Who are the wasters of patri●… onies? Who are the robbers and rovers in ●… e Common-wealth? who are the deflowrers ●… maidens? Who are the defilers of matrons? ●… ho are the corrupters of youth? and to speak ●… one word, who are the seedes-men of all mis●… iefe in our country, but these children of ●… tlemen, who haue not been taught and trai●… d up in learning, or some occupation, while ●… ey were young? For even as a weed, if it grow ●… ancke soil, will wax out of measure noy●… me: so these children coming of honourable ●… d worshipful parents, brought up in ease, and ●… mpered with the delights of gentry, they ●… e immeasurably vicious, and who may ●… pe them under? neither laws, nor Magi●… es, nor any other good mean.  
First, Parents must teach their children to 
Good manners in speech.  use faire speech, not onely towards themselves, but also towards others, and to call their betters by a reverent and an honourable name: 1. Sam. 25. 24. Mar. 10. 17. Pro. 16. 24.  
Secondly, to speak modestly and humbly of themselves, and this point of good manners they may learn of that wise matron Abigail, in 1. Sam. 25. 41. where we read, that when she was sent for of david, to be his wife, she first bowed herself to the seruants, and then made this lowly answer to him that brought the message: Behold, let thine handmaid be seruant to wash the feet of the seruants of my Lord.  
Thirdly, to admonish them, lovingly to salute their friends and acquaintance, and genenerally all others, whom they take to be christians and brethren: which consisteth in praying well to others, wishing health and prosperity unto them: Luke 1. 28. 40. 1. King. 1. 37.  
Fourthly, to put them in mind, to aclowledge a benefit, where they haue received it, with giuing of thankes.  
Fiftly, to teach them to confess an offence where it is committed, with humble craving of pardon, And example hereof, they may haue in that virtuous and faire spoken matron Abigail, as they may read in 1. Sam. 25. 23. &c. Oh that men and children saw what great dangers they draw vpon them by the neglect of this duty, and might prevent it▪ and also what gracious blessings they might procure both to themselves and others, by means of it, as this virtuous Abigail kept david from shedding innocent blood: saved her own life, with the ●… es of her family, and in the end was received to be a Princes wife, for the wise carriage of herself in this matter.  
again, Parents must teach their children good manners, and civil behaviour, to rise up ●… their betters, to uncover the head, to make obeisance, to be courteous towards their equals, to be gentle and lowly to their inferi●… rs, and loving and kind to all: this is no less needful for youth, then their meate and their drink.  
Also to admonish them, to give their elders ●… d betters leave to speak before them: job. ●…. 45. That they keep silence while their bet●… s are in place, until they be spoken unto: and ●… en they must make answer in few words, without unnecessary circumstances, and direct●… unto the matter. And they may not be loud, ●… ling, or hot in speech, but cold and mild: ●… ouerb. 17. warn them, that they do not ●… errupt or trouble others while they are in ●… eaking. Prou. 29. 20. Wherefore, if children ●… keep the bounds of good manners, they must ●… be streperous or troublesone in talk, but ●… ey must observe and take their due time and ●… se, and if there be any thing spoken unto ●… ich they would willingly make answer, they must either courteouslie crave leave of him that speaketh, or else they must carry it in remembrance, until their turn cometh to speak, which is the better of the twain. And further, they must give an intercourse of speech unto others: and so suffer others to speak by them; for there is a time to keep silence, and so to hear others speaking, for he that will haue all the talk, passeth the bounds of good manners.  
moreover, Parents ought to teach their children, how to frame their gestures to a reverent 
Good manners in gesture.  and dutiful behaviour towards others: which consisteth in these points.  
1. The first is to meet those that are coming towards them. And of this they haue an example in holy Abraham, Gen. 18. 2. where it is said: And he lifted up his eyes and looked, and lo, three men stood by him, and when he saw them, he ran to meet them from the tent door. again, another example they may haue in King Salomon, sitting vpon his regal throne: 1. King. 2. 19. Bathsheba therefore went to King Salomon, to speak unto him for Adoniah, and the King rose to meet her.  
2. The second is, to rise up to elders and betters when they pass by them. And this is taught Leuit. 19. 23. Thou shalt rise up before the hoare head, and honour the person of the old man, and dread thy God: I am the Lord. But here wee must warn you of a great abuse, which for the most part is committed in all Churches, and which tendeth to the high dishonour of God: which is this, that neither you yourselves, neither your children, nor seruants, do know the time of your duties, but you will then rise up to men, when both you and they should kneel down to God: as if one that is more honourable among you, shall come into the Church, while you are vpon your knees in prayer unto God, presently you start up, and leave God, to reverence men. Is this religion? is this devotion becoming Gods house? is not this all one, as if a man should say, stay GOD here comes in my father, my master, my worshipful neighbour, and my good friend, to whom I am much beholden, I must do my duty unto him, I must rise up till he be past, and then I will come to thee again? What is this but to prefer men before GOD? this doing plainly sheweth, that such are louers of men, more then God: and that such as take this duty and reverence vpon them, are robbers of Gods honour, and they shall answer him for it.  
Is there no time to show our duty towards men; but even then when wee are about Gods service? Why, know thou, when man ●… andeth before God, how honourable so ever he be, he is but dung and filth, and not to be regarded in comparison of him. And let Parents learn this wisdom, that while they are taught their duties towards men, it is not to rob God of his worship: but there is an appoynted time to every duty and purpose: as Ecclesiastes in his third Chapter well admonisheth: To all things there is an appointed time, and a time to every purpose under the heaven. It is recorded 
●cles. 3. 1.  of levy, to his eternal praise: Deut. 33. 9. that in Gods cause he said of his father and mother: I see him not, neither knew he his brethren, nor his own children: even so beloved, our eyes and our minds, and deuotions, should be so fixed and intent vpon God, when we are in his service, that we should not see or regard any man in that while, And again, we read in the second Chapter of the Gospel after S. John, of our saviour himself, who though he was the most dutiful child that ever was born of woman, yet when he was about his fathers business, he saith unto his mother: Woman, what 
●ohn. 2. 4.  haue I to do with thee? which examples will teach us, that when we are about Gods service, all other duties must sleep and be laid a part.  
3. The third duty of good manners to be observed in their gesture, is to stand while their betters are sitting in place: example of this wee haue in holy Abraham, of his entertainning of the two strangers, as it is written. Gen. 18. 8. And he took butter and milk, and the calf which he had prepared, and set before them and stood by himself under the three, and they did eat. Well may Abraham be called the father of the faithful, for giuing his children so good example.  
4. Their fourth duty, is to bend the knee, in token of humility and subiection: example of this, 1. King. 2. 19.  
5. The fift thing is, that they give the chief place to their betters, and to offer the same to others in courtesy. 1. King. 2. 19. Luke. 14. 8. 9. 10. Pro. 15. 33. and 16. 18.  
6. Their last duty is, to uncover their head. And though wee find no example for this in holy scripture, as being not used in those former times: yet seeing the thing is evil and comely, and one of the special courtesies of our daies, we will confirm it also with the authority of Gods word: Phil. 4. 8. whatsoever things are honest, whatsoever things are of good report, those things do. And again. 1, Cor. 14. 40. Let all things be done decently, and according to ●… der. Now this kind of civility, is both decent and according to order, as also honest, and of good report: and therefore warranted and commended by Gods word, and so worthy to be followed.  
Therefore if our children be not thus ●… ned up in nurture, while they be young, then they be old they shall be found so head-●… ong, and they will not be governed, but this ●… nsequent must needs follow, that all order ●… hall be taken away, and then confusion must ●… eedes ensue.  
For if nurture be neglected, then our elders and gouernours shall not be reverenced; if they be not reverenced, they will not be regarded: if they be not regarded, they will not be obeied: and if they be not obeied, then steps in rebellion, and every one will do what he listeth.  
These vices and great abuses, are to be reformed, and with speed amended, not onely of many parents and masters themselves, but also that they labour with all diligence, that they may be redressed and amended in their children and seruants: first, the gross ignorance in the grounds of Christian Religion, which yet remaineth in any Parents, Masters, and their families, who give themselves to sleep in the Church, to talk one with another, to turn over their books there, and using of their own private deuotions or prayers, in the time of public preaching and prayer, all which no doubt are grievous sins and transgressions: and besides many absent themselves from holy exercises, and specially vpon the Lords day, then lying in their beds, haunting of Ale-houses and taverns, riding and going abroad about their worldly affairs, for pleasure and profit, being also weary whilst they be present at prayers and preaching, seldom do they prevent or come before prayers, nay many come in the midst thereof, to the great disturbance of the same, and others that are there: and some again before the Sermons are ended: other some after the prayers made, and before the singing of the psalms, and the usual blessing to be pronounced, depart thence, whereof they as well as those that tarry should be partakers, posting also our of the Church, as it were from a play, or may-game, as though they supposed that no more reverence should be shewed there, then in other places or that some part of divine service belonged unto them, and not unto other some, whereas in very truth, every one ought to be a like partakers of the whole.  
And how should wee look for any goodness from God, where this, that is the seed of ●… sin, and the nurse of all abominations raig●… eth and swaieth so much?  
Let such as are fathers and mothers, and ●… aue children, know in what sort they must be ●… refull for them. Their children are the good ●… essings of God, they be members of the body ●… f Christ,& the sons of God. The kingdom ●… heaven belongeth to them. God hath apoin●… d 
Mat. 18. 10.  his Angels to guide and lead them, and to ●… eld them from evil: and their Angels be in ●… e presence of God, and do behold the face of ●… eir father which is in heaven. They be fresh ●… ants of the Church. Who knoweth what ne●… ssary instruments they may be in the house of ●… odd? It is not enough to feed them, to cloath ●… em,& to nourish their bodies with necessary ●… stenance.  
For the heathen do this, which know not God: and the savage and bruit beasts, and the birds, which haue no understanding, they breed up their young ones, and are tender and painful to provide for them. The ass though she be dull, the bear and Lion, though they be wild and cruel, yet seek they far and near to get wherewith to help their young. Therefore, if there be any, or can be any, which doth forsake and leave his own, he is more beastly then the foolish ass, and more unnatural, then most cruel bears and Lions, and Tigers.  
But in this behalf, men are for the most part over careful. For this cause many build their houses with blood, and seek possessions by iniquity: they join house to house, and field to field, and will dwell alone vpon the earth: they oppress the poor and needy, and do wrong 
Esay. 5. 8.  to the widow and the fatherless: they make money their God, and spoil one another: and all to provide for their children. This is the cover and cloak for all their mischiefs, they may not leave their children unprovided for. unhappy are such fathers: which in this sort care for their children, by the ruin and spoil 
Esay. 24. 1.  of the needy and innocent, and so break the commandements of God: because their portion shall be with the wicked in the lake that burneth with fire and brimstone. And unhappy are their children, because they are partakers of their Fathers wickedness, and therefore shall also be partakers of punishment with them.  
The Prophet david saith: I haue seen the wicked strong, and spreading himself like a green 
Psal. 37. 35. 36.  Bay-tree: Yet he passed away, and lo, he was ●… e, and I sought him, but he could not be found. His roote was deep, his stock strong, his branches broad, he spread over and shadowed the whole country: yet he passed away: he departed, his sons died, his house soon decayed, and his name was in little time quiter ●… gotten.  
Oh, how much better then is it, to furnish the mindes of our children, and to instruct them in godliness, to teach them to know God, ●… lead their life virtuously, and to rebuk ●… em, and chastise them for ill doing?  
The beginning of wisdom, is the fear of 
Psal. 111. 10. Pro. 9. 10.  God. Let them then learn, what that good and acceptable will of God is. show them the way in which they should walk, that they go neither ●… the right hand, nor to the left. The word of God is pure, and giveth understanding to the 
Psal. 19 7. 8. 6. and 119. 6. 105.  ●… mple: it is a light to their footsteps: it teach●… those, that are young to amend their ways. for children by nature are darkness, and cannot see except they be lightened with Gods ●… second.  
And therefore Salomon saith: catechize a 
Pro. 22. 6.  child in his youth, and he will remember it when ●… is old. This is the right blessing, when fathers and mothers give to their children, when they cause God to bless them too.  
When Christ came into jerusalem the young 
Mat. 21. 15. 16.  children received him: They cried, Osanna to the son of david; Blessed is he that cometh in the name of the Lord. Christ giveth witness of them: By the mouth of babes and sucklings, hast thou set 
Psal. 82.  forth thy praise. The words of the little and simplo children, were able to confounded the wisdom of the pharisees. Thus were they taught from their cradle, so careful were their godly parents for them.  
Contrariwise, they cannot haue any wisdom, that despise the law of the Lord. They become blind and wicked, and abominable in all their ways. They haue no sense nor feeling of the will of God. They cannot know light from darkness, nor God from Belial. Such were the children that derided Elisha, as also 
2. King. 2. 13. 2. Sam. 16. 1. &c.  absalon, whose heart satan had so possessed with the spirit of pride and ambition, that he went about to depose his father from his kingdom. So also his brother Adonijah usurped the kingdom of his father david. 
1. King. 1. 5.   
Another care, which a father ought to haue of his children, is to train them up in study and virtue, and of a godly life. Blessed are the pure in heart, for they shall see God. They which keep 
Mat. 5. 8.  not this way, are the children of wrath. Herein standeth the whole profession of a Christian life. For God hath not called us to uncleanness, but 
●. Thess. 4. 7.  ●… o holinesse. This is the will of God, and this our promise made unto him, that wee serve ●… in holinesse and righteousness all the daies ●… our life, that we increase in virtue, and grow 
Luke 1. 74. 75.  ●… grace to grace.  
A wise and loving father which sendeth his ●… e to a dangerous journey, either by sea or ●… d: first instructeth him with aduise, and tel●… him in what sort he shall avoyde perils. ●… ke heed( saith he) the way is dangerous, ●… ich thou must pass. The sea is terrible, the ●… es rise up as high as heaven, and by and by, ●… shalt see a pit as low as hell. The sands ●… y swallow thee, the rocks may destroy thee. ●… how shalt pass by huge mountaines, and ●… gh a wilderness, where theeues will as●… thee. Thy heart will quake. Thou shalt ●… e for succour, and find no man to help thee. ●… these and these places hath many a good ●… ns child been cast away. O take heed( my son) ●… art the staff, and the comfort of mine age. ●… ght come to thee otherwise then well, I ●… all soon end my daies in sorrow.  
If a father be thus careful that his child ●… uld escape worldly dangers, he must be ●… efull of spiritual dangers, in which who so●… is lost, is lost for ever. Therefore, thus, or to ●… effect, will he say to him: Oh my son un●… stand what God hath done for thy sake. ●… ke heed to thyself. The world is all ouer●… wde 
1. Pet. 5. 8. Iam. 4. 7. Pro. 18. 10.  with snares. The divell raungeth and seeketh whom he may devour. give no ground to him, but resist him, and he will fly from 
Psal. 50. 15.  thee. Be strong in faith. The name of the Lord is a strong tower of defence. Call vpon him in the day of thy trouble, and he will deliver thee. He will give thee of his spirit. Take heed my son, and be not deceived, let no wilfulness cast thee away. If sinners entice thee be not a companion of them in wickedness. Fashion 
Pro. 1. 10. 11. Rom. 12. 2. 1. John. 2. 15.  not thyself to the likeness of this world: for the world passeth away, and the lust thereof. He that loveth this world, the love of God is not in him. Be not like unto them that perish. Thou wast conceived and born in sin. Thou 
Psal. 51. 5. Ephes. 2. 3. Col. 1. 12. 13.  art by nature the child of wrath: but God made thee meet to be partaker of the inhetitance of the Saints in light, and hath delivered thee from the power of darkness: and hath translated thee into the kingdom of his dear son receive not this grace in vain; but cast away the works 
2. Cor. 6. 1. Rom. 13. 12.  of darkness, and put on the armor of light. Be renewed in thy heart, and in thy spirit, that it may appear I haue been careful for thee. Thus a careful father seeketh to train up his son, and to nurture him.  
Now there be some neeessarie means and helps, whereby godly parents may the more effectually and virtuously bring up their children according to the directions before spoken of, as these:  
First, not to suffer their children, and youth to ●… aue their own will. For Salomon saith, Prou. ●… 1. 20. They that are of a froward heart, are ab●… ination unto the Lord. And again, in the 29. Chapter, verse. 15. A child set at liberty, ma●… his mother ashamed. But what will some be ●… die to answer in this case? Oh he may be ●… ken of that time enough afterwards. But ●… hat saith the wiseman, Eccles. 25. 27. give no ●… age to the waters, no not a little. The heart of ●… child is as the violent waters. And as those ●… ich haue experience in keeping and repai●… g the sea banks, can easily tell us, that if the ●… king waves should be suffered to break over ●… one tide, they should hardly in many daies ●… er it again: so if thou sufferest thy childes ●… fections to haue the full swinge and course, ●… but a small season, thou shalt hardly or ne●… again win this breach.  
2. The second means is, moderation in ●…, not to pamper children with too much ●… t, or that which is delicate, but to give them ●… t which is wholesome and sufficient, and no ●… e. For excess breedeth diseases, both in ●… die and mind, maketh them gluttons and ●… nkards, consumers of patrimony, and this ●… e draweth a thousand more with it: and e●… as the fattest soil bringeth forth the ran●… t weeds, so pampered children brought up ●… hout due government and discipline, thrust ●… th the greatest and most overgrown vices.  
3. The third help is, not to cloth them with costly apparel, or to attire them with new fashions. For this again is contrary to the nature of pains and labour, and stirreth up pride. For even as soft flax is soon on fire so youthful nature will soon be inflamed with this 'vice, as lamentable experience too much teacheth at this day. For, from whence cometh this disguised and monstrous apparel, but from wanton and dissolute education of youth? This is the special sin of England, and if any thing be the overthrow of it( which God for his mercy turn away) it will be this: the land is too heavy of this sin. For the pride of all nations, and the follies of all countries are vpon us, how should wee long bear them? How art thou fallen from heaven, O Lucifer, son 
Esay. 14. 12. Zeph. 1. 8.  of the morning? And it shall be in the day of the Lords sacrifice, that I will visit the Princes, and the Kings children, and all such as are clothed with strange apparel.  
4. The fourth help is reprehension, or chiding. And this is taught. Prou. 29. 15. The read, and correction give wisdom. Whereby the rod, is understood chastisement, and by correction is understood, chiding or reprehension. The want of this help was the utter spoil and undoing of Adoniiah, as may be seen, 1. King. 1.& 2. chapters. And here we cannot but justly find fault with most parents, who though they be somewhat careful for their children while they be tender: yet when they be come to some ●… ears of discretion, as to fifteen or sixteen, ●… hich time is most fit for reprehension, because then by all reason it should soonest enter; ●… nd which time again is most dangerous, because then our affections are most strong in us) ●… h then they be grown to mens and womens ●… ate, they may not be reprehended, they may ●… t be disgraced. But know thou, oh wise pa●… t, that so long as thou hast a child, so long ●… ou art a parent: and so long as thou art a fa●… er, so long thou must carry a fatherly autho●… e and power over him.  
5 The fift help, is chastisement, and it may ●… ell be called a help, because where reprehen●… n will not serve, that must help: and this ●… st be used in order and method, as the skil●… ll physician will not give his strong& bitter ●… l before his preparative, lest the working of ●… should be hindered by the stubborn and in●… ra●e obstructions: so the wise parent in cu●… ng his sons vices, must not strike before he ●… th reprehended or preadmonished: least ei●… er he be too much cast down and discoura●… d, or wax obstinate. This kind of physic, ●… it is more strong then the former, so it hath a ●… ore forcible and excellent working. For great ●… the godliness in that severity, by which the ●… were of sinning is taken away. And again, ●… mon in the 22. of the proverbs, verse 15. ●… ith more worthily: foolishness is bound in ●… e heart of a child, but the rod of correction shall drive it away, And again in the 13. chapter, verse. 24. he which spareth the rod, hateth his son: that is, he is an enemy unto him. Wherefore know thou this, O thou father, that when thou seest thy son dangerously sick with the disease of sin, and dost not use this help and remedy, which God in his holy word hath prescribed unto thee, thou art accessary to thy childs death, as an enemy, and his blood shall be required at thy hands: because where thou mightest haue saved him, thou hast wilfully cast him away. For Gods love( good parents) look to your children.  
Oh that parents had less carnal affection, and more wisdom: for every parent is blind in his own children.  
Oh, is it not a pitiful thing, that parents should themselves make graues for their own children,& bury them quick without all compassion, and think they do well in it? And is it not a folly above all follies, that while the parent layeth his hand vpon his childs mouth, to keep away the cold wind, he presseth it down so hard, that he strangleth him therewith? Thus many a father and mother in the world, haue killed their dear ones by their inordinate love and cockering of them, and thus many poor infants must stil be murdered, because parents will not be warned.  
Parents are bound by the law of nature to love their children: for what a cruelty were it, not to love them that they haue begotten and born? But yet wisdom requireth, that they somewhat dissemble and hid their love specially to those children that be of some reasonable discretion) lest they should take boldness thereupon to do what they list.  
For if we well consider of mans nature, ●… at it is evil even from his birth, we shall then 
Gen. 6. 5. and 8. 21.  ●… de the young child which lieth in the cradle, 
Mat. 15. 19.  ●… be both wayward, and full of affections: and ●… ought his body be but small, yet he hath a ●… eat heart, and is altogether inclined to evil: ●… d the more he waxeth in reason by yeeres, ●… e more he groweth proud, froward, wilful, ●… uly and disobedient. If this sparkle be suffe●… d to increase, it will rage over, and burn ●… own the whole house. For wee are changed ●… d become good, not by birth, but by edu●… ion.  
For like as planting and carefulness hath ●… at power in all growing things: even so ●… h Education greater virtue and strength: ●…, and better fruit in the diligent bringing ●… of children.  
Therefore parents must be wary and cir●… spect, that they never smile or laugh at ●… y words or deeds of their children, done ●… dly, unhonestly, naughtily, wantonly, or ●… amefully, nor to kiss or commend them for ●… doing. For children will commonly accu●… e themselves unto such things, as they shall see and perceive to be pleasing and delightful to their father and mother. Therefore they must correct, and sharply reprove their children, for saying or doing ill, and make it known unto them, that they be neither well pleased, nor contented with their so doing, but that it greatly disliketh them. And again, on the other side, let them kiss and make much of them, whensoever they shall see or hear them do any thing that is a sign of goodness.  
But such is the fond and too much cockering affection of some parents towards their children, that there is more need in these daies, to teach and admonish them not to love them too much, then to persuade them to love them. For Dauids darling, was Dauids traitor.  
And this is the manner of God, and his just 
2. Sam. 15. all and 18. 35.  iudgement, that when any father or mother begins( as it were) to set their child, or any thing else, in the room of God, and so love the same above him which gave it, either to take away the child, or the thing, or else to take away the parents, before they provoke him too much. For as the Ape doth with too much embracing well near kill her young whelps: so likewise, some undiscreet parents, through immoderate love and overmuch pampering and cherishing, do utterly spoil and mar their children.  
Therefore, if parents would haue their children live, they must take heed that they ●… ove them not too much: for the giver is ●… spleased, when the gift is more esteemed then ●… e.  
We may see by experience, how that many 
Ill bringing up is a cause of marring many which are of a good towardness and wit.  ●… ildren of good wit and towardness, are mar●… d and spoyled for want of good education, ●… nd so get those vices from their tender yeeres, ●… hich all their life after do for the most part ●… company them.  
For when parents do either too much ●… cker their children, or by their lewd exam●… e 'allure to naughtiness, or neglect due in●… ction: what other thing( I pray you) can ●… e to pass, then which wee see in trees, ●… ich from the beginning being neglected, ●… come crooked and unfruitful?  
Contrariwise, they that are pruned, erected, ●… dered and watered with the hand and cun●… ng of the Husbandman, are made strait, ●… isle, and fruitful. So that the manner of life, ●… cation and custom, are of great impor●… ce to move to virtue.  
What a great folly is it in Parents, to toil ●… emselues and be occupied in getting riches, ●… d to be nothing careful for their children, ●… whose sake riches are gotten? Assuredly ●… e can none more precious and better he●… ge be left unto children, then if they be well ●… d virtuously brought up from their tender ●… e, and be rightly instructed unto virtue from ●… r infancy. This patrimony remaineth with them continually, nothing at all subject to the 
Two things which much hinder good education.  storms and troubles of fortune. But we see two special causes, why some parents do more negligently provide that their children be instructed: to wit, too much cockering, and niggardship.  
In cockering, mothers do more often offend, and especially those which haue but few children.  
These do like as if some Husband-man should refuse to till his field, because he hath but one only. Who could suffer this mans folly and perverseness of iudgement?  
Is it not much more to be tilled, because it is onely one?  
Yes verily, that so the profit and increase of one, may recompense the want of many: even so, after the same sort we judge it to be the duty of mothers, so much more diligently to bring up their children, by how much they are fewer.  
But wee see what doth let mothers, that they love their children more dearly, then that 
The fewer the children, the more diligently to be cared for, that they he well brought up.  they can suffer them to be an hour out of their sight: but this is cruel love, so to love their children, that they should be as it were given over of their mothers unto all naughtiness: of which perverse and cruel love, not a few shall suffer the just punishment, which with great grief of mind, and with tears shall be compelled to see the unbridled wantonness and ●… ngratiousnesse of their children, unto which ●… hey do now, all too late, go about to pro●… de a remedy.  
On the other side, niggardship is oftentimes 
The second cause which hindereth good education.  ●… eater, then that parents will not bestow the ●… st.  
whatsoever is spent vpon horse-keepers, ●… horse-breakers, fools, minstrels, dogges, ●… kes, &c. that, some think, well bestowed: ●… if they see any thing to be spent about in●… cting their children, they think all ill be wed, and are much more careful that an ●… se be well framed to vauting and leaping, ●… en that their child be well instructed to ●… tue.  
This inconvenience cometh to the minds ●… f children, if they be not well brought up, that ●… ey become servile, and lye open to all sin ●… d naughtiness.  
For if a man leave his field untilled, he shall ●… d it to haue brought forth fern& thistles, ●… d such unprofitable weeds: after the same ●… t, if he shall leave the wits of his children un●… ked unto, and unexercised, he shall be sure ●… reap most abundant fruit of wantonness ●… d vngratiousnesse.  
The holy Ghost speaking in the Scriptures ●… f foolish sons, as that he that begetteth such ●… e, getteth himself sorrow, and that the fa●… er of a fool hath no ioy: Prou. 17. 21. mea●… h it not so much of natural fools or idiots, and such as are destitute of common reason( although it is true, that is a lamentable iudgement of God, and a heaviness to the parents of such a child) as of wicked children, such as either are ignorant in the word, or not knowing how order one right step to the kingdom of God: or else having some knowledge, abuse it to maintain their carnal Ius●es and appetite.  
For this cause, as it would grieve parents to haue natural fools to their children, or such as either in some imperfection of nature are dismembered, or deformed, and misfigured in the parts of their body: so much more should it grieve them to haue such children, as either for want of knowledge and heavenly wisdom, cannot walk in the fear of God; or abusing the knowledge given them, prostitute and give themselves to all sin and wickedness.  
It is marvelous how greatly parents can bewail the want of one natural gift, proceeding of some imperfection, and how easily they can pass over without any grief, the want of all spiritual graces, springing from corrupt education.  
In like manner is it strange, that men can take the matter so heavily, when their children break into such offences, as either haue open shane, or civil punishment following them: and yet can make no bones, but pass over such ●… ins as are against the majesty of God, accompanied with everlasting confusion, and ●… nspeakeable torments?  
Wherein what doth the most part of men ●… wray, but their great hypocrisy, in that nei●… er their ioy, nor their grief is sound to their children, and that they love themselves more ●… n their children, then either their salvation, ●… the glory of God: the tender love and care ●… hereof( no doubt) did increase the sorrow of 
2. Sam. 18. 33.  david, for the death of his son absalon: who ●… s not so much grieved for the loss of a son, ●… s for that untimely end of his son, to whom ●… e time of repentance for his salvation, and ●… e glory of God, was denied: which happily, if ●… e had lived, his father david might haue reioyced in.  
Let Parents therefore learn to correct ●… eir affections to their children, and be grie●… d for their ignorance, impiety, and sins; ●… hereof either their carnal copulation, the not ●… menting of their natural corruption, the want ●… f prayer and holy seed, or profane educa●… on, armed with the wrath of God, may be a ●… ost just occasion.  
Can parents hope for a holy posterity? or do they marvell if the Lord cross them in the children of their bodies, when they make as ●old and brutish an entrance into that holy ●… dinance of the Lord, as is the meeting of the neighing horse with his mate? when being joined in that honourable estate of matrimony, either as mere natural men, without all knowledge of God, they beget their children: or as too carnal men without the fear and reverence of the Lord, neither bewailing their corruptions which they received of their ancestrie, nor praying against their infirmities, which may descend to their posterity, they abuse the marriage bed.  
Lastly, when having received the fruit of the womb, they haue no care, by good and virtuous bringing up, to offer it to the Lord, that their child by carnal generation, may be the child of God by spiritual regeneration?  
Surely no: and yet men looking up to God his providence and secret counsel, without all bethinking themselves of their corrupt generation, from which their children are descended, without all looking back into their wicked and godless bringing of them up, will fret against their sins, fume against their children: yea, often they will correct them, and that to serve their own corruptions, not so much grieved for that they haue sinned against God, as that they haue offended them.  
Christians therefore must know, that when men and women raging with boiling lust, meet together as brute beasts, having no other respect then to satisfy their own carnal concupiscence, when they make no conscience 〈…〉 sanctify the marriage bed with prayer, when they haue no care to increase the Church ●… f Christ, and the number of the elect, it is ●… e just iudgement of God to sand them either ●… onsters, or natural fools, or else such as ha●… king good gifts of the mind, and well propor●… oned bodies, are most wicked, graceless, and profane persons.  
again on the contrary, wee shall find in ●… e word of God, that noble and notable men ●… mmended unto us, for rare examples of ver●… e and godliness, were children asked and ●… tained of God by prayer.  
Our first parents Adam and eve, be 
Gen. 4. 2. 25.  humbled after the birth of their wic●… son cain, obtained a righteous Abell: ●… f whom, when by his bloody brother ●… ey were bereft, they received that holy man 〈…〉.  
Abraham; begetting in the flesh, had a 
Gen. 21. 2.  ●… said son ishmael, but waiting by faith for the ●… mplishment of God his covenant, he obeied a blessed isaac.  
jacob not content with one wife, according 
Gen. 30. 24.  ●… the ordinance of God, was punished in his ●… ldren: yet afterward being humbled, he re●…ed faithful joseph.  
Elkana and Hannah, praying and being cast 
1. Sam. 2. 9.  ●… ne, had a Samuel, that did minister before ●… e Lord.  
david and Bathsheba lamenting their sins, 
2. Sam. 22 24.  obtained Salomon, a man of excellent wisdom. 
2. Sam. 22. 24.   
Zacharia and Elizabeth fearing the Lord, 
Luke. 1. 13.  received John the Baptist, a fore-runner of Christ.  
look what sins parents haue received naturally, without God his great blessing, without prayer and humbling of themselves, they shall convey them to their posterity. And although the Lord granteth sometimes civil gifts unto the children of natural and carnal men: yet for the most part they receive their natural sins.  
But if the children of God, by regeneration, do see into themselves, and lament their sins of generation, praying that their natural corruptions may be prevented in their posterities, they shall see the great mercies of God, in some measure, freeing their children from the same.  
Now when thou shalt see such sins to be in thy children, enter into thine own heart, examine thyself whether they are not come from thee: consider how justly the hand of God may be vpon thee: and when thou wouldest be angry against thy child, haue an holy anger with thyself, and use this, and such like meditation with thine own soul: Lord, shall I thus punish mine own sin, and that in mine own child? shall I thus persecute the corruptions of my ancestors? nay, I see( O Lord) and prove ●… at thou art displeased with me, for the too ●… arnall conception of my child: I lay then in ●… me sin, I asked it not of thee by prayer: be ●… ercifull unto me( O Lord) and in thy good ●… e show some pity vpon my child.  
Thus thinking, thou goest about to correct ●… ure in thy child, which he could not help, ●… king thyself with prayer, repenting with ●… b, thou shalt be so affencted, as desirous to ●… w thy child out of sin, yet with the mildest ●… nes and least rigor.  
And one thing is most wonderful; that ●… e will teach their children to speak cor●… ptly, and do wickedly, whilst they are ●… ng, and yet beat them for it when they are ●….  
again, some will embolden their little ●… to practise iniquity towards others, ●… ich when by the just iudgment of God, they ●… erwards exercise towards the parents themselves, they are corrected for it. And yet deal ●… th these, and such like men, for the evil edu●… ion of their children, and they will answer: ●… e not we as much as is of us required? we ●… d our children to the Church to be instructed of the Pastor: and to the school to be ●… ght of the master: if they learn, it will be the ●… er for them: if not, they haue the more to ●… were for: what can wee do more? But re●… mber, O man: consider, O woman, who●… ever thus speaketh, that for sins sake, and the want of prayer, there may be a plague vpon the Pastors pains, and a curse vpon the teachers travell.  
If parents therefore would haue their children 
Children profit more by good example in one month, then by instruction in a whole year.  blessed at the Church, and at the school: let them beware they give their children no corrupt example at home, by any carelessness, profaneness, or ungodliness: for when examples are set before childrens eyes, they are easily lead away to that which is evil: otherwise, parents will do them more harm at home, then both Pastor and schoolmaster can do good abroad. For the corrupt example of the one, fighteth with the good doctrine of the other: which is so much the more dangerous, because that corrupt walking is armed with nature, and therefore more forcibly inclineth the affections of children to that side.  
And further, experience teacheth us, that children like, or mislike more by countenance, gesture and behaviour, then by any rule, doctrine, or precept whatsoever.  
Some there be, that will not haue their children taught, until they be ten or twelve yeares old, because( as they say) at that age they haue but an apish imitation.  
To whom wee answer, that although they cannot then deeply discern, nor profoundly conceive things: yet how many things before these yeares, will they both receive and remember?  
And we demand, if children be apish in ●… itation and following that whilst they be ●… ong, which they will haue the habit, quali●… e or property of when they be old, may they ●… much better do apishly good, whiles they ●… e young, which they may carefully do, when ●… ey are old? besides, let them go so untaught, ●… d they will grow so head-strong, that they ●… l sooner be broken, then bended: sure it ●…, that one stripe, or two words, will do more ●… ood to a child in time, then a hundred stripes ●… erward.  
And here let parents be admonished of their ●… discreet correction; who do their children ●… e harm in showing a merry countenance, ●… er their discipline used, then they do good ●… y their chastisement of them, whiles they do ●… rect them.  
Neither do we purpose to take away na●… rall affections, and a Christian kind of com●… assion in all our censures: for it is our great ●… mplaint of the brutish unmercifulness of ●… any parents here, but we would wish Christi●… s to correct their undiscreet affections herein ●… y heavenly wisdom.  
Neither are we so stoical, as to deny a more ●… ild and affable kind of speech to be law●… lly and conveniently used to children, and yet ●… e wish it to be voided of all unseemly lenity, ●… d without all show of foolish, vain, and un●… ecessarie behaviour.  
To be brief, how needful household government is towards children, may appear by the slender thriving, and small profiting either of religion or virtue, either in the Church or Common-wealth.  
speak men of discipline never so much, complain they of the want of Church government never so loud, preach they, teach they never so much abroad, unless they will begin discipline in reforming their houses, and give religion some room at home, they shall travell much, and profit little.  
And surely, if men be careful to reform themselves first, and then their families: if their charge be greater then their circuits and provinces wherein the Lord hath placed them, it were the best way to move the Lord to bestow reformation and discipline on his Church among us: and of all means that now may be hoped for, this seemeth best: for of particular persons, come families: of families, towns: of towns, provinces: of provinces, realms: so that conveying discipline thus from one to another, in time, and that shortly, it would come into the Church.  
Well( we say) let there be never so good laws in cities, never so pure order in Churches, if there be no practise at home: if fathers of families use nor doctrine and discipline in their houses, and join their helping hands to Magistrates and Ministers, they may indeed, ●… t unjustly, as many haue done complain ●… t their children are corrupted abroad, when ●… ey were before, and are still corrupted and ●…ed at home.  
Alas, if parents, to whom the comfort of ●… ir children well brought up, is a precious ●… own, will not inform, and reform their ●… ldren in the fear of God, how would hope ●… ta'en these men, that others will perform ●… duty for them, to whom this charge doth ●… elesse appertainc.  
Lastly, let parents remember, that there●… e they haue disordered and disobedient ●… dren to themselves, because they haue been ●… sobedient children unto the Lord, and disordered to their parents, when they were young: ●… ereof because they haue not repented, the ●… second punisheth their sins to others, with the ●… e sin to themselves.  
Wilt thou know thou father, how thou ●… ist haue that blessing to be the blessed ●… er of a blessed seed? Wilt thou know, ●… mother, how to avoid that curse, to be ●… cursed mother of a cursed seed? bring ●… y children within the compass of the coue●… t, endeavour to make thy son, the son of God, ●… d thy daughter by nature, the daughter of God by grace: and remember that God, on his ●… t protested to father Abraham, that he ●… as all sufficient, for the accomplishment of ●… is promise, in giuing him a blessed seed: and requested also on father Abrahams part, that he should walk before him, and be upright.  
Wilt thou then haue the one part of this covenant, that is, that God should bless thee in thy seed? then remember also, that thou walk before the Lord, and be upright.  
Wilt thou haue thy children as the blessed seed of Abraham? teach them with Abraham the judgements of the Lord: pray for them with Abraham, that they may live in the light of the Lord: be ready to offer them with Abraham, that they may be an holy sacrifice unto the Lord.  
It is thou( O man)( O woman) that mayst do thy child the greatest good, and the greatest harm: if thou prayest for them, and repentest for thyself, the Lord will bless thy care, the Pastours pains, and the Teachers travell: but if thou despisest these duties, the Lord will deny thee these blessings, and the curse of God will fall vpon thy child, at home in thy house, abroad in the Church, and in the school.  
And seeing the Lord hath promised that he will be thy God, and bless thy seed, if thou beest faithful, thou mayest both hope, that thou art of the faithful, if thou hast a blessed seed: and fear that thou hast not, as yet, the blessing of the covenant, when thy seed is accursed.  
But had not jacob wicked children, and Da●… ungodly sons? and doth not daily expe●… ence teach us, that wicked men haue godly ●… ldren?  
Yes, for besides the secret counsel of the ●… d herein, wee must know, that neither the ●… omise of the Lord is so universal, that every ●… ticular child of a faithful man, should be ●… hin the covenant: or if of many, there be ●… one blessed, the promise is performed: ●…, which more is, though the faithful man ●… e never a good child, yet, if unto the thou●… d generation, there be but one good, the co●… ant is not broken: neither must we tie the ●… d his work, so much to man, that a good ●… n may not haue an evil son, seeing though ●… e Lord visit not his sins, yet he may visit ●… sins of some of his Forefathers, to the ●… d and fourth generation going before.  
To the second( we say) that an evil father ●… ng a good child, though the Lord show ●… mercy to that particular man therein, ●… he may remember his promise to some of ●… Forefathers, in the thousand generations ●… g before: and though that evil man ●… no cursed child, yet the curse may be ac●… plished in the third and fourth generations ●… king.  
Wherefore, not speaking of election, or re●… ation, which wee leave onely to the Lord, make good or bad: we exhort parents to the ordinary means to bring up their children, so as they, either by some good tokens may see them the children of God, and heires of the covenant, or at least be comforted in their own conscience.  
If their children for some cause unknown, refuse it, yet may they rejoice in this, that to the uttermost of their ability, they haue used all good and godly means to bring them up well, and offered them to God.  
And if Parents haue cause to be grieved, when thus traveling in good education, they cannot see good in their children, how much more cause of grief may they haue, when they haue used and bestowed no labour at all, to bring them up in the fear of the Lord? And yet many will be grieved for the one, that will not for the other.  
Wherefore, if wee wish to convey God his blessings to our posterities, let us use the duties thereunto: let us,( if we be loth to convey God his judgements to our children) carefully avoid the means unto it.  
And surely, as it is a blessed thing in the hour of death, with Simeon to depart in peace, 
Luke. 3. 29.  leaving our wives, children, and seruants, members of Christ, spouses to Christ, children to God, and seruants to the Lord: so in death, no one thing will be more grievous unto a man, then( the Lord having given him the charge of so many souls to be furthered to salvation) that his own tormented conscience ●… hall press him: how, as much as he could, he ●… h helped them forward to their damnation: ●… d so( which is more fearful) he shall haue ●… em spewing and foaming out on his face, con●… all curses in hell, accusing him for ever to be ●… murderer of their souls, and a cut-throte of ●… eir salvation.  
The end of all this briefly is thus much, that ●… ents having fools, children not walking ei●… in knowledge, or in a good conscience, ●… st make some use of so just a cause of grief, ●… mining themselves, and accusing their own ●… less before the Lord, either for that their ●… eeling was profane to so holy an estate, or ●… ish, because they desired rather a seed like ●… themselves in flesh and blood, then such ●… might be like to Christ by grace, and new ●…, or that they begot their off spring as mere ●… rall, or very carnal men: or because ●… ey either prophanelie neglected all good e●… cation: or monstrously misliked that in their ●… ng children, which they liked in themselves, ●… punished in them their own corrupt pre●… s: or for that they suffered their children ●… riously to do evil to others, which they ●… ld not suffer to do to themselves: or un●… ght them that at home, which was taught a●… d: or in that they do lye in some sin vnrepen●… of; or else because they never made con●… ce to bring their posterity within the ●… enant of salvation, but still loved the flesh of their children, and not their souls.  
Let all Parents remember, that they are bound by the law of God and nature, as concerning this bodily life, to make good and honest provision( according to their degrees) for the relief and maintenance of their children and family. And therefore such Fathers and mothers, as consume and waste away their money and substance unthriftily, by dicing, carding, game, or by any other indirect and unlawful means, whereby their children and family should be maintained, do very unnaturally sin, and break Gods commandments.  
The wise man sheweth parents, when is the best time to sow the seed of virtue in their children, that it may bring forth the fruit of life, and make them alway ready to die: saying, Eccle. 12. 1. Remember now( saith he) thy Creator 
Youth must think on death betimes, to the end to live well, and die well.  in the dayes of thy youth. As if he should say: Be mindful, and think on God in thy youth, and do not prolong or defer it until age. And so all their life shall run in a line, the middle like the beginning, and the end like the middle: as the sun setteth against the place where it rose.  
One of the principalest duties that belong to parents towards their children, is, that they 
Marriage with Papists, &c. Gen. 2. 23. Verse 24.  be very wary and careful, that their sons and daughters do not match in marriage with such as are ungodly, wicked, and void of true religion. Which if they do, they endanger the faith of their children, and so commit a grievous sin.  
For proof whereof, let us consider first what marriage is, and how nigh a coniunction the Lord hath made it. He made the woman of the ●… ans nature, flesh of his flesh, and bone of his bones: so that wee may not imagine, that that God which required so near a coniunction in ●… e outward and inferior part, will suffer the ●… nde and spirit of the husband and wife, be eene faith and superstition to be rent asunder. Therefore when God said: They shall be two in ●… e flesh: We may not think but that he spake ●… of the whole and perfect creature made of ●… odie and soul, that they should be of two ●… e. Or that God did by so holy a Law, set free ●… e holiest part, requiring onely such agreement ●… the flesh and body, and leave the soul and ●… pirit in dissension? For as God gave unto ●… oath one name, as touching their earthly na●… re, signifying their unity, and called them alum: Gen. 5. 2. So he gave unto them a like●… esse in name, as they were joined in marriage, ●… signify their agreement in mind and spirit, ●… d called the one Man, and the other Woman: Gen. 2. 22. 23. Yea, he gave unto marriage this ●… peciall privilege. For this cause shall a man 
Gen. 2. 24.  ●… e his father and his mother, and shall cleave ●… his wife, and they shall be one flesh: but it ●… uld never be, that any uniting onely of flesh and blood, should haue found a dispensation from that Law, that bindeth mind and conscience. Honour thy Father and thy Mother: Exod. 20. 12.  
The holy and faithful bond of marriage between man& wife, is commended to us by that most holy Coniunction of Christ with his Church: Ephes. 5. 25. Seeing that this is a Coniunction both of body and soul, then such as are Christian parents, ought to be careful, that 
How should that marriage speed well, when the bridegroom marrieth such a one, as to whom he may not say, God speed, because she is none of Gods friends? 2. joh. 10. 1. Cor. 7. 39. But how do they marry in the Lord, who do marry the Lords enemies?  their children may rejoice in it: howsoever it liketh others to marry their children, yet they ought to see that their children do settle themselves, that they may knit their minds in religion, where they make their bodies one, that so their marriage may beto them, as a looking glass, to view and behold the love of Christ.  
Saint Paul giveth this general rule to all that will marry, that they mary in the Lord. And to marry onely in the Lord, is not to be lead by flesh and blood, with favour, credit, honour, friendship, riches, or beauty, but rather it is to marry religiously in the fear of God, and in the fellowship of the Church of Christ, where true Christians live by one faith, profess one religion, and serve one God.  
Now let us a little call to our remembrance, what fruit such equal marriages haue brought forth from the beginning.  
The sons of God, saw the daughters of 
Gen. 6. 2. 11.  men, that they were faire, and they took them 
As the Iewes might not marry with the canaanites, so christians may not marry with them which are like canaanites. Gen. 24. 3. and 28. 1. Mal. 2. 11. Ezra. 9. 14.  ●… iues of all that they liked.  
This adventurous marriage in a strange region, did so infect the world, that all flesh had ●… rupted his ways. For this cause God gave ●… is plain and express law unto the people ●… f Israel, as touching all the Inhabitants of the ●… d of Canaan: Thou shalt not give thy daugh●… unto his sons: Deut. 7. 2. 3. 4. Exod. 34. 16. ●… ely they will turn away thy heart: 1. Kin. 11. ●…. Ezra. 9. 1. 2. &c. and 13. 10. 1. 2. &c. read the ●… ces.  
We may not here think, that this inhibition ●… eth not now unto us, as touching Pagans, ●… ks; or Infidels: but rather we must assure our ●… es in the truth,& know that no people in ●… world, are more within the compass of this ●…, then the Papists,& superstitious idolaters. ●… e holy Ghost forbiddeth us to keep com●… y 
If adultery may separate marriage, shall not idolatry hinder marriage, which is worse then it?  with Idolaters, and such as are of a strange ●… gion. And how can he then permit, that we ●… ld marry with them? he commandeth ●… ightly: that we should not draw in one yoke ●… the vnbeleeuing. 2 Cor. 6. 14. which to do, ●… unseemly, as an ox and an ass to be yo●… together to plough: Deu. 2●. 10. And how ●… we possibly devise to violate and break this ●… mandment more contumeliously, then to ●… e ourselves in marriage with the vnfaith●… We are charged: To offer up our bodies a liue●… holy, and a reasonable sacrifice unto God: Rom. 12. 1. But if we shall give our bodies to Papists, wee then shall make them one flesh with the Papists and then we may be sure, that no corrupt sacrifice can be a sweet smelling sacrifice unto the Lord our God.  
Here godly parents ought then advisedly 
Parents may not give their daughters to a man unsanctified. Gen. 34. 14.  to consider, that the strengthening and constant standing in religion of their children, is onely of God, and from God, and not of themselves; and therefore although they haue brought up their children religiously and virtuously, and think the● are so well grounded and settled therein, that they cannot be removed and drawn from their sound profession: yet they must beware, that they do not tempt Go● and venture their children to walk in that w 〈…〉 which so many haue fallen in. How can they assure themselves? that their children shall abide constant, and stand upright, if they shall consent, that they may couple themselves in marriage with Papists.  
samson was born by Gods promise, consecrated to the Lord from the day of his birth, to the day of his death, made judge of Israel, a deliverer of Gods Church, and a revenger of his enemies: very great and especial tokens of the grace of God in him, that it should be continued: yet, when he would attempt to marry one of a strange religion, he lost his honour, and became a laughing-stocke unto the enemies of God. Iudges the fourthteenth Chapter ●… nd first verse, &c. and 16, 4. 17. 18. &c.  
Salomon was a wise man, as ever was any 
Miserable is that man which is fettered with a woman, that liketh nor his religion.  ●… efore him or after him: God had endued him ●… th heavenly gifts, and had set him up, as a fi●… e of his son Christ: yet when he had mar●…ed with Pharaohs daughter,( and others of an●… her religion, and strangers from the Com●… on-wealth of Israel) he then fell from worse ●… worse, till at the last he fell to miserable ido●… rye. 1 King. 11. 4.  
What was the cause that Ahab King of Is●… aell, 
He feareth not sin, which doth not shun occasions, and he is worthy to be snared, which leadeth himself into temptation, and so maketh a trap for himself. Luke. 11. 4.  did worse then all the kings before him, a ●… an even sold to work wickedness in the sight ●… f the Lord: above all his idolatries, and wal●… ng in the most wretched ways of jeroboam, ●… e Scripture layeth this to his charge even as ●… s greatest sin, that he took the daughter ●… f the King of the Sidonians to his wife: 1. Kin. ●…. 28. 29. 30. 31. And least such parents as ey●… er haue, or hereafter shall marry their chil●… en to Papists, should think their case to be ●… ter then his, because though they marry ●… em to Papists, or to Atheists, yet they do not ●… rrie them to any Pagans: let them consider ●… hat the scripture teacheth them more.  
jehoram King of judah married neither 
The wife must be meet, as God said. Gen. 2. 18. But how is she meet, if the husband be a Christian and she a Papist?  ●… ith any Sidonian, nor egyptian, neither ●… ith Pagan or infidel, but with one of his ●… ne people, and of the Tribe of Israel: yet ●… ecause she had corrupted her religion in her fathers house, the Scripture sheweth this to to be the cause of all Iehorams sin: he did evil in the sight of the Lord, because the daughter of Ahab was his wife, 2. King. 1. 18. Yea the Scripture maketh this sin so great, that jehosophat a good King, was yet defiled with it, and it is reported as a great blemish of his virtuous doings, that ever he suffered his son jehoram so dangerously to marry, 2. Chro. 18. 1.  
When God would blame the idolatry of his people of Israell, showing both how greatly he did hate it,& what plagues he would bring vpon them for it, he revealed it unto the Prophet under this parable: bidding him take unto himself a wife of fornications: that is, a wife full of spiritual whoredoms, such a one as a Papist is, that in such a marriage( as in a glass) he might behold how loathsome the peoples Idolatries were, Hose. 1. 2. &c.  
Parents haue further to remember, that they haue not this rule and authority over their children, that they may choose whether they will let them marry or no, or when they list, and whom they list: but fathers and mothers must consider, that they haue rule over their children under the Lord, so that the Lord is above them: and therefore parents must deal with their children according to the will and mind of God, which will of God is revealed unto us out of his word. Now God by his Apostle saith: To avoid fornication, let every man 
1. Cor. 7. 1.  〈…〉 his own wife, and let every woman haue ●… own husband. Whereby all parents may see ●… God commandeth them to permit and ●… er every one to marry that is disposed to ●… je.  
Now, if they may not forbid any man or ●… an to marry, much less their own chil●…, whom if they suffer not to marry, not ha●… the gift of continency; then they break ●… esist Gods ordinance. For we red, that ●… isaac forbade his son jacob to marry 
Gen. 28. 1. 2.  ●… of the daughters of Canaan, he did not re●… e him altogether from marriage,& there●… he directed him, where and with whom ●… should marry.  
Likewise the parents of samson, when he 
judge. 14. 12. 3.  ●… d a wife of them, did not simply forbid ●… to marry, but they reproved him, for be e he would marry an infidel, and a pro●… e woman.  
Therefore such parents as be godly, will 
It is the parents duty to give their children that which may help them in this life, to counsel or to provide them fit and religious marriages. 2. Cor. 12. 14. Gen. 24. 2. 3. 4. Ruth 3. 1.  ●… e advised considerations and regard of the ●… mities of their children, and whether they ●… live continent and chased, or no: and if ●… shall make choice, and haue a good liking ●… h as be honest, religious& godly,( having ●…ed their parents consent) although they be ●… rich and wealthy, as they would wish ●… to match with: yet they ought not to hin●… estraine, and forbid their children to mar●… ely for want of goods and substance.  
Parents ought to be careful, that their children do mary in such an age wherein they should understand whom they choose, and very well perceive what they take in hand, and that they do not seek to match themselves in marriage above their degree. And it is very expedient, that parents admonish their children, to make their choice according to their complexion and condition.  
This is a most unnatural and cruel part, for 
When Parents do abuse their authority.  parents to sell their children for gain& lucre, and to marry them when they list& to whom they list, without the good liking of their children, and so bring them into bondage. And 
Parents must not match their children onely for carnal respects.  therefore if parents shall force and compel their children to marry contrary to their mind and liking: then the sorrowful children may not say they haue married them, but for ever they haue marred and undone them. And therfore 
When parents do mary their daughters to men of understanding they shall perform a weighty work.  to the end, that marriages may be perpetual, loving and delightful betwixt the parties: there must and ought to be a knitting of hearts, before striking of hands.  
The places of Scripture, are many and diverse, by which may plainly appear, that all godly and Christian Parents, are charged by God himself, that they should be careful in time, to make meet choice of husbands for their daughters, and fit wives for their sons: amongst many, these quotations do sufficiently prove it. Deutro. 7. 3. Nehemia. 13. 23, 24. 〈…〉. ●9. 6. 1. Cor. 7. 36. 37. 38. Gen. 24. 10. &c. ●… d ●8. 1. 2. and 34. 4. and 38. 6. 8. josu. 15. 16. ●… 2. Sam. 13. 13. judge. 14. 1 &c. Let fathers ●… d mothers therefore( on whom this charge ●… Gods his commandement lieth, to take wives ●… their sons, and to provide husbands for ●… daughters) take diligent heed hereunto, ●… they abuse not this their power and autho●… e over their children, but as in other causes, 
Colos. 3. 21.  ●… y are willed by the Apostle, that they deal ●… in such sort towards them, that they here●… be dismayed and discouraged: so especially ●… is matter of greatest moment and value ●… ll other worldly things whatsoever, let ●… abstain from all rigour and roughness, ●… beware that they turn not their fatherly ●… sdiction and government, into a tyran●… ll sowernesle and waywardness, letting ●… will go for a law, and their pleasure for a ●… son.  
For the rule of Parents over their chil●…, ought to resemble the government of ●… d Princes towards their subiects: that is to ●…, it must be mild, gentle, and easy to be ●… ne.  
For as they, so likewise Parents, so far concerneth them, and lieth in their ability perform, must carry such an even and vp●… ht hand in their government, that they may ●… love seek to win the hearts of those, over ●… hom they are set, to be firm& sure towards them; and not to keep them vnders servile or slavish awe and subiection by too much fear, but rather by a childlike and reverent fear, which both the subiects owe unto their princes, and children unto their Parents, and 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, that in making choice for their children, 
Parents ought to deal sincerely in the choice of their children.  they be free from all sinister and corrupt affection, and that for lucre and covetousness they seek not to thrust such matches vpon their children, as they cannot brook, nor like well of.  
Yea, and in this most grave and weighty cause, it is a thing earnestly to be wished, that all Christian Parents would not take this matter and business lightly in hand, as if it were 
In provision of matches for their children, Parents ought to begin with prayer.  but a toy, or a iest, 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 vpon them.  
And thus doing, God no doubt will add a blessing unto their godly endeavour and holy care, and work obedience in the hearts of their children, as he framed the heart of isaac with entire affection to embrace Rebecca, whom 〈…〉 father Abraham had by his steward pro●…ed for him: Gen. 24. 7. &c.  
The third point that appertaineth to Parents, ●… be themselves examples of all godliness& 
The third point. Examples do much more persuade then words, yet we must live by precepts, and not by examples.  ●… uousnes to their children. So that they must ●… ember, that they themselves do not say, or ●… e any thing, that is evil or offensine, in the ●… sense of their children. For it is certain, that ●… dren follow and learn nothing so much, and ●… one, as that which they see their father and ●… her do, or say. For the virtue, thriving and ●… speritie of children, is for the most part ●… ught by the fathers and mothers good ex●… ples and instructions, and contrariwise: for ●… which is done by examples the inferiors ●… l think they may lawfully do the like. ●… good examples do edify and uphold: so ●… examples do destroy and confounded. For ●… manitie is taught by the law of Nature.  
If therefore Parents by their example ●… uld teach the contraie, what do they else ●… endeavour to transform men into beasts, ●… ginning first to perform it in their own ●… ldren? They must be circumspectly that their ●… ldren do not fight, and injury one another: ●… d if they swear, curse, lie, or speak any baw●… or ribaldous words, or sing any filthy ●… es, or vnchristian songs, then to reprove ●… em sharply for it.  
And let all parents alway labour, that their ●… dren may rather fear them, for love and reverence, then for fear of punishment. For children that obey their Parents for fear of correction, commonly fear them no longer, then the stripes endure. Before all things, it is 
As the father beginneth, so it is like the son will proceed.  needful that Parents should show themselves unto their children, as a manifest pattern or example, not onely by not sinning and offending God any ways: but also by living godly, and by doing all things honestly, that so their children may look into their lives, and peruse themselves as in a glass. And therefore, if Parents 
Gal. 6. 7.  do give good examples, they shall reap the fruit thereof, in the life, behaviour, manners, and prosperity of their children. For children love and delight to do, as their Parents did before them.  
All Christian fathers ought to be very careful, in nourishing and maintaining natural love and concord, amongst the children and family, and in no wise to suffer any spark of hatred to enter into their hearts, least it kindle a fire in 
Mat. 18. 7.  their breast: much less ought they themselves to cast in coals of discord among them, by unkind or injurious examples of dealing. For the state of a family if it be in due order, is like to a frame of joining work, or building, whereof, if some one piece be out of his place, it tendeth to the disordering of all the rest: and one disorder following another, all becometh out of joint, and falleth unto confusion very dispraisable.  
So that Parents therefore ought to be care●… ll to maintain their children in peace, con●… rd and amity: For if discord and contenti●… be dangerous and pernicious among all ●…, how much rather between brethren and ●… ers?  
Likewise, if it be hard quenching of sto●… ck and debate between those that are not ●… joined in kindred, it is far more difficult ●… e-vnite brethren, because enmity among ●… is mighty and strong, like iron bars to ●… pe them a sunder. neither is there any ●… ng more slippery or of greater efficacy to ●…ert a family, then dissension among bre●… en.  
It is an old saying: by concord small things ●… grow, but by discord great things come to ●… ght.  
again, how dangerous it is for parents to ●… more love and affection to one child, ●… to another, except vpon just and great ●… se: the example of Iacobs children doth te●…. For what was the original of their en●… and cruelty, executed against their brother ●… ph? Gen. 37. 3. Moses there saith, that Ia●… loving joseph better then his brethren, ●… e him a party coloured coat, and thereof ●… took occasion to take him, and to speak ●… ghly unto him.  
Parents therefore to the end to prevent the ●… inconveniences, are to use equality among their children so near as may be, whether in their ordinary usage, or in the division of their goods.  
For all men naturally are inclined, but too much to the love of earthly goods: so the unequal sharing and dividing of the same, doth oftentimes breed great brawls and pernicious debate between Brethren and Sisters.  
Therefore all fathers and mothers are with great diligence to take heed what they say or do in their houses, and that they do not commit any lewd or wicked deed, whereby their children may be moved to imitate and follow the same: neither that they utter or speak any bawdy or ribaldous words, or use to swear, or lye in their presence: for evil speakings or communication( saith the Apostle) corrupteth good 
1. Cor. 15. 33.  manners.  
Seruants also are to be looked unto, and sharply rebuked, if they do commit or show any lewd trick, or unhonest behaviour in the presence of children, either in word, dead, or gesture. For if they be justly called murtherers that kill their children being new born, and kill but the body: how great wickedness is it then to kill the mindes of children through evil examples? deserve not such seruants severely to be punished by law( think you) that bewitch young children, and hurt their weak bodies with poisons? What then do they ●… serve, which corrupt the chief parts of In●… s with most ungracious venom, we mean, ●… filthy talk, and lewd conversation of life? ●… it is a lighter matter to kill the body, then ●… mind and soul.  
Further, Parents ought to be circumspectly ●… wary that their children do not haunt or ●… evil company, nor use any unhonest pastime. ●… if it be so that a father will not suffer his ●… de to come into a place where he may be in ●… ger to take hurt of his body either by infe●… of the plague, or otherwise: how much ●… e is he bound to with-hold and keep his ●… de from coming there, where he should ●… and poison his soul?  
The fourth and last point is, that Parents 
The last point.  ●… e with all care and diligence, keep their ●… dren from lazy idleness, a 'vice no doubt, ●… of which do spring many inconveniences, ●… is condemned by the holy Ghost in ma●… places 
Gen. 3. 19. Ezech. 16. 49. Pro. 12. 11. and 18. 9. 1. Tim. 5. 13. 2. Thes. 3. 10. 11  of Scripture: whereby God decla●…, that he created no man in vain, or to no ●… pose, neither is there any man, unto whom ●… hath not allotted, as it were a certain stan●… g and room, and a lawful calling to walk ●… Whereupon it followeth, that the order ●… h God hath appointed, is troubled by ●… as live idly: yea, Gods ordinance is bro●…, which is great sin and wickedness.  
So then, by the Word of GOD, none ●… ht to live idly, and to neglect his charge and duty, but ought to give himself to some profitable calling to get his living by, and to do good to others.  
Although fathers provide for their children great store of money, and huge heaps of treasure: yet in three or four houres, all may be wasted and come to nought. For much evil cometh through idleness: It is an evil teacher: He that doth nothing is ill occupied. The mind of man is ever stirring and doing somewhat: if it be not doing well, it is doing ill.  
A water though it be never so clear and faire, fresh and comfortable; yet if it stand still in a pit or hole, or be kept long in a vessel, whence it hath no issue, it will putrifie and corrupt, rot and smell, and be unwholesome: even so it fareth with children; yea, and with all the sons of Adam, if they haue nothing to do, no way to bestow their wit, they will rot, and prove unwholesome, and devise mischief all the day long.  
For as labour and exercise of body in one 
idleness bringeth much evil.  man, industry and diligence of mind in another man, are sure forts and strong bulwarks of Countries: even so idleness and negligence are the cause of all evil: for an idle mans brain becometh quickly the shop of the divell. And as in all things natural, there is one thing or other which is the spoil of it: as the canker to the Rose, the worm to the Apple, and ●… e caterpillar to the leaf: so the common ●… yle to all youth, is the contrary to pains ●… labour, which is idleness. Therefore is I●… esse worthily called the mother of all e●…, and step-dame of all virtues.  
The Prophet Ezekiel in his sixteenth ●… pter, verse forty nine, teacheth that Idle●… was one of the principal sins of sodom, ●… h pulled down fire and brimstone from ●… en vpon their heads.  
This idleness is the divels confederate: ●… even as the traitorous seruant, while his ●… er is a sleep, and all things at rest, setteth ●… the door for the thief to enter in vpon ●…, and spoil him at his pleasure: even so ●… nesse while we are not ware, lying soft vp●… he pillows of security, openeth the door ●… he divell to enter into us with full swing, ●… e destruction both of body and soul.  
Saint Matthew saith, Chapter thirteen, ●… e twenty five, that while men slept, the e●… e came and sowed tares among the wheat: ●… e fittest time that the divell can find to ●… e vpon us, is when wee are idle, for that ●… e sleep of the soul.  
●… n the eleventh Chapter of the second of ●… el, wee read, that while david tarried ●… at home in the beginning of the year, ●… kings used to go forth to battle, he was ●… e overtaken with those two foul sins of ●… tery and Man-slaughter.  
Oh that men saw, to how many vices and evils they shut the door, when they cease to be idle, and give themselves to honest labours, and a lawful calling. So long as samson( judge. 19.) warred with the Philistines, he could never be taken or euercome, but after that he gave himself to idleness and pleasure, he not onely committed fornication with the strumpet Dalilah, but also was taken of his enemies, and had his eyes miserable put out.  
If those two which were such excellent men, endued of God with singular gifts the one of prophecy, and the other of Strength, and such as no labour or trouble could overcome, were notwithstanding overthrown, and fell into gricuous sins by yielding for a short time to ease: then what crimes, what mischiefs and inconveniences, are to be feared of them, who all their life long, give themselves to idleness and loitering? But such hath always been the perverse incredulity of mens hearts, that they will not believe that other men haue perished, until they themselves perish also.  
If wee be utterly voided of understanding, let us go to the bruit creatures, which want those helps of reason and government that man hath, and learn of them: go to the Pismire, O sluggard( saith Salomon, Prou. 6. 6.) behold her ways, and be wise: for shee having no guide, nor ruler, prepareth her meate in summer, and gathereth her food in the harvest.  
What is it that filleth the prisons, and bring●… h so many to the gallows, and causeth so ●… any parents to lament& bewail the vntime●… death of their children, but idleness? When ●… e poor condemned wretches haue received ●… r judgements, and come to the place of exe●… tion, and stand on the ladder, what counsel ●… they to young men, and to children, but to ●… are of idleness?  
What is the cause of such, and so many diseases, in the body? ask the Physitians, and they ●… ll tell you, idleness? Whereof rise rebelli●… in kingdoms against Princes? Whereof ●… mutinies, and mutterings in Cities against ●… gistrates? You can give no greater cause ●… reof then idleness.  
Christ our Redeemer saith: Of every idle 
Mat. 12. 36.  ●… d( that is, vain and unprofitable trifles, ●… ch the most part of people spend their lives 〈…〉, that men shall speak, they shall give account ●… eof at the day of iudgement. If we shall make ●… account for idle words, what shal we do for ●… ds, for idle feet, for idle body, for idle soul? ●… hat account for all idleness, especially for ●… ked deeds, shall we make at the day of ●… gement? Seeing then that idleness is so noi●… e and hurtful, let all christian parents ther●… e labour and endeavour to avoid it, both in ●… emselues and their children, as a plague or ●… tagious disease.  
Therefore it is most requisite and necessary, that Parents do bring up their Children either 
To learn that Science, which they be most apt for.  in learning, or in some occupation and handicraft, whereby they may get their living another day, and so live the better.  
But some unadvisedly and foolishly do reason, saying; What need is it for noble and rich mens children to haue learning? they shall haue enough?  
We answer, the greater the ship is, and the more merchandise that it carrieth about, the more need it hath of a cunning Ship-master: so the greater the child is both by birth, and by inheritance, so much the more need it is for him to be brought up in learning, and in good literature. For learning, knowledge, and understanding 
Pro. 3. 13. 14. 15.  is profitable both for rich and poor. So that( as the Grecians say:) he that is ignorant and unlearned seeth nothing, although he haue eyes. The life of such a one, is as a three without fruit, a day without sun, a night without moon or stars, a house without a man, and a head without a body.  
It is found by experience, which is the best schoolmaster, that unto what occupation or Science soever any young man shall be put, the more skill and knowledge he hath in the liberal Sciences, so much the more sooner shall he learn his occupation, and the more ready and handsomer shall he be about the same. And besides this, he that hath learning, although it be but small, shall much better vnder●… tanned the Preachers, and take more profit by ●… ear-ring of them, to his great and endless comfort, then he that hath no learning. Experience ●… so teacheth us this, that goods, riches, beauty, ●… lory, and health, be unstable, and fade, perish, ●… ass away, come and go: but learning and ver●… e never stagger, alway be constant. Therfore ●… all the charges that Parents be at about their ●… ldren, that money is best bestowed, that is ●… id out vpon learning: especially when they ●… e taught to know God aright, and how he ●… l be served.  
It is a lamentable thing, to consider how ●… elesse some Parents are of their Children, ●… hen they put them to the school, in that they ●… ke small account and reckoning to what ●… hoole-master they put their children to learn, ●… they may haue them taught for little or no ●… st, though their children profit little or no●… ng in learning, so that oftentimes they not ●… ely bestow their money in vain, but also ●… ely suffer their children to loose their time, ●… ich is a thing so precious, as it cannot be re●… emed with any money, and so let them spend ●… or three yeares in learning that, which ●… ey might by the diligence and orderly teach●… g of a skilful schoolmaster, learn in less ●… en half this time, if there be any aptness ●… d towardness in their children.  
Therefore let Parents remember that as the ●… oodnes of the ground is not much profitable for corn, unless there be a meet husbandman to till and sow the same: so likewise it is not enough to find good towardness in your children, unless you provide a meet and fit schoolmaster to further the same.  
And as Noblemen and Gentlemen are desirous to haue a good and skilf●ll Horse-keeper, that can keep their horses well, and they spare not to give slipends to such: even so much more ought Christian Parents to be desirous to haue, and maintain a good schoolmaster, that might bring up their children in virtue, wisdom and good learning. And like as if their horse be not well broken, or haue any evil quality, they will be careful to see it remedied, and that he may be made tractable and gentle: so likewise godly parents ought to be much more careful, not onely that their children may by instruction be brought to some good order, but also to look that there be no fault in the teacher, to whom they commit the care to bring them up in learning and good manners.  
But alas, and with grief be it spoken, many 
Why some men bring not up their children to any good perfection in learning.  men now a dayes, albeit they perceive their children to be forward and apt unto letters, and capable to receive good learning, having wealth and riches enough to maintain them thereat, yet will they not suffer them to continue thereat until they come to any good perfection: some because they themselves do not like of our state& religion: other some because they see little preferment, and no worldly advantage to follow learning, but great trouble and affliction: all which men, in this doing, declare themselves to be irreligious, ungodly, and destroyers both of themselves, their children, and of all commonwealths and congregations. For what public wealth, town, city, ●● Parish, can be well governed, without the Prince, Magistrate, or Preacher, be learned, both in human and divine laws?  
In times past when ignorance and supersti●… on was accounted good devotion, at which time men saw so many spiritual promotions( as they then called them) unto rich Bishop●… cks, abbeys, Priories, Deaneries, benefice, &c. then they would let for no cost to haue ●… heir children learned in some sort, to the end, ●… hey might get them to be Priests, and so to ●… ay mass, and the rest of that idolatrous ser●… ce, that so they might live in ease and idleness.  
But now that they see how painful and pe●… llous a charge it is to preach, and rightly to ●… vide Gods word, and to deliver the same free●… y and faithfully, and also how unthankful an office and calling it is, to govern well a Congregation: they had rather their children should be bound prentices to some trade, or else follow any other profession, then that they should study divinity.  
When children were nothing apt to good learning, and when there was no good learning to be had, no nor good teachers, yet then well was he that might set his child to school. But now when youth was never so apt to good learning, as it is at this day: and learning and all good means never so plenteously flourishing, being restored and reduced into such a facility, and a compendious clear briefenesse: yea never so good; learned, and skilful School-masters: never such plenty of so good and plain books printed, never so good cheap: the holy Ghost mercifully offering his gifts, as it were into the mouths of all men: few there be that will open their mouths to receive them: their eyes to see the clear light: nor yet their ears to hear so pure, manifest, and wholesome, and heavenly doctrine, even the Word of God, the means of our salvation.  
It is therefore to be feared, that for this our great unthankfulness, these so manifold heavenly blessings shall be taken from us, and given to some other nation, that will both be more thankful for them, and also show forth better fruits of christianity, then wee hitherto haue done.  
Oh therefore that parents would advisedly consider, that the want of this christian duty of the good education of their Children, is the onely cause of great mischief& much misery, both vpon children and themselves; yea, in ●… th it is from hence that so much sorrow, ●… iefe, and shane befalleth many times vpon ●… thers and mothers.  
And how cometh this to pass, that the Parents own dounge, is cast in their faces by ●… eir own children, in mocking and despising ●… f them? and whence arise all these inconue●… ences before name, together with all these ●… euous plagues and judgements of God vp●… their children, to the consuming of their ●… es, but from this their own negligence, in ●… inging up their children? for it is even just ●… th God, that seeing they haue offended him ●… the greatest blessings, they should be pla●…ed with the same thing wherein they offen●… d, with the greatest judgements.  
O you unnatural parents! the rich man in 
Luke. 16. 27.  ●… ll shal rise up against you, in the day of iudge●… ent and condemn you: for he being in hell ●… d a care of his fathers house, that they might ●… forewarned: and therefore desired Abra●… to sand Lazarus to his Brethren, to testi●… unto them that they came not into that ●… ce of torment: but you will not admonish ●… r children, you will not teach them Moses ●… d the Prophets: and you will not show them ●… e danger of Gods heavy displeasure hang●… g over their heads, and therefore your own ●… ildren shall be one of the furies of hell, to ●… ment you. The Lord open your eyes to foresee and fly these fearful judgements.  
But if you will bring them up well and virtuously, they shall be the better for it all their 
Prou. 22. 6.  lives after: nay, the world to come shall reap this benefit: for such children as you now bring up, such parents shall they be after when you are gone:& look what parents you leave behind you, the like children again shal they rear up.  
Wherefore, O you parents, you are either the making or the marring of the world: for if your children learn no good education at your hands, how should they be good fathers after you? and how should they leave that to their posterity, by the right of inheritance, which they never received from their Ancestors?  
To conclude this point( wee say) once again, Oh ye parents, endeavour to go forward in this virtuous education of your children, and then( no doubt) God neither shall, nor will hid any necessary secret or instruction from you, neither will he with-hold any good blessing from your posterity: so shall ye be fathers of the faithful, as Abraham was, if you will haue the same care, and practise the same diligence for your children and family, that he did. Gen. 18. 17. 18. and 12. 2. 3.  
Parents also haue to remember, that they shall commit an act very unnatural, injurious, and ungodly, if they should undeservedly ●… inherit their eldest son. For as nature in 
Disinheriting of the eldest Son is a thing very unlawful. 2. Chron. 21. 3.  ●… her works, for the most part seemeth to ●… ke some one thing to be chief before all the ●… st, whereby the same is, and the rather conti●… eth: so reason in the order of a family, which ●… n imitation of a state civil, or body-politike, ●… swaded of experience and necessity, that ●… e be one before the rest as chief. Whereby ●… y be conserved, that beauty of unity, and ●… money, of concord, which the Almighty in ●… creation so wonderfully and diversly teach●…, and our saviour himself, so carefully and ●… ecially commended to his Church. And ●… eof seemeth to come that pre-eminence more special regard, which the law of God 
Exod. 13. 1. 2. and 34. 19. 20. Num. 3. 13.& 18. 16.  ●… e old Testament appointed to his peo●… the Israelites, to be observed towards ●… first begotten son, and likewise some●… at concerning other dumb Creatures, ●… h first were brought forth into the ●… d.  
By the ancient law of the Iewes, the eldest ●… double so much as the others, of the fathers ●… ds, and alone to the eldest pertained the ●… sing of the father, wherewith should seem ●… ayes the heritage to go and succeed: is manifest by the will of God in Deut. 21. ●… 16. 17. If a man haue two wives, one ●…, and another hated, and they haue born ●… Children, both the loved, and also the ha●…: If the first born be the son of the hated, then when the time cometh, that he appointed his sons to be heirs of that which he hath, he may not make the son of the beloved first born, before the son of the hated, which is the first born: but he shall aclowledge the son of the hated, which is the first born, and give them double portion of all that he hath: for he is the first of his strength, and to him belongeth the right of the first born.  
The Patriarkes and other the seruants of God, although by divine revelation and other notice of the will of God, they were certified that they might marry many or sundry wives at one time, yet did they exclude from their heritage the prerogative of the blessing, all the children of those secondary and after marriages. This appeareth in Gen. 21. 10. The son of the bond-woman shall not be heir with my son Isaak: yet was he the eldest, but was not the son of the first marriage, nor born of a free-woman.  
Also an heir is the work and institution of nature; and heritage is due to the son of nature, therefore it is so due that he must needs haue it; seeing those things which come by nature, or be unnatural, are not mutable or to be changed.  
moreover, this name heir, which in a manner with all Nations is the eldest, is the successor of the law national, besides the laws natural& divine. And that father who maketh ●… ther heir then is by these authorities ap●… nted, cannot but express himself a rebel, ●… disobeying and contemning so great laws ●… authorities, beginning a new law of his ●… e head contrary thereunto. Then what is ●… e unjust, then to do contrary to all laws, and ●… ewith to disobey the will of God, to per●… the due order of discent, preferring the ●… nd marriage before the first, the younger ●… re the elder, the late offspring before the ●… begotten, so much tendered& respected? ●… w as the greatest injury a father can do to ●… son, is to disherit him: so is it the most ●… achfull blot or damage, to suffer the in●… je and discredit of disherison.  
For if the eldest son be worthy to be ●… ited in his fathers house, he may be ●… ght not worthy to draw breath out of ●… for that he ought to be convinced faul●… in those crimes and heinous offences, ●… h be either repugnant to the duty of a ●…, or not meet for the profession of a Chri●… namely, if he strike or offer violence to ●… father: if he oppress him with some ●… wrong: if he seek his death or destructi●… y poisoning, or other wise: if he lye with 
Deut. 21. 18. &c. Gen. 35. 22. and 46. 3. 4. 1. Chro. 5. 1.  ●… thers wife: If he will not suffer his father ●… ache his will: if he be not of the true and ●… olike faith, but is convinced to be an here●…, whereby his life and heritage is in hazard. ●… f he refuse to succour and deliver his father out of prison, by his suertiship: or if he follow the trade and company of such persons, as in the law be counted infamous, vile, and most dishonest: as Iuglers, Sorcerers, conjurers Theeues, and pirates. Or if he be an idiot, a mad man, a natural, or lunatic person. Or if the father offering him a meet marriage under five and twenty yeares, he refuse it, and delight to live continually in whoredom, and filthy order of life: these and such like, be the causes that the civil or ecclesiastical laws do assign.   

The duty of Children towards their Parents.  
THis duty of Children, as it may be gathered out of the holy Scriptures, consisteth in five points:  
1. First, that they 
Ephe. 6. 1. 2. 3. Col. 3. 20.  obey their Parents, and do serve them; and ●… do 
Leuit. 19. 3. Num. 12. 14. Num. 12. 14.  fear, love, honour, and reverence ●… em, not onely in word and dead, but in their ●… ts and minds also.  
2. Secondly, that they follow their good ●… ecepts and examples of life.  
3. Thirdly, that they patiently take 
Pro. 15. 5.  cor●… ction at their hands.  
4. Fourthly, that they make continual and ●… tie prayers to God for them. 
1. Tim. 5. 4. Mat. 15. 4. 5. 6. Gen. 47. 12.   
5. And lastly, that they do relieve, main●… e and nourish their parents, in case they shall ●… into poverty or decay.  

The sum and effect of all which, is as followeth.  
As the Lord our God hath made and created children through their parents: so hath he 
Fathers and mothers are to their children in Gods stead. Exod. 20. 12. Deut. 5. 13. By honour is meant all kind of duty, which children owe to their Parents.  cast and made them subject under the power and authority of their parents, to obey and serve them in his stead, saying: Honour thy father and mother: which honour consisteth not in bowing the knee, or putting off the cap, or giuing to their parents the vpper hand onely: but in this, that they love them withall their hearts, that they fear and dread them, that they cheerfully do their commandements, will and pleasure, that they seek their worship, credit, profit and preferment in all things lawful, and if need require, that they give their lives for them: remembering that they are their parents goods and possessions, and that they owe to them even their own selves, and all that they are able to do, yea, and more then they are able.  
By this word Honour, is also signified the love, reverence, duty, obedience, subiection, entertainment, and necessary assistance that children owe to their parents. As concerning the love, the summary of the second Table, comprehended in these words, Thou shalt love 
Mat. 22. 29.  thy neighbour as thyself, doth manifestly confirm it. For who can be a nearer neighbour ●… or the children to love, then their parents?  
Besides that they are not to be loved onely ●… neighbours proceeding of Adam and eve, ●… t also as fathers and mothers. And therefore ●… hat ingratitude is it, not to love those of ●… hom, next after God, they haue their life and ●… king, together with many great and conti●… all benefits? Also the love that parents ●… e bear their children, besides so many ●… eir labours, sorrows, troubles, and vexations, ●… old bind them reciprocally to love them. The Sun shining a while vpon the could stones ●… th so heat them that they yield some ●… rmth, so albeit that children be as hard and ●… de as stones, yet the experience▪ and the day●… feeling the love of their parents towards ●… em, ought mightily to inflame their hearts to ●… e them again. Take away the beam from ●… e Sun, and it will not shine: the springs from ●… e river, and it will dry up: the bough from the ●… e, and it will whither: the member from the bo●… and it will rot: and so take from children ●… eir duty to their parents, and they are no lon●… r children, but brethren and companions with ●… ose unto whom Iesus Christ said: Ye are the ●… ldren of the divell. John. 8. 44.  
This band of the love of children towards ●… eir parents, should take such place, not onely ●… ward such parents as are loving and gentle, ●… t also( as Saint Peter saith of the duties of ser●… nts to their masters) even toward such as be rigorous. For if we ought to love all the children of Adam, even those we know not, yea our enemies and persecutors: how much rather our parents, albeit they should entreat us roughly and with rigour, either in word or dead? and verily the principal cause still abideth: namely, that they be our father& mother. This ought children well to note, to the end that patiently bearing their reprehensions, reproofs, and in general, whatsoever their troublesone and sharp affections, they may still continue and declare their child-like affection and love. And to that purpose children must remember the labour, grief, anguish, weeping, sorrow, and other troublesone cares, that their Parents do abide and endure for them.  
This love must be accompanied with reverence 
Matth. 23. 9.  and respect: and to say the truth, albeit the name of Father belongeth properly unto God, as Iesus Christ saith: You haue but one father, even him that is in heaven: yet doth he so impart it to those that haue begotten us, that they being called fathers, do bear the title and image of God. And this is it that bindeth children to respect and honour them, and to testify the same by their outward reverence. Of this reverence we haue a notable example in Salomon: he understanding that his mother 
1. King. 2. 19.  Bathsheba was coming to speak with him, arose from his seat, came to meet her, bowed before her, and set her vpon his right hand. ●… either could his greatness, neither his royal ●… e privilege him from this respect and ho●… r due to his mother. When the son doth ●… ute his magistracy, or public office, he is ●… ter then his father, and must bear himself ●… a Magistrate, not as a son: but when he is ●… of place, or execution of office, he must( how ●… ly soever he be advanced) haue a respect ●… yield reverence to his parents. But many ●… es it falleth out otherwise: for many children ●… en they come to honour, or wealth, do so ●… pisa their parents, if they be of meaner cal●… then themselves, that hardly they will ac●… wledge, or call them father, as if they were ●… med of them. So that, that man putteth off ●… affection of a child to his father, who by the ●… inencie of an office over him, quencheth the ●… e of a son.  
But Salomon forgot not himself in this ●… d of duty, for he did not onely bow before ●… mother, as is afore said, but also called her ●… ther: saying, Mother, ask, and I will not deny 
1. King. 2. 20.  〈…〉. And this do we the rather note also vp●… another consideration, namely, that his ex●… ple condemneth the custom of these daies, ●… erein this name of father and mother is ac●… nted so base and contemptible, that the ●… ldren of Kings, Princes, yea even of mean ●… tlemen, speaking to their parents, must no●●…, father, mother: but Sir, my Lord, my Lady, ●… dame, &c.  
But the due honour to parents that we here speak of, implieth not onely this outward reverence, but also that we should so esteem of them, as that neither ourselves should despise them, neither should wee suffer others to haue them in contempt. And this are we to understand in the saying of Iesus Christ: I honour my 
John 8. 49.  father, but you dishonour me. he there defenddeth the honour of his father, against the false opinions and slanders of the Iewes. But some there are so unnatural and perverse, that forgetting all due reverence and respect to their Parents, they will not onely despise them in their own hearts, and suffer others to speak hardly of them: but also will themselves so far exceed, as even to lay them open to the scorn of others.  
Ham the son of Noah seeing his father lye 
Gen. 9. 22.  vncouered, called his brethren to show them his fathers shane. But so odious was this impiety in the sight of God, that Noah by the conduct and direction of the holy Ghost, cursed both him and all his posterity. And therefore wee well and truly may say, that those children, who in stead of defending the honour of their parents, do lay them open to shane and reproof, do come of the cursed seed of Ham.  
This duty of honouring parents, is performed 
The honour due to parents.  and payed, when they do worshipfully and reverently esteem of them, as to think ●… t they are given to them of God to the end ●… at they should reverence, love, and always 
Childrens duty is from their beginning to their ending, to be subject, obedient and helpful to their Parents.  ●… e a care of them, if for nothing else, yet for ●… e Lords sake, who is, and doth think him●… fe despised, so long as children contemn ●… eir parents, and little regard them. So the ●… ldren honour their parents, when with their ●… pe and counsel, they aid them in their old ●… ge, and vnweildie crookedness, when they ●… se and help them in the time of their need, or ●… ccour them otherwise in any case else, and do ●… oly bestow themselves, and all that they 
Mat. 15. 4. 5. 6.  ●… e, to do them good withall: yea, they ought ●… to give them a rough or stubborn answer, 
Exod. 21. 15. 17▪ Leuit. 20. 9. Pro. 20. 20. an● 30. 17. Deut. 27. 16.  ●… once so much as to mumble or mutter an ●… swear against their parents, neither to smite ●… curse, or speak evil of their father and mo●… r: unless they will procure the vengeance ●… God to light vpon them for the same.  
Children haue always to remember, that 
What childre● do to their parents, they do● to God, so tha● they may not purloin or diminish any of their substance Pro. 28. 24.  ●… hatsoeuer they do to their fathers and mo●… ers( be it good or evil) they do it to God: ●… hen they please them, they please God: and ●… hen they disobey them, they disobey God: ●… hen their parents are justly angry with them, God is angry with them: neither can it be that ●… ey may come to haue the favour of God ●… aine( no, although all the Saints in hea●… en should entreat for them) until they haue ●… bmitted themselves to their father and mo●… er.  
If children and seruants would always keep in mind this saying, so to do and behave themselves to their parents, maisters, and dames, as 
Matth. 7. 12.  they would haue their children and seruants to do, and behave themselves to them, when God shall vouchsafe to make them parents, masters or dames: then no doubt they would obey and reverence their parents and masters, and dames, more dutifully and faithfully then now they do.  
For let them assure themselves, that such measure as they now meat to their parents, masters, 
Matth. 7. 2.  and dames, such will be measured to them again, by their children and seruants.  
Also the children must be careful to follow the good examples of their fathers and mothers, and to suffer themselves to be governed by them, and to be mindful to bestow all pain and diligence to discharge their duty towards them: and herewithal they must know, that they are not at their own liberty to do as they list, so long as they haue a father and mother to rule them: and that they must not fall out among themselves, but mutually love and help one another.  
And children haue always to remember, that they may not in any case obey their parents, when they shall command them to do or say any thing that is contrary to the word of God, and yet they are to be thought well of.  
For example, jonathan, obeied not father ●… ls commandement, who charged him to 
1. Sam. 20 28. &c.& 22. 17. Dan. 3. 18. Act 4. 19.  ●… ersecute david: and therefore he is worthily ●… mmended in the holy Scripture. For, the du●… es of the first table, are always to be preferred ●… fore the duties of the second table. This sub●… ction therefore that children owe unto their ●… hers, ought in very dead to be unto them ●… a ladder, or stair, to led them to the reue●… ce 
Mat. 23. 9.  and obedience of God who is our chief ●… her.  
As children receive of their parents three ●… ings: to wit, life, maintenance, and instruction: ●… for these three they owe other three, namely, ●… life, they owe love: for maintenance, they ●… e obedience: for instruction, they owe reue●… ce. For their life, they must fervently love ●… eir parents: for their maintenance, they must ●… tifully obey their parents, as masters: and for ●… eir instruction, they must cheerfully reue●… ce their parents, as their Tutors.  
And further, children must remember, that ●… e Lord hath given to them their parents, to ●… e of them their beginning of life, and that ●… ey might nourish and bring them up:& that ●… f rude, and almost brutish things, they might make them able to help and live of themselves: ●… a, and such mothers as are godly and vertu●… s, do suffer and endure more pain& grief ●… the bearing, bringing up, and nourishing of ●… heir children, then the fathers do.  
So that greater are the pleasures and good turn, that Christian parents do for their children, greater is the cost and labour that they bestow on them, and greater is the care, grief, and trouble, which they take for them, then any man, how learned so ever he be, is able to express. And therefore if there were no other reasons or causes to move children greatly to love, to esteem well, to obey, to be kind, faithful, and dutiful, and to reverence their parents, and that with such a reverence as cometh from the heart: yet these were sufficient.  
Maides and young women are to be put in mind, and always to remember, that the best portion, the greatest inheritance, and the most precious jewel that they can bring with them on the marriage day, is shamefastness: the want whereof is most hurtful in all women. And therefore they must carefully shun and avoyde all idle and wanton talk, nice looks, dalliance, and light countenance, when they walk abroad or be in company. A man needeth many things: as wisdom, eloquence, knowledge of things, remembrance, skill in some trade or craft to live by, iustice, courage and other things and qualities more, which were too long to rehearse: and though some of these be lacking, yet he is not to be disliked, so that he haue many of them. But in a maid, no man will look for eloquence, great wit, ordering of the Common-wealth, prudence, &c.  
Finally, no man will look for any other 
When a woman loseth her honesty, then hath she lost her chief treasure.  ●… king of a woman, but her honesty: the which ●… ely if it be lacking, shee is like a man that ●… anteth all that he should haue. For in a maid, ●… e honesty and chastity is in stead of all. She ●… ely may truly be said to be an evil keeper, ●… t cannot keep one thing well, committed ●… her keeping, and put in trust to her, with ●… ch commendation of words: and especially ●… hich no man will take from her against her ●… ll, nor touch it, except she be willing herself. The which thing onely, if a woman remem●… er, it will cause her to take great heed unto, ●… d to be a more wary and careful keeper of ●… er honesty, which alone being lost, though all ●… ther things be never so well and safe, yet they ●… erish together therewith, because she that hath ●… ce lost her honesty, should think there is ●… othing left.  
Take from a maid or woman her beauty, ●… ke from her kindred, riches, comeliness, elo●… ence, sharpness of wit, cunning in her craft, ●… nd give her chastity, and you haue given her all things. And on the other side, give her all ●… hese things, and justly call her whore, or nough●… e-packe: with that one word you haue taken all from her, and left her bare and foul. How precious a jewel chastity is, may easily be gathered from the example of Dinah the daughter of Leah, which shee bare unto jacob, who when he heard that shee was ravished, and 
Gen. 34. 12.  defiled by Sechem, the son of Hamor the Hiuite, Lord of that country, his mind was grievously wounded with this great shane and reproach.  
Children may not forget this duty, for having received their being from their parents, 
Children may not marry without the consent and agreement of their Parents: so that an unlawful promise made by the child may lawfully be broken  and being brought up by them, with great pains and much cost, they should not so much as give any liking, much less speech of marriage, without the consent of parents, or of those which are set over them by their parents: the duty of thankfulness requiring it at their hands. And not onely in regard of thankfulness, is this duty to be performed to their parents, but even in regard of their own inability, as being not experienced in such things, and their wits being not so ripe as their parents, they wanting wisdom and discretion to behave themselves as they ought. For some children know not what is meet and convenient for them, nor whether they be of meet age and condition to marry. Which inhabilitie being in the sons, is much more in the daughters, as being the weaker by nature, and more unable to provide for themselves; and therefore it is necessary, that they should not marry without the consent and direction of their parents, but that they be at their bestowing: for, to do otherwise is a sin, even that nature itself abhorreth: and all sound writers, old and new, do utterly disallow.  
And for so much as marriage is the means 
It is a sweet wedding, when the father and the mother bring a blessing to the feast: and a heavy union, which is cursed the first day that it is knit.  ●… e which God himself hath ordained, and ●… anctified for the propagation and in crease of ●… ankind, that being taken in hand in his fear, ●… godly seed being multiplied and grown up ●… ere one earth, the same may be blessed, to the ●… nstitution and making of a Church, the ●… hich may serve him in holinesse and righte●… snes: when the same is taken in hand, with the ●… each of his commandement, so far off is ●…, that any blessing is to be hoped for, that con●… ariwise, his hot indignation, wrath and heavy ●… se hangeth over that house and family, where the parties, which are the principal pil●… ers and upholders of the same, are linked and ●…ed together in such a band of wedlock, whose ●… kes and enclosings, are not fastened and cou●… lead together with the necessary and lawful ●… ssent and liking of the parents, whose autho●… je and consent ought to bear the chiefest ●… ay, and strike likewise greatest stroke, in this ●… onourable action.  
And likewise as where marriage is begun ●… d enterprised in the fear of God, according ●… his word, there God is well pleased, there the ●… arties so matched, live together in a joyful a●… eement, and linking the one to the other, there God is honoured, and served in sincerity and ●… uth, there the children( when God giveth them) with the rest of the family, are instructed and brought up in 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 Gods honour is neglected: there household discipline and Christian instruction of such as belong unto our charge, goeth utterly to wrack, and is nothing at all regarded. And no marvell: for, if where God blesseth, all things go well, and do prosper: then consequently, where he nurseth, there nothing thriveth, hath good success, or goeth happily forward. It may appear by sundry examples, both before the law was given, and after, that this is a duty required of children towards their parents, namely, to haue their consent in contracting of marriage: as these places do plainly show: Gen. 21. 21. and 24. 3. &c. and 29. 19. 
1. Sam. 18. 1.  and 34. 4. Deut. 7. 3. 4. judge. 14. 1. &c. 1. Cor. 7. 36. 38. Whereby is manifestly proved, that children ought not to match without the consent of their parents:  
First, because it is against the law of nature.  
Secondly, because the parents haue authority over their children, more then they haue over 
Exod. 21. 4.  their seruants.  
Thirdly, because children are their fathers goods and riches, and therefore they must not bestow themselves in marriage but must be bestowed of their parents.  
Fourthly, because parents haue authority ●… er the vows of their Children. Numb. 30. ●…. 5. 6.  
Fiftly, if a mans daughter be enticed, yet her 
Contracts voided without the consent of parents.  ●… ther may refuse the contract, being not a●… ilable or of any force, without his consent. ●… xod. 22. 16. 17.  
Besides all this, what clearer proof can we ●… ue then the fift Commandement, in the which ●… ildren are commanded to honour their Fa●… ers and mothers with a blessing promised to ●… ose which perform the same: whereby wee ●… her by the nature of contraries, that there ●… a curse also belonging to all those children ●… at shall dishonour them.  
And in that God willeth that the parents ●… y their children should be honoured, he mea●… eth that they should in all humility and mo●… estie reverence them, with all dutiful submissi●… be obedient unto them, and with all willing●… esse show themselves thankful for their crea●… n, education, sustentation, and all other bene●… s that under God they haue received from ●… em, being ready by all means they possibly ●… ay, to imitate and express towards them the ●… ure of the stork, whose property( as they ●… i●e of them) is to provide meate and feed ●… ir dams, when through age they grow so old, ●… at they are not able to help themselves: that ●… to say, they must to their very utmost seek ●… make them recompense and requital, of ●… me part of those vnrequitable pains, the which their loving parents haue taken with them, and make some amends for the vncounteruailable kindness that they haue shewed 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 children carry towards their parents a certain honest and modest shamefastness, joined with a bashful awfulness,& standing in fear of them, the which worketh in them a conceiving of such an opinion and estimation of them, as that they haue an especial respect and regard of them, in doing or not doing of things, rather of a care to please them, then of a fear to offend them.  
Obedience herein sheweth forth itself, in that willingly without murmuring or grudging they be willing to be ordered, directed, guided, and ruled by their parents: being ready to do all lawful things, which they command them, and to refrain from those things, which they shall forbid them.  
Thankfuluesse( 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 discourtisie in any case be offered, or any occasion be ministered, whereby he may conceive vnkindnesse.  
And by this familiar description of these three heads( wherein standeth chiefly, the honour due unto parents,) wee may clearly see that those children which in wedding tarry not for the consent of their fathers and mothers, do neither stand in awful fear of them, as whom they would be loathe to offend or displease; nor yet give over themselves in all things to be governed and advised by them, nor haue any regard, that they be not causers to make their friends and parents conceive hardly and unkindly of them; when as it is more then manifest, that in matters concerning their duty towards their parents, no grief cutteth nearer unto the heart, then this, when their children entangle themselves contrary to 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, which without true and unfeigned repentance, must needs pull down vpon the heads of themselves, and their families, the fearful plagues of God his most heavy and hot indignation against them, to their utter subversion, decay, and ruin.  
Let all dutiful and good nurtured children therefore, in the reverence and fear of God, consider what honour and obedience they owe unto their parents, and what power and authority he hath in his word sanctified unto them over their children in the Lord; and in regard hereof, let them yield unto them in this duty, that their fathers having provided for them such as are not of a wicked life, nor deformed, nor evil favoured, nor of a contrary religion, they willingly submit themselves unto their choice; which if for the present, or vpon the sudden they cannot yield unto, let them by earnest 
Children mar●iageable are to ●ray unto God ●o direct their ●arents in a ●odly choice, ●nd to incline ●heir minds to ●ccept of the ●ame. Gen. 9. 22.  calling vpon the name of God, not onely desire him to direct their parents in a godly and fit choice, but also to subdue in them this corrupt affection, and to frame their wils to be pliable unto their Fathers in such lawful cases. For the Lord our God in his iustice doth justly punish disobedient children: as may appear by the example of Cham the younger son of Noah, who dirided his Father, and was justly punished for it.  
Likewise absalon using wicked practices 
●. Sam. 15. 1. &c. ●nd. 18. 9.  to get the kingdom from david his father, for his rebellion and disobedience, came to a most miserable end. Yea, and he hath in his Law set down a most severe and sharp punishment against disobedient children: If any man haue a son that is stubborn and disobedient, which 
Deut 21. 18. 19. 20. 21.  will not harken unto the voice of his father, and the voice of his mother, and they haue chastened him, and he would not obey them, then shall his father and his mother take him, and bring him ●… t unto the Elders of his city, and unto the gate of the place where he dwelleth, and shall say unto the Elders of his city: This our Son is stubborn ●… d disobedient, and he will not obey our admoni●… n: he is a riotor and a drunkard: Then all the ●… en of his city shall ston him with stones unto death: so thou shalt take away evil from among you, that all Israel may hear it, and fear. For even as a long and a prosperous life is promised 
Exod. 20. 12. Eph. 6. 2.  unto obedient children: so on the other side, all disobedient, unthankful, and obstinate children, are assured of the punishment of infamy, joined with diuers and great calamities& torments. 1. Sam. 2. 22. 1. King. 1. 25. &c. 
Deu. 28. 15. & ● Leuit. 26. 14.& ●  Deut. 21. 18. &c. Prou. 20. 20. and 30. 17.  
And although that the temporal officers be negligent in punishing this disobedience: yet shall they not escape unpunished. For the ●… engeance of God shall accompany them un●… ll they be utterly destroyed. For there is no●… hang more unnatural, then to see children dishonour and disobey their Parents: and inferi●… urs their superiors. Such may aptly be compared to the Viper, that gnaweth out the belly of her dam, and seeketh her own life, with her dams death.  
So contrariwise, the word of God doth highly commend joseph for his great love, beneficence, 
●n. 46. 29. &c. ●d 48. 11. 12.  and obedience extended towards his father jacob, and his brethren: in that he both helped and liberally nowrished them, and prayed for them. Our saviour Christ was also obedient 
●ke. 2. 49.  to his parents even until death. So that the Lord( no doubt) will bless obedient children with many happy dayes and yeeres, to his glory 
●eut. 5. 16.  and their souls comfort.  
And to the end to invite and stir up children, to honour their parents, as before is shewed, the Lord addeth this promise: That thy 
exod. 20. 12.  dayes may be long in the Land which the Lord thy God giveth thee:& as S. Paul doth note, that 
●phes. 6. 2.  it is the first Commandement with promise. For albeit there be a promise added to the second, and others of the first Table, yet this fift Commandement is the first of righteousness, and none in the second Table besides it hath any promise annexed thereunto.  
For herein hath God declared how highly he commendeth the obedience and honour that children yield to their parents. But the Lord spake to the Israelites properly of the Land, that he had promised them for an inheritance, which should be unto them as a testimony and seal of his goodness and love towards them. It is therefore as if he should haue said. To the end, that living vpon the earth thou mayst long enjoy the earnest penny of my goodness and ●… ce towards thee. But now seeing the whole hath blessed to the faithful, the promise of ●… g life vpon the earth is unto us a blessing of God.  
First, because we cannot live long without ●… rticipating of many and great benefits of God, even in respect of the presernation of this ●… sent life.  
Secondly, because the faithful may the lon●… employ themselves to serve& glorify God.  
In consideration whereof, wee see what the Church in old time said: The dead praise not 
Psal. 115. 17. 18.  〈…〉 Lord, neither any that go down into the place ●… lence: But we will praise the Lord from hence●… th and for ever. The same doth Hezekiah king of judah, also note in his Canticle: The 
Esay. 38. 19.  ●… king, the living, he shall confess thee, as I do ●… s day: The father to the children shall declare ●… y truth.  
In as much therefore, as long life is promi●… as a blessing, God doth continue it to obe●… ent children, so long as it is a blessing unto ●… em. And hereupon doth S. Paul join toge●… er these two sentences: That it may go well 
Ephes. 6. 3.  ●… th thee, and that thou mayst live long vpon the ●… th. As also when God taketh away such o●… edient children before they be old; yea, be e they come unto mans estate, whether it ●… e, least malice should corrupt their hearts, ●… to prevent some great calamities, where●… they might peradventure be entangled, or vpon whatsoever other considerations, to receive them into a better life, he doth faithfully perform his promise unto such children, because he dealeth better then promise with them.  
But as contrariwise, this promise threateneth such children as will not honour their parents, with short life: so doth experience declare that many such children are of short and wretched life. But if contrariwise, such disobedient children do chance to live long, so far is long life from being unto them a blessing, that on the contrary, it is an enforcement and increase of woe, because they enlarge their just condemnation, so as they had been better to haue dyed in their youth. But howsoever it be, God so disposeth thereof, that by the effects, wee may perceive, that they which honour their parents, are blessed, and the others are accursed. Eccle. 3. 2. &c.  
And although some parents do not perform those duties towards their children enjoined them from the Lord: yet such children as live wickedly, must know, that they are not exempt and free from blame and guiltiness before God.  
For although they can say( as the children in Ezekiels time said:) The fathers haue eatensowre grapes, and the childrens teeth are set on edge: we say, that a though the occasion be offered of such ungodly and wicked parents, yet the cause of ●… uction is still in the children themselves. ●… besides that, it is sure, that the soul that ●… sinned shall die the death.  
●… eeing there be some young men and maids, ●… notwithstanding the great profaneness ●… e most, the manifold corruptions offered ●… nd, the ungodly examples abounding at ●… e, are so mightily preserved by the seed of ●… e, that they escape safely in an holy course ●… e, lamenting when they see the least occa●… of evil, rejoicing at the least occasion of ●… d things: the rest, who please themselves, ●… hope to shelter their sins under their pa●… defaults, are plainly left without excuse, ●… are justly guilty of the blood of their own ●… es.  
Labour therefore ye young men and mai●… to wipe away the tears of grief from ●… fathers eyes, and stay the mournful and ●… wfull spirits of your tender mothers, and ●… cider in yourselves, if ye haue any nature in ●…, and haue not butted the use of common ●… n, what a shane it is, to be a shane unto ●… fathers, to whom ye ought to be a glory: ●… ke, ye wanton wits, that haue not cast off ●… turall affections, what a contempt it is, to ●… a contempt unto your mothers, to whom ●… haue offered, as it were, a despiteful vio●… e, in that ye are a corrosive to their grief, ●… n as ye should haue been a crown to their ●… forts.  
learn therfore ye children, that it is one special property of a liberal and ingenious nature, to be careful to live, that in time ye may be a glory to your fathers, and a ioy to your mothers: which the Lord for his Christs sake grant.  
These precepts and admonitions before said, are as a summary of the duties of children to their parents. And therefore it resteth, that they understanding them, do pray unto God to give them grace to put them in practise to his glory, and their good and salvation.  
Lastly, let them remember, that God is not more inclined to hear any prayers, then such as parents do poure forth for their children. As they are therefore to fear their curse, for offending them: so must they by honouring and pleasing them, seek to be blessed in their prayers, which are blessings ratified unto them in heaven, as the blessing of Isaac to his son jacob, doth manifestly declare. Gen. 27. 28. 29.    

●… hat duties Masters and Mistresses owe to their Seruants.  
THis duty teacheth them that they 
The House-holder is called Pater-familias, that is, a father of a Family, because he should haue a fatherly care over his scruants, as if they were his children.  are become instead of parents unto their seruants, which duty consisteth in four points.  
1 First, that they refrain and ●… pe their seruants from idleness.  
〈…〉 Secondly, that by diligent instruction, ●… good example, they bring up their seruants ●… ou sholds in honesty and comely manners, ●… in all virtue.  
〈…〉 Thirdly, that they ought to instruct their ●… rentises and Seruants in the knowledge ●… eir occupations and trades: even as Pa●… would teach their own Children, ●… out all guile, fraud, delaying, or concea●….  
4 Lastly, when correction is necessary, 
Masters and Dames ought moderately to use their authority over their Seruants.  ●… then they give it them with such discretion, ●… e, and desire of their amendment, as loving ●… ents use to deal with their dear children, ●… embring alway that they haue a master in heaven, before whom they must make an account for their doings. These four points are in effect spoken of before in the duty of Parents.  
For so much as maisters and house-holders are to their seruants and prentices in place of fathers, they are hereby admonished that they ought not to with-hold and keep back their 
Iam. 5. 4. Col. 4. 1. job. 31. 13. 14. 15. Deu. 24. 14. 15.  due wages, to exact of them, to oppress them, or to reward their well doing and good deserving slenderly: but to be careful of their seruants good estate, as of their own, not onely in providing for them wholesome meat, drink, 
Mat. 8. 5. 6. Luke. 7. 2. God made every week one day of rest, wherein seruants should be as free as their masters. Gen. 2. 2.  and lodging, and otherwise to help them, comfort them, and relieve and cherish them as well in sickness, as in health, liberally to reward their good deservings, as far as christianity, liberality, and equality shall bind them: but also that they be careful that they live honestly, virtuously, and Christianly.  
And further, they may not grieve their seruants with overmuch labour, but always remember 
As the labourer which worketh but one day, is worthy his hire, even so much more the seruant which laboureth every day. Luke. 10. 7.  that they are not beasts, but men: so that they ought quietly to govern them, and also quietly to chide them, when they shal neglect their duty, least they be provoked with their hard words, remembering that they also haue a Lord and master in heaven, with whom there is no respect of persons. Eph. 6. 9. And let them bountifully reward the just and faithful labour of their seruants, and pay them their ●… ants in a fit and convenient time, lest ●… g compelled by necessity they should ●… e.  
Masters ought not( as Tyrants) to use their 
As david did limit joab that he should not kill absalon so God hath bound masters that they should not oppress their seruants. 2. Sam. 18. 5.  ●… ts as their Horses or Asses: but to deal ●… them lovingly& christianly, because they ●… ll members of one body, whereof Christ ●… is the head.  
There be some Masters that use their ●er●… and prentices more like beasts then like ●… and their own members; for which their ●… king, let them assure themselves they must ●… to God their master a straite account.  
Oh that Christian masters and Mistresses ●… d learn, and so practise the example of ●… good and upright dealing with his seruants, 
job. 31. 13. 14. 15  ●… h was far from rigor. For he saith, If I ●… temne the iudgement of my seruant, and 
For a good man( saith Salomon Pro. 12. 10.) will be merciful to his beast,& therefore he ought to be more merciful to his seruants being his brethren.  〈…〉 maid, when they did contend with me,( that ●… en they thought themselves evil entreated ●… e,) What then shall I do, when God stand●…?( if I had oppressed others, how should ●… e escaped Gods iudgement?) And when ●… ll visit me, what shall I answer? he that ●… ade me in the womb, hath he not made ●…?( which moved him to show pity and fa●… unto his seruants, because they were Gods ●… ures as he was:) Hath not he alone fashio●… in the womb?  
Hereby then may those masters and dames ●… their wickedness, who will not hear their seruants speak, but vpon a simplo surmise and brain-sicknesse, do evil entreat them by cruel stripes, when in truth there is no just cause.  
Masters and Mistresses ought therefore to 
reviling words and unreasonable fierceness doth much more hurt to seruants then good. Phil. 16. 17.  use their seruants and prentices with mildness and equity, as every one shall deserve, for they must remember that they haue all one God to honour and worship, one Prince to serve, one Law to keep, one land to inhabit, and one death to fear: and therefore they must speak unto them as unto brethren and sisters,& deal with them as with Christians. And let them always remember this, namely, that God will never deal mercifully with them, if they make not greater account that their seruants do serve him more carefully then themselves, and sanctify the Sabbaths.  
And therefore that master is not worthy to 
Exod. 20. 10. Deut. 5. 14.  be served, which cannot afford that his seruants should serve God as well as himself. He must give unto God that which is Gods, and then he may the better take that which is his own: for he that careth not for his family( saith Paul) is 
1. Tim. 5. 8.  worse then an infidel: because Infidels care for their family.  
As it is the office of a good house-holder to carry the burden of care, travell, and labour: so it is the duty of the wife to be faithful in keeping, and well ordering of his goods, and house,& to see his, her own and their childrens ●… t apparel brushed, and handsomely laid up, be patient and careful to see her husband do ●…, and both their duties is, effectually to give ●… d examples, but be diligent to entertain ●… e amongst their family,& to see all things ●… and handsome, and to keep due order and ●… sure.  
For as the sun in the firmament giveth 
Seruants do rather imitate the works they see their masters do, thē the words which they hear them speak.  ●… to all the regions round about him, and his bright appearing expelleth the darkness, ●… fort and cheereth the world: even so ●… wise should house-holders labour to banish and corrupt religion out of their dwellings, ●… to be a lantern of godly life, to comfort ●… shine to their whole family, that so they ●… y direct their lives after their good exam●…. Phil. 2. 15. Mat. 5. 19. A Master ought ●… o behave himself with his seruants, that he ●… not too familiar with them, which many ●… es breedeth contempt, but he is to admonish ●… m often, and yet he must not discourage ●… m from well doing, nor be too severe, nor ●… partial, but must moderate all by discre●….  
For like as the Centurion, who had many 
Luke. 7. 8.  ●… ants under his authority, had them all at ●… beck and commandement, most ready to ●… ey him, in any thing that he set them a●… t, and this good order and submission he ●… d brought them unto, by the reason that his ●… de Seruants were dear unto him, that is, he made a special reckoning of them,& was as a father unto them: so likewise all masters are in conscience bound to esteem and account well of their seruants, and to use their authority that they haue over them mildly and christianly, and then if their seruants do perceive that they are deere unto their maisters, so may the masters in time work them like wax unto their own mind: except they be 
Ephes. 6. 9.  such as haue sold themselves to work wickedness.  
It is very convenient that a master of a family should so dispose and order his affairs and business, that he depart and absent himself from home as little as may be: for it is an old saying and a true: The eye of the master doth make the horse fat, and the ground fertile: for all things are well and fitly done when the master is present.  
Such House-keepers as haue much, and yet spend little, are called niggards: and they that haue little,& yet spend much, are holden fools, spend-thrifts, and prodigal wasters: and therefore they ought to live in such sort, that they be not noted either mizers for their keeping, or prodigal for their spending.  
The covetous miserable niggard passeth great toil and travails in gathering of riches, danger in keeping them, law in defending them, and torment in departing from them: but a wise man is not careful so much for riches, and ●… owe to live long; as to live well, and die well. ●… ome householders are so pinching and sparing ●… oath towards themselves and their neighbours, ●… at although they haue much wealth yet they ●… nnot find in their harts to take part in any fru●… ll& good measure of those tranorie blessing ●… ich God in mercy hath given them: but ●… d grossly and very niggardly,& cloath, themselves very meanly: keeping a beggarly house ●… that( as the common proverb is) a man may ●… soon break his neck, as his fast with them. ●… that the state of such a wordling and coue●… rich man is most miserable, vpon whom 
The covetous man in gaining riches, loseth himself.  ●… d hath bountifully bestowed great wealth, ●… d yet he hath not the grace to use his riches ●… ll, either to his own comfort, or the good ●… his neighbour: but heapeth up riches( as the ●… lmist saith) and cannot tell who shall ga●… 
Psal. 39. 6.  them.  
This sheweth, that it is the plague of God ●… t befalleth vpon such a miserable covetous ●… ldling, when he hath plenty of all things, ●… yet wanteth a liberal heart to employ and ●… them rightly.  
And therefore the holy Ghost, in the book ●… e Preacher, is not content once or twice find fault, and to check this as a great vani●… and abuse, but speaketh of it five sundry ●… s. In one place he saith: There is an evil ●… h I saw under the Sun, and it is much among ●…: A man to whom God hath given riches, and treasure, and honour, and he wanteth nothing for his soul of all that it desireth: but God giveth him no power to eat thereof: but a strange man shall eat it up: this is vanity, and this is an evil sickness. Eccle. 2. 24. and 3. 12. 13. 22. and 5. 17. and 6. 1. 2. and 8. 15.  
Such masters and mistresses as would haue 
That which thou canst do conveniently thyself, commit it not to another.  their necessary affairs and businesles dispatched well, and in due time, may not always trust to the doing thereof by their seruants: but they must either see it done, or rather dispatch it themselves, if it be such a thing and business as they can and may well do. For such alowlines is always joined with the fear of God, that they that are humbled with religion,( though honourable and worshipful in calling) do not think themselves too good to do any good thing.  
This undoubtedly is a thing greatly to be wished for: namely, that all Christians masters 
Masters ought to make good choice of their seruants.  and householders, when they go about to hire any seruants, would be no less careful and inquisitive of their honesty, godly conversation, and how they haue profited in the knowledge of God his religion, then they be to inquire and know what they can do, and what skill and cunning they haue in that Art or Science which they profess, or else what qualities they haue: and so doing, no doubt( they being careful to hire religious and godly seruants to do their work and businesses, that which such ●… nts shall take in hand, the Lord will much ●… er prosper,& give good success unto, then ●… rwise if they shall hire and entertain irre●… us and profane seruants: as may plainly ●… ear by the example of jacob and joseph, ●… teligious and faithful seruants, whose ma●… s 
Gen. 30. 26. 27. &c. and 29. 2. 3. 4. 5. 6. 23. 23. Esay 6. 6. It is a rare thing for a Master to bring his seruant to be godly, who is not godly himself.  and their substance was blessed, increased, ●… multiplied for their sakes.  
As householders ought to haue care over ●… bodies of their seruants: so much more o●… their souls. One compareth the master of ●… house to the Seraphin, which came and ●…ed the Prophets zeal: so he should go ●… wife to seruants and from seruants to chil●…, and kindle them in zeal of God, longing ●… ch and utter knowledge, as a Nurse to ●… ptie her breasts.  
〈…〉 is lamentable to think, how careless al ma●…, for the most part are on this behalf: not ●… y such as are profane and ignorant them●… s, but also some that would be counted ●… t professors, and would seem to haue great ●… wledge, yea( and with grief may it be spo●…) some preachers also: who having had ser●… s dwelling with them 3. or 4. yeares, or mo, ●… ey were ignorant in the grounds& princi●… of Christian religion, when they came ●… into their service, so they went from them as ●… rant therein, as they came: and all for want of ●… chising, being a principal duty, which not ●… y ministers, but also all christian masters in conscience are bound to perform to their families. But of this matter I haue sufficiently entreated in my last edition, of the use and necessity of catechizing: and therefore I will of purpose here omit to speak of it. Another saith that a master in his family hath all the offices of Christ: for he must rule, and teach, and pray: rule like a King, and teach like a Prophet, and pray like a Priest. To show how a godly man 
revel. 5. 10. Act. 16. 31. 33. and 18 8 1. Cor. 1 16. Luke. 22. 32.  should behave himself in his household, when the holy Ghost speaketh of the conversion of any house-keeper, commonly he saith: That the man believed, with all his household. As Peter being converted, must convert his brethren: so the master being a Protestant and a good christian, must endeavour by all good means, that his seruants may be such.  
For therefore God said, that he would not hid his counsel from Abraham, because he would teach his family. And surely all duty of seruants, which is not done of conscience, is but 
Gen. 18. 17. 19.  eye service, and faileth at most need: as Ziba betrayed 
2. Sam. 16. 1. 2. 3. 4. Phil. 11. 12. 15.  his master, when he should haue defended him. Therfore before Onesimus was converted, Paul said he was an unprofitable seruant: but when he was converted, he calleth him more then a seruant: because such a seruant is better then many seruants. Though Laban was 
Gen. 23.  wicked himself, yet he reioyced that jacob his seruant was godly, because God blessed him the better for him. Ioshua saith, I, and my household 
Iosua. 24. 15.  ●… l seruethe Lord: showing that master should ●… eiue none into their houses, but whom they ●… govern, as Ioshua did: and if any such haue ●… pt into their doors, they must put him forth ●… ine: for david saith, I will not suffer a liar ●… ay in my house. He saith not, a swearer, nor 
Psal. 101. 7.  ●… eefe, but a liar: as if he should say, I will rid ●… out of doors, before he be a swearer, and ●… eefe: for a liar will grow to a swearer and a ●… efe in a day, as a dycer groweth to a beggar ●… a night. Therefore it is noted of Cornelius, 
Act. 10. 2.  ●… he himself feared God, with all his house●… d.  
These examples be written for householders, ●… others are for Magistrates& Ministers, and 
They must keep no idle, profane, superstitious, nor disordered seruants in their house.  ●… ldiers, that no calling might seek further ●… the Scriptures for instruction. Wherefore, ●… ou are masters now, and they your seruants, ●… ruct them, and train them, as if you would ●… w what masters your seruants should be ●… eafter.  
Next unto seruants labours and instruction ●… st be considered, their corrections. As Paul ●…, Fathers, provoke not your children to wrath: 
Ephes. 6. 4.  ●… we may say, Masters& Mistresses, provoke ●… your seruants to wrath: that is, use such re●… ofes, and such correction, that you do not ●… uoke them, but move them, that you do not ●… perate them, but win them: for reviling and ●… rochfull words, and immoderate fierceness, ●… h much more hurt then good. And therfore the Law of God did charge the Magistrate that he should not cause above forty stripes to be inflicted vpon any offender, lest he should seem despised in his eyes, much less then may a master exceed that number to his seruant.  
For while a child, or scholar, or seruant doth think that he is reproved for love, or beaten with reason, it makes him think of his fault, and is ashamed: but when he seeth that he is rebuked with curses, and beaten with staues, as though he were hated like a dog, his heart is hardened against the man which correcteth him, and the fault for the which he is corrected, and after he becometh desperate, like a horse which turneth vpon the striker: and therefore let masters know, that God even then chides them, whensoever they fight or chide in such rage. For though there be a fault, yet some thing must be dissembled and winked at, and some things must be forgiven, and some punished with a look: for he which takes the forfeit of every offence, shall never be in any rest, but vex himself more then his seruant.  
But above all, we think that the charity and tender affection of masters:& love of seruants 
Masters ought to haue a tender care of their seruants in their sickness. Matth. 8. 5. 6. Luke 7. 1.  to their fellowes in their sickness, is especially to be used and shewed: at which time the sick are to be severally lodged from the whole, and to be cherished and nourished with more choice and dainty meate.  
For the performance and care of this duty, the Centurion is commended in the Gospel, which duty very unchristianly is neglected of many masters.  
The master the of house, should not dis●… ine, or show himself so scornful or unkind as not to visit his sick seruants. For if brute, ●… easts rejoice to see their masters cherish and feed, them, as we may daily see in dogges: how much more may we beleeue that men and reasonable creatures are much delighted and comforted therewith? Whereupon it comes to pass, that good and faithful seruants, liking and affecting their masters, understand them at a beck, and obey them at a wink of the eye, or bent of the brow, not as a water-spaniell, but as the hand is stirred to obey the mind, so prompt and ready is the dutiful seruant to obey his loving and kind master.  
For as the hand is said to be the instrument of instruments, being it( indeed) that serves to seed, apparel, and keep clean the rest of the limbs, and parts of the body, which are also called instruments: so is the seruant said to be an instrument of instruments, because he keepeth all the instruments of household occupied: not onely to live, but to live well, wherein he differeth from all other instruments. For where they are things without soul, he is divinely enriched with a soul:& herein he differeth from the hand, for that the hand is fastened, and united to the body, but he is separate and disjoined from his master: and he is also different from Artificers: for Artificers are instruments of those things which properly they call workmanship: but the seruant is instrument of the action, which also is distinguished from workmanship. So that the seruant, if you will rightly understand him, is, a lively and several instrument of action.  
It is very meet and convenient, that the mistress or Dame, do not make herself too familiar 
The wives behaviour with seruants.  with her seruants, or household folkes, least they should be too bold to talk, to jest, or vnreuerently and vnmannerly to behave themselves towards her, and so modestly and wisely to bear herself among her seruants, that they may fear, reverence, and so stand in awe of her, as the mistress and mother of the house.  
And as it is not comely or beseeming, that the wife should take vpon her to rule and correct 
The master must correct his men, and the mistress her maides.  the men-seruants: so likewise it is not comely or meet that the husband should meddle with the punishing or chastising of the maidservants: so that it is most meet and acceptable to the offender, that the master should correct the men, and the mistress her maides: for a mans nature scorneth and disdaineth to bee beaten of a woman; and a maides nature is corrupted with the stripes of a man.  
Therefore we red, that Abraham would not meddle with his maid, but committed her to his wife, and said: Do with her as it pleaseth thee. As if he should say, it belongeth not to me, but ●… o thee. And these are the duties which masters must perform in their life time. All which must be shut up, with setting order for all things ●… t their death, with especial exhortations and prayers for religion, for uprightness in their callings, for peace and order after them, according to the example of Hezekiah, david, of ●… cob, and of joseph: Isay. 38. 1. and Gen. 47. ●… 9. 30. and 49, 29. So that it is the duty of Christian masters to haue a care, not onely that ●… eir families be well and christianly governed ●… hile they live: but also that after their death, ●… ue, peace, quietness, and good order may be ●… ntinued in their posterity.   

The Seruants duty towards their Masters.  
THis duty consisteth in three points:  
1. First, that seruants and prentices do from their hearts, cheerfully, and willingly, perform the labours and works, that their masters, mistresses, or dames, shall command them.  
2. Secondly, that they be faithful in things committed to them by their masters, mistresses and dames, that so they may keep their goods.  
3. Thirdly, that they be careful to observe uprightness of manners, that the wife, sons and daughters, or other fellow seruants, be not corrupted by their bad counsels, or lewd behaviour.  
These points are plainly proved by these 
Eph. 6. 5. 6. 7. 8. Coloss. 3. 22. 23. 24. Tit. 2. 9. 10. 1. Pet. 2. 18. 19 20. 21.  places of Scripture quoted in the margin: whereby seruants are straightly charged, reverently, and faithfully to obey their bodily masters, mistresses, and dames, in all things which may be done without offence to God. And this obedience and service must be done with fear 
1. Tim. 6. 1. 2. Luk. 17. 7. 8. 9.  and trembling, in singleness of heart, as unto Christ, they being moved with a reverence to-Godward, as though they served God himself, and that as well in the absence of their masters, mistresses or dames, as in their presence: not constrainedly, as it were forced or compelled thereto, but hearty and with good will, as they that serve the Lord, and not men: not onely in respect of the earthly reward, but because they know, and are assured, that of the Lord they shall receive the reward of inheritance, in as much as they serve the Lord Christ. So that hereby all godly seruants, may in few words learn what duty they owe to their masters, mistresses, and dames: namely, to love them, and to be affectioned towards them, as a dutiful child is to his father: to be reverent 
2. King. 5. 13. The propert of a good seruant.  and lowly to them in their words and gestures: to suffer and forbear them: to obey with ready and willing minds all their lawful and reasonable commandments: to fear them, and to be loth to displease them: to be faithful and trusty to them and theirs: in deeds and promises, to be diligent and serviceable: to speak cheerfully: to answer discreetly: not over boldly to dally with their Masters wife, daughters, or maidens: to be loyal and dutiful to their masters, mistresses, and dames: as jacob was towards Laban, and joseph towards Potiphar. And they must carefully 
Gen 40. 27. 28▪ 22. 30.& 39.&  endeavour to do and procure, to the uttermost of their ability, that which may be to their masters, mistresses, and dames honesty, credit and profit, and that as well when they are absent and out of sight, as when they be present and look on. This is a quality and property belonging to every good seruant, both men and maides: to wit, that whatsoever goods or necessaries of their masters, mistresses, or dames, they shall haue charge of, as committed to their trust and keeping; they carefully see such things so well and orderly placed, and laid up, that if there shall be at any time any just occasion to use any necessary in their custody: yea, if it be in the night season, and that without a light, they then not onely can say, in such a place it lieth, but also, if they be required, they can presently fetch the same.  
Seruants must take heed that they do not witting and willingly anger or displease their masters, mistresses, or dames, which if they do, then they ought incontinent and forthwith to reconcile themselves unto them, and to ask them forgiveness. They must also forbear them, and suffer their angry and hasty words, and in no wise answer again spitefully or scornfully, neither yet vpon any such occasion run away. For the Angel taught and willed Hagar the seruant of Sarah, when shee fled from 
Gen. 16. 7. 8. 9.  her mistress, that she should return and humble herself under the hands of her mistress. So did Saint Paul make agreement betwixt Onesimus a vagabond and thievish seruant, and sent him again to his master Philemon, from 
Phil. 10. &c.  whom he was fled away, and it is probable that he admonished Onesimus to submit himself to his master.  
Seruants and prentices therefore according to the rule of Gods word, must patiently bear, and forbear their masters, mistresses, and dames and do whatsoever lawful thing they shall command them, not being against a good conscience. And therefore they must remember, how far forth they are bound to obey 
How far forth seruants ought to obey their masters.  their masters, that is, Usque ad arras: that is, so far as Christian religion suffereth, and so far forth as they may do it with an upright conscience: for otherwise, if their maisters shall command them to do any thing that is unhonest, unlawful, wicked, unjust, or ungodly then they must in no wise obey it. 1. Sam. 20. 28. &c. and 22. 17. Dan. 3. 18. Act. 4. 19. and 5. 29.  
The conditions of a good maid-seruant, are, that she be careful, faithful, patient, neat, and pleasant: that she be cleanly, quick, and handsome, and of few words; honest in her word, dead, and attire: diligent in a household, and haue skill in washing, baking, brewing, sowing, and spinning, but chiefly in holding her peace.  
Seruants must lay apart all evil conditions, pride, unfaithfulness, brawling, murmuring, lying, swearing, and filthy communication, picking; stealing, and tales telling.  
If seruants would carefully mark and learn, and so diligently practise these three shortlessons 
Mat. 8. 9.  following: so doing( no doubt) they might both procure and purchase much quietness to themselves, and also win and get the great good will and liking of their masters, mistresses, and dames, thereby: First, that they would cheerfully go when they are bidden. Secondly, that they would come willingly and readily when they be called. And lastly, that they would remember to shut and sparre the doors after them. They neglect and omitting of this last duty, may happily be thought no great matter: but if such as be house-keepers will carefully observe it, they shall find, that they sustain both loss and hinderanee by it.  
And because it sometime happeneth, that one seruant is too much charged with labour& work, 
aid amongst ●eruants for ●elp and ease ●f one another ●ccessarie.  and another of his fellowes hath more ease then work, one therfore should help another, as we see by use in our own bodies, when one leg is weary, we can rest it on the other, or when the right hand is ouerlabored, we can ease it with the left: and when enter course of love& courtesy entreats and persuades not this favour and kindness amongst them, then should the master himself command the negligent and loitering seruant, to help and ease the weary, and him that is well employed and overcharged.  
again, seruants are to be admonished and 
Seruants must to the uttermost of their power, seek the commodity and benefit of their masters.  put in mind, that they do not( as some do without all conscience) make spoil and havoc of their masters goods, witting, and willingly, neither yet that they suffer any of those things that they are put in trust with, through their heedlessness and retchlesnesse, to be marred and lost: but specially that they do not make spoil and waste of such broken meate as remaineth after their meales, or at other times: which doing is not onely an hindrance to their masters profit, but also a great offence to God, who commandeth that such broken meate as remaineth be gathered up and saved, that so nonothing be lost. John. 6. 12. Therefore to conclude, let seruants and prentices, both men and maids assure themselves that as they deal and behave themselves to their Masters, Mistresses or dames, and their goods, whilst they are seruants, so likewise the Lord in iustice will cause their seruants to deal and behave themselves to them when they shall come to be masters or dames themselves, so punishing sin with sin.  
And as religious and godly masters be very 
Mat. 7. 2.  wary and circumspectly, when they hire and entertain any seruants into their service, that they be such as be godly, honest and religious, or at least such as will be tractable and obedient to such good order, and godly government, as is, or shall be used& exercised daily in their houses, but contrariwise, such masters as be profane and irreligious, haue no care or regard whom they hire, or receive into their houses, so they will fit and serve their turn for gain and profit, though they be never so lewd, vicious, or ungodly in word or dead: so likewise, such as are Christian and religious seruants, ought also to be very wary and careful, that they do not place themselves with any such masters, as are profane and wicked, or in such towns and parishes where there wants good means, and exercises both of preaching and catechizing, whereby they may daily profit and go forward in that good course, which they haue begun: whereas on the other side, such seruants as are without God, irreligious and ignorant of the means of their salvation, care not where, or with whom they dwell: nay, they will not with their good wils, come to dwell either in that town, or with those masters, where they shall be restrained and kept from swearing, dicing, carding, tabling, profaning of the Lords day, and other such wickednesses: who in thus doing, do fly from God, and so seek and follow after their own destruction.  
FINIS.