CHAP. I. Of Servants.

GOvernment is a thing so abso­lutely necessary, that with­out it, Man-kind, instead of being reduced into Civil So­cieties and Republicks, would quickly ap­pear, to be like Herds of Beasts, or heaps of Flys; who do what they list, are un­capable of Laws, and obey none, and therefore are killed and destroyed at pleasure, but are sensible neither of re­ward nor punishments.

Now of all Governments, the Govern­ment of Families was the Original, which is commonly divided into three parts; That of Husband and Wife, Parents and [Page 2] Children, Masters and Servants. It is the last of these only, whereunto this present. Discourse is designed; wherein we would endeavour in this last and worst Age of the World, to give some motives and di­rections to Servants, as to their indispen­sable Dutys towards their Masters; but more particularly to Apprentices, that Genteel Servitude, which by a few years service faithfully and diligently perform­ed toward their Masters, lays a certain foundation for attaining Riches and Ho­nour in this world, and by Gods grace everlasting happiness in the life to come.

There is nothing more plain nor certain, than that God Almighty hath ordained and appointed degrees of Authority and Subjection; allowing Authority to the Master, and commanding obedience from the servant unto him; for God hath given express commands to Masters to govern their Servants, and to Servants to be sub­ject to their Masters. As in the Fourth Commandment, Masters are charged that they take care, their Servants do no man­ner of work. And in the Sixteenth of Ge­nesis the Angel biddeth Hagar humble herself [Page 3] under her Mistriss hands; and St. Paul in Ephesians, 6.5. gives long directions to servants, as to their obedience to their Masters, many directions are likewise gi­ven both to Masters and Servants in re­gard of their different places, how they are to deport themselves to each other; As the many Laws prescribed by Moses to that purpose, and the several Precepts, Proverbs and Councels of King Solomon upon that account; as also those of St. Paul and other Apostles. And further, Christians in all Ages have asserted and owned this distinction; some of them ha­ving been placed as Masters, and others as Servants, and according to the Station which it hath pleased God to allot them, they have performed their mutual dutys; likewise the many Parables which our blessed Saviour maketh use of, and which he draws from the powers which Masters have and exercise over their Servants, and the obedience required of them to their Masters, do abundantly confirm the same. God hath also made divers promises both to Masters and Servants that shall honest­ly and with a good Conscience perform [Page 4] the several dutys of their relations, and hath set down divers threatnings against those that are careless and negligent there in. All which Arguments are so clear­ly and plentifully exprest in the Word of God, that any person who is acquainted with the Holy Scriptures will be easily sa­tisfied therein.

This being premised: The next thing that an ingenious and well minded young man ought to do, is willingly to prepare and compose himself to some honest Call­ing and Imployment, wherein he may af­terwards live serviceably and comfortably in his Generation. And to that end let him consider, that it is dishonourable to come into the World as an useless Cypher, or to stand in it, as a Tree that cumbers the ground; and that therefore he ought to endeavour to appear hereafter with some what of true worth upon the Stage; for God hath committed to all persons some [...] Talents for improvement, though with great variety, and it will be expected at all our hands, that we bind not up our Lords Talent in a Napkin; but that we should cheerfully address our selves to be [Page 5] useful for the good of the whole, since we are all Gods witnesses, that throughout the whole Creation, from the Angel in Heaven, to the Hysop upon the Wall; from the Sun in the Firmament to the Wa­ters hidden in the bowels of the Earth; all of them labour to perform those good offi­ces, which God in his Wisdom hath crea­ted them unto.

Therefore an industrious young man should take example from these, and not stand idle in the Market-place, while all other creatures are thus industriously at work in the Lords Vineyard: to which purpose, his first care ought to be in the choice of his Calling, wherein we may observe too many to miscarry; some by their unadvisedness therein, binding them­selves, as it were, Apprentices to continu­al temptations, and in effect, necessitate themselves to the promoting the service of Sin and Vanity in the World, which no man ought either to abet or shelter. Others again match themselves to Im­ployments which their dispositions can never affect, and so like Turkish Gally-Slaves they toil themselves heavily and [Page 6] unwillingly in their Trades all their days.

These Rocks being avoided, every wise young man ought to aim that his Calling may be in its nature just and lawful in the management thereof, that it may comport with the publick Good, and serve for his own support and maintenance, and in its kind, that it may be suitable in some mea­sure to his own abilities and inclinations: and because in these things he is young, unexperienced, and very subject to mi­stakes, he ought to refer himself very far to the riper judgment and disposal of his friends.

And now having with their advice and consent placed himself in his Calling, his next care ought to be, to settle his mind therein, and to reckon it to be the Sphere and Station which God hath appointed him to continue in, and to study to perform all the duties which are required from a true and faithful servant, which we shall reduce into several particulars.

1. Respect to, and fear of his Master, as set over him by Divine Authority, to have such a reverend esteem of his Master [Page 7] as to count him worthy of all honour, as St. Paul expresly enjoineth Servants to do, from whence proceeds, a dread of provoking him to wrath, and using all law­ful and honest means to please him; and this kind of fear is intimated by St. Paul in Ephesians 5.6. Servants be obedient to them that are your Masters according to the flesh with fear and trembling, &c. And indeed this fear is so proper and necessary in a Servant, that where it is wanting there seems to be a plain denial of the place and power of a Master, which God himself intimateth in that expostulation, Malac. 1.6. If I be a Master where is my fear: as much as to say, it is apparent and evi­dent that you do not account me your Master, because in your hearts you have no fear of me. Now where this fear is really implanted in the heart of a Servant, it will induce him faithfully to perform all duties to his Master, and the more it a­boundeth, the greater desire and endea­vour will there be to please and content the Master, according to that of St. Paul to Titus 2.9. Exhort Servants to be obedi­ent unto their own Masters, and to please [Page 8] them in all things; yea, it will rejoice the heart of a good Servant to see his Masters Affairs prosper, of which we have a very worthy Example in Abraham's Servant, whose great care in his Masters business; his praying for a Divine Blessing thereup­on, and his thankfulness for his succeeding therein, was a clear evidence of that aw­ful respect and reverence which he bore toward his Master: Let a Servant there­fore consider that God hath placed his Master in his stead, and hath in part giv­en him his power; Masters are the Depu­ties and Ministers of God, and therefore the Title of Lord is a [...]ter a peculiar man­ner given to Masters in the Holy Scrip­tures, Genesis 24.2. Ephesians 6.5. Now as Inferiour Magistrates are reverenced by the People, because they represent the Person of the King, and receive their Au­thority and Power from him; so ought Servants to have reverence for their Ma­sters, as those that by Gods appointment are placed over them.

Contrary to this, is that slavish fear, when a Servant is afraid of nothing but the revenging power of his Master, the [Page 9] Whip or the Rod, as we may say; and if they can avoid that, they take no fur­ther care whether their Master be pleased or not; this is that fear, which causeth Ser­vants to wish, that their Masters had no power over them, or that they were rid of them; this is that fear which possessed the heart of that unprofitable Servant in St. Mathew 25. I knew that thou wert an hard man, and I was afraid; such servile fear as this is, will never oblige a servant to be profitable to his Master.

No less contrary to this awful Respect, is that light esteem, and real contempt that some Servants have of their Masters, which is apparent from that opposition, which God himself maketh between them in Malachy aforementioned, If I be a Ma­ster where is my fear, O ye that despise my Name? As if he should have said, you do hereby shew that you do not fear me as a Master, because you despise me; this sin of despising Masters is expresly forbid­den by St. Paul, 1 Tim. 6.2. and for this sin Hagar was dealt hardly withal by Sarah, because her Mistriss was despised in her eies. And when Masters happen to be [Page 10] poor, weak or aged, or otherwise infirm, it is then usual for proud Servants to de­spise their Masters, which shews a very ill and unworthy mind, & argues that they re­spect the power their Master exerciseth over them, more than his Place and Office; for the meanest and weakest Masters have of right the same Authority on their Ser­vants, as the richest and most wise; they all bear the image of God alike, and there­fore proud and disdainful Servants, in scor­ning them, do in effect disregard the image of God in them.

Now this respect that is due from Ser­vants to their Masters is discovered in their Words, that is by refraining to speak in the presence of their Master without some just cause: that expression concer­ning Solomons Servants in 1 King 10.8. They stand continually before thee, and hear thy words: seems to intimate that they were slow to speak, and swift to hear in the presence of their Master, from that respect which they had toward him.

Servan [...]s ought likewise to forbear re­plying and answering again to their Mast­ers, especially when they know it will be [Page 11] offensive to them; Thus St. Peter, when our blessed Saviour gave him this short answer, what is that to thee? John 21.22. he forbore to speak any more.

To this may be added, Servants attend­ing and regarding what their Masters shall please to deliver to them, and shew such kind of respect to their Masters when they are speaking to them, as Samuel did to God Almighty, in 1 Sam. 3.10. When he said Speak Lord for thy Servant heareth. This reverence likewise did Abraham's Servant shew to his Master, when he re­ceived a Wife for his Son Isaac, Gen. 25, 9.

And for the better ordering of their Speech toward their Masters, it is nece­ssary that Servants consider when it is con­venient for them to speak, and that is, ei­ther when their Masters require it of them, as our Saviour did of his Disciples in St. Matthew 16.13. when he asked them, whom do men say, that I the Son of Man am? Or else, when they know it is for the interest of their Masters to speak to them, that is, when they know o [...] any thing that may be for the advantage [Page 12] and profit of their Masters, then they ought to declare it though they be not asked, and this was the case of the Servant of Naaman, 1 King. 2.13. who observing the loathsome disease wherewith her Ma­ster was infected, she without asking, in­formed her Mistriss that there was a Pro­phet in Samaria who would recover him of his Leprosy: and sometimes a Master may through ignorance or passion refuse to do what his Servant is satisfied will be for his benefit; in which case it is the du­ty of Servants to perswade them to it; and thus did some others of the Servants of Naaman in the place aforementioned, when they perswaded their Master to wash himself in the River of Jordan as the Prophet Elisha advised him to do.

Also if Servants do not fully understand the will of their Masters, as to what they are sensible they ought to do, then are they to know the will of their Masters therein, and thus did the Disciples of our Lord act in St. Matthew 25.17. when they asked their Master, where wilt thou that we prepare for thee to eat the Passover? Or when some scruple ariseth in their [Page 13] minds, as to the management of those Aff­airs wherein they are imployed, then ought they to inquire of their Masters, as the Servant of Abraham did, Gen. 24.5. when he said, what if the Woman will not come with me? Or Lastly, when their Master unjustly suspecteth them to be guilty of what they are innocent in, then may they lawfully vindicate themselves to their Master, as David did to Saul in 1 Sam. 24.9. And David said to Saul, wherefore hearest thou mens words, saying, Behold David seeketh thy heart?

Yet let them still be careful that their way and manner of speaking be with sub­mission and respect to their Masters, and to this purpose let them speak to them with respectful Titles. It was a very wor­thy respect which the Servants of Naa­man used toward him, when they called him, My Father; let Servants words be few when they speak to their Masters, and let them use no more than is necessary; let them be likewise humble and submis­sive. Observe but how the Children of the Prophets managed their discourse with their Master Elisha, 1 King 6.1, 2. [Page 14] They first humbly beg leave that they may go to Jordan, then they beseech him to go in these words, Vouchsafe we pray thee to go with thy Servants, and when one of them had lost the Head of his Hatchet, he seems afraid positively to ask his Ma­ster to restore it again, but refers it to his pleasure, only crys out, Alas Master, for it was borrowed.

Servants ought also to observe conve­nient seasons for speaking to their Mast­ers, as when they know they are at lea­sure to hear them; and this is remarked of our Saviours Disciples, Mark 4.10. That when their Master was alone they propounded their Questions to him; like­wise when they see their Masters mind is not disquieted or disturbed with Passion, thus when David observed that the mind of Saul was somewhat pacified by the words which he uttered, 1 Sam. 26.17. Is this thy voice my Son David? he from thence took encouragement more freely to discourse with him.

Servants should likewise, give ready and present answers to what their Mast­ers demand of them, and this is often com­mended [Page 15] in St. Peter, that when our Bless­ [...]d Saviour propounded any question to his Disciples, he would return a present and ready answer thereunto. But above all things, let their speeches and answers to their Masters be nothing but what is truth; let them by no means dare to tell a Lye, according to that of the Poet:

This discovers a very reverend respect to a Master; when Eli demanded of young Samuel what the Lord said to him, 1 Sam. 3.18. we read that, Samuel told him every whit, and hid nothing from him. And when David charged the Woman of Tekoah not to hide the thing that he should ask her from him, 2 Sam. 14.18, 19. She told him the whole truth: and this Ser­vants are obliged to do, both upon the account of Conscience toward God, who is a God of Truth and cannot lye, and out of respect to their Masters, with whom they ought to deal faithfully in all things, [Page 16] and therefore, Lastly, should speak ho­nourably of their Masters behind their backs, speaking good of them and not e­vil: and this Respect did Abraham's Ser­vant likewise discover toward his master, Gen. 34.35, &c.

Now contrary to that respect in the a­forementioned particulars, is that confi­dence and boldness in Servants, which is now too much in fashion, whereby Servants seem to have no regard to their masters presence; but are full of idle and impertin­ent discourse, even before, or within hear­ing of their master: answering again, and repeating the words of their masters, is likewise contrary to this respect, and oc­casions much trouble and disturbance; so is impatience also, when they will not in­dure to hear their masters make an end of their discourse, but will either intempt them, or go away from them.

Stubbornness, or refusing to give an an­swer of what is demanded of them, though their silence may be prejudicial to their masters or themselves, is contrary to that respect which is due to their masters: and so is Pride and Arrogancy in speaking to [Page 17] their masters, which proceeds sometimes from Servants despising, or disdaining of their masters for their Poverty, or some other reason, and sometimes from Ser­vants overvaluing themselves, and think­ing themselves better than he, by reason of their Birth, Parentage or Education, which occasions them to forget the present circumstances they are in, and the place and condition wherein they are; from whence proceed too low and mean thoughts of their masters, and too high and presumptuous conceits of themselves; and this doth often occasion muttering and murmuring upon every inconsiderable ac­cident, and is the occasion many times of much disturbance, as Solomon saith, Proverbs 15.1. Grievous words stir up an­anger.

Uns [...]asonable or impertinent interrupti­on of their masters, is also a sign of very little respect, especially when his mind is intent upon some urgent or important affair, and this the people seem guilty of in St. Mark 3 32. when they interrupted our Saviour while he was preaching to [Page 18] them, by telling him, that his Mother and his Brethren were without to seek him: speaking to their Masters while they are in Passion, is very unbecoming to Ser­vants, and hath often occasioned great mischief and damage; and so hath stub­borness, or want of speaking in Servants when they have been required thereunto. Holy Job among his many other afflicti­ons and calamities complains of this as one, I called my Servant and he gave me no an­swer, Job. 19.16.

But especially lying, is very sinful and wicked, when a Servant shall endeavour to hide or conceal a fault thereby, and is very contrary to that respect which is due to a Master; Lying is in it self a very hei­nous sin, but hath far greater aggravati­ons when it is imposed upon those who have authority over us, and are thereby the Representatives of the Almighty: when Gehazi had cunningly got Mony and Garments from Naaman, and his Ma­ster inquired of him where he had been, he very briskly replies, Thy Servant went no whither, 2 King. 2.25. whereupon Eli­sha to deter all Servants from such wicked [Page 19] practices for the future, immediately ex­ecutes the judgment of Naaman upon him, The Leprosie therefore of Naaman shall cleave unto thee and to thy seed for ever.

Lastly, It is very wicked in a Servant to disgrace or speak evil of his master in his absence, for though what he may say of his master may be true, yet ought he ra­ther to conceal his faults and infirmities than discover them; how much more a­bominable is it then to raise false and slanderous reports of his master; this was a monstrous and ingrateful wicked­ness in Ziba against his master Mephibo­sheth, 2 Sam. 16.3. and ought to be avoid­ed by all honest and faithful Servants.

And as Servants ought to be respectful to their masters in words, so likewise in their Carriage and Behaviour toward them; and therefore according to customs or places wherein they are, they ought to use all submissiveness towards them, in go­ing to them, coming from them, receiv­ing any charge from them, or bringing a­ny message to them. When Isaac gave his Blessing to Jacob, Gen. 27.29. he gives him this as part of it, Be Lord over thy [Page 20] Brethren, and let thy Mothers Sons bow down to thee: which seems to determine the posture of a Servant, and likewise his duty therein. And therefore when the Children of the Prophets saw that the Spi­rit of their master Elijah rested upon E­lisha, 2 King 2.15. they presently conclud­ed it to be an evident demonstration, that God had appointed him to be a Master and Governour over them, and thereup­on they came to meet him, and bowed them­selves to the ground before him.

And therefore the whole behaviour of a Servant toward his master ought to be managed with such modesty and humility, as may plainly discover an honourable re­spect to him, as by standing in the pre­sence of his master, to signify that he is ready to perform any service which his master shall require of him; and this was one thing which was taken notice of, and commended by the Queen of Sheba in the Servants of Solomon 1 Kin 10.5. fo [...] when she saw their standing she said, Happy are thy men, happy are these thy Servants, which stand continually before thee, and hear thy Wisdom. Likewise to have their [Page 21] [...]heir heads uncovered in our times, and [...] these parts of the World is in men a [...]gn of respect to each other, and there­ [...]ore ought to be used by Servants toward [...]heir Masters. Briefly, there ought to [...]e modesty and sobriety in the whole car­ [...]iage and countenance of Servants in the [...]resence of their Masters, that they may [...]hereby testify their reverence and respect [...]oward them.

How rude and unbecoming then is the carriage of those Servants, who for want of good Education come in, and go out of the presence of their Masters, without [...]he least sign of respect toward them, as [...]f they were their fellows and compani­ons: others, if at the first coming in of [...]heir Masters they shew any kind of reve­ [...]ence toward them, yet all the day after, [...]hey presume upon a sawcy and unbecom­ [...]ng familiarity with them, and can scarce aford to keep themselves uncovered in his sight, especially (as we hinted before) [...]f the Master be mean and low in the World; as if a poor Master did not repre­sent the image of God, as well as the rich; certainly the Word of God makes no [Page 22] difference nor distinctions, it doth no where command them to serve rich Ma­sters only; with fear and trembling; Ser­vants therefore ought more to regard th [...] Authority, than Ability of their Masters since God hath conferred as much honou [...] and authority upon the poor Master a [...] the Rich.

CHAP. II. Of Servants Apparel.

THE Apparel and Cloths worn by Servants, ought to be according to their quality and decree, and not to exceed their Masters, as is too much used in these days; since one end of our Apparel is to distinguish between superiors and inferiors, and therefore it must necessarily shew a great disrespect in a Servant, to exceed his Master there­in. An ingenious Servant is easily con­tented with mean, but becoming Ray­ment; he knows the time of his life will be but short, and therefore thinks it un­reasonable that his thoughts about such inferiour things should be long. Fond cares about the body do too frequently entice away the strength of the mind after them.

[Page 24]2. Exceeding faulty therefore a [...] those Servants who are so excessive in the [...] Apparel, that there is no distinction between them and their Masters, or if the [...] be, the Servant excels in Gallantry; no [...] modes and fashions are many times soone taken up by Servants than their Masters▪ and they seldom scruple at any indirect course for procuring them: So that if th [...] Queen of Sheba were now living, sh [...] would have as much cause to admire [...] the disorder that is to be seen among Servants in our days, as she wondred at th [...] comely order of the Servants of King Solomon. Let such proud Servants take heed for if God hath threatned to visit the Children of Princes that walk in strange Appa­rel, Zeph. 1.8. it is much to be feared tha [...] he will more severely visit them.

3. Besides let Servants remember tha [...] cloths are things which add no true wort [...] to any, and therefore it is an intollerabl [...] vanity to spend any considerable part o [...] our time upon them, or to value our selve [...] ever the more for them; Let Servants rather cloth themselves as richly as possible with all Christian Graces and Virtues; fo [...] [Page 25] those are the garments that will make them appear lovely in Gods Eies, yea, and in Mens too; for there are none but Fools and Idiots, who will not value per­sons more for being good, than because of their fine cloths.

4. For let us but consider to what end our Clothing and Apparel was designed, and we shall have no great cause to be proud of it: one end was the covering of our nakedness, as we may read, Gen. 3.21. and that was the effect of the first sin, and therefore we have cause to be asham­ed and humbled, as having lost that inno­cency which was a much greater Orna­ment than any the most glorious Apparel can be; and from hence we are ingaged to have our Cloths modest, that it may answer the end of covering our shame. Another end of our Apparel is, the de­fending the body from cold, and there­by to preserve the health of the body. Lastly, Another is, the differencing and distinguishing of Sexes, and likewise of Qualities, as was intimated; God hath placed some in a higher condition than o­thers, and in proportion to their conditi­on, [Page 26] it is necessary their clothing should be; and therefore it befits Servants always to remember their present State and Sta­tion, and to cloth themselves accordingly, and if they desire to adorn themselves, let it be as St. Peter adviseth persons in his time, 1 Pet. 3.4. In the hidden man of the heart, even the ornament of a meek and qui­et spirit.

CHAP. III. Of Servants Obedience to their Masters.

CErtainly no inferiors are more obliged to Obedience than Servants; it is their chief and principal duty, and expresly commanded in the Scriptures, Eph. 5.6. Servants be obedient to them that are your Masters, &c. and indeed all other dutys are comprehended under obedience; so that those who are contrary minded, who are rebellious, and disdain to be under the command of their Masters, and are ready to say with those in St. Luke 19.14. We will not have this man to reign over us, ought to be accounted as Enemies to God and all Civil Authority and Government; for how can they pretend to acknowledge them to be their Masters, if they deny all lawful subjection to them?

[Page 28]2. Now the Obedience required of a Servant to his Master, consisteth either in not doing any thing without the advice, or against the consent of his Master; or in readily obeying and performing all the lawful commands of his Master: as to the first, Servants ought to forbear to do any thing without, or against the consent of their Masters, because that during the time of their Service, they are not their own men, neither ought they to do any thing upon their own account; both their persons and actions are all their Masters, the will of their Masters must be their ab­solute rule and guide in all things which are not contrary to the Will of God. We have a very notable example in Abra­ham's Servant, who when he was imploy­ed by his Master in a matter of concern­ment, he propounds all such scruples as he could then think of to his Master, that he might receive direction from him there­in, that so he might not be obliged to do any thing of his own head without parti­cular order and warrant from his Master, Gen. 24.5.

3. And this part of a Servants duty will [Page 29] appear more plain and evident by consi­dering some particular instances, of these things which a Servant ought not to do without the consent of his Master, as we find them recorded in the holy Scrip­tures.

4. Servants ought not to go whither they please without the knowledge of their Masters, that expression of the Cen­turion in St. Matthew 8.9. I say to one go, and he goeth, seems strongly to imply, that without the consent of his Master a Ser­vant ought not to absent himself from his Service: and therefore those Servants who watch their opportunities to go whither they list, when their Masters are imploy­ed about some urgent affairs, or at night when their Masters are gone to their rest, are very much to be blamed, and do ex­ceedingly come short of that obedience which is required of Servants, besides the dangerous consequences which commonly proceed from such ill practices: thus Ge­hazi the leud Servant of Elisha, watched his opportunity to run after Naaman sup­posing that his Master would know nothing of it, but the dreadful effect thereof upon [Page 30] him and his Posterity, may be a sufficient warning to all other Servants for the time to come, 2 King 5.20.

5. Servants ought not to manage their own Affairs and Concerns and neglect that of their Masters; it is observed that Jacob while he was a Servant to Laban, though he had a Flock of his own, yet he fed his Masters Flocks, and committed his own into the hands of his Sons, for them to keep and look after, Gen. 30.25. which is contrary to the practice of some Servants, who being bound faithfully to serve their Masters, yet do their own business, and study and contrive their own profit and ad­vantage without the license or knowledge of their Masters, and this was the aggra­vation of the crime of Gehazi, and made it, as it were, private stealing, by his with, drawing himself from the service of his master, and going to receive gifts upon his own account, and thus faulty are many unfaithful servants who will make use of their masters Credit and Reputation for their own benefit and profit.

6. Servants ought not to do what busi­ness they themselves please, though in it [Page 31] self lawful, and upon their masters ac­count; we read in 2 Sam. 18.19. that Ahi­maaz had a great desire to carry the news of the death of Absalom to King Da­vid, yet he would not presume to do it without leave given him by Joab, who was his Captain and master; it is said Pro­verbs 31.15. that the virtuous Woman or Mistress giveth a Portion to her Maidens, that is, the portion of work which they are to do by her appointment. The ser­vants of the Centurion every one perform­ed that part of their duty which was re­quired of them: and those servants that had their Talents committed to them, Mat. 25.16. each of them was solicitous for the improvement of his own Talent; therefore servants ought not to chuse their own work, or to do only that part of it which pleaseth them, or else wholly to neglect it, or do it with much unwill­ingness or discontent.

7. Servants ought not to marry during the time of their service, and this Appren­tices generally oblige themselves not to do by their own consent in their Indentures, without leave from h [...]ir masters; and the [Page 32] Law of God in Exod. 21.4. allows a ser­vant to marry, if his Master give him a Wife, which implys that he may not mar­ry without his leave, and therefore when St. Paul in 1 Cor. 7.2. says, To avoid fornication let every man have his Wife, &c. he discovers what means God hath ap­pointed for every one to avoid Fornicati­on, yet not that every one should make use of it, when it may happen to be con­trary to some other Command or Order ordained of God; for this precept is giv­en to those that are within their own pow­er, but servants and children are to be directed by their Masters and Parents: However, if necessity require, servants have liberty to acquaint their masters with their desires, and to use all lawful means for the obtaining liberty, or the assent of their master therein.

8. Servants should not dispose of the Goods of their master at their own plea­sure, nay, though it may be to charitable uses. The Steward in St. Luke 16.1, 2. who wasted his masters Goods was justly deprived of his office for the same; yea, in the 8th verse he is called the unjust [Page 33] Steward, for disposing of some of his ma­sters Goods, for his own future mainte­nance, and therefore it was a point of in­justice, and unlawful; and though it is said the Lord commended him; the intent thereof only is, that he commended his Wisdom therein, but not his injustice; he commended his care for providing for the future, not the way and means he made use of for obtaining it; neither ought ser­vants to be liberal in disposing of their masters Goods, or to think that without their leave they may give them to the Poor; for pretence of Charity is no ex­cuse for Injustice, and therefore they ought to give their master or mistriss an account that such things are in the House, and meet to be disposed of for the relief of the Poor; but without the knowledge and consent of their masters, they ought to dispose of nothing.

9. Servants ought not to go from their masters till the time of service which they have covenanted with them, be expired, when Jacob after a very long Apprentice­ship to Laban, had a desire to go away from him, Gen. 30.26. he asked leave, and [Page 34] because his Uncle and Master was unwill­ing to part with him he continued still with him; and though it is afterward said, that Jacob stole away privily from his ma­ster; yet it is plain, that the Covenanted time of his Service was out, and that he had an express Command and Warrant from God Almighty to be gone; and therefore his example herein is neither to be insisted on, nor followed, without such an extraordinary Call thereunto, which is not now to be expected. And there­fore those two servants who ran away from their master Shimei in the 1 Kin. 2.39. are charged therewith by the Ho­ly Spirit, and it is Recorded to their shame and infamy; and Onesimus who run away from his master, is sent back by St. Paul, Philemon vers. 22. And Hagar is by an Angel commanded to return home to her Mistriss, Gen. 16.9. And though it may be objected that their Masters are cruel and severe, as it is said Sarah was to Hagar, yet an Angel from Heaven commanded her to go back, and submit her self under the hand of her mistriss, and St. Peter 1 Pet. [Page 35] 2.18, 19. gives this positive charge to servants. Be subject to your masters with all fear, not only to the good and gentle, but also the froward; for this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully.

CHAP. IV. Of Obedience to the Commands of Masters.

1. HAVING briefly discour­sed of what Servants ought not to do if they would te­stifie their obdience to their Masters. Let us in the next place consi­der what is their duty herein: The first and principal part whereof, is a very rea­dy and willing performance of all the lawful commands of their Master; the power of commanding is in the Master, [Page 36] and the duty of obeying in the Servant; and therefore the peculiar duty of a ser­vant, is to have respect to his masters de­sires, and to do what he requireth him.

2. And thus the Prophet David de­scribes the property of a good servant, Psal. 123.2. The eyes of Servants look to the hands of their Masters; which expres­sion of looking, as it implyeth an expecta­tion of relief and succour: So likewise it intendeth a willing and ready mind to ex­ecute any command that their masters should lay upon them. And the Centu­rion, St. Mat. 8.9. commendeth this duty in his servants, who performed what­ever he commanded them: and so also are the servants of Abraham, Elijah and others; and our blessed Saviour in St. Luke 17.7, 8. seems to exact and require this duty of servants; when he intimates, That though a Servant have been all the day long at plow, which is a very tiresome and laborious employment, yet when he cometh home, if his master command him to dress his Supper, and wait, he must do it. By all which Instances it appeareth, that if a master command his servant to come [Page 37] or go, to do this or that, he ought to obey him therein.

3. When servants therefore refuse to perform the commands of their master, This is the highest degree of Disobedi­ence; and this was a great crime in Ziba, the servant of Mephibosheth, who when he was commanded to saddle his masters Ass, that he might meet King David 2 Sam. 19.20. went away and did it not, which might have hapned to have been ve­ry prejudicial to his master; and thus Job laments and complains of his servants; who being called would not answer nor o­bey him, Job 19.16. And this indeed of all other offences, is the most provoking, because it discovers the greatest contempt of the power and authority of a master.

4. And this obedience of Servants, must not be a grumbling and unwilling service, but ready and chearful, as St. Paul exhorts, Eph. 6.5, 7. Servants obey your Masters in all things, with good will, doing service, and to help them therein, they are to consider that it is to the Lord and not to men; our blessed jesus took upon hius the form of a servant, Phil. 2.7. and [Page 38] hath in that case left his own example as an excellent pattern, for Psalm 40.8. he saith, I delight to do thy will; speaking to God that sent him. and St. John 4.34, My meat is to do the will of him that sent me, and to finish his work Intimating that Je­sus Christ did do the work of him that sent him, with the same willingness, de­light and chearfulness that a man eats his meat when he is hungry: and Jacob served his Uncle Laban chearfully, Gen. 29.20. So that seven years seemed to him but a few days; and though one reason thereof was his love to Rachel; yet if he had not had some kindness and respect to his master and his service, the time might have seem­ed tedious enough; but however, if the Love of Rachel caused Jacob to perform his service so chearfully; then if servants love God, for whose sake they ought to do their duty, and who hath promised, that whatsoever good thing a man doth, the same he shall receive of the Lord, whether he be Bond or Free, Eph. 6.8. then should they execute all the commands of their masters with chearfulness and willingness.

5. And indeed that temper of mind [Page 39] which St. Paul tells us, is requ [...]red in the giving of Alms, 2. Cor. 9.7. may be ve­ry fitly extended to all other Christan Du­tys, which we are commanded to perform; for he saith that God loveth a chearful gi­ver; that work or duty therefore that is not seasoned therewith, is not acceptable to God; and as chearfulness in our works renders it more pleasing to the Almighty, he so it likewise causeth it to be more easie and pleasant to those who are exercised therein, as it is in our common Proverb, nothing is hard to a willing mind.

6. Nay, when there is this chearful­ness of spirit in a servant, he is even as free as his master, for such a servant is the Lords Freeman, 1. Cor. 7.22. And though he be not free from his master, yet he doth thereby make his service as easily as freedom to himself. Let servants there­fore have respect towards God in their service, and to his acceptation and remu­neration, or rewarding thereof, and this will very much quicken and enliven them in their duty. If a reward from men en­courageth poor men to be glad of their work, and to perform it chearfully: If [Page 40] Tradesmen, Physicians, Lawyers, and in deed most sorts of men are with much willingness engaged to take great pains for the hope of gain and advantage; should not the recompence which God hath pro­mised to bestow upon servants, be a strong willingness therein: Let them therefore endeavour to obtain such an Eye of Faith as Moses had, Heb. 11.26. who had re­spect unto the recompence of the reward

7. That service then which is perform­ed with heaviness of spirit, and discontent­edness of mind; that same which is done grudgingly and by compulsion, is certain­ly very displeasing both to God and man, that service which servants are forced to out of meer necessity, is rather the ser­vice of a beast than a man, and servants surely can reap but little satisfaction nor comfort from it, since it can be no ways pleasing to God, nor acceptable to their Masters.

CHAP. V. Of Obedience to the Instructions of Masters.

NOW as a Master hath pow­er to command, so it is like­wise his duty to instruct his servants in the ways of righteous, and likewise in that civil course of li [...]e wherein they ought to walk for the future; and it is the duty of servants to hearken, and to be obedient to them therein: and those servants who are bound to their masters to learn a Trade of them, are more particularly obliged to hearken to their masters, in what he shall instruct them; and endeavour with their utmost diligence to perform what he requires, and that upon several accounts.

2. As that Servants may for the future do their masters better and more profi­table service; and that by being perfectly [Page 42] instructed in their calling or mystery, the [...] may be the more capable to maintain and provide for themselves and their familie [...] when they come to be free; and may likewise be able to instruct those that may happen to be servants to them in time to come [...] and thereby be serviceable in their Generations for the advantage of mankind, an [...] may the better discharge a good conscienc [...] in that particular place, and calling, whic [...] it hath pleased God to allot to them.

3. But some servants through Idleness sluggishness or dulness, or else by reason of carelessness and untowardness, are ve­ry faulty in this particular, and therefore exceeding vexatious and troublesom t [...] their masters or themseives, and neve [...] prove expert in their Trade and Employ­ment; whereas had they been careful, at­tentive and obedient to their masters Instructions, they might have known as much as he: These are to be reckoned enemies both to their masters and themselves; [...] grief and trouble to their Parents and Friends, and unprofitable Drones in the City or Country where they dwell.

[Page 43]4. Those Servants who have pious and [...]eligious masters, that are careful to in­ [...]truct their servants in the ways of godli­ [...]ess, ought likewise to be obedient to the [...]nstructions of their masters therein; such were the servants of Joshua, or else cer­ [...]ainly he would not have engaged for them [...]s he did Joshua, 24.15. As for me and my house we will serve the Lord, and such were the servants of that Rule mentioned [...]n St. John, 4.53. of whom it is said, [...]hat, himself believed and all his houshold. And the Servants of Lydia, Acts 16.15. who was baptized and her houshold; and [...]he Jaylors servants in the 33 verse of that Chapter; of him it is mentioned, that he believed in God and all his house; for under the Term of House and Houshold, surely none doubteth but that servants are like­wise comprehended.

5. Now if these Servants had not heark­ned nor yeilded to the Instructions of their Masters or Mistresses, they would not have believed in him, in whom their ma­ster believed; neither would they have been baptized at the same time with their mistriss; and that expression of St. Paul. [Page 44] Romans 16.5, Likewise greet the Church that is in their House; and Philemon ver [...] 2. to the Church in thy House, seem to imply, that all in the house were of the same faith with the master and mistriss; and i [...] is expresly observed, Acts 10.7. that the Souldier which waited continually upon Cornelius, was a devout man, and one that feared God with all his house.

6. And the transcendent benefit and ad­vantage which will redound to servants, by hearkning to, and obeying such pious instructions, is unspeakable, for there is more real profit to be obtained by follow­ing the spiritual directions of religious masters, than by the most subtile and cunning Artifices they can learn from the wittiest and over-reaching Person in the way of their Trade and Employment; and therefore both upon the account of duty, and also for their profit and Interest, ser­vants are bound to give ear to, and follow the godly Instructions of their masters.

7. But notwithstanding this du [...]y is so exceeding beneficial, yet of all others, it is generally least accounted to be a duty, and commonly neglected and disregarded, [Page 45] [...]nd the contrary thereof too much in use [...]nd practised: for many servants have such [...]icious and debauched minds, that if it [...]e possible, they will avoid being concern­ [...]d with those masters who make consci­ [...]nce instruct their servants in the way of [...]ternal life and salvation, They will chuse [...]asters that are irreligious, and prophane Worldlings, Atheists, or any thing rather [...]an those that are serious and religious; or nothing is so displeasing to our corrupt [...]atures, as being restrained, and kept [...]ithin the bounds of Religion: there are [...]ew that are willing to walk in that narrow [...]ay, or enter into that streight gate, which [...]eadeth to everlasting happiness; The God [...]f this World doth so blind the eyes of most [...]en, that they cannot see nor consider the [...]nd of this narrow way; They cannot for [...]ant of faith behold the blessedness this [...]reight gate will bring them into; or if they [...]o see it or believe it, yet they think it is [...] far off, and their minds do so much sa­ [...]our the things of the flesh, and of this pre­ [...]ent evil world, that they do not regard [...]he happiness that is to come.

8. Now those masters that are relig­ous, [Page 46] will endeavour as much as possible to oblige all their servants to walk in this narrow way; whereas those that are irreli­gious, will suffer them to go in the way of their own hearts, without interruption or reproof; they will not correct them for swearing, sying, drunkenness, or propha­nation of the Sabbath, but suffer them to spend that holy day of Rest as they please, either in drinking, walking or playing without the least restraint; they allow them to rise and go to bed, without pray­er, Catechising, hearing or reading the Scriptures; and if they do but rise to do their masters business and follow his em­ployment, they concern themselves no far­ther; such masters are not like devout Cornelius, who was one that feared God and all his house, and prayed to God alway.

9. And therefore some servants, who have been placed with religious masters, when they have observed the pious and de­vout dispositions of their masters, and the strict orders of their family, they have been very much discontented therewith, have thought their master's houses to be as bad as a Prison to them, often mur­ [...]uring [Page 47] and muttering because of the re­ [...]raint which was laid upon their destruc­ [...]ve exorbitances; and when they have [...]een called to any religious Exercise, they [...]ve been ready to say, that they never [...]me to learn this, nor to be thus employ­ [...]d; but if their masters will set them a­ [...]out their work, they are willing to per­ [...]rm it; but this strictness and exactness in [...]eir lives and conversations, does not at [...]l agree with their vicious and extrava­ [...]ant humours and naughty inclinations.

10. Other Servants again, are more [...]egligent and careless in doing the business [...]hey are employed in, because their ma­ [...]ers are religious; and it is many times [...]bserved, that prophane and irreligious [...]asters shall have more service done them [...]an those that are godly and pious; yea [...]hough those good men give them more [...]ncouragement than others, which some [...]harge as a fault in the masters; but que­ [...]ionless it is generally chargeable upon [...]ervants, who by their vitiated tempers [...]nd inclinations, do esteem the false de­ [...]ights and pleasures in sin, and the liberty [...]llowed them therein by ill men, to be [Page 48] much more valuable than any virtuou [...] consideration whatsoever; and thereby demonstrate themselues to be inpious and Rebells against God, ingrateful to their masters, and very injurious and false to their own souls: But let such perverse minds remember the Rule of blessed St. Paul, 1 Tim. 6.2. That they that have believing masters, let them not dispise them, but rather do them service because they are faithful and beloved.

CHAP. VI. Of Submission to the Rebuke and Correction of Masters.

1. THE Obedience which Servants ought to render to their Masters, in respect of Rebuke and Correcti­on, is patiently and meekly to suffer Reproof, not answering again, as St. Pau [...] [Page 49] exhorts Titus, 2.6. that is, not making such surly and rude replies, as may in­crease the displeasure of their Masters, a thing too frequently practised by Ser­vants, even when there is just cause of re­prehension, whereas St. Peter directs them to suffer, even the most undeserved cor­rection, even when they do well and suffer for it, 1 Pet. 2.18. when the Apostle gives them an express command which is streng­thened and inforced by many reasons, Servants be subject to your Masters with all fear, not only to the good and gentle, but to the froward, for this is thankworthy, if a man for Conscience toward God, indure grief, suffering wrongfully; for what glory is it, if when you are buffeted for your faults, you take it patiently? This is acceptable with God.

2. From which Precept of St. Peter it is very clear and evident, That correction is to be patiently endured by Servants, and if so, then much more reproof, and though correction may sometimes happen to be unjustly inflicted; yet it is to be suffered quietly, and therefore by conse­quence much more, when it is deservedly [Page 50] laid upon them; and if buffeting, and that from a froward Master, be thus submissively to be born, then much more the lighter Re­bukes and Corrections of a good and di­screet Master. Joseph patiently endured Fetters, Iron Chains and Imprisonment, though they were unjustly inflicted upon him; even for his Justice and Faithful­ness to his Master, but great was the re­compence which he received of God for the same, and there is nothing more sure, than that the righteous Lord of Heaven will render recompences to those his Ser­vants who shall endure pains and grief and wrong for the sake of a good Conscience, and in pursuance of their duty toward God; for the Apostle saith, this is thank-worthy, as if he should say, it is worthy of praise and commendation, and so con­sequently of reward. He saith likewise, it is acceptable to God; so that though men may account it baseness and meanness of spirit, nay, though proud and unjust Ma­sters may from thence take occasion to in­sult and trample upon their Servants, yet God will recompence them for the same.

[Page 51]3. For this is one of the principal Rules of our Christian Profession, which is like­wise intimated by St. Peter, when he says, even hereunto were ye called; and the Chri­stian Religion requireth all men, to give place unto wrath, Rom. 12.19. to turn the other Cheek when one is smitten, St. Mat. 5.39. to overcome evil with goodness, Rom. 12 21. Now if all good Christians are re­quired to use so much patience and for­bearance toward their equals, how much more ought Servants to suffer it from their Masters, and St. Peter recommend­eth the Example of our Blessed Saviour himself in this case, 1 Pet. 2.21. who when he was reviled, reviled not again; and when he suffered, and that most injuriously, yet he patiently endured all; and let Ser­vants remember, that if they suffer with Jesus Christ, they shall likewise reign with him.

4. And therefore if it should happen, that a Servant should be unjustly reprov­ed by his Master, and charged with what he is altogether innocent of, yet an angry and passionate contradicting his Master, may chance to be of very ill consequence, [Page 52] and therefore if he thinks fit to undeceive his Master, that so he may no longer con­tinue to have an-ill Opinion of him, let him humbly and meekly vindicate himself when he shall find a convenient opportu­nity: Nay, though a Servant should be likewise unjustly corrected, yet ought he to make no resistance, since our Saviour himself could very easily have freed him­self from his Persecutors, but would not, and his Example is recommended to Ser­vants, for if Servants suffer for Conscience sake, they will not resist, though it be in their power so to do.

5. Much less will they study to revenge themselves upon their Masters, as some wicked Servants have designed to do; for this proceeds from a malicious and despe­rate mind; and those who in their heart [...] wish the ruine and destruction of thei [...] Masters, make themselves guilty of blou [...] before God, who without serious Repen­tance will require it at their hands.

6. But the patient suffering of rebuke is not all that is required of Servants i [...] this matter, they must also amend th [...] fault which they are rebuked for, and no [Page 53] think that they have done enough, when they have (though never so dutifully) giv­en their Master the hearing; and it may sometimes happen, that a real amendment of former faults, may cause a Servant to be better, and more useful than before he committed them; as St. Paul seems to in­timate in his Epistle to Philemon ver. 11. where speaking of Onesimus, he saith, In time past he was to those unprofitable, but now profitable to thee and me.

7. If Servants therefore, after being re­buked, go on still in their evil and indirect courses, and thereby add greater Provo­cations to their Masters, they are to be reckoned either proud and scornful, (and Solomon saith, a scorner beareth no Rebuke, Prov. 13.1.) or else, that it proceeds from a base, servile, brutish disposition, of whom it is said, An hundred stripes enter not into him, Prov. 17.14. and is one of those fools whom Solomon characterizeth, Prov. 27.22. Though thou shouldst bray a fool in a Mortar among Wheat, with a Pe­stle, yet will not his foolishness depart from him. But much worse is the temper of those servants, who grow more extrava­gant [Page 54] extravagant for being rebuked and corre­cted; certainly, such as these must expect nothing but shame, beggery, or some ig­nominious death, without speedy amend­ment and reformation.

CHAP. VII. Of Fidelity.

1. ANother great duty of Ser­vants toward their Mast­ers, is, that faithfulness whereby Servants are obli­ed truly and faithfully to discharge that trust which is committed to them; and this is expresly commanded to Servants by St Paul, to shew all good fidelity, Ti [...]us, 2.10. And it is required in Stewards that a man be found faithful, 1 Cor. 4 2. And that expression concerning Moses, H [...]b. 3.5. He was faithful as a servant, implys, that [Page 55] faithfulness doth properly and absolutely belong to Servants; and our Blessed Sa­viour joineth goodness and faithfulness to­gether, St. Mat. 25.21. Well done thou good and faithful Servant, which intimates, that a Servants goodness consisteth in his faithfulness.

2. And this fidelity in Servants is very advantagious both to their Masters and themselves; the benefit that accrues to Masters thereby, Solomon taketh notice of, Prov. 25.13. As the cold of Snow (is very pleasant, refreshing and comfortable) in the time of Harvest (when men are even ready to faint with heat) so is a faithful messenger to them that send him, for he re­f [...]esheth the soul of his masters, And the advantage that redounds to Servants is excellently describe [...] by our Saviour, who thereby likewise discovereth his approba­tion and rewarding thereof; St. Math. 25.21. Well done thou good and faithful Servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord.

3. Every Servant must be called to an account, if not by his Master on Earth, [Page 56] yet by his Master in Heaven, who will then say to every one, Give an account of thy Stewardship. Luke 16.2. Now if Ser­vants be not faithful, what other sentence can they expect, then that which was pronounced upon that wicked, slothful and unprofitable Servant, who hid his Talent in a Napkin, Mat. 25.30. Cast ye the un­profitable Servant into utter darkness, there shall be weeping and gnashing of teeth.

4. Now this fidelity in Servants consists in several particulars; whatsoever is com­mitted by a Master into the hand of a Ser­vant must by him be carefully preserved: And that expression of St. Paul to Timo­thy, 1 Tim. 6 20. keep that which is com­mitted to thy trust, seems to be a Meta­phor taken from the duty of Servants; and great was the faithfulness of Joseph in this kind, which caused his Master to put all that he had into his hand, Gen. 39.4. the fidelity of Jacob was likewise very re­markable, Gen. 31.38. for in twenty years wherein he had the keeping of his Master Labans Cattel, the Ews and the she Goats cast not their young, neither were the Rams of the Flocks devoured, &c.

[Page 57]5. If Servants therefore observe any da­mage to be done to their Master's Goods (which are under their charge) by others, they must carefully endeavour to prevent it, or to give an account thereof to their Masters, that it may be redressed, as those Servants did which are mentioned in St. Matthew 13.27. who gave notice to their Masters, that Tares sprang up in his Field instead of good Corn. And this Duty is indeed absolutely necessary in a Servant; for every Master is supposed to intrust his Affairs, as well to the care, as to the honesty of a Servant, for it would be little advantage to a Master to be secu­red that his Servant himself would not cheat him, whilst in the mean time, he would by his carelessness give opportuni­ty to others to do it.

6. Servants ought likewise to endeavour to advance and promote their Master's Estate and Concerns; the little that La­ban had, Gen. 30. was by the faithfulness of Jacob in this kind encreased into a mul­titude. And the Talents, which were committed to the trust of the two faith­ful Servants, in St. Matthew 25. were by [Page 58] their care and industry encreased into as many more; so that Servants do not suf­ficiently discharge their duty by not im­pairing their Masters Estates, unless they improve it; for he that kept his Master's Talent safe, was accounted an unprofitable Servant, and received a very severe doom accordingly; therefore he that does not carefully look to his Masters profit, deceives his Trust as well, as he that un­justly provides for his own.

7. And this is another chief part of fi­delity in a Servant, the not converting a­ny part of his Masters Goods to his own use, without leave and allowance from him, or retaining any thing that is due to his Master; and this is that Purloining which the Apostle expresly chargeth Ser­vants not to be guilty of, Titus 2.10. not purloining, but shewing all good fidelity; and this word purloin, is the same where­by the fraud and deceit of Ananias is de­scribed, Acts 5.2. who kept back part of the price for which the Possession was sold. And this indeed is no better than arrant Theft.

[Page 59]8. Now under this Head may be com­prehended; not only open and manifest Robbing of their Masters, by stealing their Money, or conveying away their Goods; but those other waies, that a Servant hath of gaining to himself, by the loss and damage of his Master, as being bribed to make ill bargains, concealing part of the price which he hath received for his Masters Goods; borrowing mo­ney in his masters name; charging more expence to his Masters account than hath been truly expended; inveigling away his Master's Customers, or purloining the Mens Goods committed into the Custody of his Master, to his great discredit and damage many times. And indeed this sort of unfaithfulness, is worse than com­mon Theft; for by how much there is a greater trust reposed in any Person, so much the more doth the betraying there­of add to the crime.

9. The Fidelity of a Servant is like­wise expressed in the doing all true Ser­vice to his Master, not only when his Eye is over him, and he expects punishment for his omissions and neglects; but at all [Page 60] times even when his Master is not likely to discern his sailing; and that Servant that doth not make conscience of this, is far from being a faithful Servant; This Eye-service being by the Apostle put in opposition to that singleness of heart which he requires in Servants, Eph. 6.6. not with Eye-service as Men-pleasers, but as the Servants of Christ, doing the will of God from the heart. Thus Joseph feared his Master in singleness of heart; and there­fore he refused to abuse his Master, by committing wickedness with his Mistriss, though she was in a private Chamber, and none but themselves in the House. Happy is it for Masters when they have such Ser­vants as he was, that they took no more care than Potiphar did, who committed all his Concerns into the hands of Joseph.

10. How unfaithful then are those Ser­vants, who act with a double heart, when they perform only Hypocritical Service to their Masters, who are really Eye-ser­vants, and such a Servant was Gehazi, who came in and stood before his Master, 1 Kings 5.25. as if he had performed some considerable service for him; when in the [Page] mean time, he had almost highly disho­noured him; and such a wicked Servant was Judas, who had as plausible a carri­age and behaviour before his Master as a­ny other of the Disciples, St. John 13 29. and yet was an horrid Traytor in his heart; for when it was thought that he went out to buy Provisions for his Master, at that very time he went purposely to betray him.

11. A Servants faithfulness is likewise discovered, in dispatching all the affairs of his Master, which are under his hand, and to endeavour that they prosper; It is noted concerning [...]oseph, 39.2. that he was a prosperous man. And we have an ex­cellent Precedent for this in the Example of Abraham's S [...]rvant, who was very faith­ful in dispatching the business of fetching a Wife for Isaac, and the matter accor­dingly prospered in his hand; of which we may observe several reasons; one was that he feared God, as we may read in the whole management of this affair; and God prospereth such as fear him in all things they take in hand, as we may see in the examples of Jacob, Joseph, David [Page 62] and others; then he called upon God for success upon his endeavours; now p [...]ayer is the most ready way to obtain any bles­sing from God; and without that all our endeavours are in vain; It is in vain to rise up early, or to go to bed late, a [...]d to eat the bread of carefulness, unless the Blessing of the Lord attend it, Psal, 127.2. Then he returned thanks to God, when he saw an hopeful beginning of his affairs; Thanksgiving for the beginning of a Bles­sing, is the most effectual means for suc­ceeding therein. Lastly he took all opor­tunities to inform himself in his business, Gen. 24.17.23. and when he had con­cluded and dispatched it, he makes no stay, but returns back again to give his Master an account thereof: so that he omitted no­thing which he thought to be necessary in that matter; and acted therein, as if it had been for himself; and is thereby a worthy pattern for all faithful Servants to imitate.

12. How blame-worthy then are those Servants, who never concern themselves, whether the affairs wherein they are en­trusted by their Masters, prosperor not? for [Page 63] if they have any waies employed them­selves therein; so that their Master can­not say they absolutely neglected it, that is all the care they take; nay many times these Servants, instead of using the means for obtaining a blessing; (as Prayer, Thanksgiving and the like) run into such wicked and debauched courses, as do di­rectly prevent, and hinder them from suc­ceeding in their Masters business, such as swearing, drunkenness, uncleanness and the like: These Irreligious Servants, as they sin against God and their own Souls, so they are likewise unfaithful, and un­profitable to their Masters.

13. There is another part of Fidelity in a Servant toward a Master which con­sisteth in keeping his secrets, and conceal­ing his Infirmities. For by reason of the obligation and near converse and concern­ment that is between them; there is a ne­cessity that Servants must be acquainted with some secrets of their Masters, which in faithfulness they are obliged to conceal, still supposing that they do not tend to the dishonours of God, nor to the indanger­ing of the Government, nor to to the da­mage [Page 64] or mischief of any particular Person: for Jonathan is commended for discover­ing the mischievous design which Saul se­cretly intended against David, 1 Sam. 20 12 And Solomon saith, He that is of a faith­ful Spirit concealeth a matter, Proverbs 11.13. The faithfulness of Jeremiah is very remarkable, Jer. 38.27. who tho the Prin­ces came to him to know what he had said to King Zedekiah, yet he would not re­veal it to them: the faithful concealing the infirmities of a Master, is likewise required of a Servant; for the best men are subject to many; and Servants being continual­ly conversant with their Masters must necessarily observe some of them; and if they be not faithful herein, the discover­ing them may be very prejudicial, and of ill consequence.

14. Servants ought likewise to be faith­ful to their Masters, in assisting, advising, and concealing one another, by giving virtuous examples to them, encouraging them in virtue and goodness; and discou­raging their vicious inclinations and prac­tises; and likewise by prese ving peace, [Page 65] unity and kindness between each other; such a servant as this our blessed Saviour himself calls a faithful Servant, and pro­nounceth him to be blessed. Mat. 24.45. for it is observable that the examples or advices of our equals and companions, have more prevailing influence upon our minds than that of others; a Servant there­fore that is faithful in this kind, is a double blessing to his Master, not only from his own service, but likewise from that of his Fellow-servants.

But how much is to be lamented, that in these days the directly contrary is too much practised: How many Servants are there who by their evil examples, de­bauch and corrupt the minds of their Companions: how many are like that wicked Servant mentioned in St. Mat. 24 42. who in the absence of his Master, be­gan to smite his Fellow-servants, and to eat and drink with the drunken; that is, cau­sed others to be drunk with him; others conspire together to do mischief, like the Sons of Jacob, Gen. 37.18. who when they saw their Brother Jos [...]ph coming, consulted among themselves, and conclu­ded [Page 66] together to slay him; Behold this Dreamer cometh, come now and let us slay him; or like those in St. Matthew 21.38 who when they saw their Master's Son, said among themselves, this is the Heir, come now, let us kill him, and let us seize on his Inheritance. Some Servants are apt to encourage others in disobedience and unfaithfulness, Psal. 2.3. Let us break their bonds asunder, and cast their Cords from us, like Sheba, 2 Sam. 10.1 We have no part in David, every man to his Tents O Israel. This is the humour of unfaithful Servants, which is one occasi­on of the general deprecation that is a­mong young Persons at this time; but let such consider, that though they may escape the revenging hand of man, yet the ven­geance of God will at last certainly over­take them.

16. A Servant may likewise express fidelity to his Master in relation to their Children, especially when they are young, by infusing honest, vi [...]tuous Principles in­to their minds, by being loving and kind to them, and by avoiding vain, idle, and prophane discourses before them: St. Paul [...] [Page 67] us, that evil communications corrupt good manners, 1 Cor. 15.33. for Servants im­bibe such ill language and vicious habits and behaviour, that it is very difficult for Parents to reduce them again to sobriety; so that they have cause to curse the time that they entertained such lewd Servants [...]nto their Families. These and many o­ther waies may Servants be unfaithful to their Masters as to their Children, which are therefore with all imaginable caution to be avoided by those that are honest and virtuous.

17. The faithfulness of a Servant may be exprest about a general carefulness a­bout his Masters Concerns; by a readi­ness to obey the lawful and necessary com­mands of his Master and Mistriss; and likewise a tenderness over them in their sickness, weakness, old age, or other dis­tress [...]s which may sometimes happen to befall them; and wherein the help of his servants may be very necess ry for them: It was great faithfulness in the servants of Saul when their master was vexed with an evil spirit, that they enquired after some remedy for him, 2 Sam. 16.16 and [Page 68] so it was also in the servants of Naaman, 2 Kings 5.3. Those therefore that shall forsake their masters when they are in di­stress, are certainly very inhumane, and ingrateful servants: These are like the servants of Job, who when the hand of God was heavy upon him, and all his goods was taken from him; and his Bo­dy was full of Sores and Boils Job. 19.15, 16. even at this very time he wofully com­plains, They that dwelt in his House, and his Neighbours counted him for a Stranger, and he was an Alien in their sight; he call­ed his servant and he gave him no answer, so did Ziba leave Mephibosheth in his grea­test necessity, 2 Sam. 19.26 and thus did the Disciples fly from their Lord and Master. St. Matthew 26.56. but what wretched and villanous servants then are they, who from the weakness and impo­tency of their master, take advantages against them, to abuse and injure them, as Rechab and Baanah did. 2 Sam. 4.6. or those who shall betray their masters in­to the hands of their enemies, as the wick­ed Judas did our blessed Lord and Saviour, St. Mat. 26.15. what can such Traite­rous [Page 69] and unfaithful servants expect but to meet with such deserved ends as justly hapned to the Traytors aforementioned.

18. Lastly, to inforce this most neces­sary duty of faithfulness upon servants; Let them make their masters case their own, and do for him as they would for themselves, or as they would wish and desire ohters to do for them. The gene­ral Rule in the Levitical Law, is love thy Neighbour as thy self, Levit. 19.18 and whatsoever you would have men do to you, that do you to them, St. Mat. 7.12 Now if men ought to use this general ju­stice and sincerity to one another; yea though they be strangers to each other; then are servants much more obliged to do the same toward their masters; and upon this account our Saviour speaking of ser­vants in St. Luke 17.10 saith that when they have done all that is commanded, they have but done their duty.

CHAP. VIII. Of Diligence in Servants.

ANother Duty required of Servants, is diligence in the service of their Masters; one part whereof, is; that they spend no more time in doing any thing than necessity requires. It is re­markable concerning Rebecca, Gen. 24.18. that she hasted and let down her Pit­cher; that she hasted and emptied her Pitcher, and then went to the Well again: The Servant of Abraham having then made all possible expedition in dispatching the Affairs of his Master; It is said Gen. 24.33. that he would not eat till he had told his Errand: and 2 Sam. 18 23. Ahimaaz strove with Cushi who should soonest be with David to bring him the Tydings of the Overthrow of Absolom and his Army; and questionless the diligence and willing­ness [Page 71] in Ahimaaz to do his master service, [...]ade him out-run Cushi, and arrive be­ [...]ore him: we read 2 Kings 4.29 when Elisha sent his servant to raise the Shuna­ [...]ites Son to life again; he gives him this [...]harge; give up thy Loins, go thy way; if [...]hou meet any by the way, salute him not, [...]nd if any salute thee, answer him not a­ [...]ain; which way of expressing himself, [...]mplies that diligence and expedition which [...]s required of servants in the concern­ [...]ents of their masters.

2. A servant ought likewise constantly [...]o attend to all those things which are the [...]utys of his place, and not to give him­self to Idleness nor Sloth, but to exercise [...]ll manner of care and pains in the perfor­mance thereof. That general Charge which is laid upon all men, Gen. 3.19. in [...]he sweat of thy face thou shalt eat thy bread, [...]s certainly more particularly required of [...]ervants; Solomon exhorts, Eccles. 9.10. [...]hat whatsoever thine hand findeth to do, do [...]t with all thy might; the diligence of Ja­ [...]ob is very remarkable toward Laban, Gen. 31.4., who saith thus of himself; is the day the drought consumed me, and the [Page 72] frost by night, and my sleep departed from mines eyes. Great likewise was the diligence of those Shepherds that kept watch over their flocks by night, St. Luke 2.8. and very commendable was the diligence o [...] those servants, who by their industry dou­bled the Talents committed to their charge, St Mat. 20.16.

3. Now as this dilgence in servants i [...] recommended to us in these aforementioned examples; so hath God Almighty likewise made many faithful promises to those that are exercised therein, such i [...] that, Pro. 10.4. the hand of the diligen [...] maketh rich, Pro. 12.14. the recompence o [...] a mans hands shall be rendred unto him, an [...] ver. 24. the hand of the diligent shall bea [...] rule. Pro. 24.13 in all labour there is profit; for indeed the work or business wherein servants are employed by their masters ought to be performed by them as th [...] work of God; and St. Paul says as Go [...] hath called every one, so let him walk 1 Cor 7.17. now we know the work of God i [...] to be done with all diligence, for curse is he that doth the will of the Lord ngeligen [...] ly, Jerem. 48.10.

[Page 73]4. Solomon therefore is very severe a­gainst Idleness and Slothfulness, and dis­covers the several mischiefs and inconve­niences that proceed therefrom, Pro. 26 13. The slothful man saith there is a Lyon in the way; that he pretends very impro­bable and unlikely dangers, which may hinder him in his duty, Pro. 13.15. as the door turneth upon the hinge, so a sloth­ful man upon his bed; intimating that he [...]turns from one side to another; but does not rise up to perform any business, Pro. 20 16. The slothful man hideth his hand in his bosom, it grieveth him to bring it again to his mouth; he is unwilling to use the least diligence about these things which are absolutely necessary for his maintenance and well-being, Pro. 24.33. yet a little sleep, yet a little slumber, a little folding of the hands to sleep; He is slothful and sluggish, and never satisfied with sleeping, though he can sleep no more.

5. These are some of the lazy excuses and postures of idle persons; but what are the natural effects and consequents thereof, even as bad as can be imagined, as poverty, slavery and bondage; fruitless [Page 74] wishes and desires, hunger, beggery and death; as Solomon at large expresseth in several places of his Proverbs; and to demonstrate what little happiness, or com­fort Masters enjoy in such slothful, neg­ligent Servants, he compares them to vinegar to the teeth, and smoak to the eyes, then which nothing can be more of­fensive, Pro. 10.26. as vinegar is to the teeth, and smoak to the eyes, so is the slug­gard to them that send him; and since ma­ny Servants are apt to think, that negli­gence and idleness is no crime, and that they do no wrong thereby to their Ma­sters, Solomon says, he that is slothful in his work, is brother to him that is a great waster; Pro. 18.9. upon which account our blessed Saviour chargeth a slothful servant to be a wicked and unprofitable ser­vant, and giveth him his portion with those that do a great deal of mischief.

6. How slight soever therefore Servants may esteem of this want of diligence which is required of them; yet certainly their neglect herein is absolute theft and wrong to their Masters, since the best of their ser­vice is due to their Masters from them; [Page 75] and ought to use their utmost endeavour by all lawful and justifiable means to ad­vance their Masters interest; so that it is not enough that they are employed in [...]heir Masters affairs, but they are like­wise to use all kind of diligence therein, [...]nd carefully and conscionably perform the same; not so much to escape their Masters anger, as the wrath of the Al­mighty, who will certainly call every one of them to an account, how they have be­haved themselves toward their several Masters.

7. Now one great occasion of this neg­ [...]igence in Servants, ariseth often from the many companions of, and multitude of acquaintance, which some Servants pro­cure to themselves, which is many times the cause of this, and divers other mis­chiefs to young persons; and indeed what wickedness and debauchery is there, which Servants in these days are not drawn in­to by evil company? how many hundreds have been split upon this dangerous Rock? what sin almost does escape them; and how do they encourage one another to do evil? from hence proceed drunkenness, [Page 76] whoredom, swearing, lying, cheating, gaming, and what not: It may there­fore seem necessary to expostulate with our young Apprentice concerning this matter; and to discover in short some of those mischievous and deplorable conse­quences, which are certainly produced by such crying abominations.

CHAP. IX. Of Evil Company.

1. THE Proverb says, proe­stat esse solus, quam male comitatus; how easily are the tender natures, and the most hopeful dispositions of young persons corrupted thereby; for the filth will secretly cleave unto them, and will insensibly infect them: he therefore that goes in and sitteth with them, seems desi­rous to get acquaintance with Hell be­fore his time; but let virtuous young [Page 77] men say as Jacob did, Gen. 49.6. O my soul come not thou into their secret; unto their Assembly, mine Honour be not thou united. These are seeming friends, but real foes; so when you may justly say, Is this your kindness to your friend, to become my snare and inticements unto evil? Or with the Philosopher, Oh friends, among hundreds of such companions; there is scarce one real, vertuous friend to be found.

2. Thousands have died, and perished for ever of the infection they have catcht from evil company, leaving this sad Epi­taph upon their Grave-stone for the warn­ing of others after them, Bad Company in Life, is too ready a way to worse company in Death. The honest Traveller is not overwilling to ride in the Company of Thieves, if he can possibly avoid it, and we may all say of our prophane Compa­nions, that they steal, at least, our good name, and our time from us; for since men cannot see within our hearts, they will be apt to judge of us according to the company which we outwardly keep. It was a Proverb among the Jews, If you can tell me what company he keeps, I will [Page 78] then certainly tell you what he himself is.

3. Not that young persons should des­pise any, but they may, and ought to carry themselves meekly and humbly to­wards all; but however, let them be very cautious, to chuse none, but those that are ingenious, vertuous and harmless for their companions. The Dove does not keep company with the Ravens, be you therefore as David, who was a compa­nion of all that feared God, as Solomon af­ter him, walking the way of good men, keep­ing the path of the Righteous, and it shall turn to you for a blessing and a testimony. It shall become as the Orator expresseth it, a sweet specimen or evidence of a good nature, and which shall demonstrate appa­rently your inclination toward Wisdom and Vertue.

4. For if you do indeed love your Hea­venly Father, you cannot then consort, or keep company with those, who tear and blaspheme that holy Name of his, by prophane Oaths and Curses. I Jesus Christ your blessed Saviour be of any va­lue or consideration with you, then cer­tainly, you cannot possibly delight your [Page 79] selves in them, who tread under foot the Son of God, and account the bloud of the Covenant an unholy thing; do you there­fore deliver your own souls, and desire them either to leave their sinning, or else tell them plainly, you must for the future leave their company.

CHAP. X. Of Drunkeness.

1. DAILY Experience too sadly tells us, That there is nothing more common than Drunkenness, both among Young and Old, Masters and Ser­vants; [Page 80] and this is one evil effect likewise of bad Company, for he must certainly be wretchedly fottish that is drunk by himself; good fellowship therefore, and the keeping of others company is the spe­cious pretence of young persons, to meet and drink together: But certainly, if one man should drink ranck Poyson, his com­panion would hardly pledge him for com­pany; and if so, he hath far greater rea­son to be sober, for immoderate drinking is worse than Poyson, and though it doth not always work immediate death, (though there are many Examples of those that have died in their Drunken Fits) yet the Custom therein, does usu­ally bring Persons, but especially young Men, to the Grave before their time; however, it at present works that which every Wise Man should more abhor than Death, that is, Madness and Fury; it transforms a Man into a Beast, by drown­ing that Reason which should difference him from one; surely the effects of it are such, that if being drunk had at first been imposed as a punishment, he would cer­tainly have been counted no less than a [Page 81] Tyrant that should have inflicted it.

3. Solomon says, it is not for young men to drink Wine, nor for the lovers of Ver­tue to mingle strong drink, the most ho­ly men in Religion, the most renowned among the Nations, the most honourable in their several Ages, were all of them Men of great Abstinence. The Grave, that undesired thing, is visited by Thou­sands and Ten Thousands before its time, and what Bill of Mortality can be made of it, but only thus, it was their Cups which were their Bearers, and brought the Dropsie Corps so soon thither: why do we so unkindly complain of the short­ness of our life, when it is our own intem­perance that cuts the Thread, and hastens Death; but a great Writer observes, The Drunkard will needs have his lust, though it cost him his life.

3. Men may softly flatter us, and with words too smooth tell us, That the Drun­kard is no mans foe but his own; But the Almighty God hath other Language to salute him with, Wo to the Drunkards of Ephraim; Wo to him that dares thus de­face the Image of God upon him; that being [Page 82] born a Man, chuses to make himself a Beast: Wo to him that says to Conscience Bow thou down, and Sence shall stamp upon thee, that plucks Reason from the Chair, and sets up Madness and Phrenzy there, to overthrow the Chariot, and proclaim his shame before all! Wo to him that fills every Table with Vomits; that selleth his heart to work wickedness, and be­comes the Devils Decoy to draw others to all Excess of Riot, and at last to drown them with himself in Perdition: Wo to him that by one sin makes way for others, for Legions to follow, that by Drunkenness makes way for contentions, for Murders and for Uncleanness: Wo to him that hath forsaken the Lord, the fountain of living waters, and makes his belly his God, that mans end will be destruction: yea, lastly, Wo once more to him that makes so many weeping eyes, so many aking hearts in his sad Family at home, the Children cry and there is no Bread: the dear Mother sighs and replys, whence my Babes can I satisfie you? My Husband, alas! is no longer my praise in the Gates, but goes from me to sit with vain persons, till the [Page 83] Wine and strong Drink inflame him, foo­lishly talking all the day there, as the sons of Belial, of matters not conven [...]ent for them, while we, poor we, are left to na­ked Walls, to rags and hunger at home!

4. A Drunkard therefore is the shame of his Parents, Friends and Relations, he is a reproach to Religion, he brings Po­verty upon his Estate, Diseases to his Bo­dy and everlasting Ruine to his Immor­tal Soul; he is infectious to all that keep company with him, and sorrow of heart to all those unto whom he ought to have been a Crown of rejoycing; let such as these hear the Word of the Everliving God, Thou that hast so often enlarged thy desires as Hell after other Cups, Thus saith the Lord, Thou shalt surely drink of a Cup of Bitterness and Trembling, from the fury of the Lord, Thou shalt be drunk, but not with Wine, thou shalt be overcome, but not with strong drink, then mayst thou fall and rise no more. Thus, even thus, shall A­donijah's Feasts break up with amaze­ment, and Belshazzer's Cups with trembl­ing.

[Page 84]5. Historians tell us: That the Spar­tans were wont, when at any time their Servants were drunk, to bring them in presence before their Children, that the odiousness of their Carriage might breed in them deeper hatred of the Vice, you have also now seen the Drunkard in some part of his vileness, though in mo­desty, much hath been forborn of that filth and lewdness wherewith he might too truly be charg'd; Oh that you young men may never commit such folly in Isra­el! Let who will live in Revelings and Excess, drown not you a Noble Mind in Floods of Drunkenness; let the counsel that Cyrus once gave his Souldiers be your Rule, What is truly convenient for you, and not what would overcharge Nature into drousiness, nor inflame it into mad­ness. The Drunkard may joyfully call for much now; but this he may, and can­not but know, the Score runs daily on, and his Reckoning will be very sore in the great Day of Accompt.

6. St. Austin, upon a terrible and dreadful Accident called his People to­gether to a Sermon, wherein he relates [Page 85] this doleful Story: Our noble Citizen Cy­rillus (saith he) a man mighty among us, both in work and word, and much beloved, had, as you know, one only Son, and because but one, he loved him immeasurably, and above God, and so being drunk with immo­derate doting; and gave him liberty to do whatsoever he list: Now this very day, (saith he) this same Fellow, thus long suffe­red in his dissolute and riotous Courses, hath in his drunken humor wickedly offered vio­lence to his Mother, great with Child, would have violated his Sister, hath killed his Fa­ther, and wounded his two Sisters to death. These are some of the dreadful effects of this cursed sin of Drunkenness.

7. It is affirmed that some years a goe, a person at Salisbury in Wiltshire, in his drunkenness, and carousing at a Tavern, drank an Health to the Devil, saying, That if the Devil did not come to pledge him, he would not believe there was either a God or a Devil, whereupon his Compa­nions being struck with trembling and horror, immediately hastened out of the Room, and presently after hearing an hideous noise, and smelling a stinking sa­vour, [Page 86] the Vintner ran up into the Cham­ber, and coming in, he mist his Guest, and found the Window broken, the Iron Bar in it bowed, and all bloudy, but the man was never heard of afterward. Woe there­fore unto them that rise up early in the mo [...] ­ning, that they may follow strong drink that continue until night, till Wine inflame them, Isa. 5.1 [...].

8. Let not therefore the commoness of this sin, O Young Man, encourage thee to commit it, or to think it is no sin, at least, not such a one as will bar thee out of Heaven; but deceive not thy self, for thou mayst as well say, that there is no Heaven, as that Drunkenness shall not keep thee thence: It is the same Word of God which tells thee there is such a place of Happiness, tells thee also, that Drun­kards are of the number of those that shall not inherit it, 1 Cor. 6.10. And in Ga­lat. 5.21. Drunkenness is reckoned among those works of the flesh, which they that do, shall not inherit the Kingdom of God; for a Drunkard hath changed himself into a Swine, and being so, he is prepared for the Devils to enter into, as they did into [Page 87] the Herd, Mark 5.13. And that not on­ly of some one or two, but a Legion, a Troop and multitude of them; and of this we see daily examples, for where this sin of Drunkenness hath taken possession, it usually comes as an Harbinger to abun­dance of others; each act of Drunkenness prepares a man not only for another of the same sin, but of others; Lust and Rage, and all bruitish appetites are then let loose, and so a man brings himself under that curse, which was the saddest, David knew how to foretel to any, Psalm. 63.28. The falling from one wickedness to another.

9. Now of all this be not enough to af­fright thee from this loathsome, and bea­stly sin of drunkenness; thou maist then, O Young Man! still wallow in thy vomit, thou mayst still contiue in thy sottish, senseless condition, till the flames of Hell rouse thee, and then thou wilt by sad ex­perience find what thou wilt not now be­lieve, that the end of those things is death, Rom. 9.2. God in his infinite mercy time­ly awaken the hearts of all that are guilty [Page 88] of this sin, that by a timely forsaking it, they may fly from the wrath to come.

CHAP. XI. Of Whoredom.

1. A Virtuous young Man ought to be one of great Mode­sty and Chastity in all his Carriage; for the time of Youth is the season of his greatest Trial, wherein Nature will soon discover it self, whether filthiness or holiness; the right­eous Commands of God, or the wretch­ed lusts of the Flesh, shall be dearest to him; this indeed is the dangerous season of his life, the Archers begin now to shoot sore temptations, and inticeing thoughts [Page 89] rush in thick upon him; but let him then take up his Bible, and pray that Scripture may be to him a preservative from evil, not in Chambering and Wan­tonness, but in putting on the Lord Jesus Christ.

2. These last days of the World are wonderfully sunk, and degenerated from a generous nobleness, and a manly de­light in Heroical Atchievements, to a spi­rit of effeminacy and softness: it is not desireable, nor indeed altogether conve­nient, to lay before the Chast Reader any large description of it; let it be thrown amongst the works of darkness, to be brought to light no more; let it so dye, the sooner the better; only we cannot be ignorant we are born to far higher things, toward God, toward our Native Country, and toward our own souls, than wanton Complements, and the dalliances of the Flesh; but let us remember that vicious and debauched Lives commonly end in miserable and wretched deaths; Babylon shall one day receive for all her Luxury, wherein she hath been so pro­fuse, measure for measure from the aven­ging [Page 90] hand of God, How much she hath lived deliciously, so much torment and sor­row give her, Rev. such i [...] the sad conclu­sion of a loose and vicious life, He dieth, and for ever is numbred among the un­clean.

3. These things are the young man Warning peices, and for their sakes h [...] ought to stand upon his Guard, and to abstain from all appearance of evil: wantonness in gestures; obsceness in speeches lasciviousness in actions; (however they are too much used and favoured by o­thes) should be to the vertuous young man as the sulphurous Sparks of Aetna, a [...] so many flashes breaking forth of the bot­tomless Pit, which are the shame of th [...] actors, and the danger of the Spectators it is an immodest abusing of nature, an [...] an open defiance to all Vertue, and, whic [...] is yet far more, an high contempt poure [...] forth in the face of Religion it self; [...] chast spirit, as the righteous soul of Lo [...] is grieved, and he turneth away from them.

4. Chastity therefore ought to be ex­ceeding dear and honourable in the eye [Page 91] of young Persons, and they ought to be like clean Vessels where into the Heaven­ly Treasures should be put, they should be clean Paper whereon the words of life should be written, they should be faith­ful to God under all allurements to the contrary, and should victoriously con­quer and triumph over all the snares of Satan. They ought to avoid all occasions which may in the least endanger and stain the purity of their minds, and watch to the utmost, that they may preserve them­selves unspotted from the Pollutions of the Flesh.

5. A Young Man should make a Cove­nant with his eye that it should not rove after Vanity; let him consider, that the heart is weak, and too apt to be drawn aside, and since there are some that have Eyes full of Adultery that cannot cease from sin, let him seast his eyes on the good Word of God, and without rowling to and fro, look straight forward, and pon­der the path of his feet. Let him like­wise set a guard upon all his other sences, remembring the wise Counsel of the An­cients, to Shut up those five Windows of [Page 92] the senses, that the house may shine the clearer, and the noble inhabitant (the soul) may rest the safer: he must also wisely withhold making provision for the Flesh, least giving lust its baits, it should become as the Sons of Zerviah, too har [...] for him; fulness of bread and idleness was the sins of Sodom, and all unnatural lewd­ness was quickly after the shame of So­dom; strange and light Attire ought like­wise to be avoided, as being commonly incentives to Lust and Uncleanness.

6. But above all a Young Man should charge his heart, that it should not da [...] to dally with any lustful thoughts, though never so secretly; Sin is Sin in the Root as well as in the Fruit; in the thoughts as truly as in the actions, and Satan wil [...] grow more bold; if he once get footing so far as into the mind, he will scarce b [...] so modest as to stay long there, the fir [...] once kindled, there will soon break ou [...] further, out of the abundance of the heart the mouth will speak, and the man wil [...] act and not be restrained; the unclea [...] Person therefore may take it as a Men [...] Tekel written upon the Wall against him [Page 93] the Lord search the heart, and try the [...]eines to give unto every man according to [...]is ways, and according to the fruit of his [...]oings. Let us therefore remember, that [...]ur bodies ought to be the Temples of [...]he Holy Ghost, and let the fear of God [...]ome in, and curb us with this tremend­ous warning in our ears, if any man shall [...]efile the Temple of God, that man shall God destroy.

7. But this Vertue of Chastity reach­eth not only to the restraining of the gro­ [...]ser Act; and therefore let all young per­sons pray earnestly that God would give them the spirit of Purity, especially at the [...]ime of any present temptation; bring [...]he unclean Devil to Jesus Christ to be [...]ast out, as the man in the Gospel did; and seriously consider the foulness and danger of this sin of uncleanness, and ab­hor that shameless impudence of the World, that can make light of this sin, a­gainst which God hath pronounced such heavy curses, Whoremongers and Adulte­rers God will judge, Heb. 13.4. and so he will certainly do all sorts of unclean per­sons whatsoever.

[Page 94]8. The way to Heaven is up the Hill [...] all the way, and the unclean Person with his rotten Lungs and wasted Loins, cannot climb up to it, Virgins which are not de­filed with Women, are they which follow the Lamb in white, whithersoever he goes; the frequency of the sin of Uncleanness a­mong Christians, brings dishonour to God, scandal to the Christian Profession, and a wound to their own souls, and ma­ny of the Heathen will rise up in Judg­ment at the last day against such as these, as the following Examples will more fully declare.

9. Scipio Africanus was a man of that rare chastity, that during all his Wars in Spain, he would not permit any of the young Virgins of the Country to be brought before him, least his eyes should betray his heart to commit folly with them. Our King Henry the Sixth of Eng­land, even in his youth, was so chast a Prince, that when certain Ladys present­ed themselves before him in a Dance, with their hair loose, and their breasts uncove­red, he, though unmarried, rose up and [Page 95] departed the presence saying, fie, fie, you are [...]uch to blame.

10. Aurelian an Heathen Emperor was [...] careful to preserve the Chastity of Wo­ [...]en, that one of his Souldiers being found [...]uilty of lying with his [...], he com­ [...]anded that the Heads [...] two young [...]rees should be bowed down, and the [...]ouldiers Legs tyed thereto, which being [...]ddenly let go, tore him into two pie­ [...]s. Alexander the Great, when he had [...]nquered Darius the Persian, and had his Wife and Daughters brought Prisoners [...] him, though they were Virgins of in­comparable Beauty, yet he sent them a­ [...]ay without offering the least indignity them.

11: St. Origen who all his life time had [...]en ambitious of the Honour of Martyr­ [...]om, yet in the Seventh Persecution he [...]inted, his heart being overcome with [...]ar, to have his chast body defiled by an [...]gly Blackmore, which was the greatest [...]unishment that they could imagine to in­ [...]ct upon him, so that he chose rather to [...]ffer Incense to an Idol, than to be so fil­ [...]ily abused, which evidenced his great [Page 96] chastity, though indeed, by that act, he lost the peace of his Conscience, which he could not recover for a long time af­ter.

12. St. Jerome relates the History of a Vertuous and Chast Young Man, who un­der the First [...] the Ten Persecutions, was an Example of invincible Courage and Chastity: for his enemies having very lit­tle hope of prevailing upon him to re­nounce the Faith and Religion of Jesu [...] Christ, by the utmost Torments and Tor­tures they could possibly invent; They therefore resolved to take another cours [...] with him: they brought him into a mos [...] Fragrant Garden, flowing with all plea­sure and delight, and there laid him dow [...] upon a Bed of Down, foftly enwrappe [...] in a Net of Silk, amongst the Lillys an [...] the Roses, and the delicious murmur o [...] the streams, and the sweet whistling of th [...] Leaves, and then all departed; presently after there comes into the place a beauti­ful Strumpet, and useth all the abomina­ble tricks of an impure Art to inflame him, and draw him to her desire, whereupon the Young Man fearing he shoul [...] [Page 97] now be conquered with Folly, who was Conqueror over Fury, bites off a piece of his Tongue with his own Teeth, and spits it into the Face of the Whore, and so prevented the danger of sin, by the smart of his wound, preserving his Con­science and his chastity at once.

12. Remarkable is the Chastity of young Joseph, of which we read, Gen. 39. [...]7. in refusing the temptations of his Mi­stris; which as it is related by Josephus, may not be improper to be here inserted, as an excellent pattern and example for young persons, and especially Servants (as he then was) to imitate; Joseph be­ing sold by his Brethren to the Merchants, They carr ed him into Egypt, where he was bought by Potiphar an Egyptian Lord and Steward of King Pharaoh's Hous­hold, who held him in great estimation, and educated him in all the Liberal Arts, not suffering to live as a Slave, but as a Freeman committing to his charge and care all his Houshold Affairs, which Jo­seph managed with very great wisdom and discretion.

[Page 98]13. It hapned a while after, that the Wife of Potiphar earnestly observing the comliness of Joseph, as likewise his wis­dom and diligence, her heart was infla­med with unlawful lust toward him; and supposing that if she did discover her pas­sion to him, she might easily obtain her desire; imagining within her self that he would account it the greatest happiness which could befall him; that he a Ser­vant as he was, should be beloved of his Lady and Mistriss; whereupon she let him understand her inclination, entreat­ing to grant the fulfilling of her lustful humour.

14. But Joseph utterly refused, and denied her request, alleaging that it would be very injurious in him toward his Ma­ster, (besides the heinousness of the sin against Almighty God) If he who had bought him as a Slave, but yet had treat­ed him as a dear-friend, by entrusting all his interests and concerns into his hands, and making him Ruler over his Houshold; if this kind Master should now receive so great an outrage, and injury from him; he [Page 99] therefore exhorted her to conquer and overcome her evil appetite, and desire, and at the same time to deprive her of all hope of compassing her designs upon him; he told her that desire becomes dull and unactive, when all hope of enjoyment is taken away, and finally avoided; that he was resolved▪ rather to suffer all afflictions and torments that could be found out, than ever to consent or condescend to commit that wickedness; and that though it were very improper for a Servant to contradict the will of his Mistriss, yet the filth [...]ness and unlawful­ness of the fact would excuse him both before God and man.

15. But this denial of Joseph did but the more inflame his Mistriss, since she never thought, but that he would have readily consented; and her inordinate affections encreasing every day more and more; she contrived a way to surprise him, in hope there by to have effected her design: for there hapned about this time to be a publick Feast among the Egyptians, wherein according to the usual custom [Page 100] the Ladies were wont to have the Solem­nity with their presence; this Lady who was usually there, did now seign her self sick and indisposed that she might avoid going, and by her dissimulation perswaded her Husband that she really was so, ho­ping that when her Husband was gone, she might have the be [...]er oportunity to solli­cite Joseph to her embraces, which hap­pening according to her desire, she be­gan to renew her assaults upon him, and to court and caress him with all flattering allurements and inticing perswasions.

16. She told Joseph, that he had done well, if upon her first request he had o­beyed her without contradiction, consi­dering the dignity of her Person, and what authority and power she had over him; as likewise considering the violent affection and inordinate passion she had toward him, which too plainly appeared, that she who had all the reason in the world to expect to be courted and en­treated by him, being his Lady and Mi­striss; yet that being overpowred by her affection, she should so far forget and debase her self as to court him; but [Page 101] that she doubted not he would behave himself more prudently and respectfully, and thereby make amends for his for­mer obstinacy by his present complaisance and consent; for if you observe, said she, this my second address is more affectio­nate and endearing than the former, since I have feigned my self sick, and denied my self the pleasure of such a publick Solemnity, meerly to enjoy the happiness of thy society; and therefore if thou hadst at first any suspicion of my love, as to imagine I had some treacherous design against thee, yet this second attempt may certainly confirm the sincerity of my af­fection toward thee, therefore take thy choice, either presently to consent to my pleasure and be obsequious to her that adores thee, and thereby put thy self into the way of further honour and prefer­ment, or else be assured of my utmost hatred and revenge, if thou shalt prefer thy pretended continency before my affec­tion; and be thou further assured, that thy chastity shall not secure thee, for will certainly accuse thee to my Lord that thou didst attempt to ravish me, and [Page 102] though thy denials be never so strong and positive, yet I know my power to be so great with Potiphar, that I shall be belie­ved before thee.

17. But this chast and faithful servant Joseph would not be moved neither with words, nor yet with her Tears, which at this time were witnesses of her inflamed desires; neither her flatteries, nor threats had the least power over him, but he still continued firm and constant to his virtue, resolving rather to suffer the greatest mi­series, than in the least to give way to her adulterous offers, accounting himself worthy of the greatest punishment, if he should in the least condescend to this lust­ful womans inclinations

18. He therefore represented unto her how great a sin it was against God, who sees all our actions, though they are never so secretly committed; that it was like­wise a great sin, and wrong in relation to her Husband; and against all the Laws, Rites, Customs of the Marriage Bed, wishing her to have regard to these things and not to prefer a vain and momentary [...]st before them all, which would certainly [Page 103] be followed by a speedy repentance and sorrow, and a continual fear of discovery, whereas she might enjoy the same happi­ness with her Husband, without all these fears and dangers, and likewise attended with the serenity and quiet of a good con­science; that it was more honourable for her to command him as his Lady and Mi­stris, as she now did, than by commit­ting so great wickedness to make him e­qual to her, and to be afraid of displea­sing him.

19. By such Remonstrances as these Joseph endeavoured to abate the fury o [...] her inordinate desires, and to preswad [...] her to submit to reason; but on the contrary the more earnestly he diswaded he the more furiously she assaulted him, and since she saw words would not prevail she laid hands upon him to force him t [...] her will.

[Page 104]20. But Joseph unable any longer to en­dure the Intemperance of this Woman, suddenly ran out of the Chamber, leaving his garment behind him in her hand; she enraged at this repulse, and afraid that her Lasciviousness should be discovered, cryed out, so that her servants came to her, to whom she related that Joseph de­signed to have ravished her; and that when she resisted and cryed out, he ran away, and for haste left his garment in her hand, which she kept till her husband came home, resolving to be revenged ap­on him for the contempt he had cast upon her by refusing her favour; She therefore sits down sad and disconsolate, hiding the grief of her disappointment, under the colour of anger and indignation for her honour and chastity, which she pretend­ed was attempted to be ravished from her. When her husband came home and observed her to be so much disordered and discomposed, he earnestly enquired this reason, to whom this treacherous and de­ceitful woman made this doleful harangue and complaint.

[Page 105]21. Live thou no longer my dear husband, except thou severely punish that wretched Hebrew Slave, who hath impudently at­tempted to violate thy Bed, forgetting his former condition, when he first came into this House, and likewise the kind entertainment which he received at thy hands; and who had been the most ungrateful creature alive, if he had not been faithful to thee in thy houshold affairs; yet hath not this Wretch forborn to offer the greatest injury to thee, no not to thine own Wife, and that on a fe­stival Day, when he knew thou wouldst long be absent, whereby he hath now discovered that his pretended modesty proceeded rather from baseness of Birth, and want of generous Education, than from a Principle of Vir­tue; and that which hath encouraged him to this confidence, is from the great respect and kindness that you have shewed toward him, even above his hopes, and beyond his merit; for knowing thou hast committed all thy Goods and concerns to his care and trust, and seeing himself prefer'd above all thy an­cient Servants, he thought he might pre­sume likewise to attempt the chastity of thy Wife.

[Page 106]22. And to confirm her words, she pro­duced his garment, which as she said he had left behind him, being afrighted by her outcries when he attempted to vio­late her; Potiphar being fully confirmed in the belief of this relation by the words and tears of this false, dissembling wo­man, and being a man of an uxorious temper, never enquired farther into the matter, but magnifying and extolling the virtue and loyalty of his wife; he im­mediately commanded Joseph to be cast into prison amongst common malefactors, and to be put into irons for this his hei­nous wickedness, upon all occasions pro­claiming the honesty and constancy of his wife, since he had now such fresh evidence of the same.

23. But Joseph committing himself and his innocent cause to the providence of the Almighty, took no great care to ex­cuse himself, neither made any relation to any one of the truth of the matter, but patiently and quietly suffering the punish­ment, and the bonds that were upon him; he comforted himself in this, that the Almighty God was more powerful than [Page 107] all his enemies, and would no doubt in his good time deliver him out of his afflicti­ons, and clear his innocency to all the world, and he soon found by experience that his hope was not in vain, for he was not only released out of Prison, but ad­vanced to be the second man in Egypt, and thereby was the occasion of relieving his Father and all his Family, when they were ready to perish by Famine, of whom the Psalmist sings,

24, Thus we see the reward of chasti­ty and faithfulness in a Servant, whom all the temptations of the World could not incline to forget his God, or to do any thing that might displease him, nor to wrong nor abuse the trust committed to him by his Master; whereas the sin of Whoredom and Uncleanness is common­ly attended with very great and heavy judgments from God. The most mira­culous and extraordinary Judgment that ever fell upon any place, that is, Fire and Brimstone from Heaven upon Sodom and Gomorrah, was for the sin of Uncleanness; and many examples likewise of Gods ven­geance may be observed upon particular persons for this sin; the Incest of Amnon cost him his life as you may read, 2 Sam. 13. Zimri and Cozbi were slain in the ve­ [...] act, Num. 25.8. And no person that [Page 109] commits the like, hath any assurance it shall not be his own case; for how secret­ly soever it be committed, it cannot be hid from God, who is the sure avenger of all such wickedness.

25. And which is yet more sad, This sin shuts us out from the Kingdom of Heaven, wherein no impure thing can en­ter, and we never find any Catalogue of those sins which hinder men from happi­ness, but this of uncleanness hath a speci­al place in it; thus it is, Gal. 5.19.21. Now the Works of the flesh are manifest, which are those Adultery, Fornication, Ʋncleanness, Lasciviousness; of which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the Kingdom of God; and again, 1 Cor. 6.4. Know ye not that the unrighteous shall not inherit the Kingdom of God: be not deceived, neither Fornicators, nor Idolaters, nor. Adulterers, nor Effeminates, nor abu­sers of themselves with mankind, &c. shall inherit the Kingdom of God. If we there­fore thus pollute our selves, we are fit company only for those black Spirits, the Devil and his Angels: and therefore, with [Page 110] them we must expect our Portion, where our flames of Lust, shall end in flames of fire.

CHAP. XII. Of Prophane Swearing, Cursing and Perjury.

THE Prophanation of the Sacred Name of God by wretched Swearing and horrid Oaths, though it be much in fashion among young Persons, yet [...] a sin of a very high nature, for be­ [...] that it is a direct breach of the Pre­ [...]ent: of our blessed Saviour, Mat. 5.34. [Page 111] But I say unto you swear not at all; it shews a very mean and low esteem of the great God, every Oath we swear is the appea­ling to God, to judge the truth of what we speak, and therefore being of such Greatness and Majesty, it requires that the matter concerning which we thus ap­peal to him should be of great weight and moment; somewhat wherein his own glory, or some considerable good of man is concerned; but swearing in common Discourse is far otherwise, and the most trifling and slightest thing seems for the matter of an Oath; nay men often swear to such vain and foolish things, as a con­sidering person would be ashamed barely to speak; and is it not a great despising of God, to call him solemnly to judge in such childish, such wretched matters; God is the great King of the world, now though a King be resorted to in weighty cases, yet surely he would think himself much despised, if he should be called to judge between Boys, at their childish games; and God knows many things to which men frequently swear, are not of greate weight, and therefore are a sign that we do [Page 112] not rightly esteem of God.

2. There is a curse from God, a fly­ing Rowl, which how unwelcome soever shall enter into the house of the swearer, and shall remain, tho sore against his will, till it hath recovered the glory of Gods Name which he hath encouraged: There is but little gotten by sin; Men do but provoke the Lord to their own confusion; The Nations which knew not God, were yet a Law to themselves, and a great Ex­ample to all Posterity in the condemning of this odious sin; with the Scythians the Swearers punishment was loss of his E­state; with the Persians Servitude and Bondage; with the Grecians the cutting off of their Ears, as those that had infect­ed the Ears of others; with the Romans they were thrown down from asteep, high Rock; Thus have they born their Testi­mony before us, that we might receive in­struction, and learn our duty even from Heathens.

3. Besides other sins have their excuses such as they are, though but forry ones; but this is that which hath nothing to say for it self: There is no cause for it, [Page 113] [...]o sweetness, no pleasure, no profit in it; [...]o credit, no advantage by it: a man is [...]either believed nor trusted one grain [...]ore for it; others are weary of it, the [...]ffender himself hath not the face to plead or it: of all men the Swearer sins upon [...]e hardest Terms, and he that ventures [...]pon so heinous a sin while he is young, [...]h what a Monster may he become ere [...]e dye!

4. What reason is there to believe, [...]hat he who makes no conscience to pro­ [...]hane Gods holy name by swearing, [...]hould be concerned at telling a lye? nay [...]he forwardness of some persons to con­ [...]rm every the slightest thing by an Oath, [...]ather gives jealousie that they have some [...]ward guilt of falseness for which that [...]ath must be the Cloak, so that it stands [...]em in little stead, even to that only pur­ [...]ose to which they can pretend it to be [...]seful, that is to force a belief into ano­ [...]her; now since it does not do this, nor [...]akes not the least claim to any other ad­ [...]antage, it is therefore a sin without temp­ [...]ation, and consequently without excuse; or it shews the greatest contempt, nay [Page 114] unkindness to God, to provoke him th [...] without any thing to tempt us to it.

5. And to this Head may be refer' [...] likewise that horrid Sin of Cursing, fo [...] they generally go together: How co [...] mon is it to hear men use the horride [...] Execrations and Cursings upon every t [...] slightest cause of displeasure, nay perha [...] without any cause at all; so utterly ha [...] they forgot the Rule of the Apostle, Ro [...] 12.14. Bless and Curss not: yea the pr [...] cept of our Blessed Saviour himself, Pr [...] for those that despitefully use you, Mat. 44. Christ bids us pray for those who [...] us all injuries, and we are often curs [...] those who do us none; This is a kind saying our Prayers backward indee [...] which is said to be part of the Ceremo [...] the Devil uses at making a Witch: a [...] we have in this Case also reason to lo [...] on it, as a means of bringing us into [...] quaintance and League with that acc [...] sed Spirit here, and to a perpetual abid [...] with him hereafter; 'Tis the Language Hell which can never fit us to be Cit [...]z [...] of the New Jerusalem, but marks us out Inhabitants of that Land of Darkn [...] [Page 115] [...] conclude, let us remember the advice [...] the Apostle, Eph. 4.31. Let all bit­ [...]ness and wrath, and anger, and cla­ [...]our, and evil speaking be put away from [...] with all malice.

6. There is likewise another way of shonouring God, and that is blasphemy, [...] speaking any evil thing of God, the [...]ghest degree whereof is curs [...] him, or we do not speak it with our mouths, yet we do it in our hearts, by thinking any [...] worthy thing of him, it is looked upon [...] God, who sees the heart as the vilest [...]shonour; but there is also a blasphemy [...] the actions; that is, when men who [...]osess to be servants of God, live so [...]ickedly that they bring up an evil report [...] him, whom they own as their Master [...]nd Lord; This Blasphemy the Apostle [...]kes notice of, Rom. 2.44. where he tells [...]ose who profess to be observers of the [...]aw, That by their wicked actions the name [...] God was blasphemed among the Gentiles; [...]hese Gentiles were moved to think ill of God; as the Favourer of sin; when they [...]aw those, who call themselves his ser­ [...]ants, commit it.

[Page 116]7. Perjury and Forswearing is also very provoking sin to the Almighty; a [...] common swearing is that which leads [...] rectly to it; for he that by the use [...] swearing hath made Oaths so familiar [...] him, will be likely to take the dreadfull▪ Oath without much consideration; [...] how shall he that swears homely look u [...] on an Oath with any reverence? and that doth not, it is his chance, not his ca [...] that is to be thanked if he be kept fr [...] Perjury; nay he that swears comm [...] ly, is not only prepared to for [...]wear wh [...] a solemn Oath is tendred him, but in p [...] bability does actually forswear hims [...] often in these sudden Oaths; for su [...] posing them to come from a man ere [...] is aware, (which is the best that can sayd of them) what assurance can a man have who swears ere he is awar [...] that he shall not lye too ere he is awar [...] and if he do both together, he m [...] necessarily be forsworn: But he th [...] observes your common swearers will put past doubt that they are often fo [...] sworn, for they usually swear indifferen [...] ly to things true or false, doubtful [...] [Page 117] [...]tain: and I doubt not but if those who [...] guilty of this sin, would but imparti­ [...] examine their own practice, their [...]rts would second me in this obser­ [...]ion.

8. And indeed Swearing, Cursing and [...]jury, are sins of so deep a dye, and act­ [...] so much in defiance of Heaven, that [...]d doth not only reserve his wrath for [...] his enemies in the world to come, [...] many times likewise in this world, [...]akes some of the eminent'st of these sin­ [...]s, and hangs them upon Gibbets as it [...]re to be Monuments of his heavy wrath [...] indignation and warnings, and a ter­ [...]r to others that they may hear and [...]r, and do no more so wickedly as these [...]uing examples may sufficiently evince. [...]. Godmin Earl of Kent, in the year 1055 [...]ng charged by King Edward with the [...]ath of his Brother Alfred excused [...]mself with many words; and at last [...]ing a morsel of bread, wished that it [...]ght choak him if he were guilty there­ [...] but before he stirred one foot from [...]e place, be was according to his own [...]precation immediately choaked for [Page 118] his Perjury; in the Reign of Queen [...] ­lizabeth, one Anne Averies in the Ci [...] of London Widow, forswore her self f [...] a little money, which she should ha [...] paid for six pounds of Tow at a Shop Woodstreet; and by Gods just Judgme [...] she immediately fell down speechless ca [...] ing her Execrements upward, whi [...] should have been voided downward and so immediately dyed.

10. A certain Inkeeper in the To [...] of Rutlinguen, receiving a Budget of M [...] ney from a Passenger to keep for him, f [...] swore the same before the Judge, giv [...] himself to the Devil if he swore false [...] whereupon he was immediately hoisted [...] into the Air by two which testified agai [...] him, which indeed were two Devils [...] Hell, and in the presence of the Jud [...] was carried out of sight, and never as [...] heard of.

One hearing Perjury condemned by godly Preacher, and how it never esc [...] ped unpunished, said in a bravery, I ha [...] often forswore my self, and yet my rig [...] hand is no shorter than my left; whi [...] words he had no sooner uttered, but su [...] [Page 119] [...] inflamation arose in that hand, that [...] was forced to go to the Chirurgeon, [...]d cut it off, least it should have infect­ [...] his whole Body, whereby his right [...]nd became shorter than the other.

11. A rich young Gentlewoman in Sax­ [...] promised marriage to a proper young [...]n, but poor; he foreseeing that wealth [...]d inconstancy might alter her mind, [...]ely discovered his fears and apprehen­ [...]ns to her, whereupon she made a thou­ [...]d Imprecations to the contrary, wish­ [...]g that if ever she married another, the [...]vil might take her away on the Wed­ [...]ng Day; yet afterward this fickle Girle [...]s betrothed and married to another: Dinner two Men on Horseback came [...] the House, and were entertained at [...]e Feast, and after Dinner one of them [...]ping the Bride a Dance, he took her [...] the hand and lead her a turn or two, [...]d then in the presence of all her friends [...] caught her, crying out for help, and [...]ent out of the Gate, where he hoisted [...]r up in the Air, and vanished away [...]ith his Companion and Horses, so that [...]e was never seen more.

[Page 120]12. Elfred a Nobleman, in the day of King Athelston of England, conspi­ring against his Sovereign, intended to have pulled out his Eyes at Winchester; but his Treason being discovered, he wa [...] sent to Rome to purge himself by Oath [...] where before the Altar of St. Peter, and in the presence of Pope John the Tenth [...] he forswearing the matter, suddenly se [...] down to the Earth, and being carried b [...] his servants into the English School, with in three days after he there dyed.

Henry Filmer was accused by his ow [...] Brother of Heresie, as they call it; bu [...] shortly after his said Brother, who ha [...] born false witness against him, was Pressed for a Pioneer in the Voyage to Bullei [...] where within three days, as he was easin [...] of nature, a Gun took him, and tore hi [...] all to pieces.

Gregory Towers makes mention of [...] wicked wretch in France, that forswearin [...] himself in an unjust cause, had his Tongu [...] so tyed, that he could not speak, but roa [...] and so continued, till by his earnest inward prayer and repentance, it please God to restore his Speech again.

[Page 121]13. Ʋladislaus King of Hungary, ha­ving contracted a League with Amurath the Great Turk, and bound himself to it by Oath; The Pope sent a Legate to absolve him from his Oath, and to pro­voke him to War; which he undertaking with a very great Army, the Victory stood doubtful a great while together: But Amurath seeing a Crucifix in the Christian's Ensign, pluckt the Writing, wherein the late Legate was contained, out of his Bosom; and with his eyes, hands cast up to Heaven, and said, O Thou Crucified Christ, behold this is the League thy Christians in thy Name made with me, which they have causelesssly vi­olated, If thou art a God as they say thou art, and we dream; revenge the wrong now done unto thy Name, and me, and shew thy power upon thy perjured People, who in their deeds deny thee to be God. Imme­diately afterward the King of Hungary in the midst of his Enemies was slain, and the Christians fled, very few ever returning to their own homes, but miserably perisht.

14. There is a very remarkable Ex­ample which lately happened, of which [Page 122] hundreds of People near London can ju­stifie the truth; That in October 1675. there lived a woman in Ratcliff, who was very much addicted to Drunkenness, Swearing and Uncleanness; This Wo­man as she her self confessed, wronged another poor woman of two shillings, by taking it away from her Child, and being charged therewith, forswore it before a Justice of Peace, wishing the ground to open, and swallow her alive if she had it; and at another time wished, That God would damn her if she had it; and the righteous God dealt with her according­ly; so the Devil in a short time possessed her, and would several times have choaked and destroyed her; and thus she conti­nued for some time in a very miserable condition: But one Sunday coming into Gravel Lane, she cryed out to the Minister as he was going into the Pulpit, that he should pray for her; sometimes she would be lifted up on the Ground, and had then a ratling in her Throat, crying out He choaks me; sometimes she would seem to strive with the Devil with all her strength, and would cry out, be gone thou [Page 123] Rogue I will serve God; in this manner she continued all the time of prayer, and in the midst of the Sermon she was flung down dead; which may serve as a Terror to all perjured and forsworn Wretches.

15. A young man in Staffordshire, in the year 1677, having stolen a Bible, and being charged therewith, forswore it, wishing, That God would make him an Example, and that his hands and feet might rot off while he was alive if he had it; It was not many days after but his hands grew black, and in a short time rot­ed off, and then his Legs began to rot, and the flesh fell off by piece-meal, which caused a very loathsom and offensive smell to proceed from him, insomuch that he was removed out of the House where he formerly lived into a Barn hard by, where hundreds of People, both of the Neighbourhood and all the parts ad­jacent came to see this deplorable Spec­tacle; many of them discoursing with him, to whom he gave an account, that the relation above mentioned was true, and acknowledged the just and righteous judgment of God upon him for his Per­jury; [Page 124] and notwithstanding this Terrible Distemper, yet he continued eating and drinking still, till after some considerable time he dyed.

16. Bishop Ridley in a Sermon at Pauls Cross related a Story of a young Gentle­man of Cornwall, in King Edward the Sixths days, who Riding in the Company of other Gentlemen, began to swear very abominably, and being reproved for it, he swore the more, and was the more en­raged; whereupon one Mr. Hains a Mi­nister civilly told them, That he must one day give an account for it; at which the Gentleman was displeased, and told him he should take no care for him, but prepare for his own winding sheet; well says the Minister amend, for death gives no warn­ing; Gods wounds (cryes the Gentleman in a fury) take no care for me; at last they came to a Bridge, which passed o­ver an Arm of the Sea; and the young Gallant so spurr'd and switcht his Horse, that he leapt over the Bridge with him into the water, who as he was going cryed out, Horse and man, and all to the Devil.

[Page 125]17. A Person in Lincolnshire used up­on every trifling occasion to swear, by Gods precious bloud, and would not be warned by his friends against it, till at length falling into a grievous sickness; he was again much perswaded by them to repent, which counsell he still rejected, and hearing the Bell Towl, in the very pangs of death he started up, swearing Gods wounds the Bell Tolls for me, but he shall not have me yet; whereupon the bloud immediately issued out from all parts of his body in a most fearful and dreadful manner, that his from his Mouth, Nose, Wrists, Knees, Heels, Toes and other parts of the Body, and so he mi­serably died One who for twelve or six­teen years together used to swear by Gods Arms; at last his own Arm being hurt with a Knife, could not by any means be cured, but dayly ranked and festered, and at last rotted so, that it fell away by piece-meal, and himself through anguish and pain which he suffered thereby dyed.

18. Three Souldiers passing through a Wood; There arose a Tempest of Thun­der and Lightning; and one of them to [Page 126] shew his contempt of God and his judg­ments, burst forth into swearing and blas­phemy; but the Tempest tearing up an huge Tree, it fell upon him, and crushed him to pieces.

Also two young men being in a field together at Benevides in Spain; there suddenly arose a terrible Tempest, and withall so violent a Whirlwind, that it amazed the Beholders; The two young Men seeing the fury of it coming toward them, ran from it as fast as possible, but yet it overtook them, and they fearing to be hoisted up into the Air with the im­petuosity thereof, fell flat down upon the Earth, where the Whirlwind whistling round about them for a little while, at length passed on; one of the young men in a short time arose again, but was in such an agony that he was hardly able to stand; the other lying still without moti­on; some persons who had stood under an Hedg hard by, went to see how he did, and found him stark dead, with his Bones so grushed, that the joynts of his Arms and Legs turned every way; and his Tongue was likewise pulled out by the [Page 127] Roots, and could never be found, which was extraordinary remarkable, because he was accounted to be a notorious Swea­rer and Blasphemer of Gods Holy Name.

19. I my self (saith a godly Minister, that writ lately) knew two most notori­ous Swearers who brake their Necks, one with a fall down a pair of Stairs, and the other from his Horse.

Another relates of a swearing Courtier at Mansfield, who in the midst of his blas­phemous Oaths was taken up, and carri­ed away by the Devil.

At Tabinga in Germany, a desperate Boy used to invent such new Oaths as were not common, but it pleased God to send a Canker or some waste disease that did eat out the Tongue wherewith he blas­phemed.

Mr. Boltor relates, That a certain Man, who in his Life Time was exceed­ingly given to the fearful sin of Swearing, had his heart upon his Death bed so ex­ceedingly filled with enraged greediness after it, that he desperately desired the standers by to help him with Oaths, and to swear for him, though himself in the [Page 128] mean time swore as fast, and furiously as he could; and in this dreadful humour and frame of spirit he gave up the Ghost.

20. God hath likewise been pleased some time to execute his dreadful judg­ments upon Cursers; for we read that in France a man of good Education, and well instructed in Religion; yet in his passion, cursing, and bidding the Devil take one of his Children, the Child was immedi­ately possessed with an evil Spirit, from which though by the continual and fer­vent prayer of the Church; he was at length released, yet ere he had fully re­covered his health he died.

The like is related by the Famous Dr. Martin Luther, That a Woman whose Daughter was possessed with an evil spi­rit, confessed to him and others, That being angry she bid the Devil take her, and that she had no sooner spoken the words, but she was possessed after a very strange manner.

21. A Popish Priest in Germany preach­ing about the Sacrament, used these and such kind of Blasphemous Speeches; O Paul, Paul, If thy Doctrine concerning the [...]eceiving of the Sacrament in both kinds be [Page 129] true; and if it be a wicked thing to receive it otherwise, then let the Devil take me [...]; and if the Popes Doctrine concerning this Point be false, than am I the Devils Bond­slave, neither do I fear to pawn my self upon it, whereupon the Devil presently ap­peared in the Shape of a Tall, Black Man, and of a severe Countenance, who with a fearful noise, and roaring wind, took the Old Priest out of the Pulpit, and carried him, away so that he was never after heard of.

22. In Helvetia, in the year 1556. a certain man who earned his Living by making clean, foul Linnen, in his Drunken­ness used horrible Cursings, wishing, that the Devil might break his Neck if ever he went to his former Employment again; yet the next day when he was sober, he went into the Field again about it, where the Devil attended him in the likeness of a big swarthy man, asking him if he re­membred his wish, and withall struck him over the Shoulders, so that his feet and hands presently dryed up; yet did not God give the Devil power to do him so much hurt as he wished to himself, but al­lowed [Page 130] [...] [Page 131] [...] [Page 130] him time and space for repenting of his wickedness.

23. In a Town in Misvia upon the 11th of September, 1552, a passionate and cholerick Father, observing his Son to be slack about his business, in a fury, wish­ed that he might never stir from that place, which he had no sooner spoken, but his Son stuck fast indeed, nor could by any means possible be removed, no not so much as to sit, or bend his Body, till by the Prayers of some good Christians, his pains were mitigated, though not remit­ed; three years he continued standing with a Post at his Back to give him ease, and four years more he lived sitting in the same place, at the end whereof he died; yet all this while was he nothing weakned in his understanding, but constantly conti­nued in his profession of the Christian Faith not doubting of his Salvation in and through Jesus Christ; and when at any time it was demanded of him how he did, his answer usually was, that he was fastned of God, and that it was not in the power of man to release him.

At Noburgh in Germany, a Woman in [Page 131] her anger most bitterly cursed her Son, wishing that she might never see him re­turn alive, and the same day the young man bathing himself in water was drown­ed, so that it befell her according to her wicked and rash wish; Let us therefore remember what the Apostle Zachary threatens, Zachary, 5.3, 4. This is the Curse which goeth forth over the Face of the whole World; I will bring it forth, saith the Lord, and it shall enter into the House of the Thief, and into the House of him that sweareth falsly by my name; and it shall remain in the midst of his House, and shall consume it with the Timber thereof, and with the Stones thereof.

24. Let all these young men then who are not yet fallen into the custom of this sin, be most careful never to yield to the least beginnings of it; and for those who are so miserable, as to be already ensna­red in it, let them immediately, as they tender the welfare of their souls, get out of it; and let no man plead the hardness of leaving an old custom, as an excuse for his continuing in it, but rather the lon­ger he hath been in it, so much more haste [Page 132] let him make out of it, as thinking it too much that he hath so long gone on in so great a sin, and if the length of the custom hath increased the difficulty of leaving it, then by all reason let him set immediately to the casting it off, least that difficulty at last grow to an imp [...]ssi­bilty; and the harder he finds it at pre­sent, so much the more dil [...]g [...]nt and watch­ful must he be in the use of those means which may strengthen his resolutions to overcome it.

24. To which purpose let him consi­der the heinousness of this Sin of Swear­ing, and the danger that it brings him in­to, of the curse of God in this world, and will if he continue in it cast him in­to Hell for ever: and surely, if this were throughly laid to heart, it would much restrain this sin; for let us ask that person that pretends it is impossible to leave an old custom, whether if he were sure he should be hanged the next Oath he swore, the fear of it would not keep him from it; certainly no man in his wits but would forbear it, if the penalty were so great; and surely, damning is much [Page 133] worse than hanging, and therefore in rea­son the fear of that ought to be a much greater restraint.

25. Another remedy would be, all­ways to speak truth, that all men might believe thee in thy bare word, and then thou wilt never have occasion to confirm it by an Oath, to make it more credible, which is the only colour or reason that can at any time be pretended for swearing: observe likewise what it is that most betray thee to this sin, whether it be drinking, or anger; or the company and example of others, or whatever else; and then if thou mean ever to forsake this sin, for­sake the occasions of it.

26. Stir also to possesss thy heart with a continual Reverence of God, and even in thy ordinary discourse when thou takest his name into thy mouth, let it be an oc­casion of raising up thy thoughts to him, but by no means permit thy self to use a­ny idle by-words, or to take Gods Name in vain; and if thou dost accustome thy self to pay this Reverence to the mention of the name of God, it will be an excellent Fence against prophaning of it in Oaths. [Page 134] And to conclude, watchover thy self that thou offend not with thy tongue; and then use prayer which must be always added to thy endeavours; pray earnestly that God will enable thee to overcome this wicked custom, and say with the Psal­mist, set a watch Lord over my mouth, and keep the door of my L [...]ps, and if thou dost sincerely apply the means which are use­ful for it, thou mayst be assured God will not be wanting with his assistance.

CHAP. XIII. Of Lying, vain Discourse, and Scoffing.

1. THere is hardly any sin more common among young Persons, than this of Ly­ing; and therefore we shall endeavour to shew the great evil thereof, and to deter them from commit­ing [Page 135] it; Truth is always lovely, Falsehood odious: where the Tongue is false to the Heart, there the Heart is false to it self, and false to God; the Lord accepts it as a Letter to that Sacred Name, whereby he is pleased to be known to the Sons of men, that he is a God of truth: and a Lye whatever excuses & pretences it may have, as it is never wanting that way, yet we know its kindred, & whence it comes; It is the Base-born of Satan, he is a Ly­ar, and the Father of Lyes; Let us there­fore all take heed how we nurse the De­vils Brats in our Bosom.

2. Lying is But a short liv'd cheat, where the deceit when all is done will quickly put forth its blushing face, and to our shame appear; The Jews have a Pro­verb, That the Lyar may vapour awhile, but he hath no Legs whereon to travel long. It is a very low kind of Policy, when to save our selves we stab the truth, when we gain a little repute, (which yet it is never solidly got by lying) though to the ha­zard of our own souls, when we are so desirous of some shelter for sin; that ra­ther than fail, we make up an Hedge for [Page 136] it (as the Prophet says, of Briars and Thorns set up against the Lord) In this case the Lyar too truly fulfils the Proverb, and shews himself by his pleading not guil­ty, fearful of men, but by his inward fals­ness a wretched contemner of the all-see­ing, the heart s arching God

3. In lower things the Clock is prized by its true going, the money is valued when it is not counterfeit, and that young man shall be accounted a Branch of hope indeed, whose Tongue is as choice silver, and his words words of ingenuity and Truth; The fault that is yet but one, he will not make it two by denial; he may have many weaknesses, but he still takes care that he may be believed in what he speaketh, and therefore resolves the whole world shall not justly charge him with a Lye.

4. Speaking of truth, is a common debt which we owe to all mankind; speech is given us as the instrument of intercourse and society one with another; and is the means of discovering the mind, which otherwise lyes hid and concealed; so that were it not for this, our Conversations [Page 137] would be but like that of Beasts; now this being intended for the good and ad­vantage of Mankind; It is just and fit that it be used to that purpose; but he that lyes, is so far from paying that debt, that on the contrary, he makes his speech the means of injuring and deceiving him [...]he speaks to.

5. There are many Obligations which we lye under to speak truth to all men, St. Paul gives us divers commands con­cerning the same, thus Ephesians 4.5. The Apostle commands that putting away lying, we speak every man truth to his Neigh­bour, and again Coloss. 3.9. Lye not one to another. A Lying Tongue is mentioned by Solomon as one of those things that are an abomination to the Lord; yea, so much doth God hate a Lye, that he will not endure it for the most pious and religious end: The Man that lyes, though in a zeal to Gods glory shall yet be judged as a sin­ner, Rom. 3.7. What shall then become of those multitudes of men, that lye quite upon other ends; some out of ma­lice to mischieve others; some out of co­vetousness to defraud their Neighbours; [Page 138] some out of pride, to set themselves out, and some out of fear, to avoid danger, and to hide a fault.

6. But what strange kind of persons are those, that lye without any discern­able temptation, who will tell lies by way of story, and take pleasure in relating things that are incredible, from which themselves reap nothing but the reputati­on of impertinent Lyars; in so much that among these divers kinds of falshoods, Truth is become such a rarity among us, that it is a very difficult matter to find such a man as David describes, that spea­keth the truth from his heart, Psalm 15.2. Men have so accustomed their Tongues to lying, that they do it familiarly upon any or no occasion, never thinking that they are observed either by God or man.

7. But they are extreamly deceived in both, for there is scarce any sin that is at all endeavoured to be hid which is more discerned even to men; Those that have a custom of lying, seldom fail, (be their memory never so good) at some time or other to betray themselves, and when they do, there is no sort of sin meets [Page 139] with greater scorn and reproach; a Ly­ar being by all accounted a Title of the greatest Infamy and Scandal.

8. And as to God Almighty, 'tis mad­ness to hope that all their Arts can dis­guise them from him, who needs none of those ways for discovering of truth, which men do, but sees the heart, and so knows at the very Instant of speaking the false­hood of what is said, and by his Title of the God of Truth is obliged not only to hate, but punish it: And accordingly you read, Revel. 22. That the Lyars are in the number of those that are shut out of the New Jerusalem, and not only so, but they shall have their part also in the Lake that burneth with Fire and Brimstone; If there­fore you be not of the humour of the un­just Judg which our Saviour mentions, Luke 18 2. who neither feared God nor re­garded man, you must resolve on this part of Justice, to put away all Lying, which is abhorred both by God and Man.

9. And as an Ingenious and virtuous, young man will always speak Truth, so he ought likewise to avoid vain Discourse; A sober young man may find a Field large [Page 140] enough to walk in, to refresh himself, and others with harmless Discourse: There may be and often are whole flouds of words in Bulk, where there are scarce the least drops of good Reason or wis­dom to be found in them, and he should therefore be cautious that he open not his Lips at any time foolishly: Speech ought to be a Lecture of wisdom to the Hearers, the matter should always be weighty, the manner of Expression in­genious and comely, without which we may conclude with the great Philosopher Speech about vain things when all is done, will be but vain and worthless.

10. A young man should rather chuse to make his Discourse upon things, then Persons: Sometimes of Virtue, and the amiableness thereof, sometimes of the great Works, and Providence of God, and the excellent glory that is visible and transparent in them; at other times con­cerning History, and those pleasing Re­cords so serviceable to the enlarging and setling of wisdom, which are found there­in. But above all he should delight to six most upon his own Duty, and the mer­cys [Page 141] of God in Jesus Christ, and frequent­ [...]y bring them to his Remembrance.

11. Speech is our peculiar Excellency [...]bove the beasts of the field, let us there­ [...]ore scorn to imbase it by filthy and de­ [...]auched Discourse, which is so far below [...] man: Let the young man be modestly [...]ilent while the ancient are before him, waiting for their words as for the dew, and when at any time he hath just occasi­on to speak, let it be his Motto and Ma­ [...]im to consider, non quot, sed quale, not now much, but how well he speaks. Let [...]is words be always free from Flattery, not to flatter any man: And likewise from Moroseness, That he causlesly offend no man, and free from affectation, not to speak for vain glory but for use and profit, and let his care be. That his Speech be truly accented with Discretion, uttered with Modesty, and seasoned with Grace, conti­nually shedding and sending forth a sweet [...]odour wherever he comes: And let him consider, That his Tongue will scarce be fit to praise God in Heaven, which hath been used to filthy and light words here on Earth.

[Page 142]12. A young Person therefore of Vir­tue and Hopefulness will never revile Re­ligion, nor Religious People; and though he hath not much understanding in these things, yet he ought to consider, that Re­ligion is Sacred, That it is the Preserver of a Divine Correspondence between Heaven and Earth: It is the Prerogative of Man above Beasts: The sweet means of our Converse with God, The greatest Appeal that can be made: The highest claim that man can possibly lay toward e­ternity: And those that have contemn'd Religion have in all Ages been accounted odious: and the very Heathens would ne­ver endure that that pitiful, sorry Idol should be scorned, much less ought we to offer contumely against the Living and True God.

13. This is Crimen Laesae Majestatis, High Treason against the Throne and Dignity of Heaven. Vengeance in the Case of affronting Religion, is very par­ticularly the Lords, and he will surely, and soon enough see to the repaying of it; which made the Prophet cry out so ear­nestly to some insolent and overdaring [Page 143] [...]pirits in his time, Now therefore be ye [...]ot mockers, least your bonds be made strong; He that hath not so much Reverence to [...]pare Religion from reproaching that, nor so much Humanity as to respect sober and [...]eligious persons, yet let him learn so much wisedom, and so much pity as to [...]pare himself.

14. It was the setled and unalterable Description which David gave long ago of a Godly man, a man likely to dwell [...]n the Tabernacle of the Lord; He is one In whose Eyes a vile Person is contemned, [...]ut he honoureth them that fear the Lord; The Image of God should be exceeding [...]ovely, and his Grace highly Honoura­ble, wherever it is found, though but in the meanest of Gods Children, and what is to be seen of weakness in them, not yet removed, nor healed, must be pitied but not scorned, where Religion is wantonly scoffed at without doors in others, it is to be feared, and more than feared, it is neglected enough, and wretchedly trodden under foot at home.

15. The Apostle St. Peter foretold, that in the last days should come Scoffers, 2 Pet. [Page 144] 3.3. walking after their own Lusts, and therefore it is no wonder, if we who live in the end and dregs of these last days, find this Prophecy fulfilled. Ishmael was a Scoffer in Abrahams Family, and the Church hath always been troubled with these Vermin, and especially the young debauched Generation of this Age take a very great Liberty therein, and therefore we may the less wonder if we meet with such among those who profess a Religion that is full of Ridiculousness and Folly, that is the Papists; Some instances where­of these following Examples will Exhi­bite to us.

16. King Lewis the Eleventh of France always wore a Leaden Crucifix in his hat, and when he had caused any one, whom he either feared or hated, to be kil'd, he would take it off from his head, and kiss it, beseeching it, That it would pardon him this one evil Act more, and it should be the last he would commit, Mockeries fit to be used towards a Leaden, but not to­wards the everliving God. Martiques Go­vernour of Britany in France in the War against the Protestants, perswaded them to [Page 145] yield to the King, for that their strong God had now forsaken them: and scof­fingly said. That it was the time for them to sing, Help us now O Lord for it is time. But he shortly after found that their strong God was living, and was able to help the weak, and confound the Proud, himself being presently after slain in the Siege.

17. A Gentleman in France lying up­on his Deathbed, and the Priest bring­ing of him the Sacrament (which the Pa­pists affirm to be the real Body of Christ, consisting of his flesh, blood and bones) and telling him it was the Body of Christ, the Gentleman refused it, because it was Fryday, on which day he did not use to eat flesh. Another Gentleman seeing the Sacra­ment brought to him by a Lubbarly Priest, scoffingly said, That Christ came to him as he did once to Jerusalem, that is riding up­on an Ass. Now therefore be no more Scoffers least your bands be made strong. Isaiah 28.22.

18. There is likewise another Sort of Scoffing, which young Persons are Sub­ject to, and that is at the Infirmities of [Page 146] other, either of the body or the mind, either the deformity and unhansomness of the one, or the weakness and Folly of the others, now it is very sinful to scoff and deride such, since they are things out of their power to help, they are not his faults but the wise Dispensation of the Great Creator, who bestows the Excellencies of body and mind as he pleases, and there­fore to scorn a man because he hath them not, is in effect to reproach God, who gave them not to him.

19. And so also, want, sickness and po­verty are absolutely at the disposal of the Almighty, and his Providence raiseth up, and pulleth down whom he pleaseth, and it belongs not to us to judge what are the motives to him to do so, as many do, who upon any affliction that befalls another, are presently concluding, that sure it is some extraordinary Guilt that pulls this upon him, though they have no particu­lar to lay to his charge; this rash Judg­ment our Saviour reproves in the Jews, Luke 13. where on occasion of the extra­ordinary Sufferings of the Galileans, he asks them: Suppose ye that these Galileans [Page 147] were sinners above all the Galileans, because they suffered such things, I tell you nay, but except you Repent, ye shall all likewise pe­rish. In all the miseries of others, Com­passion becomes a Debt to them, how un­just are they then that instead of paying them that debt, afflict them with scorn, and Reproach.

CHAP. XIV. Of Prophaning the Lords Day

1. GOD who gives us all our time, requires some part of it to be paid back a­gain as a Rent or Tribute of the whole, thus the Jews kept holy the Seventh day, and we Christians the Lords day; the Jews were in their Sab­bath especially to remember the Creati­on of the world, and we in ours the Re­surrection of Christ, by which a way is made for us into that better world which [Page 148] we expect hereafter. Now this day thus set apart is to be imployed in the worship and Service of God, and that first more solemnly and publickly in the Congrega­tion, from whence no man must then ab­sent himself without just cause: And se­condly, privately at home, in praying with and instructing our Families; or else in the yet more private duties of the Clo­set, as private Prayer, Reading, Medita­tion and the like.

2. And that we may be at leasure to attend these, a Rest from all worldly bu­siness is commanded, and therefore let none think that a bare rest from Labour is all that is required of him on the Lords day, but the time which he saves from the works of his Calling, he is to lay out in these Spiritual Duties; For the Lords Day was never given us to be a pretence for Idleness, but only to change our im­ployment from Earthly to Heavenly: much less was it meant, that by our rest from our Calling we should have more time free to bestow upon our sins; And certainly he that dares spend the Lords Day prophanely will not stick to be far [Page 149] worse upon another, where a Sabbath of so few hours becomes so wearisom to us upon Earth, Good Lord! what would that man do with an Everlasting Sabbath in Heaven.

3. The Command for keeping the Sab­bath hath a special Memento, or Remember prefixt unto it, that by timely thinking of it, we may lay aside our worldly business and get our hearts in an Holy posture and readiness for entertainment of God in them. It is the Market day of the Soul, wherein God useth to meet those that sin­cerely wait upon him, and to dispence his blessings and Graces unto them, the care­ful Sanctification whereof preserves and keeps up the power of Religion in the Soul, and if worldly labour is unlawful upon that day, much more are carnal De­lights and Pastimes; It is better to plow than to dance on the Lords Day, saith St. Austin: and when men neglect to punish the Profanation thereof, it pleaseth God sometimes to take the sword into his own hands, and by visible Judgments, to plague the profaneness of it; as will further ap­pear by these Examples following.

[Page 150]4. Upon the thirteenth of January, 1583, being the Lords Day, the Scaffolds of the Bear-Garden being overloden with People who came to see that filthy Pas­time, they suddenly fell down, whereby eight Persons were slain outright, and ma­ny others sorely hurt, and bruised to the shortn [...]ng of their Lives. Not long since in Bedfordshire a match at Football being appointed upon the Lords Day in the af­ternoon, whilst two young men were in the Church tolling the Bell to call the Company together, there was suddenly heard a clap of Thunder, and a flash of Lightning was seen by some sitting in the Church-Porch, coming through a dark Lane, and flashing in their Faces, which much terrified them, and passing through the Porch into the Bellfree, it tripped up his heels that was tolling the Bell, and struck him stark dead, and the other that was with him, was so sorely blasted there­with, that shortly after he dyed also.

5. At Alcester in Warwick shire, a lusty young wench went upon the Lords Day not far off, where she said, she would dance as long as she could stand, but [Page 151] while she was dancing, God struck her with a violent Disease, whereof within two or three days after she dyed: Also at the same place not long after, a young man presently, after Evening Sermon was ended, brought a pair of Cudgels into the Street, near the Ministers House, cal­ling upon several to play with him, but they all refusing, at the length came one who took them up, saying, though I never plaid in my Life, yet I will play one bout now; but presently after as he was jesting with a young woman, he took up a Birding piece, which was charged, saying, Have at thee, and the Gun going off, shot her in the face, whereof she immediately dyed, for which Act he forfeited all his Goods, and underwent the Tryal of the Law.

6. At Wooton in the same County, a Milner going forth on the Lords Day, to a Wake, or drinking Match, when he came home at night found his house, Mill, and all that he had, burnt down to the ground and destroyed. At Woolston in the same County, many loose, debauched Persons met together to drink, and to keep a Morrice [Page 152] dancing in a Smiths Barn on the Lords Day, to the great grief of the Religious Minister of the Town, who endeavoured if possible, to have restrained, and preven­ted it. But it pleased God, that shortly af­ter, a Fire kindled in that Smiths Shop, which burnt it down, together with his house and Barn; and raging furiously go­ing sometimes with, and sometimes a­gainst the wind, it burnt down many o­ther houses, most of the Inhabitants where­of were chief Actors in that Prophana­tion of the Lords Day.

7. In the year 1634. On the Lords day in the time of a great Frost, Fourteen young men, while they were playing at Foot-ball uphn the Ice on the River Trent, near to Gainsborough, meeting altoge­ther in a scuffle, the Ice suddenly brake and they were all drown'd. In the edg of Essex near Brinkley, Two Fellows work­ing in a Chalk-pit, the one was boasting to his Companion, how he had angred his Mistriss with staying so late out drinking, and playing the last Sunday night; But (said he) I will anger her worse next Sun­day; He had no sooner said this, but sud­denly [Page 153] deny the Earth fell down upon him, and killed him outright, with the Fall where­of his Fellows Limb was broken, who had been likewise Partner with him in his Jollity on the Lords Day.

8. A Gentleman called Edward Meri­dith in Devonshire, having had great pains in his Feet, and being somewhat recove­red, one said to him, He was glad to see him so nimble; Meridith replyed, That he doubted not but to dance about the May­pole next Sunday; but before he moved from that place, he was smitten with such a faintness of heart, and diziness in his head, that desiring help to carry him to an house, he dyed before the Lords Day came.

9. At Walton upon Thames in Surrey, in a great Frost, which hapened in the year 1634. Three young men on the Lords day after they had been at Church in the fore­noon, where the Minister pressing the words of his Text out of the 2 Cor. 5.10. We must all appear before the Judg­ment Seat of Christ, They the while wis­pering as they sate. In the Afternoon, they went together upon the Ice, over [Page 154] the Thames into an house of disorder and gaming, where they spent the rest of the Lords day, and part of the night likewise in Drinking and Revelling; and the next day one of them merrily discoursed of his Sabbath days Acts; But on the Tues­day next after, these three returning homewards, and attempting to pass a­gain over the Ice, they all sunk down to the bottom like Stones, and one of them only was miraculously preserved, but the other two were drowned. These four last are attested by sufficient Testimonies. If ye will not therefore hearken unto me to hal­low the Sabbath day, as God saith, Jer. 17.27. and not to bear a burden even entring in at the Gates of Jerusalem on the Sabbath Day, then will I kindle a Fire in the Gates thereof, and it shall devour the Pallaces of Jerusalem, and it shall not be quen­ched.

10, It becomes therefore every virtu­ous young man and true Disciple to a­wake and rise early upon the morning of the Lords Day, To awake, as the Apo­stle saith, Out of Sin into Righteousness, and to put himself in Remembrance that this [Page 155] is the day of his Saviours Resurrection, the Flour of Time, a Princess among all o­ther Days, the Day of his Solemn avou­ching and declaring his Religion in the sight of God, Angels and Men, That this is the Day wherein God hath appointed to speak to him, and hear from him; wherein to give him a Meeting about the great affairs of his Soul Let not him therefore neglect so blessed an opportu­nity: since he knows not, whether he shall ever live till another Sabbath comes about; Let him say to himself as the Chri­stians did in the primitive times; I am a Christian and dare not omit the due Obser­ving of this day.

11. And certainly the Controversy of violated Sabbaths hath ruined thou­sands; Persons, Families, Countrys have dyed under it. How many hundred Ma­lefactors when they come to suffer for their Crimes, have confessed that the first occasion of their engaging into wicked & prophane Causes and Company, was their neglecting of the Observation of the Lords Day; This hath brought them to Swea­ring, Drinking, Whoredom, Theft, Rob­bery [Page 156] and what not, especially Servants who having their Liberty on that Day, have wickedly improved it to the com­mitting of all manner of Iniquity with Greediness. Therefore for Gods sake, and for the sake of your own Souls, Let the Terrour of the Lord in the Remem­brance of such sad Judgments perswade you, and charge your selves a fresh eve­ry Lords Day in the morning, with what Solemness you possibly can, not to speak your own words, nor to think your own Thoughts, but Thoughts meet and fit for a Sabbath Day, and settle your selves heartily to sanctifie this Day of the Lord, for where the Religious care in the Ob­servation of these Holy Seasons of Grace dyes, it is too commonly and sadly seen that little Goodness, little Loveliness, lit­tle of the true Fear of God lives there.

CHAP. XV. Of Gaming.

1. INgenuous Diversions and Recreati­ons, where they are wisely chosen harmlesly and seldom used, timely and willingly parted with, may be sometimes necessary and connived at: For both Bo­dy and mind may modestly require a re­freshment from their Toils, and let them have it, so they take it as a remedy, and make it not worse than a Disease. But cer­tainly, It is not for him, that comes into the world a Child of wrath, born in sin, It is not for him, whose very Condition and Re­ligion, if he seriously bethinks himself of either, call aloud unto him for Tears, & daily Repentance; It is not for him, that hath no more then those few and frail days to provide for that Solemn thing E­ternity, [Page 158] or else lye down in everlasting burnings; It is not for such a one, to be­come a vain Gamester: he hath other things, matters of great weight and mo­ment, which will call for his time, and utmost care, be is scarce at leisure to trifle with unmanly Games.

2. Religion is not so Stoical as to con­demn generous Actions: They are com­manded to be done, and we shall be com­mended for doing, whatsoever things are honest, whatsoever things are just, what­soever things are Lovely, if there be any Ʋirtue, if there be any Praise, we have free leave and are invited to address our selves unto them. And happy is that young man, whose hopeful Disposition presseth early (as David) into the Camp and even longeth to imploy it self in such noble undertakings: He that passeth by, shall bless him in the name of the Lord, and say, Go and Prosper.

3. But effeminate Games can claim no kindred, neither can they expect that they should ever be recorded in Letters of Gold, or mentioned in the Congregati­on of the Lord, (like Mordecai's good [Page 163] Services) unto Honour; no they are (as Alexander wittily said in Plutarch) neither true jest nor good earnest; neither fair play nor sober work, but of a far sadder na­ture, when such serious things as Estates and the welfare of whole Families are wickedly and unnaturally thrown away upon idle and foolish Cards and Dice.

4. Games are too commonly seeming sports, but real vexations; Acteon's hounds kept for pleasure in a short space devour their Master: They deflour the mind, they gratify Satan, they unhing the whole man from things of nobler worth toward God and toward our Country; Experience hath too often stood with Tears in her Eyes, and even wept in the sight of all men over these things; and seems thus to complain; What you account the Pastime of particular Persons, I must lament as the danger of Thousands, as that sore Evil which unworthily softens and corrupts the Spirit of Nations into Degeneracy and sloth, opening the Gates to an Enemy, inviting and letting in the Trojan Horse of all Cala­mity. Thus with the Roman Emperor we [Page 160] greedily take the Cup, because it is plea­sant, but it proves poyson, and in con­clusion our Death; These things please not so much one way, but they wound as much another; whosoever seems to win all are sure to go away great Losers; the Gamester always rashly stakes, and too commonly plays away his dear im­mortal Soul in his Games.

5. We must therefore take great care as to the kind of our Games, that they be lawful, and such as have no sin in them, we must not recreate our selves to do any thing that is dishonourable to God, inju­rious to our Neighbours, Parents or Ma­sters: neither ought we to use sports on­ly to pass away our time, which we ought to study to redeem, and not to throw a­way, and when it is remembred how great a work we have here to do, the ma­king our Calling and Election sure, the se­curing our Title to Heaven hereafter, and how uncertain we are what time shall be allowed us to that purpose, it will appear our time is that, which of all other things we ought most industriously to improve, and therefore surely we have little need [Page 161] to contrive ways for driving that away, which flyes so fast of it self, and is so im­possible to recover.

6. Let those that can spend whole days, and nights at Cards and Dice, and other Pastimes, consider this seriously and with­ [...]l, whether they ever bestowed a quar­ter of that time, toward that great bu­siness of their Souls, for which all their time was given them, and then think what a woful reckoning they are like to make at last, when they come to account [...]or that precious Treasure of their time, [...]nd then, let not Covetousness have any thing to do with our Recreations, if we play at any Game, let the end of our doing it be meerly to recreate our selves, not to win mony; and to that purpose, be sure ne're to play or any considerable matter, for if you do, you will bring your selves into two dangers, the one of Covetousness and a greedy desire of win­ [...]ng; the other of rage and anger at thy [...]ll Fortune, if thou happen to lose; both which will be apt to draw thee into other sins, besides themselves; Covetousness will tempt thee to cheat and cozen in Ga­ming, [Page 162] and anger to swearing and cursing as common Experience too often shew [...] us.

7. And therefore, if thou find thy sel [...] apt to fall into either of these in Gaming thou must either take some course to secure thy self against them, or thou mu [...] not permit thy self to play at all; Fo [...] though moderate play be not in it self un­lawful, yet if it be the occasion of Sin it is sin to thee, and therefore must no be ventured on; For if Christ command us so strictly to avoid Temptations, that i [...] our eyes or hands offend us, that is, prove snares to us, we must rather part with them, then to be drawn to sin by them▪ How much rather must we part with any of these unnecessary sports, then run the hazard of offending God by them; H [...] that so plays, lays his Soul at stake which is too great a prize to be plaid away; be­sides he loses all the sport and recreation he aims at, and instead thereof se [...]s him­self to a greater Toil than any of those Labours are, which he designs to ease himself of; For surely the desires and fears of the Covetous, and the Impati­ence [Page 159] and Rage of the angry man are more [...]eal pain, than any the most Laborious work can be; And to conclude since Plea­sures and Recreations are most common­ly pursued with the greatest Violence by young persons, who seem to believe, they may take a greater Liberty than others in these things, Let them consider what So­lomon says, Ecclesiastes 11.9, 10. Rejoyce O young man in thy Youth, and let thine heart [...]heer thee in the days of thy Youth, and walk in the ways of thine heart and the sight of thine Eyes; but know thou that for all these things God will bring thee into Judgment; which is by a Gentleman thus Ingeniously Paraphrased.