Amen The duty of Parents The Eleauenth Chapter THis duty of Parents The duty of Parents I haue deuided into two partâ— I haue deuided into two maine or principall poynts the one the education and gouerning of Children in the time of their youth and the other what Parents ought to doe vnto their Children when they are come to bee of a more riper age And for the first for the bringing vp of Children in the time of their youth it will be thought The first the bringing vp of Children in the time of their youth to bee but to small purpose to spend my time in such a busines and that I had more need to wright of the other then of this considering that we see dayly in this our age with griefe that wheÌ„ many Parents haue brought The second what they ought to doe wben they be of riper age vp their Children a long time with great care costs and charges and hoping that then they shall bee euen past the worst and so they to receiue some comfâ—â— by them for their long care and paynes taking with them to say plainely and truly of them 〈◊〉 many of them are then euen past the best so that if counsaile in this case may bee had it might seeme very well giuen and the paines taken in such a case well bestowed But for gouerning and bringing vp of them in their Childhood or yonger yeares it may be obiected as I sayd before to bee a needlesse thing considering that nature it selfe doth teach the very bruit beasts to nourish cherish and comfort their young and therefore men and women whom God hath endued with so many excellent gifts as knowledge vnderstanding wisedome and the rest farre aboue all the rest of his creatures besides cannot erre in this poynt of duty And againe another reason may be alleaged that there hath been so much and so long teaching to this effect that men and women in these our dayes for the most part of them haue been instructed in these things themselues euen from their youthes and every priuate mans house is furnished with Bibles Bookes to this effect so that euery man may bee his owne Schoolemaster herein will it be thought then that Parents cannot instruct their Children in these things â— surely no. Indeed I doe confesse this in What a great blessing wee inioy more then our forefathers did through the plenteous and publique teaching of the Gospel wherby we learne both how to gouerne our selues and others some sort to bee true and blesse the Lord for this his worke yeâ— be he for euer blessed for this his great mercy towards vs for that we liue in such and so happie a time wherin the word of God is so plentiful and openly taught vs euery man that wil may enioy the same at home with him to the comfort of him and his Our Fathers had not this priueledge they might mumble on their beades but not matter on their Bibles on payne of cursings but if they did they fryed for it and therefore blessed are your eyes in that they see and your eares in that they heare happy are you in whose harts these things are sowne which carefully and zealously bring forth fruit hereby to the glory of God the discharge of your owne duties herein of which number I doubt not but that God hath plenty amongst vs which doe carefully labour in the discharge of these things as well as hee had in the dayes of Eliah Seauen Thousand more 1. King 19. then hee knew of that neuer honoured Ball. But giue mee leaue a little I pray you and I will but entreate you to take a view as in a glasse of the abuses both of the Parents and the Children of our time and you shall see with griefe many that doe it not and too may that know not whether they haue a duty to performe herein or no and too many that know it and neuer regard to practise it for see we not that the Lapwing is not more forward in going before she can cast off her shell then the Impes of our time are in speaking euill before they can well speake I speake not of speaking well but of speaking Children forward to speak euill before they can scarce speake plaine for doth not the child call his owne mother drab and queane and his father foole and knaue and such like and yet the foolish Parents reioyce to heare them chat thus nay I would they did not teach them such things themselues but hereof it commeth as a iust plague for their follies that before they can well goe from their hands they heare them curse them to their face Nay looke wee further and see we not many that wheâ— they haue but learned to speake and goe they straight fall to pilfering and stealing and yet euen these things are wincked at yea defended too many leand parents for their proffits sake as they thinke as if the every were good husbandry but looke yet farther vnto them which bee of more yeares that one would thinke should haue some knowledge of God of his lawes do we not dayly heare theÌ„ as we passe almost in euery place blaspheming the holy name of God with great oathes and singing of most lewd and filthy songs full of most odious speeches to the The leaudnes of Children is the ill guiding of the Parents griefe of any good heart or chast care doth not this shew the bad and negligent guiding and gouerning them in the prime of their youth yes surely this is the very cause hereof therefore if writing or speaking will or may doe any good in this case here is cause both to wrighâ— and speake too it is high time to doe it These thinges when I had with griefe considered I could not keepe my penne from wrighting for euen for Sions sake I will not hold my tongue for Esay 62. Ierusalems sake I will not rest Moses the great Prophet and chosen servant of God being Parents ought to teach their children the lawes of God directed froÌ„ the mouth of God himselfe how to teach and instruct his people whom hee had chosen the Children of Israelâ— among other principalles of their duty this is one chiefe Deu. 11. thing wherin he often instructed Deu. 31. them that they should teach their ChildreÌ„ the lawes of God see here then thy duty what or whomsoeuer thou bee if thou be a father thou art commanded to teach thy Children and t 〈…〉 must teach theÌ„ the lawes of God Deut. â— for this was not spoken to the Priests or to the elders or the rulers Deu. 6. of the people onely but vnto al the people in generall both high and low rich and poore aswell the meanest as the greatest No man exempted from doing this but all must doe it aswell the vnlearned as the learned for none are here exempted euery man
dutifull seruant faithfulnesse vnto them and giuing them the reuerence due vnto them being vncouered in their presence and shewing all outward reuerence of the body vnto them This is a token of grace thus it ought to be and thus it must bee that the doctrine of Christ which you professe bee not slaundered by your disobedience The 29. Chapter ANd here I haue occasion iustly giuen mee to reproue those bould fancie youthes of our time which forgetting their dâ—ty vnto God doe shew no reuerence at all vnto their Maisters and especiall if they bee poore they then will bee so fellowly with them that a man would rather take them to bee neighbour and neighbour then Maister and Th◠〈…〉 reuerent behauiour of seruants vnto their maisters Seruant nay I would this were the worst as bad as it is for many of them are not onely vndutifull but euen rebellious against their Maisters nay euen against God himself therefore culpable of eternall punishment for if their Maister doe but reproue them yea and that iustly too doe they not giue them word for word againe nay 10. for one A disobedient seruant that despiseth the discipline of his maister rebelleth against God himselfe if they come to correct them are they not ready to resist them so that many of them will neither bee reproued nor corrected by them Is not this rebellion against God thus to contemne his ordinance in him whom hee hath set ouer thee to feede thee cloath thee learne thee yea to rule thee is it not our Sauiours owne words here that he must be beaten with many strips which doth not the will of his Maister if so what shall hee haue then which scorneth to bee instructed and despiseth the discipline of his master surely his puishment must needs be very great Well my friends iudge whether it be better to follow your own mindes herein or the counsaile of Saint Paule hee telleth you plainely it must bee otherwise such disobedient courses Seruants must be obedient vnto their Maisters in all things must not so much as once bee thought of amongst you but you must bee obedient vnto them euen in all things and so shall you performe the commandement of our Sauiour Christ And yet there bee some of so stubborne and rebellious a nature that if their Master do proffer them a blow nay scarce that too yet they will straight leaue his seruice and as without leaue so without care or feare of Gods Seruants must not flye from their Maisters for any vnkind vsage lawes or mans cast off the yoake of their obedience although it bee to the very vndoing both of their Master and themselues but how great an offence this is the story of Hagar doth plainely Gen. 16. shew who though her Mistris vnkind and rough dealing with her was the cause why shee fled from her yet the Lord so disliked of it that he commanded her not onely to returne vnto her againe but also to humble her A speciall poynt for seruants to take notise of selfe vnto her hereby shewing how great an offence shee had committed in which such humiliation must be vsed for reconcilement you wild headed youthes of our time consider this But it may bee some of you will be iudge of your owne cause and say it cannot bee that shee was so hardly dealt withall as I am for I neither can get those things which of right I ought to haue and yet am opprest with labour and can neither get kind word or good looke of my Maister or Mistris but say or doe what I can they are still brawling chiding and vncontented Dost thou thinke that the fault in thy Maister is the cause why thou dost not giue him content to please him nay nay assure thy selfe that it is rather the corruption of thine owne heart that keepeth thee from performing thy duty with more obedience diligence that so thou mightest please him or is it because thou takest not that course which Abrahams seruant did who when his Maister sent him about his Gen. â— businesse hee made his humble prayers vnto the Lord that hee would prosper the things hee went about this was the way he Seruants must pray vnto the Lord to send prosperity to their labours went about his businesse See here my friends the duty of a seruant what hee ought to doe and how he assuredly may please his Master or Mistris hee must begin his labours in the Lord by sanctifying them vnto him by prayers hee must continue them in the Lord as doing them vnto the Lord and not vnto men and so he shall be sure both to please the Lord and his Maister be he what hee will but Seruants notwithstanding the vnkind or vniust dealings of Maisters vnto theÌ„ yet ought with patience to beare it performiâ—g still all faâ—â—hfulnesse vnto them and of God shall receiue their reward so doing if thy Master be kind and louing and supply vnto thee all good necessary thinges needefull for thee it is no thankes vnto thee to bee obedient and dutifull vnto such a Maister for he hath deserued it of thee but if hee bee as thou sayest vnkind vnto thee either in keeping backe such things as of right thou oughtest to haue or otherwise froward or churlish vnto thee or if hee correct thee vniustly in these cases if thou with patience dost beare it and notwithstanding dost performe thy duty vnto him with all good faithfulnesse then bee thou sure that the Lord will recompence this his vnkindnesse with kindnesse againe vnto thee from him selfe for so both the Apostles doe confesse as I haue shewed before but will you haue further proofe yet for this poynt will you see how God hath dealt with others in former times reade then the Historie of Iacob and it will satisfie you herein and shew you a worthy example The 30. Chapter WHo could haue serued a worse Maister then Iacob did of his owne Vncle Laban seeking Gen. 31. so many waies to defraud him of his due as he did not once nor twice but tenne times or many What a carefull seruant Iacob was though hee had a bad master and how the Lord rewarded him times so that as he confesseth if the God of his fathers had not beheld his labours hee had euen sent him away empty notwithstanding his paynefull labours spent 20. yeares together in his seruice by day being consumed with heate and in the night with frosts so carefull ouer his businesse that hee would not suffer his eyes to take their rest in the night season yet all this time of his meÌ„y wrongs he bare with patience and neuer neglected any part of his duty the more for it and how God rewarded this his painefull seruice the story plainly sheweth to the great comfort of all good seruants what wonderfull blessings hee bestowed vpon him both deliuering him from his vnkind Maister cruell Brother and giuing
he cast thee vnder the power authority of them to obey and serue them in his stead and to that end hath giuen thee a speciall Commandement euen from his owne mouth that thou shalt Honous thy Father and thy Mother Exod 20. Leui. 19. which is not onely vnderstood in the outward ceremoniall actions as putting off the hatt or bowing the knee but thou must The duties which good children ought to performe vnto their Parents also loue them with all thy hart feare and dread them and waite on their Commandements and seeke their worship wil and profit in all things and as it were to giue euen thy life for the contenting of them counting them worthy of all honour which thou maist procure vnto them remembring that thou art their good and possession that thou owest vnto them euen thy owne selfe all that thou art able to doe yea and more then thou art able to doe Vnderstand also that whatsoeuer thou dost vnto them bee it A good note for children to regard good or euill thou dost it euen vnto God and when thou dost displease them thou displeasest God and when they are angry with thee in aÌ„y good cause God is angry with thee neither is it possible for thee to come into the fauour of God againe no though all the Angels of heauen should pray for thee vntill thou haue submitted thy selfe vnto thy Father and Mother againe and therefore thou must be very wary and circumspect to performe this thy obedience vnto thy father with the true zeale of thy hart thou must not onely bee obedient for feare of their displeasure correction or punishment neither must thou obey them for hope of reward or some benefit which thou doest expect from them this hypocritical obedience is not that which How farre the duty of children extendeth God commandeth thee to performe and to which hee hath gieuen a blessing no I tell thee God will iudge and punish thee if thou dost not performe this obedience vnto them euen with the sinceritie of their heart and in vprightnesse of conscience for he beholdeth the heart and according to the vprightnesse of it God doth iudge For he is that powerfull God that created the heauen and the earth of nothing and that of Gen. 1. the dust of the earth hath made thee onely to serue and obey him and hee it is that commandeth thee to this obedience that thou honour thy father and thy A principall note to be obserued in God thus placing this Comman dement mother and note how hee hath placed this Commandement for it is worthy thy obseruation God hauing giuen vnto man but Ten Commandements and but foure of them concerning the duty of man vnto him the other Sixe concerning the duty of man vnto man and yet as the most principall of them all hee hath put this formest of the Sixe Thou shalt honour thy Father and thy Mother and well knew hee that placed that formest in the rancke that that was the right place for it that he that would not obey reuerence and honour his owne Parents would likewise neglect and forget his duty vnto other men and therefore as an introduction instruction to that which followeth hee doth begin with this Honour thy father and thy Mother that thy dayes may be long in the land which the Lord thy God giueth thee and see the great mercy of our God which to the performers of this his Commandement vnto which we are by duty double bound to performe he is pleased to giue a blessing And as hee commandeth it Luke 2. there so likewise in many other places he doth the like the Prophets and Apostles do likewise teach the same and therefore if you will be childreÌ„ of God your heauenly Father and liue vnder the obedience of his command without which you cannot but perish euerlastingly you must performe this his will and command in this that you honour obâ—y your Parents yea ye shall Leu. 19. euery man feare his Father and Mother saith God consider in what manner you ought to performe this you shall stand in awfull dread of your Parents not of the rod or of their correction onely as I said no no such servile feare but considering their deare and naturall loue towards thee how tenderly carefully louingly they haue nourished thee euen from thy birth still do seeke thy good by all meanes possible In respect of this their great loue vnto thee which thou Worthy notes for Children to regard didst neuer deserue nor neuer canst satisfie thou oughtest likewise in thy loue to them againe to be euen so iealous of thy selfe that thou shouldest feare least in any thing thou doest thou shouldest offend such louing Parents this is that feare which thou oughtest to performe vnto them and which God requireth of thee The 19. Chapter ANd seeing wee are now entred into this duty of Children which God by his diuine wisdome hath compiled in these few words Honour thy Father and thy Mother and yet in them hath included the whole summe of all duties which ought to be performed vnto them which though I haue begun to touch in the former Chapter yet for that I am to speake vnto Children it shall not be amisse if I doe somewhat inlarge this matter for as I sayd before it is not to be vnderstood to be onely in the putting off the cap or â—owing the knee and yet these things must bee done because by these outward thinges thou dost seeme to giue honour vnto them Thou must not as too many The reverence which children ought to performâ— vnto their Parents and how to honour them proud youthes do in these daies stand in the presence of thy father mother with thy heâ—d couered yea and that amongst strangers and talke vnto them as boldly saucily as it were vnto their fellowes or equales is this the honouring thy Father thy Mother nay this is to dishonour them for in their presence thou oughtest not to stand but with great reuerence if they bee in any company thy regard should bee more in performing of this duty in giuing vnto them the more honour and because thou canst not better performe thy honour vnto them then by obeying them nor greater dishonour them then by being disobedient vnto them though I haue touched it before where I sayd thou owest vnto them euen all thy whole endeauours whatsoeuer thou canst doe therefore thou must bee ready and willing at all times in all places to performe their lawfull commandements at their becke and word to run goe and to show all good obedience vnto them that may bee Thou must not bee like that Mat. 2â— disobedient sonne whom his father â—ad to goe worke in his vineyard and hee answered hee would but did not neither must thou answer as the other did who said hee would not yet afterward went For thou must
so they be for the Diuills wares it is no maruaile if your Children spend that vnthrifitily which is so vngodly gotten But as you see it is a choyse It is not enough to chuse a good seruant but to preserue him still in goodnesse poynt of the Maister to bee carefull what seruant he taketh into his family so the Maister must be carefull likewise to bring vp his seruants religiously in the time of their seruice that must bee in seeing that his seruants come to the publique exercises of hearing the word of God in due time that they there remaine all the whole time of prayer and teaching and that they bee in as conuenient place as they may that so they may haue the ouersight of them for it is not enough that the Master bring his seruants vnto the Church and then let them giue them the slip at the Church dore or goe o◠as soone as they come in and s◠〈…〉 to Tauernes or Ale-houses or as bad places or else get into some corner of the Church where either they may sit and talke all the time or else sleepe it out This the good Maister may What good counsaile of a Maister giuen in due time may doe prevent by giuing them counsaile that if they will serue him they must bee carefull to serue God aboue all things and be religious in Gods house if they will haue any countenāce of him in his house but many men are more carefull in planting of Orchards or Gardens or chusing of sheepe for breede or following their worldly profits then they are in planting a godly family in their houses whereby God may be glorified his Church profited Or if they haue seruants vnder them to doe their worke and labor for them that so they may liue at the more ease pleasure idlenesse themselues then all is well as they thinke or turne it otherwise if you please and make the best of it by the way of good husbandry as a meane for them to thriue by and yet you shall find the end thereof to bee onely this to satisfie their neuer satisfied coueteousnesse Men do regard their beastes as much as this their oxe their asse their horse and such like yea will bee very carefull for the keeping of them to the end their profit may arise by them the wise traueller wil be so carefull for his horse which but onely for his pleasure he is to ride on that hee will spare time euen from his owne meate and rest to see that his beast shall both be made cleane lye cleane and haue his fill of prouender to the end hee may bee the better able to beare him on his iourney the husband man likewise in the care of his cattle is very laborious for his profit protecting them from weather water and such like dangers and is continually amongst them shifting them frō ground to ground frō pastuer to pasture to the end they may the better feede profit that Many leawd Maisters doe make lesse account of their seruants then others doe of their beasts if any disease do befall them he may the sooner remoue it from amongst them in these things men are wise carefull enough as is fitting but my deare bretheren there bee many amongst vs which beare the name of Christians and haue the gouerment of seruants which to their shame I speak it do make lesse account of their seruants thē these men do of their beastes for they will looke to their beasts themselues carefully enough so doe no◠many a one to their seruants but God forbid it should bee so withal yea I know there be many that are very carefull to performe this their duty as well in prouiding and giuing them all things needefull for them as in setting them to their worke and labour and I doubt not but that the fruit therof they find in their seuerall callings But I speak of those who can be content do carefully enough set their seruants vnto their labors as it is fit indeed they should but doe giue them small comfort and cherishing in their labours loading them with labours like Pharoahs taske masters Exo. 5. The cruelty of bad masters but not halfe filling their bellies with victualles as the traueller I spake of doth his horse so that many times the poore seruant hauing labored all day and had but a small dinner yet at night commeth to so short commons that when hee hath saued the mayde a labour in making cleane the dishes which were set before him hee hath yet a fresh stomacke to a good supper if he might come at it is not this a hard case yet I would it were not true And I will tell you the cause of this your selues are in the The negligent care of the maister bringeth the seuruants want fault of it you are carefull enough to looke to haue your owne due as it is fit you should but not careful enough in giuing them their due for too many of you doe put that off to be performed by a false steward and so many a poore seruant is punished both in belly and backe to helpe to maintayne the pride pleasure of his Dame or Mistris You put them in trust with these things to see them fed sweet kept wholsomely lodged thinke you that these thinges do not belong vnto you to see them done as well as vnto your wiues yes surely they do yet I say in them to do them is more fitting but to you it belongeth to see them faithfully done as they The duty of the Master bindeth him to see that the want of his seruant be by himselfe supplyed ought to bee for how canst thou looke that thy servant shal labor faithfully with the strength of his body for thee or to say the truth how can he do it when his body is enfeebled by meanes of due nourishing with hole sō food or things vsefull for him which should nourish strengthē him this is too common a thing amōgst vs it is a great reproach vnto this our English nation yet this is not all neither For there be some which can be content to maintayne their seruants reasonable well for their profits sake which may arise by their labours while they are able to do any for thē but if God doe send his visitation vpon them either A great fault in many Masters by sicknes or lamenes then if they haue not an out garden house or som backe place to put them into where they shall bee sure to haue but a slender looking to thē to an Hospital with them and so rid thēselues of them or else basely nay gracelesly turne them out of doores to shift for themselues in that heauie case what an vncharitable yea an vnchristian-like part is this yet such there be the more the pitty But if it bee not lawfull to muzell the mouth of the Oxe that treadeth
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