seruants at their ordinary worke on that day 2. By sending them vp and downe on that day on many errands as to gather vp debts or to doe such other seruices as they are loth to afford time for on other daies 3. By making that the greatest day of paines and labour namely to such as are in the kitchin or haue any other businesse about feasts for the Lords day is by many ordinarily made a day of feasting 4 By keeping them vp too late on Saturday nights euen till one of the clocke Many that make some conscience of the Lords day vse to offend herein for that their seruants might not worke on that day they keepe them vp till the very moment that they thinke the Sabbath beginneth but herein they commit a double fault one in not allowing their seruants sufficient time of rest another in making them vnfit through want of sleepe to doe the holy seruices of the Lords day §. 31. Of allowing time of recreation to seruants Concerning times of recreation I may say as the Apostle doth in another case I haue no commandement of the Lord namely expresse commandement to presse vpon the conscience of masters any set time for recreation yet questionlesse it is very meet that seruants should haue some times to refresh themselues this way for recreation rightly vsed is a great meanes to put life and adde spirit to youth especially With worke and businesse not only mens bodies but their mindes also are occupied and imployed herein the labour and trauell of men differeth from the labour of beasts for refreshing therefore both of body and minde is good and moderate recreation needfull But I referre this point to the wise consideration of masters themselues who may better by their owne obseruation discerne what in this kinde is fittest then we prescribe §. 32. Of masters care ouer their seruants in sicknesse and after death Masters prouident care for the good of their seruants is not to be restrained to the time of their health but to the time of their sicknesse also if it please God to visit them while they are in seruice Wherefore all things needfull are in this case to be prouided for them by their master First spirituall comfort for their soule that so they may the better beare their infirmity then such things as may for the present giue them ease and refreshing and also if it please God to adde his blessing worke a recouery The care of the Centurion for his sicke seruant is in Scripture commended he did as much for his seruant as he could haue done for his sonne The King of Arams care also was in this kinde commendable he did not forbeare to write to his enemie and to make himselfe beholding to him in the behalfe of his seruant that was leprous If the seruant haue beene formerly a faithfull diligent and profitable seruant recompence requireth as much For it is a most vnkinde and inhumane part to denie that seruant succour in sicknesse who in health hath beene profitable to his master But if a master be carefull of his sicke seruant affording vnto him the best meanes he can for his ease and recouery and that seruant through Gods blessing vpon the meanes recouer he will if he haue any sparke of goodnesse in him hold himselfe so obliged to his master as he shall neuer be able to make sufficient recompence and thereupon be moued to vse all the diligence he can for his masters good so that a master may reapebenefit to himselfe by this kinde of kindnesse But though the seruant that is sicke haue in former time beene vnprofitable and there be little hope of future benefit by him yet for charity sake and in subiection to Gods disposing prouidence whereby that seruant is fallen sicke in his masters house must he in that case be well looked vnto If the Samaritan did well in taking care of a meere stranger out of his house because he saw him succourlesse surely that master which neglecteth his seruant that is sicke in his house doth very ill 1. Quest What if he be not a couenanted seruant for a set time but a Iourney-man at will or one that worketh by the day or weeke Answ Though a master be not so much bound to such an one yet if he fall sicke in his house he may not in that case thrust him out of doores vnlesse he know where he may be wel prouided for 2. Quest What if a master be poore and not able to prouide that which is requisite for a sicke person Answ If the sicke person haue friends and kindred that are better able they must prouide for him if not the Church must helpe but it is the masters duty to make the sicke mans case knowne to his friends or to the Church If after all good meanes are vsed for recouery the seruant die his master must see the last duty in some seemely manner performed for him which is Christian buriall Herein lieth a maine difference betwixt the vsage of mens bodies which after death shall be raised againe and beasts that vtterly perish Iaakobs care of burying his mothers nurse is expresly mentioned in way of commendation §. 33. Of neglect of seruants in sicknesse and when they are dead Many masters much offend in the contrary to the forenamed duties For 1. Some when they obserue their seruants begin to be sicke will put them out of their houses and leaue them to shift for themselues as that cruell Amalekite who left his sicke seruant abroad in the fields But note the vengeance of God which followed thereupon The leauing of that sicke seruant in that case was the occasion of the destruction of that master and all his company By that meanes they were discouered to their enemies 2. Others when they cannot remoue their sicke seruants out of their house will suffer them there to lie succourlesse and to perish for want of things needfull Many rich men that are able to prouide well enough for them will send them to some out backe roome and take no more care for them In this kinde many of them shew more kindnesse to a dogge or other beast that is not well then to a seruant An inhumane part 3. Others that seeme not so inhumane deale too hardly with their seruants in such a case they will afford them things needfull but all at the poore seruants cost and if those seruants haue not present money they will cut it off their wages if they recouer health to doe them seruice Is this to vndoe the heauy burdens Or is it not to lay burden vpon burden 4. Others that are at some charges for their seruants sicknesse doe so mutter at their seruants and fling out such discontented speeches namely that they tooke them for their worke and not to keepe them in their bed to get some thing by them not to be at such cost with them or that they make
least too remisse and carelesse of their gouernment §. 26. Of moderating seruants labour Though labour and paines be proper to a seruants place yet he may be so put vnto it as the health and strength of his body may be impaired thereby For the well ordering of this therefore a dutie lieth vpon masters and that in two things especially 1. That they well moderate the labour whereunto they put their seruants so as they may be able for the time to vndergoe it and to endure so long as their time of labour is appointed It was a good reason which Saul rendred to keepe Dauid from entring combat with Goliah because as he thought Dauid was not able to fight against the Philistim Dauid being a youth and Goliah a man of warre And indeed if Dauids faith had not exceeded the strength of his body it had beene vnmeet to haue put Dauid to that taske They which are put to things aboue their abilitie are like to faile and sinke vnder the burden of them It is contrary hereunto to put seruants to such hard taskes as impaire their strength endanger their lims and venture their liues Saul shall rise vp in iudgement against such for he supposing that it was too hard a taske for Dauid to vndertake combat with Goliah was loth to put him to it Dauid exceedingly failed herein when he gaue direction that Vriah should be set in the forefront of the hottest battell and yet the Generall with his strength to retire from him Many seruants being put to seruices aboue their strength either lose their liues thereby or as we speake are neuer their owne men againe It is also a fault in this kinde to put seruants to such toiling workes as are fitter for beasts then men or to oppresse them with too much worke as the Egyptians oppressed the Israelites Let Gods hearing the cry of those seruants so oppressed and reuenging their oppressors for it make all masters take heed of the like crueltie §. 27. Of affording seruants fit meanes for their worke 2. The other thing required of masters for wel ordering their seruants worke is that they afford their seruants things needfull and behouefull for that worke whereunto they are put which minde was commendable in Saul who assaied if his armour might be fit for Dauid when he was to goe against Goliah To reckon vp all the particulars were an infinite taske euery seuerall trade and worke hath proper meanes of helpe appertaining to it this generall direction may be sufficient to moue masters to applie it to the particular workes and seruices whereunto they put their seruants Fit meanes are such an helpe as that which with them may easily be done without them can hardly if possibly at all be done It is contrary hereunto to deale with seruants as the Egyptians did with the Israelites exacting worke at their hands and not affording them meanes to doe it whereby many times they exact impossibilities Some will haue much worke done in the night time and not afford candle light so in other particulars §. 28. Of affording seasonable rest to seruants Intermission ease and rest from labour at seasonable times is as needfull and requisite as food and apparell The reason which God rendreth of the fourth commandement sheweth that masters ought to afford rest to their seruants it is this that thy seruant may rest Without intermission and rest the body cannot endure labour it will wax weake faint and vtterly vnable to continue but as labour decaieth strength so rest repaireth it There are two especiall times of rest which seruants may not be denied 1. The rest of the night 2. The rest of the Lords day The first is ordinary for all liuing creatures for it was one principall-reason why God caused the light of the Sunne to be withdrawen from the face of the earth that the inhabitants thereof might rest from their labour Vntill the euening man goeth forth vnto his labour and worke Time of darknesse is more fit for rest then worke Let not this be so taken as if no worke were to be done after the light of the day is taken away then would but little worke be done in the depth of winter when the daies are short and then would not God haue afforded artificiall lights but to shew that difference must be made betwixt the day and night and that the night is afforded for that time wherein men are most to rest The other time of rest being the Sabbath day is by diuine institution It was sanctified vnto man in the time of Adams innocency when he stood as a publike head and stocke of all mankinde The very name Sabbath which in Hebrew signifieth rest and the expresse prohibition of doing any worke on that day doe shew that it is a day of rest and that one end thereof was for seruants to rest therein is euident by the reason thereof that thy seruant may rest So as there is a double bond to tie masters to afford rest to their seruants on the Lords day 1. The bond of piety to God 2. The bond of charity to seruants for in that God did thinke it meet for seruants to rest one day in seuen we ought to thinke that it is needfull and behouefull for them §. 29. Of denying seasonable rest to seruants Contrary to both the forenamed times of rest doe many masters offend as first they who make their seruants watch too long at night and againe rise too soone in the morning not affording so much time of rest and sleepe as is needfull for refreshing their bodies and repairing their strength whereby it commeth to passe that beside the wrong done to their poore seruants their worke cannot be done so well Obiect It is said of the forenamed good houswife that her candle is not put out by night Answ That is a tropicall speech and some-what hyperbolicall The word night is put for a part thereof The phrase only implieth vigilancy shewing that she is not as many in the euening betimes in bed and in the morning late vp but late downe and early vp This phrase she riseth while it is yet night vsed before sheweth that that which I haue noted is the true sense If not putting out her candle by night should imply a sitting vp all night long how could it be said that she riseth vp Quest What time may be thought sufficient to afford sleepe vnto seruants Answ As the same quantity of food is not ouer-strictly to be proportioned to all alike so nor the same continuance of sleepe Yet by experience it hath beene obserued that for sound and healthy bodies fiue houres is the least time that may be allowed and seuen houres is time sufficient for any §. 30. Of masters offence in keeping seruants from the rest of the Lords day 2. Against the rest of the Lords day doe too too many masters offend as 1. By keeping
strucken with such an inward awe and reuerence as it would not for any thing displease his Maiestie but rather doe whatsoeuer it may know to be pleasing and acceptable vnto him For these are two effects which arise from this kinde of feare of God 1. A carefull endeuour to please God in which respect good king Iehosaphat hauing exhorted his Iudges to execute the iudgement of the Lord aright addeth this clause as a motiue thereunto Let the feare of the Lord be vpon you implying thereby that Gods feare would make them endeuour to approue themselues to God 2. A carefull auoiding of such things as offend the Maiesty of God and grieue his spirit in which respect the Wiseman saith The feare of the Lord is to hate euill and of Iob it is said that he fearing God departed from euill Sometimes againe awe and dread of the diuine Maiestie ariseth from diffidence For when a mans heart doubteth of Gods mercy and expecteth nothing but vengeance the very thought of God striketh an awe or rather dread into him and so maketh him feare God From this double cause of feare whereof one is contrary to another hath arisen that vsuall distinction of a filiall or sonne-like feare and a seruile or slauish feare which distinction is grounded on these words of the Apostle ye haue not receiued the spirit of bondage againe to feare this is a seruile feare but ye haue receiued the spirit of adoption whereby we cry Abba father this causeth a filiall feare The filiall feare is such a feare as dutifull children beare to their fathers But the seruile feare is such an one as bondslaues beare to their masters A sonne feareth simply to offend or displease his father so as it is accompanied with loue A bondslaue feareth nothing but the punishment of his offence so as it is ioyned with hatred and such an one feareth not to sinne but to burne in hell for sinne Faithfull Abraham like a gratious childe feared God as Gods Angell beareth witnesse Gen. 22. 12. when he was ready rather to sacrifice his only sonne then offend God by refusing to obey his commandement But faithlesse Adam like a seruile bondslaue feared God as he himselfe testifieth against himselfe Gen. 3 10. when after he had broken Gods commandement he hid himselfe from the presence of God This slauish feare is a plaine diabolicall feare for the deuils so feare as they tremble It maketh men wish there were no hell no day of Iudgement no Iudge yea no God This is that feare without which we must serue the Lord. In this feare to submit ones selfe is nothing acceptable to God It is therefore the filiall feare which is here meant Secondly of this feare God is the proper obiect as by this and many more testimonies of Scripture is euident where the feare of God and of the Lord is mentioned This feare hath so proper a relation vnto God as the Scripture stileth God by a kinde of proprietie with this title Feare for where Iaakob mentioneth the feare of Isaak he meaneth the Lord whom Isaak feared It is then vnlawfull to feare any but God No Men also may be feared as Princes Parents Masters and other superiours For the Apostle exhorting to giue euery one their due giueth this instance feare to whom feare is due But yet may God notwithstanding be said to be the proper obiect of feare because all the feare that any way is due to any creature is due to him in and for the Lord whose image he carrieth so as in truth it is not so much the person of a man as the image of God placed in him by vertue of some authoritie or dignitie appertaining to him which is to be feared If there should fall out any such opposition betwixt God and man as in fearing man our feare would be withdrawne from God then the rule of Christ is to take place which is this feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Thirdly the extent of this true filiall feare of God is very large No one point throughout the whole Scripture is more vrged than this feare of the Lord. It is oft added to other duties as that whereby they are seasoned and without which they cannot well be performed wherefore we are commanded to serue the Lord in feare to perfect holinesse in the feare of God to worke out our saluation with feare and the Churches are commended for walking in the feare of the Lord so likewise particular men as Abram Ioseph Iob and many other yea the whole worship of God is oft comprised vnder this branch of feare whereupon our Sauiour Christ alleaging this text thou shalt feare the Lord thy God thus expresseth it thou shalt worship the Lord thy God And againe where the Lord by his Prophet Isay saith Their feare toward me is taught by the precept of men Christ thus quoteth that text In vaine doe they worship me teaching for doctrines the commandements of men out of which places compared together it is euident that vnder the feare of God is comprised the worship of God Yea all that dutie which we owe to God and man is comprised vnder this title the feare of God for Dauid when he would in one word declare the summe and substance of all that which a Minister ought to teach his people saith I will teach you the feare of the Lord. Fourthly The reason why the Holy Ghost so much vrgeth the feare of God and that in so large an extent as hath beene shewed I take to be this to shew a difference betwixt that integritie and perfection of Gods image which was at mans creation first planted in him and the renouation thereof while here he liueth in this world So compleat and perfect was then Gods image in man as he needed no other motiue to prouoke him to any dutie but loue Wherefore when the Holy Ghost would set forth that perfection of Gods image first planted in man he addeth this title Loue vnto other duties whether they concerne God or man Concerning God Moses exhorteth Israel to loue the Lord and serue him and againe to loue the Lord to walke in his waies to keepe his commandements c. Concerning man the Apostle exhorteth to serue one another by loue and to doe all things in loue Yea sometimes the Holy Ghost is pleased to comprise all duties vnder loue In which respect Christ calleth this commandement Thou shalt loue the Lord the great commandement which compriseth all the commandements of the first table vnder it and for the second table S. Paul saith that loue is the fulfilling of the law But by Adams fall and the corruption which thereby infected mans
these things in loue to themselues as superstitious persons to merit saluation by macerating their bodie others to free themselues from ignominie penurie slauerie torment or such like euils so as there is an apparent good that maketh them so to doe and not simply hatred of themselues They that so doe are either possessed with a Deuill or blinded in their minde or bereaued of their wits or ouerwhelmed with some passion so as they know not what they doe they doe it not therefore in hatred 2. Obiect Holy and wise men deliberately and on good aduice haue beaten downe their bodies and yeelded their liues to be taken away not accepting deliuerance Answ That was farre from hatred and in great loue to themselues as was shewed before §. 63. Of vnnaturall practises against ones selfe The forenamed doctrine discouereth many practises vsed by sundry men to be against nature and in that respect most horrible and detestable 1. The practise of the idolatrous Baalites who to moue their I doll to heare them cut themselues with kniues and lancers till the bloud gushed out vpon them Not much vnlike to whom are Popish Eremites Anchorites Monks flagellants Grandimontenses sundrie sorts of Franciscans and other Friers whereof some weare shirts of haire-cloth some shirts of maile next their bodie some goe bare-foot some daily whip themselues till bloud follow and some waste their bodies with lying hard watching fasting going on pilgrimage c. 2. The practise of Gluttons Drunkards vnchaste and voluptuous persons who to satisfie their corrupt humours impaire their health pull diseases vpon them and shorten their dayes 3. The practise of Swaggerers who by quarrels cause their flesh to be wounded and their liues taken away Among these may be reckoned such as bring themselues to great straits distresses and dangers for lucre sake and they who by felonie treason and the like euill deeds cast themselues vpon the sword of the Magistrate 4. The practise of them that giue the reines to griefe feare wrath and other like violent passions so as thereby they weaken their bodies and shorten their dayes 5. The practise of selfe-murtherers who herein breake the rule of loue as thy selfe and end their dayes in a most horrible sinne depriuing themselues of the time place and meanes of repentance so as whatsoeuer fond pretence they make for their sinne little better can be thought of them then that they thrust their soules headlong into hell vnlesse the Lord betwixt the act done and the expiration of their breath extraordinarily touch their hearts Religion nature sense and all abhorre this fearefull fact so as not only those who haue beene enlightned by Gods word but also the Heathen who had no other then the light of nature haue adiudged it to be a most desperate sinne §. 64. Of haters of others 2. By that affection which nature moueth men to beare to their flesh we may see how nature more preuailes with men then conscience and obedience to Gods word yea then the Spirit for where nature keepeth all men from hating their owne flesh nothing can keepe many husbands from hating their wiues and wiues their husbands nor brothers cosens neighbours yet these are our owne flesh no nor many of those who professe themselues to be of the mysticall bodie of Christ from hating one another What shall we say of these Is nature of greater power and more mightie in operation then the Spirit Surely such either deceiue themselues and others in pretending to be members of the bodie of Christ or else the Spirit is verie weake in them and the flesh beareth a great sway Let haters of their brethren thinke of this and bee ashamed §. 65. Of mans care in prouiding and vsing things needfull for his bodie The second euidence of that loue which a man beareth to himselfe is noted in two such branches nourisheth and cherisheth as comprize all needfull things vnder them so as the Apostle implieth thereby that Nature teacheth all men to prouide such things as are needfull for them needfull for life as food and needfull for health as apparell Nature is here propounded as a Schoolemaster to Christians this therefore which nature teacheth is a bounden dutie It is much insisted vpon by Salomon who in this respect saith It is good and comely for one to eat and drinke and enioy the good of all his labour If he be worse then an Infidell that prouideth not for his owne what is he that prouideth not for himselfe euen worse then a beast for nature hath taught the bruit beasts to nourish and cherish themselues If any thinke that it more befitteth beasts or naturall men then Saints let them tell me which of the Saints at any time guided by Gods Spirit hath wholly neglected himselfe To omit all others it is expresly noted of Christ that as there was occasion he slept he eat he rested and otherwise refreshed himselfe Obiect Though he were hungry and meat prepared for him yet he refused to eat Answ 1. Forbearing one meale is no great hinderance of cherishing the body 2. Extraordinarie and weightie occasions may lawfully make a man a little neglect himselfe that so he may shew he preferreth Gods glorie and his brothers saluation before the outward nourishing of his body to which purpose Christ saith My meat is to doe the will of him that sent me that is I preferre it before my meat And Saint Paul saith I will very gladly be spent for your soules We must here therefore take heed of the extremes on both hands 1. Of vndue and ouermuch neglecting our bodies so as the strength of them be wasted and the health impaired 2. Of too much caring for it so as vpon no occasion we will lose a meales meat or a nights rest Fasting and watching as occasion requireth are bounden duties But to returne to the point of nourishing and cherishing our flesh 1. For this end hath God prouided food apparell and all things needfull for our weake bodies that they should be nourished and cherished thereby not to vse them therefore is to refuse Gods prouidence 2. By well nourishing and cherishing our bodies they are the better enabled to doe that worke and seruice which God appointeth to be done but by neglecting them they are disabled thereto As this is a motiue so ought it to be an end whereat we aime in nourishing and cherishing our bodies §. 66. Of them that neglect to cherish their bodies Against this good instinct of nature doe many offend 1. Couetous misers who so doat vpon their wealth and so delight in abundance of goods treasured vp as they afford not themselues things needfull to nourish and cherish their bodies Salomon doth much taxe such of them he saith that riches are kept for the owners thereof to their hurt Daily experience giueth euidence to the truth thereof for beside that such
children their dutie by keeping them vnder obedience thus haue they Gods promise to assure them that it shall goe well with their children and that they shall liue long When parents are vpon their death-beds they may rest more securely vpon this promise then vpon great store of treasure laid vp for them and great reuenues reserued for them Many parents neglect themselues they moile and toile they carke and care they pinch and spare to leaue their children store of wealth thinking thereby to doe good to their children when as withall they too much cocker their children giue the reines vnto them and care not how little dutie they performe Gods curse will lie vpon all the store that is laid vp for such children as a fire to consume it all Doth not daily experience verifie the truth hereof The iudgements which are laid on some such children doe euidently manifest Gods iust indignation against all Let not rich men therefore thinke they haue left their children well enough if they leaue them a large portion but rather if they haue obserued them to be obedient children and if poore mens children be such let them not feare but that it shall goe well with them It is said that a good trade is better then house and land but by vertue of this promise we may say that obedience in a childe is better then trade and all this is the trade of a childes way which parents should teach children Wherefore as parents are desirous of their childrens good so they ought to be wise in procuring it which is by teaching them this trade of obedience and so they shall bring much comfort to themselues while they liue and good to their children after them §. 112. Of the perpetuitie of the substance of such things as in their circumstances respecting the Iewes are vanished In laying downe this particular promise the Apostle in stead of the limitation thereof vnto the Iewes in these words in the land which the Lord thy God shall giue thee putteth a generall word which extendeth it to all nations namely this in the earth whence I gather that The substance of these things which in some circumstances were after a peculiar manner restrained to the Iewes remaineth in force to all Christians The substance of this promise was that it should goe well with obedient children while here on earth they liued and in this welfare they should long liue The circumstance was that in Canaan they should inioy that blessing Though Christians liue not in Canaan which is the circumstance yet well it shall goe with them and long they shall liue which is the substance Thus though the circumstance of Gods couenant with Abraham which was circumcision be abolished yet the substance which is to be our God and the God of our seed remaineth This might further be exemplified in many hundred instances for the substance of all the Iewish sacrifices and Sacraments both ordinarie and extraordinarie of their Sabbaths of their fasts of their feasts and the like remaine though the circumstances as shadowes be vanished away Hence is it that many promises made to them are applied by the Apostles to Christians as this I will not faile thee nor forsake thee and in generall it is said The promise to you and to your children and to all that are afarra off Hereby we may learne what vse to make of the old Testament euen of those promises and priuiledges which in some particular respects were appropriated to the Iewes namely by obseruing the substance and distinguishing it from the circumstance thus shall we finde that to be true which the Apostle speaketh of all the things which were written afore time namely that they were written for our learning In this respect the same Apostle saith of the things recorded of Abraham they were not written for his sake alone and againe of the things recorded of the Israelites they are written for our admonition By this we may learne how to applie the preface to the ten Commandements which mentioneth the deliuerance of Israel out of the bondage of Egypt Pray therefore for the spirit of illumination to discerne betwixt substance and circumstance in reading the old Testament especially §. 113. Of the determined period of mans life Hauing declared such orthodoxall points as this text affordeth I will further note out two hereticall positions which our aduersaries thence raise One is of those that to the dishonour of him whom God raised vp to be a worthy instrument in dispelling the mist of Poperie which had much darkned the light of the Gospell call themselues Lutherans the other of Papists The former is this God hath not determined the set period of mans daies but it is in mans power to lengthen or shorten them for if it were otherwise say they this and such like promises of long life were to no purpose nor yet the contrary threatnings of shortning mans daies For full answer hereunto I will first shew that the position it selfe is directly contrarie to the current of Scripture and then discouer the vnsoundnesse of their consequence Touching the determined period of mans daies thus speaketh the Scripture Is there not an appointed time to man on earth are not his daies also as the daies of an hireling Note with what emphasis the point is set forth euen so as if it were a point so cleare as none could doubt of it Note also two metaphors here vsed which doe much cleare the point one taken from souldiers the other from hired seruants That of souldiers is implied in the meaning of the originall word translated appointed time but properly signifieth him that hath his time appointed for warfare or the time it selfe so appointed the other expressed Now we know that these times are appointed to an houre so is the time of mans life In this respect Iob saith againe all the daies of my appointed time will I wait c. where he vseth the same word that before in the same sense To this purpose are these and such like phrases frequently vsed in Scripture determined daies number of daies houre c. Did not the Prophet expresly declare to Hezekiah that he should liue iust 15 yeeres after his sicknesse He could not haue told it if the Lord had not before set that period Christ saith our haires are numbred are not much more our daies Againe he saith who can adde one cubit to his stature Can then any adde to his daies So euident is this point that the heathen noted it Touching their consequence if a mans time be determined all the promises of long life are to no purpose I answer that God who hath set downe the iust time and period of mans life hath also set downe the meanes of attaining to that period Now the time he hath kept secret to himselfe the meanes he hath reuealed to vs. In regard of vs therefore who know not the
they cannot all in peace liue together These faults I thus note that they may the more carefully be auoided §. 74. Of their dutie who are in stead of parents to Orphants The next sort of those who are in stead of parents are those who in bloud and kindred are next to parents as grandfathers grand-mothers vncles aunts elder brothers or sisters their husbands or wiues and cosins These commonly are counted to be in the place of parents when God taketh away naturall and immediate parents from their children so as they are parents to Orphants The duties which were prescribed to naturall parents appertaine to them except before excepted Their dutie is to see these Orphants well educated well placed in some good calling well maried and if the Orphants be left destitute of meanes well prouided for Mordecai is a worthy president and patterne for this kinde of parents He brought vp Esther his vncles daughter for she had neither father nor mother he tooke her for his owne daughter when she was taken from him he went to know how she did and what should become of her and he gaue her aduice from time to time how to carrie her selfe Let such as are parents to Orphants take this example as a direction and as a motiue to performe the other duties prescribed to naturall parents as need requireth and occasion is offered God by his prouidence taking away naturall parents committeth their Orphants as a charge to the next of kin that as their naturall parents brought them forth these should bring them vp therefore for their recompence let them looke to God who taketh vpon himselfe to be a father of the fatherlesse and for their incouragement remember the reward which Mordecai receiued of the Lord yea also let them remember the blessing that God bestowed vpon Esther God doth oft so blesse the meanes vsed for the education of Orphants as they who take the care thereof haue no cause to repent their paines and cost but rather haue much matter of comfort ioy and thanksgiuing §. 75. Of the common neglect of Orphants Too too common is the contrary disposition of most kinsmen and kinswomen they thinke they are bound to none but their owne children and if they haue no children to none at all Many are of Ruths kinsmans minde they feare to marre their owne inheritance Though they be themselues exceeding rich and spend much in apparell pastimes and house-keeping yet they can suffer the Orphants of their poore kindred to want and to beg for need This is it that maketh the losse of naturall parents to be so much the greater And herein many Christians are more inhumane then the heathen which the Apostle implieth where he faith they are worse then infidels for Orphants next of kinne are to be reckoned among those whom the Apostle termeth a mans OVVNE §. 76. Of the dutie of Guardians The last sort of those who are in place of parents are such as haue the charge of children committed to them by voluntary appointment of parents or are chosen by children themselues or by the magistrate when parents are dead or lunatike or any other way impotent and vnable to traine vp their owne children Of these care and conscience is rather required then cost and charges for commonly both their charges are allowed and their paines recompenced They who by reason of the death or impotency of naturall parents haue the charge of children committed to them are commonly called Guardians of whom two generall duties are required 1. That they looke to their Pupils good education 2. That they preserue their patrimony and inheritance For their education the directions giuen before to naturall parents are to be obserued by them For preseruation of their patrimonie they must doe for their Pupils what they would doe for their owne children and so carry themselues as with good conscience they may giue that account to their Pupils or any other which the law requireth The two forenamed duties are the rhaine ends for which Guardians are chosen in performing whereof if they be faithfull great redresse will be made of the vntimely death of parents and notwithstanding parents die before their children be of discretion to manage their estate yet will their houses and families be maintained and young heires kept from cunnie-catchers and cheaters It is noted of Iohn who had the mother of Iesus commended to him that he tooke her to his owne home whereby is implied his prouident care for her good §. 77. Of the fraud of Guardians Contrary is the practise of most Guardians who take Pupils for their owne aduantage and make a prey of them The heathen could say that Guardianship is to be performed for the benefit of the Pupill and not of the Guardian Yet among Christians is the forenamed fault of Guardians 1. There are few children that haue not naturall parents to looke to their good education but are exceedingly neglected therein and brought vp very rudely and licentiously yea many times too sparingly and â—iggardly for diet apparell and other needfull things though they haue sufficient to discharge all that shall be laid out vpon them 2. The maine estate patrimonie of many Pupils is much impaired and if they haue lands as much waste is made vpon them as possibly can be and when a reckoning is to be giuen it shall be a large vniust and most vnconscionable reckoning of the Guardian can but get a generall release it is all that the caueth for 3. Mariages are after a for forced vpon many Pupils and such matches put vpon them as they cannot like yea such as are no way fit for them neither for estate nor yeeres nor proportion of bodie nor qualities of minde Little doe these Guardians thinke of that account where unto they shall be brought an other day before the Lord who stileth himselfe the helper of the fatherlesse and who beholdeth mischiefe to requite it Fearefull is that iudgement which the Lord hath threatned against those that oppresse the fatherlesse Let not therefore vniust Guardians thinke that the gaine they get wrongfully from their Pupils shall prosper but rather let them looke for Gods curse vpon their owne children and goods If such as parents themselues haue vpon their death-beds committed their children vnto in confidence of their faithfulnesse shall deale deceitfully with their Pupils their sinne is doubled and trebled For 1. They violate the bond of friendship faithfulnesse and trust reposed vpon them 2. They sinne directly against iustice 3. Most monstrously they transgresse the rules of charitie §. 78. Of the dutie of Schoolemasters and Tutors Among those who are by voluntarie appointment set in the place of parents are Schoolemasters and Tutors to be reckoned The authoritie and charge of a parent is for a time committed to them therefore for that time they ought to performe a parents dutie Their dutie is appropriated to education it appertaineth not to
commended for not hearkening to his mistresse and the seruants of Saul for refusing to slaie the Lords Priests at their masters command Thus if a master should command his seruant to kill to steale to forsweare himselfe to lie to vse false measures and weights to goe to masse or doe any other vnlawfull thing he ought not obey him Againe if masters forbid their seruants to doe that which God hath commanded them to doe they must notwithstanding their masters prohibition doe it The Rulers of Israel forbid the Apostles to preach yet because Christ had commanded them to preach they would not forbeare nor would Daniel forbeare to pray to God though the King and Nobles by expresse decree forbad him So if a profane or popish master shall forbid his seruant to goe to Church or to heare the word or to take the Sacrament or to dwell with his wife if he be maried or to make restitution of that which he hath fraudulently gotten or any other bounden dutie herein they must say we ought to obey God rather then men For when masters command and forbid any thing against God they goe beyond their commission and therein their authoritie ceaseth Contrary to this restraint is both a parasiticall pleasing of masters and also a base feare of them It is the property of a parasite to say what a master will haue him say and denie what he will haue him denie and so to doe what he will haue him to doe Doeg that fawning dog at Sauls word slew all the Lords Priests and Absoloms seruants at his word killed Amnon for all the reason which they had to commit that murder was this speech of their master haue not I commanded you So prone are seruants to sooth their masters as there is no sinne so horrible which at their masters command they will not be ready to doe Thus is that verified which the Prophet long since foretold like master like seruant like mistresse like maid It is also the propertie of base fearefull seruants to doe nothing but what their master will haue them doe and to forbeare any dutie though neuer so necessary that he forbiddeth them to doe What dutie more necessary then praier We are commanded to pray continually yet the seruants of Darius were content to forbeare that dutie thirtie daies together because it was against the decree of their Lord and King The like is noted of the people in Christs time they durst not make open profession of Christ for feare of the Iewes So in our daies many seruants there be that dare not make profession of the Gospell nor goe to Church nor read the word nor performe other holy religious duties which they know to be bounden duties for feare of their masters Had not then the Apostle iust cause to strike so much vpon this string as here he hath done expresly forbidding eie-seruice man-pleasing and doing seruice to men namely in opposition to God §. 39. Of seruants chusing good masters As a iust consequence following from the forenamed extent and restraint of seruants duties I may further gather these two lessons for seruants 1. It is very behouefull that seruants make choice of good masters at least if it be in their power to chuse 2. It is behouefull that they continue and abide vnder good masters at least if they continue seruants and abide vnder any masters That these consequences iustly follow as aforesaid is euident for seeing seruants are bound to obey in all things which are not against God and must obey in nothing but what is in the Lord it is very requisite that seruants be vnder such masters as beare the Image of God in the inward disposition and grace of their heart as well as in their outward function and place and will goe along with God in vsing their authoritie commanding nothing but what a seruant may doe with a good conscience and without transgressing against God and forbidding nothing that God hath bound a seruant to doe There will be comfort in seruing such masters and our obedience to them will be obedience to God Such masters therefore must be chosen Yea and with such must seruants abide if not with the very same yet with such as they are of the same disposition for if they goe to other their former comfort will be taken away and their seruitude will seeme so much the more miserable by how much more knowledge and experience they haue had of the benefit of their former libertie for we may well call seruice vnder vnconscionable masters seruitude and in opposition thereunto seruice vnder religious masters libertie He therefore that hath a master that is faithfull due respect had to his authoritie must loue him as a father and so abide with him For choice of good masters note what is recorded of many of the Egyptians and other people they left their owne countrie and went out with the Israelites what should moue them but conscience of the true God whom they knew that Israel serued Now many of these went out as seruants as may be gathered from those many lawes which were made in the behalfe of seruants that were strangers and in speciall that were Egyptians The knowledge which Ruth had that Naomi her mother in law serued the true God moued her to leaue her owne countrie and to goe as a seruant with Naomi For abiding with good masters we haue a worthy patterne in the twelue Disciples When many of Christs Disciples at large went backe and walked no more with him Christ asking the twelue whether they also would goe away Peter in the name of all the rest answered Lord to whom shall we goe Thou hast the words of eternall life Contrary is the minde and practise of many seruants they neuer inquire after the religious disposition of their master nor care though he be popish or profane so they may haue good wages diet and lodging and yet by this meanes if at least there be any sparke of Gods feare in their heart they cast themselues vpon many sore temptations and bring themselues into many hard straits and dangerous snares And if God open their eies to see that wretched condition whereinto they haue implunged themselues they will be forced to crie out and complaine as Dauid did when he was in forraine countries where he could not freely serue his God Woe is me that I soiourne in Mesech that I dwell in the tents of Kedar Much more contrary is their minde and disposition who refuse to serue religious masters and shun them most of all or being in their seruice are neuer quiet till they be out of it againe Of these we spake before Hitherto haue we dealt about seruants duties The reasons which the Apostle rendreth to enforce those duties remaine to be declared §. 40. Of the first motiue the place of masters The first reason which the Apostle vseth to inforce
them namely when they haue them beyond sea to Turks and Infidels some to Papists and other Idolaters some to profane persons some to cruell inhumane beasts some to men of vnlawfull trades some to men of no trades Such masters as make their seruants ouer to such as these are or like to these shall answer for all the wrong is done to them §. 20. Of masters well managing their authoritie This Apostle in another place giueth this charge to masters Giue vnto your seruants that which is iust and equall By doing these two things masters shall well manage their authoritie Iustice respecteth the place and seruice of seruants Equitie respecteth their minde and manner of doing seruice All seruants in that they are seruants and doe their masters worke must haue that which of right belongeth to seruants This is Iustice Such seruants as beare an especiall loue and liking to their masters doing seruice not by constraint or with eye-seruice as men-pleasers but in singlenesse of heart with good will and all good faithfulnesse seeking to the vttermost of their power their masters good must be accordingly respected and dealt withall This is Equitie As the Apostle compriseth Iustice vnder this phrase doe the same things for seruice giue due recompence so more especially he compriseth Equitie vnder it for seruants good will and more then vsuall respect of their masters let masters returne good will and more then ordinarie respect to seruants S. Peter noteth these two vertues vnder two other words good gentle A masters goodnesse hath relation to Iustice his gentlenesse to Equitie §. 21. Of masters endeuouring the saluation of their seruants That Iustice which is required of masters respecteth the soule bodie and estate of their seruants In respect of their soules good masters must seeke the spirituall edification of their seruants When Zacheus first beleeued Christ said Saluation is come to this house Luk. 19. 9. why to this house rather then to this person but because he knew that Zacheus would doe the dutie of a good master and seeke the saluation of his houshold Herein must masters beare an impartiall respect to all in their house as the holy Fathers who though about temporall goods they put difference betwixt the place of children and condition of seruants yet in seruing God wherein eternall happinesse is looked for they did with an equall respect prouide for all the members of their house The proofes alleadged for seruants obedience to masters care in this point doe shew that this dutie appertaineth to masters See Treat 7. § 15. The respect which masters owe to God themselues their seruants the Church and Common-wealth where they liue requireth as much 1. God hath commanded as much Deut. 6. 7. as this charge implieth Thou shalt talke of my Lawes when thou sittest in thine house and God hath manifested his approbation thereof by commending Abraham for commanding his children and household to keepe the way of the Lord Gen. 18. 19. 2. Masters themselues reape great benefit by a faithfull discharge of this dutie and that both by discharging a good conscience to God who requireth this at their hands in that he hath made them prophets and priests in their house as well as kings and will require an account of them for all that are vnder their gouernment and also by bringing their seruants to doe more faithfull seruice to them For there is no such meanes to stirre vp seruants to doe all good dutie as the feare of God planted in their hearts That seruant that shall finde true grace either first wrought or further increased in him by his mastersmeanes will thinke him selfe so beholding to such a master as he shall neuer be able to make any sufficient recompence therefore will endeuour to do what good seruice he can in way of thankfulnes he will not only be faithfull diligent in his businesse but he will call vpon God to prosper his seruice for his masters good and to recompence that kindnesse which his master hath done to him 3. No earthly thing that a master can doe for his seruant be it portion of money preferment to any place of profit or credit or skill in a good trade and calling can be comparable to the edifying of a seruant in grace 4. Seruants well instructed in pietie are likeliest to proue most profitable not only to the familie but also to the Church and Common-wealth where they liue That masters may the better edifie their seruants 1. They must daily instruct them in the principles of religion and all duties of pietie admirable is the profit which will arise from a daily and constant vse of religious exercises though but a little time be spent at once yet will much knowledge be gained by a frequent vse of them This dutie is so much the more necessarie because publike Ministers cannot take such particular notice of euery seruant in their Parishes as masters may in their families 2. Masters must cause their seruants to goe to the publike ministerie of the word and worship of God to be further built vp thereby and confirmed in their faith Masters vnder the Law were commanded to let their seruants eat of the Passeouer which was a solemne sacrament The Law which enioyneth all males to appeare on the solemne feast dayes before the Lord implieth that seruants also should goe This dutie must especially be performed on the Lords day for the charge giuen to masters in the fourth commandement for sanctifying that day is extended to seruants in these words Thou nor thy man-seruant nor thy maid-seruant 3. Masters beside instructing seruants at home and causing them to goe to Church must take an account of their profiting both by the publike and also by the priuate meanes of edification Otherwise they shall not know how to order their manner of instructing them when to giue them milke when strong meat 4. To make the meanes more effectuall and profitable they must to instruction adde prayer Meanes without Gods blessing vpon the meanes are nothing As they obserue any grace wrought in their seruants they must be thankfull vnto God for the same and pray for the increase of it §. 22. Of masters neglecting to edifie their seruants Contrary is the minde and practise of most masters they thinke if they allow their seruants sufficient diet lodging and clothing or wages according to their couenant they haue done all that they need to doe and answerably they doe no more wherein they shew themselues no better then the heathen For doe not the heathen so Obiect At first taking of a seruant no more was couenanted Answ There are two couenants whereunto a master standeth bound one with God the other with his seruant Though his couenant with his seruant requireth no more then some temporall commodities yet Gods couenant requireth spirituall edification Many masters are so greedie of their seruants worke as they are loth to afford any time at