vnto men that it is not enough for them to liue peacably and quietly with their wiues but they must liue louingly with them also thus did Iacob loue his wife yeelding Gen. 28. service to his vnckle and maister Fourteen yeares to the end hee might enioy her after Elkana 1. Sam. 1. loued Hanna his wife and Sampson Iudg. 1. Tob. â— his wife and Tobias and others their wiues And you see it must be no ordinary loue neither but it must bee like that extraordinary great loue which Christ shewed vnto his Church Ephe. 5. who gaue himselfe for it that Man is to loue his wife as Christ his Church hee might make it vnto himselfe a glorious Church not hauing spot or wrinckle or any such thing but that it should be wholy without blame I will say with the blessed Apostle this is a great secret yea such a one which man is not commaunded in all poynts to imitate for the man is not commanded to giue his life for his wife as Christ did for his Church and yet he is to In what poynts to Imitate Christ protect her in all perils and dangers euen as hee doth his Church he must gouerne her in his wisedome by the word of God both by continuall instructions from thence and by his owne louing and gentle behauiour towards her and all others yea he must be laborious in his calling that so he may prouide all thinges necessary for her for so doth Christ for his Church he is alwaies protecting it and prouiding for it For this cause shall a man leaue his Father Mat. 19. 5. his Mother and shall cleaue vnto his wife and they twayne shall bee one flesh Saint Peter being himselfe a married man doth giue many notable instructions like these who speaking by the spirit of God and in the knowledge hee had of marriage yet imposeth this duty vnto men ye Husbands dwell with your Wiues as men of 1. Pet. 3. knowledge giuing honour vnto the woman as vnto the weaker vessell euen â— they which are heyres together of the grace of life that your prayers be not interrupted and the wise man giueth thee this counsell not to depart from a discreet and Eccle. 7. good woman which is fallen vnto thee for thy portion in the feare of the Lord for sayth he the guift of her honesty is farre aboue gold If thou haue a wife after thine owne mind forsake her not and commit not thy selfe to the hatefull vse thy selfe to liue ioyfully with thy wife whom thou louest all the dayes of thy life which is but vaine that God hath giuen thee vnder the Sunne all the dayes of thy vanity for that is thy portion in this life of all thy labour and trauile that thou takest vnder the sunne And our Sauiour Christ himselfe confirming on earth what his Father had done in paradice vouchsafed to grace a nuptiall feast with his blessed presence to expresse his loue the more which hee bare to the holy vnion then there knitte betwixt the Iohn 2. Man and his wife he expresseth his glory in shewing his first miracle which he wrought on earth at this mariage that of ioy by turning there water into wine to comfort and glad their hearts withall And now that wee haue found that the most principall duty of The principal duty of the Husband towards his wife is loue the Husband towards his Wife is loue that the word of God teacheth vs in what nature to expresse it let vs looke into the glasse of our times and see how this duty of loue is performed but I feare that among a hundred wee shall scarce finde one that striueth to performe this duty of loue as he ought and too many that know not of any duty at all Few to bee found which loue their wiues as they should to be obserued or at least wise will know of none and euen of those that doe know all and yet make no conscience to performe any for who or where is hee that loueth his wife as himselfe and nourisheth and cherisheth her euen as Christ doth his Church nay see we not rather the contrary doe wee not see dayly many which consume great estates which their wiues doe bring them through their owne vicious liues some by Foure chiefe causes of the ruinating of mans estate idlenesse some by gaming some by drunkennesse some by whoring but of this I shall speake hereafter some by one thing some by another who can deny but if there were loue in the man to his wife he would be more carefull in preseruing his and her estate then thus and yet wee see dayly a good woman brought to beggery by such lewd Husbands where is any duty or loue in such And are there not others which to shew their authority Churlish husbands voyd of the knowledge of the law of God will hold their wiues in stead of fellowship in such subiection seruitude that no seruant will performe the like vnto them being euen a very Nabal vnto them in churlishnes of speech crabbed conditions that the poore wife is euen at her wits end in seeking to giue him contentâ— where is wisedome in such Husbands that should gouerne their wiues according to knowledge alas it appeareth that these men forgetting their duty to God know not how to performe any duty at all towards their Wiues Others there are that will follow no vocation or labour at all but liue idely and lewdly put the poore woman to shift for all shee must prouide for her selfe her Children and her idle Husband too or if he hap sometimes to get something abroad yet shee shall bee sure to be neuer the better for it he wil bring none home to comfort her nay not so much as to put cloathes to his owne backe but that his poore Wife must prouide them yea and discharge the Landlord too or else shee shal want a house to put her head in nay hauing a profession to doe all this sufficiently of himselfe yet will he no way benefit his wife or himselfe but wil impose all still vpon her what shall we say of such men and yet such there be I protest vpon mine owne knowledge I know some of them Saint Paul saith he is worse then an Infidell that doth No feare of God nor loue in them which doe not prouide for their families not prouide for his family but to cast pearles among such swine is not meet for they will stoppe their eares at the voyce of the charmer charme hee neuer so wisely I will leaue them to the iust iudgement of God who wil assuredly giue them their due what loue doe these men show nay is there any loue at all in them or any feare of God either It is a harts griefe to any good Christian or well minded man to see and heare the dayly contentions vproares quarrelles and disagreements
is required of women towards their husband of feare this is which is here required and how it must be performed for it is not a slauish kind of feare which is here required where the Apostle sayth your cōuersation must be in feare but here is required of you a holy conuersatiō zealous towards God and pure and vndefiled towards the world with vertue chastity modesty temperance sobriety faithfulnesse and louing obedience for surely shee that is fully possessed with these vertues will so loue and so liue that shee will feare to offend her Husband but rather yeeld all humility and obedience for the commandement sake thus by this holy cariage of your selues shall you winne those that are without the knowledge of God or his word to the knowledg both of him and his word when they shall behold your godly conversation in feare And see farther the mercy of our good God vnto whom he hath cōmitted you to be gouerned by not vnto your enemies or vnto strangers but vnto a kind louing Husband vnto whom you are as neere as the very flesh vnto his skin and as deare vnto him as the aple of his eye whose tender harted affections are alwaies yeelding vnto a dutifull louing wife I hope now that good wiues will willingly yeeld vnto this their duty of obedience vnto their Husbands seeing by whom it is commanded and to whom it ought to be done And the rather for that the mercy of God doth extend it selfe vnto them euen to the full in that notwithstanding their transgression against him yet he hath ordayned them to eternall salvation by the merits of his 1. Tim. 2. beloued Sonne the words are worthy your best obseruation and these they are Notwithstanding through bearing of Children shee shall bee saued if they continue in the faith and loue and holinesse with modesty see here the benefit of Mariage which bringeth so great a blessing with it And note I beseech you you that are women of vnderstanding here is saluatiō offered vnto you by bearing of Children indeed but it is with a prouiso if if you continue in the faith and loue and holinesse with modesty you must yeeld all The first duty of the Wife is obedience harty obedience vnto the blessed will of God else what is the fruits of your faith or where is it or the hope of your saluatiō so you see it alludes vnto al these vertues I formerly spake of and the obedience which God himselfe commandeth for all these should bee in women for if you marke it as it is worthy your marking you shall see that al our poeticall paynters wheresoeuer they doe paynt or set forth any of the vertues as Faith Hope Eight chiefe vertues which ought to be in women Loue Charity Patience Chastity Temperance Humility the like all these they doe not set forth vnto vs in the shaddow of men but in the shaddow of women shewing thereby that in them these vertues dwell or should at the leastwise I will run no farther in this poynt of obedience but will turne mee to the next duty of the Wife which is Loue. The Eight Chapter ANd now concerning the duty of Loue The second duty of the Wife is Loue. which euery woman ought to performe vnto her Husband I haue in some manner touched it before as occasion serued in the duty of obedience for indeed they are as too twins they goe hand in hand one with another and may not well bee Obedience and Loue ought not to be separated separated for where there is true obedience rightly performed there also loue will be attendant as an agent helpe to performe the businesse and in deed it is so naturall a thing for a woman to loue a man that we would think she needed not be prompted or to bee instructed in this poynt but to performe it truly faithfully as it ought to be I thinke wee shall scarce find one in fiue that doth it no not among ten I pray God there bee one in 20 And yet I make no doubt but that a woman loueth her Husband when she marrieth with him but the Apostle saith shee must continue in loue Why then it appeareth that the loue shee must performe vnto her Husband must be like the ring wherwith he marrieth her What the Marriage ring doth signifie it must haue no end it must continue as long as shee continues to him yea if it be to the end of her life and as the ring is not of any mixt or base mettall but of the most precious pure mettal which may be so it teacheth the woman that the loue shee must performe vnno her Husband must bee pure holy and chast it must allow no mixture no copartner in this fellowship but she must remember to performe the vow shee made in the presence of God and before his Saints at the time of her Marriage that shee would keepe her selfe onely vnto him so long as shee should liue with him and this you see the ceremony or vse of the ring teacheth and therefore with great and good consideration hath our Church ordayned the vse of it and great in the error of those men which refuse at such times to make vse of it And now I haue begune to speake of this vow which the woman maketh vnto her Husband at the time of her Marriage it giueth me an occasion to take notice of the small regard that women for the most part doe take of this businesse for if wee note the conuersation of A woman ought to haue regard of the vow that shee maketh at the time of her marriage Wiues vnto their Husbands in these times it will appeare as I sayd for the most part that they neuer regard that vow they made or know that they haue made any at all for sure I thinke there bee some so brutish they know it not but rather thinke they bee but words of course or ceremonial rites of the Church and not concerne them at all yea I doe know there bee such but alasse their errors is exceeding great in taking so little regard of so waighty a cause But I beseech you in the feare Note of God note what I shal say vnto you concerning this matter for you shal see it is a vow which shee promiseth with her lips yea and a great vow and such a one as in the whole course of her life shee cannot make a greater for if a woman shall say or protest Numb 5. she will doe such or such a thing this is a vow shee bindeth her selfe to performe it but as I said before If her Husband hearing her shall disallow of it and shall say shee shall not doe it shee is then freed from her vow because of his authority ouer her and it is sayd the Lord shall forgiue her for vowing so we see then it is a sinne for a woman to vow or protest to doe any
vnto him blessings aboundantly Yea I haue another president yet to shew you which I may not let passe worthy your best consideration I meane the wrong The ch 〈…〉 life of Ioseph should be an ensample to seruants which Ioseph suffered both inwardly in mind and outwardly in body inwardly in mind by the lasciuiousnesse of his vnchast Mistresse dayly tempting him to that abominable act of Adultery which his chast soule hated and shut vp in a dungeon or prison almost three yeares together who could haue suffered more theÌ„ he did what an vnkind part was this of a cruell Maister vniustly casting so good a seruant into prison so long time that vpon so small nay so vniust a cause neither regarding the Gen. 39. good and faithfull seruice of his seruant of whom hee had had good experience by his long coÌ„tinuance with him nor with wisedome entring into the equity of his cause but rashly nay foolishly at the false accusation of his lascivious wife casteth off yea into prison so vertuous so good a seruant whome he knew of his owne knowledge that hee feared God and that all that hee Ioseph bearing patiently the wrong done vnto him is rewarded with glorie and honour had prospered the better vnder him Yet did he not exclaime of this his vniust Maister nor once seeke to haue his iust cause heard with equity but with great patience beareth he with al these his great wrongs and how greatly God did reward him we see it to bee with the glory of the whole kingdome of Egypt O see you that be seruants see these worthy spectacles and regard theÌ„ let not the vnkindly or vniust dealing of your Maisters be any meanes to withdraw your affections froÌ„ performing your labours both faithfully and willingly in their seruice but remember that the worke is the Lords not your Maisters for you serue the Lord Christ and of him shall receiue the reward as you see is here prooued But how little are these things Seruants ought rather to suffer wrong then to offer any bee regarded of seruants in these dayes with griefe we see not to be in bearning wrong with patience at the hands of their masters but in offering and doing wrong vnto them not seeing in themselues into their owne faults but prying with Argus eyes into the faults of their Maister or Mistris and if they find but a small hoale in his coate they will make a great rent of it before they haue done and that fault which he in his owne house hath committed Seruants ought to keepe their Maisters imperfections priuate to themselues and not make them commoÌ„ by his lewd seruant is made coÌ„mon to all his acquaintance and companions thinking themselues well if they may see any imperfections in them that they may deride scoffe at them behind their backes nay slaunder their Maisters in their reputations whereby they doe liue amongst men And thus whereas hee doth thinke that hee maintayneth a good and faithfull seruant that doth vphold and maintayne his credit hee nourisheth a serpent that seeketh subtilly and secretly to slay him and therefore worse is such a seruant to his Maister then a theefe that openly commeth vpon a man to robbe or to spoyle him for from such a one he happily may escape and so be free but neuer from such a seruant the poyson of Aspes is vnder his tongue the wound is deadly And as the seruant may not wrong his Maister by disclosing any priuate fault in him to his disgrace so likewise he must bee no blab of his tongue in the disclosing of any busines or secrert of his Maisters among his family or being a tale carrier whereby any strife may arise either in the family or amongst neighbours he must take heede of that and especially that by telling of lyes he sow not sedition in the family for this a wicked Seruants may not by any meanes cause contention to arise eyther amongst friends or in a family and a dangerous thing when strife and contention is raised in a family by vniust meanes neither must he bee an abuser of his fellow seruants by quarrilling or fighting with them or beating mususing them in the absence of his Maister But it may be you will obiect against me in this poynt and say my Master is pleased to giue mee some authority ouer my fellowes in his absence so that I am to see his busines performed by them in due time and if they shall neglect the doing thereof I shal be blamed for it more then they and therefore I must bee rough sometimes with some of them or else I shall not get theÌ„ to performe their busines as they should Why brother I tell thee this is no sufficient argument for thee to take vpon thee the authority of a Lord or Maister to beate correct thy fellows but if thy Maister put thee in any authority more then the rest for the performing of his businesse as thou sayst yet see that thou bee not puffed vp in pride to take vpon thee more then is firt but by Seruants ought not to correct their fellowes but to leaue that prehemineÌ„ce vnto their Maisters louing and kind words and good instructions from the word of God and good examples from thy selfe seeke to win them to the performaÌ„ce of their duty so shall thou get loue and not hatred of thy fellowes and credit and good report both of thy Maister and all others but if there bee any so lewd a seruant that hee will not by these good meanes bee won by thee to performe thy Maisters businesse appoynted for him to doe then let thy Maister vnderstand thereof that he may giue correction vnto such a seruant and haue the priuiledge of a Master in correcting his owne seruant but let not thy hand be vpon him but remember that he is thy fellow seruant least thereby thou be hated and despised of thine own fellowes and get thee an euill report amongst men alwaies remember the lesson which Saint Paule teacheth That you so behaue your selues in all thinges that the doctrine of Iesus Christ be not slandered by your conuersation The 31. Chapter ANd here I haue iust occasion giuen me to reproue the lewd â—es of too too many wicked seruants of our time that take no regard of the slaundering of the doctrine of Christ nor of their owne conversations no nor saluation neither and yet they would bee counted Christians but they shew themselues worse then infidells deuills in the shape of men women by their workes Is not their best actions performed euen with eye seruice only no longer then Maisters looking on no longer true labour if hee bee absent are not they absent likewise are they not contentious quarrellers fighters abusers of their fellowes like vnto ruffians in their Maisters houses blasphemers of the sacred name of God vsing nay abusing his holy name in euery idle action so that when
ready the arrowes of his vengeance whose portion is in that lake of fire vnquenchable Oh consider this yee that forget God least hee tare you in Psalme 50. peeces and there be none to helpe Regard the words of Salomon keepe thee from the wicked woman flattery of the tongue of a strange woman desire not her beauty in thine heart neither let her take thee with her eye lids for because of the whorish woman a man is brought to a morcel of bread And a woman will hunt for Pro. 6. the precious life of a man can a man take fire in his bosom not be burnt or can he goe vpon coales his feete not be burnt so he that goeth into his neighbours wife shall not be innocent whosoeuer toucheth her should a man talke with one of these licentious liuers about some of his worldly affaires he would thinke himselfe wise enough to conferre with any man in the eyes of the world seeme so yet Salomon proueth him ot be but a foole for saith hee hee that doth it destroyeth his owne soule yea he shall find a wound dishonour his reproach shal neuer be put away againe in anothr place The mouth of a strange Pro. 22. woman is a pit and hee with whom the Lord is angry shall fall therein and thus I proceed somewhat the more largely in opening this breach of wedlocke to the end you may see into what dangers these men doe dayly run into which liue not louingly faithfully with their owne wiues as the word of God enioyneth them to doe The Fift Chapter WEe see now by our last Chapter how farre many husbands come short of the performance of that duty which by the word of God they are inioyned to performe vnto their wiues and the whole cause or chiefe ground we also see there to be the want of loue or rather of true loue for if there were in them that true loue which the feare of God worketh in the heart of euery good Christian then it would leade them to that knowledge wherewith S. Peter 1. Pet. 3. teacheth husbands to be furnished with which I must a little further touch for it is not enough for them to abide dwel with their wiues but they must dwell with them as men of knowledge and men of vnderstanding and experienced in the word of God yeelding themselues wholy vnto the guide of his word and the obedience of his will and holy Commandements this is the knowledge wherewith he instructeth them and this will bring Husbands to performe that which Saint Paul teacheth which is to loue your wiues Ephe. 5. as Christ loued his Congregatiō that is with a holy harty and a constant Husbands ought to liue with their wiues as men of knowledge experienced in the word of God loue for all these must bee performed by you and except you labour to gather this knowledge from the word of God as the Bee doth for her hony among the flowers by your continual exercise meditatiō therin assure your selues you shal neuer be able to performe your duties towards God nor receiue true comfort by your Mariages Hee telleth you also that you must giue honour vnto the wife as vnto the weaker vessell and because shee is the weaker vessel and more apt to frailty then thy selfe thou must beare with her weakenes and not expect to find that fulnesse of content which happily through thy wisedome thou wouldest shee should performe vnto thee in many things for for this cause also hast thou obtayned thy wisedome thy knowledge and thy vnderstanding that thou mightest beare with the weakenes of thy companion we reade that when Samuell had annoynted Saul to bee 1. Sam. 10. a King ouer the people so soone as hee had annoynted him vnto that kingly office God gaue vnto him another hart fitting him thereby vnto the place and calling he had appoynted him so no doubt but those men which he permitteth vnto that honorable function of Marriage he furnisheth with gifts fitting for that calling for it is a matter of no small waight when a man taketh vpon him the gouernement of a womā but if he rightly consider what he taketh in hand hee shall find he had need with Salomon to pray that the Lord will giue vnto him wisedome to rule gouerne the wife whith he hath taken as hee did for wisedome to gouerne his people both the Husband the Wife when they come together to pray with Tobias and Sarah that the power of Tob. 8. the Deuill haue no domination ouer them and so he shall be strengthned and enabled to beare with the weakenesse of his companion Wee see if wee put strong waters into a single weake glasse it breaketh the glasse because it wanteth substance of nature to beare it and therefore we will put such waters carefully into double glasses which may conserue and keepe them so wee should not ouerburthen the weake nature of the woman by imposing vpon her that which the husband himselfe ought to performe of which I haue formerly spoken and this is one Simile chiefe reason which should mooue the man to deale kindly with his wife euen her weaknes for wee see if we handle vessels A reason shewing why a man should deale kindly with his wife of glasse and earth roughly or rashly we crack breake them and I would that men were as wise and carefull to consider the weakensse of their wiues and to deale kindly gently and louingly with them so conseruing and preseruing that loue which ought to bee betwixt them and would be if it were not expulsed by their rough and vnkind dealing with them And there is another reason or chiefe ground to be considered greater then any of the former which should draw men to the performance of this their duty for so St. Paul doth teach vs also which is that euery man should Another more effectuall reason for the same cause haue a speciall care to performe these duties imposed vpon him the rather or for this cause because they are beires with you of the grace of life elected by the fauor of God in Christ Iesus to that fellowship of Saints wherein you your selues hope to bee nūbred as dearely beloued of God as your selues bought out of the power of Satan by the precious blood of his deare Sonne as well as you and heyres also of that eternall life which you your selues hope to enioy and therefore if you your selues thinke to liue as Saints in Heauen you must liue together as Saints here on earth These thinges as a loadestone should draw you to the performance of those dutyes which you ought to performe if you rightly consider it And so our blessed Apostle hauing giuen this godly prudent counsaile vnto Husbands to performe vnto their Wiues giueth a reason also wherefore these thinges should or ought to be thus performed which
and if thou wouldest that thy labours and the labours of thy Children and Servants should prosper the day following then doe you ioyne together in Prayer vnto Almighty God for it for so it must be for where 2. or 3. be gathered together in his name hee hath promised not Mat. 18. onely to be amongst them but also to grant their requests hee will make thee plentious in euery worke of thy hand in the fruit of thy body thy Children shall Deut. 30. prosper also and in the fruit of thy land for thy wealth what wouldest thou more desire and it must not be done now then when thou lystest but it must dayly bee done for this is that morning and euening sacrifice which we must dayly offer vnto the eares of Almighty God euen our humble harts by the caulnes of our lipes And seeing thou art commanded Parents ought to take their children to Church with them and examine them how they spend their time there to teach thy Children at all times both sitting at home and going abroad see that thou neglect not to take them to the Church daily with thee to heare the word of God and withall that they spend not their time there idlely nor vnprofitablely but by a due examinatiō of them whē they come home or as thou walkest abroad with them know how they haue profited that so God may bee glorified in the worke your selues better instructed and your dutyes discharged And now that we haue proued that there is a duty belonging vnto Parents and that they see their charge for the performāce thereof it will not bee greatly amisse if wee see how this charge is by them performed but the consideration of these thinges maketh mee euen with griefe to Nothing more deare then time and yet see how these times abuse it lament to see how negligently idely and lewdly most men doe spend their time in these dayes that time then which nothing is more deere and precious nothing more slippery to hold nor nothing more vnrecouerable being past and for which they shall giue account this time I say which they spend in idlenesse Dicing Carding and Bowling in drunkenes whoring wherby they consume both themselues the estate both of their wiues and children for whereas God hath giuen them sixe dayes for themselues to labour in and hath reserued but one to be sāctified to his owne vse all these be too little for many of them to spend in these wicked exercises aforenamed and therefore they will lengthen out the time with the night two but not an hower to serue God in of all this time Oh wicked man how darest thou thus abuse the great patience of the good God in thus consuming thy time and robbing thy children of their patrimony by wasting those thinges whereof thou art but a steward and for which thou must be accountable vnto him But here me thinkes one doth obiect against me and sayth I am too bold in my reproofes and am in an error for though sayth he I doe spend yet I spend but mine owne not my childrens But I tell thee thou art in an error thy selfe in doing thus for what I haue spoken I can will approue to bee true by the word of God it selfe in his due place where I shall haue more occasion to speake of this matter then here What good instructions can those men giue vnto their Childrē which doe dayly runne into all wickednesse themselues I haue but what good instructions thinke you can these men giue vnto their Children which doe themselues dayly runne so dangerously euen with greedinesse vnto their owne destructions for if sault haue lost his sauour wherewith shall it bee salted Mat. 5. and such as the tree is such will be the fruit if you bee rude Mat. 7. and vnciuell like the horse and Mule which haue no vnderstanding what knowledge can your children haue then yet it cannot be denied but that the world is too full of such The wise man forbiddeth fathers to play with their children Eccle. 30. least they bring them to heauidesse but now adaies parents wil not onely play with their children but run dayly from play to play thinking it to be a good excercise for them to bring them to see stage playes interludes thus corrupting their young yeares with vices and making themselues actors in the diuells Comody Solomon forbiddeth parents to bring vp their childrē delicately yet you possesse thē Parets ought not to possesse their children with pride with so much pride in the time of their youth that many times it is the overthrow both of them and your selues yea and your selues would after redresse it and cannot Oh that you that be parents of children would be more circumspect herein and wise in your owne conversation that you might be lanthornes of light and not of darkenesse vnto them for your selues are the cause of Parents the cause of the euills that are in children all these euills which wee dayly see in youth your euill example it is which dayly corrupteth your children and you your selues will pay a deere price for it if you amend it not Is not this a miserable case that Parents should thus neglect so great a duty as this which conserneth both the good of themselues and Children little doe these men regard that the soules of their Children are in their charge aswell as their bodies yet Moses doth not record of Iacob Gen. 46. that he brought so many persons Both Parents and governors of Families are charged with the soules aswell as the bodies of those of whom they haue the governement into Egypt meaning their number but he sayth he brought so many soules thither reckoning them by their better part as of that which wee should haue most care of but what care haue those Parents of their Childrens soules which are thus carelesse of their owne and yet the very heathē Philosophers can tell vs that though what manner of children shall bee borne vnto a man lieth not in his power yet by right bringing them vp that they may proue good lyeth in our power therefore be you wise in looking to your owne waies The 13. Chapter THe wise man would haue Parents to bee better instructed to the end they may better governe their Children and to that end hee plainely setteth downe by what instructions dissipline it must be done for he telleth you that an euill nurtered sonne is the dishonor Eccle. 22. of his Father therefore would haue you bee carefull in gouerning them in the time of their youth not giuing them any liberty nor wincking at their follies he sayth That he that loueth his sonne causeth him often to feele the rod that he may haue ioy of him in the end hee that chastiseth his sonne shall haue ioy of him and shall reioyce of him among his acquaintance Eccle. 30. And hee
sonne to his daughter but the proofe following is greater indeede wee finde that Caleb the sonne of Iephune gaue vnto his daughter Ioshu 15. Achsab the whole country of Hebron with both the sprngs aboue and the springs beneath but she was the onely daughter of her father and hee then had no sons liuing and God had promised to giue that land to him and to his seede And yet Moses was in doubt himselfe whether that a woman might inherite land or no for we find that the daughters of Zelâ—phehad came vnto Moses and demanded Num. 27. a portion of land for their inheritance among the families of their tribe because all the males of the family of their father was deceased but it seemed vnto him so difficult a matter to answer that he was faiâ—e to bring the cause before the Lord and the Lord answered that they demanded but right for sayd he if a man doe die and leaue no Here the matter is by God himselfe fully decided sons then the inheritance should turne to the Daughters againsâ— this who can or dare speake and now I hope I haue proved that no man may giue the portion due vnto his son from him to his daughter But I haue another obiection yet of this politition to answer vnto I doe remember he sayd he had married sundry wiues he had had children by each of theÌ„ it may be it is with him as it is with a great many more the first wife is forgotten her children her childreÌ„ are as little regarded therfore to please his last wife hee will suspence with the others children there be too many vse such trickes in these daies but if hee will be a scholler in Gods schoole he must learne another lesson For we shal find that if a man haue had children by sundry wiues and that hee loueth the one more then hee did the oother if his first borne sonne he Deu. 21. the son of her that is not loâ—â—â— yet when the time coÌ„meth thâ— hee giueth his goods to his children A principall poynt for fathers to regard and against partiality he may not make the sonne of her whom hee loueth his first borne before the sonne of the hated which is inddeed the first borne but he shall acknowledgâ— the son of the hated for the first borne giue vnto him a double portion of all that he hath for he is the first of his strength and to him belongeth the right of the first borne thus we see plainely that there may be no partiality vsed in these causes But now to conclude this last part and to make the matter yet more plainer then wee haue done and to proue that the father may not giue his goods froÌ„ his children nay that he hath no right so to doe but that of right they belong vnto his Children we haue yet a very playne example for this matter in the storie of the prodigall son who comming to his father for a portioÌ„ of his goods he doth not say vnto him I pray you father that you will be pleased to bestow vpon A plaine proofe of the right which the child hath in the estate of the father me some small portion either of your goods or mony which you will what you please or may well spare he doth not so nor doth he desire to lend him such or so much money neither no he is more bold with him theÌ„ so for he coÌ„meth bluntly and plainely vnto him neither to begge nor to borrow of him but to aske his owne saying father giue mee the portion of goods that falleth vnto mee or as some translations haue it the portion that is due vnto me or my portion Surely if he had had no right nor interest in the goods of his father hee durst not haue beene so bold and saucy as thus to demaund or challenge a portion thereof as he doth neither doth hee stand to his fathers curtesie what hee will giue him for as he doth demand but his owne so he Luke 15. demaundes no more nor hee asketh no lesse well then it appeareth it was his right But now for the confirmation yet further of this matter let vs see how the Father taketh the businesse for if his sonne haue A confirmatioÌ„ yet further of this matter exceeded the bounds of his duty no doubt but as a father hee will soone reproue and correct him for it but here is no such matter and therefore it doth appeare plainely that he did no more the he might doe for the kind and louing father presently without delay yeelding vnto his formes request deuided his goods betwixt his two sons so hee giueth vnto him his portion how many fathers follow this parterne in these dayes and will heare their sonne in such a case nay some will spare nothing at all while they liue others will spare very little and some perhaps doe somewhat but vpon conditions hard enough This son when hee had receiued his full portion and by his vnthriftinesse and ryoting had sperit wasted this his portion poverty so hardly oppressing him that hee thereby was constrained to returne vnto his father againe who with ioy yet doth againe receiue him his elder brother angry herewith tels his father that for al his long service done vnto him yet hee neuer gaue him so much as a Kidd to make merry with his friends and saith hee dost thou thus for such an vnthrift but his father answered son be coÌ„tent thou art alwaies with mee and all that I haue is thine what could hee more say then this and doth not this plainely teach vs that a father may not giue his goods froÌ„ his children for if it were all his sonnes where was any to giue vnto others or if hee had beene partiall in the distribution therof by giuing that to one which belonged to the other then hee had done wrong also But it may bee he will yet obiect and say this was but a parable which our Sauiour Christ spake concerning the sinner that had run astray who yet by true repentance humbling himselfe vnto his heauenly father hee receiueth him to his grace and fauour againe and not a poynt of doctrine to be taken in this case Obiections answered and the whole matter confirmed with truth but thou errest in that poynt also for although it be parable as indeed our blessed Sauiour spake many things in parables yet he being the very truth and wisedome it selfe could not commit any errour in this or any other parable but still by one truth expressed another and therefore to say otherwise were erronious blasphemie But yet I must answer one obiection more which this worldling make which is this Iâ— may bee sayth he that my sonne is disobediâ—â— vnto me or is an vâ— thrift and shall hee leawdly and vnthriftily wast my goods or that which I h 〈…〉 laboured forâ— To which I answer 〈…〉
children vnto their Parents her virginity yet at the prefixed time shee willingly came and offered her selfe vnto the hands of her father to performe his vow with her Solomon also when his mother came to speake with him so 1. King 2. soone as he saw her hee left his kingly seat and caine to meete her and reuerently bowed himselfe vnto her and caused her to bee placed on his right hand as he sate on the throne of his kingdome many such examples there bee besides these as Tâ—bâ—â— and others all teaching this duty Tob. 14. vnto children And as God hath commanded it thus to be done see how highly hee liketh of those which doe performe it the stone of the 〈…〉 bites doth plainely Ier. 35. shew where the Prophet Ieremiah from the mouth of God himselfe pronounceth these wore's vnto them T 〈…〉 Lord of hoasts the God of 〈…〉 cause you obeyed the 〈…〉 of Ionadaâ— your Father 〈…〉 How God blesseth those childreÌ„ which obey their Parents kept all his preâ—â—pts 〈…〉 〈…〉 ding vnto all that hee hath commanded you therefore thus sayth the Lord of heastâ— the God of Israel Ionadab the son of Rechaâ— shall not want a man to stand before mâ—â— for euer what neede I now â—o cite more places of Scripture to this end our Sauiour Christ himselfe Luk. 2. became a patterne vnto you in this poynt for hee became obedient vnto his earthly Parents If these things will not suffice then wil noâ—e The 21. Chapter BVt I must ye proceede a little further in this poynâ— of obedience fâ—â— there bee many which when they are come to some yeares as they thinke of discretion that then will bee no longer vnder the obedience of their Parents but to dispose of themselues at their owne pleasure nay I would to Goâ— that some of them did not thâ—â— oppose themselues against their Parents well they finde thâ— word of God doth teach them otherwise for thou must not then so dispose of thy selfe canst thou bee content to giue them leaue to nourish cherish and to maintayne thee both in sicknesse and health all the time of thy youth and wilt thou now â—e like a wilde and vnruly colt that casts off his bridle and shewes his master his foure shooes If thou didst want the vse of thy limbes or thy sight or the vse of thy speech thou cast then bee content to bee gouerned by them euen vntill thy olde age or dying day and wilt thou enioying these and all other blessings from Almighty God euen to the full when thou comest to those yeares wherein thy wisedome Children should take regard of the experimented wise counsailes of their aged Parents should shew it selfe like a flourishing oliue tree yeelding obedience and honour vnto thy Parents thereby comforting ioying their aged yeares then theâ— I say to cast them off yea that good also which might come to thee by that wise prudeÌ„t counsaile which they by long experience haue gained might to thee sure proue an anchor hold of exceeding much good And this I speake also in reproofe Children ought to be ruled by their Parents in case of their marriage yea to the reproach of those giddy headded wantons of our time which will not giue their Parents leaue to make their choyse of marriage for them nor bee ruled by them in their choyse whereupon as a iust plague vnto them it often commeth to passe that not hauing their Parents goodwill in their choyse they not onely lose that which is an vnualuable losse I meane the blessing of their Parents which though children regard not in these dayes yet in times past it was of such reuerent regard among Gods children that their fathers blessing was vnto them as precious as their What an account good children made in times past of the blessing of their Parents granfathers inheritance whereby thorough want of the fathers loue this blessing a iust plague and punishment from God for so high an offence it is commonly seene beggery followeth I speake not this vnadvisedly as of supposition for God is witnesse with me that I speake the truth I haue seene it with mine eyes to my griefe of heart Oh sinne of disobedience euen in the highest degree of nature when a sonne or daughter shall presume in priuate to take vnto themselues the estate of mariage without the consent of Parents ought not the father to know yea and to make choyse what flesh should be ioyned vnto his owne and what fruit should be grafted into his owne stocke and to see that it should bee for the good and honor thereof yes surely and those which be good and gracious Children will giue their Parents the preheminence thereof and also bee ruled by them in these things but there be some which can bee content to bee ruled by their Parents in case of marriage for the benefit of their helpe which may arise thereby but they are not willing to stay the time which their Parents shall thinke fit for them But this did not Isacke for hee Gen. 25. would not presume to make any Good childreÌ„ haue alwaies had regard to leaue the choyse of their marriage to thire Parents choyse but stayd his Fathers pleasure although it were till he was Forty yeares of age And Iacob wheÌ„ his father did appoint him then went to the place where he did appoynt him but not before where are those that doe follow the steps of these holy and chosen children of God that I many extoll them to the world alas they are not in these dayes to be found And yet the very heathen which knew not God nor his lawes yet the very light of nature taught this duty vnto them not to make their choyse of mariage Gen. 34. without the coÌ„sent of their Parents for thus did Shechem the sonne of Hamore sue vnto his Father for his good will to marry with Dinah the daughter of Iacob the servants of God had alwaies a speciall regard hereunto Samspon also would not presume Iudg. 14. to marry without the consent of his father no although he liked the woman exceeding well And as the naturall Parents haue this authority ouer their Children so doth it likewise belong vnto those which be gardians foster fathers as wee terme them which haue the bringing vp of youth whether they be of kindred or otherwise as wee see Ruth was obedient vnto her step Rut. 1. mother and vpon these and such like causes is our law grounded which permits not a ward being vnder the gouernement of his gardian to marry without his consent The 22. Chapter ANd as I haue labored to expresse this duty of obedience vnto children and yet but briefely run it ouer in respect of that which might bee spoken herein so it is needefull in some sort to shew the limitation thereof for it is not generall but is included within her bounds I did a little
touch it before when I said it consisted in all good and lawfull thinges and indeed it goeth no farther for if thy father or mother do command thee to do vnlawfull In what cases Children may refuse the command of their Parents thinges as to commit Idolatry to worship God contrary to his word thou must not obey them in these thinges or if thy father or mother doe command thee to commit treason against the King Prince or Magistrate whom he hath set ouer thee to gouerne thee or felloniously to murther any or to steale perloyne or defraud any man of his right thou must not obey them in any such thinges for as God hath cōmanded thee to obey them in goodnesse so hath he forbidden thee to yeeld obedience vnto them in euill the Children ought to shun the wickednes of their Parents Children that follow the wickednesse of their Parents God himselfe will puninsh them wee haue proofe therof in diuers places of the scripture but the Prophet Ezekiell expresseth it to the full I pray you reade the chapters for the doctrine therein is worthy of your greatest regard you shall there finde that the Lord sayth Behold all soules are mine both of Eze. 18. the Father of the Sonne the same soule that sinneth it shall dye but if the sonne seeing the wickednesse of his Father feareth and doth not commit such thinges surely he shall line sayth the Lord so that thus you see plainely that the Children may refuse to bee obedient vnto any wicked commande eyther of their Father or mother And the Apostle Peeter teacheth vs by Act. 4. his example rather to obey God then man and Daniell doth the Dan. 6. same And as God hath commanded thee to performe this obedience vnto thy Parents and hath appoynted thee in what manner nature to do the same and granted his blessing vnto the performers thereof euen so to Children which are stubborne and disobedient vnto their Parents God himselfe will punish the stubborne rebellious children which will take no regard of this his will to walke in the obedience thereof such disobedient ones doth he not leaue vnpunished nor neuer did but ether by the seueritie of their Parents or if that gentle and naturall punishment will not serue then giueth hee them vp into the hands of temperall Maiestrates so publikely to punish them as I expressed before in the duty of Parents but if both these in the execution of iustice vpon so high an offence be slacke in punishing them then he himselfe doth take the cause in hand yea he himselfe doth seuerely punish it as we see by his iustice shewed vpon the wicked sonnes of Elye whom hee slew both in 1. Sam. 4. one day by vntimely and sudden death and of that rebellious son of Dauid Absolon whō the Lord 2. Sam. 18. himselfe caused to be hanged on a tree by his owne hayre vntill his enemies came vpon him and slew him many such examples there bee to this end but these may suffice Children ought not to forsake their Parents either in pouerty or age but to relieue and comfort them euen till death And take heed that thou grow not weary of this thy duty but that with all loue thou doe continue this thy obedience vnto them euen to their dying day and that thou dispise them not either in age or pouerty for hee that dispiseth Father or Mother God will punish but vse them with all honour as Salomon did his Mother and cherish and norish them in age as Ioseph did remember 1. King 2. that Ruth would not Ruth 1. forsake her Mother in law and what shee gained by her labour she brought home to relieue her aged mother with And now with Ioshua I haue Ioshu 24 set before you the waies of the the Lord and I beseech him to giue vs grace to walke in the obedience thereof I had thought likewise to haue set before you some of the abuses of these our times wherein the wicked ones so much forgetting their duty to God and their Parents that not regarding their owne shame in the world no nor the feare of Gods iudgements to come doe dayly disturbe trouble nay misvse abuse their owne Parents but least I should in expressing such thinges giue way to that which I ought rather to suppresse I will rather bury these thinges in mine own breast with griefe in silecce The Diuell hath two many actors on the stage of this world that play these parts daily too publike the God of heauen and earth keepe your harts and consciences free from such thinges keepe you in the obedience of his holy Commadements Amen The duty of Masters The 23. Chapter GReat is the folly of yong people in this our time which by al meanes they may possible seeke to free theselues from the estate of seruitude when they are therein to the end they may be Masters A great folly in young people that seeke to bee masters before they know how to gouerne and gouenors themselues of others before they haue either yeares or wisedome sufficient to manage so great a businesse or discharg so waighty a matter as they then take vpon them in the estate of gouerning neither able to make choyse of their seruants with wisedome as they ought nor how to vse them with a good conscience as they should But Dauid giueth vs good instruction Gen. 39. for this busines for he willeth vs to chuse him to bee our seruant that is religious and vpright towards God that so our affaires may prosper as Potiphers did thorough the seruice of Gen. 30. good Ioseph and Laban by the seruice of Iacob for he that is not a faithfull seruant vnto God will neuer be a faithfull seruant vnto his Master as there doth come a blessing by the godly so the wicked seruant bringeth a curse where hee is for as one scabbed sheepe marreth a whole flocke so often times one leawd seruant spoyles a whole family but who followeth the rule of the Prophet How to chuse a good Seruant Dauid in the choyse of his family he sayth that he that hath a proud looke and a hauty stomacke shal not dwell with him But there be two many in these dayes of the contrary disposition for they will keepe none but such as can fight sweare and swager it out well Dauid would not doe so though hee were a King no he that leadeth a godly life shall bee his seruant there shall no deceitfull person dwell Psal 101. in his house he that telleth lies shall not tarry in his house nor sight but I would there were Masters should not suffer their seruants to sweare though in the sale of their wares not now two many which doe suffer their Seruants to lye sweare yea and forsweare too in the sale of their wares and yet these be counted good shop-men and fine chapmen indeede
in the corne how much more is it vnlawfull for thee to keepe backe the due from thy seruant that laboureth with the strength of his body for thy profit or if thou cast him off or into an Hospitall when hee is lame or sicke how canst thou seeke of him the labour of his hands when he is well againe The 24. Chapter THe good Centurion did not thus he did neither cast off his The charecter of a good master sick seruaÌ„t nor send him vnto any Hospitall till he were healed no he kept him still at home in his owne house and did not put others in trust to seeke helpe for his seruant but carefully performing the duty of a good master Mat. 8. setting aside all his affaires businesse hee goeth himselfe to seeke helpe for him How many masters being rich men in ourtime will doe the like no they thinke it will bee a disgrace vnto them abase thing for themselues to doe such a businesse especially for his seruant but if it were for his wife sonne or daughter whom hee dearely loueth then happily hee would not sticke to goe himselfe but for his seruant hee hath other enough to send about such a businesse So had this Centurion you se he went himselfe I tell you whome soeuer you are that you ought to haue as great a care for the health and welfare of your seruant for the time he is in your Cor. 7. service as if he were either your sonne or daughter nay is hee not Coll. 4. the Lords free man haue you 1. Cor. 7. not all one master in heauen and you not both bought with one price and is hee not fellow heire with you of the same kingdome of grace which you hope to bee of yes verily he is And beleeue mee brother for I tell you no leassing father mother sonne or daughter master seruant King and subiect be but names and titles in this worldly regiment in Christ Iesus wee are al one none better then another all bretheren and must all seeke All one by Christ Christ and our brothers good in Christ or else wee neuer shall haue benefit by Christ how can you then or how dare you abuse your brother though he be your seruant in keeping from him such thinges as be necessary for him or due vnto him whether it bee his foode his cloathing or his wages or any other necessaries â—r oppresse him with labour as Pharâ—ahs task masters did the Children of Israell there be too many such which are euen The law a hiâ—drance vnto many euill Maisters as tyrants vnto their seruants and more would bee were it not for the law I speake not this to abridge the priuiledge or authority which the Master hath ouer his Seruant as occasion serueth I know that the master hath ful authority not onely to imploy his Seruant to labour but also to correct his Seruant as accasioÌ„ shal be ministred for the wise man telleth vs that Eccle. 33. meete correction and worke belongeth How euill seruants must be punished vnto the Seruant I know he goeth farther sayth The yoake and the whip bringeth downe the hard necke so taine thy euill Seruant with whips and correction but yet I pray you note that he giues this rule not to be excessiue towards any and without discretion faith he doe thou nothing But sayth he If thou haue a faithfull How highly a good servant ought to bee resprcted seruant let him bee vnto thee as thine owne soule for in blood hast thou gotten him whereas thy seruant worketh truly intreate him not euill if thou haue a seruant intreate him as a brother for thou hast neede of him as of thy selfe And S. Paule wheÌ„ hee had declared vnto seruants their duty hee admonished masters in like manner saying and you masters doe you the same thinges Ephe. 6. vnto them putting away threatenings and know also that euen your mrster also is in heauen neither is there any respect of persons with him And againe you masters doe vâ—â—â— Collo 4. your seruants that which is iust and equall knowing that you also haue â— Masters ought to doe nothing but that which is iust vnto their seruants master in heouen and thus you see that both Saint Paule here the wise man in his Booke doe both agree in this that the Master ought to shew lenitie and gentlenesse vnto his seruant and so by louing kind vsage with frieÌ„dly speech as to a brother winne him to the performance of his duty for surely very willingly doth the seruant labour when the masters countenance is â—hearefull towards him but where the The Masters countenance ought to bee chearefull vnto his seruants Master doth not onely shew a chearefull countenance but also vseth friendly words among his seruants and giueth them their due besides it cannot be but with great ioy and comfort these seruants do passe ouer their labors how hard so euer they seeme to be vnto others and the master finds great comfort in them also The 25. Chapter THus you see what Iustice Saint Paule would haue Masters to vse vnto their seruaÌ„ts namely to do vnto them as you would haue them to doe vnto you and as it he should say would you haue your seruants to deale iustly and truly with you then doe you deale so with them would haue them to be kind and louing vnto you then bee so vnto them also nay you see he would not haue you threaten them and the wise man in his booke giueth the same counsell for saith he if thou intreate thy seruant euill and he run away wilt thou seeke him for indeed many times the Master threatning to giue his Seruant The seruant through threatning running away is oft times the vndoing both of himselfe and Master seuere correction for some fault committed and yet paraduenture not meaning so to doe yet the simple seruant hee knowing or fearing the rigorus correction of his Maister forsaketh his seruice and runneth away sometime to the vndoing of both if in this nature hee goe away from you how can you seeke after him when you your selues are the onely cause thereof keepe secret therefore your mind and if you see iust cause to vse correction doe it priuately in his due time but say not in his hearing or that he may heare thereof what you intend for to doe and so you shall performe the counsaile of the wise man which saith without discretion doe thou nothing But this iust and equall dealing of the Master stretcheth it selfe yet farther as against these euill minded men which seeke to abridge their seruants of their due liberty I meane when they haue obtayned thereunto by their continuance and faithfull seruice the wise man sayth Let thy soule loue a good seruant and defraud Eccle. 7. him not of liberty neither leaue him a poore man but there are some so farre off from performing this that
himselfe hee hath this high exaltation that he was the Phaenix of the world in his time he had no fellow there be others likewise which will set their seruants to labour but not regard whether they do it or no but if they do bring them home the price of their dayes labour at night then they are content they looke no farther to that busines and so the lewd seruant may doe euen what hee will vnder such a Maister he may goe to playes to whores to drunkenesse or any thing as too many doe The Maister not regarding how his seruant vseth his time becommeth guilty of the euil which his seruant abuseth Is this the setting of your seruants to labour nay this is but your seruing own turnes your couetousnesse and therefore you are guilty of the euill which they doe thus commit because you preuent it not by seeing how they dispose of themselues in this time wherein you appoynt them to labour and if that your calling serue not to imploy them in some bodily labour yet you ought to bee carefull that they haue not more time to spend abroad out of your sight theÌ„ that time onely which your businesse requireth for these things also belong vnto your charge For if that Maisters were as The euill of the Master corrupteth the Seruants carefull as they ought to bee seruants could not haue that liberty to vse and to abuse as they doe but where the Maister himselfe is an euill liuer as a drunkard a haunter of brothell houses a gamester or an idle gadder from home there the seruant must needs haue liberty and no maruaile then if such a maister haue such seruants and doe wee not see dayly that too many doe wrong themselues their whole family by these abuses how vnfit are these men to gouerne others which haue no power to gouerne themselues Oh you whom these things concerne be wise and circumspect in your waies and remember that the charge of the seruants which are committed vnto you is not smal but that a great account you must giue vnto God how you haue gouerned those soules committed vnto you The 27. Chapter ANd as the Maister ought not to giue his seruant more liberty then is fit so also he may not suffer them to bee possessed with Seruants puffed vp in pride seeke liberty and abuse both themselues and it pride by arraying them or suffering them to be arrayed aboue the estate of seruants for this is one chiefe poynt which maketh them to seeke liberty and this did Salomon well vnderstand therefore telleth you plainely that he that dilicately doth bring vp his seruant from his youth at length he will be euen as his son our owne experience in these dayes confirmeth the truth of this vnto vs to the griefe of many good minds whose eyes and eares are dayly cloyd herewith and who is in the fault of this thy seruant nay you that be Maisters are you suffer maintayne them in such pride that many forgetting their duty vnto God and you doe fall into such lewdnesse as many times are both the ruine of your owne estate and of themselues too and were they not suffered thus to exceed the nature of seruants as I sayd before in pride and idlenesse there would not so many of them haunt the dauncing schooles fencing schooles tauernes and alehouses as do can you excuse your selues now are you not guilty herein oh I would you were not Indeed there be many of you that if that which they spend in pride and these abuses did come out of your owne purses I doe Maister ought to see the laying out of mony giuen to their seruants that it be put to good vseâ— thinke that it would bee otherwise will you say they haue it from their friends I say still the more vnwise then are you which do suffer it to be thus idely spent but some of you do know that it coÌ„meth in another nature from whence it should not come and this you tollerate to saue your owne stakes are you guilty herein then or no Againe there be some which can bee content to set their seruants Maisters ought not to suffer their seruants â—o gad on the Sabborh day at their owne pleasure to labour all the weeke dayes but when the Sabboth crmmeth which ought by Masters and Seruants to bee wholy sanctified vnto God with thankesgiuing for the benefit of his blessings receiued the weeke past many of them scarce see their seruants al that whole day or if they doe see them at meate time then all the rest of the day they enioy wholy to themselues without contradiction which how leawdly they spend wee see with griefe their pride is cause of this as well as liberty The time hath beene that a Seruant might haue been known by his habite but now the Maister is not knowne from the Seruant nay I haue seene the Seruant better maintayned in the time of his seruice then he hath beene able to maintayne himselfe when he hath come to labor for it with his own meanes what folly is this in Maisters thus to do in time not long past a good Marchant hath not been arrayed as now your Seruants be I could vnfould more abuses growing from this pride in Seruants and the Maisters fault in suffering then I am willing â—o disclose or is fit I should lay no colours on it to hide it they will not serue I doe know you would excuse it and say you doe it for A bad fault in Maisters when they will seeke to excuse the pride of their seruants your credit sake but in this you offend God and discredit the common wealth by making a breach in those good lawes which haue beene ordayned against such abuses I pray God to giue you grace to see these things wisedome to redresse it but it hath spread so farre that I feare it hath taken such deepe roote as will not easily bee weeded out except authority do put their vnto a strong hand The duty of Seruants The 28. Chapter OVr blessed Lord and Master Iesus Christ which left no est arâ— of persons without instructions fitting vnto their seuerall callings hath very briefely and yet most truly playnely prescribed vnto Seruants the fulnesse of their duty also but in few words hee concludeth the whole businesse hee doth not giue theÌ„ many seuerall instructions least so they might forget some of them by the way and therefore includes all in one short sentence and this it is Hee that knoweth the will of his Maister and doth it not shall bee beaten with many stripes Now you see here that there is Seruants of what degree soeuer and bound with a more seuerer bond then man can invent to performe their duty vnto their Maisters no seruant of what degree soeuer he be if he be a Seruant but that hee is bound by a more sure obligation then the witt of man can inuent euen the