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Of DUTY to our BRETHREN, and Relations; Husband, Wife, Friends, Masters, Servants.
§. 1: THE second sort of relation is that of a brother;* 1.1 now bro∣therhood may be two fold, either natural, or spiritual, the natural may in the largest extent contain under it all mankind, all that partake of the same nature; but I shall not consider it so in this place, having already mentioned those ge∣general
duties,* 1.2 which belong to all as such: I now speak of that natural brother-hood, that is between those that are the children of the same immediate parent; and the duty of these is to have united hearts, and affections: This nature points out to them, they partaking in a more especial manner, of each others sub∣stance, and therefore ought to have the great∣est tenderness and kindness, each to other; thus we see Abraham make it an argument, why there should be no contention between him and Let, because they were brethren, Gen. 13. 8. And though by brethren there is meant only cousins, yet that helps the more strongly to conclude, that this neerer relation is in rea∣son to be a greater barr to strife, as also that this kindness is in some degree to be extended to all that have any neerness of blood to us.
2. This kindness and love between brethren and sisters ought to be very firmly grounded in their hearts,* 1.3 if it be not, they will be of all others in most danger of disagreeing; for the continual conversation that is among them, whilst they are at home in the fathers house, will be apt to minister some occasion of jar. Besides the equality that is among them in re∣spect of birth, often makes them inclinable to envy each other, when one is in any respect advanced above the other. Thus we see Jo∣sephs brethren envyed him, because he had most of his fathers love, and Rachel envyed her sister Leah, because she was fruitful; there∣fore for the preventing of such temptations,
let all who have brethren and sisters, possesse their mind with a great and real kindness to them, look on them as parts of themselves, and then they wil never think fit either to quar∣rel with them, or to envy them any advantage, any more then one part of the body does ano∣ther of the same body, but will strive to ad∣vance, and help forward the good of each other.
3. The second kind of brotherhood is spiri∣tual;* 1.4 that contains all those who profess the same faith with us: the Church in our baptism becomes a mother to each baptized person, and then surely they that have the relation of chil∣dren to her, must have also the relation of bre∣thren to each other; and to this sort of bre∣thren also we owe a great deal of tenderness and affection; the spiritual bond of Religion, should of all others the most closely unite our hearts. This is the brotherhood which St. Peter exhorts us to love. 1 Pet. 2. 17. And to it we are in an especial manner bound to do all good offices, Do good, saith the Apostle, to all, but especially to them that are of the houshold of faith, Gal. 6. 10. Our compassions are to be most melting towards them of all others, in all their needs; Christ tels us, that whosoe∣ver gives but a cup of cold water to any in the name of a disciple shall not lose his reward, Mat. 10. 42. From whence we may assure our selves that this peculiar love to Christians, as Christians, is very acceptable in his sight.
4. Several duties there are required of us to these brethren; one principal, is the holding
communion with them,* 1.5 and that first in do∣ctrine; we are constantly to continue in the belief and profession of all those necessary truths, by which we may be markt out as fol∣lowers, and disciples of Christ; this is that faith, which St. Jude speaks of, which was once delivered to the Saints, Iude 3. by keep∣ing whereof we continue still united to this spiritual brotherhood, in respect of profession, which we must constantly do, what storms and persecutions soever attend it, according to the exhortation of the Apostle, Heb. 10. 22. Let us hold fast the profession of our faith with∣out wavering. Secondly, we are also as oppor∣tunity serves, to communicate with them in all holy offices; we must be diligent in frequent∣ing the assemblies of the Saints, which is as it were the badg of our profession; and there∣fore he that willingly withdraws himself from these, gives ground to suspect, he will be apt to renounce the other also. But these parts of communion we find strictly maintained by the first Christians, Acts 2. 42. They conti∣nued stedfastly in the Apostles Doctrine and fellowship, and in breaking of bread, and in pray∣ers: they continued, and that stedfastly, they were not frighted from it by any persecutions, though that were a time wherein they were tryed with the sharpest sufferings; which may teach us, that it is not the danger, that at∣tends this duty can acquit us of it.
5. Secondly,* 1.6 we are to bear with the infir∣mities of our Christian brethren, according
to the advice of St. Paul, Rom. 15. 1. We that are strong ought to bear the infirmities of the weak. If one that holds all necessary Chri∣stian truth, happen yet to be in some error, we are not for this either to forsake his com∣munion, or despise his person. This St. Paul teaches us in the case of that weak brother, who by error made a causlesse scruple about meats, Rom. 14. where he bids the stronger Christians, that is, those who being better in∣structed, discerned him to be in an error, yet to receive him neverthelesse, and not to despise him, as on the other side, he bids that weak one not to judge the stronger; the lesser dif∣ferences in opinion must be born with on both sides, and must not in the least abate our bro∣therly charity towards each other.
6. Thirdly,* 1.7 we are to endeavour the restor∣ing of any fallen brother, that is, to bring him to repentance, after he hath fallen into any sin. Thus St. Paul commands the Galati∣ans, that they should retore him that was o∣vertaken in a fault, considering themselves least they also were tempted. We are not to look on him as a cast-away to give him over as utterly desperate, neither are we to triumph over him, in respect of our own innocence, like the proud Pharisee, over the poor Pub∣lican, Luke 18. 11. but we are meekly to en∣devour his recovery, remembring that our own frailty is such, that we are not secure from the like falls.
7. Fourthly,* 1.8 We are to have a Sympathy,
and fellow feeling-with these brethren, to be neerly toucht with whatsoever befals them, either as they are considered in society, or in single persons. In society first, and so they make up a Church, & that either the universal, which is made up of all Beleevers throughout the world, or any particular Church, which is made up of all the Beleevers in that particular Na∣tion, and whatever happens to either of these, either the whole Church in general, or any such single part of it, especially that whereof our selves are members, we are to be much affected and moved with, to rejoice in all the prosperities, and to mourn and bewail all the breaches, and desolations thereof, and daily and earnestly to pray with David, Psal. 51. 18. O be favourable and gracious unto Sion, build thou the wals of Ierusalem; and that especially when we see her in d••stress, and persecution. Whosoever is not thus toucht with the condition of the Church, is not to be lookt on, as a living member of it, for as in the natural body every member is concer∣ned in the prosperity of the whole, so certainly 'tis here: it was the observation of the Psalm∣ist, that Gods Servants think upon the stones of Sin, and pity to see her in the dust. Psal. 102. 14. and surely all his servants are still of the same temper, cannot look on the ruins, and desolations of the Church, without the great∣est sorrow, and lamentation. Secondly, we are to have this fellow-feeling with our bre∣thren, considered as single persons; We are to account our selves concerned in very parti∣cular
Christian, so as to partake with him in all his occasions either of joy or sorrow. Thus the Apostle exhorts, Rom. 12. 14. Re∣joice with them that rejoice, weep with them that weep; and again, 1 Cor. 12. un∣der the similitude of the natural body he urges this duty, Whether one member suffer, all the members suffer with it, or one member be ho∣noured, all the members rejoice with it. All these several effects of love we owe to these spiritual brethren. And this love is that, which Christ has made the badge of his disci∣ples, Jo. 13. 35. By this shall all men know that ye are my disciples, if ye have love one to another; so that if we mean not to cast off discipleship to Christ, we must not for∣sake this love of the brethren.
8. The third relation is that between Husband and Wife.* 1.9 This is yet much neerer then ei∣ther of the former, as appears by that Text Eph. 5. 31. A man shall leave Father and Mother and cleave to his wife, and they two shall be one flesh. Several duties there are owe∣ing from one of these persons to the other; and first for the wife, she owes obedience. This is commanded by the Apostle, Col. 3. 18. Wives submit your selves to your own hus∣bands, as it is fit in the Lord. They are to render obedience to their Husbands in the Lord, that is in all lawful commands, for otherwise 'tis here as in the case of all other superiors, God must be obeyed rather then man, and the wife must not upon her hus∣bands
command do any thing which is forbid∣den by God. But in all things, which doth not cross some command of Gods, this pre∣cept is of force, and will serve to condemn the peevish stubborness of many wives, who resist the lawful commands of their husbands, onely because they are impatient of this duty of subjection, which God himself requires of them. But it may here be asked, what if the husband command something which though it be not unlawful, is yet very inconvenient, and imprudent, must the wife submit to such a command? To this I answer, that it will be no disobedience in her, but duty, calmly and mildly to shew him the inconveniences there∣of, and to perswade him to retract that com∣mand; but in case she cannot win him to it by fair intreaties, she must neither try sharp lan∣guage, nor yet finally refuse to obey, nothing but the unlawfulness of the command being sufficient warrant for that
9 Secondly,* 1.10 The wife owes Fidelity to the husband, and that of two sorts; first that of the bed, she must keep her self pure and chast from all strange embraces, and therefore must not so much as give an ear to any that wou'd allure her, but with the greatest abhorrence eject all motions of that sort, & never give any man that has once made such a mot on to her, the least opportunity to make a second. Se∣condly, She owes him likewise Fidelity, in the managing of those worldly affairs, he commits to her; she must order them so, as may be most
to her husbands advantage, and not by de∣ceiving, and cozening of him imploy his good to such uses as he allowes not of.
10. Thirdly,* 1.11 She owes him Love, and to∣gether with that all friendliness and kindness of conversation; she is to endeavour to bring him as much assistance, and comfort of life, as is possible, that so she may answer that special end of the womans creation, the be∣ing a help to her husband, Gen. 2. 13. and this in all conditions, whether health, or sickness, wealth, or poverty, whatsoever estate God by his providence shall cast him into, she must be as much of comfort and support to him, as she can. To this all sullenness, and harsh∣ness, all brawling, and unquietness is directly contrary, for that makes the wife the burden, and plague of the man, in stead of a help and comfort; And sure if it be a fault to behave ones self so to any person, as hath already been shewed, how great must it be to do so to him, to whom the greatest kindness and affe∣ction is owing?
11. Nor let such wives think that any faults,* 1.12 or provocations of the husband can justifie their frowardness, for they will not, either in respect of Religion or discretion. Not in re∣ligion for where God has absolutely Comman∣ded a duty to be paid, 'tis not any unworthiness of the person can excuse from it; Nor in Discretion, for the worse a husband is, the more need there is for the wife to carry her self with that gentleness and sweetness, that
may be most likely to win him. This is the advice St. Peter gave the wives of his time, 1 P••t. 3. 1. Likewise ye wives be in subje∣ction to your own husbands, that if any obey not the word, they may without the word be won by the conversation of the wives. It seems the good behaviour of the wives was thought a powerful means even to win men from Heathenism to Christianity, and sure it might now a dayes have some good effects, if wo∣men would have but the patience to try it: At the least, 'twould have this, that it would keep some tolerable quiet in Families, whereas on the other side the ill fruits of the wives un∣quietness are so notorious, that there are few neighbourhoods, but can give some instance of it. How many men are there, that to avoid the noise of a froward wife, have fallen to compa∣ny keeping, & by that to drunkenness, poverty, and a multitude of mischiefs? Let all wives therefore beware of administring that tempta∣tion. But whenever there happens any thing, which in kindness to her husband, she is to admonish him of, let it be with that softness, and mildness, that it may appear 'tis love, and not anger, that makes her speak.
12. There are also on the Husbands part several 〈◊〉〈◊〉.* 1.13 There is first Love, which Saint Paul requires, to be very tender and passio∣nate towards the wife, as appears by the simi∣litudes ••e••nieth in that matter, Eph. 5. The one that of the love a man bears to his natu∣ral body, No man, sayes he, ver. 2 7. ever
hated his own fl••sh, but nourisheth, and che∣risheth it. The other the love that Christ bears to his Church, which is far greater, ver. 26. both which he sets as patterns for this love of husbands towards their wives. This utterly forbids all harshness, and roughness to them; Men are to use them as parts of them∣selves, to love them as their own bodies, and therefore to do nothing, that may be hurtful, and grievous to them, no more then they would cut, and gash their own flesh. Let those husbands that tyrannize over their wives, that scarce use them like humane crea∣tures consider, whether that be to love them, as their own bodies
13. A second duty of the Husband, is Faithfulness to the Bed.* 1.14 This is by God as well required of the husband, as the wife, and though the world do seem to look on the breach of this duty, with less abhorrence in the husband, yet sure before that Just Judge, the offence will appear no less on the mans side, then the womans. This is certain, 'tis in both a breach of the vow, made to each other, at their Marriage, and so besides the un∣cleanness, a down-right perjury, and those differences in the case, which seem to cast the scale, are rather in respect of civil and world∣ly consideration, then meerly of the sin.
14. A third duty of the husband is to maintain,* 1.15 and provide for the wife. He is to let her partake with him in those outward good things, wherewith God hath blest him,
and neither by niggardliness debar her of what is fit for her, nor yet by unthriftiness so waste his goods, that he shall become unable to support her. This is certainly the duty of the husband, who being, as hath been said, to account his wife as a part of his own body, must have the very same care to sustain her, that he hath for himself. Yet this is not so to be understood, as to excuse the wife from her part of labour and industry, when that is re∣quisite, it being unreasonable the husband should toil to maintain the wife in idleness.
15. Fourthly,* 1.16 The husband is to instruct the wife in the things which concern her eternal welfare, if she be ignorant of them. Thus St. Paul bids the wives learn of their husbands at home, 1 Cor. 14. 36 which supposes, that the husband is to teach her. Indeed it be∣longs to every Master of a Family to endea∣vour, that all under his charge be taught all necessary things of this kind, and then sure more especially his wife, who is so much nee∣rer to him, then all the rest. This should make men careful to get knowledge them∣selves, that so they may be able to perform this duty they owe to others.
16. Lastly, Husbands and Wives,* 1.17 are ••u∣tually to pray for each other, to beg all bles∣sings from God, both temporal and spiritual, & to endeavour all they can to do all good to one another, especially all good to each others Souls, by stirring up to the performance of duty and disswading, and drawing back from
all sin, and by being like true yoke-fellowes, helpful and assistant to each other in the doing of all sorts of good, both to their own Fa∣mily, and all others within their reach. This is of all other the truest, and most valuable love. Nay, indeed how can it be said they do love at all, who can contentedly let each other run on in a course that will bring them to eter∣nal misery? And if the love of husbands and wives were thus grounded in Vertue and Religion, 'twould make their lives a kind of Heaven on earth, 'twould prevent all those contentions, and brawlings, so common a∣mong them, which are the great plagues of Families, and a lesser Hell, in passage to the greater, and truly where it is not thus founded, there is little comfort to be expected in mar∣riage.
17. It should therefore be the care of every one that means to enter upon that state,* 1.18 to consider advisedly before hand, and to choose such a person, with whom they may have this spiritual friendship, that is such a one, as truly feares God. There are many false ends of Mar∣riage lookt upon in the world: some Marry for Wealth, others for Beauty, and generally they are onely worldly respects, that are at all considered; but certainly he that would Marry as ••e ought, should contrive to make his Marriage useful to those better ends, of serving God, and saving his own Soul; at least he must be sure it be no hinderance to them, and to that purpose the vertue of the
person chosen in more conducing then all the wealth in the world, though I deny not, but that a competency of that may likewise be considered
18. But above all things, let all take heed,* 1.19 that they make not such marriages, as may not only be ill in their effects, but are actual sins at the time; such are the marriages of those that were formerly promised to some o∣ther, in which case 'tis sure they rightly belong to those, to whom they past the first promise, and then for any other to marry them, during the life of that person, is to take the husband or wife of that other, which is direct adultery, as St. Paul tels us, Rom. 7. 3. The like unlaw∣fulness there is also in the marriage of those, who are within those degrees of kindred for∣bidden by God, the particulars whereof are set down in the 18. and 20 of Lev. and who∣ever marries any that is within any of those degrees of neerness, either to himself, or to his deceased wife, which is as bad, commits that great sin of incest, and so long as he con∣tinues to live with such his unlawful wife, re∣mains in that fearful guilt. This wariness in the choice of the person to be married, would prevent many sad effects, which we dai∣ly see follow such rash or unlawful matches; it were well therefore if people would look on marriage, as our Church advises, as a thing not to be undertaken lightly, unadvisealy or wantenly, to satisfie mens carnal lusts and ap∣petites, but reverently, discreetly, advisedly, so∣berly,
and in the fear of God; and in so doing no doubt a blessing would follow, which o∣therwise there is little ground to expect. I have now done with this relation between husband and wise.
19. The next is that between friends;* 1.20 and this relation if it be rightly founded, it is of great neerness, and usefulness, but there is none more generally mistaken in the world; men usually call them their friends, with whom they have an intimacy, and frequency of conversation, though that intimacy be indeed nothing but an agreement and combination in sin. The drun∣kard thinks him his friend that will keep him company, the deceitful person, him that will aid him in his cheats, the proud man, him that will flatter him: And so generally in all vices, they are look't on as friends, that advance and farther us in them. But God knows this is far from friendship, such a friend as this the Divel himself is in the highest degree, who is never backward in such offices. The true friendship is that of a direct contrary making, 'tis a concurrence and agreement in vertue, not in vice: in short, a true friend loves h••s friend so, that he is very zealous of his good, and certainly he that is really so, will never be the instrument of b••inging him to the greatest e∣vil. The general duty of a friend then must be resolved to be the industrious pursuit of his friends reall advantages,* 1.21 in which there are several particulars contained.
20. As first,* 1.22 faithfulness in all trusts com∣mitted
to him by his friend, whether that of goods or secrets; he that betrays the trust of a friend in either, is by all men look't upon with abhorrence, it being one of the highest falsnesses and treacheries, and for such treache∣rous wounds the wise man tels us, every friend will depart, Eclesiasticus 22. 22.
21. Secondly,* 1.23 'tis the duty of a friend to be assisting to his friend in all his outward needs; to counsel him, when he wants advice; to cheere him, when he needs comfort; to give him, when he wants relief, and to endeavour his rescue out of any trouble or danger. An admirable example we have of this friend∣ship in Jonathan to David, he loved him as his own soul, and we see he not only contrives for his safety when he was in danger, but runs ha∣zards himself to rescue and deliver his friend, draws his fathers anger upon him, to turn it from David, as you may read at large, 1 Sam. 20.
22. The third and highest duty of a friend is to be aiding and assisting to the soul of his friend,* 1.24 to endeavour to advance that in piety and vertue, by all means within his power, by exhortations and encouragements to all vertue, by earnest and vehement disswasions from all sin, and not only thus in general, but by ap∣plying to his particular wants, especially by plain and friendly reproofs, where he knows or reasonably believes there is any fault com∣mitted. This is of all others the most pecu∣liar duty of a friend, it being indeed that which
none else is qualified for such an unwillingness there is in most men to hear of their faults, that those that undertake that work, had need have a great prepossession of their hearts, to make them patient of it: Nay, it is so gene∣rally acknowledged to be the proper work of a friend, that if he omit it, he betrays the of∣fender into security, his not reproving will be apt to make the other think he does nothing worthy of reproof, and so he tacitely acts that basest part of a flatterer, sooths, and cherishes him in his sin; when yet farther it is consider∣ed how great need all men have at some time or other, of being admonished, 'twill appear a most unfriendly, yea cruel thing to omit it; we have that natural partialities to our selves, that we cannot so readily discern our own mis∣carriages, as we do other mens, and therefore 'tis very necessary they should sometimes be shewed us by those, who see them more cleer∣ly: and the doing this at the first may prevent the multiplying of more: whereas if we be suffer∣ed to go on unreproved, it often comes to such a habit that reproves will do no good And then how shall that person be able to answer it either to God or himself, that has by his silence betray∣ed his friend to this greatest mischief. 'Tis the expression of God himself speaking of a friend, thy friend which is as thine own soul, Deut. 13. 6. And sure we should in this respect account our friends as our own souls, by haveing the same jealous tendernesse and watchfulnesse over their souls, which we ought to have of our own. It will therefore be very fit for all that have
enter'd any strict friendship, to make this one special article in the agreement, that they shall mutually admonish and reprove each other; by which means it will become such an avowed part of their friendship, that it can never be mistaken by the reproved party for censorious∣ness or unkindness.
23. Fourthly,* 1.25 To these several parts of kind∣ness must be added that of Prayer, we must not only assist our friends, our selves, in what we can, but we must call in the Almighty aid to them, recommending them earnestly to God for all his blessings, both spiritual, & temporal.
24. Lastly, We must be constant in our friendships,* 1.26 and not out of a slightness of hu∣mour grow weary of a friend, only because we have had him long. This is great injustice to him, who if he have behaved himself well, ought the more to be valued, by how much the longer he has continued to do so: And it is great folly in our selves, for it is the casting a∣way the greatest treasure of humane life, for such certainly is a tryed friend. The wisest of men gives warning of it, Prov. 27. 16. Thine own friend and thy fathers friend forsake not. Nay farther, 'tis not every light offence of a friend, that should make thee renounce his friendship, there must be some allowance made to the infirmities of men, and if thou hast oc∣casion to pardon him somewhat to day, perhaps thou maist give him opportunity to requite thee to morrow; therefore nothing but unfaithful∣ness, or incorrigible vice should break this band.
25. The last relation is that between Ma∣sters and Servants,* 1.27 both which owe a duty to each other: That of the servant is first obe∣dience to all lawful commands; this is expresly required by the Apostle, Eph. 6. 6. Servants obey in all things your Masters, &c. and this obedience must not be a grumbling and unwil∣ling one, but ready and cheerful as he there proceeds to exhort, ver. 7. with good will do∣ing service, and to help them herein, they are to consider that it is to the Lord, and not un∣to men; God has commanded servants thus to obey their Masters, and therefore the obe∣dience they pay is to God, which may well make them do it cheerfully, how harsh, or un∣worthy soever the Master be, especially if what the Apostle farther urgeth, ver. 8. be consi∣dered, that there is a reward to be expected from God for it.
26. The second duty of the servant is faith∣fulness,* 1.28 and that may be of two sorts, one as supposed to eye service, the other to purloyn∣ing or defrauding. The first part of faithful∣ness is the doing of all true service to his Ma∣ster, not only when his eye is over him, and he expect punishment for the omission, but at all times, even when his Master is not likely to discern his failing, and that servant that doth not make conscience of this, is far from being a faithful servant; this eye-service being by the Apostle set opposite to that singleness of heart, which he requires of servants, Eph 6. 5. 6. The second sort of faithfulness consists in
the honest managery of all things intrusted to him by his Master, the not wasting his goods (as the unjust steward was accused to have done Lu. 16.) whether by careless embezelling of them, or by converting any of them to his own use without the allowance of his Master. This latter is that purloyning of which the A∣postle warnes servants, Tit. 2. 10. And is in∣deed no better then arrant theft, of this kind are all those ways, that the servant hath of gaining to himself by the loss and damage of his Master, as the being bribed to make ill bar∣gains for him, and many the like: Nay, in∣deed this sort of unfaithfulness is worse then common theft, by how much there is a greater trust reposed, the betraying whereof adds to the crime. As for the other sort of unfaithful∣ness, that of wasting though without gain to themselves, it differs not much in effect from this, the Master may lose as much by the one as by the other, and then what odds is it to him, whether he be robb'd by the covetousness or negligence of his servant, and it is still the same breach of trust with the former, for eve∣ry Master is supposed to intrust his affairs as well to the care as the honesty of his servant for t'would be little advantage to the Master to be secured, that his servant would not him∣self cheat him, whilst in the mean time he would by his carelesness give opportunity to others to do it; therefore he that does not carefully look to his Masters prof••t, dece••ves his trust, as well as he that justly provides for his own.
A third duty of a servant is patience and meekness under the reproofs of his Master;* 1.29 not answering again, as the Apostle exhorts, Tit. 2. 9, That is not making such surely and rude replies, as may encrease the Masters dis∣pleasure: A thing too frequent among ser∣vants, even in the justest reprehensions, where∣as St. Peter directs them patiently to suffer, even the most undeserved correction, even when they do well and suffer for it, 1 Pet. 2. 20. But the patient suffering of rebuke is not all that is required of servants in this matter, they must also mend the fault they are rebuked for, and not think they have done enough, when they have (though never so dutifully) given the Master the hearing.
28. A fourth duty of a servant is diligence;* 1.30 he must constantly attend to all those things; which are the duties of his place, and not; give himself to idleness, and sloth, nor yet to compa∣ny keeping, gameing, or any other disorderly course, which may take him off from his Ma∣sters business. All these are necessary duties of a servant, which they are carefully and conscio∣nably to perform, not so much to escape the Masters anger as Gods, who will certainly call every one of them to an account, how they have behaved themselves towards their earth∣ly Masters.
29. Now on the other side,* 1.31 there are some things also owing from the Masters to their servants: As first the Master is bound to be just to them, in performing those conditions,
on which they were hired, such are commonly the giving them food and wages, and that Ma∣ster that withholds these, is an oppressor.
30. Secondly, The Master is to admonish and reprove the servant in case of fault,* 1.32 and that not only in faults against them, wherein few Masters are backward, but also and more espe∣cially in faults against God, whereat every Master ought to be more troubled then at those which tend only to his own loss, or in∣convenience; the dishonour of God and the hazard of the meanest mans soul, being infi∣nitely more worthy our disquiet, then any thing of the other kind can be. And therefore when Masters are presently on fire for any little neg∣ligence or fault of a servant towards them∣selves, and yet can without trouble see them run into the greatest sins against God, 'tis a sign they consider their own concernments too much, and Gods glory and their servants souls too little. This is too commonly the tem∣per of Masters, they are generally careless how their servants behave themselves towards God, how disorder'd and profane their fami∣lies are, and therefore never bestow any exhortation, or admonition, to perswade them to vertue, or draw them from vice; such Masters forget that they must one day give an account how they have governed their fami∣lies. It is certainly the duty of every Ruler to endeavour to advance piety and godliness a∣mong all those that are under his charge, and that as well in this lesser dominion of a fami∣ly,
as in the greater of a Realm or Nation. Of this David was so careful, that we see he professes, Psal. 101. 7. That no deceitful per∣son should dwell in his house, that he that told lies should not tarry in his sight, so much he thought himself bound to provide that his fa∣mily might be a kind of Church, an assembly of Godly upright persons: And if all Ma∣sters would endeavour to have theirs so, they would besides the eternal reward of it, hereaf∣ter find a present benefit by it, there worldly business would thrive much the better; for if their servants were brought to make conscience of their wayes, they would then not dare ei∣ther to be negligent or false.
31. But as it is the duty of Masters to ad∣monish and reprove their servants, so they must also look to do it in a due manner, that is so, as may be most likely to do good, not in passi∣on and rage, which can never work the ser∣vant to any thing but the despising or hating him, but with such sober and grave speeches, as may convince him of his fault, and may al∣so assure him, that it is a kind desire of his a∣mendment (and not a willingness to wreck his own rage) which makes the Master thus to re∣buke him.
32. A third duty of the Master is to set good example of honesty and godliness to his ser∣vants,* 1.33 without which 'tis not all the exhorta∣tions, or reproofs he can use, will ever do good; for else he puls down more with his ex∣ample, then tis possible for him to build with
the other, and 'tis madness for a drunken, or profane Master, to expect a sober and godly family.
33. Fourthly.* 1.34 the Master is to provide that his servants may not want means of being in∣structed in their duty, as also that they may daily have constant times of worshipping God, publickly by having prayers in the family; but of this I have spoken before under the head of Prayer, and therefore shall here say no more of it.
34. Fifthly, The master in all affairs of his own,* 1.35 is to give reasonable and moderate com∣mands, not saying greater burdens on his ser∣vants then they are able to bear, particularly not requiring so much work, that they shall have no time to bestow on their souls, as on the other side he is not to permit them to live so idely as may make them either uselesse to him, or may betray themselves to any ill.
35. Sixthly, The Master is to give his ser∣vants encouragement in well doing,* 1.36 by using them with that bounty and kindness which their faithfulness aud diligence and piety de∣serves: And finally in all his dealing with them, he is to remember that himself hath as the Apostle saith, Eph. 6. 9. A Master in hea∣ven, to whom he must give account of the u∣sage of his meanest servant on earth. Thus have I briefly run through those several relati∣ons, to which we owe a particular duty, and so have done with that first branch of duty to our neighbours; that of Justice.
Dues to brethren,
Natural▪
The necessi∣ty of love a∣mong bre∣thren.
Spiritual brotherhood
Our duty to hold com∣munion with these brethren.
To bear with their infirmities.
To restore them after falls.
To sympathy with them.
The wife owes to the husband obedience.
Fidelity.
Love.
The faults of the Hus∣band ac∣quits not from these duties.
〈…〉〈…〉
Faithful∣ness.
Mainte∣nance.
Instruction
Husbands and W••ves mutu••lly to pray for and assist each other in all good.
The vertue of the per∣son the chief consi∣deration in Marriage.
Unlawful Marriages.
Friendship.
Its duti••••,
Faithful∣ness.
Assistance.
Admoniti∣on.
Prayer.
Constancy.
Servant•• owe to the Masters ••••bedience.
Fidelity.
Submission to rebuke.
Diligence.
Masters owe to their Servants Iustice.
Admoniti∣on.
Good ex∣ample.
Means of Instruction.
Moderation in com∣mand••
Encourage∣ment in well-doing.