That
Mariages
are
not
to
be
made
without
the
consent
of
Parentes
.
AMong
many
other
vices
,
wherewith
the
worlde
at
this
day
is
full
fraughted
,
insomuch
that
the
verie
elements
themselues
,
together
with
the
rest
of
the
creatures
(
as
S.
Paule
in
his
8
Cap.
Rom.
8.20.21.22.23
.
vnto
the
Romans
doth
teach
vs
)
doe
groane
vnder
the
burthen
of
them
,
looking
for
a
change
,
from
the
vanitie
whereunto
they
are
made
subiect
through
the
sinne
of
man
,
that
they
may
be
restored
vnto
the
glorious
libertie
of
the
sonnes
of
God
,
this
one
is
neither
the
least
nor
the
last
,
whereby
youth
for
the
most
part
is
growne
vnto
such
a
passe
,
that
forgetting
al
childlike
affection
and
dutifull
obedience
vnto
father
and
mother
in
the
highest
point
of
subiection
,
the
which
they
owe
vnto
them
in
this
life
,
and
whervpon
dependeth
their
making
or
marring
(
as
they
say
)
together
with
the
continuall
ioy
or
sorrow
of
their
parentes
they
whollie
follow
their
own
will
and
let
out
the
raines
vnto
their
owne
vnbrideled
&
vnsetled
lusts
,
making
matches
according
to
their
own
fickle
fantasies
,
and
choosing
vnto
themselues
yokefellowes
after
the
outward
deceiuable
direction
of
the
eie
,
nothing
regarding
the
sounde
aduice
of
a
minde
guided
with
the
knowledge
&
feare
of
God
,
the
which
counselleth
to
respect
the
inwarde
graces
and
ornamentes
of
the
soule
,
&
not
to
be
enamoured
with
the
outward
garnishing
,
beauty
,
br●●uerie
and
decking
of
the
bodie
.
And
here
of
it
commeth
to
passe
,
Gen.
6.1
.
that
men
in
their
mariages
following
the
maners
of
the
sons
of
the
first
forlorne
world
,
seeing
the
daughters
of
men
to
be
beautifull
&
pleasing
vnto
the
eie
,
take
vnto
themselues
of
all
that
they
like
,
not
waiting
nor
staieng
for
the
choise
of
their
parents
,
by
whose
authoritie
,
if
they
ought
to
be
directed
in
the
matters
of
smaller
waight
and
lesse
importance
,
If
obedience
due
vnto
parents
in
the
smallest
matters
,
much
more
in
the
greater
.
as
now
is
so
shamelesse
and
void
of
grace
,
that
he
dare
to
denie
,
how
much
more
are
they
then
to
be
ruled
by
their
graue
aduice
in
this
which
chiefly
concerneth
Gods
glorie
,
their
owne
welfare
,
the
chearing
and
reioicing
of
them
that
haue
begotten
them
.
But
like
as
in
the
first
age
of
the
world
,
this
sin
is
in
the
place
of
Genesis
before
recited
,
reckoned
vp
by
the
holie
Ghost
for
one
of
the
principall
causes
that
mooued
God
to
set
wide
open
the
windowes
of
heauen
,
and
to
poure
downe
raine
in
such
fearfull
aboundance
,
as
that
in
the
raging
force
&
swelling
streame
of
the
same
,
man
with
all
other
creatures
miserably
perished
,
those
onely
excepted
,
the
which
were
preserued
in
the
Arke
so
questionles
we
do
owe
most
of
the
plagues
,
wherewith
now
a
daies
God
punisheth
this
present
age
,
and
in
the
end
will
in
fearfull
maner
consume
the
same
vnto
this
great
and
maine
sin
of
children
their
matching
in
mariage
without
the
counsaile
and
aduice
,
nay
spite
of
the
teeth
of
their
godly
parentes
.
For
mariage
being
the
meanes
the
which
God
himselfe
hath
ordained
and
sanctified
for
the
propagation
and
increase
of
mankind
,
that
being
taken
in
hand
in
his
feare
,
a
godly
seed
being
multiplied
&
growen
vp
here
on
earth
the
same
may
be
blessed
to
the
constitution
&
making
of
a
Church
,
the
which
may
serue
him
in
holines
and
righteousnes
:
when
the
same
is
taken
in
hand
with
the
breach
of
his
commandement
,
so
far
off
is
it
,
that
any
blessing
is
to
be
hoped
for
,
that
contrariwise
his
hot
indignation
and
heauie
curse
hangeth
ouer
that
house
&
familie
,
Mariage
taken
in
hand
with
the
breach
of
God
.
commandement
,
can
not
prosper
.
wher
the
parties
which
are
the
principall
pillers
and
vpholders
of
the
same
,
are
linked
andtied
together
in
such
a
band
of
wedlock
,
whose
links
&
inclosings
are
not
fastened
and
coupled
together
with
the
necessarie
and
lawfull
assent
and
liking
of
the
parentes
,
whose
authoritie
&
consent
ought
to
beare
the
chiefest
sway
,
and
strike
likewise
the
greatest
stroke
in
this
most
holy
and
heauenlie
action
.
And
like
as
mariage
is
begon
&
enterprised
in
the
feare
of
God
according
to
his
word
,
there
God
is
well
pleased
,
there
the
parties
so
matched
liue
together
in
a
ioyfull
agreement
and
liking
the
one
of
the
other
,
there
God
is
honoured
and
serued
in
synceritie
and
truth
,
there
the
children
,
when
God
giueth
them
,
with
the
rest
of
the
familie
are
instructed
and
brought
vp
in
the
knowledge
of
religion
,
and
grounds
of
faith
:
so
on
the
other
side
,
the
regard
of
that
which
God
especially
commandeth
,
being
shut
out
of
our
mariages
,
there
must
needes
ensue
his
dislike
,
and
displeasure
,
there
is
iar
and
discord
,
there
Gods
honour
is
neglected
,
there
houshold-discipline
and
christian-instruction
of
such
as
belong
vnto
our
chardge
,
goeth
vtterly
to
wracke
,
and
is
nothing
at
all
regarded
.
And
no
marueil
:
for
,
if
where
God
blesseth
,
all
thinges
goe
well
and
doe
prosper
,
then
consequentlie
where
he
curseth
,
there
nothing
thriueth
,
hath
good
successe
,
or
goeth
happily
forward
.
Now
if
anie
shall
suppose
that
these
speaches
are
but
wordes
of
course
,
&
carrie
a
gallant
shew
,
without
any
substance
or
proofe
of
matter
,
pointing
rather
vnto
such
an
order
as
we
would
haue
,
or
wish
to
be
obserued
in
the
matches
of
our
children
,
then
shewing
by
good
euidence
that
so
it
ought
indeed
and
of
right
to
be
,
it
is
now
time
that
we
drawe
somewhat
neerer
vnto
the
question
,
the
which
vpon
waightie
consideration
we
haue
taken
in
hand
,
The
principal
drift
and
purpose
of
this
Treatise
.
&
by
Gods
assistance
mean
to
prooue
:
which
is
,
that
children
may
not
mary
without
the
consent
&
agreement
of
their
parentes
.
And
this
I
hope
shall
in
such
sort
be
performed
,
as
that
it
shall
plainlie
appeare
,
that
not
only
the
consent
of
father
&
mother
is
chieflie
requisite
in
the
case
of
mariage
,
but
also
in
the
former
ages
and
more
ancient
times
of
this
world
,
alwaies
declining
from
better
to
worse
,
that
the
choise
it selfe
of
wiues
for
the
sonnes
,
and
husbandes
for
the
daughters
,
rested
wholly
in
the
power
&
authoritie
of
the
parentes
,
insomuch
that
not
onely
the
better
sort
of
the
children
of
the
godlie
referred
the
whole
care
of
their
bestowing
this
way
vnto
the
prouident
election
of
their
fathers
and
mothers
,
but
the
verie
heathen
themselues
that
were
not
altogether
past
grace
,
and
had
cleane
shaken
of
the
yoke
of
dutiful
obedience
,
would
not
so
much
as
once
vouchsafe
to
heare
of
the
motion
of
any
match
for
themselues
in
the
state
of
wedlock
,
except
the
choise
of
their
fathers
&
mothers
had
gon
before
.
First
then
I
willay
this
down
for
the
foundation
,
whereupon
the
rest
of
the
building
shall
be
framed
,
the
which
is
granted
and
agreed
vpon
among
all
the
learned
:
namelie
,
that
howsoeuer
the
minde
of
man
since
and
through
the
fall
of
our
first
parentes
,
is
blinded
and
darkened
,
God
hath
planted
certaine
generall
principles
,
&
groundes
of
true
thin
the
hearts
of
all
men
.
yet
God
hath
left
some
smal
&
general
sparkles
of
light
in
the
same
,
the
which
the
verie
heathen
haue
acknowledged
,
and
receiued
for
vndoubted
trueths
,
and
there
is
none
so
blunt
and
shameles
,
that
he
can
gaine
say
them
,
as
for
example
:
That
we
ought
not
to
hurt
or
wrong
any
man
:
That
we
must
giue
to
euery
one
that
which
is
his
.
And
(
which
is
the
head
and
chiefe
of
all
,
concerning
our
outward
behauiour
,
and
such
dealinges
as
vsuallie
doe
fall
out
betweene
man
and
man
)
Doe
not
that
vnto
another
,
the
which
thou
wouldest
not
haue
to
be
done
vnto
thy selfe
.
with
many
other
such
like
,
the
which
we
otherwise
tearme
The
law
of
nature
,
or
of
nations
,
be
cause
they
are
naturallie
engrauen
and
written
in
the
heartes
of
all
men
,
Rom.
1.13
.
and
approoued
and
receiued
with
the
generall
consent
of
all
nations
,
yea
and
that
so
far
foorth
,
that
those
which
do
violate
and
breake
them
were
worthy
of
death
,
as
the
holie
Apostle
himselfe
somewhere
in
wordes
doeth
testifie
and
witnesse
:
if
therfore
it
be
a
principle
that
no
man
doubteth
of
,
That
we
should
doe
as
we
would
be
done
vnto
,
and
that
we
ought
not
to
doe
vnto
others
that
thing
,
the
like
wherof
we
would
be
greeued
and
offended
,
they
should
doe
vnto
vs
:
The
first
reason
from
the
law
of
nature
I
appeale
to
the
conscience
of
all
gracelesse
sonnes
and
daughters
,
as
now
a
●aies
(
the
more
is
the
pitie
)
in
too
great
multitudes
betroth
themselues
in
mariage
without
the
priuitie
,
nay
against
the
will
of
their
fathers
and
mother
,
whether
that
they
would
take
it
in
good
part
at
the
hands
of
their
children
,
if
they
should
in
like
maner
prouide
themselues
of
wiues
and
husbands
,
their
good
wil
and
consent
being
not
first
obtained
before
,
if
there
bee
none
hauing
any
conscience
at
all
,
but
that
the
same
dulie
examined
euerie
night
when
he
goeth
vnto
his
bed
,
telleth
him
that
he
woulde
not
thus
himselfe
be
serued
:
let
this
rule
then
be
sufficient
to
teach
him
,
that
he
also
ought
not
to
marie
without
the
well
liking
and
agreement
of
his
father
and
mother
.
Wouldest
not
thou
whatsoeuer
thou
art
,
that
thy
childe
,
if
thou
carrie
any
fatherly
mind
towards
him
,
should
in
his
matching
and
marrieng
be
aduised
and
directed
by
thee
?
And
darest
thou
affiance
and
assure
thy selfe
vnto
an
other
in
the
most
honorable
and
holie
estate
of
mariage
,
without
the
knowledge
and
counsell
of
thy
father
?
Thou
thy selfe
the
more
dearly
and
tenderlie
thou
louest
thine
owne
childe
,
the
more
deeplie
wilt
thou
bee
touched
with
griefe
and
sorrowe
in
thy
verie
innermost
bowels
and
affections
,
he
,
if
he
bestowe
himselfe
contrarie
to
thy
liking
,
and
can
those
that
begat
thee
,
thinkest
thou
,
reioice
and
bee
glad
,
when
thou
hast
wedded
contrarie
vnto
their
mind
and
good
liking
?
Doe
therefore
as
thou
wouldest
be
done
vnto
:
Marie
with
the
consent
of
thy
parentes
,
as
thou
wouldest
that
thy
children
should
doe
with
thine
.
And
as
thou
wouldest
not
that
those
vnder
thy
gouernment
should
ioin
in
matrimonie
against
thy
will
,
so
in
any
case
take
heed
,
that
thou
contract
not
thy self
according
to
thine
own
pleasure
,
but
stay
for
the
direction
and
good
aduice
of
thy
father
,
for
it
is
an
hard
matter
to
haue
the
testimonie
of
thine
owne
conscience
to
bee
alwaies
accusing
thee
that
thou
hast
done
amisse
,
and
contrarie
vnto
that
obedience
,
the
which
thou
owest
vnto
thy
superiours
,
and
lookest
also
that
thy
children
should
performe
vnto
thee
.
Secondlie
,
that
these
priuie
contracts
,
that
is
to
say
,
The
second
reason
taken
from
the
authority
of
parents
ouer
their
children
such
as
are
made
in
secret
,
or
in
corners
,
or
otherwise
in
place
neuer
so
publique
without
the
consent
of
the
parents
,
are
not
lawful
,
may
this
way
more
plainly
appeare
,
if
we
weigh
&
consider
,
that
children
are
not
at
their
owne
libertie
,
&
disposition
,
nor
(
as
they
say
)
their
owne-men
,
but
vnder
the
authority
and
power
of
their
parentes
,
like
as
seruantes
are
at
the
disposing
of
their
maisters
.
Nay
they
are
so
much
more
bound
vnto
their
fathers
&
mothers
then
seruants
are
,
or
can
be
vnder
the
power
of
their
maisters
,
by
howe
much
next
vnder
God
,
they
do
owe
their
verie
being
vnto
those
that
begat
them
,
which
they
doe
not
vnto
their
maisters
,
&
therefore
is
the
band
of
their
obedience
greater
and
straighter
vnto
their
fathers
,
then
is
that
of
seruants
vnto
their
maisters
.
Here
of
it
followeth
that
those
which
are
alike
subiect
vnto
the
gouernment
of
others
,
are
also
alike
debarred
from
the
same
freedoms
&
liberties
,
that
otherwise
,
if
they
were
not
thus
subiect
,
they
might
enioy
:
but
seruants
and
children
are
tied
with
a
like
and
equall
band
of
subiection
insomuch
that
if
in
this
behalfe
ther
be
any
ods
,
it
is
in
this
,
that
children
owe
more
dutie
vnto
their
fathers
then
seruantes
vnto
their
maisters
,
as
was
prooued
a
litle
before
:
they
are
therefore
debarred
from
the
same
libertie
and
freedome
,
whereof
ensueth
,
that
if
seruantes
haue
not
this
libertie
without
the
leaue
of
their
maisters
to
betake
themselues
vnto
others
,
no
more
may
children
without
the
authoritie
of
their
parentes
,
affiance
and
betroth
themselues
in
mariage
vnto
others
:
but
seruants
are
by
the
lawes
,
as
the
learned
doe
knowe
(
and
I
speake
of
the
lawes
and
seruants
,
The
lawes
of
elder
times
restrain
seruants
●●o
liberty
at
their
owne
pleasure
to
be
take
themselues
to
others
without
the
leaue
of
their
maisters
.
not
as
they
are
with
vs
at
this
day
,
but
as
they
were
in
the
more
ancient
and
elder
times
)
restrained
of
this
libertie
to
place
themselues
with
others
against
the
will
of
their
maisters
,
therefore
children
may
not
giue
themselues
in
matrimonie
vnto
others
without
the
consent
of
their
progenitors
.
And
albeit
that
by
the
lawes
of
our
own
land
nowe
in
force
there
bee
as
yet
no
prouiso
made
against
the
matching
of
seruants
without
the
approbation
and
allowance
of
their
maisters
,
yet
(
vnder
the
correction
of
others
)
it
seemeth
vnto
me
great
reason
,
that
where
there
are
no
parents
,
euen
in
those
places
the
seruants
,
should
take
the
direction
of
their
godly
maisters
in
this
behalfe
,
in
which
my
iudgement
I
am
not
singular
,
but
can
,
if
need
be
auouch
mine
assertion
by
the
authoritie
of
the
learned
But
what
shall
this
neede
,
when
as
the
equitie
here
of
may
bee
inferred
of
that
which
we
read
in
the
books
of
Moses
,
where
,
such
as
please
with
diligence
to
conferre
the
places
,
Exod.
21.
Leuit.
25.
Deut.
15.12
.
they
may
easily
find
,
that
such
seruante
as
were
Ebrues
,
though
the
time
of
their
seruice
was
shorter
then
was
theirs
,
which
were
strangers
and
of
other
nations
,
yet
during
the
space
of
their
yeares
they
had
to
serue
in
,
they
were
not
to
marie
at
their
owne
libertie
,
but
their
maisters
hand
bare
the
chiefe
stroke
in
this
busines
.
This
course
beeing
obserued
in
the
Ebrue
seruants
,
it
will
not
,
as
I
take
it
be
gain-said
,
that
seruants
of
other
people
and
countries
,
whose
bondage
in
manie
respects
was
far
heauier
,
were
likewise
depriued
of
this
libertie
of
marrying
,
during
the
time
of
their
seruitude
and
thraldom
,
without
the
appointment
of
their
Lordes
and
maisters
:
yet
hereby
is
not
meant
to
preiudicate
or
impeach
,
much
lesse
to
controlle
the
libertie
of
our
lawes
,
or
law-makers
,
in
such
cases
as
God
hath
left
free
vnto
them
,
but
onely
out
of
that
which
God
himselfe
set
downe
vnto
his
owne
people
in
debarring
seruants
,
as
seruants
to
make
their
owne
choise
in
cases
of
mariage
,
to
prooue
that
children
,
which
are
in
as
great
or
rather
greater
subiection
vnto
their
fathers
authority
,
are
likewise
bound
by
as
hard
a
band
to
tarie
for
the
consent
of
their
parentes
in
their
contractes
of
matrimonie
.
Thirdlie
,
the
great
soueraintie
,
The
third
reason
taken
from
the
large
iurildiction
and
power
the
which
in
ancient
times
hath
bin
permitted
vnto
parentes
ouer
their
children
,
the
which
custome
,
albeit
that
it
be
not
simply
to
to
be
allowed
yet
it
proos
ueth
their
for
ueraintie
in
other
matters
to
be
wel
perfourmed
by
their
children
without
any
inconuenience
.
rule
&
power
that
by
the
law
of
Moses
was
giuen
vnto
the
Iewish
fathers
ouer
their
children
,
and
by
the
ordinances
of
the
Romanes
to
the
parents
ouer
their
sonnes
and
daughters
,
by
vertue
whereof
the
one
in
cases
of
necessitie
might
sel
their
children
for
bondslaues
to
releeue
themselues
,
and
the
other
might
kill
them
in
reuenge
of
their
owne
priuate
iniuries
done
vnto
themselues
,
or
publique
enormities
offered
vnto
others
,
albeit
that
of
Moses
may
be
thought
to
be
permitted
,
like
as
other
thinges
for
a
time
in
regard
of
the
hardnesse
of
their
heart
,
and
this
of
the
Romanes
deserue
iustlie
to
bee
condemned
as
barbarous
,
cruell
,
and
sauage
,
yet
doe
they
both
argue
,
that
if
parents
authoritie
were
in
those
times
so
large
in
thinges
that
seeme
so
hardlie
to
be
digested
,
that
they
had
a
far
greater
authoritie
in
those
matters
&
duties
,
the
which
might
be
performed
with
more
conscience
,
and
much
lesse
difficultie
and
danger
,
namelie
in
bearing
chiefest
sway
in
the
mariage
of
their
children
,
and
in
other
causes
of
like
dutifull
obedience
.
The
fourth
reason
from
the
condition
of
goods
vnto
the
power
that
the
owners
haue
ouer
the
same
To
this
may
be
added
,
that
the
children
are
worthelie
to
be
reckoned
among
the
goodes
and
substance
of
their
fathers
,
and
that
by
a
more
especiall
right
then
any
thing
els
,
the
the
which
belongeth
vnto
their
possession
,
as
those
which
are
more
neerlie
linked
and
ioyned
vnto
them
,
and
which
cost
them
more
dearlie
,
being
flesh
of
their
flesh
,
and
bone
of
their
bone
,
and
without
whom
,
they
had
neuer
bone
:
so
that
they
owe
themselues
whollie
vnto
them
in
all
maner
of
obedience
and
dutifull
affection
,
and
shall
in
seeking
to
betroth
themselues
at
their
owne
pleasures
,
not
regarding
to
haue
the
good
will
and
leaue
of
their
parentes
,
deale
as
preposterouslie
,
and
ouerthwattlie
,
as
if
the
goodes
should
goe
about
to
dispose
the
owner
and
possessor
of
the
same
,
and
not
be
disposed
and
ordered
by
those
vnto
whom
the
possession
and
propertie
of
the
same
doeth
by
right
and
equitie
belong
and
appertaine
:
for
it
standeth
with
great
reason
,
that
the
owner
dispose
of
the
goodes
,
and
not
contrariwise
the
goodes
of
the
owner
,
which
were
in
deed
a
thing
verie
absurd
or
contrarie
to
all
reason
.
Now
if
any
shall
doubt
,
Children
are
the
goodes
of
the
parents
.
whether
that
the
children
bee
to
be
reckoned
among
the
goodes
of
their
parentes
or
no
,
he
seemeth
to
bee
ignorant
of
that
point
the
which
the
deuill
himselfe
well
enough
vnderstood
,
as
we
may
reade
in
the
first
of
Iob
,
where
it
is
set
downe
,
that
when
God
gaue
him
leaue
to
deale
withal
that
Iob
had
,
he
medleth
with
his
sonnes
and
daughters
,
as
well
as
with
his
seruants
,
and
rest
of
his
substance
taking
them
also
to
be
a
portion
of
the
same
.
Wherefore
euen
in
this
that
children
are
their
fathers
riches
(
as
it
is
the
common
saying
)
they
must
not
bestow
themselues
but
must
be
bestowed
of
their
parents
,
whose
goods
they
are
.
And
least
any
man
shoulde
contemne
this
as
a
weake
and
childish
reason
let
him
know
,
that
the
learned
Father
Theodorus
Beza
vseth
it
,
although
not
in
the
same
iust
number
of
wordes
,
yet
in
this
verie
selfe
same
argument
,
and
to
the
selfe
same
purpose
,
in
his
booke
de
repudijs
&
diuortijs
,
where
his
iudgement
may
bee
further
seene
to
iumpe
with
mine
fullie
in
this
question
,
as
mine
also
in
this
behalfe
agreeth
with
the
opinion
of
al
the
learned
.
And
it
seemeth
not
to
bee
much
impertinent
from
this
place
,
The
fift
reason
from
the
vneffectualnes
of
vowes
without
the
consent
of
parents
,
and
husbands
in
their
childr●
and
wiues
.
the
which
wee
read
in
the
booke
of
Numbers
concerning
Vowes
,
where
among
other
things
we
doe
finde
,
that
the
vowes
which
were
made
by
the
children
without
the
priuitie
and
consent
of
the
fathers
,
and
of
the
wiues
without
the
liking
and
allowance
of
their
husbandes
were
altogether
vnlawfull
and
of
no
force
.
And
the
reason
according
to
true
meaning
of
the
place
,
is
geuen
by
the
best
Interpreters
,
because
neither
children
,
nor
wines
are
sus
iur●s
,
that
is
,
at
their
owne
libertie
and
appointment
,
but
vnder
the
rule
and
gouernment
of
others
,
namelie
of
their
parentes
and
husbands
.
As
therefore
to
make
a
vow
vnto
the
Lord
,
being
in
it selfe
and
of
it
owne
nature
an
holy
and
acceptable
action
vnto
God
,
and
where
with
he
is
well
pleased
,
is
notwithstanding
in
children
vnlawfull
,
because
it
is
such
an
action
as
they
onlie
may
performe
which
are
free
and
at
their
owne
disposition
,
the
which
they
are
not
:
so
in
like
maner
to
consent
in
matrimonie
,
although
in
it selfe
it
be
both
honest
&
lawfull
,
yet
is
it
not
an
action
of
force
in
children
,
without
the
consent
and
allowance
of
their
parentes
,
because
that
children
are
not
free
&
at
their
own
libertie
,
but
by
the
lawes
both
of
God
and
man
tied
and
bound
vnto
the
subiection
of
their
fathers
,
as
hath
at
large
bene
shewed
before
,
and
through
the
whole
discourse
of
this
treatise
is
to
be
prooued
also
hereafter
.
In
the
22.
The
sixt
reason
from
the
lawes
in
Exodus
,
of
entifing
of
maids
,
and
the
fathers
selling
their
daughters
for
seruants
.
of
Exodus
there
is
a
law
concerning
the
intising
of
maids
(
a
practise
this
day
too
common
,
because
there
is
not
discipline
sharpe
enough
ministred
to
represse
it
)
and
in
the
chapter
before
going
there
is
another
constitution
as
touching
fathers
,
that
to
releeue
their
owne
necessities
are
constrained
to
sell
their
daughters
for
seruants
:
by
the
first
wherof
it
appeareth
,
that
the
contract
of
children
without
the
consent
of
their
parentes
,
is
not
auaillable
,
or
of
anie
force
:
and
by
the
second
may
easilie
be
gathered
that
seruants
were
not
at
libertie
to
make
their
owne
choise
in
mariage
,
but
that
the
right
thereof
appertained
vnto
their
maisters
,
both
places
iointlie
concluding
flatlie
for
me
,
that
both
children
&
seruants
as
Res
domenorum
:
that
is
,
the
goodes
of
their
owners
,
are
not
,
as
in
other
cases
of
lesse
waight
,
so
in
like
sort
in
that
matter
of
greate
importance
,
namely
the
bestowing
of
themselues
in
wedlocke
for
to
follow
the
violent
streame
of
their
owne
pleasing
affections
,
but
to
be
ordered
and
guided
by
the
rule
of
their
fathers
and
maisters
.
I
will
set
downe
the
seuerall
wordes
of
the
law
in
both
these
cases
,
that
being
diligentlie
obserued
and
marked
,
fathers
and
maisters
may
learne
what
was
the
authoritie
in
the
mariage
of
their
children
&
seruants
,
and
that
these
likewise
may
vnderstand
what
is
their
part
&
dutie
in
these
considerations
.
Exodus
.
22.16.17
The
wordes
for
intising
of
maides
are
these
:
And
if
a
man
intise
a
maid
that
is
not
betrethed
,
and
lie
with
her
,
he
shall
endow
her
and
take
her
to
wife
:
if
her
father
refuse
to
giue
her
to
him
,
he
shall
pay
money
according
to
the
dowrie
of
virgins
.
Exod.
21.7.8.9
.
Here
is
expreslie
set
downe
,
that
albeit
the
two
parties
were
fullie
agreed
,
yet
is
the
match
not
to
goe
forwarde
,
vnlesse
the
father
also
doe
giue
his
consent
.
Now
for
the
father
his
selling
of
his
daughter
,
to
redeeme
his
owne
need
and
pouertie
,
thus
speaketh
the
lawgiuer
in
the
chapter
afore
going
:
Likewise
if
a
man
sell
his
daughter
to
be
a
seruant
,
she
shall
not
gee
out
as
men
seruants
doe
.
If
she
please
not
her
maister
,
who
hath
betrethed
her
vnto
himselfe
,
then
shall
he
cause
to
buy
her
,
he
shall
haue
no
power
to
sell
her
to
a
strange
people
,
seeing
he
despised
or
defloured
her
.
But
if
he
hath
betrothed
her
vnto
hys
senne
,
he
shall
deale
with
her
according
to
the
custome
of
the
daughters
.
So
that
ye
see
howe
the
maiden
in
this
sort
sold
to
be
a
seruant
by
her
father
,
became
by
this
sale
bound
to
the
power
of
her
maister
,
to
bee
at
his
appointing
in
the
case
of
marrying
,
and
such
was
the
condition
of
all
other
seruants
by
the
law
of
God
in
this
respect
,
and
that
the
sonnes
also
were
not
left
vnto
their
owne
direction
,
no
although
that
they
were
otherwise
free
,
besides
that
this
place
doth
prooue
the
same
,
directly
affirming
that
the
father
of
the
free
son
might
betroth
him
vnto
his
bond
maid
,
it
shall
in
his
place
sufficientlie
hence
forward
likewise
appeare
.
The
seventh
reason
drawen
from
the
commandement
:
Honor
thy
father
&
mother
.
&c.
Besides
al
this
what
clearer
euidence
can
we
haue
on
our
side
,
then
the
fift
commandemét
,
in
the
which
childré
are
cómanded
to
honor
their
fathers
and
mothers
,
with
a
blessing
promised
to
those
which
perform
the
same
:
wherby
we
gather
by
the
nature
of
contraries
,
that
there
is
a
curse
also
belonging
vnto
all
those
children
that
shal
dishonor
them
.
And
in
that
God
willeth
that
the
parentes
by
their
children
should
be
honoured
,
he
meaneth
,
that
they
should
in
all
humilitie
and
modestie
reuerence
them
,
with
all
dutifull
submission
,
be
obedient
vnto
them
,
and
with
all
willingnes
shew
themselues
thankfull
for
their
procreation
,
education
,
sustentation
,
and
all
other
benefites
,
that
vnder
God
they
haue
receiued
from
them
,
being
readie
by
all
meanes
they
possible
may
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
to
imitate
and
expresse
towards
them
the
nature
of
the
Storke
,
whose
propertie
(
as
they
write
of
them
)
is
to
prouide
meat
,
and
feed
their
dams
,
when
through
age
they
grow
so
olde
,
that
they
are
not
able
for
to
help
themselues
,
that
is
to
say
,
they
must
to
their
verie
vtmost
seeke
to
make
them
recompence
and
requitall
of
some
part
of
those
vnrequitable
paines
the
which
their
louing
parentes
haue
taken
with
them
,
and
make
some
a
mends
for
the
vnconteruaillable
kindnes
that
they
haue
shewed
towards
them
.
But
where
they
bestowe
themselues
in
mariage
without
the
consent
of
their
parentes
,
there
they
do
fault
and
make
a
breach
of
dutie
in
all
these
three
respectes
,
that
is
to
say
,
they
neither
reuerence
,
obey
,
nor
shew
themselues
thankful
vnto
them
.
For
,
reuerence
consisteth
in
this
,
that
we
carie
towards
them
a
certaine
honest
and
modest
shamefastnes
,
ioyned
with
abashfull
awfulnes
&
standing
in
feare
of
them
the
which
worketh
in
vs
a
conceiuing
of
such
an
opinion
and
estimation
of
them
,
as
that
we
haue
an
especiall
respect
and
regard
of
them
in
doing
or
not
doing
of
things
,
neither
of
a
care
to
please
them
,
or
of
a
feare
to
offend
them
.
Obedience
herein
sheweth
foorth
it selfe
,
in
that
willinglie
without
murmuring
or
grudging
we
be
willing
to
be
ordered
,
directed
,
guided
,
and
ruled
by
them
,
being
readie
to
do
all
lawfull
thinges
the
which
they
command
vs
,
&
to
refraine
from
those
things
the
which
they
shall
forbid
vs
.
Thankfulnesse
besides
that
,
there
are
many
other
branches
,
is
alwaies
mindful
of
benefits
receiued
,
and
therefore
carrieth
continually
a
vigilant
and
watchfull
eie
towards
the
partie
by
whome
it
hath
bene
pleasured
,
that
no
discurtesie
in
any
case
bee
offered
,
or
anie
occasion
ministred
,
whereby
he
may
conceiue
vnkindnes
.
And
by
this
familiar
description
of
these
three
heades
,
whereof
standeth
chieflie
the
honor
due
vnto
parentes
,
we
may
clearlie
see
,
that
those
which
in
wedding
tarie
not
for
the
consent
of
their
fathers
and
mothers
,
do
neither
stand
in
any
awfull
feare
of
them
,
as
whom
they
would
be
lorn
to
offend
or
displease
,
nor
yet
giue
ouer
themselues
in
all
thinges
to
be
gouerned
and
aduised
by
them
,
or
haue
any
regard
that
they
be
not
causers
to
make
their
friendes
or
parents
conceiue
hardlie
and
vnkindlie
of
them
,
when
as
it
is
more
then
manifest
,
that
in
matters
concerning
their
duety
towardes
their
parentes
,
no
greefe
cutteth
neerer
vnto
the
heart
then
this
,
when
they
entangle
themselues
contrarie
vnto
their
minde
and
liking
.
And
therefore
such
children
as
match
in
this
sort
,
as
it
were
in
spite
of
the
teeth
of
their
fathers
and
mothers
are
neither
reuerent
,
obedient
,
nor
thankfull
vnto
them
,
and
so
consequentlie
they
doe
not
honour
them
,
wherby
they
incurre
and
runne
into
the
curse
of
God
,
the
which
must
without
true
and
vnfeigned
repentance
pull
downe
vpon
the
heades
of
themselues
and
their
families
the
fearfull
plagues
of
God
.
His
heauie
and
hot
indignation
against
them
to
their
vtter
subuersion
,
decay
and
ruine
,
The
eight
reason
from
the
place
of
Paule
.
Collos.
3.20
.
S.
Paule
in
his
epistle
vnto
the
collossians
,
willeth
children
to
bee
obedient
vnto
their
parents
in
al
things
,
&
giueth
a
reason
therof
saying
,
For
that
is
well
pleasing
vnto
the
Lord
.
Out
of
this
place
I
reason
after
this
maner
,
to
prooue
that
the
good
wil
of
the
parents
must
be
sought
for
&
obtained
by
the
children
in
their
contracts
of
mariage
.
Whatsoeuer
pleaseth
God
,
the
same
ought
of
al
children
to
be
practised
so
far
foorth
as
it
concerneth
their
place
&
calling
:
but
to
marie
with
them
consent
of
parents
is
a
thing
that
pleaseth
God
,
therefore
children
in
their
mariages
ought
to
haue
the
consent
&
allowance
of
their
parents
.
That
euerie
one
in
his
calling
ought
to
labor
to
do
that
thing
which
pleaseth
God
,
I
take
to
be
a
case
so
cleare
,
that
no
man
doubteth
of
the
same
so
that
to
go
about
to
prooue
this
were
as
needles
a
thing
,
as
to
labor
to
prooue
that
water
is
moist
,
fire
is
hot
,
or
that
it
is
day
at
high
noone
.
If
any
thing
in
the
former
reason
be
denied
,
it
wil
be
this
,
that
to
mary
with
the
consent
of
the
parents
pleaseth
not
God
,
the
which
although
it
be
as
euident
&
apparent
as
the
former
,
and
cannot
be
denied
of
any
that
hath
a
forehead
at
al
(
for
who
,
except
he
cary
a
face
of
brasse
,
can
be
doubtfull
of
this
,
that
God
is
well
pleased
with
the
matching
of
children
by
the
consent
of
their
parents
,
prouided
alwaies
that
the
mariage
be
in
his
feare
the
which
caution
is
to
be
obserued
through
out
this
whole
controuersie
,
either
handled
alreadie
or
to
be
touched
herafter
)
yet
for
the
sake
of
the
simpler
sort
,
the
which
of
ignorance
for
the
most
part
offend
in
this
kinde
of
priuie
contractes
,
I
will
make
this
point
plaine
also
after
this
maner
.
All
obedience
vnto
parents
is
wel
pleasing
to
the
Lord
,
but
for
the
sons
to
take
wiues
,
&
the
daughters
to
take
husbands
with
the
liking
and
approouing
of
their
fathers
and
mothers
,
is
an
especiall
obedience
vnto
them
,
and
such
as
all
parentes
wish
euen
with
all
their
heart
to
haue
in
al
their
children
performed
towards
them
,
therefore
to
marie
with
the
consent
of
parents
is
such
an
action
wherewith
God
is
well
pleased
.
The
verie
wordes
of
Paule
,
where
he
saieth
,
Children
obey
your
parentes
in
all
things
,
doe
sufficientlie
warrant
,
that
all
obedience
vnto
parentes
is
wel
pleasing
vnto
God
,
and
the
same
is
likewise
auouched
by
Paule
before
in
the
epistle
vnto
the
Ephesians
,
where
speaking
of
the
dutie
of
children
,
he
hath
these
words
,
Children
obey
your
parents
in
the
Lord
:
Ephes.
6.1
.
setting
downe
this
reason
,
for
it
is
right
.
And
that
fathers
and
mothers
do
hold
themselues
obeied
,
when
their
children
be
ruled
and
ordered
by
them
in
the
choise
of
their
wiues
and
husbands
,
is
so
euident
,
that
no
man
can
gainsay
it
.
It
must
therefore
needes
follow
,
that
God
is
well
pleased
,
when
they
do
get
them
yoakefellowes
with
the
consent
of
their
parents
.
Nay
,
as
it
is
trueth
not
to
bee
doubted
of
,
that
God
his
fauour
and
alowance
goeth
alwaies
with
those
espousals
,
or
betrothings
the
which
are
ratified
and
established
with
the
assent
of
those
that
bare
vs
,
and
vnto
whom
we
doe
owe
our
being
,
because
that
herein
we
do
perform
a
chiefe
point
of
obedience
,
the
which
God
looketh
for
,
and
requireth
at
our
hands
:
so
on
the
contrarie
,
when
we
shal
ioin
our selues
in
the
band
of
matrimony
,
&
make
no
reckoning
of
the
authoritie
of
our
superiours
,
stepping
in
betweene
,
God
cannot
behold
those
bridals
with
a
cheerefull
and
a
smyling
countenance
but
is
displeased
,
and
frowneth
at
the
same
,
because
that
we
haue
forgotten
ourselues
in
a
principall
part
of
our
child-like
and
dutiful
obedience
.
For
if
we
must
submit
our selues
,
and
lay
downe
our
handes
vnder
the
feet
of
our
parentes
in
all
things
,
yeelding
our
obedience
in
the
verie
smallest
causes
,
because
God
hath
so
commanded
,
as
the
Apostle
fully
in
so
many
wordes
doth
clearly
teach
vs
,
then
doubtles
much
more
in
the
case
of
marying
(
a
matter
of
such
force
&
importance
,
as
whereupon
for
the
most
part
dependeth
our
making
or
marring
)
we
ought
willinglie
to
put
our
necks
vnder
the
wholsome
yoake
of
their
fatherlie
power
,
vpon
whose
consent
or
refusall
lieth
the
establishing
or
disanulling
of
our
handfasting
our selues
without
their
agreement
thereunto
.
But
it
will
here
be
replied
,
The
ninth
reason
,
together
with
the
answering
of
an
obiection
concerning
the
restraint
of
childrens
obedience
.
that
Paule
himselfe
in
a
kind
of
shew
of
some
contrarietie
,
restreineth
the
general
obedience
of
children
commanded
in
the
third
to
the
Collossians
to
to
bee
perfourmed
vnto
their
parentes
in
all
thinges
and
draweth
the
same
into
a
more
straight
and
narrowe
compasse
in
his
Epistle
vnto
the
Ephesians
,
where
he
will
haue
their
dutie
to
bee
no
further
yeelded
vnto
them
then
in
the
Lord
,
and
therefore
vnlesse
it
may
plainlie
be
prooued
,
that
to
haue
the
consent
of
parentes
in
mariage
is
a
thing
commanded
by
the
word
of
God
,
children
are
freed
&
set
at
libertie
from
giuing
obedience
thereunto
.
I
answere
,
that
the
one
place
is
a
good
comment
and
exposition
vnto
the
other
,
so
that
this
precept
:
Children
obey
your
parentes
in
all
things
,
ought
worthelie
to
bee
expounded
by
that
other
:
Children
obey
your
parente
;
in
the
Lord
:
that
is
(
as
I
expound
it
,
letting
goe
all
other
interpretations
)
in
all
such
thinges
as
are
not
against
the
Lorde
,
or
which
in
the
Scriptures
are
commaunded
by
the
Lord
.
Which
interpretation
I
doe
the
rather
imbrace
,
because
I
see
it
to
bee
warranted
by
the
answere
the
which
Peter
&
Iohn
in
the
Acts
doe
make
vnto
the
chiefe
rulers
of
the
Synagogue
,
whereby
they
excuse
themselues
for
not
obeying
their
inhibition
forbidding
them
to
preach
any
more
in
the
name
of
Iesus
,
saying
,
Whether
it
be
right
in
the
sight
of
God
,
to
obey
you
rather
them
God
iudge
ye
.
Whereby
we
are
taught
,
that
not
onelie
in
the
commandements
of
our
parentes
,
but
also
of
all
other
our
superiours
be
they
Kinges
,
rulers
or
Magistrates
of
any
other
condition
whatsoeuer
,
all
which
are
comprehended
vnder
the
name
of
parentes
,
that
if
they
inioine
vs
to
do
any
thing
a
gainst
that
obedience
the
which
we
owe
vnto
God
,
we
are
not
indeed
violentlie
to
resist
,
but
we
must
with
patience
abide
such
punishment
as
they
shall
lay
vpon
vs
,
rather
then
in
obeying
them
we
should
disobey
God
,
vnto
whom
of
good
right
wee
are
bound
aboue
and
before
al
others
be
they
of
neuer
so
high
and
excellent
places
.
For
there
is
a
double
obedience
,
that
is
,
a
certaine
first
,
chief
,
&
most
soueraign
obedience
the
which
is
proper
and
belongeth
vnto
God
,
and
a
secundarie
or
inferiour
obedience
the
which
is
due
and
appertaining
vnto
men
.
A
most
geneneraral
rule
the
which
admitteth
no
exception
.
So
that
in
all
our
actions
what
soeuer
belongeth
vnto
this
life
this
is
a
most
generall
rule
the
which
admitteth
or
receiueth
none
exception
:
God
must
be
obeied
before
,
or
rather
then
men
.
To
returne
therefore
vnto
the
matter
in
hand
,
the
obedience
of
children
to
their
parentes
must
(
I
grant
)
be
limitted
and
bounded
within
the
railes
and
listes
of
our
obedience
peculier
vnto
God
,
that
is
to
say
,
Children
are
no
further
to
obey
the
commandements
of
their
parentes
,
then
so
far
foorth
as
the
same
be
answerable
and
agreable
vnto
the
commandements
of
God
.
But
this
neuer
a
whit
relieueth
their
bad
and
vnfollowable
course
the
which
in
marriage
will
be
their
owne
caruers
,
and
make
their
owne
choise
without
the
consent
and
allowing
of
their
parents
,
the
which
,
besides
that
hath
hither
to
bene
alleaged
,
we
wil
yet
further
more
largelie
and
more
expreslie
prooue
out
of
the
word
of
God
,
and
confirme
,
that
so
it
ought
to
be
.
And
now
are
we
come
indeed
vnto
a
more
higher
,
and
neerer
point
,
and
the
which
will
seeme
stranger
both
vnto
a
great
sort
of
parents
,
and
also
serue
verie
stronglie
to
curbe
the
vnbrideled
&
stay-les
affections
of
an
infinite
number
of
inconsiderate
and
vnaduised
youthes
(
if
by
the
warrant
of
the
word
of
God
they
may
be
stayd
)
when
as
it
shall
bee
plainlie
laid
downe
vnto
them
,
that
not
only
they
are
in
their
handfastinges
&
making
sure
in
mariage
to
haue
the
consent
of
their
fathers
and
mothers
,
and
that
,
not
seeking
for
the
same
,
they
breake
Gods
commandement
,
but
also
when
it
shall
be
shewed
,
that
choise
of
wiues
and
husbands
for
them
,
is
not
in
their
power
,
but
in
the
authoritie
of
their
fathers
,
and
that
this
,
both
in
plaine
wordes
is
set
downe
in
the
scriptures
,
and
may
moreouer
be
prooued
by
many
examples
as
a
generall
vse
and
custome
to
haue
bene
obserued
not
onely
of
the
godlier
sort
among
the
Iewes
,
but
also
among
the
gentiles
,
which
had
no
other
direction
but
the
law
of
nature
:
When
I
say
,
it
shall
be
euidentlie
prooued
,
that
the
choise
in
mariage
,
of
husbands
and
wiues
for
their
sonnes
and
daughters
,
was
in
the
Parents
,
and
not
in
the
children
,
I
thinke
there
will
no
question
at
all
afterwards
bee
made
,
whether
the
consent
of
the
parents
be
requisite
to
be
had
or
no
in
the
mariage
of
their
children
,
forasmuch
as
if
it
be
not
in
the
children
to
make
their
owne
choise
,
much
lesse
may
they
marie
without
their
parents
liking
:
Children
in
mariage
may
not
make
their
owne
choise
,
therefore
much
lesse
ought
they
marie
without
their
friends
consent
.
for
those
that
of
themselues
may
not
doe
the
lesser
,
cannot
be
said
to
bee
at
their
owne
libetie
to
doe
the
greater
:
but
children
in
matters
of
mariage
may
not
do
the
lesser
,
that
is
,
make
their
owne
choise
,
which
is
a
lesse
thing
then
to
marie
without
consent
,
therefore
it
must
of
necessitie
follow
,
that
in
marying
they
must
haue
the
consent
of
their
parentes
.
That
children
may
not
make
their
owne
choise
in
marying
,
I
prooue
after
this
maner
:
No
childe
may
take
vpon
him
the
duetie
and
office
of
his
father
:
To
make
choise
of
husbandes
and
wiues
for
sonnes
&
daughters
in
mariage
,
is
the
duetie
and
office
of
fathers
:
therefore
children
in
mariage
may
not
make
their
owne
choise
,
and
so
consequently
may
not
marie
without
the
consent
of
their
fathers
.
The
first
,
that
children
may
not
take
vpon
them
the
office
of
their
fathers
,
I
take
as
graunted
.
The
second
,
that
parents
ought
to
take
wiues
vnto
their
sonnes
,
and
husbandes
vnto
their
daughters
,
I
will
prooue
by
the
commandement
of
God
in
sundrie
places
,
and
by
manifest
reason
drawen
from
those
places
.
And
in
this
point
,
If
I
bestow
the
more
labour
,
I
shall
the
rather
be
borne
withall
,
because
it
is
the
most
waightie
part
of
al
this
discourse
,
wherin
,
if
I
shal
happely
,
or
rather
vnhappilie
,
of
anie
be
deemed
tedious
or
ouerlong
,
the
profitablenesse
of
the
matter
,
if
God
giue
grace
,
that
being
of
ignorance
in
the
most
neglected
before
,
it
may
now
vpon
knowledge
be
put
in
diligent
practise
hereafter
,
shall
easily
(
I
trust
)
procure
my
pardon
.
And
my
good
hope
and
earnest
prayer
also
is
,
that
this
my
trauaile
shall
not
be
in
vaine
,
but
that
al
godlie
fathers
and
mothers
seeing
clearly
at
the
length
what
charge
by
God
himselfe
is
laide
vpon
them
,
will
be
carefull
in
time
to
make
meete
choise
for
their
children
,
&
that
all
dutifull
and
obedient
sonnes
and
daughters
vnderstanding
that
it
is
no
deuise
of
man
,
but
the
expresse
commandement
of
God
that
their
fathers
&
mothers
should
prouide
them
wiues
&
husbands
,
wil
cease
henceforth
to
take
vpon
them
the
office
of
their
parentes
,
and
with
all
willingnes
,
be
content
to
stand
in
these
cases
to
the
choice
of
their
elders
,
which
they
shall
make
for
them
in
the
feare
of
the
Lord
,
&
agreably
vnto
his
word
,
or
at
least
wise
in
no
case
assure
themselues
,
vnlesse
themselues
be
sure
of
their
consent
.
Now
let
vs
see
the
places
of
Scripture
,
by
which
it
may
appeare
that
the
choise
of
husbands
for
the
daughters
,
and
of
wiues
for
the
sonnes
is
by
the
commandement
of
God
himselfe
laid
vpon
the
parentes
,
Places
of
scripture
proouing
that
parents
ought
to
prouide
wiues
&
husbands
for
their
sonnes
and
daughters
.
Deut.
7.3
.
concerning
which
matter
,
in
the
booke
of
Deuteronomy
we
read
thus
.
Neither
shatt
thou
make
martages
with
them
(
he
speaketh
of
the
seuen
nations
,
the
which
by
the
Iewes
were
vtterly
to
bee
rooted
out
)
neither
giuethy
daughter
vnto
his
son
,
nor
take
his
daughter
vnto
thy
sonne
.
Here
God
giueth
an
especial
charge
vnto
al
fathers
among
the
Iewish
nation
,
that
at
no
hand
they
should
place
in
mariage
,
citheir
their
sonnes
with
the
daughters
of
those
nations
,
or
take
of
their
sons
to
be
husbands
for
their
daughters
,
the
which
precept
had
bin
in
vain
,
if
they
had
not
had
this
power
and
authoritie
ouer
their
children
,
or
if
their
sons
and
daughters
had
bene
at
their
own
libertie
in
these
cases
to
haue
made
their
owne
choise
,
for
they
might
easilie
haue
replied
,
that
their
children
in
these
pointes
were
not
to
be
at
their
command
,
and
the
children
might
haue
complained
of
the
hard
dealing
of
their
fathers
in
debarring
them
their
right
in
making
their
owne
matches
,
if
any
such
priuiledge
had
belonged
vnto
them
:
but
the
fathers
neither
taking
any
exception
against
God
,
to
excuse
themselues
from
this
dutie
,
nor
the
sonnes
pleading
that
by
this
lawe
their
interest
shoulde
be
impeached
,
doth
argue
sufficientlie
that
it
was
the
ordinarie
course
of
that
time
for
parentes
to
giue
their
children
in
mariage
,
and
that
their
children
were
wel
content
with
their
fathers
doings
in
this
behalfe
.
It
will
here
peraduenture
be
saide
,
That
God
by
making
this
law
,
Obiection
.
setteth
not
downe
an
order
the
which
he
would
haue
generally
to
be
obserued
of
the
parentes
in
all
matches
of
their
children
,
yea
euen
with
their
owne
people
and
nation
,
but
onelie
directeth
them
what
they
should
doe
concerning
mariage
of
their
sonnes
and
daughters
among
those
seuen
accursed
nations
,
&
this
also
to
preuent
a
mischiefe
,
least
that
by
making
and
ioyning
any
such
affinitie
,
they
might
be
pulled
and
drawen
away
from
the
true
worship
and
seruice
of
God
vnto
idolatrie
and
superstition
.
I
answere
,
Answere
.
that
God
,
when
he
gaue
vnto
them
this
commandement
,
had
indeed
an
especiall
regard
to
meet
with
before
hand
this
danger
of
hauing
his
people
caried
by
such
matches
to
run
a
whoring
after
strange
Goddes
,
but
this
notwithstanding
prooueth
not
,
that
the
fathers
libertie
to
place
his
children
in
wedlock
was
not
general
among
the
people
of
his
own
nation
,
but
that
hee
had
this
authoritie
to
restraine
them
onelie
from
marying
with
that
wicked
people
for
feare
of
spirituall
infection
and
pollution
:
for
that
they
had
this
power
ouer
their
children
in
prouiding
the
marriage
euen
within
their
own
land
,
and
limits
of
their
owne
countrie
,
it
is
most
clearlie
to
be
seene
in
the
last
chapiter
of
the
booke
of
Iudges
,
where
the
Israelites
hauing
geuen
that
great
and
fearfull
ouerthrowe
vnto
their
brethren
the
Beniamites
,
for
their
maintainance
of
that
most
horrible
outrage
in
defiling
in
verie
shamefull
and
beastlie
maner
of
the
Leuites
concubine
,
bound
themselues
by
a
solemne
oth
,
and
sware
,
saying
:
None
of
vs
shal
giue
his
daghter
vnto
the
Bentamits
to
wife
.
This
oath
for
my
part
(
reseruing
to
others
their
contrarie
iudgment
)
I
doe
not
in
anie
case
allowe
,
but
condemne
the
same
as
rash
,
and
vnaduised
,
the
which
trulie
repenting
themselues
of
their
rashnes
,
they
might
with
farre
better
conscience
haue
broken
then
kept
,
and
I
could
alleadge
many
reasons
to
confirme
mine
opinion
,
but
that
is
not
appertaining
to
this
present
argument
,
neither
yet
any
part
of
my
purpose
in
this
place
,
nor
at
this
time
,
onely
I
bring
it
to
shew
,
that
hereby
it
is
manifest
that
they
made
no
doubt
of
their
libertie
in
disposing
of
their
children
in
mariage
,
nor
of
their
readines
to
obey
them
in
that
behalfe
,
for
if
they
might
not
ouerrule
them
in
this
matter
,
or
their
children
had
bin
to
make
their
owne
choise
,
they
had
bene
worthy
of
double
blame
,
both
in
taking
vpon
them
the
placing
of
their
daughters
,
and
also
in
binding
themselues
with
an
oth
for
the
due
execution
and
performance
of
that
thing
,
The
rashness
of
the
Israli●
taketh
not
a
way
their
ri●
in
making
choise
for
th●
in
their
ma●
ages
.
the
which
they
had
no
right
to
lay
vpon
them
.
And
howsoeuer
it
be
that
this
place
may
be
thought
of
some
,
not
of
force
suffiicient
to
warrant
this
authoritie
of
Parentes
,
in
making
the
choise
for
their
sonnes
and
daughters
in
their
marriages
,
because
the
oath
was
taken
vnaduisedlie
(
albeit
that
their
offending
in
one
thing
,
be
not
plea
good
inough
to
disfrauchize
them
of
their
freedome
and
libertie
in
an
other
thing
)
yet
if
the
cause
had
bene
good
,
it
shall
appeare
by
an
other
place
,
that
they
might
by
oath
haue
bound
themselues
for
the
not
giuing
of
their
daughters
in
mariage
,
whereby
may
bee
gathered
that
the
choise
in
these
cases
lay
in
the
parentes
,
and
not
in
their
children
:
for
herein
they
fault
in
this
action
,
not
that
they
seeke
to
keepe
their
right
and
authoritie
in
prouiding
for
their
children
,
but
in
that
they
make
an
oath
both
rash
,
and
full
of
crueltie
against
their
brethren
.
Now
that
the
choise
was
in
parents
of
prouiding
wiues
&
husbands
for
their
children
and
in
such
sort
,
that
they
might
in
honest
&
godlie
matches
bind
themselues
so
to
do
,
it
is
certaine
by
that
which
we
reade
in
the
last
chapiter
of
the
booke
of
Nehemiah
,
who
caused
manie
of
them
that
were
returned
from
the
captiuitie
,
not
onely
to
take
an
oath
that
they
would
not
take
wiues
vnto
their
sonnes
nor
husbands
vnto
their
daughters
of
the
strange
nations
there
specified
,
but
also
made
them
to
curse
and
ban
themselues
,
and
to
wish
heauie
iudgmentes
and
plagues
of
God
to
fall
vpon
them
,
if
they
should
doe
the
contrarie
.
That
the
mater
may
be
out
of
all
doubt
&
controuersie
,
it
shall
not
grieue
me
to
sette
downe
the
wordes
as
they
lie
in
the
text
:
Nehem.
13.23.24
.
In
those
daies
also
(
saieth
Nehemiah
)
I
saw
Iewes
that
maried
wiues
of
Ashdod
,
of
Ammon
,
and
of
Moah
.
And
their
children
spake
halfe
in
the
speech
of
Ashdod
,
and
could
not
speake
in
the
Iewes
language
,
and
according
to
the
language
of
the
one
people
,
and
of
the
other
people
.
Then
I
reprooued
than
,
and
cursed
them
,
and
smote
certaine
of
them
,
&
pulled
of
their
hair
,
and
took
an
oth
of
them
by
God
:
ye
shall
not
giue
your
daughters
vnto
their
sonnes
,
neither
shall
you
take
of
their
daughters
vnto
your
sonnes
,
nor
for
your selues
.
Whosoeuer
shall
with
him selfe
weigh
and
consider
of
this
most
excellent
and
worthy
man
,
of
his
true
godlinesse
and
zeale
in
religion
,
of
his
great
care
&
forwardnes
to
build
vp
the
citie
and
Temple
,
of
his
faithfulnes
in
his
gouernment
and
rule
ouer
the
people
committed
to
his
charge
,
he
may
not
go
about
to
offer
vnto
him
this
iniurie
,
insomuch
as
once
dreaming
that
a
man
of
his
holines
,
religion
,
zeale
,
wisdome
,
and
godlinesse
would
so
much
as
make
the
very
least
motion
of
any
vnlawful
matter
to
his
people
,
much
lesse
enforce
than
by
oath
to
enter
into
such
a
course
,
whereby
they
might
easilie
haue
bin
periured
had
they
not
in
this
case
well
knowen
their
fatherlie
power
ouer
their
children
,
and
bene
perswaded
of
their
tractable
readines
in
this
matter
to
bee
ruled
by
them
.
Such
was
the
discipline
of
that
time
,
and
in
such
awe
stood
dutifull
children
vnto
their
louing
fathers
in
those
daies
,
that
being
therennto
required
by
the
magistrate
,
they
durst
not
onely
pawne
their
credit
,
but
that
which
more
is
,
giue
their
oath
,
and
hazard
their
conscience
,
vpon
the
assured
confidence
wheich
they
reposed
in
their
childrens
willingnes
to
betake
&
betroth
themselues
vnto
such
yoke
fellowes
as
they
should
appoint
and
make
choise
of
for
them
in
honest
matrimonie
to
lead
their
liues
withall
.
Yet
doe
I
not
thinke
the
contrarie
,
but
that
in
those
ages
,
like
as
in
our
time
there
were
many
both
sonnes
and
daughters
,
which
are
like
vnrulie
coltes
and
vntamed
heifars
could
not
be
brought
vnto
this
passe
,
nor
yet
be
yoked
within
this
bow
,
but
the
sturdie
frowardnes
of
some
certaine
,
is
no
disproofe
of
the
dutifull
obedience
of
the
better
sort
,
neither
was
there
anie
more
required
of
the
fathers
,
then
that
according
vnto
God
his
commandement
,
so
far
as
in
them
lay
,
they
should
doe
their
partes
to
keep
their
children
within
this
compasse
:
that
is
to
say
,
they
were
to
prouide
matches
for
them
within
their
owne
people
,
to
charge
them
in
regard
of
that
honour
,
the
which
by
God
his
commandement
they
did
owe
vnto
them
,
that
they
yeelded
vnto
their
fathers
choise
,
and
hauing
gone
thus
far
,
they
haue
sufficientlie
done
that
which
vnto
them
belonged
,
and
for
the
rest
,
they
were
to
leaue
their
rule
lesse
children
vnto
the
iudgments
of
God
,
and
correction
of
the
magistrate
,
who
in
cases
of
disobedience
,
where
the
authority
of
parents
could
beare
no
sway
,
Deut
21
,
18.
was
by
God
himselfe
appointed
to
minister
correction
according
vnto
the
qualitie
of
the
transgression
.
To
make
an
end
of
this
ninth
reason
,
in
the
which
I
may
be
thought
to
haue
dwelled
too
long
,
Almost
strong
place
our
of
Ieremie
to
proue
that
that
the
chois
was
in
parents
to
prouide
sit
matches
for
their
children
in
mariage
.
I
will
shut
vp
this
place
with
an
authoritie
taken
out
of
the
prophet
Ieremie
,
&
with
the
iudgment
of
M.
Caluin
(
a
most
worthie
instrument
of
Christ
his
Church
in
our
time
)
vpon
the
same
,
the
which
shall
strike
this
matter
stone
dead
(
as
they
say
)
and
so
goe
on
to
other
proofes
,
and
these
shall
serue
as
a
strong
naile
to
fasten
all
the
rest
together
,
&
to
make
sure
all
the
other
testimonies
of
scripture
in
this
foresaid
ninth
reason
,
already
quoted
,
for
the
faithfull
alleadging
of
the
which
places
,
vnto
such
end
and
purpose
,
and
by
the
holie
Ghost
they
are
directed
,
besides
that
,
I
haue
the
testimonie
of
a
cleare
conscience
to
beare
witnesse
of
my
fearfull
carefulnesse
to
deale
sincerelie
and
faithfullie
in
the
handling
of
the
word
of
God
,
If
I
shall
be
therunto
at
any
time
hereafter
vrged
,
I
can
bring
also
the
confirmation
of
the
best
and
most
learned
writers
.
Ieremie
in
the
29
chapiter
of
his
prophesie
among
other
reasons
the
which
hee
vseth
to
comfort
the
people
in
their
long
&
hard
captiuitie
,
Ievem
.
1●
.
6
.
and
to
put
them
in
hope
that
they
shall
assuredlie
return
,
at
the
length
speaketh
vnto
them
by
the
commandement
of
God
after
this
maner
:
Take
you
wiues
,
&
beget
sons
&
daughters
,
and
take
wiues
for
your
sonnes
,
and
giue
your
daughtes
to
husbands
,
that
they
may
beare
sonnes
and
daughters
,
that
you
may
be
encreased
there
and
not
be
diminsshed
.
Vpon
this
place
Caluin
writeth
after
this
maner
.
Wheras
(
saieth
he
)
the
prophet
willeth
them
to
take
wiues
for
their
sons
,
and
to
giue
their
daughters
to
be
maried
,
this
is
according
to
the
lawfull
order
and
course
of
nature
,
because
that
this
were
too
preposterous
,
or
ouerthwart
and
topsituruy
dealing
,
that
yoong
men
and
maidens
,
should
get
them
either
husbandes
or
wiues
at
their
owne
lust
and
pleasure
.
God
therefore
in
this
place
speaketh
according
vnto
the
common
rule
,
when
as
hee
commandeth
yoong
men
to
be
linked
in
matrimonie
no
otherwise
,
but
by
the
commandement
of
their
parentes
:
and
maidens
also
not
to
marie
any
husbands
,
but
such
as
to
whom
they
shal
be
giuen
.
Here
you
may
see
in
few
words
confirmed
that
,
Four
especiall
poyntes
to
be
noted
out
of
the
wordes
of
Calum
.
which
in
so
manie
I
haue
at
large
set
downe
before
:
where
first
it
is
to
bee
noted
,
that
childrens
marying
according
to
the
choise
of
their
parentes
,
is
a
thing
commanded
by
God
.
Secondlie
,
that
it
is
agreeable
vnto
the
law
of
nature
.
Thirdlie
,
that
it
was
a
generall
rule
and
common
practise
.
Fourthly
,
that
the
contrarie
dealing
is
preposterous
and
ouerthwart
,
and
as
far
out
of
square
and
order
,
as
if
the
cart
should
bee
placed
and
set
before
the
horse
.
And
marke
further
,
that
in
all
these
places
cited
in
this
ninth
reason
,
God
saith
not
,
It
is
a
commandement
,
&
not
a
permission
,
that
parentes
in
mariage
should
make
choise
for
their
chils
drest
.
that
parentes
if
they
wil
,
may
prouide
wiues
for
their
sonnes
,
and
husbandes
for
their
daughters
:
That
it
were
meete
and
requisite
that
it
should
be
so
,
but
vseth
euerie
where
the
imperatiue
mood
,
that
is
,
commandeth
that
it
be
so
,
and
leaueth
it
not
at
randome
to
our
discretion
to
choose
whether
we
will
haue
it
to
bee
so
,
or
otherwise
,
to
that
end
that
we
should
knowe
,
that
if
wee
that
are
parentes
shall
neglect
our
duties
in
this
behalfe
,
wee
shall
not
passe
away
with
the
matter
slightlie
and
lightlie
,
as
if
it
were
a
lest
&
a
trifle
,
but
that
we
shall
answer
for
it
,
as
for
a
transgression
and
breach
of
his
commandement
.
Hauing
therefore
giuen
this
breefe
caueat
and
warning
blow
vnto
fathers
and
mothers
to
think
hereafter
more
aduisedlie
vpon
their
duties
in
bestowing
of
their
children
,
I
take
my
leaue
and
farewell
of
this
reason
,
giuing
al
yoong
men
and
maidens
in
like
maner
to
vnderstand
,
that
if
they
shal
henceforth
refuse
to
be
ordered
and
directed
by
their
parentes
,
they
shall
be
found
rebels
against
God
,
transgressors
against
the
law
of
nature
,
breakers
of
the
common
rule
and
custome
of
all
well
gouerned
children
,
and
such
,
so
far
as
in
them
is
,
would
bring
in
al
confusion
and
disorder
,
in
altering
and
changing
Gods
owne
course
,
to
set
vp
and
establish
their
owne
vnbrideled
lust
and
lawles
affection
.
Hitherto
we
haue
seen
how
farreforth
the
Scriptures
,
and
places
of
the
old
Testament
,
doe
stand
firmely
on
our
side
,
for
the
proofe
of
this
question
,
the
which
we
haue
taken
vpon
vs
,
namely
t●at
mariages
are
not
to
bee
made
without
the
consent
of
parents
,
the
which
as
we
perswade
our selues
,
wee
haue
proued
with
the
a
du●intage
,
she
wing
that
not
onely
children
,
in
mariage
ought
to
haue
the
good
wil
&
leaue
of
their
fathers
&
mothers
,
butalso
,
if
we
snal
look
more
neerlie
into
the
cause
,
that
the
choise
in
mariage
belong
vnto
them
Now
in
●he
tenth
place
I
wil
make
this
plaine
also
,
by
one
cleare
testimony
and
witnes
out
of
the
newe
Testament
,
the
which
I
take
from
out
of
the
seauenth
Chapiter
of
the
first
Epistle
of
S.
Paul
vnto
the
Corinthians
,
whose
wordes
be
these
:
The
tenth
reason
out
of
the
words
of
Paule
.
1.
Cor.
7.36.37.38
.
But
if
any
man
thinke
that
it
is
vncomly
for
his
vingin
,
if
shee
passe
the
flowre
of
her
age
,
and
neede
so
require
,
let
him
doe
what
he
will
,
resin●eth
not
,
let
them
be
maried
.
Neuertheles
he
that
standeth
firme
in
his
heart
,
that
he
hath
no
neede
,
but
hath
power
ouer
his
owne
will
,
and
hath
so
decreede
in
his
heart
,
that
he
wil
keepe
his
virgin
,
he
doeth
well
.
So
then
he
that
grueth
her
to
martage
,
doth
wel
,
but
he
that
giueth
her
not
to
mariage
doth
better
.
The
purpose
of
Paul
in
this
place
is
to
giue
counsel
vnto
patentes
,
what
course
they
were
best
to
take
for
their
children
concerning
their
bestowing
of
them
in
mariage
,
or
letting
them
remaine
single
,
according
vnto
the
assured
and
certaine
knowledge
that
they
haue
of
their
abilitie
to
liue
chast
,
or
their
neede
,
otherwise
to
vse
that
lawfull
remedie
,
the
which
God
hath
ordained
against
fornication
,
which
is
to
marie
,
so
that
those
which
haue
the
gift
of
chastitie
,
hee
would
not
haue
constrained
to
ioine
themselues
in
wedlocke
,
nor
those
which
are
not
able
to
be
forced
to
liue
single
.
This
is
brieflie
the
summe
of
the
place
.
Concerning
those
children
that
cannot
liue
single
,
hee
willeth
their
parentes
to
looke
vnto
them
betimes
,
least
that
their
too
long
differring
and
delaying
the
matter
breed
some
inconuenience
.
And
this
is
it
that
hee
saieth
:
If
ante
man
thinke
that
it
is
vncomely
for
his
virgine
,
if
shee
passe
the
flower
of
her
age
,
and
neede
so
require
,
let
him
doe
what
he
will
,
he
sinneth
not
:
Let
them
marie
.
Which
last
clause
plainely
teacheth
,
that
looke
what
is
saide
of
the
daughter
,
is
to
be
vnderstood
also
of
the
son
:
for
one
cannot
be
maried
alone
.
Speaking
therefore
in
the
plurall
number
,
he
meaneth
as
well
the
sonnes
as
the
daughters
,
touching
whom
this
is
his
counsaile
:
That
parente●
when
their
children
come
once
to
such
yeares
,
that
they
are
readie
to
marie
,
The
summe
o●
the
Apostle
●●
his
counsai●
vnto
paren●●
in
time
to
p●●uide
fit
ma●●ches
for
th●
children
.
should
in
due
time
haue
consideration
hereof
,
not
giuing
occasion
,
by
causing
them
stay
too
long
,
either
to
bee
derided
,
or
laughed
to
scorne
as
stale
bachelers
,
or
otherwise
to
bee
suspected
of
bad
husbandrie
,
or
huswifrie
,
or
of
pride
and
disdaining
all
others
,
being
so
nice
&
coy
,
that
they
think
none
fine
enough
to
match
withal
,
or
that
there
is
in
them
some
secrete
&
hidden
vice
or
infirmitie
the
which
maketh
them
vnfit
for
mariage
,
or
otherwise
of
couetousnesse
,
because
they
are
loth
to
depart
with
mony
towards
their
maintenance
,
protracting
&
delaying
the
time
longer
then
the
nature
and
disposition
of
their
sonnes
&
daughters
will
beare
,
so
that
by
their
means
being
thus
deferred
and
put
off
,
when
as
they
are
not
able
any
longer
to
forbeare
,
their
parents
neglecting
to
prouide
that
remedie
for
them
the
which
Go●
hath
ordained
,
they
burne
in
lust
and
commit
follie
.
Their
fathers
and
mothers
therefore
perceiuing
that
so
it
ought
to
be
,
that
is
,
their
children
without
feare
of
some
inconuemence
cannot
tary
any
longer
vnmatied
,
ought
worthelie
to
haue
this
wise
care
for
them
,
in
time
to
prouide
them
of
fit
and
honest
matches
.
This
then
is
the
drift
of
this
place
,
that
parentes
should
by
all
gentle
and
faire
meanes
true
out
and
search
the
state
and
disposition
of
their
children
towards
mariage
when
by
reason
of
conuenient
age
they
are
fit
for
the
some
,
and
by
conference
and
questioning
with
them
,
get
from
them
howe
they
stand
affected
this
way
,
and
accordinglie
as
they
shall
haue
sure
notice
how
they
are
giuen
,
to
suffer
them
either
to
remaine
single
,
or
els
that
they
(
as
it
is
their
fatherlie
dutie
)
doe
prouide
for
them
godlie
wiues
and
husbandes
.
The
inconuenience
that
groweth
by
this
that
parents
followe
not
Paule
his
counsaile
in
prouiding
fit
matches
for
their
children
Thus
we
see
how
pregnant
and
plentifull
a
text
this
is
to
teach
that
it
lieth
in
the
parents
to
make
due
choise
for
their
children
in
the
case
of
matrimonie
:
And
because
that
small
regard
is
had
hereof
in
many
now
adaies
,
hence
it
commeth
that
some
children
giue
themselues
ouer
vnto
the
lustes
of
the
flesh
,
in
committing
shamefull
&
filthy
fornication
:
others
,
contrary
vnto
the
lawes
both
of
God
and
nature
,
breake
into
the
duties
of
their
fathers
,
and
vnnaturallie
,
and
not
child-like
,
without
the
priuitie
&
consent
of
their
parentes
make
their
owne
matches
&
the
same
for
the
most
part
so
vntoward
,
that
they
bring
the
gray
haires
of
their
parentes
vnto
their
griefe
and
sorrowe
to
the
graue
,
and
themselues
besides
wastfully
spending
all
that
they
haue
,
liue
all
their
life
long
in
continuall
and
dailie
home
braules
,
and
houshold
strifes
and
discordes
.
You
therefore
that
be
fathers
and
mothers
I
most
earnestlie
and
hartilie
exhort
and
beseech
you
for
the
loue
of
God
and
in
the
tender
bowels
and
mercie
of
Iesus
Christ
our
most
gratious
redeemer
,
An
exhortation
vnto
al
parents
.
that
you
will
at
the
length
awake
,
and
rouse
vp
your selues
out
of
this
deadlie
sleepe
of
carelesnesse
,
wherewith
you
haue
bene
long
oppressed
,
making
litle
or
none
accountes
at
all
of
this
waightie
and
necessarie
dutie
of
prouiding
vertuous
wiues
and
husbandes
for
your
sonnes
and
daughters
,
delay
the
time
hencefoorth
no
longer
,
put
in
diligent
vre
and
practise
this
wholsome
counsaile
of
the
Apostle
,
lay
off
all
rigorous
austerenes
and
bitternes
,
and
in
the
spirite
of
lenitie
and
mildenesse
,
question
and
confer
,
talke
and
reason
with
your
sonnes
and
daughters
,
when
they
be
come
vnto
ripe
veares
,
that
you
may
learn
how
they
are
inclined
concerning
mariage
,
or
sole
life
:
and
if
it
bee
so
that
you
thinke
,
that
through
bashfulnesse
and
shamefastnesse
they
will
not
dare
to
deale
plainlie
with
you
,
nor
freelie
to
vnfolde
their
mindes
vnto
you
as
they
would
doe
vnto
some
of
their
familiars
,
let
it
not
grieue
you
to
vse
this
wise
policie
to
fish
out
their
purpose
by
some
of
their
friendes
vnto
whome
being
great
with
them
,
they
will
not
bee
affraide
to
vtter
the
verie
bottome
of
their
heartes
and
inmost
secretes
.
And
when
you
shall
haue
found
,
that
it
is
safest
for
your
honor
,
and
meetest
for
their
present
estate
,
that
you
prouide
for
them
to
marie
,
goe
about
the
same
in
the
feare
of
God
accordinglie
,
with
faithfull
and
earnest
praier
vnto
God
,
Gen.
24.12
.
after
the
example
of
the
godly
Steward
of
Abraham
in
the
book
of
Genesis
,
that
he
wil
both
direct
you
in
a
vertuous
and
christian
choise
,
and
also
incline
and
mooue
the
heartes
of
your
children
with
all
dutifull
readines
to
stand
vnto
the
same
,
And
taking
the
matter
in
hand
after
this
reuerent
&
christian
order
,
assure
your selues
that
you
haue
performed
a
good
work
,
&
sin
not
,
for
so
Paule
telleth
you
in
plaine
wordes
,
where
he
saith
,
Let
him
doe
what
he
will
,
he
sinneth
not
.
and
a
litle
after
,
He
that
giueth
her
to
marie
,
(
meaning
when
the
father
by
good
triall
had
found
out
that
otherwise
she
cannot
liue
chast
)
sinneth
not
.
For
in
speaking
after
this
manner
,
he
hath
(
no
doubt
)
respect
vnto
that
course
,
the
which
the
Lord
himselfe
in
his
word
hath
set
down
,
&
the
which
also
hath
of
the
godlie
bene
practised
euen
from
the
beginning
,
as
by
many
examples
anon
shall
be
shewed
.
There
is
therefore
no
danger
of
doing
amisse
,
and
of
sinning
,
if
that
you
behaue
your selues
after
this
sort
in
prouiding
husbandes
for
your
daughters
,
and
in
bestowing
of
your
sonnes
in
honest
wedlock
.
But
rather
on
the
contrary
part
you
shal
verie
greatly
transgresse
and
offend
,
if
ye
shall
neglect
and
forslowe
your
dutie
in
this
behalfe
.
And
to
all
you
that
will
bee
counted
godlie
and
dutifull
children
,
An
earnest
sute
vnto
all
godly
childs●
let
mee
in
all
humble
and
louing
manner
make
this
earnest
suite
and
waightie
motion
,
that
you
likewise
hereafter
will
with
all
reuerence
and
aduisednesse
consider
,
what
dutie
you
owe
vnto
God
,
whose
order
this
is
,
that
you
shold
be
ruled
by
your
parents
in
all
thinges
,
vnto
whom
he
hath
giuen
such
high
&
soueraigne
power
and
authoritie
ouer
you
,
that
he
will
haue
euen
those
solemn
vowes
and
promises
that
you
haue
made
vnto
himselfe
to
stoup
and
giue
place
vnto
their
consent
and
alowance
striue
no
longer
against
God
,
Num.
30.
but
in
all
willingnesse
of
minde
put
your
neckes
vnder
his
yoke
:
enter
not
violentlie
into
your
fathers
right
:
giue
vnto
them
this
honour
,
to
thinke
that
they
by
their
wise
donie
can
,
and
for
the
louing
care
the
which
they
beare
towardes
you
,
will
prouide
better
for
you
,
then
you
can
doe
for
your selues
:
remember
that
you
are
called
after
Christ
by
the
glorious
name
of
Christians
,
who
was
obedient
vnto
his
father
euen
vnto
the
death
of
the
crosse
,
let
it
therefore
be
no
griefe
vnto
you
to
submit
your selues
vnto
them
in
that
same
thing
,
whereof
you
haue
in
the
scriptures
so
manie
notable
and
honourable
presidentes
:
if
they
shall
be
thought
slacke
in
prouiding
for
them
in
due
time
,
labour
by
all
modest
meanes
that
by
some
friendes
they
be
put
in
mind
of
their
duetie
:
since
God
hath
commanded
them
to
make
choise
for
you
,
bestow
not
your selues
without
their
consent
but
humble
your selues
by
deuout
and
faithfull
praiers
before
the
throne
of
the
almighty
,
that
he
in
mercie
will
vouchsafe
that
your
naturall
parentes
vnto
whose
power
you
are
subiect
,
setting
aside
all
carnall
and
earthly
respectes
,
may
in
their
choise
for
you
haue
his
feare
before
their
cies
,
and
that
your selues
may
not
bee
caried
away
after
your
owne
fancies
,
but
by
the
working
of
his
holie
spirite
bee
inwardlie
and
throughlie
mooued
with
a
godlie
,
christian
,
and
pure
loue
to
imbrace
those
which
they
shall
haue
chosen
and
prouided
for
you
,
as
the
godlie
children
in
former
ages
haue
done
before
you
.
And
here
I
will
alleadge
,
The
eleuenth
reason
from
the
common
vse
&
practise
of
the
godlie
in
former
times
.
for
an
other
reason
the
generall
vse
and
practise
of
the
godlie
Fathers
,
Patriarches
and
other
holie
men
in
prouiding
of
wiues
for
their
sonnes
,
and
husbandes
for
their
daughters
,
together
with
the
willing
obedience
of
their
children
to
accept
and
take
them
so
prouided
,
at
their
handes
,
to
serue
to
prooue
that
it
was
a
common
lawe
among
those
that
liued
in
those
times
:
for
the
sonnes
and
daughters
in
matrimonicall
cases
to
be
ordered
and
ruled
by
their
fathers
and
mothers
.
For
the
Lawyers
doe
holde
,
that
generall
vse
and
custome
doe
make
a
law
.
And
what
reason
then
is
there
to
the
contrary
,
but
that
this
,
the
which
hath
so
generallie
and
continuallie
bene
obserued
,
should
in
like
maner
goe
and
be
taken
for
a
law
,
the
which
it
may
bee
thought
that
God
euen
hereby
woulde
induce
and
leade
men
vnto
,
in
that
,
when
hee
first
created
all
things
,
and
man
last
of
all
,
ouer
whom
by
the
priuiledges
of
creation
,
he
might
worthilie
claime
the
right
and
power
of
a
father
,
he
doth
not
suffer
him
at
his
owne
choise
&
pleasure
to
take
vnto
himselfe
the
woman
,
made
of
his
side
,
but
brought
her
himselfe
vnto
him
to
be
his
wife
,
by
which
his
fact
(
as
I
doe
take
it
)
was
notablie
prefigured
or
foreshadowed
out
vnto
vs
,
God
as
a
father
prouideth
a
wife
for
Adam
in
Paradise
.
that
he
would
haue
earthly
fathers
take
that
course
in
prouiding
for
their
children
in
mariage
,
the
which
he
being
our
heauenlie
father
tooke
for
his
eldest
son
Adam
in
paradise
,
that
is
,
that
they
should
make
choise
of
wiues
and
husbandes
for
their
sonnes
and
daughters
,
the
which
they
ought
as
willinglie
to
receiue
at
the
handes
of
their
fathers
,
as
Adam
did
his
wife
from
the
hand
of
God
.
If
any
of
those
vnbribeled
colts
,
the
which
think
they
may
at
their
owne
pleasure
make
their
own
matches
,
shal
for
the
defence
and
maintenance
of
their
disorder
,
dealing
in
this
behalfe
replie
and
say
,
that
this
example
taken
from
the
fact
of
God
,
doth
no
more
warrant
this
course
,
the
which
so
much
disliketh
them
,
A
trifling
ca●ill
.
then
it
prooueth
,
that
a
father
ought
in
like
sort
to
take
a
wife
for
his
sonne
out
of
the
rib
of
a
man
,
and
close
vp
the
place
againe
with
flesh
,
as
God
did
in
Adam
:
I
answere
that
this
is
a
friuolous
or
trifling
cauill
.
For
,
as
the
making
of
Heuah
of
the
rib
of
Adam
,
was
inimitable
,
or
vnfolowable
,
being
a
token
of
God
his
omnipotencie
and
almightie
power
:
so
the
other
,
being
such
as
both
without
danger
we
may
follow
,
and
also
(
as
hath
bene
plentifullie
before
shewed
)
wee
are
commaunded
to
followe
,
and
now
remaineth
to
make
plaine
,
that
the
godlie
from
time
to
time
did
follow
,
might
verie
well
be
a
foretoken
vnto
vs
,
that
God
in
the
choise
for
our
children
would
haue
that
we
should
do
the
like
.
And
this
seemeth
yet
further
hereby
to
be
confirmed
,
God
giueth
Christ
his
son
to
be
the
husband
of
his
Church
.
that
when
as
our
first
parents
through
their
disobedience
and
breach
of
God
his
commandement
had
worthelie
deferued
to
bee
turned
headlong
out
of
the
earthlie
paradise
,
and
had
further
through
this
their
trasgession
,
lost
so
farre
as
in
them
lay
the
in
heritance
of
the
kingdome
of
heauen
,
both
for
themselues
and
also
for
all
their
posteritie
,
when
as
nowe
there
remained
no
other
way
of
recouering
the
same
againe
,
but
onelie
by
the
meanes
of
a
mariage
to
be
made
by
faith
betweene
himselfe
and
his
posteritie
,
and
our
Lord
and
Sauiour
Iesus
Christ
,
the
true
and
euer
lasting
sonne
of
God
:
who
knoweth
not
that
this
match
before
all
times
was
concluded
in
the
eternall
and
most
wise
counsaile
of
God
the
father
,
who
gaue
his
onlie
sonne
Iesus
Christ
in
time
to
bee
borne
of
the
virgin
Marie
,
that
he
should
not
onlie
be
the
spouse
and
husband
of
his
Church
,
the
members
of
his
bodie
,
of
his
flesh
,
and
of
his
bones
,
Ephes.
5
3●
.
as
the
Apostle
speaketh
vnto
the
Ephesians
,
but
also
of
his
entire
and
tender
loue
vnto
the
same
laid
downe
his
life
for
it
,
that
it
being
washed
in
his
owne
blood
,
wherwith
it
is
all
to
be
sprinkled
by
the
hand
of
faith
,
it
may
bee
presented
as
a
pure
virgin
vnto
his
heauenlie
father
without
spot
or
wrinkle
.
if
therfore
God
the
father
made
the
choise
of
vs
his
church
to
be
a
wife
for
Iesus
Christ
his
sonne
,
who
with
vnspeakable
willingesse
tooke
the
same
at
his
hand
,
although
sinne
greatlie
blemished
and
deformed
,
which
blemishes
and
deformities
he
couered
notwithstanding
by
faith
in
his
blood
:
Howe
much
more
then
ought
earthlie
fathers
seeke
out
meet
wiues
&
husbands
for
their
sonnes
and
daughters
,
whose
duties
it
is
to
accept
&
like
of
them
after
this
sort
prouided
&
chosen
for
them
But
if
any
shal
thinke
these
examples
to
be
far
fetcht
(
albeit
they
be
vsed
of
men
of
great
note
in
this
se
fe
same
verie
argument
)
I
will
now
come
vnto
other
presidents
,
Peter
Martyr
in
his
commentaries
vpon
the
booke
of
Iudges
.
so
manie
as
I
can
call
to
my
remembrance
,
as
I
read
them
set
downe
in
the
booke
of
the
scriptures
.
Abraham
being
verie
olde
and
stroken
in
yeares
,
intending
to
make
choise
of
a
wife
for
Isaac
his
sonne
,
Abraham
by
his
steward
prou●deth
a
wife
for
Isaac
his
sonne
.
who
at
this
time
was
no
child
of
himselfe
,
but
fortie
yeares
of
age
,
without
imparting
his
counsaile
vnto
him
,
committeth
this
chardge
vnto
the
Stewardes
of
his
house
,
of
whom
he
taketh
an
oth
for
his
faithfull
dealing
in
this
businesse
,
whereas
,
had
it
either
bene
the
custome
of
that
time
,
or
otherwise
law
full
for
children
in
these
cases
to
haue
chosen
for
themselues
at
their
owne
will
and
pleasure
,
it
had
bene
most
meete
and
conuenient
that
his
father
should
haue
dealt
with
Isaac
his
sonne
,
&
not
with
his
seruant
concerning
.
The
seruant
,
as
it
may
appeare
by
his
proceedings
,
The
Steward
goeth
vnto
the
father
of
Rebeccha
.
being
wel
acquainted
with
the
practise
of
those
daies
,
dealeth
not
at
all
with
Rebeccha
in
these
affaires
,
but
goeth
directly
vnto
her
father
Bethuell
,
at
whose
handes
he
doth
obtaine
her
for
his
masters
sonne
.
Bethuel
the
father
,
Bethuel
maketh
the
match
for
his
daughter
.
at
the
Steward
his
propounding
his
sute
in
the
name
of
his
master
,
by
and
by
(
as
one
not
doubtfull
of
the
obedience
of
his
daughter
)
concludeth
and
shutteth
vp
the
match
,
yet
like
a
kinde
father
not
minding
to
force
his
childe
thereunto
against
her
will
,
calleth
for
her
,
&
asketh
what
she
sayth
therunto
,
who
like
a
most
louing
childe
,
doeth
willingly
consent
vnto
her
his
match
,
and
taketh
her
iourney
to
goe
with
the
seruant
.
Isaac
,
after
that
Rebecca
is
brought
home
vnto
him
,
Rebeccha
standeth
to
the
choise
o
her
father
.
entreth
not
into
the
desperate
vaine
of
the
vnruly
youths
of
our
dayes
,
the
which
are
caried
away
with
the
violent
streame
of
their
head-strong
affections
,
&
therfore
they
shame
not
to
blunder
out
these
or
such
like
most
vnreuerent
and
vnbefitting
speaches
:
My
father
,
shall
my
father
prouide
me
my
wyfe
?
is
he
to
make
my
choise
?
I
am
to
marie
for
my selfe
,
and
not
for
my
father
,
and
therfore
I
wil
be
my
owne
chooser
:
Like
she
me
,
I
seeke
no
further
,
dislike
father
or
mother
,
or
all
the
world
besides
,
I
weigh
it
not
&c.
you
shall
heare
no
such
thing
of
Isaac
.
Nay
he
may
worthely
be
a
mirror
or
looking
glasse
for
all
sonnes
to
prie
into
,
and
to
behold
how
farre
they
come
short
from
his
submisse
and
dutifull
obedience
in
this
behalfe
,
Isaac
taketh
Rebecca
prouided
for
him
,
and
loneth
her
.
for
the
woman
whom
he
neuer
saw
before
,
neither
yet
heard
of
so
far
as
we
reade
,
when
he
once
vnderstandeth
that
shee
is
appointed
for
him
by
the
choise
of
his
father
,
the
next
saith
,
hee
receiued
her
,
Gen.
24.67
.
and
loued
her
,
and
was
comforted
after
the
death
of
his
mother
.
Iaacob
being
hardly
menaced
and
threatened
by
his
brother
Esau
,
Iaacob
.
Gen.
23.29
.
in
so
much
that
hee
was
counsailed
by
his
mother
to
flie
away
,
for
the
safegarde
of
his
life
,
is
directed
by
his
old
and
blinde
father
Isaac
,
to
goe
to
the
house
of
his
brother
Laban
,
and
from
thence
to
take
vnto
his
self
a
wife
,
who
obeying
the
voice
of
his
father
,
went
vnto
his
vncle
Laban
,
&
from
his
hand
receiueth
his
two
wifes
Leah
&
Rachel
.
Iudah
one
of
the
xii
.
Iudah
bestoweth
his
sons
in
mariage
.
Gen.
38.
Patriarchs
,
bestowed
in
mariage
his
two
sons
Er
and
Onan
,
and
after
their
death
putteth
Tamar
their
widdowe
in
good
hope
,
that
if
she
wil
tary
vntil
his
thirde
sonne
Shelah
,
by
reason
of
years
should
be
fit
in
mariage
to
be
ioind
with
her
,
that
he
should
be
a
match
and
husband
for
her
,
in
which
promise
,
albeit
his
purpose
were
indede
to
mock
her
,
in
respect
of
his
inward
intent
priuy
onely
vnto
himselfe
,
yet
Tamar
in
such
sort
taking
him
,
as
that
she
supposed
his
heart
and
tongue
to
iumpe
together
,
teacheth
vs
,
that
she
was
so
far
perswaded
of
his
fatherly
authority
to
commaund
his
son
when
he
should
growe
to
age
conuenient
,
to
be
ruled
by
him
,
that
without
seeking
any
further
assurance
,
shee
remaineth
widdow
,
making
her
full
and
sure
reckoning
,
that
in
the
end
she
should
inioy
him
,
because
his
father
,
in
whose
authority
hee
was
,
to
bee
disposed
,
would
in
truth
perform
his
promis
.
Caleb
disposeth
of
the
mariage
of
his
daughter
Acsah
.
Caleb
giueth
his
daughter
Acsah
,
to
be
a
wife
vnto
Othniel
or
Othoniel
,
who
wāher
by
his
valour
and
prowes
,
in
taking
by
force
of
arms
Kiriahtsepher
,
Ios.
15.16.17
.
hauing
made
a
general
proclamation
,
that
whosoeuer
could
effect
that
noble
peece
of
seruice
,
should
obtaine
her
for
his
portion
,
whereby
may
easely
be
gathered
,
in
what
subiection
children
then
were
vnto
their
parents
,
in
as
much
as
it
being
a
thinge
very
vncertaine
,
who
should
doe
this
warlike
feat
,
yet
whatsoeuer
he
were
,
whom
God
should
enable
thereunto
,
hee
made
no
doubt
of
his
daughters
taking
him
to
be
her
husband
.
Amnon
burning
in
vnordinate
lust
towardes
Tamar
the
sister
of
his
brother
Absalon
,
Tamar
doeth
acknowledg
it
to
bee
the
right
of
he●
to
determine
of
her
mari●
age
.
when
as
he
went
about
to
defile
her
,
being
craftely
betrayed
into
his
handes
,
through
the
suttle
counsaile
of
Ionadab
his
friend
,
requesting
him
to
abstaine
from
offering
vnto
her
that
great
reproche
and
villany
,
2.
Sam.
13.
shee
willeth
him
to
aske
her
of
her
father
in
marriage
.
Dauid
.
The
marriage
it selfe
I
condemne
as
vnlawfull
and
incestuous
,
yet
her
request
importeth
thus
much
,
that
shee
well
knewe
,
that
shee
was
not
to
determine
of
her
owne
marriage
,
but
that
the
right
thereof
belonged
to
her
father
.
Sampson
,
Iudg.
14.
although
he
faulted
in
falling
in
loue
with
a
woman
of
the
Philistins
,
Iudge
.
14
yet
the
Scriptures
mention
,
that
he
desired
his
parents
to
procure
her
for
him
to
be
his
wife
.
Where
I
would
haue
it
of
all
youths
to
be
well
noted
,
after
what
sort
he
sped
,
with
this
his
match
of
his
owne
making
.
But
what
shall
I
neede
to
make
any
longer
stay
in
bringing
foorth
examples
of
the
godlye
to
prooue
this
custome
of
fathers
in
prouidinge
mariage
for
their
children
,
when
as
we
haue
testimony
of
the
practise
of
the
same
euen
among
the
wicked
,
and
that
out
of
the
Scriptures
also
.
Wicked
parentes
haue
prouided
mariages
for
their
children
and
they
haue
dutifully
admitted
of
their
choise
.
For
Hagar
albeit
that
shee
her selfe
sometimes
had
beene
a
stubborne
and
disobedient
seruant
vnto
her
mistres
Sarah
,
yet
when
Ishmael
her
sonne
was
once
grown
to
man
his
estate
,
shee
prouideth
and
taketh
a
wife
for
him
out
of
the
land
of
Fgypt
.
And
we
do
not
read
the
contrarie
,
Gen.
21.
Gen
14
but
that
hee
willingly
doth
take
her
at
his
mothers
choosing
,
albeit
that
otherwise
he
were
a
fierce
and
cruell
man
,
whose
handes
was
against
euery
man
,
and
euery
mans
hand
against
him
.
Shechem
the
sonne
of
Hamor
a
Lord
of
the
Hiuites
,
Shechem
.
Gen.
34.
hauing
defloured
Dinah
the
daughter
of
Iaacob
,
desireth
his
father
to
get
her
of
Iaacob
to
be
his
wife
,
which
prooueth
that
hee
both
thought
,
that
she
was
not
to
bee
placed
in
mariage
,
but
by
the
appointment
and
allowance
of
her
father
,
and
that
also
he
would
not
marrie
her
but
by
consent
and
procurement
of
his
father
Hamor
.
And
it
is
more
then
probable
or
likely
,
that
this
custome
of
the
parents
choosing
,
and
the
childrens
standing
to
their
choise
,
was
continued
from
that
age
,
vpward
vnto
the
latter
times
of
the
Poets
,
and
Comedy
and
Tragedy
writers
,
in
the
generation
of
the
Heathen
and
vngodly
,
wher
houshould
discipline
and
gouernment
,
was
not
altogether
shaken
and
decayed
,
in
so
much
that
the
maid
sayth
in
Euripides
,
when
she
was
sued
vnto
for
mariage
:
The
maid
in
Euripides
.
My
father
will
haue
care
of
my
mariage
,
it
is
not
in
my
part
to
determine
these
matters
.
And
agreably
herunto
reporteth
Xenophon
of
king
Cyrus
,
that
being
solicited
and
motioned
vnto
a
great
and
honorable
mariage
,
he
answereth
,
K.
Cyrus
.
that
were
her
personage
neuer
so
honorable
and
her
dowrie
to
the
purse
neuer
so
profitable
,
he
will
not
at
any
hand
meddle
in
this
matter
,
because
that
it
was
a
thing
beyonde
his
reach
,
and
belonged
altogether
vnto
the
power
and
arbitrement
of
his
parents
.
And
this
is
a
matter
so
common
and
wel
knowen
,
that
the
very
boyes
in
the
Grammar
schoole
,
are
well
acquainted
therewithall
out
of
the
Comedies
of
Terence
,
and
Plautus
,
who
among
the
rest
make
this
case
most
plaine
,
that
it
was
an
ordinarie
course
in
their
times
,
that
the
fathers
made
the
matches
for
their
sons
and
daughters
in
the
way
of
mariage
.
Hereunto
agreeth
all
antiquity
,
together
with
the
better
sort
of
writers
in
all
kinde
of
faculties
,
Diuines
,
Schoole
men
,
Ciuilians
,
Canonistes
,
The
twelf
reason
from
the
consent
of
all
ages
,
and
the
better
sort
of
all
kinde
of
writers
.
Decrees
,
Counsailes
,
yea
and
some
of
the
Popes
themselues
,
who
haue
gone
so
far
in
these
matters
,
that
they
doe
strike
with
the
fiery
thunderbolt
of
excommunication
,
ipso
fac̄to
,
or
so
soone
as
the
dede
is
done
(
as
they
say
)
not
onely
all
those
children
the
which
without
the
consent
of
theyr
parentes
,
make
these
secret
contractes
and
priuie
matches
,
but
also
all
such
as
any
way
with
their
countenance
,
counsaile
,
assistance
,
presence
,
or
any
other
meanes
shall
helpe
,
fauour
,
further
or
procure
the
same
,
yea
some
other
of
them
(
as
the
learned
well
knowe
)
do
hold
such
kind
of
bargaines
for
no
mariages
,
but
pronounce
them
adulteries
,
fornications
,
and
whordomes
.
The
Ciuilians
stande
so
stoutelie
,
and
lustelye
,
to
mainteine
the
parents
authority
&
liberty
in
these
cases
,
that
this
is
set
downe
among
them
for
a
ruled
case
,
(
as
Peter
martyr
reporteth
)
that
if
a
woman
haue
once
married
with
an
husbande
by
the
consent
of
her
parentes
,
and
afterwardes
they
fall
at
such
farre
,
that
they
bee
diuorced
,
if
shee
bee
by
perswasion
moued
to
bee
reconciled
vnto
the
same
partie
,
and
bee
againe
married
vnto
him
,
that
this
marriage
being
made
without
the
consent
and
knowledge
of
her
parentes
,
is
altogether
frustrate
,
and
vnlawfull
,
nay
if
any
children
haue
such
parentes
,
as
be
taken
with
Phrensie
or
madnes
,
so
that
they
cannot
haue
theyr
consent
in
marriage
,
they
will
haue
them
in
such
a
case
,
to
obtayn
the
consent
of
their
ouerseeres
and
gouernours
:
so
sincerely
and
soundlie
,
and
agreable
vnto
the
worde
of
God
,
doe
the
ciuill
constitutions
determine
of
the
parentes
right
,
in
the
placing
and
bestowing
of
their
children
in
matrimonye
and
wedlocke
.
The
plain
and
cleare
iudgement
of
the
best
Diuines
of
our
time
,
touching
this
matter
.
And
that
it
yet
may
be
further
apparent
vnto
al
men
,
that
I
am
not
singular
in
mine
own
conceite
,
or
wedded
vnto
any
priuatiudgment
in
this
argument
,
I
will
adde
a
few
testimonies
of
the
latter
Diuines
of
our
age
,
the
which
tell
a
round
tale
in
this
busines
,
and
goe
not
behinde
the
doore
for
the
matter
at
all
,
but
deliuer
theyr
verdicts
franklye
and
freely
without
all
obscurity
or
darknes
.
And
this
I
will
the
rather
doe
,
that
all
parents
and
children
,
which
are
not
vtterly
voyd
of
al
feeling
,
hauing
of
ignoraunce
hitherto
forflowed
their
duties
on
both
sides
in
this
respect
,
may
henceforth
,
being
compassed
about
with
such
a
cloude
of
irrefregable
or
vngainsaiable
witnesses
,
which
are
aboue
all
exception
against
,
bee
touched
with
a
due
&
christian
sorowfulnes
of
conscience
,
the
beginning
of
healthful
repentance
,
so
that
they
may
think
ernestly
vpon
the
amendment
of
this
gret
fault
,
the
one
carefully
prouiding
christian
matches
for
their
children
in
due
time
,
&
the
other
in
al
dutiful
humility
,
framing
them selues
to
accept
of
their
choise
,
least
that
being
pressed
with
such
a
heauy
weight
of
so
many
graue
authorities
from
the
lawe
of
nature
God
,
and
nations
,
there
bee
left
no
coloure
of
excuse
vnto
them
in
that
most
terrible
and
feareful
day
of
reckoning
,
when
the
thoughts
of
our
hartes
shall
either
accuse
vs
,
or
excuse
vs
,
Rom.
2.15.16
when
as
the
Lotde
him selfe
shall
iudge
of
the
secretes
of
men
,
according
vnto
the
Gospell
by
lesus
Christ
,
so
that
it
will
be
then
in
vaine
for
any
to
make
the
plea
of
ignorance
,
when
as
besides
the
testimonye
of
his
owne
conscience
,
he
shall
be
conuinced
by
such
a
multitude
of
most
forcible
&
mighty
euidence
,
which
at
the
barre
will
stand
and
plead
against
him
.
But
to
the
witnesses
of
the
new
writers
.
Caluyn
1.
Caluin
vpon
the
3
verse
of
the
24.
chapiter
of
Genesis
,
among
other
thinges
hath
these
wordes
:
Now
this
ensample
ought
to
stand
vs
in
stead
of
a
generall
rule
,
that
children
may
not
contract
themselues
in
mariage
,
but
by
the
arbitrement
and
appointment
of
their
parentes
.
And
truely
this
doth
the
equity
of
nature
teach
vs
,
that
children
in
a
matter
of
such
waight
ought
to
rest
vpon
the
will
and
pleasure
of
their
parentes
:
by
howe
much
the
barbarousnesse
of
the
Pope
is
the
more
to
bee
detested
,
which
hath
dared
to
breake
in
sunder
this
holie
band
,
wherefore
the
wanton
malepertnesse
and
saucinesse
of
youth
is
to
bee
restrained
,
that
they
rashly
post
not
vnto
mariage
without
the
counsaile
of
their
fathers
,
And
againe
in
another
place
speaking
of
Hagars
prouiding
a
wife
for
her
sonne
Ishmaell
:
Whereas
Hagar
is
said
(
saith
Caluin
)
to
haue
taken
a
wife
for
her
sonne
,
Gen.
21.
verse
.
27.
this
appertaineth
vnto
politike
or
ciuill
gouernment
.
For
when
as
mariage
is
an
especiall
part
of
the
life
of
man
,
it
is
meete
that
in
making
of
the
same
,
children
should
be
ruled
by
their
parentes
,
and
followe
their
aduise
in
this
behalfe
.
This
order
,
the
which
nature
prescribeth
and
teacheth
,
we
see
to
haue
bene
kept
of
Ishmaell
a
wild
man
in
the
barbarousnesse
of
the
wildernesse
,
that
in
the
marieng
of
a
wife
he
was
obedient
vnto
his
mother
.
Wherof
we
doe
perceiue
how
cruell
a
monster
the
Pope
hath
bene
,
in
that
he
hath
aduentured
to
breake
this
holy
lawe
of
nature
.
Furthermore
his
shamelesnesse
was
added
hereunto
,
in
that
he
hath
vaunted
that
he
giueth
a
priuiledge
vnto
the
vngodlie
contempt
of
parentes
,
for
the
honour
of
holie
wedlocke
.
Musculus
vpon
the
same
place
writeth
thus
:
Behold
the
honestie
of
those
times
.
In
our
daies
there
is
no
need
for
parents
to
prouide
their
sonnes
of
wiues
,
Musculus
against
stolen
mariages
.
when
as
youthes
is
suffered
by
a
most
bad
custome
,
to
take
vnto
themselues
wiues
without
the
priuitie
of
their
parentes
,
and
such
mariages
are
confirmed
in
the
Popes
consistories
,
as
they
tearme
them
.
And
a
litle
afterward
:
They
that
marie
without
the
knowledge
of
their
fathers
and
mothers
,
doe
sinne
-
1
Against
the
first
ordinance
of
mariage
.
Let
al
youths
diligently
marke
these
thinges
.
Loke
before
Cap.
2.
Gen.
vpon
these
wordes
,
And
hee
brought
her
vnto
Adam
.
-
2
Against
the
commandement
of
God
:
Honor
thy
father
and
thy
mother
.
-
3
Against
the
law
of
nature
,
which
is
this
:
Do
not
vnto
another
that
thing
,
the
which
thou
wouldest
not
haue
to
be
done
vnto
thy selfe
.
-
4
Against
publike
honesty
,
&
good
manners
.
-
5
Against
the
ciu●ll
laws
,
the
which
do
condemne
priuy
and
stolen
mariages
.
-
6
Against
the
holynes
of
wedlocke
,
the
beginnings
wherof
are
by
this
meanes
defiled
.
-
7
Against
the
examples
of
our
elders
.
Here
in
this
Chapiter
.
Afterwards
chap.
28.
And
albeit
Iacob
loued
Rachel
,
yet
did
hee
not
priuilye
steal
her
away
,
but
serued
for
her
at
the
pleasure
of
her
father
,
vntill
that
he
might
receue
her
at
his
handes
being
lawfully
deliuered
.
-
8
Against
youth
it self
,
the
which
through
this
rashnes
doth
very
gre●ly
hinder
&
hurt
it self
That
priuy
&
stolen
mariages
are
void
and
o●
none
effect
,
if
the
father
giue
not
his
consent
.
EXod
22.
Although
a
maiden
be
intised
yet
shall
she
not
be
maried
vnto
him
that
entised
her
,
if
her
father
be
vnwilling
thereunto
.
And
Sichem
the
Prince
of
Salem
,
did
not
thinke
that
he
should
obteine
the
mariage
of
Dinah
in
spite
of
the
teeth
,
or
against
the
will
of
her
parents
,
heareafter
.
Cap.
74.
And
because
that
Musculus
doth
refer
the
Reader
,
vnto
that
which
he
hath
further
written
vpon
these
words
of
Genesis
,
concerning
this
matter
.
And
he
brought
her
vnto
him
.
&c.
Because
that
this
booke
is
in
latine
as
the
rest
of
his
workes
,
for
the
most
part
are
,
and
for
that
euery
one
vnderstandeth
not
this
tongue
,
it
shall
not
grieue
me
in
this
consideration
for
the
better
satisfiyng
of
the
godly
Reader
to
turne
that
place
vnto
Englishe
,
where
he
writeth
after
this
manner
.
Here
is
to
be
noted
,
that
God
not
only
created
the
woman
,
That
God
himself
bringeth
the
woman
vnto
the
man
,
betrotheth
her
,
&
ioineth
her
in
mariage
vnto
him
.
but
also
brought
her
vnto
Adam
to
espouse
and
betroth
her
vnto
him
,
and
deliuered
her
&
ioyned
her
vnto
him
for
his
wife
.
She
was
made
not
onely
of
the
flesh
and
bones
of
Adam
but
also
concerning
kind
,
like
vnto
him
in
al
thingss
,
as
well
as
one
beast
is
like
vnto
another
beast
of
his
kinde
.
Adam
mought
haue
found
her
out
without
any
great
pain
,
&
when
he
had
found
her
,
because
of
her
conformity
or
likenes
vnto
him
,
though
differing
indeede
in
sexe
,
yet
acknowledge
her
agreable
vnto
him
in
all
other
points
,
ioyn
her
vnto
him
,
&
vse
her
for
the
increasing
of
mankinde
,
like
as
wee
see
this
to
haue
bene
done
by
the
beasts
,
vnto
none
of
the
which
we
doe
read
,
that
this
femal
was
brought
seueraly
.
But
god
would
not
that
either
Adam
,
or
the
woman
should
do
any
of
these
things
,
vpon
their
own
heads
.
Wherefore
he
himselfe
ioyned
them
together
,
&
brought
the
woman
vnto
Adam
,
deliuered
and
betrothed
her
being
formed
,
&
made
for
lawful
companie
sake
.
We
are
admonished
by
this
consideration
,
what
lawefull
mariage
doth
require
,
namelie
that
the
male
and
female
or
man
and
woman
doe
not
ioine
themselues
together
vpon
their
ownt
rashnesse
&
lust
,
but
that
they
must
be
lawfullie
ioined
together
according
vnto
the
ordinance
of
God
by
the
aduise
and
will
of
their
parentes
and
elders
,
whose
partes
in
the
ioining
together
of
Adam
&
Euah
God
too●
vpon
himselfe
.
Such
as
are
in
this
sort
ioined
are
ioined
by
God
himselfe
,
whose
part
and
office
the
parentes
and
elders
do
rightlie
and
lawfullie
supplie
,
God
supplied
the
part
of
alders
and
parents
,
when
as
he
ioined
●u
●h●nto
Adam
.
after
the
first
ordinance
●
mariage
vnder
whose
power
and
authorit●
those
that
be
ioined
are
.
And
in
such
mariage
that
saying
of
Christ
hath
place
.
Whom
God
hath
ioyned
together
,
let
no
man
put
a
sunder
.
Those
that
are
ioyned
together
by
bad
practises
,
by
the
wicked
prouocation
of
lust
,
in
respect
of
wealth
,
&
so
foorth
,
without
the
ordinance
of
God
cannot
glorie
of
lawfull
ioining
together
.
It
is
further
required
,
that
we
be
not
ioined
after
the
maner
of
beastes
,
as
she
by
and
by
bee
mine
,
which
hauing
the
shape
of
a
woman
pleaseth
my
lust
,
but
th●
I
take
her
to
wife
,
the
which
is
brought
vnto
me
and
deliuered
by
the
Lord
,
&
that
I
may
say
of
her
:
The
woman
which
thou
gauest
me
ô
God
,
as
in
Chapiter
following
we
reade
to
haue
bene
done
by
Adam
.
Therefore
against
this
order
are
fornicators
,
whore
maisters
,
keepers
of
Concubines
,
Which
no
wise
stealer
can
doe
.
and
as
many
as
cannot
with
a
good
conscience
glorie
,
that
they
haue
their
wiues
lawfullie
gotten
.
Peter
Martyr
in
his
commentarie
vpon
Genesis
,
Peter
Marter
vpon
Genesis
Cap.
24.
ver.
58.
speaking
of
the
betrothing
and
making
sure
of
Rebeccah
vnto
Isaac
,
writeth
thus
of
the
solemnities
of
that
mariage
:
The
ornamentes
of
this
mariage
were
prayers
,
thanksgiuing
,
hospitalitie
,
the
consent
of
the
maiden
.
For
she
is
not
constrained
,
as
it
is
often
done
by
vngodlie
parentes
,
who
sometimes
violentlie
force
husbandes
vpon
their
daughters
,
or
that
which
is
worse
,
doe
thrust
them
into
Monasteries
or
Abbeies
.
Nay
aboue
all
thinges
the
consent
of
the
parentes
doth
here
step
in
betweene
,
whose
office
it
is
to
bestow
their
sonnes
or
daughters
in
mariage
,
neither
is
it
their
parts
rashlie
to
choose
vnto
themselues
wiues
&c.
For
I
cite
him
the
more
sparinglie
,
because
he
hath
written
a
learned
common
place
of
this
argument
,
the
which
,
although
it
be
in
english
,
yet
because
(
so
far
as
I
know
)
it
is
not
to
be
had
seuerallie
,
but
among
the
rest
of
his
common
places
,
being
a
booke
of
too
great
a
price
for
the
poorer
sort
,
I
haue
bene
the
rather
induced
and
mooued
to
labour
also
in
this
question
,
and
that
(
as
I
trust
)
not
without
some
profite
vnto
the
godlie
disposed
,
the
which
shall
vouchsafe
to
read
the
same
.
Marlorat
after
he
had
said
somewhat
concerning
the
choise
of
a
wife
,
Marlorat
.
the
which
Hagar
made
for
her
sonne
,
at
the
last
inferreth
thus
:
Wherefore
this
youth
(
speaking
of
Ishmaell
)
being
a
man
growen
marrieth
a
wife
,
but
not
but
by
the
counsaile
&
authoritie
of
his
mother
,
and
within
a
litle
space
after
:
What
then
ought
the
children
of
the
faithfull
to
perform
vnto
their
parents
?
Doth
it
not
beseme
and
become
them
in
making
of
mariage
,
to
be
led
by
the
power
and
authority
of
their
parents
,
that
they
giue
not
ouer
themselues
vnto
their
owne
lustes
.
Ferus
a
popish
fryar
.
To
like
purpose
hath
Ferus
a
Popish
friar
,
noted
vpon
Abraham
his
pronouncing
of
a
wife
for
Isaac
by
his
Steward
.
These
be
his
wordes
:
Note
and
marke
,
that
Isaac
seeketh
not
a
wife
,
but
Abraham
prouideth
him
of
a
wife
.
For
this
is
the
duty
of
parents
,
and
belongeth
not
properly
vnto
the
sonnes
,
whose
part
it
is
to
obay
.
Borrhaus
.
Borrhaus
vpon
the
22.
of
Exodus
ver.
17
If
the
father
of
the
maiden
refuseto
giue
her
.
A
place
for
the
power
of
parentes
ouer
their
children
in
making
of
mariages
,
that
theyr
mariages
do
consist
in
the
arbitrement
of
their
parentes
.
Which
thing
Orestes
in
Euripides
alloweth
saiyng
:
And
I
will
praise
mariage
,
when
as
my
father
shal
giue
vnto
me
awife
.
Bullinger
.
1.
Cor.
7
36.
Bullinger
expounding
these
wordes
of
S.
Paul
in
his
Epistle
vnto
the
Corinthians
:
But
if
he
thinke
it
vnseemely
for
his
virgin
&c.
writeth
on
this
sort
:
Hee
declareth
by
examples
that
,
which
hee
hath
saide
already
,
that
there
should
be
no
darknes
in
his
words
.
And
we
may
expound
that
word
Virgin
as
wel
for
the
person
,
as
for
the
thing
it selfe
,
namely
virginity
.
The
meaning
is
this
,
if
a
man
haue
a
virgin
marriable
,
and
nowe
ready
for
a
husband
(
for
this
I
vnderstand
by
that
which
hee
sayeth
,
if
shee
passe
the
time
of
mariage
,
the
which
Ambrose
translateth
,
if
she
be
past
ripenes
of
age
)
and
hath
a
desire
to
mary
(
that
is
it
which
he
saith
,
and
so
it
ought
to
be
)
so
that
her
father
is
to
feare
,
least
that
secretly
she
go
about
,
or
enterprise
some
thing
that
is
not
comely
,
vnles
shee
be
prouided
for
by
mariage
,
now
the
father
sinneth
not
,
if
hee
bestow
her
forth
vpon
an
husband
,
&c.
And
afterwards
:
we
learne
by
this
discourse
that
it
is
the
dutie
of
parents
,
to
giue
their
daughters
in
mariage
.
For
among
them
of
old
times
,
the
contract
of
matrimony
was
not
of
any
force
,
Mariage
contractes
void
,
without
consnt
of
parentes
.
without
the
authority
of
the
parents
.
Whereunto
that
in
the
law
of
God
semeth
to
appertayn
,
the
which
is
commaunded
vnto
the
Iewes
,
that
they
should
not
giue
their
daughters
or
theyr
sonnes
vnto
the
Heathen
in
mariage
:
the
which
should
haue
bin
in
vaine
,
if
the
children
had
bene
at
theyr
owne
liberty
,
and
did
not
rather
depend
vpon
the
authority
of
their
parents
:
yet
this
also
must
be
added
,
that
it
is
the
part
of
parents
in
time
conuenient
to
take
order
and
prouide
for
their
children
,
and
that
they
compell
them
not
either
to
virginity
or
single
life
,
or
vnto
mariage
.
Gualter
is
iust
of
the
same
iudgement
vpon
the
very
same
place
,
whose
words
are
:
C●aiter
.
But
here
with
all
,
sonnes
and
daughters
must
mark
that
by
this
place
the
power
of
parentes
ouer
their
children
is
established
,
the
which
as
it
is
great
in
other
maters
,
so
here
in
especial
hath
it
soueraigne
authoritie
,
wheras
the
question
is
concerning
mariage
.
For
if
they
must
prouide
for
their
children
,
in
like
maner
it
is
their
part
to
obey
them
,
least
that
by
their
lust
and
head-strong
boldnesse
they
doe
preuent
the
aduise
and
pleasure
of
their
parentes
For
alwaies
ought
the
lawe
of
God
to
beare
sway
with
them
,
in
the
which
they
are
commanded
to
haue
their
parentes
in
price
and
honour
.
Num.
30.
And
how
great
their
authority
is
ouer
their
sonnes
and
daughters
it
is
manifest
euen
by
this
,
that
their
parentes
may
disanull
and
breake
the
vowes
which
their
children
haue
made
without
their
knowledge
and
priuitie
.
When
as
therefore
GOD
himselfe
vouchsafeth
to
yeelde
of
his
owne
right
,
(
that
I
may
so
speake
)
and
will
not
haue
that
ratified
and
stand
,
the
which
is
promised
vnto
himselfe
,
if
the
parentes
determine
otherwise
,
they
doubtlesse
are
to
be
thought
to
bee
too
rash
and
wicked
,
who
will
not
submit
their
youthfull
desires
vnto
the
ordering
and
disposing
of
their
parentes
.
Neither
may
this
goe
for
currant
,
that
any
should
pretend
age
for
his
excuse
.
For
there
is
no
age
the
which
ought
to
breake
the
authoritie
of
parentes
established
by
the
lawes
of
nature
.
And
Paule
in
this
place
speaketh
of
virgins
,
the
which
haue
now
alreadie
passed
the
flower
of
their
age
,
and
mariage
yeares
,
and
neuerthelesse
subiecteth
them
also
vnto
the
gouernment
of
their
parents
,
when
as
he
teacheth
,
not
what
they
ought
to
doe
,
but
what
their
parents
ought
to
dispose
of
them
.
The
ciuill
lawes
.
This
in
times
past
did
the
makers
of
the
ciuil
lawes
deserue
,
the
which
wold
haue
those
ma
riages
to
be
void
,
the
which
are
made
without
the
aduise
and
consent
of
parents
,
vnlesse
some
waightie
case
doe
will
them
to
be
ratified
and
stand
in
force
.
Agreeable
vnto
this
also
doeth
Hemingius
set
downe
his
iudgement
vpon
this
place
but
in
fewer
wordes
thus
:
Hemingius
.
Now
he
turneth
his
speach
vnto
parentes
hauing
daughters
of
growen
yeares
,
vnto
whom
he
giueth
authoritie
to
bestowe
their
daughters
in
mariage
if
they
will
.
But
that
which
he
putteth
in
betweene
(
and
so
it
ought
to
be
)
is
a
restraint
,
and
it
is
to
be
vnderstood
thus
;
If
the
maiden
be
without
the
gift
of
chastitie
it
ought
so
to
be
:
namelie
that
she
be
giuen
to
be
maried
,
to
auoid
fornication
.
On
the
other
side
if
a
virgine
haue
the
gift
of
chastitie
,
it
is
left
free
vnto
the
parentes
to
marie
them
,
and
not
to
marie
them
.
From
hence
let
parents
learne
,
that
it
is
not
lawfull
for
them
,
to
lay
vpon
their
children
a
perpetual
law
of
chastitie
,
vnlesse
they
be
first
sure
that
they
haue
the
gift
of
chastitie
,
the
which
verie
seldome
falleth
out
,
vnles
by
some
griefe
or
defect
and
want
in
nature
.
Beza
de
repudiis
&
diuor●lis
.
Beza
in
this
case
is
so
sure
on
our
side
,
that
he
holdeth
not
onely
the
stolen
contracts
to
be
void
and
vnlawfull
,
but
also
the
mariage
it selfe
that
followeth
after
the
same
to
be
of
no
force
and
vnlawfull
But
it
is
best
to
heare
him
tell
his
owne
tale
himselfe
.
But
what
(
saith
hee
)
if
mariage
in
deede
haue
followed
after
such
cōrracts
?
Doubtles
if
the
cause
be
considered
why
such
contracts
are
vtterly
void
(
be
cause
he
namlie
cannot
consent
to
the
bestowing
of
himselfe
,
the
which
is
not
in
his
owne
power
)
it
wil
follow
that
the
mariage
it selfe
ought
much
lesse
to
bee
of
force
,
as
verely
wherin
there
is
required
a
more
expresse
and
sure
consent
.
And
Aretius
in
his
common
place
of
mariage
among
other
things
that
make
the
same
vnlawfull
rekoneth
vp
the
contracting
of
the
same
without
the
consent
of
parentes
.
Aretius
His
wordes
be
these
:
That
mariage
is
vnlawful
,
the
which
is
against
the
commandement
and
lawe
of
God
.
And
this
faulteth
either
in
the
degrees
forbidden
:
or
else
because
it
is
made
vp
with
priuie
and
stolen
contractes
against
the
will
of
the
parentes
:
or
els
when
as
manie
wiues
are
admitted
or
taken
at
one
time
.
But
we
will
conclude
&
shut
vp
this
point
with
the
testimonie
of
M.
Luther
,
Luther
.
the
thunderbolt
of
Germanie
,
whome
wee
haue
reserued
vnto
this
last
place
.
not
for
that
hee
is
the
least
among
my
witnesses
,
who
worthilie
ought
to
be
accompted
off
euen
with
the
verie
foremost
for
his
most
profitable
seruice
done
vnto
the
Church
of
GOD
,
but
because
hee
doeth
verie
euidentlie
and
clearelie
with
great
courage
and
boldnesse
of
heart
set
downe
his
iudgement
in
this
cause
writing
vpon
the
24.
Chapiter
of
the
booke
of
Genesis
:
Therefore
(
saith
hee
)
doe
I
handle
this
place
,
albeit
odious
or
hatefull
:
Because
Isaac
doeth
not
marie
a
wife
,
where
hee
pleaseth
,
but
is
forbidden
of
his
father
to
marie
one
of
the
land
of
Canaan
,
The
mischiefs
the
which
do
growe
or
●riuy
contracts
.
and
his
father
himselfe
doeth
carefullie
prouide
his
sonne
of
a
wife
,
and
his
sonne
with
all
willingnesse
doeth
obey
his
father
.
For
dailie
experience
doeth
teach
,
that
those
priuie
and
stolen
contractes
are
the
cause
of
great
mischiefes
,
daylie
braules
,
strifes
,
periuries
,
and
murthers
,
and
also
the
most
shamefull
plague
and
garboile
of
the
Church
and
common
wealth
.
So
the
popish
Canonists
do
nothing
els
but
seek
to
teare
in
sunder
the
Church
and
trouble
the
world
because
of
their
doltish
&
vnlearned
Cannons
.
And
shall
wee
suffer
them
to
bring
in
so
many
mischiefes
into
our
Churches
?
Let
the
Deuill
winke
at
this
,
and
no
other
man
:
nay
rather
I
my selfe
will
excommunicate
all
those
doctors
,
then
that
we
will
to
lerate
and
beare
in
our
Churches
their
wicked
and
vngodlie
sentences
&
iudgement
.
And
some
prety
space
after
,
he
hath
these
wordes
:
The
doctrine
therefore
of
this
place
is
,
that
parentes
ought
to
prouide
their
sons
and
daughters
of
honest
mariage
:
When
parents
do
abuse
their
authorltie
.
Although
this
be
not
to
be
let
passe
,
that
it
often
times
falleth
out
in
mans
life
,
that
the
parentes
do
sometimes
abuse
their
power
and
authoritie
,
and
will
compel
their
children
to
marie
with
those
,
whom
they
loue
not
,
the
which
commeth
often
to
passe
in
the
great
families
of
noble
men
.
They
are
to
be
found
fault
withall
,
because
they
carie
no
sparke
of
a
fatherlie
mind
&
affection
,
but
are
blockes
&
stockes
,
they
haue
not
that
same
natural
loue
towards
their
children
.
In
such
a
case
let
the
Pastor
of
the
Church
,
or
the
ciuil
magistrate
set
in
their
authoritie
Because
that
this
is
not
a
fatherlie
power
,
but
a
tyrannie
.
Wee
therefore
do
so
diligentlie
vrge
the
authoritie
of
parents
,
first
because
of
the
commandement
&
ordinance
of
God
,
the
examples
of
the
scriptures
,
and
the
ciuill
lawes
.
Secondlie
because
of
that
no
table
wickednes
being
vnto
al
godlie
and
honest
parentes
verie
grieuous
,
the
which
hath
raunged
in
the
world
in
all
ages
:
namelie
that
when
as
they
haue
brought
vp
their
children
godly
and
honestlie
,
that
they
might
be
heires
of
their
fathers
goodes
,
after
wardes
there
haue
bene
some
found
they
not
knowing
of
it
and
against
their
willes
,
The
common
●●actise
anongSt
vs
at
his
daie
.
the
which
by
disceit
and
subtilty
haue
ouer-recht
and
compassed
the
maidens
and
honest
yong
men
,
that
they
shoulde
by
stealth
marie
with
those
,
the
which
were
both
of
small
honestie
and
also
vnfit
for
them
,
and
vnto
their
parents
most
vnwelcome
.
The
Pope
hath
set
open
a
window
and
a
broad
gate
vnto
these
horrible
offences
,
The
Pope
glueth
leaue
to
steale
away
children
from
their
parents
.
and
hath
made
a
way
for
baudes
,
that
they
might
steale
away
mens
sonnes
and
daughters
for
me
,
for
thee
,
for
euerie
one
of
vs
.
Shall
wee
thinke
these
thinges
to
bee
suffered
,
or
defended
?
But
they
say
that
men
must
looke
diligentlie
vnto
the
keeping
of
their
children
,
&
haue
an
especiall
care
of
them
:
But
how
can
this
be
inso
great
wickednes
and
vntowardnes
of
men
?
Howe
easilie
are
the
plaine
and
simple
meaning
mindes
corrupted
,
and
beguiled
?
Let
parents
therfore
remember
that
power
and
authoritie
is
giuen
them
from
God
to
bestow
their
children
in
mariage
:
Contractes
uoid
without
the
consent
of
parents
.
and
that
contractes
made
without
their
consent
are
not
good
,
neither
by
the
lawe
of
God
nor
man
.
Furthermore
let
children
knowe
that
they
are
to
aske
their
aduise
and
to
knowe
their
pleasure
.
Let
not
a
yoong
man
,
A
graue
co●●
sell
vnto
al●
honest
your●
whose
age
is
fit
for
mariage
,
be
afraid
to
open
his
mind
vnto
his
parents
:
that
he
is
in
loue
with
an
honest
maiden
,
and
desire
,
that
they
will
geue
her
him
to
wife
.
For
albeit
this
seeme
to
be
a
token
of
lust
scarce
comelie
,
yet
let
them
know
that
God
his
mercy
doth
couer
the
same
in
mariage
,
&
hath
giuen
a
remedie
for
this
disease
.
Let
them
therfore
humble
themselues
before
their
parentes
,
and
plainelie
and
freelie
say
vnto
them
:
my
deare
father
,
my
good
mother
,
giue
me
such
a
yoong
man
,
or
such
a
maiden
,
whome
I
loue
.
And
if
she
be
worthy
to
be
matched
with
thee
,
or
worthie
of
thine
affinitie
,
or
thy
parentes
,
thine
honest
parentes
will
not
denie
thee
,
albeit
the
dowrie
or
wealth
bee
not
answerable
.
Such
mariages
cannot
choose
but
bee
happie
and
prosperous
,
God
doth
co
uer
&
beautify
lust
with
nest
mariage
.
and
God
of
his
infinite
goodnesse
dooth
blesse
,
pardon
,
and
couer
the
heat
of
lust
as
it
were
with
the
couer
of
mariage
.
Yea
,
more
ouer
the
holie
scripture
dooth
allowe
,
and
alleadge
for
example
the
loue
and
speach
of
the
bridegroome
and
bride
.
Thus
God
pardonneth
the
filthinesse
,
and
miserable
lust
,
wherein
wee
are
borne
,
and
that
which
more
is
,
dooth
beautifie
and
honest
the
same
with
lawfull
mariage
.
But
let
yoong
men
take
heede
and
beware
of
this
vsuall
stubbornnesse
and
contempt
of
parentes
,
wherewithall
some
run
starke
mad
,
&
of
a
blind
●age
do
contract
vnhonest
mariages
,
vnfitting
both
themselues
&
also
their
elders
&
parents
.
For
in
this
place
the
holy
scripture
setteth
forth
a
contrarie
example
,
and
far
more
honest
,
to
be
followed
,
when
as
Isaac
marieth
Rebeccah
,
according
vnto
the
minde
,
will
and
counsail
,
of
his
father
.
These
thinges
thus
considered
,
and
this
matter
so
generallie
agreed
vpon
,
and
confirmed
also
by
the
approbation
and
consent
of
so
manie
graue
,
godlie
,
and
learned
witnesses
,
if
hen
ceforward
the
parents
shal
either
of
negligence
or
sluggishnesse
leaue
of
their
dutie
in
prouiding
of
honest
matches
for
their
children
,
or
their
sonnes
and
daughters
contemptuouslie
and
stubbornlie
refuse
to
stand
vnto
their
godlie
and
christian
choise
,
ignorance
will
no
longer
serue
to
excuse
the
fault
on
either
side
,
but
that
it
must
needes
follow
,
that
the
seruant
that
knoweth
his
maisters
wil
,
and
dooth
it
not
,
A
necessatie
aduise
vnto
parents
.
the
same
shall
bee
beaten
with
many
stripes
.
Let
fathers
therfore
on
whom
the
charge
by
God
his
commandement
lieth
to
take
wiues
for
their
sons
,
and
to
prouide
husbandes
for
their
daughters
,
take
diligent
heed
herunto
,
that
they
abuse
not
this
their
power
and
authoritie
ouer
their
children
,
but
as
in
other
cases
,
they
are
willed
by
the
Apostle
that
they
deal
not
in
such
sort
towardes
them
,
that
they
hereby
bee
dismaied
and
discouraged
,
so
especiallie
in
this
matter
of
greatest
moment
and
valour
of
all
other
worldelie
thinges
whatsoeuer
,
let
them
absteine
from
all
rigour
and
roughnesse
,
Colos.
3.22
.
and
beware
that
they
turne
not
their
fatherlie
iurisdiction
and
gouernment
into
a
tyranmcall
sowernesse
and
way
wardnesse
,
letting
their
will
goe
for
a
lawe
and
their
pleasure
for
a
reason
,
according
vnto
that
olde
,
but
both
Tiger
and
Tirant
lyke
saying
:
Looke
what
I
commaund
,
that
will
I
haue
,
my
wil
standeth
for
a
reason
.
For
the
rule
of
the
parentes
ouer
theyr
children
,
ought
to
resemble
the
gouernment
of
good
princes
towards
their
subiects
,
that
is
to
say
,
it
must
be
milde
,
gentle
,
and
easie
to
be
borne
,
for
as
they
,
so
like
wise
parents
so
far
as
concerneth
them
and
lieth
in
theyr
abilitie
to
performe
,
they
must
carrie
such
an
euen
and
vpright
hand
in
their
gouernement
,
T●●lie
in
the
second
book
of
office
.
that
they
may
by
loue
seeke
to
win
the
hartes
of
those
ouer
whome
they
are
set
,
to
bee
firme
and
sure
to
wardes
them
,
and
not
to
keepe
them
vnder
awe
and
subiection
by
feare
.
For
,
whom
men
feare
,
they
hate
,
and
him
whom
they
hate
,
his
death
they
wishe
.
I
speake
of
seruile
or
slauishe
fear
,
not
of
that
child-like
and
reuerent
feare
,
the
which
both
the
subiects
owe
vnto
their
Princes
,
and
the
children
vnto
their
parents
,
and
the
which
both
the
one
and
the
other
easilie
obtaine
at
the
handes
of
such
as
are
vnder
their
gouernment
,
by
their
equal
,
vpright
and
moderate
behauiour
towardes
them
.
It
doth
therefore
stand
parentes
greatly
in
hand
,
Parents
ought
to
deale
sincerely
in
the
choife
for
their
children
that
in
making
choise
for
their
children
they
be
free
from
all
sinister
and
corrupt
affection
,
and
that
for
lucre
&
couetousnes
they
seeke
not
to
thrust
such
matches
vpon
their
children
,
as
they
cannot
brooke
,
nor
like
well
off
:
for
now
adaies
in
the
choise
that
a
great
manie
parentes
make
of
husbandes
for
their
daughters
,
and
wiues
for
their
sonnes
,
Et
genus
&
forma●
Regina
pecunia
donat:
that
is
,
if
they
bee
ritch
inough
,
they
be
both
faire
,
wel
fauoured
,
yea
and
also
godlie
and
vertuous
inough
:
they
being
farre
swarued
from
the
mind
&
iudgement
of
that
father
,
who
once
said
concerning
the
mariage
of
his
daughter
,
that
he
had
rather
haue
a
man
without
money
,
then
money
without
a
man
:
signifieng
hereby
that
he
rather
respected
the
good
qualities
and
vertues
of
his
minde
,
then
the
great
wealth
and
ritches
of
his
cofers
.
Fathers
therfore
as
they
are
by
good
right
to
choose
,
so
ought
they
not
in
truth
to
constraine
&
compel
For
of
al
other
matters
,
the
consent
of
the
children
in
mariage
ought
to
be
most
free
,
so
that
in
these
cases
,
after
all
honest
and
lawful
perswasions
vsed
,
looke
in
what
partie
the
fault
may
be
worthelie
thought
to
rest
,
there
the
godly
magistrate
ought
to
put
in
his
foot
,
The
godlie
magistrate
.
who
in
some
respectes
is
not
onelie
in
the
scriptures
comprehended
vnder
the
name
of
a
father
,
but
also
by
his
soueraigne
aūthoritie
wherewithall
hee
is
armed
from
God
himselfe
,
is
to
rule
both
the
father
and
all
his
children
,
and
all
other
,
that
doe
belong
vnto
him
.
I
am
not
able
,
neither
is
it
my
purpose
to
reckon
all
the
colourable
pretenses
that
fathers
which
are
worldlie
minded
can
alleadge
to
enforce
vpon
their
children
what
yokefellowes
soeuer
they
haue
procured
and
prouided
for
them
,
so
that
they
bee
rich
inough
:
neither
yet
is
it
possible
for
mee
to
set
down
all
the
shiftes
,
that
children
haue
to
shake
off
the
yoke
of
due
obedience
in
their
fathers
honest
and
lawfull
choises
.
This
therefore
in
all
humilitie
,
euen
in
the
bowels
of
lesus
Christ
I
request
at
the
handes
of
them
both
,
that
they
seeke
not
how
to
bee
wise
and
wittie
(
or
rather
in
deed
)
wilie
how
to
deuise
windlesses
and
starting
holes
to
shrowde
and
hide
themselues
in
,
when
they
should
perfourme
their
duties
on
either
part
in
this
behalfe
.
The
children
can
say
for
themselues
,
w●●
are
olde
enough
,
The
plea
of
some
children
for
the
m●●
king
of
their
own
matches
.
and
therefore
able
enough
to
make
our
own
choise
:
we
see
it
to
be
dayly
practised
by
others
,
yea
and
peraduenture
w●
doe
know
(
as
hauing
hard
our
parents
sometimes
in
their
merrimentes
to
bragge
of
the
same
)
our
fathers
haue
matched
without
the
consent
of
their
parentes
,
and
haue
all
this
notwithstanding
done
well
ynough
,
and
liued
verie
well
:
why
therefore
shoulde
not
wee
also
doo
the
like
?
The
question
here
is
not
,
The
reply
.
what
children
in
regarde
either
〈◊〉
age
or
wit
are
able
for
to
doo
but
what
God
hath
thought
meet
&
expedient
,
nay
,
straightlie
charged
and
commanded
that
they
should
doe
.
For
there
are
many
children
found
somtimes
far
to
exceede
their
fathers
in
wit
and
in
wisedome
,
yea
and
in
al
other
gises
both
of
mind
&
body
,
yet
is
this
no
good
reason
that
they
should
take
vpon
them
their
fathers
anthoritie
.
The
wife
may
not
therfore
be
a
maister
,
because
she
hath
more
knowledge
sometimes
then
her
husband
,
but
she
must
obey
,
&
the
husbande
is
to
rule
,
because
that
God
hath
willed
that
it
should
bee
so
.
And
albeit
that
matches
made
without
the
consent
of
parentes
haue
often
good
successe
,
accroding
vnto
the
things
which
fal
out
outwardlie
in
this
life
,
yet
that
is
not
to
bee
imputed
vnto
this
disordered
and
vnnaturall
course
,
but
vnto
God
his
mercie
that
alwaies
dooth
better
for
vs
,
then
wee
haue
deserued
.
And
whereas
it
is
said
,
that
our
parents
haue
matched
without
the
choise
&
consent
of
their
parents
,
therfore
we
also
wil
choose
for
ourselues
according
vnto
our
owne
liking
,
besides
that
the
breach
of
dutie
in
the
father
doth
not
excuse
the
like
disobedience
in
his
sonne
:
A
bad
sonne
,
that
wil
haue
his
father
go
with
him
vnto
the
deuil
for
companie
.
what
art
thou
that
thinkest
it
not
inough
that
thou
goe
vnto
the
Deuill
thy selfe
vnlesse
thou
haue
thy
father
to
go
with
thee
also
for
companie
?
For
as
thy
sin
of
disobedience
,
if
God
graunt
thee
not
repentance
of
the
same
,
shall
in
his
iustice
presse
thee
down
euen
vnto
hel
.
So
likewise
shall
thy
fathers
marieng
without
the
allowance
of
his
parents
,
be
sufficient
to
condemne
him
,
if
together
with
the
rest
of
his
sinnes
it
bee
not
couered
in
the
merites
of
Iesus
Christ
our
Sauiour
.
And
the
example
of
Iudah
may
fitlie
serue
to
instruct
thee
in
this
point
,
that
though
thy
father
haue
maried
without
the
choise
of
his
friendes
,
yet
thou
art
not
in
like
maner
to
marie
without
the
consent
of
them
,
Gen.
38.
for
albeit
Iudah
tooke
vnto
himselfe
a
Cananitish
woman
without
the
priuitie
and
liking
of
his
father
Iaacob
,
yet
did
hee
prouide
a
wife
for
his
owne
children
Er
,
and
Onan
,
whereby
wee
gather
that
the
fault
,
the
which
hee
committed
in
himselfe
,
hee
did
not
like
nor
allow
of
in
his
sonnes
.
Setting
a
side
therefore
all
cunning
gloses
and
colourable
deuises
hammered
in
the
Deuill
his
forge
,
A
profitable
counsaile
for
all
good
natured
children
.
whereby
hee
teacheth
his
schollers
to
be
subtile
in
inuenting
reasons
to
maintaine
their
stubborne
disobedience
in
not
being
ruled
by
the
graue
aduise
&
godlie
counsaile
of
their
parentes
as
touching
their
mariage
matches
,
let
all
dutifull
and
good
natured
children
in
the
reuerence
and
feare
of
God
consider
what
honour
and
obedience
they
doe
owe
vnto
their
parents
and
what
power
and
authoritie
he
hath
in
his
worde
sanctified
vnto
them
ouer
their
children
in
the
Lord
,
in
regard
hereof
let
them
yeeld
,
vnto
them
this
dutie
,
that
their
fathers
hauing
prouided
for
them
such
as
are
not
of
a
wicked
life
,
nor
deformed
or
euill
fauoured
,
nor
of
a
contrarie
religion
,
they
willinglie
submit
themselues
vnto
their
choise
,
which
if
for
the
present
,
or
vpon
the
suddain
they
cannot
yeeld
vnto
,
let
them
by
earnest
calling
vpon
the
name
of
God
desire
him
to
subdue
in
them
this
corrupt
affection
&
that
he
will
frame
their
wil
to
bee
plyable
vnto
their
fathers
in
such
lawful
cases
:
lawful
I
may
well
call
them
,
because
that
the
ciuil
constitutions
and
ordinances
do
ratifie
and
allow
of
them
:
the
two
former
especiallie
,
setting
downe
that
children
are
to
giue
the
consent
vnto
the
fathers
choise
,
where
the
partie
chosen
is
not
of
infamous
life
,
2
Cor.
6.14
.
nor
in
shape
or
fauour
so
blemished
,
as
it
may
worthelie
bee
supposed
that
the
same
may
be
an
occasion
of
the
withdrawiug
of
loue
As
for
the
third
caution
,
or
prouiso
of
not
granting
vnto
the
fathers
choise
in
the
cause
of
contrarie
religion
,
it
is
confirmed
flatlie
by
the
counsell
of
the
Apostle
,
where
he
willeth
that
we
should
not
draw
the
yoke
with
infidels
,
which
if
it
hold
in
other
cases
of
the
affaires
of
this
life
,
much
more
ought
it
to
bee
of
force
in
mariage
matters
,
mariage
(
I
meane
)
hereafter
to
bee
made
and
not
such
as
are
alreadie
made
,
for
where
the
knot
is
once
already
knit
,
there
disparitie
,
or
vnequalnes
in
religion
is
no
iust
cause
of
seperation
.
Yea
&
in
this
most
graue
&
waighty
cause
,
In
prouiding
of
watches
for
their
children
,
par●ntes
ought
to
begin
with
praier
.
I
would
be
author
vnto
all
christian
parentes
that
they
take
not
the
same
lightly
in
hand
as
if
it
were
but
a
toy
,
or
a
iest
,
but
that
they
begin
it
with
praier
that
in
the
whole
action
they
may
in
such
sort
be
directed
,
that
they
do
nothing
against
the
word
of
God
,
or
vnbeseeming
the
same
authority
,
the
which
God
himself
in
this
cause
hath
imposed
or
laid
vpon
them
.
And
thus
doing
,
God
no
doubt
will
ad
a
blessing
vnto
their
godlie
indeuour
and
holie
care
,
&
worke
obedience
in
the
heartes
of
their
children
,
as
hee
framed
the
heart
of
Isaac
with
entire
affection
to
imbrace
Rebeccah
,
whom
his
father
Abraham
had
by
his
Steward
prouided
for
him
.
And
least
that
any
should
imagine
that
this
counsell
is
a
pecuish
fancie
of
a
too
much
spiced
and
nice
conscience
,
the
parents
ought
to
bee
induced
and
perswaded
hereunto
,
Gen.
24.7
.
Aben
Ezra
holdeth
this
to
haue
bene
a
praier
.
first
by
the
example
of
Abraham
,
who
committing
the
charge
of
prouiding
a
wife
for
his
sonne
vnto
his
seruant
,
praieth
that
God
will
send
his
Angell
before
him
to
direct
him
in
this
businesse
.
Secondlie
the
course
which
Abraham
his
seruant
taketh
in
the
effecting
of
this
charge
dooth
teach
no
lesse
,
Gen.
24.12
.
of
whom
we
reade
,
that
he
entred
into
this
businesse
with
praier
:
Gen.
24.26
.
that
he
geueth
thankes
vnto
God
,
when
hee
meeteth
with
Rebeccah
:
Gen.
24
.
5●
.
that
hee
praiseth
God
when
at
the
deliuerie
of
his
message
,
the
parentes
without
gaine-saieng
graunted
their
consent
.
And
whilest
I
giue
this
counsell
vnto
the
parentes
,
Children
mariage-able
are
to
pray
vnto
God
to
direct
their
parentes
in
a
godly
choise
,
and
to
incline
their
mindes
to
accept
of
the
same
.
I
woulde
not
haue
the
children
thinke
that
I
discharge
them
of
this
dutie
,
of
whom
the
same
is
by
so
much
the
more
to
be
put
in
practise
,
by
how
much
they
are
more
subiect
to
bee
caried
away
with
the
swift
current
of
their
stay-lesse
affections
,
from
whome
wee
heare
too
often
these
and
such
like
more
then
prophane
and
heathenish
speaches
'
:
I
will
marie
to
please
mine
owne
eie
,
and
not
to
satisfie
the
mind
of
my
father
:
I
will
neuer
match
with
him
that
woeth
my
parents
before
he
woeth
me
:
Shal
I
go
to
the
father
before
I
am
sure
of
the
daughter
.
&c.
Whereas
in
verie
deede
they
are
not
at
all
once
so
much
as
to
make
the
least
motion
of
mariage
vnto
the
daughter
,
vnlesse
before
they
,
haue
obtained
the
good
will
and
liking
of
the
father
.
For
in
these
cases
let
the
daughters
,
if
they
shall
be
thereunto
sollicited
and
woed
,
learne
of
the
example
of
the
maiden
out
of
the
Poet
,
and
of
Cyrus
out
of
Xenophon
cited
before
,
to
say
vnto
their
suters
:
My
Father
and
my
mother
haue
to
determine
and
dispose
of
my
mariage
,
this
is
a
matter
not
belonging
nor
appertaining
vnto
me
.
The
heathen
haue
borne
themselues
in
this
dutifull
sort
towardes
their
parentes
,
and
shall
I
that
professe
my selfe
a
christian
come
so
far
short
of
them
in
this
dutie
,
as
to
contract
my self
without
the
consent
&
knowledge
of
my
elders
?
Nay
let
them
say
with
Tamar
,
as
it
is
in
the
story
of
the
kings
:
Speake
I
pray
thee
vnto
my
father
,
for
he
will
not
deny
me
vnto
thee
.
&c.
2
Sam.
13
verse
.
13
And
here
,
when
as
I
enter
into
the
consideration
of
the
contrarie
bad
course
&
practise
of
the
world
,
in
intising
of
mens
sonnes
and
daughters
vnto
mariage
without
,
Against
intising
of
children
vnto
mariage
without
the
consent
of
parents
.
nay
against
the
consent
and
will
of
their
parents
,
it
maketh
me
astonished
and
amazed
,
to
heare
that
a
great
manie
,
and
the
same
otherwise
verie
ciuill
and
honest
,
are
to
be
found
almost
in
all
places
,
the
which
not
onelie
doe
not
dislike
of
this
shamefull
disorder
,
but
holde
it
as
it
were
but
a
sport
and
a
play
,
yea
that
which
more
is
,
goe
about
to
countenance
and
defend
this
notorious
kind
of
shamelesse
theeuerie
,
(
for
so
I
will
not
feare
to
call
it
)
the
which
also
doth
farre
better
deserue
to
bee
punished
with
death
,
then
a
great
manie
crimes
that
are
punished
with
the
same
.
Yea
thou
thy selfe
which
likest
hereof
wel
enough
&
too
well
,
if
a
theefe
take
but
xx
.
shillings
sion
thee
by
the
highway
side
,
thou
wilt
hang
him
,
if
thou
can
:
&
art
thou
so
bad
an
esteemer
of
thinges
,
that
thou
doest
value
the
stealing
away
of
a
mans
childe
at
a
lesse
rate
,
then
the
taking
away
of
his
mony
?
Wilt
thou
condemn
him
that
stealeth
away
thy
beast
,
and
iustify
him
that
robbeth
thee
of
thy
daughter
?
Deut.
24
7.
The
law
of
God
appointeth
death
vnto
such
as
steale
mens
children
&
sel
them
into
slauery
of
the
bodie
,
&
what
then
thinkest
thou
is
their
offence
which
steale
mens
daughters
against
the
consent
of
their
parents
,
to
liue
all
their
life
time
in
whordome
&
adulterie
,
which
is
a
spirituall
slauerie
and
bondage
of
the
soule
,
by
which
without
repentance
it
perisheth
euerlastingly
,
whereas
the
bodily
bondage
nothing
preiudicateth
or
hindereth
the
libertie
of
the
soule
,
but
that
it
notwithstanding
may
bee
a
free
man
vnto
Christ
?
If
theft
by
the
consent
,
and
iudgement
of
all
the
learned
be
truly
defined
,
and
said
,
to
be
the
taking
away
and
withholding
of
another
man
his
goodes
,
against
the
will
of
the
owner
of
the
same
:
and
children
,
as
hath
bin
before
proued
,
be
by
good
right
to
be
rekoned
especially
among
the
substance
of
theyr
parentes
:
how
then
,
is
it
not
theft
to
steale
away
mens
children
by
intising
them
vnto
mariage
?
And
this
argueth
a
great
prophanenes
of
our
time
,
and
a
wonderfull
growth
,
and
increase
of
sinne
vnto
his
highest
toppe
,
that
whereas
all
other
theeues
for
the
moste
part
either
steale
in
the
night
,
or
else
disguised
and
vizarded
in
the
day
time
,
keeping
themselues
secret
and
hidden
least
being
taken
,
they
stretch
a
rope
for
their
labour
:
the
stealers
of
our
daughters
sometimes
will
not
sticke
to
tell
vs
to
our
faces
,
that
if
they
cannot
obtaine
them
with
our
good
will
,
Shameles
boldnes
.
they
will
if
they
can
by
any
means
,
one
day
enioy
them
in
despite
of
our
teeth
.
And
when
they
haue
once
atchieued
their
deuilishe
purpose
,
and
offered
villany
vnto
our
children
,
in
defiling
of
their
bodies
,
they
do
not
as
other
theeues
,
keepe
themselues
aloofe
and
creepe
into
corners
,
but
offer
themselues
willingly
inough
to
be
knowne
,
making
within
themselues
this
reckoning
,
and
sometimes
openly
vaunting
hereof
among
their
friendes
,
that
hauing
thus
dishonested
our
children
,
we
shal
in
the
end
be
glad
to
make
sute
vnto
them
to
keepe
them
,
for
feare
least
like
vnto
graceles
Amnon
,
they
should
turne
them
thus
abused
,
home
againe
vnto
vs
.
2
Sam.
13.15
.
This
is
the
daily
practise
,
and
yet
who
almost
is
sory
for
the
same
?
But
if
there
bee
no
man
nor
woman
to
bee
found
,
hauing
any
sparke
of
conscience
left
vnquenched
,
but
confesseth
,
that
hee
would
not
haue
his
own
sonne
and
daughter
intised
after
this
manner
,
let
vs
not
then
any
longer
goe
about
to
vpholde
,
that
done
vnto
others
,
the
which
we
would
dissalow
and
greatly
mislike
being
done
vnto
our selues
,
and
in
our
owne
cases
For
this
rule
shall
otherwise
,
remaine
still
in
force
inough
against
vs
:
Doe
not
vnto
another
,
that
which
thou
wouldest
be
loth
should
be
done
vnto
thy selfe
.
An
obiection
of
maid-stealers
.
But
it
may
be
aunswered
hereunto
,
not
by
the
Sheepe-stealers
,
but
by
the
maide
stealers
,
that
they
haue
the
consent
and
goodwill
of
the
maiden
,
and
that
peraduenture
so
far
forth
,
that
she
hath
in
most
earnest
maner
,
yea
euen
with
teares
,
and
for
all
the
loue
sake
that
euer
was
betweene
them
,
made
request
and
sute
vnto
them
to
carie
and
conueigh
her
away
,
and
by
some
secret
meanes
to
bee
married
vnto
them
&c.
Answer
.
This
is
indeede
a
verye
plausible
couloure
,
and
such
as
carrieth
a
greate
shewe
of
reason
among
many
,
but
is
in
trueth
the
very
worst
plea
that
they
could
possibly
haue
made
for
themselues
of
all
others
.
For
doe
they
not
see
,
how
by
this
meanes
they
doe
not
alone
quite
cast
and
cleane
ouerthrowe
themselues
,
but
also
accuse
and
condemne
the
party
,
whom
they
haue
after
this
sort
seduced
and
intised
?
For
besides
theyr
owne
fault
in
going
about
this
matter
without
the
consent
of
their
parentes
,
(
the
which
as
hath
bene
shewed
sufficiently
already
,
they
ought
like
good
children
to
haue
taried
for
)
they
haue
caused
the
maiden
also
,
to
cast
off
and
breake
in
sunder
the
coardes
of
due
obedience
vnto
her
father
or
mother
,
which
greate
contempt
,
the
Lorde
wil
not
suffer
vnreuenged
.
And
because
that
such
maner
of
contracts
are
altogether
by
God
his
word
vnlawful
,
therfore
in
carnaly
knowing
the
one
the
other
(
the
which
for
the
moste
parte
is
the
best
end
of
these
bad
compactes
)
they
haue
committed
fornication
,
heaping
as
it
were
drunkenesse
vnto
thirste
,
that
is
to
say
,
committing
one
sinne
in
the
necke
of
another
,
the
which
may
not
hereby
be
excused
,
for
that
they
haue
plighted
and
vowed
their
fayth
and
troth
the
one
vnto
the
other
,
and
therefore
they
cannot
in
conscience
forsake
one
another
.
That
the
vo●●
&
promise
th●●
which
childr●
make
to
ma●●
the
one
vnt●
the
other
,
without
the
consent
of
t●
parents
is
n●
matter
of
c●
science
,
and
may
lawful●
be
broken
.
For
it
must
first
be
considered
,
whether
theyr
vow
and
promise
bee
lawfull
or
no
,
before
they
enter
into
a
setled
determination
,
to
performe
and
keepe
the
same
.
For
where
the
vowe
is
vnlawfull
,
there
can
be
no
breach
of
conscience
in
obseruing
and
fulfilling
the
same
.
And
as
in
all
other
cases
,
and
actions
of
ours
,
the
worde
of
GOD
mus●e
bee
our
warrant
,
to
trye
the
lawfulnes
,
or
vnlawfulnes
,
of
the
same
,
so
also
in
this
most
chiefly
,
when
wee
vowe
or
promise
by
giuing
our
sayth
,
to
doe
any
thing
in
his
name
.
For
nothing
can
please
God
,
the
which
is
not
agreeable
vnto
his
will
,
and
we
haue
no
other
certificate
left
vs
to
assure
vs
of
his
will
,
but
onely
his
worde
.
Wherefore
whatsoeuer
cannot
be
warranted
by
the
same
,
is
not
agreable
vnto
his
wil
,
and
so
consequently
can
by
no
means
please
him
.
Let
vs
then
see
a
little
,
whether
this
vowing
and
giuing
of
fayth
and
troth
in
mariage
,
without
the
parents
agreeing
thervnto
,
be
to
be
holden
lawfull
,
yea
,
or
no
,
the
which
shall
easely
appeare
vnto
vs
thus
:
what
soeuer
cannot
bee
performed
,
without
the
breache
of
God
his
commaundement
,
that
same
is
vtterlye
vnlawfull
to
be
done
,
but
to
vow
faith
and
troth
in
mariage
,
without
the
consent
of
parents
,
can
not
bee
performed
without
the
breach
of
God
his
commaundement
,
therefore
for
children
to
giue
their
fayth
and
troth
in
mariage
,
without
the
consent
of
theyr
parentes
,
is
vtterly
vnlawfull
.
As
concerning
vowes
God
teacheth
vs
in
the
30.
of
Numbers
that
being
made
by
the
children
,
and
not
ratified
by
the
parents
,
they
are
vnlawfull
,
and
if
vnlawfull
not
to
be
performed
And
that
it
is
against
God
his
commandement
,
for
children
to
handfast
themselues
in
wedlocke
,
their
parents
consent
not
going
there
withall
,
hath
at
large
bene
discoursed
,
being
the
only
matter
of
this
Treatize
,
wherof
ensueth
,
that
these
promises
being
vnlawful
,
they
do
not
at
all
binde
the
conscience
of
the
makers
of
them
to
performe
the
same
,
nay
rather
the
perfourming
of
them
,
is
a
matter
not
of
conscience
,
but
flat
against
conscience
,
if
to
do
the
thing
that
is
vnlawfull
,
and
vnlawfull
by
the
word
of
God
,
be
a
matter
against
conscience
,
the
which
none
,
vnles
the
face
be
made
of
seasoned
wainscot
,
will
easely
deny
.
Let
not
those
therefore
the
which
plead
conscience
for
theyr
excuse
in
this
bad
matter
,
any
longer
deceiue
themselues
with
this
broken
reede
,
the
which
,
if
one
leane
vpon
,
it
will
straight
wayes
breake
vnto
shiuers
,
An
vnlawful
vowe
or
promise
may
laws
fully
bee
broken
.
but
rather
whosoeuer
haue
in
this
sort
vowed
,
or
promised
rashly
,
let
them
vnderstand
,
that
their
vowe
and
promise
,
may
a
greate
deale
more
safely
be
broken
,
then
performed
,
except
the
good
will
of
the
parents
may
bee
obtayned
,
and
yet
in
this
case
also
,
their
former
rashnes
is
earnestly
and
with
vnfained
and
hearty
sorrow
to
be
repented
,
that
God
through
his
mercy
in
Christ
doe
not
impute
it
and
lay
it
vnto
their
charge
.
And
this
aduise
I
would
haue
to
be
vnderstoode
either
of
contractes
,
or
of
mariage
also
by
such
intising
meanes
,
though
the
parents
good
will
may
be
afterwads
procured
.
But
if
after
such
priuy
and
stolen
contracts
and
mariages
,
the
good
liking
of
the
parentes
cannot
be
won
,
what
punishment
ought
to
be
inflicted
and
laid
vpon
the
offenders
,
as
well
in
regard
of
their
owne
default
in
breach
of
duty
vnto
their
parentes
,
as
also
that
others
by
their
smart
may
bee
terrified
and
feared
from
running
into
the
like
,
it
is
not
for
mee
being
no
lawe-maker
to
determine
:
I
leaue
that
vnto
the
wise
discretion
of
the
godly
magistrate
,
who
I
hope
heareafter
wil
cary
a
more
heauy
hande
towardes
this
he
nous
and
notorius
crime
,
and
see
some
discipline
also
to
bee
ordained
for
all
such
disobedient
and
vnruly
children
,
the
which
by
their
rashe
and
headstrong
attentes
,
haue
forstalled
the
right
of
their
godly
parents
,
howsoeuer
afterwards
they
can
get
their
good
will
.
And
thus
,
The
conclusion
.
sith
the
law
of
nature
,
the
lawe
of
God
,
the
authority
of
the
scriptures
,
the
examples
of
the
godlye
recorded
in
the
same
,
the
practise
of
the
better
sort
,
among
the
very
Heathen
,
the
testimonyes
of
the
Poettes
in
their
Comedies
,
and
Tragedies
,
the
Fathers
,
Councels
,
Decrees
,
Canons
,
and
ciuill
constitutions
of
the
purer
sort
,
yea
some
of
the
very
Popes
themselues
,
and
lastly
the
firme
consent
of
the
best
Diuines
of
these
our
dayes
,
maintaine
and
vpholde
the
parentes
right
in
prouiding
of
honest
matches
in
due
time
for
their
children
,
and
prooue
their
contractes
made
without
their
parents
consent
,
to
bee
of
no
validity
or
force
,
neither
before
God
or
man
:
I
may
lawfullye
conclude
,
that
it
is
the
fathers
charge
to
make
a
godlye
choise
,
for
his
sonnes
and
daughters
in
the
way
of
mariage
,
without
whose
consent
they
are
at
no
hand
to
knit
vp
the
same
,
vnlesse
the
godlie
magistrate
in
cases
of
extremitie
by
his
authoritie
doe
take
such
order
,
so
that
hereafter
my
good
hope
is
(
the
duties
on
both
sides
being
nowe
so
plainelie
set
downe
,
that
no
ignorance
in
this
behalfe
may
any
longer
hencefoorth
be
pretended
)
that
as
parents
respecting
God
his
glorie
,
wil
diligentlie
and
carefullie
practise
the
one
,
so
their
children
in
all
humble
obedience
will
peforme
the
other
,
which
God
grant
at
the
length
for
Christ
his
sake
.
Amen
.
FINIS
.