A Godly Form of Household Government, Part 1

A Godly Form of Household Government · Part 1

A GODLY FORME OF HOVSHOLD GOVERNMENT: CAREFVLLY TO be practised of all Christian Housholders.

AN Houshold is as it were a little Commonwealth, by the good gouernment whereof, Gods glorie may be aduanced, and the commonwealth which standeth of seuerall families benefited; and all that liue in that familie receiue much comfort and commoditie.

But this gouernment of a Familie is not verie common in the world: for it is not a thing that men can stumble on by chance. By Wisedome The rule of good gouernment is wisedome:(saith Salomon) is an house builded, and with vnderstanding it is established; and with knowledge shall the chambers thereof be filled with all precious and pleasant riches: that is, shall obtaine all kind of Pro. 24. 3. 4Prov 24:3Prov 24:4blessings. See also Pro. 28. 2 by which two places it is manifest, y such families as are not ordered by hap hazard, or as it falles, but by wisedome, discretion, and counsell, do prosper in inward & outward goods, and endure long. When we Not carnall wisedome.speake of wisedome, we do not meane that this gouernment can be in all points exercised by naturall reason and wisedome: for mans wisedome reacheth but vntounto one point, and that the least of that which family-gouernment tendeth vntounto.

But the wisedome that we speake of, is not But learned out of the word.naturall, but fetched from the fountaine of all wisedome, God himselfe: who by his word giueth vntounto vsus pure light to walke by, not in the Church alone, nor in publike societie of men onelyonly, but euen within the secret of our owne walles, and towards such as be abiding vnderunder the same roofe. And if we desire to walke with God as Enoch did, we must set vp this light for Gen. 5. 24. Psal. 119. 3. Wisedome is great wealth.Gen 5:24Ps 119:3our selues to liue by at home: For then we do no iniquitic, when we walke in his way. Where no wisedome is vsed in gouerning families, there all goeth to wracke, and there many enormities are Without wisedome whatsoeuer a man taketh in hand, turneth to his owne hurt.to be found, as wofull breaches betweene man and wife, gracelesnesse and vnthrifrinesse of children, lewdnesse of seruants, and foule escapes. And where carnall pollicie ruleth, and not the wisedome which is from aboue, there all that is done, tendeth to the ease, pleasure, and profite of this life, wherein it is fitter for bruite beasts then for men to seeke their felicitie.

Now that there is a good kind of gouerning of a familie, which they who follow wisely, may be said to gouerne well, appeareth out of the first Epistle to Timothie 3. verse. 4. 5. One that It is out of doubt that the wise and skilfull gouernmēt of a house is found out by Prudence, defended by Science, and conserued by Experience.guideth his house well. &c. And after: He that knoweth not to gouerne his owne house, &c. Whereby it is euident, that there is a way of ordering the family aright, and there is no misgouerning of it.

To set downe this good gouernment exactly, is a hard matter. Here onelyonly we will note some things which do appertaine vntounto that gouernment which we speake of. And to do it more orderly, that it may be the better vnderstood, we must consider, that (as may also be gathered out of that place of Timothie) there are two sorts in eueryevery perfect familie.

1. The Gouernours.

2. Those that must be ruled.

And these two sorts hauehave speciall duties belonging to them, the one towards the other: in Whereof a familie cōsisteth.the carefull performance whereof, from the one to the other, consisteth the good gouernment of a familie.

The gouernours of a family, be such as hauehave The first sort are such as hauehave authority in the familie.authoritie in the familie by Gods ordinance, as the father and mother, maister and mistrisse.

To whom as God hath giuen authoritie ouer their children and seruants, so he would hauehave them to vse it to the wise gouernment of Who must vse their authoritie.them, not onelyonly for their owne priuate profit, credit, or pleasure, but also for the good of those whom they are to gouerne: for by a wise gouernment, much good cometh to the parties gouerned. If maisters then or parents do not If the gouernour be charged with weighty affaires, he may appoint one to gouerne his house, as Abraham, and Potiphar did.gouerne, but let seruants and children do as they list, they do not onelyonly disobey God, and disaduantage themselues, but also hurt those whom they should rule: for when as any hauehave such libertie to do as they list, it maketh them grow out of order, to the prouoking of Gods displeasure, and curse against themselues, wheras if they had bene held: in by the bridle of Gouernment, they might be brought to walke so, Gen. 24. 2. and Gen. 39. 4.Gen 24:2Gen 39:4as the blessing of God might follow them in their courses.

All gouernment of a familie must be in comelinesse A property of good gouernment.or decencie, that is, it must be such as is meete and conuenient both for the gouernour, and for the persons gouerned. And therefore it 1. Tim. 3. 7.1 Tim 3:7is impossible for a man to vnderstand how to gouerne the common wealth, that doth not know to rule his owne house, or order his owne person; so that he that knoweth not to gouerne, deserueth not to reigne.

Lordlinesse is vnmeete in an houshold gouernment, and yet familiaritie with such as are vnderunder gouernment breedeth cōtempt. Againe, for the persons gouerned, all in the familie are not to be gouerned alike.

There is one rule to gouerne the wife by, another for children, another for seruants. One rule for yong ones, another for old folkes.

The gouernment of a Familie tendeth vntounto two things specially. First, Christian holinesse: The marks that families gouernment aimeth ….And secondly, the things of this life. By the first, God is glorified; by the second, this present life is sustained, in such sort, as God seeth good for vsus.

How-soeuer, where Humane pollicie is the rule of Household gouernment, there men onelyonly hauehave an eye to the things of this life: yet they which fetch their Wisedome to rule by out of the Word, shall vnderstand that their gouernment must not onelyonly be ciuill, but godly also: that is, they must seeke to hauehave holinesse found in their habitation, whereby God may be glorified, as well as riches gotten, that they may be comforted. This hath bene the course of holy men in former Ages.

Abraham flected often from place to place, Gen. 12. 7. 8. & 13. 18. & 11. 33. 1. & 22. 9.Gen 12:7Gen 12:8Gen 13:18Gen 11:33Gen 11:1Gen 22:9yet he built an Altar wheresoeuer he became; yea, and trained vp his Familie in the feare of God. He did not seeke excuse in his vnsetled estate, to let passe the cares of holinesse. Holie Iob was not contented onelyonly to worship God himselfe alone, but sanctified his sonnes, that is, Iob. 1. 7.Job 1:7prepared them to worship God with him. Iacob at his returne from Padan-Aram, purged his Familie, and set vp Gods worship there. Iosuab saith; Though others would forsake the Lord, yet he and his Familie would cleaue vntounto him, Iosua. 24. 25.Josh 24:25and serue him, The vertuous Woman openeth her Prou. 31. 26. &c.Prov 31:26mouth in wisedome, and teacheth merciemercy vntounto her seruants.

Many of the faithfull, when they themselues beleeued in Christ, laboured to bring their families to the faith also. Parents are also commanded to bring vp their children in the instruction Acts. 10. & 16. 14. 15. Ephes. 6. 4.Acts 10Eph 6:4and information of the Lord. By all which places it is euident, that religion must be stirring in Christian families, & that good gouernment looketh to bring godly behauiour into families, as well as thrift and good husbandry.

For want of this care, many parents leaue their children faire faces, and foule minds; proper bodies, and deformed soules: full coffers, and emptie hearts. For want of this, God may dwell in Churches, if he will, but he hath no abode allowed him in priuate families. For will God be where he may not rule, but must be an vnderling, and stand and looke on, when profit and pleasure shall be serued, and aloft? Yet the Spirit of God saith; That God will come and dwell with them that louelove him, and keepe 1. Ioh 3. 24. & 12. 13.1 John 3:241 John 3:121 John 3:13his Commandements. Where therefore holinesse is not sought for in families, there God hath no friends, norlouers, nor walkers with him, howsoeuer they will sometimes come visit him in the Church.

Besides, the ill successe that such walkers hauehave, who make their houses Temples to Mammon and riches, should teach vsus to hauehave a principall respect to God, in Christianity ruling our houses. Manie thriue not, but put that which Mat. 6. 24.Matt 6:24they get into a bottomles bagge. For God who hath none, or the lowest regard in their courses, and household affaires, with-holdeth his blessings from them: and then in vaine do men rise early, and go late to bed, and eate the bread of Hag. 1. 6. Psal 127. 1.Hag 1:6Ps 127:1carefulnesse. Others thriue, but it is a wofull thrist, that serueth to harden the heart, and to bewitch the soule, with louelove and liking of this world. For Gods iust iudgement is vponupon many this way; because they will needs serue their owne commodity chiefly at home, the Lord giuing them vp to thēselues, they neuer serue him but coldly, and for custome sake at the Church: and God accepteth no more of their worship they do there, then they louelove and like of his gouernment in their houses.

The Gouernours of families, if (as it is in mariage) there be more then one vponupon whom the The sorts of gouernours. Housholders or housekeepers, are persons authorised ower their housholds and charge.charge of gouernment lieth, though vnequally, are, first the chiefe gouernour, which is the Husband, secondly, a fellow-helper, which is the Wife.

These both, do owe duties to their familie, and dutie one to another.

The duties they ow to their familie, both concerning godlinesse, and the things of this life, belong either to the Husband especially, or to the Wife especially. The duties that belong to the Husband touching holinesse, are such as The dutie of the Husband touching holinesse, which he must performe to them.either

He must

1. Performe to them of his familie.

2. Or require of them.

The duties which he must performe to them, are; first, touching the publike ministery of the Word, to prouide that they may liue vnderunder an 1 To see that they hauehave the Word ordinarily, the … whereof is the greatest plague that can be.ordinary ministery of the word, or else to take order, that alwayes vponupon the Sabbath, and at other times when it may be, they resort to such places where they may hauehave the word ministred vntounto them: for else how shall they be brought into the Sheepfold of God, (from which naturally Amo 8. 11. Esa. 32. 1. 2. 3. 4.Isa 32:1Isa 32:2Isa 32:3Isa 32:4they go …) but by hearing the voyce of the chiefe Sheep-heard, speaking vntounto them by those whom he sendeth? How shall they belieue, Ro. 10. 14. Iam. 1. 28. 19. 21.Rom 10:14Jas 1:28Jas 1:19Jas 1:21and so be begotten againe, by the seede of the word, except they heare such as God sendeth, 1. Pet. 2. 2. Heb. 2. 1. Ephe. 4. 11. 12. Iam. 2. 11.1 Pet 2:2Heb 2:1Eph 4:11Eph 4:12Jas 2:11for the begetting of men vntounto him? How shall they be reconciled vntounto God, but by hearing his messengers, into whose mouthes he hath put the word of reconciliation? How shall they grow in faith, and increase in grace, but by receiuing with meeknesse the ingrafted word, which is able to saue their soules?

Seeing then the word preached is the meanes to beget men to a new life, and to nourish them in it: a great dutie lyeth vponupon the Gouernours of Familyes, to prouide by some meanes that they may hauehave it. For where the word is not preached, there the Lords Sabbath cannot be hallowed as it ought.

Now the Lord would not onelyonly hauehave Maisters of Families to keepe holy the Sabbath themselues, in all the parts of his worship, publike and priuate: but also that eueryevery one should in his seueral place and roome, carefully to take order that so many as be committed to his All superiours ought to be carefull that their inseriors do keepe holy that day, as well as themselues.charge should sanctifie the Lords day, as well as himselfe. Which though it be true in all other commandements; (namely, that whatsoeuer we are bound to do our selues, we must be meanes to further others in doing the same, because the louelove of God, and of our Neighbour, spreadeth it selfe ouer all the Commandements: and therfore though it be not expressed, it is necessarily vnderstood) yet in the fourth commandemēt, it is so much the more required, because besides the analogie and proportion betweene it and the other Commandements, which do enforce it, the very words themselues do binde vsus thereunto. For when it is said, Thou and thy Sonne, and thy Daughter, thy Man-sernant, and thy Mayde: though it speaketh by name onelyonly of resting vponupon the Sabbath; yet because the end of that is, that the day might be sanctisied, looke how many reasons there be to binde the inferiours to rest, and the superiours to prouide that they do so indeed; so many are there to compell them to sanctifie the day in their owne persons, and in so many, as belong vntounto them,

Therefore, when first of all it is generally said in this fourth Commandement, Remember the Deut. 5. 15.Deut 5:15Sabbath-day, that thou keepe it holy; And afterwards: The seuenth day is the Sabbath of the Lord thy God; that is, which must be dedicated vntounto his seruice: & in the end you must therfore rest, that you might serue him in it as he requireth: and then nameth the seueral parties that should rest: His meaning is to declare the right end of their resting: and so speaking by name to the Gouernours, saith; Thou, and thy sonne, and thy daughter, thy man-seruant, and thy maid, the stranger that is within thy gates; to shew vntounto them that it is not sufficient for them to looke that they vnderunder their gouernmēt should rest, vnlesse they sanctifie the day of rest also; which they must be so much carefull of, by how much the sanctification of the day is greater then the ceassing to worke vponupon it, as the end whereunto this is but referred: and therefore if it be a sinne in them at any time, not to hauehave a sufficient regard vntounto them that they do not worke, then it must needes be a great sinne, if that through their negligence they do not sanctifie and keepe holy the day of rest.

So that here the Lord God requireth, that in all places, there should be such good lawes publickly in the Common wealth, and priuately in mens houses established, and diligently executed, as thereby not onelyonly the rulers, but also all in subiection, should be compelled to They ought not to leaue it to their discretion as a thing indifferent: but to compell them thereto.sanctifie the Lords day, and that they should be sure they do it indeed. And as he must not leaue it indifferent to them, to choose whether they will work or rest, and so thinke it sufficient that they do not lay any worke vponupon them; So is it not enough that they hinder them not from seruing God vponupon that day, vnlesse they procure all the meanes vntounto them, whereby God might be worshipped of them, and see that they worship God in them, as well as themselues. Therefore, the maisters of families, must prouide as much as lyeth in them, that the word be publikely preached where they dwell: not for themselues alone, but for their children and seruants take, that they might keepe holy the day together with them: and they must not onelyonly come themselues to the place of common-prayer, and diuine seruice, but bring these also with them, and spend the rest of the day in all priuate godly exercises themselues, and cause others to do so also.

And here, lest this might seeme too heauie vntounto vsus, and that it might not be grieuous to take so great a charge vponupon vsus, we must remember, that as we hauehave great helpe by our inferiours in many things, so the Lord woud hauehave vsus to helpe them in the chiefe and princîpall: and as he hath made them our seruants, so we should make them his seruants; and when they hauehave serued vsus sixe dayes, we might cause them to serue him vponupon the seuenth. And as the Lord hath preferred vsus aboue them with their seruice, so he would humble vsus with this charge and care ouer them, or rather exalt vsus, in that he would hauehave vsus to be, as it were the ouerseers of his worke: and not onelyonly serue him our selues, but also see his seruice done by others committed to our charge; which if ye do not, wherein shall the Christian Gouernours of Householdes, differ from the Infidels and Heathen? and what greater thing shall we do for our Seruants then they? Nay, what shall we do more for them then for the bruite beasts and cattell that worke vnderunder vsus? to whom we giuegive rest and ease from labour vponupon the Sabbath: if we cause them not to Sanctifie the day of Rest; in which they shall differ from all other, not onelyonly Beasts, but Men.

And this is the meaning of that Law, which Moses gaue to the Israelites, Commaunding them Deut 11. 10. So hauehave the Seruants of God done in times past, in their seuer all families.Deut 11:10to write the word of God vponupon the Postes of their houses, and vponupon their Gates. Whereby all vnderunder gouernment, were taught, what should be required of them so long as they liued in those houses, namely, to serue God: and all gouernours were taught, what specially to looke after in all them that went in and out of their gates, and liued vnderunder the roofe of their houses, euen to serue the Lord in all parts of his worship, for which end he hath giuen them such authoritié ouer them. According to which Commandément, the worthie Captaine of Gods people Iehoshua, made this protestation before all the Elders of Israel a little before his death, exhorting them to do the like: I and mine house will serue the Lord: promising not Iosh. 24. 15.Josh 24:15onelyonly for himselfe, but for all his, which though it was too hard to do, yet because he knew how many meanes the Lord had giuen him to bring it to passe, which also God would blesse (as all godly exhortations, admonitions, and chastisements, whereby if they did not profit, he had authoritie to thrust them out of his house, and to rid himselfe of them all, which he was purposed to put in practise,) therefore he was bold thus to speake of himselfe, thereby shewing what all men should propound to themselues, and may attaine vntounto. The like whereof Dauid speaketh of himselfe, in that worthie Psalme, 101. which is left as a patterne for all Christian gouernours to rule by: wherein he sheweth, how he would rule not onelyonly himselfe, but his household, nay the whole kingdome, by hauing an eye to them that were good, to reward them, and to them that were bad, to punish them: that so not onelyonly himselfe, but all his, might serue the Lord. After the same manner in the time of the Captiuitie, when the noble Queene Hester willed all the dispersed Iewes to keepe holy three dayes together in fasting and prayer, that so they might intreate the Lord to deliuer them from that finall destruction and vtter ruine, which Haman the cursed Amalekite and sworne enemie of Gods people, had determined to bring vponupon them speedily, she said, That she and her maides would do the like. Hest. 4. 16. Whereby no doubt, she insinuated vntounto them, that in eueryevery household, her meaning was, that it should be thorowly kept on all sides, not onelyonly of the rulers, and some few, but of all others, euen vntounto the maid seruants.

Now, the Sabbath, and the day of Fast, are both of one nature, as the word doth sufficiently beare witnesse. Therefore if this hath bene the practise of the Church vponupon that day to fast; and not the chiefe alone, but their families also: then must we needes be perswaded, that vponupon the Lords day, we ought our selues, and our households to serue the Lord, and to say with Ioshua, I and mine house will serue the Lord: and with Hester, I and my seruants will doe the like.

And how could that hauehave bene verified of the religious captaine Cornelius, which is written of him, That he was a deuout man, and one Acts. 10. 1.Acts 10:1that feared God with all his household? vnlesse he had not onelyonly frequented the common assemblies vponupon the Sabbath dayes, but had also acquainted his seruants therewith? Therefore as the Lord himselfe speaketh of Abraham, who is the father of all beleeuers, I know that Gen. 18. 10.Gen 18:10he will commaund his sonnes, and his household after him: that they keepe the way of the Lord, to do righteousnesse and iudgement, that the Lord may bring vponupon Abraham, that he hath spoken vntounto him: So it must be practised of all them that will be the children of this faithfull Abraham; and enioy the same promise that he and his posterity did, euen that they cause their children and their seruants, to keepe holy the Sabbath, wherein consisteth the true worship of the Lord, that so they might walke in that way which hath the promises of this life, and the life to come.

So then it may most euidently appeare, both by the words of the Commandement, and by the practise of the best men in the old and new Testament, that this dutie is laid vponupon all householders, diligentlyto ouersee the wayes of their families, that they serue God, as in all other duties, so especially in sanctifying the Sabbath, as they will answer to the contrary at their perill, to him that hath put them in authoritie, and as they will giuegive an account for their soules, which otherwise might perish through their default.

Which though it be so strictly required of all men, and vnderunder so great a paine laide vponupon them, yet it is so generally neglected of the But in our time, it is for the most part, wholy neglected.greatest part, that we may rather complaine of it iustly with griefe, then hauehave any hope of the speedie reformation of it. For besides that a great many hauehave no care to sanctifie the day themselues, and therefore cannot with any conscience require it of their seruants and children, but either set them to worke, or play, and to do any thing vponupon that day, sauing that which they should, and do encourage them thereunto by their owne ill example and words: there be others also, who though they seeme to hauehave some care to keepe holy the day themselues, (and hauehave indeed) yet either through ignorance, or negligence, do not once looke to their household, whether they come to Church or no, and sit there attentiuely, and continue there with profit to the ending, nor how they spend the rest of the day: but being demanded where their seruants were, how chance they came not to Church, &c. they answere securely, (and as they thinke sufficiently) as though it were a thing meerely impertinent vntounto them, that they cannot tell, they do not hinder them from the Church, they may come if they will, they are of age to looke to themselues, and are past boyes now, and I cannot tell what, &c.

But they must consider, besides that which hath bene already spoken concerning this matter, that they do too foolishly and grosly imagine to stop (as it were) the mouth of the Lord, with that simple answer in his businesse, which they will not receiue at their seruants hands in their owne. For in the sixe dayes, when their seruants are in their owne businesse, they wil not let them come and go at their owne pleasure, and content themselues with a bare imagination that they be at their worke, but will be sure of it, and therefore set them to it, looke vponupon them in the doing of it, and call them to an account for it, which if it be well done in themselues, because they know otherwise they will be negligent, how must it not then needs be a great vnkindnesse and vnthankfulnesse in them vntounto God, that vponupon this day (which is but one among seuen) his seruice should be so slenderly looked vntounto, that there is no such diligence vsed towards their seruants, that they might performe it?

And how must it not needes be a great iniurie to their seruants, (who are naturally and for the most part more negligent and carelesse in Gods seruice, by reason of their corruption, then they can be in the seruice of men) to be depriued of that benefite of their gouernours (which is the chiefest, and for which cause especially they are committed to their gouernement) namely, to be furthered by them in the seruice of God: but vse them more like beasts then men, euen that they might be seruiceable vntounto them, & then care not whether they serue God or the diuell.

We know that seruants looke to be preferred by their maisters (and so there is good reason, when they hauehave serued them faithfully) but what kind of reward is this, when hauing bestowed some earthly benefite vponupon them, by hauing no care to make them serue the Lord, and sanctifie the Sabbaths, they do in the end not onelyonly make them lose the euerlasting reward, but preserue them to eternall destruction?

Moreouer, there are a companie of idle Seruing-men, Especialy in great households, where there are many seruants.who in spending their time all the sixe dayes hauing almost nothing therein to do, are seldome looked vntounto vponupon the seuenth day, but permitted to bestow it as vainly as the other: and as they neuer almost do any good dayes worke to their maisters, so much lesse do they spend any Sabbath in the Lords seruice; but they especially are left to go and come at their will.

Others that hauehave any office of great charge and attendance (as the Cookes, Butlers, and such like, in great houses) seldome or neuer come to the Church, and that but by peeces, either when halfe is done, or else they are readie to depart before halfe be ended, & so both hinder the Lord from that seruice which he should hauehave by them, & themselues from that blessing which they should idherit that way: and both cause the name of God to be ill spoken of, and pull vponupon themselues & their masters that curse which belongeth to the continuall polluting of the Sabbath.

And how can they looke that that seruice, and that meate and drinke, should do them good, which is thus prepared, and bought (as it were) with the continuall danger of the soules of their seruants, besides the dishouour of the name of God?

When Dauid had inconsideratly desired to drinke of the water of Bethleem, three mightie men brake into the host of the Philistins, and drew water, and brought it to him: but he would not drinke thereof, but powred it for an offering vntounto the Lord, and said: Oh Lord, be it 2. Sam. 23. 15. 16.2 Sam 23:152 Sam 23:16farre from me that I should do thus: is not this the bloud of the men that went in ieopardie of their liues? How much lesse then ought men to eate and drinke of that for which their seruants do venter the liues of their soules? And besides, if we iustly find fault with them, who do neuer or seldome preach to the people committed to their charge, and so cause their soules to starue and die eternally: how can they be blamelesse, who seldome or neuer bring their seruants to the preaching of the word? And must they not needs be culpable of the same iudgement before God, seeing it is all one with the seruants, whether they liue in the place where the word of God is not preached at all, or if it be, yet they come not vntounto it?

But whereas men are ready to obiect, that in Obiection.a great family, many must needs be absent.

We grant it to be true in some part, that is, Answer.at some time, & vponupon some occasion: but so ordinarily and so continually (as they themselues in their own cōsciences are priuie to, who make this question) we know no necessitie that can excuse that. Nay, we are sure that the Lord hath laid no such calling vponupon any man, that should keepe him in a continuall breach of the Sabbath, and therefore both maister and seruant may suspect, that he is in such a calling as is not agreeable to Gods word, or that he vseth it not aright, when it maketh him, if not wholy, yet for the most part, to neglect the seruice of God vponupon the Sabbath day.

And we know (where there is great care to serue and please God by prayer,) the Lord will giuegive to them such wisedome, that they shall be able to redeeme, if not the whole, yet at least a great part of the day, which otherwise will be mis-spent: namely, by letting passe many needlesse things, by preparing so much before as conueniently may be, by rising so much the more earlie in the morning, and by the interchangeable helpe of our seruants: especially, when they will for these causes be contented with so much the lesse, though not in quantitie, (for the reliefe of others) yet with lesse exquisite and curious dressing, which especially taketh vp the time: and so we are sure, and they that will trie it in the feare of God, and with a care to serue him, and in a louelove to the soules of their brethren, shall find it to be true by experience, that many might keep holy the Sabbarh, which now do it not at all: others might keepe it, more then they do. Which if yet it be thought vnpossible (because we go not about to practise it) let vsus but obserue that which we shall see done in the house when the seruant is very desirous to go to a Faire, and the maister is as willing to let him go: you would wonder to see how things shall be dispatched vp suddenly, and in good order, they shalbe absent many houres, and yet not greatly missed: if any thing be otherwise then is vsuall, it is horne with, because it is a day of prouision for themselues, and that day is not eueryevery day. So then, if the maisters were perswaded of the Lords day as they ought to be, euen that it is the time of making prouision for the soule, and were as carefull for the soules of their seruants, as they are for their bodies, and did esteeme it more for their worship & credit that their seruants were religious, then that they were costly & well set out in apparel; they would be better contented to spare them, during the time of that market, where they may buy without money all the graces of Gods Spirit, and the riches of the kingdome of heauen: whereby they should not onelyonly saue their owne soules, but be made more fit to do duties to their maisters of conscience.

Therefore (to end this point) it is the duty of The gouernors of families should take order that their whole houshold might come to the Church together.all houshold gouernours, to cause the whole familie to be in a readinesse to attend vponupon them too and fro the Church, and that it be not left at eueryevery mans discretion to come when he wil, but that they should go together. And indeed, this hath bene the orderly comming of Gods people in times past to the place of his worship, that they hauehave not come scattered and alone, but many together, and by companies; whereof the holy Prophet speaketh; When I remembred Psal. 24. 4.Ps 24:4these things, I powred out my very heart, because I had gone with the multitude, and led them into the house of God, with the voice of singing, and praises, as a multitude that keepeth a feast. In which place, the man of God complaining, that he was banished from the holy Assemblies, (saith) that his griefe was increased, by remembring his former estate, when he vsed to go with a great companie to the Temple, euen as to a feast: whereby he declareth, what was the manner of their going; euen as men go to a market, or to a feast, not onelyonly with ioy, but also by companies; and so many of one house as go, will go together: So they did not onelyonly go to the house of God cheerefully, but many of them together, euen as to the market and feast of their soules. By which practise of theirs, as the doing of many is condemned; so it appeareth that the men of our time are led by another spirit then they were, and are otherwise perswaded of the worship and place they go vntounto. For all the people, nay, the seuerall housholds, come not together, but scattered, and one dropping after another, in a confused manner.

First comes the man, then a quarter of an houre after, his wife; and after her, we cannot tel how long, especially the maid-seruants, who must needs be as long after her, as the men-seruants are after him. Whereby it commeth to passe, that either half the seruice of God is done before all be met: or else if the Minister tarry till there be a sufficient congregation, the first commers may be weary, and sometimes cold with tarrying, before the other shalbe warme in their seates.

Now, if it be demanded of the maisters, why they alone make such hast, and leaue all the rest behind them; & they answer truly, because the time is come, wherin vsually publike prayer beginneth: can they be perswaded that it is time for themselues to come (as it is indeed) and yet no time for the rest to come with them? Hath the maister no longer time to tarry, and hauehave his seruants time to tarry so long after him? As though there were one law for him, and another for them: or rather, that the same law of the Sabbath, which moueth him of conscience to do that which he doth, did not as forciblie bind them all as himselfe: nay, did not binde him to looke to them, that they should keep holy the day as well as himself, which if he graunt to be true, & yet is not able to bring it to passe, (where the Lord hath giuen him so great authoritie for his owne sake) partly through the frowardnesse of his wife, and partly through the obstinacy of the rest in his familie: his case is to be pittied, and he is rather to be gouerned, then to gouerne: and he might do well to set vp one of 1. Cor 6. 4.1 Cor 6:4them in his stead: seeing he doth suffer himselfe wilfully so to be abused, and is contented to be ouer-ruled by them in the chiefest thing.

Therefore that he might bring this matter happily to passe, as he must go before them by his owne example, and be readie betimes, euen first of all, so he must earnestly call vponupon them for this dutie, and exhort them vntounto it; and the slower that they are, and the more they draw backe, the more fotward must he be, and by his practise and words draw them forwards also. For this is that readinesse which Dauid obserued in the people of his time: I reioyced when they said vntounto me, we will go into the house of the Psal. 1221.Ps 122:1Lord; or, Let vsus go to the house of the Loŕd (for they are words of exhorting, and incouraging one another thereunto,) euen as the Prophet Esay also foretelleth, that this shall be the zeale of Gods people in the time of the Gospell, that they shall go together to serue God, and therefore call vponupon one another for the same purpose, saying: It shall be in the last dayes, that the mountaine of the house of the Lord shall be prepared Esay. 2. 2. 3.Isa 2:2Isa 2:3in the top of the mountaines, and shall be exalted' aboue the hils, and all nations shall flow vntounto it, and many people shall go and say, Come, and let vsus go vp to the mountaine of the Lord, to the house of the God of Iacob.

And truely this want of zeale in vsus to Gods worship, and louelove to the saluation of our brethren, (bewraying it selfe in the neglect of this duty of calling one vponupon another) is the cause of this slownesse. For the husband going first out of the doores, saith to the wife, Make hast, and come assoone as you can: she comming at her leisure, giues the same charge to her seruants, Dispatch, and tarry not long behind; but here is no saying: Come let vsus go, Let vsus 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 vponupon one another: and it would seeme strange to behold the houshold go diuided: and it were a thing that would much be marked, and eueryevery one that knew vsus, and whither we were going, it should be the first question they would ask vsus; 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 comming of housholdes to the Church, is a thing greatly obserued of the Lord God, and of his Angels, which are present at their assemblies: and it is that which grieueth the rest of the Church, and as soon as they see one come in alone, they are ready with grief to ask, Where 1. Cor. 11. 10.1 Cor 11:10are the rest? What meaneth this partie to come alone? Therefore let all Gouernours be perswaded, that it is their bounden dutie thus to looke to their families, and to be sure that they sanctifie the Lords day as well as themselues: and that they not onelyonly thus bring them to the publike ministerie, but also looke vntounto them, that they spend the rest of the day in holy exercises so much as may be, examining them in that which they hauehave heard, and causing them to conferre about it themselues; and to appoint some to reade the Scripture vntounto them, and all of them to sing Psalmes: and generally, whatsoeuer they hauehave seene before, that they ought to do themselues, to call vponupon their seruants for the same, and to take such order, that they be sure they do it: and let them be sory that they hauehave neglected this duty so long heretofore, & thereby hauehave charged so many sinnes of their houshold vponupon themselues: and now at the last in Gods holy feare, let them begin to put this in practise, lest they do further prouoke the most patient Lord to their endlesse destruction. And though it be a thing so rare in the world as it is, and men altogether so vnacquainted with it, as they be, nay, so lothsome and tedious to flesh & bloud, that they are afraid once to begin with it: yet let the bare commandement of God preuaile more with vsus to take it in hand, and to continue in it, then all that can be said or thought against it, should weigh with vsus, either to keepe vsus from it at the first, or afterwards cause vsus to giuegive it ouer. And, that all men might do it, so much the rather, The want of this care in houshold, is the cause of much wickednesse, rebellion, and disorder in their families.let them be assured that the want of this especially, is the cause of so many wicked and rebellious children, vntrusty and disobedient seruants, nay, vnfaithfull and vnkind wiues, eueryevery where: euen for that their husbands, their fathers, and their maisters do not call vponupon them to serue God, and see them sanctifie the Sabbath. It is a common and iust complaint in all places, in the mouth of eueryevery man, that seruants and children will not be ruled; that they cannot tel where to find a good seruant, they know not whom to trust, but they see not the greatest cause of it to be in themselues, and so go not about to remedie it. For whiles they labour not to make their children the sonnes and daughters of God by adoption; and to bring their seruants within the houshold of God, that they might be his seruants by grace, and to make their wiues the chast spouses of Iesus Christ, and so all of them to serue him: the Lord iustly punisheth them, making wiues, children, seruants, and all disobediēt vntounto them. For how can they do duties vntounto men, if they hauehave not learned to do duties vntounto God, and so of conscience for Gods sake, to do duties vntounto men? Nay, must not the Lord needs punish them with disobedience against themselues, that by their owne experience they may know how grieuous the neglect of his seruice is vntounto himselfe, when he iustly measureth out vntounto them with the same measure, that they hauehave meat vntounto him before?

And whereas men are readie to imagine, and we know it is that which many do obiect against Obiection.this, that to deale so straightly with their houshold, were the next way to ridde themselues of all good seruants; and that then they might soone be maister and man themselues.

They must againe, on the contrary vnderstand, Answer.that it is a great wickednesse in them, once to thinke that the Lord should require that of them, which would necessarily driue them to such inconuenience: Nay rather, they must be assuredly perswaded, That godlinesse hath the promises 1. Tim. 4. 8.1 Tim 4:8of this life, as well as of the life to come: and that if we first seeke the kingdome of God, and his righteousnesse, Mat. 6. 23.Matt 6:23in our selues, and others, all needfull things shall be cast vntounto vsus. Euen as it is said of Abraham; I know that he will commaund his sonnes, Gen. 18. 19.Gen 18:19and his houshold after him, that they keepe the way of the Lord, to do righteousnesse and iudgement, that the Lord may bring vponupon Abraham, that he hath spoken vntounto him. So that thus to do, is the very high way, not to keepe vsus. from, but to bring vsus vntounto the fruition of all Gods promises, if we giuegive credit vntounto him, who as he onelyonly maketh them in the beginning of meere mercy, so must he onelyonly accomplish them in the end by his constant veritie and truth. We confesse indeed, if he be an ill seruant, this is the readiest way to be rid of him, whose roome is better then his company: for he thinketh himselfe to be in a prison, nay in hell all the while: but in the end he shall perceiue that he is gone from the way of heauen vntounto hell, if the Lord be not more mercifull vntounto him. And why should we be loth to depart from the seruice of them that hauehave no care to serue God? or can we looke that they should do any faithfull seruice vntounto vsus, that are so vnfaithfull in the seruice of God?

But as concerning the rest, if any be religious, To hauehave such good orders in our houses, is not the next way to driue away our seruants from vsus.this is the best meane to retaine and keepe them: if they be but indifferent, this may winne them: if they be falling away, this may recouer them. For what shall we thinke of all the godly fathers in times past, that when they vowed diligently to looke to their housholds, that they should serue God with them, and did constantly performe 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 should serue the Lord? Was Dauid left alone, and constrained to do all himselfe, when as being a mightie King, he bound himselfe vntounto it by that song which he made for the same purpose, wherein he saith: Mine eyes shall be vntounto the faithfull of the land, that they may dwell with me: he that walketh in a perfect Psal 101. 6. 7Ps 101:6Ps 101:7way, he shall serue me: there shall no deceitfull person dwell in mine house: he that telleth lies shall not remaine in my sight? Had not Abraham a great Gen. 14 24.Gen 14:24household, when he was able on a sudden to carrie forth with him, of them that were borne and brought vp in his house, three hundred and eighteene men in armour, to rescue his brother Lot? Ofwhom notwithstanding it is said, that he would teach his children the way of the Lord: as it appeareth he did indeed, when by his onelyonly perswasion at the word of God, all the males were contented to be Chap. 17. 12.circumcised, and to receiue that Sacrament, vnknowne before, and painefull, and also ignominious to the flesh, if they had looked onelyonly to the outward signe. And must not that worthy Captaine of an hundred Italian souldiers, needs hauehave a greater familie then many of these that cauill at this doctrine? of whom the spirit of truth reporteth, That he feared God, and all his Act. 10. 2.Acts 10:2houshold.

What shall we thinke of all these men? Shall we ignorantly presume to the further deceiuing Obiection.of our selues, and hardening vsus in this sinne, that the times were then better, and good seruants then more plentifull? Or must we needs confesse, as the truth is indeed, that these men Answer.vsed more meanes to make their seruants the seruants of God, then men do now a dayes, and that so the blessing of God was greater vponupon them? And is it not set downe in writing for our learning, to shew vsus what is that which we might looke for at Gods hands, if we would walke in the same way that they did, seeing there is no respect of persons, times, or places with him?

Secondly, he must set an order in his house for the seruice of God; to wit, that morning and euening, before meales, and after meales, prayers and thankes may be offered vntounto God, and so he acknowledged to be the authour, not onelyonly of all spirituall graces that belong to a better life, but also of all temporal blessings that belong to this life. For seeing that it is Gods good hand ouer vsus, that doth defend vsus and all our familie in the night from outward dangers, and giueth vsus freedome from feares and terrors, and from Sathans rage, and also giueth vsus rest & comfortable sleepe, for the refreshing of our fraile bodies, is it not meete we should begge it at his hand by prayer, before we prepare our selues to rest, and praise him for it when we rise from it? Againe, seeing that eueryevery day we are subiect to innumerable dangers, which we know not of, and both wisedome and strength to follow good and honest callings, and also the blessing vponupon our labours to make vsus prosper by them, are from God alone: should we not begin the day with feare vntounto God, for his gracious protection, and for his mercifull blessing of vsus? And seeing meates and drinks are sanctified vntounto vsus on Gods part by the word, and ours 1. Tim. 4. 5.1 Tim 4:5by prayer: doubtlesse though God hath by his word sanctified them, they are vnholy vntounto vsus, when we do not for our part sanctifie them by faithfull prayer and thanksgiuing. And this was Dauids practise, Psal. 55. 1. Euening and morning, and at noone tide, will I pray, and make a noise, and he will heare my voice. If any say, it is sufficient for the gouernour to charge eueryevery one in his familie to do it priuately by himselfe: so might the Prince say, it is enough to do as Darius did, to charge eueryevery one in all his dominions to worship no God, but Daniels God. Yet godly Princes Dan. 6. 26.Dan 6:26thought it their dutie to set vp the worship ofGod in their dominions, and to take order that God might be worshipped publickely and ioyntly of all in their land. So did Iob, for his Iob. 1. 5 6.Job 1:5houshold, not onelyonly bid his children pray to God by thēselues, but he appointed set times of praying together, and sacrificing, and commanded his children to come prepared thereunto. Againe, if the maister lay the matter vponupon the consciences of such as be of his family, then if they be negligent, God shall hauehave no honour and worship in that family.

But we reade of Abraham that wheresoeuer Gen. 12 7. 8. & 13. 8. & 21. 33. & 22. 9.Gen 12:7Gen 12:8Gen 13:8Gen 21:33Gen 22:9he became, he built an altar to God, where God should be worshipped ioyntly in his familie. If God should measure out his goodnesse to thee, as thou measurest honour and glory to him, in what a case wert thou? He doth giuegive a charge to his Angels to keepe thee, he commandeth the earth to allow thee meate for thy sustenāce; and his Commandement is an effectuall word, that maketh them to do the thing that he chargeth them withall. Wilt thou now onelyonly bid thy seruant or sonne to serue and honour God, and not see that he do it, and helpe him in it? Then thou doest not measure out vntounto God, as thou wouldest hauehave him measure to thee.

This duty then belongeth to a Christian head of a familie, to worship God with all his family, and to take order that when he shalbe absent vponupon necessarie occasions, it may be done reuerently, and onelyonly by some one in his family, that by reason of wit and age may be meete for it. The neglect of this dutie, letteth into families many grieuous enormities, and outward miseries, while God in his iustice refuseth to blesse such, as by their carelesnesse in seruing of him, do shew, that they take not him to be the author of all wel-fare to soule or body, but thinke to do well enough without him, or else thinke to hauehave their turnes serued without requesting.

The third dutie, which the chiefe gouernour must performe to all in his familie, is priuate instruction, Priuate instruction.and dealing with them in matters of religion, for the building of them vp in true faith, and for the inuring and bringing of them to a conscience towards God, that they may not onelyonly know and professe religion, but also feele and shew the power of religion in their liues. This dutie hath these specials belonging to it: First, a familiar and plaine opening vntounto them the principles of religion, after the manner of a Catechisme. This duty the holy Ghost layeth vponupon parents. Ephes. 6. 1. Traine them vp in doctrine and holy precepts, drawne out-of the word. The like was commanded to parents in the old law: Let these words which I command thee this Deut. 6. 6. 7. 8. 9.Deut 6:6Deut 6:7Deut 6:8Deut 6:9day, be in thine heart, and whet them vponupon thy children, and speake of them when thou sittest in thy house, when thou walkest in the way, when thou liest downe, and when thou risest vp, &c. So that it is not enough to bring thy children to be catechized at the Church, but thou must labour with them at home after a more plaine and easier manner of instruction, that so they may the better profit by the publike teaching. Looke Prouerbs 22. 6. Thou euen by breeding thy children hast helped them into corruption, and … damnable estate: how oughtest thou then, by all holy care and paines taken with them, in teaching them the knowledge of God in Christ, to helpe them out of it, that they may not be firebrands of hell? And for seruants, seeing they spend their strength, & wearie out their bodies, and bestow their dayes and yeares in seeking thy profit and ease: oughtest not thou then to seeke the saluation of their soules? Salomon saith, The iust man hath regard to his beast: much more shouldest thou hauehave regard to thy seruant, who is made according to the image of God with thee, and is redeemed with as deare a price as thou art. And thy care for him should not stretch to his body alone, but especially to his soule; that seeing his calling will not suffer him to vse so many, and so often meanes for the good of it as were requisite, he might herein be helped by thee.

The second speciall is, an acquainting them with the Scriptures, by reading them daily in Reading the Scripture.thy house in their hearing, and directing them to marke, and make vse of those things which are plaine and easie, according to their capacitie. So Timothie was trained vp by his parents in the Scriptures, so that he knew them from a 2. Tim. 3. 15.2 Tim 3:15child: that is, was made acquainted with them by reading them, and being instructed in them according to his capacitie. This shal make them the fitter to heare and profit by the publike ministerie: whereas the neglect of this duty, makes them vnable to heare and vnderstand the Preacher when he citeth examples, or quoteth texts out of sundry places of Scripture. The helpe that their family might reape by it should make them carefull in this reading of the Scripture.

The third is, a diligent care and regard that they profit by the publike ministery of the word and Sacraments, eueryevery one according to their capacitie. And this duty requireth, that they should not onelyonly looke that they do diligently frequent the preaching of the word, and carefully come to the Sacraments in due time, but also that they shew them how, and put them in mind of preparing themselues to the word and Sacraments, as lob did his sonnes. They must prepare them to heare the word, by willing them to consider Gods ordinance, his promise, and their owne necessity, &c. by commanding them to lay aside all such cares, thoughts, and affections, as might hinder them from a diligent hearing. To the Sacraments they must prepare them, by willing them to consider of Gods institution, the ministerie of his Sacraments, his merciemercy in Iesus Christ, their faith, their repentance, and their wants: that so seeking assurance of grace, of reconciliation, and comfort, they may come preparedly to the Lords table.

Againe to further their profit, they must diligently examine them, what they hauehave learned, what vse they can make of such doctrine; & also helpe and direct them wherein they faile. Thus did our Sauiour Christ his Disciples. Besides, they must call vponupon them, for the practise of Mat. 16. 15. 16. 17.Matt 16:15Matt 16:16Matt 16:17that which they learne out of the word, that the word grow not to a common matter, of no further vse but to talke of vponupon the Sabbath day.

The fourth speciall dutie that belongeth to instruction, is the vse of Gods workes, either past, or present: as of examples of his merciemercy and goodnes, to be encouraged by them to trust in him: by workes of his iustice, to be moued to feare him, and so to sow the seed of conscience and religion in them. Thus did Abraham Gen. 18. 19. which care of his moued the Lord to reueale to him his purpose of destroying the Sodomites.

The duties which they are to require of them concerning godlines, be to vse the publike ministery carefully: to be diligent and reuerent in the priuate worship of God; to submit themselues to priuate instruction of all sorts, and to make their vse of it, to the building vp of themselues in faith. And …, to practise all holy and Christian duties, which being comprised briefly in the Commandements, are more largely layed open by the publike ministery of the word, and by priuate Catechizing.

But after what maner must they require these duties? We answer, not onelyonly by telling of them what they must do, and calling vponupon them for the doing of it, and by gentle admonition when they be backward: but also by correcting them, if they shall be negligent and contemptuous in the practice thereof.

This correcting is, either by

Rebuking,

or

Chastising them,

according to the quality of the fault, & the condition of the partie that is so to be dealt with.

A rebuke, is a pronouncing of some misbehauiour, Leuit. 19. 17. 2. Tim. 4. 2.Lev 19:172 Tim 4:2or knowne wickednesse of any, with condemning of the same (by the word of God) whereby they may hauehave shame, that others might feare.

Correction is a sharpe thing, and therefore Prou. 27. 5. & 29. 19.Prov 27:5Prov 29:19not easily borne of our nature, which is full of selfe-louelove: and through the corruption of nature, it is turned into an occasion of great frowardnesse, sturdinesse, and naughtinesse, where it is not wisely dealt in. Now the better to minister correction, with more hope of doing good by it, we must consider

First, the end of correcting.

Secondly, the matters for which correction must be giuen.

Thirdly, the manner of correcting.

1. The end in correcting must not be to wreck and reuenge thine anger, or malice, or to reuenge thy selfe for any iniury done, nor yet alonely, the preuenting of the like hurt by the like fault afterward: but in zeale of Gods glory, who is dishonored by the lewdnesse of the offender, and in louelove to the party; thou must seeke by wise correction to reclaime him from such euill as bringeth danger to him, & to make him more carefull of his duty afterwards. Herein they faile, who in correcting hauehave no respect but to their owne commodity.

2. For the matters that deserue correction, this is a rule, that there must be no rebuking, much lesse chastising, but where there is a fault. For where any is vniustly corrected, besides the iniury, it hurteth him, by hardning him against iust correction. For he will thinke that it is the rash hastinesse of his gouernor that putteth him to smart, and not his owne desert.

By fault I meane, not onelyonly the committing of that which was forbidden, but also the omitting of that good which was commanded.

But eueryevery such fault is not to be censured with correction: sometime ignorance, mistaking, ouersight, and a desire to please in one thing, maketh inferiors to offend in others. Except there be contempt, or willing negligence, or retchlesse ouersight, a gentle admonition may serue. And indeed, superiours must take heed of comming to the greatest remedies of correction too soone: for so they may soone marre the partie by ouer-sharpe dealing, which by a wise proceeding by degrees might hauehave bene gained. Furthermore, Gouernors must know yet more expresly, for what to correct. Some neuer correct but for their owne matters, neuer regarding the faults committed against God. But the godly gouernour, that aimeth at Gods glory, and seeketh the Lord, and not himselfe, is most grieued for those disorders in his family, that tend to Gods dishonour, and such he correcteth most carefully. And as for the defaults of his family that are against himselfe, he looketh more to Gods dishonour by them, then to his owne hurt or losse, & in zeale of God is drawne to correct, and not of selfe-louelove. He therefore counteth these things worthie of correction; if any delight in the ignorance of God, or be carelesse to approue himselfe, as one that wholly dependeth on him, loueth him, feareth him, reuerenceth him, laboureth to approue all his wayes before him: if any be giuen to idolatrie and superstitiō, & careth not in eueryevery part of the worship of God, to follow his reuealed will, or if in the parts commanded, he appeare negligent & cold, or put them to any other vse then is commanded, or be giuen to images or superstitious monuments, customes, occasions, or such like; if any dishonour the name of God, either in the vnreuerent vsing, or abusing, or …, and not vsing it with that preparatiō before, feeling at the present time, and fruit after, which is prescribed, his titles, word, Sacraments, or works: if any prophane his Sabbath by vaine pastimes, and gaming, as cards, dice, dancing, &c. going to playes, or giuegive not himselfe to the exercises appointed for that day out of the Word: if any neglect speciall duties towards their equals, superiours, or inferiours, in yeares, gifts, authority, as Magistrates, Ministers, Maisters, parents, seruants, children, or people: if any declare not a conscience to fly euill, anger, malice, contention, quarelling, fighting, or any hurting of the person of man, either in soule or … being carefull to succour the same, according to his calling; if any be found vnchast in bodie, words, countenance or gesture, vntemperate in diet, in apparell, dissolute, not caring to maintaine the contrary holinesse in himselfe and others: if any be not carefull to preserue the goods of another man, or shall by falshood, flattery, and oppression diminish the same; if he be negligent in increasing of his owne, by honest and lawfull meanes, or mis-spend them in cards, dice, gaming, &c: if any care not to maintaine the good names of others, but be giuen to vnnecescary blazing of other mens …, by lying, slandering, …, taunting: if any shew himselfe care lesse to … the motions and enticements, vntounto sinne, and the lust of the same: and he wil vse the meanes following to redresse them.

The manner of correcting must like wise be looked vntounto: for to faile in that, maketh correction hurtfull oftentimes, but alwayes …. For this point then, we must know, that correction must be

Ministred in

Wisedome,

and

Patience.

Wisedome is that by which we obserue comelinesse Ephes. 5. 14. 10. 17.Eph 5:14Eph 5:10Eph 5:17in eueryevery action; that is to say, by which we obserue what we do, how, in what place, at what time, before whom: that all things may be done in a conuenient place, time, and manner.

Wisedome will

1. Find out the right party that cōmitted the fault, that he that is innocent be not vniustly burthened.

2. Consider of what sort and nature the fault is.

3. Weigh circumstances of ages, discretion, & occasions that moued the party, and whether it be customary, or a slip by ouersight.

4. Looke to the mind of the doer, whether negligence, frowardnesse, or simplicity, & want of wisdom brought him to it.

And according to these things, wisdome will teach a man to measure out correction, or to be sparing in it. Besides, wisedome will not correct before the fault be euident, or before she be able to winde the offender out of all shifting holes. For when the offender is not throughly conuinced, he shifteth off the shame of the fault and of the correction, which is a part of the purgation to cure his disease: and besides he will be bold to open his mouth against his ruler, and seeke to bring him into hatred or contēpt with the rest of the inferiours, for correcting vniustly. Wisedome therefore will winke at a fault a while, and make as though she saw it not, that she may hauehave a fitter opportunitie to correct: yea, towards some of a good nature, wisedome will shew that she seeth a fault, but yet for louelove of the partie, and desire to hauehave him amend of his owne accord, she will passe ouer the euill. Moreouer, wisedome will neuer reproch the offender, by reuiling or taunting him with the fault, but minister correction in louelove, and desire to hauehave his sore cured, and his credit salued. For the casting of faults in their teeth, and disgracing them, especially before others, (which is common in the world,) maketh them lay off shame of offending, by little and little: whereas if they saw thee carefull of their credite, they would hauehave much more regard to it themselues. Lastly, wisedome will auoid partialitie, and deale with all in the same case, after the same manner.

Patience is also needfull, that through anger Patience and stedfastnesse in suffering the offence that comes to vsus by any worke, so that they cannot discourage vsus. Phil. 4. 5.Phil 4:5or hastines, a man do not fight nor chide before he hath made the fault manifest to the offender: that if it may be, his conscience may be touched for it. Againe, by patience one must heare what the offender can say in his defence, and not disdaine to heare him modestly alledging for himselfe: and when his defence is made, by equitie to allow, or disallow the same. So did Iob, Iob. 31. 13. And Balaam had no reason to disdaine the defence of his beast. Num. 20. 30. &c.

This patience will also keepe a man from bitternesse, which might sooner make the party angrie, then draw him to amendment; which thing the Apostle would hauehave auoided in superiours, Col. 3. 21. Ephes. 6. 4. 9.Col 3:21Eph 6:4Eph 6:9towards those that be vnderunder them. For want of this, many are but a word and a blow: many first correct, and then tell the fault; many lay on loade, or raile, and reuile, brawle, and scold without measure.

Lastly, this patience will keepe thee from immoderate anger, a thing dangerous in a corrector. For he that cometh to reforme with too much anger, shall hardly keepe a measure in rebuking, or chastising.

Now for the seuerall kinds of correction, the first is rebuking, which is a sharpe reproofe for a fault committed, measured according to the nature of the fault. Example whereof we hauehave in Iacob, Gen. 30. 2. Ioh. 2. 10. Our Sauiour Christ, to Peter Mat. 16. 23. and to Iames and Iohn, Luk. 9. 55. So Eli, 1. Sam. 2. 23. &c. rebuked his sonnes, but not according to the quality of their fault, which turned to his, and their ruine.

This reproofe may hauehave some threatning of chastisement ioyned with it, if need be; to the end to make it sinke the deeper. Prou. 19. 19. Be thou verie angrie when thou pardonest a fault; saying, that thou for sparing him now, wilt punish him the soarer, if he transgresse againe. But threatenings must not be vaine words without effect, but alwayes if amendment follow not, thou must performe what was threatned, lest thou become light and vaine in the offenders eyes.

Chastisement is, when with a sharpe rebuke punishment is also laid vponupon the offender, according to discretion.

If any man thinke fighting vnmeete for Christians, or be loth to foile their hands, lest they should get themselues an ill name; let them know, that Gods ordinance is not a matter of an ill report, but onelyonly among fooles, that know not what is good and meete. Now, that houshold-chastisement is agreeable to Gods will, is euident out of the Prouerbs, where the wisedome of God doth very often commend it to vsus, as Chap. 13. 24. He that spareth the rod hateth his sonne: but he that loueth 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 giuen in time, before he be past recouery. Secondly, he saith, that it is a fruit of true and pure louelove, to correct in due time: and very louelove in parents, and care of their children, must draw them to it.

Thirdly, he saith, that such parents know not what true louelove of children meaneth, but embrace fondnesse, and foolish pittie in stead of it, who do spare to correct, when correction is deserued.

Fourthly, that this fondnesse and foolish affection is indeed hatred and not louelove. The reason why it is to be counted hatred, is set downe, Prou. 19. 18. Chastise thy sonne while there is hope, and let not thy soule spare him, to his destruction. Where he plainely saith, that fond pittying and sparing of children, is to worke the destruction of them. And is it not a token of great hatred, to be a meanes of anothers destruction? Elsewhere he sheweth the necessitie of correction, and the good which it doth: Prou. 22. 25. Foolishnesse is bound in the heart of a child, but the rod of correction shall remoue it farre from him. As if he should say, much folly and … is couched in a childs heart, which if it be not purged, will burst forth into foule enormities, and therefore a purgation is but needfull; and what may that be, but the rod of correction?

The same is commanded, Prou. 29. 17. Correct thy sonne: where also he sheweth what benefit commeth thereby to the parents: He shall giuegive thee rest, yea he will giuegive pleasures to thy soule: that is, thou shalt be free from sorrow, heauinesse, and many troubles, which many parents hauehave with vngracious children: and on the other side, thou shalt hauehave much comfort and delight by him. Great benefit also commeth thereby to the children, as he sheweth in the 15. verse, The rod and correction giuegive wisedome, aud Chap. 23. 13. 14. Whereas the neglect of it bringeth hurt to the child, and to the parents, as followeth: A child set at libertie maketh his mother ashamed. And for seruants, the Wiseman doth closely shew, how they must be dealt withall, where he saith, Prou. 29. 21. He which bringeth vp his seruant delicately from his youth, at length will be depriued of his children. And a little before, verse 19. he saith, A seruant will not be chastised with words: though he vnderstand, yet he will not answer or regard.

These Scriptures shew, that God hath put the rod of correction in the hands of the Gouernours of the family, by punishment to saue them from destruction; which if the bridle were let loose vntounto them, they would run vntounto. Where men and women are content to go contrary to their owne nature, and to vndergo ill reports to obey the ordinance of God, there God will giuegive a blessing, that is, a well ordered familie, wherein all shall be of good hope.The wiues dutie, touching Christian holinesse.

These be the duties that the chiefe of the familie oweth to them of his familie within doores, as touching godlinesse. The wife also, which is a fellow-helper, hath some things To be a fellow helper is to yeeld helpe to her husband, especially at home, in all the matters of the family.belonging to her to further godlinesse in her familie: As for example, in her selfe to giuegive example to her houshold of all readie submission to all good and Christian orders, to order her houshold affaires so carefully that no exercise of religion be hindred, or put out of place, at 1. Tim. 5. 14. Tit. 2. 3.1 Tim 5:14Titus 2:3such time as they should be done in her husbands absence: to see good orders obserued as he hath appointed: to watch ouer the manners and behauiour of such as be in her house, and to helpe her husband in spying out euils that are breeding, that by his wisedome they may be preuented or cured. Salomon saith of the vertuous woman, that she ouerseeth the wayes of her Prou. 31. 27. Verse. 26.Prov 31:27houshold. And a little before, she openeth her mouth with wisedome, and the law of grace is in her tongue. And Saint Paul requireth, that wiues, specially the elder, be teachers of good things, and that they instruct the yonger. They may also do much good in framing the tender yeares of their children vntounto good, while they be vnderunder their hands. For euen as a child cockered and made a wanton by the mother, will be more vntractable, when the father will seeke to bend him to good: so on the other side, a child wisely trained vp by the mother in the yong yeares, will be the easilier brought to goodnesse by the fathers godly care. We reade, that Timothy was made acquainted with the Scripture from a little child, by meanes of his godly mother, and grandmother; a good patterne for Christians. And marke the proofe, God recompenced their godly care exceedingly: for Timothie proued a rare yong man, of excellent graces, to the great ioy and comfort of his parents. Mothers may also powre good liquor into their childrens tender vessels, the sauour whereof shall sticke in them a long while after: I meane, they may sow in their mindes the seede of religion and godlinesse. These and such like duties, if the wife performe constantly, she shall bring no small helpe to her husband, for the godly and religious ordering of his house. And thus much of that part of Houshold gouernment, which concerneth godlinesse.

Now we come to the other part, which pertaines The 2, thing whereat houshold gouernment aymeth.to the things of this life: wherein is to be considered, what is the duty of the husband and of the wife: namely to

Take order for

Prouision,

and

Health.

They must take order for prouision for necessaries, to the maintenance of themselues and Many are carefull to …, but very carelesse to … well.all their charge. These necessaries are food and rayment. Also care must be had of the health of such as be in their families, both to preserue it by rest, and recreation if need be, and to restore it if it be hindred, by good looking to such as are fallen into sicknesse.

That the gouernours of the familie must make honest prouision for themselues, and their charge, and not liue vponupon the Churchalmes, ….or by begging, purloyning, borrowing, or cousining. It is most euident by that saying of Saint Paul to Timothie: He that prouideth not 1. Tim. 5. 8.1 Tim 5:8for his owne, and especially for them of his house, hath denyed the Faith, and is worse then an infidell. And Salomon saith, The iust man regardeth the life Prou. 12. 10.Prov 12:10of his beast: much more of his seruants and children.

And as the Spirit of God chargeth vsus with this dutie; so he setteth vsus about such things whereby this may be compassed, and forewarneth vsus of those things whereby it might be hindered.

The things that he teacheth vsus for the making of this prouision, are first; That eueryevery one What things be needfull for the making of prouision.should hauehave some honest and good calling, and should walke diligently in it: that it may bring in honest gaine, whereby necessaries for the family may be prepared.

That eueryevery man must applie himselfe to some A calling. Gen. 3. 10. Calling is our appointed charge and manner of life, in some honest worke, wherin we are daily to labour, as we may best profit therein.Gen 3:10studie and calling, is so knowne, that it needeth no proofe; In the sweate of thy browes thou shalt eate thy bread, &c. Which condemneth all such as liue of the labours of other men, and themselues take no paines or trauaile, do no good in the world, benefite not humane societie any way, but deuoure the good creatures of the earth, which indeed belong to them that take all the paines. In this ranke do a number of Gentiles in the world march, deuising gay toyes, which might well be spared; who are but vnprofitable burthens of the earth, that fill vp number like Ciphers, who glory in their shame, that is, in their ease, pleasures, and brauerie, whereof (if they knew whereto a man was Ephes. 4. 1. …. Thess. 2. 12.Eph 4:1borne) they would be ashamed.

These be they for whose maintenance in their iollitie, a number are faine to toyle very hardly, fare meanely, and spend their strength to the very skinne and bones, and yet can get but a slender recompence, through their vnmercifull exactions. But enough of them: to returne. The good gouernour of a house must be none of these: but he must hauehave a calling that is good, honest, and lawfull; not onelyonly gainfull to himselfe, but also holy and profitable to the societie of mankind: For thus much doth Saint Paul comprehend within the compasse of his words, Ephes. 4. 28. But let him labour the thing that is good.

It is not enough to hauehave a calling, though it be neuer so good, but it must be followed: so as it may bring in maintenance for thee and thine, such as is meete for thy estate.

But how must it be followed? First, with diligence: 2. The manner of following a calling.for as Salomon saith, Prou. 8. 9. He that caryeth himselfe slothfully, or loosely in his businesse, is the brother of a great waster: that is, he is another waster: and doth as much as an vnthrist, or spend-good.

To diligence belongeth the blessing. Prou. 10. 4. The hand of the diligent maketh rich: and Chap. Prou. 13. 4. Diligence, is that by which we execitte … well as we can the labour of our calling.Prov 13:412. 11. He that tilleth his land shall be satisfied with meate. Yea, and a large blessing: The soule of the diligent shall be fatted: that is; he shall hauehave abundantly. And lest that any should say, that in some callings a man may well thriue, but not 2. Thess. 3. 10. Rom. 12. 11.2 Thess 3:10Rom 12:11in mine: it is said, Prou. 14. 23. In all labour, that is, diligent following thy calling. Moreouer, this diligence will bring a man to renowne. Prou. 22. 29. Thou seest that a diligent man in his businesse standeth before Kings, &c.

The better to kindle thy affection vntounto this Of the enemies to diligence.diligence in following thy calling, consider what is said of the Spirit of God, of those euils that are enemies vntounto it.

Many a man is idle and slothfull, because labour and toile is irkesome and painfull to him, Sloth. Slothfulnesse is a wearinesse or tediousnesse in any godly, spirituall, or eiuill exercises which one ought for Gods sake to do, for the benefit of the Commonwealth: or for the sustentation of himselfe and his familie.as Prou. 20. 4. The slothfull will not plough, because of Winter: but what is his reward? It followeth, Therefore shall he begge in Sommer, and hauehave nothing. Pouertie is the fruite of slothfulnesse. Prou: 18. 4. A slothfull hand maketh poore. And lest any man should thinke that he could keepe away pouertie, at least a great while: it is said in Prou. 23. 24. that it commeth violently, and with great power, and swiftly vponupon such a man, and he shall not withstand it: Thy pouerty commeth as a light traueller, and thy necessity as an armed man. In the same place also, the meanes whereby it commeth is expressed: verse 30. He through follie neglecteth his ground, and left it vnfenced, and vntilled, and so it yeelded him no increase. Which being there spoken of husbandrie, may be drawne to a generall, that to let such things lye idle and vnused, which should bring in commoditie, is the high-way to pouertie

The slothfull, is further described to be a great wisher and woulder, but no good householder: Sloth, gluttonie, and prodigality, are the true paths that conduct and leade men to pouertie.Prouerbs 13. 4. The Sluggard lusteth, but his soule hath nought. And againe: All the day long he wisheth, but his desire is not accomplished: which wasteth him with sorrow. Besides, he perswadeth himselfe that he hath some sufficient stay or let, to with-hold him from diligent labour, and so dare not go forward, as the wiseman saith, Prou. 15. 10. The way of the slothfull is Prou. 26 13. 14. 15. 16.Prov 26:13Prov 26:14Prov 26:15Prov 26:16a hedge of thornes. And in another place he saith; Prou. 26. 13. A Lion is in the way: but in truth it is ease and lazinesse that letteth him. As the doore turneth vponupon the hinges, so doth the slothfull in his bed. And to shew that such a man is in a down-hill to beggerie: Salomon saith, that he thinketh himselfe very wise in his doing: The Prou. 26. 14.Prov 26:14Sluggard is wiser in his owne conceit, then seuen men that can render a reason. What hope is there of sauing of him that the begger catch him not, who Prou. 26. 16.Prov 26:16pleaseth himselfe in his sloth, which doth summon him to beggerie? That also is not to be omitted, that such a sluggard, who suffereth his owne ground to be ouer growne with thornes and nettles, stones or thistles, serueth in the world for an example, to make other men warie. VnderUnder this, is that same luskishnesse which maketh men louelove their ease and sleepe, which bringeth forth the same fruite that sloth doth. The sleeper shall be clothed with ragges. Prou. 13. 21. and therefore, the wise-man laboureth to draw men from it. Prou. 20. 13. LoueLove not sleepe, lest … come to pouertie; open thine eyes, and thou shalt be satisfied with bread.

Another enemie to diligence, is, following 2. Idle cōpany keeping.of vaine and idle companie. For though a man be eager minded towards his businesse, yet by vaine and idle company, he shall be drawne away to other delights, and lose his good houres, and let go the occasion of doing some things in the fit season. Therefore Salomon saith, Prou. 11. 12. The man that followeth the idle, is destitute of vnderstanding. And againe, that he shall come to no better passe, then the idle man. Pro. 28. 19. He that followeth the idle, shall be filled with pouertie. This harme getteth he by haunting vaine company, None can walke in simplicity besore God, that delighteth in the company of the vngodly.and leude persons. For as sweete waters are corrupted and spoiled, when they run into waters which are salt, bitter, or vnwholsome, and so lose the vertue thereof: euen so, he that ioyneth himselfe in friendship, and doth couple himselfe in familiaritie with wicked and vngodly men, becommeth wicked and vngodly himselfe, and is stayned and blemished with their vices, although heretofore he had bene inclined to vertue and godlinesse. For a little leauen (saith the Apostle) doth leauen the whole lump. 1. Cor. 5. 6.

Pastime also carieth many from their callings, 3. Pastime. Lewd pastime causeth naked purses.and likewise from thrift: Pro. 21. 17. He that loueth pastime, shall be a poore man. Which being a punishment threatned of God against that euill; though a man would be warie of loosing much at play, yet the Lord might some other way Thrift consisteth not in gold, but grace.bring him to pouertie, and so punish him for his corrupt delight in that thing which the Scripture hath so branded.

Lastly, vntounto true diligence, Salomon opposeth and setteth talking & great reckoning of what 4. Great reckoning.they will do, Prou. 14. 23. In all labour there is abundance, but the talke of the lips bringeth only want. For commonly, such as make great account of their doings, when it commeth to doing, can find no fit time to begin.

Now to finish this point of diligence to be vsed in our calling, marke the good husbandrie which the Spirit of God teacheth, Prou. 27. 23. Be diligent to know the state of thy flocke, and take heed to thy heards, for riches remaine not alwayes. Where he willeth men not to trust all to seruants, for the care of their cattell & other commodities, but to looke diligently to them themselues. The reason is, for that their riches be not so glued to them, but that if they be not carefully looked vntounto, they will take their leaue and be gone. And so we see it often comes to passe, that they which do their businesse by others, hauehave others to thriue for them.

But here peraduenture, some husbands and wiues will say: Yee speake much of good husbandrie and good huswiferie, but how would you hauehave them to be good husbands and good huswifes, that hauehave not where with to be good husbands or good huswifes on? Whereunto we answer, that good husbandrie and good huswiferie, consisteth not so much in hauing much or little, as in the wise, carefull, discreet, & good fore-casting of that which God in mercy hath enabled and enriched them with, to see eueryevery thing wel ordered, and employed to a good end and vse. For we see by experience, that some husbands and wiues, can so husbandly and huswifely dispose of things, that they will make a fairer shew of a little, and cause it to stretch further, then many can of much. Yea, some can do as much with twenty nobles, as some other can with twenty or thirty pounds.

As a calling must be followed with diligence, so also there is wisedome, skil, and discretion to be vsed in it. For as in lifting of a great weight, a mightie strong man wanting cunning, cannot mooue that, though he straine & busie himselfe much, which a weak man will do with a sleight. So dealing in any calling, some man shall toile exceedingly much, and yet for want of wit and discretion, not do halfe the good that another shall with more ease, Prou. 13. 23.

He that hath a trade, let him learne to be cunning in it, and able to go through with it: Prouer. 16. 20. And to the end he may walke on surer ground, let him not disdaine to aske aduice and counsell. For the praise of contriuing matters well by his owne wit, is not so great, as is the losse and ignominy (when for want of counsell) a man entreth a wrong course. Besides, Salomon doth commend this wisedome vntounto vsus often, to take heed of hastinesse, headinesse, and selfe-will; and to beware of ouer-weening in our owne reach: Prouerbs, 15. 22. Without counsell, thoughts, that is, intents and purposes, come to nought: but in the multitude of counsell there is stedfastnesse. And 22. 18. Establish thy thoughts by counsell, and by counsell make warre. Whereas on the other side, Hast bringeth waste. Whosoeuer is hastie, that is, rashly goeth about his businesse without counsell, commeth surely to pouertie. Prou. 21. 5. That is notable, Prouerb. 29. 20. Seest thou a man hastie in his matters, there is more hope of a foole then of him. The same is said of the conceited man, Seest thou a man wise in his owne conceit? there is more hope of a foole then of him. Prou 26. 12.

When the Spirit of God doth so carefully commend this thing to vsus, we must needs thereby see, that it is a matter óf great necessitie, and of excellent vse. For, as the prouerbe is, Two eyes see more then one. And many times, men see more cleerely in other mens matters then in their owne. In this case also, it is good to looke to the examples of others, and our owne experience in such like cases; for much light commeth into a wise mans mind by this window. And to the end that thou mayst make thy vse of experience and examples, when occasion shall serue, it is good to marke things which shall fall out, to obserue the beginnings, proceedings, and euents of matters, and to keepe them in mind to stand thee in stead. For he that neuer marketh any thing, it is all one as if he had neuer seene or heard any thing: and such a one must alwayes be running for counsell in eueryevery light matter, or else may take a wrong course, except he can stumble on the right way by good hap. This obseruation, and pondering of euents, with the causes that went before, is the ripener of wit. But idle-mindednesse, and carelesse letting passe of matters, maketh an emptinesse in the head, of such good things as make one man excell another.

Thirdly, in following thy calling, let not iustice Iustice is a vertue, that yeeldeth to eueryevery man his owne.& vpright dealing be forgotten, but order thy dealing by them. If there were no other, yet this reason should weigh with thee, that so thou mightest looke to reape good dealing at other mens hands, as it is said, Prou. 21. 21. He that followeth after righteousnesse and merciemercy, shall find life, righteousnesse and glory. Whereas such as measure out hard measure to others, hauehave the like measured to them againe, according to the saying of our Sauiour Christ. Besides, the riches gotten by ill meanes, hauehave a heauie destinie vttered against them: The gathering of riches by a deceitfull tongue is vanitie, tossed too and fro, of them that seeke death. Prou. 21. 6.

* As iustice and equal dealing towards all men must be looked vntounto, so God will hauehave vsus not to Mercifulnes a compassion and … of an other mans …, with best … (so farre as may be) to comfort, … and succour them.omit mercifulnesse and friendly dealing to the poore. Be not then so tied to thy businesse, that thou canst neuer looke out to the necessities of others, nor spare time to serue their occasions. Among many waies of helping the poore, which are commanded, this is one, to go or ride for them, to saue them from wrong, or to further them in their right; to be their mouth to pleade for them, when by feare and simplicitie they cannot pleade for themselues. And toward them especially a sparing hand is forbidden, & that with a sore item, Prou. 21. 13. He that stoppeth his eare at the crying of the poore, he shall also crie, and not be heard. And to shew liberalitie, (especially to the Saints and faithfull,) there is Psal. 16 3. Gal. 6. 10. Heb. 6 10 & 13. 16. … 3. 16. Prou. 22. 9.Ps 16:3Gal 6:10Heb 6:10Heb 13:16Heb 13:3Prov 22:9perswasion with a sweete promise. Prou. 15. 17. He that hath merciemercy vponupon the poore, lendeth vntounto the Lord, and the Lord will recompence him that which he hath giuen.

If any feare, that if he tie himselfe so short, as neuer to passe the bounds of equitie, & besides, open his hand so wide to the poore, he shall neuer liue and thriue of his calling: let him remember what is written, Prouerb. 16. 3. Commit thy workes to the Lord, and thy thoughts shall be directed. And let that promise encourage him to follow the Lord whithersoeuer he calleth, notwithstanding any feare or misdoubt. Besides, let him hauehave that in mind, which is in Prou. 28. 22. against couetousnesse, and posting to be rich: A man with a wicked eye hasteth to be rich, and knoweth not that pouertie shall come vntounto him.

And againe, in the 20. verse, He that maketh hast to be rich, shal not be innocent. Whereto agreeeth that of Saint Paul. 1. Tim. 6. 9. 10. He that will be rich falleth into tentation and snares, &c. And the vanitte of riches ill gotten, or ill kept, is declared, Prou. 13. 1. and 20. 23.

Hereunto men must ioyne contentation, with Contentation is a vertue, wherby a man is well pleased with that estate wherein he is placed.that allowance which God as a wise Father (that knoweth what is best) maketh vntounto them. For a restlesse and vncontented mind, breedeth hast-making to riches, drieth vp the riuers of liberalitie, and setteth the conscience vponupon the racke; and stretcheth it beyond the bounds of equitie 1. Tim. 6. 6. Phil. 4. 11. 12. Mat. 6. 31. Heb. 13. 5. Esa. 33. 1. Pro. 22. 12. 13 Eccles. 5. 7. & 4. 1.1 Tim 6:6Phil 4:11Phil 4:12Matt 6:31Heb 13:5Isa 33:1Prov 22:12Prov 22:13Eccl 5:7Eccl 4:1and iust dealing, when hope of gaine is offered. Wherefore Salomon, (to preuent those euils in men, and to make them to like of their present estate, telleth them, that better is a little with righteousnesse, then great reuenues without equitie; And the like is in Psal. 37. 16. There is a double reason for this: First, because store gotten with wrong, breedeth a sore trouble, sometime of mind and conscience, and sometimes outward; whiles the right owner of the goods suffereth thee not to go so quietly away with them: or God stirreth thee vp an enemy mightier then thy selfe, that shall pull from thee, as thou didst from another.

The second is, because such hauehave the hatred of manie, for that which they purloyne or get by wrong and oppression: which a good man would not hauehave for so small commoditie.

Hitherto we hauehave shewed what thou must sticke vntounto in following thy calling. Now concerning other things not vnworthie to be mentioned, as of him that would prouide for his family well. Though we would not hauehave a man faine himselfe poore, 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 kinde to themselues: yet it is not wisedome to carry an higher port and countenance in the world then a mans ability will warrant. Such shall be To spare, that thou mayest hauehave to spend in honestie & necessitie for Gods sake, is well done. A thing is sooner spared thē gotten.enuied: so long as they do beare it out by the hard-edge, they shall be layd at for charges; and if through necessity in the end they be faine to yeeld, they shall be scorned of their enuiers, and little pitied of all others. Wherefore it is wisedome rather to beare a low sayle, and to keepe within compasse, and rather to come short of that thou mightest do, remembring that which is, Prou. 12. 9. He that is despised, and is his owne man, is better then he that boasteth himselfe, and lacketh bread.

Againe, as they which louelove to pearke alost, and desire to be carried with a full sayle by the winde aaAmbition is an vnlawfull or wicked desire of glory, namely, when a man seeketh to be aboue al other in honor, and seeketh to effect the same by vnnecessary and vniust actions, besides his vocation: trusting to his owne wisdome and strength.of Ambition, and bbVain-glory is a certaine disordinate desire to be wel thought of, wel spoken of, praised, and glorified of men.Vaine-glory, rather then to hauehave sea-roome, do oftentimes rush vponupon the rocks of want, and there sticke till they sinke: so they, which in feare of such rockes chuse to ride with halfe or quarter sayle, where they hauehave not roome at will, are more safe from danger, and may more conueniently prouide against a tempest. Yea, they may so faile, that when God shall remoue them hence, they shall not be constrained to leaue their children to the wide world, which thing nature bindeth a man to hauehave a care of.

Another rule may be drawne out of that which is Prou. 10. 5. A wise sonne gathereth in sommer: but he that sleepeth in haruest is the sonne of confusion. Where he teacheth, that when a man spieth an opportunitie of honest gaine and commoditie, he is to follow that while the time serueth: but he that for a small matter, letteth slip occasions, and reckoneth of this time and that time, this day and that day, thinking then to hauehave more fit opportunity, that will bring all to nothing.

A good neighbour (saith one) is a good thing. Agreeable to this, Salomon saith, Prou. 1. 17. A friend loueth at all times. And 18. 24. A friend is nearer then a brother. As if he should say, there is many a friend that is more kinde then a brother, & more readie to do pleasure then he that is more bound by nature and dutie. He saith also, Prou. 27. 7. As oyntment and perfume reioyce the heart, so doth the sweetnesse of a mans friend by hearty counsell. That is also notable, which is, vers. 17. Iron sharpneth iron, so doth a man the face of his friend: to wit, because mutuall communication of friends one with another, quickeneth the spirit, and cheereth the heart.

All these places containe motiues, to giuegive heed to this exhortation, verse 19. Thine owne friend, and thy fathers friend, for sake not, neither enter into they brothers house in the day of thy calamity: for better is a neighbour that is neare, then a brother that is farre off. In the end of the eighteenth Chapter, verse 24. he sheweth how a man shall preserue this treasure which is so good: A man that hath friends, must shew himselfe friendly. Hereto agreeth that of the heathen: He that would hauehave a good neighbour, must be a good neighbour. In the 24. verse 27, he seemeth to giuegive a rule for the right order of managing a mans houshold affaires; saying: Prepare thy worke without, and make readie thy things in the field, and afterward thou mayest build thine house. As though he should say, first looke after things that are needfull and necessarie for house-keeping, as that thou mayest hauehave prouision &c: and then, when that is prouided for, thou mayest fall a trimming vp of thy house. But many fooles beginne first to decke their houses, before they lay for necessaries, and are faine afterwards to sell their ornaments with losse, to prouide more necessarie matters. It is a good point of wisedome, to beare the want of that longest, which may best be spared.

The last rule is, that a good gouernour of a Sparing is good getting, & the greatest rent that one can hauehave.familie, for the better maintenance of his familie, must be frugal, or (to speake english) a good husband, that is, spating and sauing, and that he so order and moderate himselfe, that if his goods and reuenues be not sufficient for him and his charge, he make himselfe sufficient for his goods, and dispose of himselfe according to the old prouerbe: To cut his coate according to his cloth, and to eate within nis owne tether. Yet we would not hauehave him pinching, or niggardly, and so dried vp for liberality, that nothing should be wrong from him for good vses. That is too farre on the left hand, as prodigalitie is on the right. But where there is no iust cause to spend or lay out, and it might be as well spared, there we would hauehave him saue. For his riches be the Lords goods, which God hath made him a steward of. When the Lord therfore willeth him to open his hand, there let him not be straight handed, but where nothing but vnruly lusts and pompe, or vaine glory, bid him draw, there is he to hold fast: for he is an ill steward that will lay out his maisters goods where there is no need, or where lesse would serue. There be many, who of a greedy and couetous mind, will easily imbrace this precept of sparing: but as they do it with a wrong purpose so they faile in the matters wherein they should saue and be sparing. Many misers pinch their seruants in their meate and drinke, allowing them not enough, or not good enough, and this they take for frugalitie and thrift: whereas to pranke, and pricke vp themselues in brauery, and that sometimes aboue their calling, they are very lauish. This is no more to be counted frugalitie, or good husbandry, then to roba poore man to giuegive to the rich, is true liberalitie. When therefore thou thinkest of sparing, let not the greedy desire of gathering draw thee to it, but conscience of well vsing that which God hath lent thee. And this mind will draw thee to spare and saue onelyonly there, where it may be well done, and not there where in conscience thou oughtest to spend. Now the better to further out selues in this honest thriftinesse, or frugalitie, which is called of one, a great reuenue: the occasions of needlesse expences must be auoided. LoueLove not mirth and pastime, for they hauehave oft occasion of expences. Againe, they cause losse of time, and neglect of businesse at home, yea, and often men do buy their pleasure with losse in their goods, while retchlesse maisters hauehave either theeuish or carelesse seruants. Therfore Salomon telleth such their fortune, Prou. 21. 17. He that loueth mirth or pastime, will be a poore man.

Secondly, a sweete tooth, and a faire mouth, that is daintinesse, or choicenesse in diet, is an enemy to frugalitie: a needlesse charge, to delight in the taste for a moment, whereas wholesome meate and drinke, would be more ease for the purse, and more healthfull for the body. He that loueth wine and oyle, that is, sweete delicates for his senses, will not be rich, Pro. 21. 17.

In this ranke doth march gluttonte: I meane Gluttony is a vice, when any doth … & fill his body.cramming and pampering of the body, and also drunkennesse. These dull the mind and wit, darken reason, and make a man become sottish. Besides, they stuffe the body with grosse humors, which breed diseases, & diseases bring other charges of physicke, or at least, losse of time, and neglect of businesse, which do cost a man as much as his diet wherein he was excessiue: so that these euils hauehave double expences.

To be briefe in this point, God hauing set Drunkennesse is a vice, when any dot gull in ouermuch drinke.the destiny of the drunkard and the glutton, namely, that many euils, and namely pouertie, shall betide them, Prouer. 23. 21. 29. 30. 31. by some way or other he will effect his iudgement: for no one peece of his word shall fall to the ground.

A great back-friend to thrift is good fellowship, and company keeping: for it hath losse of time, and draweth thee away from thy calling, and hindereth the due ouerseeing of good husbands affaires: it maketh a man ouerslip occasions of doing good things in a due and fit season: besides, it draweth home others to thy house, or draweth thee to others houses, as tauernes, alehouses, and such like, the haunting wherof is a thing of no good report: and it maketh thee lauish in spending, or else it is no good fellowship, (as they say) and by meanes thereof thou shalt feed the gluttons, and spend that vponupon others, which belongeth to thine owne family: which Salomon saith, Pro. 28. 7. is shame to thy father.

Thy company keeping hath many other enormities: He that toucheth pitch, shalbe defiled therewith. And as thou art a partie with him in his euils, so shalt thou be also in his punishment: The companion os fooles shall be afflicted. Wherefore auoide such, and rather follow the wife: He Prou. 13. 20.Prov 13:20that walketh with the wise, shall be wise: Who are they? Euen they that hauehave the lippes of knowledge, whose words teach good things. But such whose talke is nothing but froth, their words vnsauoury, bringing no good to the hearers: though there be no outward euill in their liues, yet they must not be admitted for companions, further then vponupon some vrgent occasion thou must deale with them: Prou. 14. 7. Depart from the foolish man, when thou perceiuest not in him the … of knowledge.

As to hauehave a faithfull friend, is a matter auailable to thrift, so by some friends a man may be endammaged. There is a friendship, which is very costly, and chargeable to maintaine. He that desireth familiarity with great men, must hauehave other things suteable; as costly apparell, well trimmed houses, often inuitings to bankets to recompence their kindnesse, he must follow their humours, and not sticke to neglect his affaires to keepe them company.

This will cost a man sweetly, but what shall he gaine? A friendly countenance before his face, and perhaps a dry floure behind his backe, especially if things go not well with him for the world: then oh it is pittie, a frank hearted man, no bodies foe but his owne, and such like. Salomon giueth thee warning of this kinde of friendship, Prou. 23. 1. 2. 3.

There is another mans friendship, which Salomon would hauehave thee to auoide as hurtfull vntounto thee, Prou. 22. 24. Make no friendship with an angrie man, neither go with the furious. The cholericke man, though neuer so good a fellow while he is pleased, yet is soone turned to hate thee. And no beauier foe, then he that was a friend: which Salomon declareth, A brother offended, is harder to winne then a strong Citie, and their contentions are like the barre of a Pallace. If a man could alwayes keepe in with the angrie man (which cannot be done without putting vp many iniuries) yet may that be hurtfull: for the wise man addeth, Lest thou learne his wayes: that is, become like to him in furiousnesse, and that is as hurtfull on the other side. For the furious man aboundeth in transgressions, Prou. 29. 22.Prov 29:22which do often cost him the setting on, euen from men, who being by his rage hurt, or reproached, do watch their occasions to worke him some woe. Whereupon we say in a common prouerbe: The angrie man neuer wanteth woe. There be also trencher friendes, who to winne fauour and good will, will smooth it in words, fawne, and glauer: they will say as you say, and bring you tales of your enemie, so to feed your humour, that he may winde within you: a beast that biteth sorest of all tame … For whiles a simple-hearted man suspecteth no hurt, he watcheth his occasions to speed himselfe of a booty: a matter, that by the counsell of the holy Ghost oft repeated in the Prouerbs, is as carefully to be auoided, as it is hurtfull 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 talke: and by often resorting to thy house, he hath furnished himselfe with some thing to discredite thee, except thou hast walked maruellous warily, which a man can hardly do before flatterers.

To end this matter of friendship, hauehave some neare friends, but not many. Choose the best nature … and the best graced; that is, such as besides single-heartednesse & plaine simplicitie, are by grace brought to hauehave conscience of their dealing. And lest vnderunder a shew of simplicitie, wilinesse should be hid, trie before you trust, and grow into familiaritie not all at a push, but by steppes; tell things of no great secrecy (as secrets) to try their taciturnity. Be not ouer credulous, vponupon sight of a little kindnesse, to account them amongst thy nearest friends. Many hauehave bene wiped of their commodities by falsehood in fellowship. Some hauehave bene betrayed by vntrusty friends, and brought into great troubles. Many opening their mindes to blabbes that can keepe nothing, hauehave their purposes openly knowne and scanned, before they can compasse them, and so are oftentimes preuented through the malice of their enuiers. Wherefore, except a man can find a faithfull friend indeed, it is good to remember the old saying: My secrets to my selfe; whereto our common prouerbe answers: Two may keepe counsell, if one be away. The Wiseman ascribeth it to folly, to powre out a mans secrets lightly: The foole powreth Prou. 29. 11.Prov 29:11out all his mind, but the wise man keepeth it in.

As hurt commeth by some friends, so also by enemies many are sore annoyed. What charges in lawing, and other troubles be there in the world, through enmitie? Wherefore it is good wisedome by all good meanes to auoide breaches which breed enmitie: and by all friendly, iust, and wise dealing, to keepe peace and good wil, euen with the meanest. The weakest enemy is not to be contemned. It shall go hard but at one time or other, he will worke thee some displeasure; at least his mouth shall alwaies be open to speake ill, to misconster thy actions, and to blaze abroad thy infirmities and scapes.

He that would hauehave no enemies, must make himselfe none, by vniust, vnkind, or vnneighbourly dealing; but he must rather by couttecusnesse of speech, helpfulnesse, and good neighbourhood, win the louelove and liking of men: yet a man may be too wise in this point. Many being Ioth to incurre any mans displeasure, will not seeke to vphold right and equitie, they will not speake for the poore, nor stand out to maintaine Gods cause, when he is dishonored by open sin: as swearing, lying, rayling, and such like. Many to keepe in with all, vse all companies alike: for auoiding a mans company breedeth a grudge.

But the good will of men is neuer to be purchased with forsaking of duty. Such things as may iustly be ill taken, auoyde for peace sake. Whereof the Wiseman noteh some: as medling in others mens matters. He that medleth with a strife that belongeth not to him, is as he that taketh a Prou. 26. 17.Prov 26:17dog by the cares: that is, casteth himselfe 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 seldome scape without great losse, (in which respect it is also to be auoided, as an enemy to thrift) thy neighbour is openly put to reproach, he becometh thy mortall enemy, and will alwayes watch to do thee hurt.

3. Sometime to seeke recompence of a wrong breedeth greater malice in the authour of the wrong, aud maketh him double it; as a man spurreth his horse for kicking, when he was spurred. Say not, I will recompence euill, but wait vponupon Prou. 20. 22.Prov 20:22the Lord, and he will saue thee.

4. Ost haunting of another mans house may bring thee into mislike: wherfore the Wiseman saith, Withdraw thy foote from thy neighbours Prou. 25. 17.Prov 25:17house, lest he be wearie of thee, and hate thee. If by carefull auoiding of all iust occasions, thou canst not auoide ill will, (as the world loueth none but her owne) neuer seeke to win fauour by departing from duty, but commit thy self to God, and turne thy mind to make vse of thine enemy. Let enmitie, which is alwayes prying, and seeking occasions to hurt, by word or deed, make thee to walke, not more closely, but more vprightly: and then mayest thou defie thine enemy: For be that walketh vprightly, walketh boldly.Pro. 10 9.Prov 10:9

Another enemy to thrift, (which is also a breaker of peace and good will among men) is much borrowing. He that is to borrow, doth spend much time, and lets slip many occasions of doing his businesse in the due season: he must repay in better measure then he borrowed, or else ill words, or ill will, will follow. If it be a matter of any value which is borrowed, then as Salomon saith, The borrower is seruant to the lender: Prou. 22. 7.Prov 22:7that is, beholding to him, and in his danger. The thriftiest men louelove least to be beholding to others, and therefore seldome seeke, and often refuse, euen when they be offered to receiue benefits at others mens hands. He that goes a borrowing, goes a sorrowing: and eueryevery deniall he receiues, where he thinkes he should speed, is the seed of grudge in the minde of the denyer, & of him who is denied. But of all borrowing, to borrow vp on vsury is the dearest buying, and the rankest poyson to thrift. When Dauid would wish a sore plague to his enemy, he prayeth, that he may be giuen into the vsurers hand; Let the vsurer eate him vp: If the vsurer be a deuourer, woe be to them that come in his Psal. 109. 1.Ps 109:1hands.

To auoide borrowing, a good husband must cut off all vnnecessary expences, that he may hauehave all necessaries in his house. To auoide borrowing of money take heed of suretiship, of dealing in bargaines, which you are not fully able to compasse: of dealing with many things, and hauing too many irons in the fire at once. Looke how you may compasse matters before you enterprise them. Prouide long before against any day of payment, and hauehave not money to seeke vponupon the sudden: for that driues a man to borrowing, yea, to vsury; or to sell Robbin Hoods peny-worths.

Besides, he must keepe none in his house idle, or halfe set to worke; none more then needes must. Let eueryevery one hauehave his charge, that will throughly occupy him. Also, looke that they do their taskes eueryevery one in his place: and hauehave an often eye vntounto them, whether they hauehave done as they should do. The maisters eye maketh a fat horse: so also the mistris eye maketh a friendly dairy. Except you hauehave rare seruants, such as truly feare, God, and hauehave good consciences, trust them not further then you see them, except necessitie driue you.

Hitherto of the duties that be belonging to the chiefe ruler os the familie, that is, the husband, touching honest prouision for it.

Now seeing that God hath ioyned the wife The wiues duty touching the things of this life.to her husband as an helper, she must help him in the prouision for her family, so much as lieth in her power, and is meete for to do. And indeed her industrie and wisedome may do much herein, that though her husband should be much wanting in his dutie, yet she might hold in the goale. Thus many hauehave done, and so Salomon saith, the wise woman will do: A wise woman Prou. 14. 1.Prov 14:1buildeth her house. But it is not eueryevery womans case, because that all are not wise, as she that Salomon speaketh of. This wise woman is els-where called a gracious woman, Prou. 11. 16. And a vertuous woman, Prou. 12. 4. because many graces and vertues meete together in her.

For she is

To her husband, dutifull, faithfull, Dutifulnesse or dutifull wil, is that which doth shine in the declaratiō and performance of duties.and louing.

Towards those of her familie, wise and prudent.

In her businesse, diligent, & painfull.

Towards her neighbour, modest, humble, kinde, and quiet.

First, if she be not subiect to her husband, to let him rule all the hous-hold, especially outward affaires: if she will make against him, and seeke to hauehave her owne wayes, there will be doing and vndoing. Things will go backward, the house will come to ruine: for God will not blesse where his ordinance is not obeyed. This is allowable, that she may in modest sort shew her mind; and a wise husband will not disdaine to heare her aduice, 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 sixe and seuen, with what should I labour and trauaile? I see my husband taketh such wayes, that he will bring all to nothing.

This were nothing else, but when she seeeth the house falling, to helpe to pull it downe faster. Salomon saith, The wise-woman buildeth her house; much more then doth she vnderprop it, and hold it vp, that by her husbands vndiscreet dealing it be not pulled downe. She must not thinke her selfe freed from dutie, because he walketh not in his dutie; but hold her place, and labour for her part to vphold all: and so God will either blesse the workes of her hands, to the maintenance of the house; or giuegive her husband more wisedome and care: or else giuegive her a contented mind with a low estate, which is great riches. One point of subiection is, to be content with such apparell and outward port as her husbands estate can allow her. They faile in this, who by importunitie and disquietnesse, wring from their husbands more then he can well cut out from his reuenues, or gettings.

It is a part of vnthankfulnesse, secretly to purloyne 2. Faithfull.and powle from him, for to prancke vp her children, or her selfe, her house, and chambers in brauerie: and besides, it is a close vndermining of her house.

LoueLove and peaceablenesse in the wife towards 3. Louing. LoueLove is a naturall affection of the mind, inflaming all the powers of the louer, with willing dutie towards the beloued.her husband, is auaileable for the weale of the family. For where they agree louingly, there they counting the good of the one the benefite of the other, do ioyntly watch against all such things in their family, as might endammage it.

There the seruants know, that in pleasing one they shall please both: and contrariwise, be carefull in all things to deale well: whereas diuision in the gouernours maketh partaking in the seruants; and when they care not for pleasing, but onelyonly that side which they affect, all such kind of seruice is but smally beneficiall to thriuing. It can hardly be auoyded, but there will be some squaring and diuersity betweene the man and his wife: but they must labour to compose such matters priuately and quickly, that they grow not to breaches, for they be dangerous to thrist.

Let there be therefore reasonings secretly betweene themselues, of such matters as might breede a scarre; and let them be soone ended after the occasion is offered, before the mindes be much exaspetated. Let there be no hard words of either side, not opening of old matters. Let it be done priuately betweene themselues, and not before children, or seruants: for they will not sticke to carrie tales, to please the humour of the partie to whom they are most affected. Besides, they will spie your infirmities, and grow to a lesse regard of you, and they will blaze abroad such matters to your discredit.

Now for her behauiour towards her seruants A good huswife is a great patrimonte, & she is most honourable, that is most honest and godly.and children, if it be prudent and with wisedome, it doth much good in a house: but it containeth many points. That which her care for the most part rendeth vntounto, is sauing. She that will be a good sauer, must not be a slender huswife, but skilfull in all points, whereof she A good sauer, is as good as a good getter.shall hauehave vse in her familie. She must not let her maides hauehave their owne wayes, for want of skill: but she must be able to direct and prescribe, what, and how, in eueryevery businesse. Where she hath little skill, by reason of her education, she must be carefull by conferring, and marking to learne skill, against she is to deale in such things, that she may be able to direct her seruants, and to finde them out when they hauehave done amisse.

She must hauehave a good fore-cast to contriue As a word spoken in his place, is like apples of gold with pictures of siluer, Prou. 25. 11. Euen so is a businesse or worke done in a fit and due time.Prov 25:11and dispatch things in due time, and good order, that necessaries be not wanting when they should be vsed, & confusion do not make more labour then is needfull. She must be wise, to marke the nature of her seruants and children, to deale with them as their natures require, for the training of them to her hand.

All must not be dealt with one way: and yet many hauehave no way but one to deale withall: and that is chiding, and brawling, which they fall to vponupon eueryevery occasion, and that wearieth seruants, and maketh often changes, discourageth children, and maketh both carelesse, whether they do their duties or no: yea it breedeth stubburnnesse, frowardnesse, and contempt in their mindes. She must be wise, to marke and see what needlesse burthens, vnnecessarie expences and losses there do vponupon occasions fall out within doores, and preuent such occasions afterwards. She must know the best wayes of doings things to greatest vse, with least charges. Briefly, she must know which way to saue a penny, and lay about her to saue it, for many a little maketh a great deale. She must know what is meete for seruants, what for workemen, and what not: what is meete for ordinarie, and what is meete for strangers. Aboue all, she must know how to keepe within her compasse, and yet to auoid the reproch of a pincher. She must know what seruants may do within the compasse of so much time, and what is aboue their strength. She must hauehave a diligent eye to the behauiour of her seruants, what meetings and greetings, what tickings and toyings, and what words and countenances there be betweene men and maides, lest such matters being neglected, there follow wantonnesse, yea folly, within their houses, which is a great blemish to the gouernours.

In her businesse she must be diligent and painfull. Hither to belongeth that Prou. 31. 15. She Painfulnesse is a labour or indeauour vntounto wearinesse, to bring any thing to passe.riseth before day: and verse 18. Her candle is not put out by night. She borroweth of the morning and the euening, for to dispatch her businesse. When she is vp, doth she sit downe and cap a stoole? No, she looketh that her seruants hauehave their necessaries, that they may go soone to their worke: she setteth her maides to worke: and tasketh them, to keepe them occupied: yea, she suffers none to be idle in her house, but either doing somewhat that is profitable, or else learning somewhat that is meet for them. She must not thinke to sit and command, but she must be a stirrer in eueryevery place, to ouersee whether duty be done of all hands, and that in good sort, yea, and to quicken the diligence of her family: and that things may be well done, she must be at an end of eueryevery good worke, sometimes setting to her hands to encourage the doer, sometimes gently teaching, sometimes commending, sometimes speaking faire, but neuer brawling: sometimes shewing what is amisse in gentle language, letting them see what losse commeth by ill doing of a thing: sometimes friendly putting them in minde, how by sloth, forgetfulnesse, or sluttishnesse, they shall get an ill name for their seruice, and so become turneawayes from eueryevery good house. She must lay a diligent eye to her household-stuffe in eueryevery roome, that nothing be embezelled away, nothing spoiled or lost for want of looking to, nothing marde by ill vsage, nothing worne out by more vsing then is needfull, nothing out of place. For things cast aside are deemed to be stolen, and then there followeth vncharitable suspitions, which breed much disquietnesse. And though nice Dames thinke it an vnseemely thing for them to soyle their hands about any houshold matters, (and therefore if they do any thing, it is but pricking of a clout) yet the vertuous woman (as Prouer. 31. 17.) girdeth her loynes with strength, and strengtheneth her armes: that is, she setteth her selfe painefully about some worke that is profitable: For she selleth it afterwards. verse, 24. Yea, the particular worke is described: She seeketh wooll and flaxe, &c. She putteth her band to the wheele, and her hands handle the spindle: She maketh carpets. The meaning is: that she getteth some matter to worke on, that she may exercise her selfe and her familie in, and it is not some idle toy, to make the world gay withall, but some matter of good vse: Her familie is clothed with double, and her husband is knowne in the gate, he is so comely and trimly apparelled by her diligence at home, that he is in regard among men, and knowne when he goeth.

But what need such as can liue by their lands, to labour with their hands?

What neede had the woman that Salomon speaketh of? The conscience of doing good in Answer.the world should draw them to do that which no neede driueth them vntounto. Remēber that the vertuous woman stretcheth out her hand to the poore and needie, Prou. 21. 20. She giueth not of her husbands, she giueth of her owne: she found a way to do good without the hurt of her husband. S. Paul requireth, that women should aray themselues with good works, the comeliest 1. Tim. 2. 10.1 Tim 2:10ornament in the world, if women had spirituall eyes to discerne it. Dorcas in the Actes, teacheth wiues how to get this array, for she made Act. 9. 36.Acts 9:36garments to cloath the naked and the poore. Thus might women finde how to set themselues a worke, though they could liue of their owne. But for such as hauehave but a meane allowance, God thereby sheweth, that he will hauehave them occupie themselues in some honest labour to keepe them from idlenesse, and the euils that issue there-from. They therefore must labour, if not to sell cloth, as Salomons woman did, nor to cloath the poore, as Dorcas did; yet to cloath her family, that they may not care for the cold. Let her auoide such occasions as may draw her from her calling. She must shake of sloth, and louelove of ease: she must auoyd gossiping, further then the law of good neighbourhood doth require. S. Paul would hauehave a woman a good home keeper. The vertuous woman is neuer so wel, as when she is in the middest of her affaires.

She that much frequenteth meetings of gossips, seldome commeth better home. Some count it a disgrace to come much abroad, least they should be counted gossips, which name is become odious: but they must hauehave tatlers come home to them, to bring them newes, and to hold them in a tale, lest they should be thought to be idle without a cause. They perceiue not how time runneth, nor how vntowardly their busines goeth forward while they sit idle. They know not, that great tale-bringers be as great carriers, and that such make their gaine of carrying and recarrying. The wise woman will be warie whom she admitteth into her house to sit long there, knowing that their occupations is but to marke and carry. Towards her neighbours she is not sowre, but curteous, not disdainefull to the basest, but affable with modestie: no fcorner, nor giber, but bearing with infirmities, and making the best of things: not ready to stomacke them for eueryevery light matter, and so to looke big, but passing by offences for vnities sake; not angrie, but milde: not bold, but bashfull; not full of words, powring out all her mind, and babling of her household matters, that were more fitter to be concealed, but speaking vponupon good occasion, and that with discretion. Let her heare and see, and say the best, and yet let her soone breake off talke with such in whom she perceiueth no wisedome, nor sauour of grace. Let her not be light to beleeue reports, nor ready to tell them againe to fill the time with talke: for silence is Silence is a grauitie, when she abstaineth and holds her peace from speaking when it doth not become her to speake.farre better then such vnsauory talke. Let her not be churlish, but helpefull in all things to preuent breaches; or else to make them vp againe, if by the waywardnesse of others there be any made. Let her not be enuious, but glad of the good of others, nor fond of eueryevery thing that she seeth her neighbour hauehave, but wisely considering what is meete for her selfe, & what her state wil beare. Let her not be garish in apparell, but sober and modest: not nice nor coy, but handsome and huswife-like: no talker of other mens matters, nor giuen to speake ill of any, for feare of the like measure, Math. 7. 2.