Husbands should love their Wives Even as Christ loved the Church and gave himselfe for it In the next ensuing Chapter hee declareth the duty of Children in these words Children obey your Parents in the Lord for this is right Then hee descendeth to the duty of Parents And yee Fathers provoke not your children to wrath but bring them up in instruction and information of the Lord. Then touching Servants Servants bee obedient unto them that are your masters according to the flesh with feare and trembling in singlenesse of your hearts as unto Christ. Concluding the last duty with masters And yee Masters doe the same thing unto them putting away threatning and know that even your Master also is in Heaven neither is there respect of person with him Thus have wee briefly and cursorily runne over those particular duties deputed to every one from the highest to the lowest in their peculiar places and offices where wee can finde no exemption from the Servant to the Master but that certaine particular duties are enjoyned either As every mans house is his Castle so is his family a private Common-wealth wherein if due governement bee not observed nothing but confusion is to bee expected For the better prevention whereof I have thought good to set downe sundry cautions as well for direction in affaires Temporall as Spirituall which observed it is not to be doubted but that God will give you all good successe to your endevours FIrst therefore in affaires Temporall I could wish you to observe this course so to provide for the releefe and supportance of your familie as you may not onely have sufficient for your selves but also bee helpfull unto others sufficient for your selves in providing food and apparell being all which Iaakob desired of God and helpfull unto others in giving food and rayment to the fatherlesse in providing releefe for the desolate and comfortlesse in harbouring the poore needy and succourlesse and briefly in ministring to the necessity of the Saints and all such as are of the family of Faith And because providence is the way by which releefe both to your selves and others may bee sufficiently ministred beware of Prodigality and excesse Lest you give your honour unto others and your yeeres to the cruell Lest the strangers should bee filled with your strength and your labours bee in the house of a stranger Goe rather to the Pismire who though shee have no guide governour nor ruler provideth in Summer her granary for Winter Neither is it sufficient to gather but frugally to dispose of that which is gathered This Providence admits of no Vitellius break-fasts nor Cleopatra's bankets The Prodigals dainty tooth brought him to feede on huskes Esau's to sell his birth-right for a messe of pottage Ionathans for a honey-combe to endanger his life The Israelites to murmure against Moses Babylons golden cup to fill her full of abominations I have observed and no lesse admired than observed how some have consumed their estates in satisfying their appetites and that only in the choice of meats drinks and was not this a great vanity that those whom meats though lesse delightfull yet more healthfull might have sustained and fewer diseases occasioned could not content themselves with that which might have better satisfied nature but to shew themselves Epicures rather than Christians will bestow the revennues of a Manour upon the superfluous charge of a supper For these are they who like the Erycthons bowels will disgorge as much upon the boundlesse expence of their own Family as might serve wel for releeving a whole Countrey These are they who like the Endive or Misselto suck up al the natiue verdure and vigor of such plants as they inwreath for by their excesse though their owne luscious palats taste no want the comonalty feeles it when they goe to the Markets and finde the rate of all provision inhaunced by such whose Prodigality scarce extends a provident eye to themselves much lesse to the behoofe of others It is said of Cambletes the gluttonous King of Lydia that hee dreamed hee devoured his wife while they lay sleeping together in the same bed finding her hand betweene his teeth when hee awaked hee slew himselfe fearing dishonour Howsoever the History bee authenticke sure I am the Morall taxeth such whose Epicureall mindes are only set upon prodigall expence without respect either of present fortunes or care to posterity whose want is oft-times procured by their riot To bee short as Parcimony is too late when it comes to the bottome so it may bee with discretion used when it is at the top for I approve of his opinion who would have a Gentleman neither to hoord up niggardly nor lash out all lavishly For as the former argueth a miserable and ignoble minde so the latter sheweth a minde improvident and indiscreet both which are to bee so avoided that a meane betwixt both may bee duely observed For as I would have a Gentleman even in arguments of outward bounty shew whence he was descended so would I have him keepe a hanke lest his too free disposition bee through necessity restrained So as in matters of expence I hold his resolve authenticke who said I will never spare where reputation bids me spend nor spend where honest frugality bids me spare It is a good rule and worthy observation for whosoever spares when with credit and reputation hee should spend is indiscreetly sparing and whosoever spends when with honest frugality he may spare is prodigally spending Now in governement of a Family as I would not have you too remisse so I would not have you too severe towards your Servants I meane and those who have received their severall charge from you this it was which moved the Apostle to exhort masters to put away threatning adding this reason For know that even your Master also is in heaven neither is there respect of person with him Therefore it was Saint Augustines prayer unto God that hee would root out of him all rashnesse frowardnesse roughnesse unquietnesse slownesse slothfulnesse sluggishnesse dulnesse of minde blindnesse of heart obstinacie of sense truculencie of manners disobedience to goodnesse repugnance of counsell want of bridling the tongue making a prey of the poore shewing violence to the impotent calumniating the innocent negligence of subjects severity towards servants harshnesse towards familiars hardnesse towards neighbours Hence note how in this holy Fathers repetition and enumeration of many grievous and odious sins hee toucheth severity towards servants as a hainous and egregious offence and not without great cause for if we bee taught not to muzzle the Oxe that treadeth out the corne and that we are to spare the life of our beasts much more ought wee to have mercy over such as partake with us in the same Image which wee have equally from him received by whom wee live move and have our being I approve therefore of them who put on the spirit of
mildnesse towards such as are deputed or substituted under them bearing with one anothers weakenesse as those who have a compassionate feeling of humane infirmities not laying such heavy burdens upon them as they themselves will not touch with their finger but will in some measure partake with them in all their labours But of all other vices incident to masters there is none more hateful in the sight of God and man than the unthankefulnesse or disrespect of Masters towards their servants when they have spent their strength and wasted themselves in their service These like the Greyhound in the fable may well say that they see nothing can please but that which doth profit when they were young able and fit to endure labour they were respected whereas now being old infirme and helplesse either to themselves or others they are sleightly regarded Whereas if they were thankfull masters these whom they once loved for profit-sake in youth they would now love in age in respect of the profit they reaped by their youth But alas doe we not see how nothing is more contemptible than an old Servingman Hee may say hee was a man in his time but that is all There is no man that will know him since his blew-coat knew no Cognizance the losse of his Crest makes him hang downe his Crest as one crest-fallen so as the poore Larke may boast of more than he may for every Larke hath his crest saith Simonides but hee hath none To redresse this as in humanitie you ought so I know such as are Generously disposed will that those who have deserved well under you being now growne aged yet unpreferred may by our care be so maintained that their service of Labour may be made a service of Prayer offering their sacrifice of devotion unto God that great Master of a Houshold that He in his mercy would give a happy successe unto all your endeavours Now as the Labourer is worthy of his wages for cursed is he that defraudeth the labourer of his hire so there is an especiall care required in every seruant to looke unto that which is given him in charge For the better discharge whereof it is inioyned you that be Masters not to be too remisse in your care and over-seeing thereof for much over-sight is usually committed for want of a good overseer Admonish your servants that they intend their charge suffer them not to idle but in their peculiar places to doe that which they in dutie are to performe and you in reason are to expect Wherein as they proceed in diligence so are you to requite their care with a cheerefull thankfulnesse If it be your lot to have such an one as Iaacob was as rare it is to find such an one as he was reward him not with a bleare-eyed Leah for a beautifull and faire Rachel I meane abridge not nor scant not their wages for this is a discredit to your selfe and a discouragement to your servants If he say These twenty yeares I have beene with thee thine ewes and thy goates have not cast their young and the rams of thy flocke have I not eaten Whatsoever was torne of beasts I brought it not unto thee but made it good my selfe of mine hand diddest thou require it were it stollen by day or stollen by night I was in the day consumed with heat and with frost in the night and my sleepe departed from mine eyes Thus have I beene twenty yeares in thine house and served thee fourteene yeares for thy two daughters and six yeares for thy sheepe and thou hast changed my wages ten times If I say he hath thus served you and shewne faithfulnesse in that charge over which he was appointed reward him with a bountifull hand and encourage his care with your best countenance Whereas contrariwise if you meet with such a Servant that saith in his heart My master doth deferre his comming and shall begin to smite the servants and maidens and to eat and drinke and to be drunken you are not to use remisnesse to such a Servant but to cut him off lest you give example unto others by your indulgence to be of the like condition In briefe as a good servant is a precious jewell tendring the profit and credit of him he serveth so an evill servant whose service is onely to the eye and not for conscience sake is a scatterer of his substance whom he serveth aiming only at his owne private profit without least respect had to his Masters benefit Difference therefore you are to make of their care in cherishing the one and chastising the other which can hardly be effected unlesse you who are to make this difference of your servants have an eye to their imployments Neither would I have your care so extended as to afflict and macerate your selves by your excessive care a meane is the best both in the preservation of health and wealth Be diligent saith Solomon to know the state of thy flocke and take heed to thy herds Yet withall note his conclusion Let the milke of thy goates be sufficient for thy food for the food of thy family and for the sustenance of thy maids Whence you may observe that to gather is admitted so the use or end for which we gather be not neglected For such whose Hydropâ—icke minds ever raking and reaping yet know not how to imploy the blessings of God by a communicative exhibition unto others are become vassals unto their owne making their gold-adoring affection an infection their reason treason and the wealth which they have got them a witnesse to condemne them But I have insisted too long on this point especially in framing my speech to you whose more free-borne dispositions will ever scorne to bee tainted with such unworthy aspersions wherefore I will descend briefly to such instructions as you are to use touching spirituall affaires being Masters of Housholds in your private families WEE reade that Abraham commanded his sonnes and his houshold that they should keepe the way of the Lord to doe righteousnesse and judgement And wee are taught what we must doe returning from Gods house to our owne and what we are to doe sitting in our houses even to lay up Gods word in our heart and in our soule and binde it for a signe upon our hand that it may be as a frontlet betweene our eyes And not onely to be thus instructed our selves but to teach them our children speaking of them when thou sittest in thine house and when thou walkest by the way and when thou lust downe and when thou risest up And not so onely but thou shalt write them upon the posts of thine house and upon thy gates Whence you see how no place time or occasion is to be exempted from meditating of God but especially in Housholds and Families ought this exercise of devotion to he frequently and fervently practised for a Blessing is pronounced upon
nearest tye of affection no doubt but wee are by the Law of Nature nay by the definite command of our Maker rather to surcease from living then from supporting those from whom we received our being Our breeding was their care let our care bestow it selfe on their succour Let not a wish proceed from our heart to accelerate their end Though a wish extend not to an act yet it breaths too much inhumanity to worke upon so native a part Man should be of a more noble and malleable a temper then to partake of the nature of a Viper It is reported that towards the North-west part of Ireland there is an Iland so temperate or by some miraculous influence so indowed as when any Inhabitant there becomes worne with age or so enfeebled as their life becomes an affliction so tedious their houres so fastidious their yeares their Children or Friends must remove them out of that place before they can dye Whether there be any such enlivening Ile or no I shall leave to the credit of the Relater but I much feare mee there be many remorcelesse Friends and gracelesse Children who would find ready hands to remove those eye-sores from that Iland long before such times as any such decrepit age seized on them desiring rather to enjoy their present fortunes then the presence of their persons But such premature hopes resolve themselves into weake helpes for where Sonnes are sicke of the Father or Daughters of the Mother they generally decrease no lesse in the prosperity of their estate then quality of their nature Be it then your care to provide for their necessity to support them in their misery and cheerefully returne them all such offices of piety as may relieve their age and consequently improve your comfort in a surviving posterity And so we descend briefly to those Domestick Offices wherein the Servant is to expresse himselfe with all diligence and reverence to his Master as likewise in what manner every Master is to demeane himselfe towards his Servant in a gratefull and ample measure to requite his endeavour Wherein as they merit precedency we are first to treat of the Offices of a Master and in the second place of those duties of a Servant to his Master which are ever to be rendred with competent honour Of Domestick Offices EVery private Family is a little City wherein if there should be no order nor harmony that distracted government would beget a private Anarchy It were a great abuse said that Mellifluous Bernard for the Mistris to play the Hand-maid the Hand-maid and Mistris yet as the eyes of the Hand-maid should be upon the eyes of her Mistris so must not the eyes of the Mistris be estranged from the eyes of her Hand-maid As there is a deputative charge recommended to the one so should there be a supervisive care in the other Now as Masters challenge to themselves a power to command so are they to have discretion in knowing what they command In some cases Servants may more conscionably dis-obey then obey the commands of their Masters Ioseph would not ingage his honour by prostituting his chaste thoughts to a prohibited pleasure for the losse of a light Mistris favour Lawfull things only as they are by Masters to bee commanded so are they with all alacrity by Servants to be obeyed Now to walke in such a faire a smooth path of commanding as neither the Master may erre in the exhibition of his commands nor the Servant shew himselfe remisse in observing what is commanded the Master is to decline two extreames the neglect whereof many times begets either a contempt or hate in the Master an insolence or remissenesse in the Servant These are Leuity and Severity for as the one makes the Servant more insolent so the other makes the Master more hated The Wise-man indeed proposeth a Rule how Masters are to command and in what manner they are to demeane themselves to their Servants which he expresseth to life in these words He that delicately bringeth up his Servant from youth at length hee will be even as his Sonne Whence he inferreth That too much delicacy or familiarity with ones servant begets a contempt This makes him quite forget his servile condition and strangely infuseth into him an over-weening conceit of his owne abilities which begets in him such a malapertnesse as in short time his perverse disposition confiâ—mes the Wise-mans assertion He will not bee chastised with words though hee understand yet hee will not answer It is dangerous then to make a Copesmate of our Inferiour You are then to observe a Meane in this neither to insensate them by too much indulgency nor decline their affections from you by too much severity That indiscreet act of Vedius Pollio could deserve no lesse then an extreame censure who as one stript of humane nature could so intemperately tyrannize over his Servants as to cause one to bee cast into a Fish-pond for breaking a Glasse What an excellent rigid Master would this man have beene for our lascivious and spritely Gallants who cannot present an Health to their britle Venus without the breach of a Venice Glasse Now there be many Masters who with Zimri by seeking their Servants lose themselves These are so glued to the world as they verily think the world has not enough mould to give every one an handfull They never looke upon the wheele for such Emblemes are farre from them which in its motion has ever the least part or portion of all his proportion upon the ground Earth receives the least part of it whereas earth enjoyes the most of their heart These though they reteine the title of Masters are in their condition poorer then the lowest of their Servants For in those comforts or complies of nature they partake the least share Their sleeps are distracted their unseasonable repasts undigested their clothes sordidly or broakishly suited So as such miserable wretches as these who are only rich in having but poore in enjoying want no Character to discover the quality of their slimy nature but that Epitaph or Inscription which was addressed for one of the like temper and in this manner Here lyes hee who had stocke and store Had flocks i' th field had corne o' th floore Had Goats within and Gates at 's doore Had all a-Shore yet dyed poore I vow by fate a wondrous feate That such a Mate should dye for meate It is farre better to possesse little and enjoy it then by possessing much to be estranged from the enjoyment of it These as they are ever their owne Tormentors so they for most part leave few Mourners but fat Executors I have observed many of these rigid and severe Masters suited with the very sluggisht and sloathfull'st Servants Such as though they pretended diligence in their Masters sight it was but eye-service at the best For their Masters absence gave them an easie dispensation with Conscience Their seeming labour must
then turne loyterer their late distemper'd rest into a shady repose or plenteous repast Such as these will be the aptest for taking up those words of that malapert Servant in the Gospel My Master doth deferre his comming Hee resolves therefore to take advantage of time and to play the Commander in the absence of his Master Where like an imperious Censor he begins to smite the servants and maidens and to eate and drinke and to be drunken These are many times the fruits of parcimonious Masters who by tasking their Servants too strictly or by deteining from them what they are to render them in equity either make them dissolute or some other way desperate whereof wee have such daily examples as their too insulting command have brought many timorous Servants to a fearefull end The like may be spoken of domineering Mistresses who make their correction of their Maids their sole recreation And these for most part are of that tenacious nature as they will not afford a competence to their Family but ingage themselves to famine amidst of plenty These as they live without love so they generally dye without teares Their excessive care to advance a posterity as it expos'd them to an indiscreet parcimony so it ever closed their memory with an incompassionate Elegy This that injuried Melissa in the Poet expressed who having long time served where shee little profited and now freed of her sharpe Mistris Drusilla by death attached resolved to revive her Mistresses memory one no lesse decrepit in mind then body in this Loves Lachrymae or her Ladies Elegie Ladies tell mee you that shine In the fancy of the time Would you live when you doe feele Maladies from head to heele Rugged wrinkles on that brow Whiter once then Ida's snow Many rivels beamlings few Where the Rose and Lily grew When those dangling'trosses shall In a timely Autumne fall When that breath shall Earth partake Which was once Ambrosiack When those pearled Cordons shed Leave your mouths unpeopled When your nose and chin shall meet Balmy Palme has lost her heat When those weake-supporting feet Faile in traversing the street If Death pleasing be to such Why should frailty then thinke much When like Grasse she is cut downe For others good and for her owne Let not a tear then dimme your eye When you see your Mother dye She only to her Mother goes Where for a while she must repose Till her united parts shall sing A glorious Paean to her King Or to Dis I know not which Who made her poore by being rich For ready Entrance who 'l deny her That has the Keyes of Angels by her But let us decline our course from these parcimonious natures being such as make themselves most miserable in having by enjoying least what they have in possessing And in briefe deliver the true Character of a deserving Master Which we shall not presume to commend unto you as a Patterne or Modell drawne from the Engine of our owne conceit being already so exactly presented to life by that glorious Convert and excellent Vessell of Election in these words Yee Masters doe unto your servants that which is just and equall knowing that ye also have a Master in Heaven And to attemper the inclemency of sterne and implacable Masters whose highest glory it is domineere over their Servants he useth this exhortation Put away threatning for know that even your Master also is in Heaven neither is there respect of persons with him Now to observe this golden meane in your Command neither beare your selves so indulgent as your remissenesse may probably beget a neglect in your Servant for so by remitting your care might you occasion him to difert or omit his charge nor cruell for your distemper may discourage a well composed nature and make him weary of his imployments for so severe and rigid a Master Be it your care that neither your remissenesse make him sleight you nor your to much strictnesse bring him to hate you So shal your gracefull demeanour deserve the choyce of such a Servant as I am now to present unto you whose service shall be to your solace and whose behaviour shall ever conduce to your profit and honour NOw as you have heard those distinct Offices of Masters to their Servants You who are in all lawfull things to obey your Masters recollect what especiall duties import you and how you stand obliged both by divine and humane Law to performe conscionably what you are enjoyned to observe legally And to expresse your selves the better in the performance of this duty let not such taskes nor imployments as are injoyned you be done perfunctorily or remissely but cheerfully and with all alacrity Observe the direction of that sage Morall That labour loseth a great part of its honour that is done in a secure or drowsie manner A Servant to render himselfe truly obedient must have agility of hand and alacrity of heart Many by repining have lost their penny in the Evening And know ye that as a curse is denounced on that Master who defraudeth his Servant of his wages so can no blessing redound unto that Servant who defraudeth his Master of his worke It was the Apostles exhortation and it well deserves your attention Servants be obedient unto them that are your Masters according to the flesh with feare and trembling in singlenesse of your hearts as unto Christ. Whence you may collect how pretences of obedience without reverence and sincerenesse can purchase no acceptance Let it bee your principall care to reteine a memory of your highest Master by which you shall learne to performe those offices to his honour which are recommended to your charge and in the evening of your service amply remunerate your care Iacob because hee did the duty of a carefull servant became a Master of dutifull Servants He shall never know well how to command that has not learned first how to obey Obedience is a thankfull Sacrifice Neither can he well expresse it to his invisible Maker who has not endeavour'd to render it to his visible Master You know well what is commended and committed to you discharge your place with discretion it will improve your Masters affection confirme his good opinion and conferre a blessing on your fortune A discreet servant shall have rule over a lewd sonne Doe you observe this honour As you tender then your reputation let your service be ever seasoned with discretion Let not your labours be to the eyes of men seeing you are in his sight whose eyes are upon all the Children of men Let not your Masters presence be the sole motive to your diligence but when hee is farthest divided from you addresse your imployments as if hee were present with you Let no wandring thoughts distract you as you are seated in a vocation you must not suffer it to admit of the least distraction This has made too many Labourers mighty Loiterers by suffering their thoughts to
wander amidst those interesses of their labour Thinke how many are made slaves of servants This cannot chuse but sweeten your taske in conceiving that extreame servitude which others taste Let not an indiscreet word passe from you know how you are to serve Let your speech then suite with the condition of a servant A malapert answer may exasperate the passion of the most indulgent Master But above all things observe this Caveat Guild not over your errours with glozing excuses To defend an errour is the way to confirme you in errour Nor is there any hope of his reclayming who either stands in justification of his offence or with a frontlesse boldnesse labours to approve it either by a palliated excuse or apparent defence For in this case saith the Civilian the meere defence equals the quality of the offence Now to divert all occasions of wandring be it your care to assigne every distinct houre his peculiar taske There is no rust that consumes iron so much as Sloath enfeebles or effeminates the spirit Idlenesse makes of Men Women of Women Beasts of Beasts Monsters Let it not then be said of you what was sometimes spoken of Margites that he never plowed nor digged nor did any thing all his life long that might tend unto goodnesse Such as these are wholly unprofitable to the world Furnished with Ericthous bowels but Philoxenus hands for howsoever they are lesse then Pigmies at their work yet at their meat they are more then men I would have these Patrons and Patterns of Idlenesse used as Zeno handled his servant Bruso who being taken with theft and alledging for himselfe that it was his destiny to steale so apt are the most irregular to weave excuses his Master shaped him as ready an answer and thy destiny to be beaten The Crab-fish when as the Oyster doth open her selfe by a politick instinct casteth a stone into her shell by which meanes being not able to shut her selfe againe she becomes a prey unto the Crab. The Fathers by a proper allusion apply this unto the Divell when hee findeth men gaping and idle he casteth into them some stone of temptation whereby he workes their overthrow and ruine The sloathfull man is the Divels shop there hee workes ever most busie when men are lazie ever intentivest when men are securest For as mans extremity is Gods opportunity such is his piety So the Divels opportunity is mans security such is his policy You are to know then that Health commeth not from the Clouds without seeking nor Wealth from the Clods without digging The Earth begun from her former fertility to faile when Adam begun to fall It needed not then such culture as it afterwards required to make it fruitfull Had Adam never transgrest hee had never received that strict command of eating his bread in the sweat of his browes Eden was then a native fruitfull Garden but Adams sinne alter'd the soyle As you are then injoyned and by a strict Covenant tyed neglect no time wherein you may in a conscionable way render unto your Master an usefull account of your imployment And as this is required at your hands so let this bee done with cheerfull hearts For where alacrity accompanies any good or pious action it argues a sincere previous intention which indeed is the Crown of every action For good actions may be ill done either by being corrupted in their doing or by being not intended before they were done You are then to performe your labours with singlenesse of heart which affords an high approvement to every act There is one thing more which you are carefully to prevent for as the errour is more generall so it requires a timely diversion lest habit begin to sleight the quality of the offence through an inurement or continuance of practise I have observed many Servants to hold this opinion that if their care extend it selfe to what is committed to their charge they are not bound in conscience to looke any further The Charge of their Fellow-servants holds no relation with them They doe what is injoyned them and this as they erroneously pretend may sufficiently discharge them It is true indeed as the world goes such Servants may bee well received into the list of carefull Reteiners who addresse their labour to what is peculiarly injoyned them by their Masters But if they should duly consider the office of a faithfull Servant their care would dilate it selfe to an higher extent For that Servant cannot love his Master sincerely nor performe those offices which are required of him effectually unlesse hee reteine a cautious and vigilant eye towards his Fellowes care and to their neglects prescribe a cure Yet not so as by an insinuating way so to ingratiate themselves in their Masters favours as by private whisperings or suggestions to lay a disgrace upon their fellow-Fellow-servants This is neither an act of duty nor any such office as may hold coherence with charity For her Rule is to doe as you would be done unto But if you apparently perceive that those who are in Family with you neglect their charge or profusely dissipate your Masters goods you are not in conscience bound to bee their Secretaries For when no admonitions will reclaime them corrasives instead of cordials must be applyed to them Thus have you heard what you are to doe and what you are to decline Much is expected from you because much is committed to you Remit not your care but reflect on your heavenly Master in whose presence you ever are Begin the actions of every day with a memoriall of piety so shall you prosper better in the performance of those offices in your Family And so we descend to our last Observation which strikes Anchor upon those neighbourly Offices which wee are to doe mutually one to another Of Neighbourly Offices OVr daily experience and hourely Observance may sufficiently informe us that as our Speech is the bond or arterie of humane society so is humane society an especiall solace in this vale of misery That rough Philosopher who gloried more in his contempt of the world then others did in enjoying the fulnesse of it though he naturally affected retirednes yet could he not chuse but apprehend a great happines to consist in the mutuall enjoyment of one anothers neighbour-hood This moved him to returne that answer to one who intreated his resolution touching a parcell of ground which he was to purchase with the conveniences which accomodated it Before thou become purchaser inquire first who shall be thy Neighbour An ill Neighbour makes an unhappy Farmer Neither can the purchase be deare who has a friendly Neighbour at his doore It was the Wisemans positive assertion He that despiseth his neighbour is destitute of wisedome Now to preserve this neighbourly vnion that as propinquity of place hath joyned them so a sweet harmony of mindes may ever accompany them you are first to know in what especiall offices this
such a faire provision as it may prepare you to be loyall Lovers discreet Fathers just Masters friendly Neighbours and which is above all such absolute Commanders of your own affections as should all those occurrents which encounter mortality oppose you they could not surprize you because a pious resolution hath reer'd her counter-mure to secure you This Taske I shall account happy so it may redound to your profit Gods glory FINIS A Tablet reflecting upon this SVPPLEMENT A Preamble branching it selfe into a briefe Analysis of the whole Tract pag. 1. Of Conjugall Offices pag. 6. OBSERVAT. 1. The excellent saying of Caia wife to Caius Tarquinius ibid. The noble Florentines Impreze which hee caused to be engraven for a Nuptiall Embleme pag. 7 Conjugall Offices are not to be disorderly mixed Palaemon si Caulam negligat Galataeam faciet indigentem Galataea si Colum deserat Palaemonem faciet insipientem p. 9. The Offices of a Wife to her Husband pag. 10 Wonderfull Examples of Piety and Mortification p. 13 A discreet loving Treaty betwixt a Wife and her Husband recommended to the constant practise of all affectionate Censorts p. 14 Offences ingenuously acknowledged are with conjugall piety and pity to be pardoned and this locally instanced p. 15 Of Parentall Offices p. 16. OBSERVAT. 2. A Parentall care reflects properly upon two distinct Objects Internall Externall The one to educate them in Principles of Religion the other to accommodate them for a Vocation p. 16. 17. c. The highest point of discretion in a Schoole-master is to find out the disposition of his Scholler p. 18 Inconsiderate youth accounts the fruitlesse expence of time a meere pastime ib. Parents are to dispose of their estates now while they stand seazed of estates lest their decease alter the intention of their estates p. 22 The Offices of Children to their Parents ibid. Children are bound to render unto their Parents expressions of their duty and zeale in three respects Obedience p. 23. c. Reverence p. 23. c. Supportance p. 23. c. The fruits of Obedience as they have relation both to Children and Parents p. 25 The Admonition of an incensed Father to a disobedient Sonne p. 27 A constant position observable in disobedient Children p. 28. The graduall respects of love and duty p. 30 Of Domestick Offices p. 31. OBSERVAT. 3. The Offices of Masters to their Servants ibid. Two extreames or perillous Poles to be avoided whereby this Domestick Obedience may be better observed Lenity p. ibid. Severity p. ibid. No Servant meaner then a Parcimonious Master p. 32. The duty of Servants to their Masters p. 34 The duty of a Servant to his Master will make a Servant an happy Master ibid. Emblematicall Hieroglyphicks of sloath p. 35 Adam no sooner became sinfull then the earth unfruitfull ibid. It is not sufficient for a Servant to intend his owne peculiar charge unlesse he admonish others of the neglect of their care p. 36 Of Neighbourly Offices p. ibid. OBSERVAT. 4. All Neighbourly Offices pitch upon three particulars Arguments of Discourse or Communication p. 36. c. Arguments of Action and Negotiation p. 36. c. Arguments of Pastime and Recreation p. 36. c. Foure cautions in matters of Discourse to be avoided that all grounds of distaste may be better diverted Telling marvailes p. 37 Pressing reasonings p. 37 Lessening others merits p. 37 Making comparisons p. 37 Three particulars observable in arguments of Discourse Verity ibid. Vtility ibid. Modesty ibid. Three peculiar Subjects wherein these Neighbourly Offices are to be exercised LIFE p. 38 FAME p. 38 SVBSTANCE p. 38 Five degrees of civile society 1 Of one Family p. 39 2 Of one City p. 39 3 Of Neighbourhood or Propinquity p. 39 4 Of Amity p. 39 5 Of one Countrey p. 39 The dangers arising from opinionate wits p. 44. The unexpected events of frequent meetings p. 45 Circumstances observable in all inferiour actions of delight 1 With whom wee consort p. 46 2 For what end we consort p. 46 3 The meane p. 46 whereby we may attaine the end for which we consort HEE winds up the Series of his discourse with a repetition and usefull application of every particular branch ibid. The usuall salutation by the ancient Lations observed and as it is to this day by us reteined p. 47 HEE concludes this Supplement with a briefe relation of the benefit of every particular Subject ibid. A Conclusive POEM contracting all these Subjects in one BY Him who steers the sterne of ev'ry State Inspires our Muse informes us how to write That Palme of peace that day which knowes no date That Sole-all-seeing and surveying sight That wings our faith and cheers us when we fight By His sweet influence was this begun With whom it ends and so my Worke is done To you then ENGLISH GENTLEMEN to whom Our first part is addrest Bestow your care To act what may Gentility become That as yee in your Fathers Fortunes share Your Vertues may proclaime whose Sonnes yee were 'T is this will leave your Names more eminent Then Honour fading Favour or Descent Next to you ENGLISH LADIES who expresse A native beauty in each act yee doe Let good resolves prepare your morning dresse And thinke on Heav'n when wanton Suiters wooe Or on those Mates yee stand affianc'd to Fame is a precious odour whose least graine Once shed is hardly gather'd up againe LADIES LOVE LECTVRE to you have I read Where yee such fresh-choice-fragrant flow'rs may cull As yee no other Ornaments shall need Fill then your Iv'ry-azur'd bosomes full Ne're any such did Atalanta pull Prove usefull Readers then and if yee erre Condemne mee for a carelesse Lecturer Lastly I 've cloz'd all in a SVPPLEMENT Where modest tearmes describe the art of love Which to the rest gives such Embellishment 'T is styl'd the TRIVMPH of the TVRTLE-DOVE Whose reall-loyall Emblemes if yee prove I shall not chuse but like where ere I looke And for your sakes make bold to kisse the Booke FINIS FOR THE MOST VERTVOVS AND Nobly-Accomplisht LADIE THE RIGHT HONOVRABLE ELIZABETH DOWAGER COVNTESSE of STRAFFORD HIGHLY EMINENT IN THE SKALE OF THE SERIOUS'T AND SERENEST JUDGEMENTS FOR HER PIOUS CONSERVATION OF THE LIVING MEMORY OF Her most Absolute CONSORT A CHARACTER OF HONOVR TO write of Honour and not amply according to Honours Character were a derogation to her and to write exactly would require a more expert and judicious Artist then every rude Myson to take in hand a subject of such consequence But vertue as she is best adorned when least garnished with externall colours so Honour is most lively when she seemes most naked of Rhetoricall Varnish The best Moralls have ever pourtray'd Justice by a scale poyzing every action duely discussing every ambiguity throughly without fixing of her eye on the object of Majesty commanding or of Amity with more easie meanes perswading They have deciphered Fortitude not by Thrasoe boast or a precipitate opposing her selfe
fidem violare nefas nuptialem thorum venerari aâ—cus Thales Miles Ambros. lib. 1. de Abraham Aeliâ—n in nat hist. Alciaâ— in Emblem This you may the better retaine by engraving in the window of your Bed-chamber with thas noble Flâ—rentine this Impreze to make you more tender of your nuptiall honour Emblema est 〈…〉 theri Ier. 5.8 Heb. 13.4 Ier. 5.7 Optima semper ingenia quaedam geâ—â—â—â—a comitatur modestia Gen. 39.9 Tali conjugio fruor ut sive foris egrediar sive revertar quicquidevenerit libentissimè patior patiendo vinco citiùs quà m vincor Vid. Licost. Apotheg Meleand in Bast. Palemon ad caulam Calatea ad colum Plutarch Licosth Macrob. The offices of a wife to her husband Obsâ—ruantur fenestrae ut luceat domâ—s Sen in Herc. Fur. Macrob. Habitus mentis in corporu statu cernitur Gestus corporis indicat qualitatem mentis Vid. Gre. in Mor. Bern. in Epist. Aug. in Confess Nazian Luke 13.32 In urbe maxima confluunt vitia Bona consortia vita solatia Petrarch de remed utriusquè fortunae Caro quò agilior Anima debilior Anima quò sortior Caro infirmior In Pandect Hippol. de Collib Obserantur aedes quò interiores splendeant sedes Quae unius cellulae clausa angustiis latitudine coeli fruebatur Her de laud. Asellae Epist. 15. A discreet loving Treaty betwixt a Wife and her Husband recoÌ„mended to the constant practice of affectionate Consorts Primitias prolis teneas Botolphia sedes Ingenio pollens palladis arte potens Prae sâ—ciis docilis puerilibus Argus in annis Ast Spurii stirpes obtinuere leves Vid. Remaines of a greater work Aug. Gen. 3.16 Victi victoresquè in lachrymas fusi Cadmaea victoria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambros. li. 1. de offic ca. 18. Vxorem vivam amare voluptas est defunctam religio Observ. 2. A Parentall care reflects properly upon two distinct Objects Arist. in Eth. Prov. 22.6 Vid. Plutarch Trog Pomp. Macrob in aturn Stobae Appian Alex. Patere How a Prodigals profuâ—enesâ—e abuseth his parents providence With such transported spirits as these divine ayres are accounted choyce Canto's only for dull eares Our ignorant gentry estrangeth Philosophy from their society The reason why young Gentlemen are not in learning delighted is because they are not in principles of learning sufficiently grounded Vid. Petrarch The highest point of discretion in a School-master is to find out the disposition of his Scholler Inconsiderate youth accounts the fruitlesse expence of time a meere pastime 〈◊〉 senâ—x tenâ—io â—idem in qu◠〈…〉 sâ—m Hier. ad Pammach Ocean de eâ—ror Orig. Levius esâ— dispendium sertâ—â—ae quà m famae famae quà m animâ— Chrysol Lâ—â—â—â—t 1 Tim 5.8 Talis substantia non est stabilis aut ipsis invenientibus est peritura aut à malis haeredibus esâ— dissipanda Chrysost. in Matth. Vide Plut. vid. Var. Macrob in Saâ—â—â— Media viâ— peâ—ere via dirigitur quâ adâ—â—ctam â—endiâ—ur Fodere nondum didicerunt mendicare crabuerunt fures igitur non caiâ—s vident quâ—m cum iis currunt 〈◊〉 adulteris portione ponunt Ista ne generosa cersâ—amus vitia quae antiquae 〈◊〉 detraxerunt auspicia Pandect Parents are to dispose of their estates now while they stand seized of estates lest their decease alter the intention of their estates The offices of Children to their Parents Children are bound to render vnto their parents expressions of their duty and zeale in 3 respects OBEDIENCE Ecclus. 7.27.28 Magistris diâ—s Parentibus non 〈◊〉 reddi equivalens Arist. Eth 9. Parentes nostros vt propria viscera dâ—ligamus Basil. Mâ—retur caecitatis suae subire supplicium qui parentum vultus torvo visu respexit elatis oculis laeserit pietarâ—â— Greg. Sicut membra capiti liberi et servi patri familiae Elench Parentes pius diligunt faâ—es quam è converso eò quòd magis sciunt parentes quám filij quòd ab iis sunt geniti Arist. Eth. 8. Rariùs ascendit descendit gratius 〈◊〉 Quae patres paeris non retulere suis. Salv. Illud expectandum est à nobis quod praestitimus nostris Panorm Quicquid parenti placuisse vivo senserit eo etiam mortuo praestare non desiâ—it Paterâ— O quam parva fuis tenero placuere parenti Parvula in nostris misuere noble Hom. in Iliad Vita spectabilis vultus amabilis Vita enormis forma deformis Greg. The fruits of obedience as they have relation both to Children and Parents REVERENCE Prov. 16.31 Ecclus 25.6 a Quare nihil turpiuâ— est quà m grandis natu senex qui nullum aliud argumentum quo se probet diu vixisse quà m aetatem Sen. de Tranq an b Malle esse se quà m vivere mortuum Ib. c Nihil sene elementario turpius Sen. Nihil dialectico sene deformius Petrarch Ecclus 25.3 Ecclus 25.4 5. Omne peccatum incurabilius est in sene quam in juvene Holgot sup li. Sap. Quantò senes sunt morti viciniores tantò debent esse puriores In decret dist 86. Tune Aurorae filius nepenthiacis Salamancae fumis primas Aurorae horas offeres E tabernis vestri proruant Rhetores A constant position observable in disobedient Children Prov. 17.25 Prov. 17.6 SVPPORTANCE Plin. in Nat. Hist. Aelian Sambuc in Emblem Paradin Soli vultures parentes fame mori permittunt Ib. Quam vis plurima 〈◊〉 reddidima rursus tamen eos generare non possumus Ciâ—il Admoverunt labiis Tigrides ubera lacte sugunt Nutricis ilia Basil. Homil. 8. 9. Valer. Max. The gradual respects of love and duty Donec ab Insulae finibus removeantur languentem agentes vitam emori non poterint The Offices of Masters to their â—ervants Bern. Med. 3. Two extreames to be avoyded whereby this Domestick Obedience may be better observed Prov. 29.21 Prov. 19.19 No servant meaner then a parcimonious Master Vid. Lucian in Sat. Luke 12.45 Lacrymans amoris Epicaedium vel Heroinum Elegium Farn. in Epig. Colos. 4.1 Eph. 4.9 The duty of Servants to their Masters Vid. Laert. Eph. 6.5 The duty of a servant to his Master will make a servant an happy Master Tunc nostra magis clarescunt bona cuÌ„ fuerint praesentibus comparata malis Gothofred de corp Iur. Civil Casel de jure civili Iulius Pacius in Analysi Theoph. Instit Fabrot Inter. Vid. Plut. in Mor. Ovid. in Met. Arist. in Eth. Emblematicall Hieroglyphicks of Sloath. Adam no sooner became sinfull then the Earth unfruitfull It is not sufficient for a Servant to intend his own peculiar charge vnlesse hee admonish others of the neglect of their care Vid. Arist. in Polit. Zenophon in Cyro ped Observ. 4. Oratio vinculum humanae societat iis Societas solatium animae peregrinantis Vid Cic. Hippol. Casiman Laert. in vit Diog. Prov. 11.12 Arist. in Eth. Melanct. Fonseca Pererius DISCOVRSE LIFE Foure cautions in matters of discourse to bee avoided that all grounds of distaste may be better directed Three
and all things in it confessed the same I asked the Sea and the depths and the creeping things in them and they answered wee are not thy god seeke him above us I asked the breathing Aire and the whole Aire with all the inhabitants thereof made answer Anaximenes is deceived I am not thy God I asked the Heaven Sun Moone and Stars neither are we thy god answered they And I spake to all these who stand about the gates of my flesh tell me what you know concerning my god tell me something of him and they cried out with a great voice He made us Then I asked the whole Frame and fabricke of this World tell me if thou be my god and it answered with a strong voice I am not said it but by him I am whom thou seekest in mee hee it was that made mee seeke him above me who governeth mee who made mee The interrogation of the creatures is the profound consideration of them and their answer the witnesse they beare of God because all things cry God hath made us for as the Apostle saith the invisible things of God are visible to bee understood by those things which are made by the creatures of the world Thus wee understand the Author of our Creation of whom seriously to meditate and with due reverence to contemplate is to die to all earthly cogitations which delude the sinne-be-lulled soule with extravagancies And let this suffice for the first Memoriall or Consideration to wit who it was that made us we are now to descend to the second particular which is for what end he made us He who rested not till hâ— had composed and disposed in an absolute order of this Vniverse proposed us an example that we should imitate So long as we are Pilgrims here on earth so long as we are Sojourners in this world we may not enjoy our spirituall Sabbath wee may stay a little and breath under the Crosse after the example of our best Master but rest wee may not For what end then did hee make us That wee might live such lives as may please him and die such deaths as may praise him lives blamelesse and unreprovable lives sanctified throughout pure without blemish fruitfull in example plentifull in all holy duties and exercised in the workes of charitie that he who begetteth in us both the Will and the Worke may present us blamelesse at his comming Now that our lives may become acceptable unto him to whose glory they ought to bee directed we are in this Tabernacle of clay to addresse our selves to those studies exercises and labours which may benefit the Church or Common-wealth ministring matter unto others of imitation to our soules of consolation in both to Gods name of glorification wherein appeareth a maine difference betwixt the Contemplative and Active part for sufficient it is not to know acknowledge and confesse the divine Majesty to dispute or reason upon high points touching the blessed Trinitie to bee wrapt up to the third heaven as it were by the wings of Contemplation but to addresse our selves to an actuall performance of such offices and peculiar duties as wee are expresly injoyned by the divine Law of God Our Lord in the Gospel when the woman said Blessed is the wombe that bare thee and the brests that gave thee sucke Answered Yea rather blessed are they that heare the word of God and keepe it And when one of the Iewes told him that his mother and brethren stood without desiring to speake with him Hee answered and said unto him that told him Who is my mother and who are my brethren And stretching forth his hand toward his Disciples hee said Behold my mother and my brethren For whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother It is not knowledge then but practise which presents us blamelesse before God Therefore are wee exhorted to worke out our salvation with feare and trembling Not to idle out the time in the market-place as such who make their life a repose or cessation from all labours studies or vertuous intendements Of which sort those are and too many of those there are who advanced to great fortunes by their provident Ancestors imagine it a Taske worthy men of their places to passe their time in pastime and imploy their dayes in an infinite consumption of mis-spent houres for which they must bee accomptants in that great Assize where neither greatnesse shall bee a subterfuge to guiltinesse nor their descent plead priviledge for those many houres they have mis-spent O how can they answer for so many vaine and fruitlesse pleasures which they have enjoyed and with all greedinesse embraced in this life Many they shall have to witnesse against them none to answer for them for their Stoves Summer-arbours Refectories and all other places wherein they enjoyed the height of delight shall be produced against them to tax them of sensuall living and witnesse against them their small care of observing the end for which they were made O Gentlemen you whose hopes are promising your more excellent endowments assuring and your selves as patternes unto others appearing know that this Perfection whereof we now intreat is not acquired by idling or sensuall delighting of your selves in carnall pleasures which darken and eclypse the glory or lustre of the soule but in labouring to mortifie the desires of the flesh which is ever levying and levelling her forces against the spirit Now this Mortification can never be attained by obeying but resisting and impugning the desires of the flesh Wherefore the onely meanes to bring the flesh to perfect subjection is to crosse her in those delights which shee most affecteth Doth shee delight in sleepe and rest keepe her waking takes shee content in meats and drinkes keepe her craving takes shee solace in company use her to privacie and retiring takes she liking to ease inure her to labouring Briefly in whatsoever she is delighted let her bee alwayes thwarted so shall you enjoy the most rest when shee enjoyes the least Hence it was that Saint Ierome that excellent patterne of holy discipline counselleth the holy Virgin Demetrias to eschew idlenesse exhorting her withall that having done her prayers she should take in hand wooll and weaving after the commendable example of Dorcas that by such change or variety of workes the day might seeme lesse tedious and the assaults of Satan lesse grievous Neither did this divine Father advise her to worke because she was in poverty or by this meanes to sustaine her family for she was one of the most noble and eminent women in Rome and richest wherefore her want was not the cause which pressed him to this exhortation but this rather that by this occasion of exercising her selfe in these laudable and decent labours shee should thinke of nothing but such as properly pertained unto the service of God which place hee
Hell whose paines are intolerable of the last judgement whose sentence is irrevocable So as I exclude onely this grosse ignorance or blind Paganisme for to these is the way to heaven closed because they are divided from that light without which the celestiall way cannot be discerned Whereas then I have so much insisted heretofore upon the contemplative part of Perfection my ayme was to shew how those who continued in a Contemplative and solitary life sequestring themselves from the cares and company of this world doubtlesse conceived ineffable comfort in that sweet retirement yet in regard they lived not in the world the world was not bettered by their example But in this Active Perfection where the Active part no lesse then Contemplative is required wee intend those who doe not onely know but doe and in the Actions of this life use to make their Light so shine before men that they may see their good workes Yea but it may bee againe objected All sinnes bee properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and beare the name of ignorance how then may wee exclude any knowledge Every Sinne indeed implyes an ignorance of the creature towards the Creator which ignorance imports rather a forgetfulnesse For admit a man should steale commit perjury or any such act contrary to the expresse will and commandement of GOD it were to bee imagined that this breach or transgression of the divine Law proceeded not of ignorance for hee could not choose but know that consent to any of these incurred the breach of his Law but rather it may be said hee had not God before his eyes but out of a wilfull forgetfulnesse violated the ordinances of God But to conclude this Branch in a word the Active is to bee preferred before the Contemplative for two respects The first whereof hath relation to our selves The second to others To our selves having account to make for the Actions of our life how wee have imployed or bestowed those Talents which hee hath lent us what use profit or benefit wee have made of them in what spirituall affaires have wee beene exercised in what holy duties trained Have wee not preferred private profit before the testimony of a good conscience Have wee not laboured to inhaunce our meanes by sinister and indirect courses Have wee not with-drawne our hand from releeving our needfull brother or defrauded the labourer of his wages Have wee not consorted with the evill doer and encouraged him in his sinne Have wee not hindred some pious worke tending to the honour of God and imitable for example of others Have wee propagated the Gospel comforted Sion when shee mourned repaired those breaches which were in her and received those in peace which blessed her Have wee onely sought the kingdome of God and the righteousnesse thereof esteemed godlinesse to be great riches left our selves and all to be followers of him who gave us dominion over all If wee have done this as wee are here in the Alpha of grace wee shall be there in the Omega of glory here initiate there consummate but having knowne the will of our Father and done it not read principles or instructions of a good life and observ'd them not conversant in deepe mysteries and applyed them not studied in all Arts and Sciences and practised them not how miserable is our knowledge pronouncing on us a heavier judgement Wherefore in respect of our selves whether our knowledge bee great or little if our conversation bee not in heaven though our habitation during our Pilgrimage be on earth our knowledge is but as a tinckling Cymball and shall smally availe us before the high Tribunall For knew wee the power and vertue of all creatures of all plants and vegetive bodies from the Cedar of Lebanon to the Hyssâ—p upon the wall yet were this knowledge fruitlesse being not seconded by a life conformable to that knowledge § Secondly in respect of others Action is the life of man and example the direction of this life How much then doe such men prejudice those who live in the world that betake themselves to a private or retired life estranged from humane society and ending their daies in some solitary cave as men divided from the world For howsoever their manner of life bee religious their discipline strict and rigorous and in their devotion fervent and zealous yet they deprive others of the benefit which they might reape by their example Wherefore most safe and sure it is to use the words of a judicious Author for those who have a desire to take upon them a solitary life to retire and withdraw their affections before they withdraw their bodies from the world and to force the world to flie from their minde before they flie the world lest going out of the world they carry about with them the world For as hee may live ill who liveth apart from the society of men even so though they flie not into the wildernesse yet may they flie the world and amidst the crowd of people live solitarily by an inward Contemplation of the supernall glory and in midst of a clamorous Court conferre with themselves and converse with God in the meane time whatsoever they know or can doe that may any way tend to the common-good benefit or utility of humane society to effect it accordingly and not bury that talent in the ground which they have received from above which rule they are to observe after the example of the most holy and excellent men of both Orders Ecclesiasticall I say and Secular Thus farre have wee proceeded in the examination or discussion of these two especiall parts of Perfection Contemplative and Active wherein by manifest and infallible arguments wee have proved how the Active part is to bee preferred both in respect of our selves and others because a life well acted shall minister most comfort to our selves besides that light of example which it yeelds unto others Now as the Active is preferred it resteth that wee shew you wherein this Active part of Perfection consisteth which discovered that whereof wee treat and would gladly finde may bee the sooner attained THere is no building which as it relies on a foundation consists not of some materiall composition no body but it consists of nerves arteries or sinewes which cement the lineaments together nor confection which consists not of some simples for otherwise it were not mixed but simple and uncompounded The like may bee said of this choice and exquisite Confection this Active part I meane of Perfection For as all Rivers tend to the Sea to make one Ocean all Creatures to make one Vniverse so all Vertues aime at Perfection which once attained they surcease from action Now in this discourse of Active perfection the period of Man wee doe not meane of that absolute perfection or accomplishment which admitteth no blemish or imperfection for wee are to seeke that above us not below us for our righteousnesse justice and Perfection is