Matrimoniall honovr, or, The mutuall crowne and comfort of godly, loyall, and chaste marriage wherein the right way to preserve the honour of marriage unstained, is at large described, urged, and applied : with resolution of sundry materiall questions concerning this argument / by D.R. ...

CHAP. XI.

Proceedes to the second Personall duty of the man: Providence.

I Proceed according to my order, to the second severall dutie of the husband, & that is in one word, Providence. As he is the husband in name, so must he bee in deed: he must play the good husband. Neither hath he his namo fer noght: for the husband is as the house-band, which (as the cor∣stone to the sides of the building) holde in all the parts of the house: which would soone dissolve and cracke, if (under God) his providence did not support it. He is the steward both for his wife, and himselfe: especially without dores: He is not to put his wife to it, as one insufficient himselfe to menage it, but (considering shee hath her handsfull at home) he is to undertake the whole burden abroad: as beeing the party, to whom (by divine dispensation) the credit of the well-improoving it, doth belong: and therfore upon whom, the shame of the contrary must lye. God hath put into him a spirit of deeper insight, forecast, prudence and prevention, then the woman, to this very end. And to say the truth; The Lord hath imposed this burden upon him in Adam, instantly upō his fall, as the penalty for his base yeelding up his autho∣rity to his wife, & enslaving his spirit to hers when yet his fre will abode enite. True it is Adam was to til the garden before his fall, even during his innocency: but that was a labor most sweet & contentfull unto him. To the sinner doth God give toile and sorrow (sayth Salomon) and so, since his sin, labor is waxen a toyle and vexation to him, and is, so that now in the sweat of his brows, he must get his living. He that shakes off this yoke, is a double Rebell, both against the first charge in innocency, of not disobeying, and secondly against the penalty of suebjcting himselfe to travaile. In respect heerof, Iob sayth: Man is as naturally borne to labor, as the sparkes to fly upward: as naturally deputed by God to the one, as sub∣ject by his owne sin to the other; as the Ebrew word [gnaval]

imports, which includes sin and toyle in one. The woman brings all her state and stocke, putting it into his handes, resigning it up to him as her agent, and the more able party to improove it: if he faile her, he betrayes both his trust to trechery, and her state to embezeling. There be two sorts of Infidells taxed by the Holy Ghost: the one in our Saviors wordes, Take yee no thought what ye shall put on, or eate; for your father knowes what is meet for you. And why? The infidells do but so: And the other by Paul. He that pro∣vides not for his family, hath forsaken the faith, and is worse then an Infidell: Excesse of providence, aswell as defect of it, both are taxed by the name of heathenisme. Therfore, so farre as good conscience will permit, the man is bound to the Law of providence. He must oversee the affaires of his owne household, as Salomon speakes, he must looke to the flockes of sheep, and heards of cattel, laying in provision for thē: by this one, urging the whole Baylywick of providence requisite for the support of the family. And that which the Apostle speakes, is to the same purpose, That the husband lookes in his way, after the things of the world, that he may please his wife: he speakes not of it, as of their blemish (so they adde no excesse and sin to the act) but as a necessity impos'd by Gods Command.

Now as touching that point, that the husband in severall must close with this speciall duty of Providence, appeares by the honor which hereby he procures to the marryed condi∣tion. And this I suppose no man will question. For why? Wherein stands the Princes honor, save in the wealth of his subjects? And wherin is the honor of a State save in both? what peace can subsist, what ware can be supported without wealth? Even so here. The husband is the Prince of the fami∣ly, if he be base and beggerly, what is more ridiculous? what is so pittifull to behold, as a poore King, a titular Prince, that hath nothing to support his state, save a bare right? beeing the whilest most forlorne and for saken? So, how shall things belonging to the diet, attire and welfare of the family, be provided, if the Treasure faile? And how can that chuse but faile, if Providence the channel of

this fountayne faile? If the Pilot of the ship be idle or a sleep, what shall become of the ship? Must it not needes run on ground, and be swallowed up in the quick-sands? And, what a dishonor is it for him who should compt it a more blessed thing to give, then to receive, who should reach out an almes to six and seven, and do much good? himselfe and his family to become burdensome to others by his penury? Especially when, not the hande of God, (which can overthrow the best providence) but the improvidence of the ydle or ill occupied husband hath procured it. Again, when the husband honors marriage by this Providence, those who fare well by it, ho∣nor him backe againe with the rendition of his owne. The weake woman and the shiftlesse children, seeing what a prop, and father of a family the Lord hath set over them, acknowledge his care, with honor to God, and reverencing him, as the instrument of their welfare, next under God. He resembleth after a sort, God himselfe, whom Paul calls the Father upon whom all the families of the earth depend, and are called by his name: whose honor it is to fill all with his blessing, to provide for all creatures their due food in season, as they need it, with clothing and other things both for need and comfort: even so, the eyes of all the family media∣tely looke up to the Master therof, looking that by him as a steward, the Lord should furnish them with necessaries; yea, to end this, how honorable is such an husband, even in the eyes of them, among whom he lives? How is both Church, Commonwealth, & Towne beholding to such, as are pro∣vident, for the upholding of peace, the Gospell, & the poore? If all were careles Husbands what must become of all these? Some I grant shall ever be poor, but these subsist in all these respects, by the aide of the Provident, when as spend thrifts do nothing but pull downe the house with their hands. The conclusion is, If the personall diligence of the husband do so much honor his marriage, he hath good cause to put to his best care, to be provident.

[Quest.] But here is the question, wherein this Providence of his consists? For answer wherto: I conceive that this point, might tempt mee to enter into a Commonplace of Provi∣dence;

But I will waive that in this place, attending the pointe as here it standes, cutting off whatsoever doth not peculiarly touch this relation. [Answ.] I say then, This gift stands in sundry points. First and principally, it standes in learning per∣fectly the trade of his way, even while he is yong: If there must be teachers, Teach a childe &c. then there must be lear∣ners: This is the Seminary of Providence in husbands that they have learned their way, in youth. There must then be a foresight of things to come, in youth; and a willing subjecti∣on of themselves to such wisedome and painfulnesse, as may enable them, with skill sufficient in their trade of life (what sort soever it bee of) to bee provident. The very Pismire is taught by instinct: but its not so heer, man must be trayned with much adoe, and discipline, to be provident. First by [ 2] wisedome, he is to shun all unlawfull, scandalous and base wayes or Trades of life; & apply himselfe to that way which is most warrantable, & best agreeable to his nature (whether ingenuous, or mechanicall:) and that by the direction of his wisest Governors and friends. Mocke trades savoring halfe of idlenes, halfe of worke, base Trades which import a shif∣ting, indirect and ill reported way of Support, and profane Godlesse Trades of life must be abhorred. Such as to be a Serving man for inheritance, to keep an Alehouse or bowling Alley, to be a stageplayer, Dancer or the like. Secondly he must compasse for himself through Gods blessing, by the lear∣ning the mistery of this or that meet Trade, ability & experi∣ence to himselfe, to make him a provident husband. He must [ 3] have his eyes in his head, to observe and marke the secret of his way, that he may get insight and experience; he must not be so wise in his owne way, as to slight them who should teach him the right way, which may maynteyne him after∣ward: But he must subject himselfe with teachablenesse to their direction, that an habite of skill may accrue therby. For, not onely through the totall lacke of a trade, but the halfe still in the trade, and inexpertnesse therin, many of all sorts, procure to themselves most uncomforable and shifting courses in marriage, whether bred to meanes, or wanting them.

[ 4] To this, adde, curiosity and giddinesse of braine, in med∣ling with many trades, and fickle wearinesse in attending upon thine owne, carrying a busie heart and eye over the trades of others, having many irons in the fire at once, so that some must needs be marred: this error must be ab∣horred. And there is none more common: and yet very dangerous, stealing away the heart from a setled applying of the mind to one thing, distracting it to many: as we see how many curious braines, prying into things beyond their skill, and trying conclusions, for the satisfying of their humorous spirit, have layd all their estate and hopes in the dust.

[ 3] Thirdly a stock must follow skill, to helpe the improoving of skill. The best husband may sit still, if he want where∣withall. Yet, we must know a little stock is a stock, as well as a great one, all have not the like abilities, but all sorts must be occupied about their stocks, more or lesse. They who have but one talent, have sutable expences, or contentment in lesse: they must not bury it, but imploy it, as farre as a little will extend, looking at the promise; Though thy beginning bee but small, yet thy latter end shall bee full of encrease. Although other trades outstrip them by their stockes, yet they go not so fast forwarde but providence and blessing may follow, and sometymes overtake them, if there be faith and patience to wayte, and not be discouraged. Each mans stocke is his owne, or ought to bee; Such as have not the patience to bee doing with a little, but must hasten beyond rule, to borrow, and rake a stocke together, or to fol∣low their first Credit out of breath, till they loade themselves with more dealings then they can digest, are not like to at∣teyne to much, but lay a foundation of Bankerupts. For, a competent stock followed with moderate diligence, though it be sure of no great encrease, yet (usually) frees the owner, from excessive losses: which are much worse then slow gaines.

[ 4] Fourthly, skill and Stocke beeing gotten, (though some trades consist more in manuall worke then stock, and others in the activity of the mynde, not the body) there must be an

of the one to the other; else providence fayles. The upper milstone of skill must run upon the other, of Stock. The hand & the saw are not enough to cut the log in two, there must be an hand of life, to moove and draw the one upon the other; and so, some what comes of it. This Mort-maine of sloth will spoile providence, what skill and stock so ever there bee be∣sides: & therfore there must bee all dexterity, cheerfulnes, and painfulnes exercised to keep life in a trade. A wise, seasona∣ble taking in of wares, of Commodities, at the best hand, paying old scores, ere new bee made, warily: and a putting off in season, not overpassing our best marquet and opportu∣nity; an accomodating, plyable and acceptable spirit to traf∣fique with others, (a fine gift to be a Chapman if it go with∣out basenes and flattery, and with truth and simplicity.) To bee as ready to put off, or take in, without eyther rashnes in the one, or covetousnes in the other; are all meet proper∣ties for a provident husband. The Apostle Rom. 12. 11. hath one sweet rule for this: Not slothfull in businesse, but fervent in spirit, serving the Lord. q. d. So far as Gods worke is not hindred by our owne, its a comely sight to see a man active in his employment. The diligent hand (saith Salomon) maketh rich: and, in all labor there is abundance, if it be wise. He sayd not amisse that sayde, I love when I eate my meate to eate heartily, and when I am at work, to follow it closely: so to do each thing as if (for the present) I did nothing else. Its a com∣mon saying, He that keepes his shop, his shop will keep him. The speech is usuall. Its not enough, not to be idle, except a man be well occupied too: early up, & never the neerer, is to small purpose. A wise, judicious head is as good a toole for a Trade, as a nimble apprehension; lest cost without wit, proove wast. Here then observe some Rules.

First begin thy action and workmanship with God: and the rather if thy service be the worke of Study, of the mind especially. Trust not thine owne wisdome, but commit thy waies to God. That so, as thou hast shunned a bad trade, so [ 1] thou maist abhore all basenesse in a good one, which easily creepes in, under color. Its in vaine to build, except the Lord bee the Master builder: Except the Lord watch the

City, in vaine are the watchmen: in vaine it is to eate browne bread, and drinke water, rising early, and lying downe late; for, he giveth rest to his beloved. Many have miscarried in their thrift and prosperity; no man can tell how, or why? save only that irreligion hath bred a secret can∣ker, and shut God out of doores. I have noted it, some cannot keep out the waters from flowing in, and wealth from en∣creasing, while they in a manner sit still: and others fray it away by their eagernesse. For the one counts it the honour of their faith to sit still, (thy strength shall be to sit still) and make no hast: the other by their hast, fill themselves with snares. God will be the chiefe mystery in all trades: not Ma∣nu-factuaries and Merchandize onely, but even Sciences, and ingenuous Studies: even Scholers must place the Bible a∣bove all their bookes: and all sorts of set prai••r above, and before all their worke.

Yet so make Gods providence chiefe, as not destroying thine owne. Beware of base cowardly Sioth. Ease slaies the foole, both body and soule. It puts hand in bosome, but is loath to pull it out. Its like Jacob, for frost and heate, and all weathers; it frames lyons in the way, if it should put foorth it selfe, lusking in a bed of idlenesse, loathing action. Such should not eate. The idler is the companion of the waster; whiles he rolles upon his hinges, foldes his hands and yanes after more sleepe and sloth, he hastens poverty up∣on himselfe, as the necessity of an armed man. The thornes on his backside are his Emblem. Yet abhorre being ill occu∣pied, as much as sloth. There is a golden measure in all things: Our proverbe saith, better sit for naught, then stir for naught. Rash, headlong, wilfull, indiscreet busying a mans selfe, may proove worse then lying in bed: as some eager on••s, keep wares (at a good price offred) till they proove trash: Its a question whether there be more husbands proove beg∣gers by the pot and pipe, then by overmuch nimblenesse, and deepnesse in the world, and medling too much.

Thirdly, a good husband must beware of loathing and wearisomenesse in his calling; when gaines come not in, according to thy expectation, and desert. (for I speake

still to all Artists, both studious, and manuall) Looke not at other trades of quicker returne and dispatch, to bring thee out of conceit with thine owne. Abide in the vocation, wherein God hath pitcht thee. Hold the trade of thy youth, till old age; leave it not, either because thou thrivest not fast enough, or because thou hast thriven enough alredy: still shew that thy trade is not thine onely object. I deny not, but some cases there may be, where the trade may be altred: as when stock is wanting, without dangerous bor∣rowing upon usury: when its so sunke, that it affords no competency for the family: when some other is offred wherein as much skill as in the former, or some marke, of providence appeares that the change is from God. But, to pick quarrells with our trades, that we might turne to such as we conceit to be speedier for returne and gaine, that we might be rid of our owne, threatens future misery under the speciousnesse of present commodity: To goe through many trades, is the high way to beggery.

Fourthly, subject thy selfe to thy trade of life, not for gaine sake, but for conscience, (whether thou get or not) as that yoke which God hath put upon thy necke, to try thee: to tame thy sloth, pride and other sinne, that the penalty of Adams curse, may become to thee (as Jacobs curse upon Levi, through his obedience to God, became to him) a bles∣sing. The travail of the husbands hands, and labour may possi∣bly be made to him (as the travaile of the wombe is made to the believing wife) a benefit and favour. Onely the re∣bellion of an unsubject heart to the obedience of God, (in what kind soever) brings a curse. The richest man, yea the Gentleman, must hold his trade still; the poorest also must abide in it: both, as in their vocation. The Lord tries there∣by, the faith, patience, meekenesse, bounty, thankfulnesse, selfedeniall, uprightnesse and paines of the husband. Its not given for men to fledge themselves and mipe their fethers by, but to avoide temptations and snares, which if we avoid not, but incurre neverthelesse (as most doe) we turne Gods remedy into an encreaser of the disease: that is, an occasion of eager worldlines surfiting with cares and excesse, a bai••••

of oppression, usury and unrighteousnes. Besides by the cal∣ling, the Lord would teach a Christian husband, to know, what that portion is which hee purposes to alot him, and what not: and doth thereby serve his providence in the competent support of us, and ours, without sin and sorrow. For, such is the portion of the righteous.

Fiftly, beware of moiling and toiling in the world, onely to pocket up and hoard treasure and store, filling our bellies with Gods hidden store (as David Psal. 17. describing the ungodly, speaketh) which one day will bring a wasting and consumption as fast, either upon our selves, or ours. But abhorre all such aiming to enhance our selves above others for the jollity and pride of life. This is the cast of most men, if once become great, to bestow all upon their pleasures, in hawking, gaming, prodigality and wantonesse, that they might have much the more (as that heathen said) to satisfy their lust and appetite. To set their wives, children and selves on float in the bravery of buildings, in curious fashi∣ons, or costly apparrell, and the like. The Lord can pluck your plumes quickly, if wee drinke to be drunke, or forget our beginning to bee from the dunghill: (as indeed none growe prouder then such base ones) keepe we modera∣tion then, and be sober: God tries us by prosperity, what is in us; we may enjoy the travell of our hands, and the bene∣fit of our welfare, so, that prodigality on the one side, and base niggardise on the other, (which commonly in this self∣loving world concurre) be abhorred.

Sixtly, (which perhaps to some may seeme strange) God will have thee maintaine thy husbandry and providence, by serving him with the encrease of thy labour, and his bles∣sing. Looke about thee and see what objects God hath planted for thy bounty to be bestowed upon. Thy wealth if it be a standing poole, will stinck and baine thee; If it be a streame, it will be sweet, and all the bulke shall be pure unto thee. As in the Manna, all had their due; the plenty of the gatherer of much, abounded to the supply of him that lacked. By the decaies of others, God trieth thee. If when blessing comes in upon thee, thou welcomest it with an evill

eie, saying, This is little enough to pay debts, this will do well to encrease my stocke, this is for the clothing of my children, I will spend this upon costly apparell for my wife: and all that comes is onely for thine owne use; and thou shrinkst up the bowels of thy compassion so much the more: know, this will destroy all as a Canker bred in a fayre apple; No, say thus, This plenty will serve mee, and God too: part of this shall supply the defects of my faythfull Minister, poor decayed neigh••our, such a poor widdow, such poore Orfans, poor Students at Vniversity: hast thou such an heart to the poor members of Christ, (that no complaints may be heard in thy streets, that thou, and they may meete together and worship God with the more joyfull hearts, that the Gospell and religion of God may be supported, both in peace and especially in persecution? Its a signe, that God meanes to make thy horne full, and thy winep••esse to burst with new wine: well continue, & doe so still; try the Lord if he will not requite thee: Thy goodnesse cannot reach unto the Lord him∣selfe; let it extend to his saints & such as excell in vertue; Sēd thy treasure to heaven before thee, cast thy bread upon the waters, trust God, & after many daies, if thou trust God, it shal returne againe. Many rich husbands professe religion, but all their serving of God, is no other, thē the poorest Christiā may performe: to pray, heare, conferre: But as for the dutie they owe to God as rich men, they cast it behind their backe. They thinke that their workes should hinder their faith: and so hoard up hundreths, yea thousands together, but do no∣thing till God by degrees, wast and consume both them and their posterity, as a moth, and at last roote them up quite, out of the land of the living. Beware of this curse therfore.

Seventhly, if any aff••onts, losses, ill successe, or discontents befall thee, in thy course of providence, by ill debtors, ser∣vants, children; looke up in thine innocency with cheerful∣nes to the smiter; aswell, as in thy gaynes. Both are alike from him, even to weane thee from the sweet milke of those brests, which thou art loth to be weaned from, to knocke thee off from hence; and to prepare thy spirit for better wel∣fare; Bee patient; Trades are as the sun, which though it set

over night, yet returnes in the morning; Iobs latter dayes, after he had been tried, prooved happier, then the former; And, when both the mizer and waster, shall both be left to want, the Lord yet shall susteyne thee, and thy faith (which yet the world thinks will buy no meate in the marquet) shall be such currant pay in heaven, that it shall purchase thee a∣bundance upon earth.

To conclude, let all thy providence determine in this full point. That hereby, thine heart may rejoice, thou and thy wife enjoying the fruite of thy travaile, that thou mayst not be like to them, that roste not that, they got in hunting. For what hath a man of all that sore travaile and labor, which as a poore son of Adam, he hath taken here under the sun? save that a man eat and drinke, and cheere his heart in the good∣nes of the giver: and rejoice in the wife of thy youth: let her share with thee. I meane not as Iob saith, That he kisse his owne hande, and magnify the Idoll of his provident head, saying; All this hath mine hand gotten: nor that he soake himselfe in the Creature, and set himselfe to looke upon the sun in her brightnes, and the Moone in her encrease, adoring the outward meanes, and denying the Almighty: this were Idolatry and Sacriledge; No, but quietly and thankfully pray∣sing God, and rejoycing (as those Israelites were charged to do when they brought their first fruites) in all which they put forth their handes unto. Taking with a loving right hand, that which God reacheth out, causing themselves to serve him with a glad heart, for all which the Lord hath don for them: Better thus, then as many do, pursing and stopping up in holes & corners, in an ragge, or in the ground: & per∣haps here one debtor running away with an hundreth, there another cheater with fifty; or perhappes, a theese digging thorough & stealing as much in another kynd. To the wicked God gives toyle and vexation of body of spirit, more discon∣tent then all their plenty can breed peace: wheras the rest of the Righteous is sweet, bee their portion more or lesse, tho∣rough the good will of him that dwelt in the bush, added to their Providence. See then, that it be so, that thou play not the block under all mercies, so that neither a good day should

mend, nor a bad paire thee. But first for thy outward conditi∣on, proportion thine expences according to thy revenews, as neer as thou canst: keep downe thine heart, and then its lawfull for thee to live according to thy meanes. Cut thy coate according to thy cloth, rather living at an under then an over rate; as knowing its easier to fall then to rise, and yet understanding what scantling God allowes; yet better be a cheerfull dispenser, then a base niggardly grudger at the use of what God hath given. As the good woman sayde, hus∣band better spend it freely as God sendes it, then knaves run away withall. Thē for thy spirituall course, let thine heart be doubly and trebly cheerfull in the Lord, saying with her, my Soule magnifies the Lord, and my flesh rejoices in his salva∣tion: If I ought to make him my strength in the lowest ad∣versity: although neither vine should beare grapes, nor the olive her fruit, although there were neither Calfe in the stall, nor bullock in the flocke: how much more then, when my pathes are anoynted with oile, and my streames run full of butter and hony? And so much (if not too much) for the an∣swere of this question, wherin providence standes.

[Vse. 1] I conclude all with use: and first of reproofe (for this point is fruitfu••l in unfruitfulnes; first, how many husbands [ 1] are there, who (contrary to the vowes made to their wives in this behalfe, at their entry upon marriage) cast off this burden from themselves, & lay it wholly upon the weake shoulders of their wives? In the mean while themselves bearing them∣selves upon the fidelitye or thedrudgery of the wi••e at home, go abroad, and open the sluce and floodgates of prodigality and wastfulnes, that all the labour of the wife at home, can∣not damme up the waters. They spending and spoyling more abroad in an houre, then the woman can patch up or redresse at home in a weeke: and so outstrip her way, by their owne, till all be brought to ruine! Oh! the misery of such wives that suffer, should I say, or rather husbands that procure it: but in∣deed both one and other? Others leave their houses at large, committing all to wynd and weather, to sinke or swim, while they follow their lustes, companies & pleasures; without con∣troll. Thus, wofully inverting the method of God, injuriously

laying a double loade upon the weaker party, till her shoul∣ders cracke againe: who yet undertake it to shun utter debt, and yet at last fall into it neverthelesse: To these adde ano∣ther sort of such as enter into marriage without any calling [ 2] at all, having brought this snare upon themselves by neglect to learne the trade of their youth, for vanities sake, and ser∣ving their lustes, and so, (although they repent them of their folly, yet still they are destitute of skill in their vocation, and so expose themselves to a vaine & wearisome course of life, to many snares and temptations, as this for one, basely to live upon usury: and wanting skill to bargeine, buy & sell, eyther they must live upon the stocke, till it be spent, and then runne up and downe shifting & hanging upon every mans sleeve, or else live upon the sweat of other men, while they live idly so that, of all other members of the Common wealth, they are most uselesse to themselves & noysome to others. Thirdly others, who under colour of religion and zeale, waxe care∣lesse, in matter of Providence, and in a diligent watching to their calling, and lawfull employments, thinking it a veniall error, yea a prayse to them, that having somewhat to take too, yet they are not worldly: to whom it may be replyed. Neither are you provident husbands, to mainteyne your fa∣milies: for know ye, that faithfull attendance to a calling, is farre from worldlynes: that is, rather the honor of a Christian husband, to be providēt. Nay, some will run out frō their shops & Trades, (as men weary of worke) from house to house, hi∣ther and thither; and all under colour of religion, as to heare Sermons ten or twenty miles off, in the weeke day (their wyves and children beeing unprovided the whiles) and bee∣ing poore men, and behind hand, abide by the 3. or 4. daies in places, to confer, to repeate Sermons, to utter some gift of their owne, as their memory, or Prayer, or broach some new point of their owne devising, or lament the evills of others: (••hings good, in their kind, and within their compasse, but) as they handle them, most odious and unseasonable. And thus, t••ey delude such as are simple mynded Christians, rob them of their goods, under these colors, by their craving, com••layaing or borrowing; wheras, children and wife at

home, famish, and themselves by such bad custome, more and more wax unfit and disabled for the worke of provi∣dence: whereas, during this time, they might have gain'd more at home by labour, then they can scrape up by their ill courses, besides the reproach to religion. These are inordi∣nate livers.

Fourthly, others, not having beene train'd up early, in some lawfull trade of life, are faine to take up base and dis∣honorable wa••es and shifts to live upon; as, to get licenses for Ale-houses, to set up houses for tipling, dicing and plea∣sures; others, shrowding themselves under the wing of great personages, set up Bowling-allies, to toll in the Gen∣try to pastimes, (which they are much more prone too then to workes of charity) and so, they withdraw inhabitants from their trades, spoile their servants with idlenesse, and toll in poore men of the country to drinke and spend their monies, and when the raine hinders their sports, then to their cardes and dice within: And such are the remedies of men, who having spent their youth in idle service, must live upon the sin of others, and the overthrow of the coun∣try. Others, through idlenesse play the vagabonds, and take their vagaries, seeking their fortunes, within or beyond the seas, or play the Parasites to Gentlemen, serving all their turnes for their advantage, and most sinfully betraying them to wickednesse. Others spend their time, in devising and li∣ving by their wits, cleaving to young heires, dissolute spend∣thrifrs, to fill their bellies. Nay, how many heires themselves, who might have subsisted comfortably, either in their Pa∣rents familie••, or upon their inheritances; and followed their callings with successe, and blessing: yet, falling upon lewd companions, and waxing loose and un••rideled in their manners, either match themselves basely and contrary to their Parents aimes, or if married better, abandon wife and children, give themselves wholy to whoring, gaming, riot and wasting of their substance, till they have stript them∣selves of meanes, wit, and honesty, to the unspeakable vex∣ation of Parents, if they live to be witnesses, and of the ut∣ter desolation of soules and bodies, wife and posterity? How

is the country pestred with such vermin? How doth the Divell by this meanes, uphold his Kingdome, (for he hath fit covers for such cups) and hereby gather kites to the carrion, fits them with sherkers and horsleaches, who by flattering and admiring them for their bounty, squeeze out all from them, and leave them as Gulls! Oh ye fooles! how long will you delight in eating and devouring your owne flesh? will no perswasion enter, till (as Sampson was from his Dalila) so you be haled from your lusts, and like fooles to the stocks: that is from taking of purses by the high way, and such cheats, you be haled to prison, to the gallowes, to hell it selfe, without mercy stop you! Oh! you Parents, cease your raking and scraping up of goods for such spendthrifts! or, for, you know not what ends, for the encreasing (to bee sure) of sorrow to your selves, while you live, and of sinne, when you are gone! Doe good with that you have, l••••t God sting you in those children, and childrens children, for whom you as basely hoard, as they power our sinfully! Sooth them up no longer in their sinne, who are li•••• to bring your hoare heares with sorrow to the grave!

Fifthly, how many husbands are there, who by their heady improvidence, either borrowing to stock themseves more then ever they can pay, or selling their wares underfoot, to procure present monies (by which a while they feed their Creditors) do for a short time set up their top sailes, a while, bearing it out with other mens wealth, and when they can hold no longer then they leave them in the lurch: many such wretches, ruining the whole families of many better hus∣bands then themselves, with their wives and children. More fit (in truth) to be hang'd up, then to pester a Common∣wealth: and some other maintaine their state and pompe by such desperate courses, even under a colour of religion, causing hundreths at once to make outcries against profes∣sors, when they prove Bankrupts. Adde sixthly to these such hotspurres as will not be idle, but runne into another ex∣treame of wilfulnesse, rushing upon matters beyond their skill, and reach: affecting plots and inventions of gaine, either

by Adventures, or by new Manufactures, resolved eyther to winne the spurres, or to lose all. And so, they have lost all indeed, and withall drawne many with them (who were as greedie of gayne) into deepe expences and forfeits of their states, and indeed they are both well enough served, to teach them (as Paul speakes) to follow their owne affaires with quietnes. Others weary of their slow-paced Trades, desirous to hasten them, how do they enlarge their providence, (ra∣ther their greedines) as hell, thrusting as many irons at once into the fire, as they can come by: adding house to house, and farme to farme, borrowing upon eight, (gayning scarse four) in the hundreth, yet dreaming of golden mountaynes. Till at last, (the mistresse of fooles teaching them too late) they per∣ceive, their haste to have brought foorth blind whelpes, and wish they had made no more haste, then good speed. Eightly, how ordinary a course now adaies is it with men, (as I touched before) to wrangle with their callings, that they might change them, and seeke others, till (as the dog catching at the shadow) they lose the flesh, and forfeit that they have: which is, to cast their present reall estate upon the casual and uncerteyne hope of things to come.

Yet since this occasion is offred, I speake not, as if all de∣serting of a calling, or diversion from it, for a time, were unwarranted. For sometime it so falls out by providence, that a man deserts Country and all, and departs to such a place, as will not admit a possibilitie of the exercise of his calling: so that in the one, he must needes yeeld the other. Againe, sometimes the outward members, senses, and the inward abilities of a man desert him, and disable him from his calling: when as yet some slighter employment may per∣haps befit him well enough. Necessity of banishment caused many holy men, to make buttons and points for their living, who before had studied and written books. So also the trade may bee so growne out of request, eyther by multitude of Traders, or by deadnesse of the wares, that they cannot sup∣port the workemen: or they may bee so low, and require so much work to be done for mony, that a trader cannot live on them. Shall then the mayntenance of the family, hang upon

the strict point of not change of a calling? No in no sort. But in these or any the like cases, (wherof are many) the end must rule the meanes, and any other lawfull course, which lies neerest to the skill or sleight of the workman, is allowed, for the support of the family. Onely let men beware, lest out of a fickle, ungrounded, lazy, wearisome, covetous, reaching, aspiring spirit, they desert not their Callings: and, if they needs must, yet let them chuze to divert rather from them for a tyme, and returne to them after, when providence yeelds opportunitie for it, then shew that they willingly and slightly were mooved to abandon them at the first. But this by the way.

Endlesse it were, to mention all abuses in this kynde: but to finish, how many have wee, who through their Rebellion, will not be subject to the duty of Providence? Others, who spoile all by improvidence, and having sold all, even their wyves clothes off their backe, make a mocke of it, saying If any can make more of their wyves, then they have done, let them take them! How many others, who having gotten a faire estate by their Providence, yet wast it as fast, by their jollity and lavishnesse? making their houses Through-faires for Epicures, and boone companions, disquieting their poor wives from their setled family busines, to wayt upon such base Companions, contrary both to her spirit & conscience! Or, if not, yet farre from honoring God with their Encrease, or their marriage, with wise dispensing of their estate. These excesses have (as thou mayst see good Reader) caused mee to lengthen out this Argument, as if I had not only treated about marriage Providence, but providence in the generall, & the contrary thereto. But I hope, that some may light upon what I have sayd, & amend. Thus much for the use of Reproofe.

[Vse. 2] The latter use is Exhortation: Let all good Husbands honour their Marriage and the Lord, by a faithfull im∣proovement of this duty of Providence. Let them avoyde all extremities, both on the right hand and left: and in weldoing commend themselves to God as to a faythfull keeper, and God alsufficient. Let them neither go to worke carkingly, nor yet carelessely. Let them abhorre ydlenesse, and yet shun

ill occupiednesse. And by that I have sayd of the sin of Im∣providence, let them learne the contrary: and so shall they (as much as in them lyes) build up the house, give good ex∣ample to their wives to do the like within, serve God with cheerfulnesse, and enjoy the fruit of their Travaile with contentednesse, when the slothfull and prodigall shall perish and vanish. And for this second peculiar duty of the husband, viz. Providence, so much, and for this Chapter.

Notes

• Second sever∣all duty of the Husband, Pro∣vidence.
• Eccles. 2. 26.
• Iob. 5. 7.
• Math. 6. 25. 26
• 1. Tim. 5. 8.
• Prov. 27. 23.
• 1. Cor. 7. 33.
• Reason of it in generall, he honors his marriage by 〈◊〉〈◊〉 and how?
• Ephes 3. 15.
• In what con∣sists it?
• First in the through skill in the Trade of his way.
• Prov. 6. 6.
• Shunning un∣lawfull trades.
• He must get wisedome & insight, not scorning them that can direct
• Curiosity in trades must be abhorred.
• There must be a stocke lesse or more to oc∣cupie.
• Iob. 7. 8.
• Application of himselfe to his Object, with diligence
• Prov. 10. 4.
• Rules for dili∣gent improve∣ment.
• Prov. 16 3.
• Begin it with God.
• Psal. 127. 1.
• Esay. 30. 7.
• Rule 2.
• Yet destroy not thine owne.
• Prov. 1. 32.
• Prov. 18 9.
• Rule 3.
• B••wa••e of p••king quar∣eis with thy Calling.
• Rule 4.
• Subjection to God in a Cal¦ling.
• Deut. 33. 8. 9. 10.
• 1. Tim. 2, 15.
• Prov.
• Rule. 5.
• Ayme not at b••arding up, ••r multiplying t••y estate.
• Rule 6.
• Serve God with thy en∣crease.
• Psal. 16. 2. 3.
• Eccles. 11. 1.
• Rule 7.
• T••ke losses as well as gaynes patiently and contentedly.
• Iob. 42. 10.
• Rule 8.
• Be jo••full in all thy labor u••der the sun.
• P••o•• 5. 18.
• Iob. 31. 27.
• Deut. 26.
• Luke. 1. 46. 47.
• Heb. 3. 17.
• Reproofe.
• Branch.
• Carelesse de∣serters of their wives, odious.
• Branch.
• Neglecters of learning their Trade.
• Lyvers upon their usury odious.
• Improvidence under color of Religion vicious.
• Branch 4.
• 〈◊〉〈◊〉 ••••ing courses disho¦nor marriage.
• Yong heires, w••••stfull, over∣throwing their Marriages.
• Digression ad∣mon tory to Parents.
• Branch 2.
• Vndiscreet borrowings, overstockings, u••dersellings, bad husban∣dry.
• Branch. 7.
• Ingrossing many farms at once.
• Branch. 8.
• Changing of Callings.
• In what re∣spects a man may change or divert from his calling.
• Branch. 9.
• Unsubjection to the Rule of Providence.
• Exhortation.