good direction in the master when he lets his seruants come into the Church to proclaime their owne shame and his disgrace Therefore first he must deale with them plainly you must serue God if yee serue me and be religious in Gods house if ye will haue any countenance in my house Secondly for the works and businesse of their calling the masters direction is necessarie and he must appoint the worke and set euerie one his place and dutie which he must doe else the house may be full of seruants and full of confusion and nothing be well done or in any good order And this is commended in the vertuous woman Prouerbs 31. that she giues her seruants their portion of meat and of worke the master therefore that the house may be well ordered must let euerie one know his place and calling and his taske that the weaker may haue the weaker worke and the stronger the stronger For the master must consider his worke and businesse that is to be done and what his seruants can do so that none of them may be oppressed nor any be idle for if eyther of these things come to passe that his seruants be eyther ouerburthened or else may loyter it is for want of good direction in the gouernour the house might be inriched euerie thing might be done in good order and would fall out in their iust and due compasse when euerie one were diligent in his place and set to doe that thing to which he was most sit For want of this it comes to passe that many foolish masters when they see things fall out amisse and there is not that good order that should be are readie to chafe and fret and then they crie out what disorder And so they may wel enough indeed for there is disorder and confusion but where begins it Is it not from the disordered gouernment and gouernour because he performes not his dutie well the others can doe no good Like as if a foolish pilot at the sterne should neuer giue anie direction to those in other offices about the ship when and what they should doe he might sweat and toyle himselfe but the ship might be dasht against euerie rocke and sinke well enough and all through his folly in want of good guiding But if the master be diligent in his place to direct his seruants and to appoint them what is to be done then if he see any fault and negligence he may and must let them heare of it And if admonition will not doe nor a rebuke serue the turne then chasticement and correction must follow for the rod is for the fooles backe But alwaies in correction these rules must be obserued First that it be not in passion to ease ones selfe by the seruants paine but with compassion to helpe him out of his sinne Secondly that it be ioyned with prayer or else it is not instruction but reuenge Thirdly that for ordinarie and lesser one take not notice of them but let them slip as in Ecclesiast 7. 23. he saith Giue not thine heart to all the words that men speake least thou heare thy seruant cursing thee for oftentimes thine heart knoweth that thou also hast cursed others Salomon would not haue one haue too quicke an eare to marke and take notice of the ill speeches of his seruants and he adds a good reason be cause no man is so good but his heart can tell him that he himselfe hath spoken as bad words against his gouernours and betters so that sith he himselfe hath beene iniurious to his superiours it should make him something to passe by the iniurie of his inferiours Thus much for direction The next part of the masters dutie to the seruant that dwelleth with him is in recompence as he must be diligent in setting him to worke and looke that he discharge the taske laid vpon him according to his strength so there must be recompence made first in wages and that proportionable to the measure of their worke which they doe and paid also in the time appointed The master must not put of his seruant from day to day to make him groane and sigh to God or else for need to theeue and steale from him It is a verie dishonest thing in the master not to pay his seruants due wages and that in due season keeping day and in good tearmes and willingly and cheerfully It is a most indigne and base thing that the seruant should see such a greedie couetousnesse in him as that he payes him with grudging and so vnwillingly that he must be constrayned to beg for it as if it were an almes And thus he diminisheth his authoritie and lessons his reuerence exceedingly when they can perceiue that he doth wholy serue himselfe and is willing enough to haue as much worke done as may be but is verie loth to part with any wages A second matter of recompence is in the diet and food of his seruants While they be well and in good health he must see that they haue wholsome sufficient food and that in due season and conuenient time For it is more then barbarous crueltie for one to ride his horse hard all day and at night rayne him vp without meat to repayre and sustaine his strength and he were worse then a beast that would deale so with a beast but much more to deale thus with a man that beares the image of God and is redeemed with the blood of Christ Iesus as well as the master to weare him out and spend his bodie and not allow him that nourishment that may keepe his strength in repayre is more then barbarous and sauge crueltie Therfore while the seruant is in health the master must see that he haue all things necessarie for health and sustenance such for qualitie as it be wholsome so much for quantity as it be sussiciēt that he be no way pinched or weakned Then if the seruant be sicke he must prouide to his power all good meanes for his health and recouerie and for the good looking to hime in time of his weakenes And this is noted as a matter of commendation in the Centurion that when his seruant was sick he went to Christ and tooke the best way he could deuice for his helpe and ease For the master in the sicknesse of his seruant is to looke to the hand of God that smiteth him and therby to be humbled for it is a chasticement laid vpon him that God by his owne hand immediately should turne those into a burthen and trouble to him that he did hire for helpes and for his profit and so hoped they should haue Therefore he must submit himselfe to God and as well in obedience to God as in a pitifull hart to his distressed be diligent both to pray to God for him and to vse all lawfull and good meanes for his ease and succour Thus men will deale with verie beasts If it be an horse or oxe that when he was
well was verie seruiceable and by it painefull trauell brought in much profit vnto the master if he be diseased by some sore or sicknesse he will let him haue rest and looke carefully to him that he want nothing and take the counsell of some one that is skilfull in such matters for some drench or medecine that may helpe his horse or oxe restore his health Thus men will deale with a beast but what master almost can be found that doth not plainely proue that he loues a beast more for his commoditie sake then he doth a man for Gods sake for he that will be content to be at cost and charges and some trouble also with his diseased and sicke horse his sicke seruant may lie and die and he will neuer come at him nor seeke any remedie for him but rather encrease his paines by murmuring and grudging that he eates and he drinkes and doth nothing but spend and burthen the familie And when Gods hand hath restrained him from working and not his owne negligence and ofttimes when he gets his weakenesse by faithfull and painefull seruice done to him then some are so cruelly and miserably coueteous as that they will abate so much of their wages as the time of their sicknesse comes to And when he suffers paine and griefe enough by his sicknes then he that should looke to healing of him doth not onely neglect that but also gleanes from him and robs him of his wages which is a double sinne and iniurie So much for the duetie of masters to their seruants that dwell with them Now when they part the masters duty is to looke that he send not his seruant away emptie but doe something for him according to the blessing of God vpon him by his seruants labour according to his owne abilitie and looke how much longer time the seruant hath beene with him and howe much more faithfull seruice he hath done to him by so much more must he be franke and bountifull in respecting and beleeuing him Contrarie to this is the dealing of those shisters that must haue new seruants euerie yeare for that either they be so bad themselues as none will stay with them longer then needes they must or els they intertaine such vngodly persons into there familie as it is not sit that they should tarrie long in any place And those that take in such manner seruants as deserue noe recompence because they imploy their labour about such things as the familie hath no benefit by them but are fit only to serue their Maisters lust in vanitie and foolishnesse for such it is iust that though they dwell manie yeares in a place they should haue no reward giuen them because their labour hath brought no good to the familie no bodie hath beene a gayner or bettered by it but here was a great fault on both parts for both the Master was a foole to giue harbour to such vnprofitable companions and the seruant was a foole to spende his time and paines about such base seruice as could be benefit to no bodie and here it is iust that both should be loosers But when one hath had a seruant that hath beene with him a longe time and done him faithfull seruice so imploying his labour and spending both his daies and strength as that some profitte and commoditie redownds to the familie And the maisters estate hath beene better by his carefull diligence now by continuance of time and by this profitable societie they had the seruant should grow to be vnto him as a child and he if he will seeme to be one of a good nature vpō so long experience of his faithfull and louing cariage should put on the affection of father to him For indeede nature shewes that it is a shame for one to put away his old seruant that hath worne out his bodie in his seruice without bestowing his liberalitie vpon him in some measure according to his owne abilitie and his seruants labours But it is the custome of most men now a dayes so wretchedly couetous are they growne that they deale with their seruants as one would deale with an horse when he grows old and can doe nothing any longer that may bring profit euen pull his skinne ouer his eares and cast his bodie to the dogs and thus brutish are vnnaturall men to their seruants ofttimes toyle them while they can labour consume their strength and spend them out then age will come and the bones will growe weake and the bodie waxe feeble and faint one cannot be alwaies young and strong and what then Then turne them out of dores poore and helpelesse into the wide world to shift for themselues as they can and they must either beg or steale or sterue and thus it comes to passe that manie become theeues and vagrant beggers through the masters base niggardlinesse that would not doe his dutie in bestowing some proportionable and competent releefe vpon them So much for their duties that bee further of from equalitie in the familie as parents and childe Masters and seruants Now those that are more equall are the husband and wife whose duties are either common to both or more particuler to either of them The common duties are these First they must loue one an other with a pure heart feruently This dutie both husband and wife must performe naturally one to an other Which that they may the better striue for let vs consider of some excellent cōmodities that will proceede from this loue and wich indeede will shew in their practise whether their bee this loue or not First this benefit will certainly ensue where there is loue betweene man and wife they will be chast and true hearted so farre as they loue one the other truely they are garded from all strange lusts euen in heart that they will not allowe any vnchast desire much lesse any vnchast looke or action For so in Prouerbs 5. 19. 20. Delight in thy wife and reioyce in her loue for why shouldest thou goe after strange women As if he had said sure enough if thou doe not loue thy wife thou wilt follow a whoare or at the least art in daunger to doe it but if thou loue thy wife truely thou art strengthned against a stranger And so may it be saide of the woman concerning her husband For it is not the hauing of a wife that makes a man chast and keepes him from filthinesse but the louing of his wife that will keepe him and so it is not the hauing of an husband that makes a woman honest and preserues her from adulterers but it is the louing of her husband which will doe it For many married men and women liue filthilie and impurely but if they did loue one an other they were safe from that fault This then is one benefit it is a most sure defence of ones chastitie to loue each other An other benefit that constant loue will bring is that they shall be verie patient
should bee of this mind for if he do as he professeth indeede loue god aboue all ought he not to be more carefull of Gods glory then of his owne commodity more see to gods seruice then his own gaine now we know that masters suffer not their seruants to be idle on the weeke days therfore if he loue god he shuld be so much more diligent ouer them that they neglect not the word of God on his day by how much the glory of God is more deare and precious to him then his priuate commoditie For as he that is a true subiect to the prince loues him indeed wil not keepe such a man in his house that will not bee subiect to his lawes so hee that is himselfe rightly affected to God and his glory will not suffer such a prophane person vnder his roofe that will dishonour him openly and not care to obserue his sabboth Secondly if one beare any loue to his seruants or children euen for their owne sakes hee must see to them that they breake not the sabboth but that they come to such exercises where they may receiue the spirit of God and the chiefe good to their soules alwaies a good gouernour must gouerne for the good of those that bee vnder him now what greater good can hee doe to them then to vse those meanes whereby they may know God in Christ Iesus and bee brought to saluation So that if one will not shew a disloyall hart against God and vnlouing and vnfaithfull hart to his people that hee cares not for their saluation hee must see that they keepe the sabboth so farre as it belongs to him namely by being outwardly present at the workes of religion Thirdly in regard of our owne good to such as be masters must bee carefull ouer their seruants in this regard for take this for a generall rule hee that will not bee faithfull to God will neuer bee faithfull to man hee that hath no care to serue God in duties of religion will haue lesse care to serue his master in the duties of his calling as indeede they haue for if the honour of God and their owne saluation will not moue them why should they bee moued for their masters profit or businesse but hee that serues God with a good conscience will serue his master with a good conscience and though his master bee not present to rebuke him his owne conscience will checke him and when the feare of his master will not keepe from idlenesse and vntrustinesse the feare of God will keepe him and the commandement of God will restraine him else either they will doe nothing or what they doe is all for eie seruice to bee seene of men and when the masters eie is off then by idlenesse or wastfulnesse or pilfering they will hurt one more then the faithfull keeping of the sabboth can hinder them for that will not hinder them at all but bee a meanes to bring the blessing of God on their labours in the weeke day As Iacob a faithfull seruant to God was blessed in all Labans businesse and Ioseph a true worshipper of the Lord had prosperitie to follow him and accompanie him in all his trauailes Therfore if wee will shew our loue to God and to them and desire that they bee faithfull to vs and God should blesse their labours in our affaires bring them to the seruice of God and exercises of religion on the sabboth and haue a care that they breake not the holy day of the Lord. This serues for the reproofe of those men which beare this minde toward their seruants that so their owne worke be performed they care not how Gods worke is neglected let their seruants bee carefull to doe their businesse on the sixe daies let them bee as carelesse as they list of Gods on the seauenth day let them spend it euen how they will they haue free libertie from the masters This shewes men to bee louers of themselues more then louers of God and proues that they loue filthie lucre and gaine of the world more then the glorie of God for if Gods glorie were but as deere to them as their monie they would bee as impatient at his dishonour by their seruants negligence as at losses that come to themselues by their seruants negligence Oh but they say they be rude youthes and will break out from vs we cannot keepe them in Be not these deepe dissemblers is not this grosse hipocrisie can you not keepe them in Who keepes them in on the sixe dayes can you make them tarry at home then can you set them to their businesse and not suffer them to be gadding yet that is for sixe dayes space this is but for one that labour which then they doe is far more toylesome to the bodie can you make them will they nill they spend sixe whole dayes in more painefull tedious work can you not constraine them to keepe at home and doe more easie works in respect of bodily labour and that but for one whole day this is miserable shifting plaine halting these excuses will not holde before God he will shew you that you had made as much account of seruing his honour and glory and obeying his commandement as you doe of seruing your owne filthie couetous lust and obeying the diuell if his name had bene as deere to you as gayne you might with as much ease cause your seruants to spend the seauenth day in his seruice to his glory as sixe before it in your owne seruice to your profit But what is the cause that youth is so rude is it not because they haue learnt it of age Why be inferiours so prophane but because they follow the patterne and tread in the steps of their superiours how come the branches to bring such ill fruit but that the root hath no better sap for if the seruants might but see so much loue of God and care of keeping gods commandements appeare in the conuersation of their masters and dames as they see of the world and eagernesse after lucre they would at least for outward shew be better But now that they see their masters and know his disposition they frame themselues thereafter to serue him in his couetous lust rob God of his honour If the seruant should but leaue his businesse one or two houres in the weake and runne hoyting about some sports and vanities when hee comes home his master will bee vpon his backe his dame would haue a saying to him hee should be so bayted with rebukes and chiding as if it were a beare with dogs so that though hee had a good minde to bee abroad and had no great hart to stand sweating at his businesse yet miserable feare would make him tarrie at home rather then he would endure the sharp sauce that must come after and bee chidden thus againe hee will keepe within doores but let him be where hee will and doe what hee will vpon the
sabboth day when he comes home either his master or dame allow him in it or else they bee mute and say nothing to him or if they doe begin to reprooue him it is done so coldly so careleslie with so little vehemencie that the seruant may well perceiue it comes from the teeth outward his master is not greatlie sorrie within it neuer vexeth his hart for the matter and therefore hee cares not for such chiding hee will to it the next sabboth againe Then secondly this serues for the instruction of all householders that desire to bee indeede as well as to bee accounted christians that they should haue an eie to their seruants in the keeping of the sabboth Euen as one the weeke day they will call them vp and see that they bee readie to their businesse so on the sabboth cal them vp in the morning see that they be readie for the worke of God especially sith the works of their calling bee such as they may doe without any great preparation A man may rise out of his bed and goe straight and hold the plow or driue the cart as well as if hee had an houres consideration but vnlesse one haue sometime to disburden his hart of worldly thoughts and to fit himselfe by prayer holie meditations to heare the word hee can neuer doe it well nor so as the word will bee profitable vnto him therefore they must bee stirred vp that they may haue time to make readie their harts that they come before God with a quiet an emptie minde Now in this dutie many of Gods children faile that euen themselues and their whole family take libertie to sleep out a great part of the morning and thinke it inough to rise and goe to church not regarding any time of preparation and hence it is that the exercises be so vncomfortable and vnprofitable to them And then secondlie the maister must bee careful to haue his family come with him in good due season to the house of God with the whole congregation not as many doe that are so negligent as much is past before they come The wife comes at the second lesson he drops in at the end of praier and the seruants follow when halfe is done They would not doe thus to haruest worke but he would make them get all things readie that they goe together to get in his corne and not come dropping one now and another anone why should not one therfore be as carefull for the foode of his soule and to eate of the bread of life in the house of god to come joyfullie himselfe and his wife and bring their familie with them that they may be at the beginning and tarrie out till the ending that they may haue the whole fruit and not as some doe bee gone before the sermon end or at least runne away before the praier be made for a blessing and the blessing pronounced by the minister which shewes they neuer felt the goodnesse of the blessing they are so loth to tarrie the ministers prayer because they want the spirit of prayer themselues and cannot tell the benefit of a faithfull prayer for if the sweetnesse of gods blessing had distild vpon their soules or they had neuer felt the comfors that follows a prayer made in the holy ghost they would be more desirous of these things then they be and not hast so from them as if it were a curse not a blessing and some things tending to their hurt not a supplication to God for their good And as they must call them vp in the morning so an other dutie is to examine them after and call them to account how they haue profited as if mens seruants be sent to the market they will not let them goe without takeing account how they haue done their businesse and what markets they haue made so when they come from the church they come from the market of their soules they should question with them to see what good bargaines they haue made for their soules what profit they haue had by comming to Gods ordinances and thus laying their store together to help one another This serues also for the instruction of seruants that sith God hath layde such a charge vpon their superiours to looke that they keepe his sabboth therefore they should willingly be ruled and suffer themselues to be guided by them in this point and as well obey them in the sabboth to be diligent in the works of God as in the weeke daies to obey them for matters of their owne calling They must not say as many prophane seruants will if they call them and will instruct them in religion they will none of that but you hired me say they to doe your work and take my wages and there an ende what needes all this doe about keeping the sabboth and comming to the sermon let mee looke to that my selfe Nay but if they be Gods seruants and you Gods seruants your masters hired you to doe Gods work and in the Lord to doe their work therfore this is a prophane answere and these be ill seruants But much more vilde are they that will runne abroad to wickednesse to dauncing to swilling to wantonnesse c. making that their sabboth daies work which is vnlawfull at any time to plow and to cart be things lawfull and profitable in fit time but to daunce and follow wantonnesse is naught euery day but much more vilde and abhominable vpon the sabboth day Therfore such seruants must by force be constrained not to violate Gods sabboth or if no meanes will serue a christian master must not haue his house pestered with such open rebells against God Thus much God shewes the duties of christian housholders that they must themselues and see that their seruants abstaine from all the works of their calling and doe onely works of pietie and mercie which works of mercie they must not doe vpon the Lords day in loue to their owne commoditie but in obedience to God and compassion of the creature Now the Lord goes further to shew what course must be taken with men of an other religion saying Nor the stranger that is within thy gates HEere hee shewes that if a stranger come within our iurisdiction that are christians though we cannot command him to come to the exercises of religion yet the magistrate must not suffer him to doe any seruile worke to pollute the sabboth for by the gates heere the Lord meanes authoritie and jurisdiction because in former time the place of judgement and where authoritie was exercised was in the gates Hence then in that the magistrate must looke to forreyners this generall doctrine may bee gathered that it is our dutie being christians not onely to keepe the sabboth our selues and to looke to those that are belonging to vs but so farre as we can euen to strangers or to any other And this is that which is commended in Nehemiah that when the men of Sidon that
drawne as a beare to the stake let him make account that the preacher will bait him trouble his conscience for comfort hee can looke for none Therfore if we would haue a blessing by the sabboth let vs keepe it cherfullie knowing that God loues a cherfull giuer Secondlie one must labour to doe all the duties of the sabboth those that must bee done before the sermon and those that must be done after let no ordinance scape vndone vse meditation on Gods word and works heareing reading praying singing psalmes conference workes of mercie of euerie thing something so farre as we haue abilitie and opportunitie But if we will performe them scambling lie doe this and leaue that vndone either make no preparation before or no application after either no publique or no priuate then it may bee he shall finde some blessings but the fewer of these hee performeth the fewer blessings he shall haue he that doth the work of God by halfes shall and it is just he should find the comfort and benefit of them by halfes Thirdlie as one must doe all the duties and that with delight cherfullie so he must keepe the whole day he must doe all the duties and also spend all the time in these duties hee must continue from the beginning to the ending As in Psal 92. 2. To declare Gods louing kindnesse in the morning and his truth at night So that the sabboth must bee spent both morning night and all the daie in holie duties One must forbeare worldlie businesse yea worldlie thoughts the whole foure and twentie houres for if one giue his thoughts libertie to run after matters of the world in the night he breakes the sabboth in one part sleepe one may lawfullie but his sleepe must bee sweetned with holie exercises and so sanctified vnto him as in it hee must also keepe an holie rest And heere manie faile that out of the Church wil be talking with their neighbours musing with themselues about earthlie businesses affaires thinke they haue made a good hand if they spend the most part of the daie till after the euening exercises in workes of religion and then they make no question to take their recreation or to goe about their businesses if occation bee But hee that commands to keepe it in the church bids vs keepe it in the house as to heare him and speake to him in publique so to speake to him out of our harts in priuate not to giue our selues leaue to thinke the least thought of any worldlie businesse Now then wee if seeme to make conscience of the sabboth and yet doe want that blessing which we doe looke for let vs looke to our selues we shall see that wee are halting in some one of these either wee keepe the sabboth lumpishlie and heauilie that it seemes as a tedious burden vnto vs or else wee doe some one or two duties leaue the rest vndone or else if we doe all the duties to be done we want heere that we obserue not the whole day but keep some part of it from god to our selues accordinglie as any man comes short in any of these duties so hee commeth short of the fruit of the sabboth But if one labour with joy to doe all the duties of the sabboth the whole day hee shall finde in his owne soule that it is in truth a day of blessing and brings more joy and comfort yea and a greater blessing with it then all the weeke besides And so much for this fourth commandement of the sabboth and the reasons of it The summe of the fifth Commaundement is to shew what duties we owe one to another in respect of their and our place The persons in this commandement are eyther with authoritie eyther priuate eyther further from equalitie as parents and children masters and seruants nearer equalitie as husband and wife publike in Church Commonwealth without authoritie in age gifts Exod. 20. 12. Honour thy father and thy mother c. HEtherto the duties of pietie to God out of the first Table haue bin handled Now follow the commandements of the second table concerning the duties of righteousnes to our neighbours This is the first commandement of the second table vpō which al the rest do depend as in the first table the keeping of all the commaundements following did depend on the keeping of the first commandement of the table so heere if this first commandement be well obserued both of gouernours and inferiours there could be no disorder against any other of the commandements following For all disorders in the other commandements of the second Table doe flow from hence that eyther superiours are negligent in performing their dutie of gouerning or else inferiours are proud and stubborne and refuse to obey their superiours The words contayne a commaundement and the reason of it The commaundement in those words Honour thy father and mother The reason in the words following That thy daies may be long in the land which the Lord thy God giueth thee Because the benefit of obedience is not so great to the superiours which are obeyed as to him that doth for conscience sake obey them they shall not be gainers so much as himselfe for he shall gaine to himselfe a long and happie life Honour To honour is to reuerence in heart and performe all outward duties Father That is all superiours in what place soeuer set aboue thee Thy father This is the first reason whereby God would moue inferiours to obey because he is thy father In that God makes this his reason why the childe should obey his father because he is his father We gather this doctrine That the chiefe motiue to obedience must be Gods ordinance If God haue made him the instrument of thy life and maintenance and haue set him ouer thee thou must for this cause performe all dutie of honour vnto him So in the Prouerbs Honour thy father that begat thee and thy mother that bare thee as if he had said honour thy parents and bee duetifull vnto them not because they be rich or in great place or for any other respect but this because they bee thy parents bee they father and mother how euer rich or poore thou must be duetifull vnto them So the Apostle speaketh to wiues Wiues obey your owne husbands Vsing this as a reason if they be your husbands If God hath set them ouer you as your head and gouernour you must submitte your selues to them for this cause and in obedience to Gods commaundement howsoeuer they be otherwise froward and foolish if they be yours then you must performe your duetie vnto them So for seruants the poynt is not whether hee bee a poore man or rich a simple man and ignorant or wise and discreete but is he a master hath God made him a gouernour then for the time that one is a seruant he stands in the place of Christ in his family and is to be obeyed as if hee
good meanes we can and he will prouide for the children of his seruants Therefore one should neither withhold himselfe from any works of mercy nor nigardly and pinchingly restrayne himselfe of any necessarie thing yea any comfortable delight for his childrens sake Lastly for disposing let this be the first and maine rule that those be vsed best which are best and those haue most goods giuen them that haue more grace in their hearts So Iacob had the blessing though Esau was the first borne and Ioseph had the double portion though he was the youngest but one of twelue For grace makes the younger to be the elder and sinne makes the elder the younger therefore he was indeede the right heyre for euerie one of the former ten had stayned themselues with some soule and grosse sinne which did put them out and therefore they were iustly disinherited So Solomon was not Dauids eldest sonne but hee was the sonne of his age yet he succeeded him in the kingdome because the other were proud and vndutifull and there was no hope that they would doe any good in Church or common weale This must be the first then that grace haue the first place vertue must make the heyre Secōdly the other also must haue their portiō proportionablie not one all and all the rest neuer a whit as is contrary to the cōmon practise that the eldest must goe away with the whole and the rest haue iust nothing as though he only were a lawfull child and the rest not legitimate and hence growes much hurt and much heart burning and emulation among brethren Now God saith parents must lay vp for their children not for one child only And others that if they haue no heyre male but all daughters the heritage must be put away from them and giuen to some other and why so forsooth because of the name sake that the name might continue but how know you that he shall continue to keepe vp your name or how know you that he may not liue so as that he shall be a blotte to your name and to your selfe rather then a credit why then should one for a foolish regarde of name breake both Gods law and the law of nature too For God hath appointed Numbers 27. That if there be no sonne the lande and heritage shal be deuided among the daughters And thus much for the duties both of parents and children So much for the duties of parents and children Now followeth the duties of seruants and Maisters First for the duties of seruants The first dutie is reuerence to their gouernour and that is both inward and outward The inwarde commanded in Ephes b. 5. Seruants be obedient with feare and trembling 1. Peter 2. 18. bee subiect to your Maisters with all feare 1. Tim 6. 1. let seruants count their Maisters worthy of all honour So that it is not enough for a seruant to performe all outward duties required at his hand vnlesse he begin with this first dutie to haue his master in an high account in his heart and to carrie a reuerend estimation of him in his heart he must account him worthie all honour Paule in that place speakes to christian seruants which had vnbeleeuing and infideli Maisters yet he would haue them count such worthy of all honour not that their insidelitie did deserue to be honoured but because they carried on them the authority of God standing in Christs place as his vicegerents in the familie Because of Gods ordinance thereof and his commandement laide vpon the seruant he must reuerence his maister though an insidell So that euerie christian seruant must set his firme conclusion with himselfe This is maister and gouernour that God hath appointed ouer me and that stands in Gods roome to mee therefore because of his place and the charge layde on me by God I will highly and reuerently esteeme of him Secondly this reuerence must appeare in the outwarde behauiour and cariadge of the body Else for one to pretende feare in the heart and not declare it by the outward gestures this is not sounde dealing but hipocrisie and falshood Therefore the inward account must shew it selfe in the bodie and in the actions of the bodie As first in not aunswering againe if they be at any time reproued for any thing done amisle they must not haue a gainsaying proude and vndutifull spirit but in all good speches and submissiue cariadge manifest their inward reuerence But contrarie to this is the vnteuerent behauiour of most seruants especially to poore men if the maister be poore and meane and of small account in the world the seruants take themselues for his companions and not as inferiours they thinke themselues not bounde to shew any dutie of subiection vnto him in standing bare in bowing to him and rising vp be fore him where as indeed the poore mans seruant is bounde to be as dutifull to him as if he were a Prince for Gods commandement respects not wealth and the outward things but only Gods ordinance Indeed if rich men did carrie the person of God vpon them and the poore the person of an Angell or some meaner creature then it were some thing their commssion hath all one seale and their authoritie in both is the selfe same and he that will seeme to reuerence a rich maister and not a poore is an hypocrite and shewes himselfe to be led by some carnall respect not by Gods commandement And for one to deale vndutifully with his poore master that beside the sinne is a double iniurie for this is to add affliction to affliction For if he be opprest with contempt abroad and be had in disgrace of others the seruant by his dutifull and reuerent dealing should comfort and refresh him and be a meanes to mitigate his greefe but to dispise him at home that is contemned of euerie one abroad this is to lay a greater burden vpon him that all readie sinkes vnder it Therefore if seruants reuerence their maisters they must not giue them frowarde speaches but euen outwardly shewe their inward account and the more base their maisters bee in the world the greater reward shall they haue from God and they shew the more truth and grace to be in their hearts For to reuerence a rich man that will not beare contempt but will take him downe and crush him this the veriest hipocrite may doe euen for his owne peace But here is sinceritie here is truth of heart and vprightnesse if when the master is poore and meane and of no reckoning in the world then the seruant can reckon him worthie of honour and serue him with reuerence and giue him his authoritie and full allowance in all good carriage how euer others doe debase and contemne him A second thing outward wherein inferiours and seruants must shew their reuerence to their masters is in hauing a care of their name not blazing outward their infirmities For this is a fault of many seruāts that being hired to doe
doe it not principally because his master commands but because God commands not because his Maisters eye is vpon him but because Gods pure eyes behold him either to punish him if he doe not his dutie or to reward him if he doe it faithfully This is the cheese point at which seruants must ayme Commandement Ephes 6. 5. In singlenesse of your heart as vnto Christ And there is a reason why one must cheefly seeke to please God and not man for if one doe so this will follow that one shall not doe it in eye seruice that is this when the Maister lookes on to be so nimble and readie to doe as much as two or three but no sooner the Maisters eye is turnd away but all is giuen ouer and the time spent idle and nothing is done or if it be t is naughtily and negligently But where this is not that one chiefly respects God his obedience can neuer be constant it is but by sits and starts and hangs vpon the masters eye take away that and all is done Secondly if one serue not God then he is streight discouraged at vnkindnesse here 's no rewarde for ones paines no respect had of ones labour indeede if oneserue his master only he may truely say so of times but if one serue God and do it in obedience to God he cannot at anie time say here is no consideration had of ones diligence t were impious to say so to make God a lyar vnfaithfull but there is sufficient consideration and reward if one serue God for then if his master doe not recompence him he whome he serueth will As the example of Iacob shewes He serue a coueteous maister one that made no conscience of his promise to a poore man as this is alwaies the tricke of a couetous man he cares not what promise he breake to a poore man Yet Iacob made conscience of his dutie and endured his couetousnesse for twentie yeares space and serued him to with all his might so that hee was pnicht by heat in the day by cold in the night and if sleepe departed from his eyes and if euer any thing were spoild by wilde beasts he made it good yet Laban all this while did nothing but seeke to eate him vp and to rauen all frō him that he could Then God comes and tels him that though Laban was thus churlish yet he could haue wages enough and because he serued God God will pay him though man doe not and so hee did and that throughly and fully for by Gods owne hand and prouidence most of Labans best cattle were turned to Iacob and so he grew far more welthy had a larger recōpence then euer he looked for So that if on serue two maisters he shall commonly haue double wages For God will incline the heart of his maisters to fauour him when he is faithfull and himselfe also will fully reward him with abundant blessing in his soule and bodie and conscience and name and posteritie after him For no man euer serued God in a calling but hee may as well pray for Gods blessing and as surely looke for it be the worke neuer so meane and base that he goes about as the minister when he preacheth or prayeth or administreth the sacrament or doth any worke of his calling The last dutie of seruants is to pray for their gouernours and for good successe vpon their labours in their gouernours businesse This is commanded 1. Tim. 2. Where it is commanded that not euery place of authoritie one is in the inferiour should pray to God for him if he be bad to conuert him be mercifull to him if good to strengthen him and giue him continuance and increase of these graces Likewise when seruants goe about matters of weight concerning their maister they must pray to God for direction and successe as when Abraham trusted his seruant with a great matter namely to fetch a wife for his sonne he goes about with prayer to God to direct him and giue him a good proceeding and euent and where God had blessed him he giues thankes to God and prayseth him as hee would not trust his own strength but cals to God for assistance so hauing obtained assistance he lets God haue the praise and then when he was intreated to stay ten daies and might haue had all courteous and liberall intertainment yet he would not but tels them that seeth God had blessed him and his maister expected his comming they should not nowe hinder him and nothing could containe him from his Maister that looked for him This confutes those that neuer pray God to giue a blessing to their gouernours and to bestow grace vpon their masters and hence it iustly comes to passe that they want many good things from their masters which they shoud haue because they performe not all the duties of a good seruant in that they call not vpon God for their master And those are also reproued that will be desirous to be employed in their masters affaires and to haue dealing in businesses committed to them but they are so presumptuous in a carnall confidence of their owne abilitie that they runne boy strously and rudely vpon matters not entreating the helpe of the great God in things of great moment and then it is iust that God should crosse them because they take away that he neuer sanctified and if they will not aske a blessing is not it righteous that he should turne their wit into folly and though they goe about it prudently crosse and ouerturne all their policy because they trust more in policie then in his blessing The seruant therfore must craue Gods assistance that he may vse good meanes after a good manner and with good successe And an other vse heere is to be made of those which haue beene seruants but now are not this is their dutie euen to goe backe and see wherein they haue fayled in any of these things and for that aske mercie at Gods hand and craue pardon else they shall be lyable to these two euils First that God may iustly plague them now for their former sinnes and secondly that as they failed in their dutie to their masters so their seruants shall faile in dutie to them whereas if one haue repented he may looke and haue some hope that God in mercy will so order his seruants hearts as that they shal not recompence his owne euill vnto him because the blood of Christ hath washed it away But such as will pilfer deale wickedly with their masters not repent for it and make some repentance it is most iust from God that they themselues should be spoyld and robd without any amends Thus much concerning the duties of seruants the duties of the master follow For as God binds the inferiour to his duty so he requires that the superiour be carefull in his place and calling too Now the masters duties consist in two maine points Namely in chosing them with wisedome and
this disordred confusion as if the Pilot would both hold the sterne and hoyst vp the sayle and be vpon the hatches and sit vpon the neast and labour at the pumpe and od all himselfe it must needs goe ill with the ship and that is in continuall danger of sinking But those gifts that God hath giuen the wife the husband must see them employed and then she shal be a fellow-helper vnto him and bring a blessing vpon the family by her labour And so much for the duties of husband and wife which I doe not so speake as though is were in the power or nature of any man or woman to performe these duties nay by nature men be inclined to the contrarie The wife is naturally disobedient and stubborne prone to conteme and dispise her husband and he is prone to be wandring abroad and take more delight in any ones company then his owne wiues and if he be with her at any time he is so destitute of all true sauing knowledge as that he is readie alwaies to be eyther light or foolish or else sowre and churlish and to doe her hurt by his example and make her worse rather then better and both of them are destitute of all true and spirituall loue one of the other But God shewes these duties in his word to the end that we seeing our sinnes and our weaknes might bewaile our wants before God and beseech him that requires these things at our hands to worke these things in our hearts and as he hath giuen vs these good commandements to giue vs grace to make our hearts good to keepe the commandements And he that makes this vse of the law he profits by the doctrine But if any be so blinde and so vnacquainted with the wickednesse of his owne heart as that he dreame of some strength in himselfe to doe these duties it is certaine he neuer did performe any of thē in truth nor shall euer till he do lament his wants with vnfained griefe before God desire him to make him obedient as well to giue him a charge of obedience And thus much concerning the duties of priuate persons As namely of parents and children of masters and seruants of husband and wife The duties of publike persons follow Which are eyther in Church as Minister and People Commonweale as Magistrate and Subiect For the minister and people It is euident that the minister is a father It is plaine 1. Cor. 4. Where Paule though you haue many teachers yet I haue begotten you vnto Christ And Paule cals Timothie and Titus his children because as their naturall parents were instruments of God to beget them to a naturall life so he was Gods instrument to beget him to a spirituall life Now the duties of the minister and people are eyther common or speciall The common duties which mutually belong to them both are to pray one for another and to giue thanks one for another That the minister ought to pray for the people the continual example and practise of Paule almost in all his Epistles doth declare as to the Philip. Coloss Thess for whom he writes that he giues thanks to God and praies day and night for their encrease in all good graces By Paules example then ministers must learne to pray to God in secret for the flocke committed to their charge that God would pardon all their sinnes and heale their natures and make his doctrine effectuall to worke grace and saluation in their hearts And then if God haue heard his prayer and blessed his preaching to conuert the hearts of his people to saue their soules he must not let this slip but marke and obserue and returne thanks vnto God for it So 1. Sam. 12. 23. The people being affrighted with Gods fearefull signe and seeing their sinnes then they come vnto Samuel the prophet of God as commonly it is the practise of men in time of prosperitie to set light by the minister and not to regard him at all but in time of aduersitie where miserie pincheth it is often seene that men will send for him and be content to heare him and craue his direction so in affliction they come to Samuel and earnestly desired him to pray for them Then his answere is God forbid that I should sinne against God and cease praying for you shewing that it is a great sinne against God in the ministers if he be not frequent in prayer for his people So that though the minister studie diligently preach painefully and walke religiously in all good conscience yet if he doe not pray to God and beseech him earnestly to amend those faults that he sees in them and to conuert their soules vnto him and doe not also giue thanks when he perceiues any good thing wrought in them and pray for the continuance and encrease of it hee doth sinne against God and faile in a speciall dutie that he owes to his charge For all planting and watering is in vaine vnlesse God giue the encrease And how can he respect any blessing of God vnlesse he doe both often and earnestly seeke for it and render most heartie thanks for it as he findes it granted For the people that it is their dutie to pray to God and be thankfull for their minister it is plaine Heb. 13. 18. where this commaundement is giuen Pray for vs for we are assured that we haue a good conscience c. And Paule to Philemon saith That he hopes through their praiers to be giuen vnto thē and 2. Thes 3. 1. He wils them to pray for him that he may haue free passage and that he may be deliuered from vnreasonable men And to Timothie 2. 1. he wils that prayers be made for all in authoritie that as God hath set them ouer vs as gouernours so he will gouerne their hearts and order their proceedengs aright This confutes those people that a long time haue liued vnder a minstry but all that space cannot say that they haue once offered vp a true and hartie prayer to God for their pastor that he might be furnished with gifts for the faithfull discharge of so great and waightie an office neuer spoken to God in his behalfe to giue him a dore of vtterance to deliuer aright and deuide the word of truth to be with his meditations and direct his tongue that he might to their consciences and for their edifying And againe if at anie time God haue powred downe more plentifull grace vpon their minister that he hath beene better stird vp to teach them and hath spoken with more power and zeale then ordinarie more earnestly reprouing their sinnes and exhorting them to repentance yet they take it but as an ordinarie thing and let it passe without any notice as though it were not any mercie of God to prepare the ministers mouth to speake to their conscience And because they be thus slacke in desiring and negligent in thanksgiuing for so great a fauour God doth iustly depriue
THE BRIGHT STAR VVHICH LEADETH wise men to our Lord Iesus Christ OR A familiar and learned exposition on the ten Commandements gathered from the mouth of a faithful Pastor by a gracious young man sometime scholler in Cambridge Ruth 2. 17. Ruth gleaned and carried it home to her mother LAEORE ET CONSTANTIA LONDON Imprinted by Iohn Harison for Thomas Man dwelling in Pater Noster Row at the signe of the Talbot 1603. To the Christian Reader CHristian Reader the good prouidence of God hath vouchsafed thee benefit abroad by the labours of a reuerent faithfull Pastor which he meant only to his owne flocke at home These fruitefull doctrines which in this booke are offered to thee were receiued from his mouth but neither penned nor perused by himselfe nor published with his consent or knowledge for had he been willing that they should be exposed to open view he would haue garnished them with richer attire and yet with modestie according to the Apostles rule 1. Cor. 2. 1. Without affected excellencie of words or carnall wisdome They were collected by a godly ingenious young man whose diligent attention and painefulnes deserne no small commendations yet what hand or memorie can follow so fast the fluent speech of an eloquent Preacher as to set downe all in the same forme and elegancie wherein it is deliuered Moreouer at the printing diuers faultes haue escaped both of Orthographie poynting and method in some places But howsoeuer it is a religious and well seasoned heart will finde and feele herein such comfort and light as that light and slender defects will easilie be passed ouer And let not God be defrauded of his due praise who hath multiplied that food to feast so many which of man was appoynted to feede so few And here is that in some degree verified which 〈◊〉 Sauiour foretold his Disciples Luk. 12. 3◠What ye haue spoken in darkenesse shall be heard in light and that which ye haue spoken in the eare in secret places shall be heard on the houses Well good reader let this and such other wholesome writings kindle thy desire to the preaching of the word that thou maist be more frequent in hearing and iudicious in vnderstanding Beware thou grow not conceited of a sufficiencie to be found in reading good bookes and so begin to distaste the Ministerie they are not ordayned to kill our appetites to the word but to sharpen them And so I commend thee to the Lord who of his mercy graunt thee wisdome with good successe to thy euerlasting happinesse thorough Iesus Christ Thine in the Lord R. C. A necessarie Table referring the Reader to the principall matters contained in this booke A. ABoundance of loue breeds aboundance of patience Fol. 20 Abrahams offering vp of Isaac 33. his curtesie 46 Abusing of Gods titles 49 Abusing of his properties 50 Adams disobedience 3. 98 Adulterie 53. 54. 55 Agnus Dei 38 Ahabs sinne 38 All disorders of the second Table from the fift command 1 All duties contained in the commandements 2 All scripture proceedeth from God 1 Anger 48. 40. B BEginning of wisedome feare of God 20 Behauiour of a christian 54 Benefits by the loue of man and wife 19 Blessing for keeping the Saboth 90 Body abused 57 C CArnall reason 22 Charmes and spells 48 Children of God must not faint 11 Children 41. 2. Christ came to obey the lawes 3 Christ Iesus Lord of the Saboth 64 Christians 54 Commandement first 1 Commandement second 28 Commandement third 43 Commandement fourth 61 Commandement fift 1 Commandement sixt 37 Commandement seuenth 51 Commandement eight 57 Commandement ninth 80 Commandement tenth 97 Comparison betwene the lawes of God and men 2 Commandement broken as well by omission as cōmission 55 Confession of sinne 56 Contentednesse ones estate 73 Compassion 45 Correction for children 6. It must be done with compassion 8. With prayer ibidem Couetousnesse 51. 68. 69. 100 D DAie of judgement 47 Damnable to spend time idely 71 Dauid is perswaded by Abigail 4. his presumptuous sin 7 Death 47 Delight in Gods commandements 25 Deliuerance from Pharaoh 11 Disobedience to God 40 Diuell 47. 86. He is the author of oat 51 Drunkennesse 51 Duties of a child 3 Duties of seruants 11 Duties of husbands and wiues 19. 21. 22 Duties of publike persons 25 Duties of Majestrates and people 29 E ELI his to much loue to his children 13 Eli his pacience 57 Elder persons dutie 33 Enemies of Daniel 84 Enclosers of land 70 Euill conscience 80 Enuie 40. The causes thereof ibid. Enuie murtherer of him selfe 41 Enuie guiltie of murther two waies ibid. Examples of obedience 6 F FAlse swearing 53 False witnesse 89 Faithfulnesse in seruants 13. In husband and wife 21 Fasting 36 Feare of God 19. 50 Flatterie Flatterers 91. 93 Foolishnesse vncharitablenesse the cause of ill suspicion 81 Fruits of the spirit 10 Frugalitie 74 G GEsture offensiue 41 Glorifying of God in words 55 Gods nature 1 God is Iehouah and why 8 Gods benefits generall speciall ibid. God the author of the ten commandements ibid. Gods cursings and blessings 3. His goodnesse 9. His insight into man 14 Gods name taken in vaine 44 Gouernors must see the Saboth kept 8 H HAbakucks feare of God 23 Hearing 36 Herods incest 5 He that breakes one commandement breakes all 6 Hezechias patience 57 Honestie 29 How to employ the Scriptures 49 Humilitie 39 Husbands must dwell with their wiues 22. Edifie them by example 23. By instructions ibid. He must honour her which consisteth in two things 24 I IAcobs trust in God 26. His Obedience 5 Iacobs diligence 6 Iehouah what it signifies 7 Iealouzie what 37 I am thy God what it implies ibid. Idlenes a sinne of Adam 72 Idlenes 65. 75 Idle persons pouerties prisoners ibid. Images forbidden 29 Images are teachers of lyes 33 Idolatrie Idols ibid. 34. Instructions for householders 82 Instructions for seruants 83 Inferior guifts 32 Iobs mildnesse 3. his zeale 15. his pacience 57. his feare 25. his trust 27 Iosephs feare of God 20. His dutie to his father 3 Isaie his feare 21. 25 Iustice 49. It consisteth in getting and restoring 73 K KEeping of the Saboth day holy in what it consisteth 73 Kindes of lyers two 90 Kings 29 Kings chosen by lots 39 Knowledge of God wanting all disobedience groweth 16 L LAzinesse 57 Liberalitie 75 Lies against ones selfe 85 Lying tongues make three mortall wounds 87 Life of man consisteth in the blessing of God 74 Lots 36 Loue. 17. Loue of God 18 Loue to seruants and children 81 Loue of the husband to the wife 19 Loue is armour against jealousie 20 Lusting after other mens goods 57 M MAnasses repentaunce 8 Manna 78 Marriage 57. Maraiage for children 8 Mary Magdalen 78 Meanes to auoid adulterie 54. 55 Meditation on the word 16 Meditation on Gods curses necessarie ibid. Masters 11. 19. 101 Mercie power justice infinite in God 8 Mercie to the needie 48 Ministers dutie 25. they must be good examples 29
faithfull seruice they come as spies into the house and to spie out infirmities in the family and if they can but spie a fault and weakenesse in their gouernours then out it must to the disgracing and defaming of the Maister and to bring an euill report vpon him this proues that there is not that due account and estimation for it proceeds from a disloyall irreuerend heart when one cares not to speake ill of his gouernours But as reuerence must breed a good and lowly gesture and good words to the master so it must also bring forth good speaches of the maister and a concealement so much as may be of his wants And hauing these fruites it is proued to be true and vpright and not counterfeit and not dissembling The second dutie of seruants is to obey the Maister and Dame for as they be but one flesh so make but one gouernement So the holy Ghost saith seruants obey your maisters in all thinges That is to be vnderstood that are lawfull for if the master command to lie or sweare or breake the Sabboth that is not to be done but in such case it is better to obey God then man But in all indifferent and lawfull thinges the seruant is to submit himselfe and to obey This obedience consists both in doing things commanded cheerefully and willingly and faithfully as also in suffering rebuke and correction that shall bee laid vpon him not only to yeeld to the commandement but also to their chasticemēt and as to do the worke set vnto them so if the gouernour should administer correction vnto them to indure it with patiēce meekenes for the time of their seruice and continuance and not to make a brawling and contention 1. Peter 2. 18. Peter commands to feare the maister But what say you if he be froward and churlish yet reuerence him still I but hee corrects me vniustly though he doe beare it quietly submit thy selfe and by how much the lesse one hath deferued it the more reward shal he haue from God if with good and quiet heart he can be content to endure it till God release him of it for if one deseure sharpe correction and be content to haue it that is no thankes to him when the theese hath stolne and robd and is condemned to die then for him to be content that the rope be put about his necke and he cast of the ladder that is no thankes for he is worthy of it and hath deserued it and he shall haue it whether he will or no and euery man will put to his hand to helpe him to it but if one haue done all good seruice with a good conscience and discharge hsi dutie faithfully and yet not being kindly dealth with all but for kindnesse to receiue wrong and for a reward stripes then to subdue ones one pride to tame and maister his flesh and in patience to recommend his cause to God this is acceptable to God this shewes a great measure of grace and here the lesse reward the maister giues God will giue more and Christ will recompence his Maisters vnkindnesse with kindnesse from himselfe But contrarie to this is the dealing of such that may be bidden to doe manie thinges but will doe what they list and then if they be rebuked murmur if corrected straight seeke to reueng This is a beastly and rude thinge not to submitte himselfe to Gods yoake And those parents which haue children abroad and heare such thinges of them let them looke to it be time for certainely those that be stubborne abroad let them get a little more strength and they will rebell at home and he that will take the staffe by the end when his Maister or Dame come to correct him if the parents allow this they shall haue their heart full of woe and greife if euer themselues come to giue correction and this is their excuse commonly I deserue it not But if narture should not be giuen till most seruants confesse they deserue it it should neuer be giuen for as euery one is more damnably vilde more cursedly wicked and all together rooted in sinne so he is more proud and frowarde and will least yeeld himselfe to be faultie But deserue it or not euerie one hath deserued more at Gods hand by some other sin and that God should set him in such a place and God doth deserue that we should suffer a little for his sake that set his sonne to suffer so much for our sakes The third dutie of seruants is faithfulnesse as is commanded Tit. 2. 10. That they shew all good faithfulnesse How is that not pickers or stealers that is not faithfulnesse The seruant then must be faithfull in his Masters good and as thristie and diligent in doing the workes of his maisters familie as if it were the worke of his owne owne family and for himselfe Let him looke that no ill gotten goods cleaue to his hands for this is a foule treacherie when the maister giues him wages and meat and drinke and thinges due and fit to become a theese and rob him this is against the law of nature and of nations to deceiue him and bcome a soe to him that trusts one and puts cōfidence in him Therefore this serues to reproue such as will be prigging and filching and conuerting their masters goods to them selues If either they looke for sounde peace and comfort to their conscience they must make restitution of all such things This is one thing then to restraine one let him remember that how much soeuer he steales so much he must restore and the fifth part thereto or if he keepe it he keepes Gods curse with it and a woe to his owne conscience Therefore they sinne highly that care not what losse they bring to their maister if it be secret And also in an other kinde of vnfaithfulnesse is in riotous seruants that can rid of no worke but meat and drinke to carowse and drinke healths and drinke one an other vnder the table let them alone they be men of proofe for such matters but if it be to doe any thing of good seruice to the familie that the master should be the better for it yet cā doe nothing These be vnfaithfull for an idle person is a companion with the waister and such be theeues for they liue out of a calling they obey no law nor haue any warrant from God to vse any of his creatures A fourth dutie in seruants is to serue God in their calling For admitte one doe all the former that he reuerence his master in his heart and neuer giue him an ill word or shew a froward gesture neuer disobey him nor be vnfaithfull nor idle but so carefull that he would not rob his maister of the least matter in his greatest necessitie yet all this will afford no comfort vnlesse one haue done it for conscience and hath serued God in it This is the mayne dutie and pillar of the rest that one
discretion and in vsing them with a good conscience a good wise choice and a christian and honest vse Now for choosing the maine dutie and the chiefe thing to be regarded is that they get such vnder their roofe as be the seruants of God such as haue grace and vertue in their harts cary a good conscience with them This duty is confirmed by the example of Dauid Psal 101. where his example sets down a rule how euery one should order his family He shewes that for wicked persons teltales proud persons swaggerers such as haue great looks no grace he would haue none of them for his seruants but those that were religious vpright such should be his scruants And there is good reason why one should be carefull to take none into his familie but Christias for if they be not faithfull to God as sure as God liues they will neuer be faithfull to their master For all obedience and faithfulnesse flowes from the first table begins there but if a man neglect his dutie where he hath more hands to tie him to it he will be much more slacke where he hath fewer bands Secondly a wicked person is verie contagious and will infect the children with his lawdnesse and euill behauiour and indeed many can tell by experience that the ill example and the vilde perswasions of one vngodly will doe more harme to the children then all that many good seruants can do will do them good So that this is euen to bring a leprous person among the whole and a contagious man among the sound Thirdly a wicked person doth bring Gods curse vpon the family euen as a good seruant hath Gods blessing going with him as we see in Ioseph So when an vngodly sinfull fellow hath the fingring and and dealing in a matter the curse of God pursues and followes him for so it is said The curse of God is vpon the house of the swearer and vpon the house of the theese not onely vpon his owne heart but euen vpon the house and habitation where such an one is kept and maintained and countenanced But shall I be plagued and punished for my seruants sinnes yes and iustly too for he that will relieue and retaine such an one that he knowes is an enemie to God must needs open his doores to the curse of God So that if one would not haue the curse of God to rest vpon his house nor vnfaithfulnes in his seruants nor his house poysoned with that leprosie which onely the blood of Christ can heale let him take good aduice in chosing his seruants and in planting his family And thus wisely men can deale for other matters for he that purposeth to plant him a good orchard will not runne to euerie hedge and euerie groue and all the bramble bushes he can see and thence take him plants for his orchard but if he hope for any benefit by his orchard he will make prousion for the best graffes and sciences he can get and those will he set in his orchard and so he hopes it may hereafter turne him to good profit But if one would say why I hope and I looke to haue as fruitfull and commodious an orchard as any man in the parish but what doth he in the meane while what course takes he in planting it why heere 's a bryer there is a crabtree and there a thorne these be all the plants he lookes for and hence he cuts all his sciences why then it is plaine he doth but dissemble he is not in good earnest So for those that be sheepemasters and hope for commoditie that way they will enquire and marke out of what ground the sheepe they purpose to buy come where they were bred if they were bred in a rotten ground especially if they haue a rotten bleake too he will not put them in his fold nor let them come among the rest least they should be all infected Will one deale thus for his orchard and for his sheepe and should he not consider likewise in planting his family When he takes a seruant into his fold out of what pasture comes he hath he beene brought vp in a rotten ground In a place of disorder of riot of swearing of breaking the Sabboth and such like and hath he a rotten bleake will sweare will he lye wil he speak filthily doth he looke like a swaggerer and like a ruffian and will you venture on yet then you are a foolish master and loue neyther your selfe nor your house nor children if you take such vnto them that will eyther infect them if they be not verie good or if they be will vexe and molest them Therefore here many masters are to be reproued that scorne to be admonished of the minister but God will find them out that vse more care by farre in planting their orchards and chosing sheepe to breed then they doe in planting their family and chosing out seruants Such as may bring glorie to God and profit to the Church and be for their owne commoditie also And yet this folly raignes in them too that of all men they are the most readie to complaine of ill seruants and how neuer any was so troubled as they with vntrustie seruants that they must still be chaunging As if one should say neuer any man had so bad an orchard why what is the matter you see others haue peares and apples and plums and good fruit and I come to mine and find nothing but hips and hawes and sloes I pray you what did you plant there then did not you set thornes and brambles and can you looke for better commoditie of such wares Therefore euen thanke your selfe and your owne folly that could make no better a choice at the first so for these masters will they take seruants at all aduentures and then crie out they be not faithfull let them blame themselues then that would not at the first see they were religious afore they intertained them It is then a great and common fault amongst most masters that haue no regard of grace and religion but if he be such an one as will take a little wages and please him in euerie thing and serue his lust take him what euer he be papist atheist swaggerer theese drunkard or anything care not That is the least part of their thought But no man shall haue Gods blessing in his seruice vnlesse he will chuse such as will serue God The second point of the masters dutie is in vsing and that when they dwell together in part direction in recompence matters of religion matters of calling For direction in matters of religion and Gods seruice the master must looke that they come to the publike assemblies in due time and that they tarrie it out and sit in a conuenient place where they may heare learne and not in such by-corners and obscure odde places where they spend their time in prating or scoffing or sleeping or such like This is no
kinde of helpe Therefore aboue all then a man had most neede to keepe peace and league with God when the world hath cast him of and if God doth chastice him with want it were a farre better course to repent and entreat God to helpe him and turne away his heauie hand then to adde more to his sinne and so cause God to adde more strokes and correctiōs to those that he hath alreadie laide vpon him So that whether the thing be little or greate what euer a mans estate be or who euer hee be whome he wrongs he must alwaies take heede of this priuie stealth of this prigging and close conueying an other mans goods to himself Now as this is fault to any so especially if the person to whome the wrong be done be more neerer ioyned and tied in any bonds to vs or we to them contrarie to the dealing of a number that indeede will let their neighbours goods alone for some outward respect they will not steale from them but for their parents or masters there you must giue them leaue they hope they may borrow law a little and be some thing bolder with their goods then with an others But doe they not know what the holy Ghost saith in the prouerbs he that robs his father and mother and saith it is noe sinne is a shamefull and a lewd sonne For this is so farre from lessening the fault that in truth before God it makes it farre more haynous and abominable For as he that kils his father or his master doth commit a farre greater sinne then if hee were a stranger or one further of so here to he that robs his father or his master is in an higher degree a sinner then if it were a person nothing so neere vnto him to whome he did not owe so much dutie Therefore as one must labour not to let his hands haue libertie to take in any thing that belongs to any man be he neuer so farre distante from him so especially he must restraine them from that which belongs to his father or master or some such to whom he was bounde with a more strong and neere bonde then to other men for it is a more wicked stelth that is done against a freinde then that against a straunger And thus much for stealth by taking Now an other kind of theeuerie there followes nothing inferiour to this by vnlawfull retaining and keeping in ones hand that which is none of his Whether it be with holding of things found or lent or of wages or thinges that way due vnto an other For though a man keepe himselfe vnspotted in this respect that no man can charge him to haue taken away one pennie from his neighbour either priuily or violently yet if hee going by the way side finde a thing that he knowes not whose it is then when he takes it vp and after heares who is the right owner of it and doth not restore his owne goods to him againe all his former good dealing in other things will not excuse him from being accounted a theefe and stealing from his neighbour For God hath commanded to bring backe the thing that goes astray and to make restitution of that which is lost and if he did not so before his offering could be accepted he was to restore the principall and adde the fifth parte more vnto it For indeede his conscience will accuse him and the verie law of nature will condemne him Because there is no man so ignorant but if he hath lost his purse or any thing by the way side or any other way would thinke it right and equall that hee who found it should bring it to him againe if he knew him to be the owner of it and would say he had not done the dutie of a neighbour if he should keepe it backe from him Now God commands to doe as we would be done by and therefore this that he would be so dealt with all binds him to deale so and if he doe not he sinnes against his owne conscience and that shall be sufficient to condemne him So for wages he that doth not pay his seruants or the hireling his due wages in due time without shifting and putting of from time to time he is giulty of theft and this is a grosse kind of stealing breaking this commandement Thou shalt not steale This delay is theeuerie though one doe purpose to pay thē all and that rather with the most to then to keepe any backe if he be poore and not able to forbeare this protracting from time to time is no better then plaine theft This is forbidden Leuit. 19. 13. Thou shall not rob thy neighbour saith God But one might say I doe not rob him nor I will not for he shall haue his goods safe enough by me I will take nothing from him that is his then saith he again Let not the hirelings wages rest with thee till morning as if he had said though you doe not take his mony yet if you keepe it from him I account it robbeerie for the ende of his worke should be the beginning and performing of his wages therefore after the worke is done let not the wages tarrie one day in your purse for it is none of yours it is your hirelings So Deut 24. 14. Thou shalt not oppresse an hired seruant that is needie Thou shalt giue him his hire for the day neither shall the sunne goe downe vpon it for he is poore and therewith sustaineth hee his life If one be poore and in distresse and he cannot beare with this delay but is put to his shifts and made to endure hunger and colde and to goe from him with an heauie heart when hee is not paid and with a Sighe not knowing what to doe for releefe this is both crueltie in that he keepes that from him that should maintaine his life and it is theft also in that it is an vniust detaining of that which is done to the hindrance of him to whome it appertaineth So that this kind of shifting and putting of the hireling with such delayes is a fault that makes the man guiltie of theft before God Thus much for the thinges forbidden in this commandement The things commanded are EitherInwarde or Outwarde The inward dutie is contentednesse with ones owne estate with that portion whatsouer that God hath allotted vnto vs. To like so well of Gods deuisiō as that we beleeue in our hearts that that measure is best and most profitable for vs that God our most mercifull father hath appointed for vs. This quietnesse with that part that fals to his share is the dutie commanded to euerie man and is is the inward keeping of this commandement This is commanded Heb. 13. 5. Let your conuersation be without couetousnesse This is the commandemēnt Why might some men say I am not couetous that you may trie soone and be content with those thinges that yee haue certainly so farre as a man is voide of couetousnesse