A Bright Star which Leadeth Wise Men to our Lord Jesus Christ, Commandment 4 · Part 6
Thou.
BY this is ment, you which are maſter or miſtres in a family, for both are comprehended, becauſe heads thy ſonne and thy daughter. Now the ſonne and daughter pertaine equally to both the parents. I, might one ſay, I will keepe it holy, and reſt, but my children may work: nay ſaith he, thy ſonne, nor daughter. Naming them firſt, becauſe parents, through naturall affection, are readie to wink at them, & to let it ſlip, though they prophane Gods ſabboth, by ſeeking their pleaſure, and they think, why alaſſe, youth muſt hauehave a ſwing, we muſt let them alone a little. Not ſo, ſaith the Lord, how euer you beare with them for others, yet you muſt looke to them carefully for that day, and not let them breake the ſabboth. Then he names the man, and mayde, becauſe commonly ſome lucre is gotten by their labour, and ſome commoditie ſeemes to follow, if they follow their worldly buſineſſe, men are ſlack to cauſe them to ſerue God, but would be content they ſhould ſerue them; God ſaith alſo looke to them, if any ſeruāt would be ſo wicked as to labour, yet thou muſt not ſuffer him receiue not this gaine, for it is the gaine of wickneſſe, and therefore accurſed, better bee without it then hauehave it. I, but I hope I may let my cattle bee imploied; nay ſaith the Lord, thy oxe, nor thine Aſſe, nor thy cattle, not becauſe the dumbe creatures can ſanctifie the ſabboth, but becauſe their labour cannot bee vſed, but ſome man muſt attend vponupon them, and looke to them, and therefore God would preuent all occaſions of hindering mans reſt, wherein alſo God vnderſtands all ſuch other liueleſſe things which cannot bee ſet a worke without the hand of man bee joyned to them, as a mill, or a boat or ſuch like.
Then he adds the ſtranger meeting one of an other nation and country and religion, wich though wee cannot compell to come to the church, yet the magiſtrate may and muſt forbid him to breake and pollute the ſabboth by any publique labour, if hee come in ſuch places where he hath authouritie. Here then wee ſee that God chargeth the maiſter of the family with all in the family, hee ſaith not you ſeruants and you children ſee that you breake not the ſabboth, but you maiſters labour not you ſelues, nor breake the ſabboth, nor ſuffer your children or ſeruants ſo to doe. Hence wee may gather this inſtruction, that it belongs to all gouernours to ſee that their ſeruants inferiours what euer keepe the ſabboth. And this teſtimony God himſelfe giues of Abraham I know him that hee will command his ſeruants and children to keepe my commandements, God knew Abrahams minde that if the caſe ſtood ſo that either ſome work of his muſt be neglected, or ſome ſeruice of God vndone; Abraham had rather that all his buſineſſe ſhould waite, then one part of Gods ſeruice be omitted. And great reaſon why a chriſtian ſhould bee of this mind, for if he do (as he profeſſeth) indeede louelove god aboue all, ought he not to be more carefull of Gods glory then of his owne commodity, & more ſee to gods ſeruice then his own gaine, now we know that maſters ſuffer not their ſeruants to be idle on the weeke days therfore if he louelove god, he ſhuld be ſo much more diligent ouer them, that they neglect not the word of God on his day, by how much the glory of God, is more deare and precious to him, then his priuate commoditie. For as he that is a true ſubiect to the prince & loues him indeed wil not keepe ſuch a man in his houſe that will not bee ſubiect to his lawes, ſo hee that is himſelfe rightly affected to God and his glory, will not ſuffer ſuch a prophane perſon vnderunder his roofe, that will diſhonour him openly, and not care to obſerue his ſabboth.
Secondly, if one beare any louelove to his ſeruants or children, euen for their owne ſakes, hee muſt ſee to them that they breake not the ſabboth, but that they come to ſuch exerciſes where they may receiue the ſpirit of God, and the chiefe good to their ſoules: alwaies a good gouernour muſt gouerne for the good of thoſe that bee vnderunder him, now what greater good can hee doe to them, then to vſe thoſe meanes whereby they may know God in Chriſt Ieſus, and bee brought to ſaluation. So that if one will not ſhew a diſloyall hart againſt God, and vnlouing and vnfaithfull hart to his people, that hee cares not for their ſaluation, hee muſt ſee that they keepe the ſabboth ſo farre as it belongs to him, namely by being outwardly preſent at the workes of religion.
Thirdly, in regard of our owne good to, ſuch as be maſters muſt bee carefull ouer their ſeruants in this regard, for take this for a generall rule, hee that will not bee faithfull to God, will neuer bee faithfull to man, hee that hath no care to ſerue God in duties of religion, will hauehave leſſe care to ſerue his maſter in the duties of his calling, as indeede they hauehave; for if the honour of God and their owne ſaluation will not moue them, why ſhould they bee moued for their maſters profit or buſineſſe, but hee that ſerues God with a good conſcience, will ſerue his maſter with a good conſcience, and though his maſter bee not preſent to rebuke him, his owne conſcience will checke him, and when the feare of his maſter will not keepe from idleneſſe and vntruſtineſſe, the feare of God will keepe him, and the commandement of God will reſtraine him: elſe either they will doe nothing, or what they doe is all for eie ſeruice to bee ſeene of men, and when the maſters eie is off, then by idleneſſe or waſtfulneſſe or pilfering they will hurt one more then the faithfull keeping of the ſabboth can hinder them, for that will not hinder them at all, but bee a meanes to bring, the bleſsing of God on their labours in the weeke day. As Iacob a faithfull ſeruant to God, was bleſſed in all Labans buſineſſe, and Ioſeph a true worſhipper of the Lord, had proſperitie to follow him, and accompanie him in all his trauailes. Therfore if wee will ſhew our louelove to God, and to them, and deſire that they bee faithfull to vsus, and God ſhould bleſſe their labours in our affaires, bring them to the ſeruice of God, and exerciſes of religion on the ſabboth, and hauehave a care that they breake not the holy day of the Lord.
This ſerues for the reproofe of thoſe men which beare this minde toward their ſeruants, that ſo their owne worke be performed, they care not how Gods worke is neglected, let their ſeruants bee carefull to doe their buſineſſe on the ſixe daies, & let them bee as careleſſe as they liſt of Gods, on the ſeauenth day, let them ſpend it euen how they will, they hauehave free libertie from the maſters. This ſhewes men to bee louers of themſelues more then louers of God, and proues that they louelove filthie lucre and gaine of the world, more then the glorie of God, for if Gods glorie were but as deere to them as their monie, they would bee as impatient at his diſhonour by their ſeruants negligence, as at loſſes that come to themſelues by their ſeruants negligence. Oh but they ſay they be rude youthes and will break out from vsus, we cannot keepe them in. Be not theſe deepe diſſemblers? is not this groſſe hipocriſie, can you not keepe them in? Who keepes them in on the ſixe dayes, can you make them tarry at home then, can you ſet them to their buſineſſe, and not ſuffer them to be gadding, yet that is for ſixe dayes ſpace, this is but for one, that labour which then they doe is far more toyleſome to the bodie, & can you make them will they nill they, ſpend ſixe whole dayes in more painefull & tedious work, & can you not conſtraine them to keepe at home and doe more eaſie works in reſpect of bodily labour, and that but for one whole day? this is miſerable ſhifting, & plaine halting, theſe excuſes will not holde before God, he will ſhew you that you had made as much account of ſeruing his honour and glory, and obeying his commandement, as you doe of ſeruing your owne filthie couetous luſt, and obeying the diuell, if his name had bene as deere to you as gayne, you might with as much eaſe, cauſe your ſeruants to ſpend the ſeauenth day, in his ſeruice to his glory, as ſixe before it in your owne ſeruice to your profit. But what is the cauſe that youth is ſo rude, is it not becauſe they hauehave learnt it of age? Why, be inferiours ſo prophane, but becauſe they follow the patterne and tread in the ſteps of their ſuperiours? how come the branches to bring ſuch ill fruit, but that the root hath no better ſap, for if the ſeruants might but ſee ſo much louelove of God and care of keeping gods commandements, appeare in the conuerſation of their maſters and dames, as they ſee of the world and eagerneſſe after lucre, they would at leaſt for outward ſhew be better. But now that they ſee their maſters and know his diſpoſition, they frame themſelues thereafter to ſerue him in his couetous luſt, & rob God of his honour.
If the ſeruant ſhould but leaue his buſineſſe one or two houres in the weake▪ and runne hoyting about ſome ſports and vanities, when hee comes home his maſter will bee vponupon his backe, his dame would hauehave a ſaying to him, hee ſhould be ſo bayted with rebukes and chiding, as if it were a beare with dogs, ſo that though hee had a good minde to bee abroad, and had no great hart to ſtand ſweating at his buſineſſe, yet miſerable feare would make him tarrie at home, rather then he would endure the ſharp ſauce that muſt come after, and bee chidden thus againe, hee will keepe within doores; but let him be where hee will; and doe what hee will vponupon the ſabboth day, when he comes home either his maſter or dame allow him in it, or elſe they bee mute and ſay nothing to him, or if they doe begin to reprooue him, it is done ſo coldly, ſo careleſlie, with ſo little vehemencie, that the ſeruant may well perceiue it comes from the teeth outward, his maſter is not greatlie ſorrie within, it neuer vexeth his hart for the matter, and therefore hee cares not for ſuch chiding, hee will to it the next ſabboth againe.
Then ſecondly this ſerues for the inſtruction of all houſeholders, that deſire to bee indeede, as well as to bee accounted chriſtians, that they ſhould hauehave an eie to their ſeruants in the keeping of the ſabboth. Euen as one the weeke day, they will call them vp, and ſee that they bee readie to their buſineſſe, ſo on the ſabboth cal them vp in the morning, & ſee that they be readie for the worke of God; eſpecially ſith the works of their calling bee ſuch as they may doe without any great preparation: A man may riſe out of his bed, and goe ſtraight and hold the plow, or driue the cart as well as if hee had an houres conſideration, but vnleſſe one hauehave ſometime to diſburden his hart of worldly thoughts, and to fit himſelfe by prayer & holie meditations to heare the word, hee can neuer doe it well, nor ſo as the word will bee profitable vntounto him, therefore they muſt bee ſtirred vp, that they may hauehave time to make readie their harts, that they come before God with a quiet an emptie minde.
Now in this dutie many of Gods children faile, that euen themſelues and their whole family take libertie to ſleep out a great part of the morning, and thinke it inough to riſe and goe to church, not regarding any time of preparation, and hence it is that the exerciſes be ſo vncomfortable and vnprofitable to them. And then ſecondlie the maiſter muſt bee careful to hauehave his family come with him in good & due ſeaſon to the houſe of God, with the whole congregation; not as many doe, that are ſo negligent, as much is paſt before they come. The wife comes at the ſecond leſſon, & he drops in at the end of praier, and the ſeruants follow when halfe is done. They would not doe thus to harueſt worke, but he would make them get all things readie, that they goe together to get in his corne, and not come dropping, one now, and another anone; why ſhould not one therfore be as carefull for the foode of his ſoule, and to eate of the bread of life, in the houſe of god, to come joyfullie himſelfe and his wife, and bring their familie with them, that they may be at the beginning, and tarrie out till the ending; that they may hauehave the whole fruit, and not as ſome doe bee gone before the ſermon end, or at leaſt, runne away before the praier be made for a bleſsing, and the bleſsing pronounced by the miniſter; which ſhewes they neuer felt the goodneſſe of the bleſsing, they are ſo loth to tarrie the miniſters prayer, becauſe they want the ſpirit of prayer themſelues, and cannot tell the benefit of a faithfull prayer, for if the ſweetneſſe of gods bleſsing had diſtild vponupon their ſoules, or they had neuer felt the comfors that follows, a prayer made in the holy ghoſt, they would be more deſirous of theſe things then they be, and not haſt ſo from them, as if it were a curſe, not a bleſsing, and ſome things tending to their hurt, not a ſupplication to God for their good. And as they muſt call them vp in the morning, ſo an other dutie is to examine them after, and call them to account how they hauehave profited, as if mens ſeruants be ſent to the market, they will not let them goe without takeing account, how they hauehave done their buſineſſe, and what markets they hauehave made, ſo when they come from the church, they come from the market of their ſoules, they ſhould queſtion with them, to ſee what good bargaines they hauehave made for their ſoules, what profit they hauehave had by comming to Gods ordinances, and thus laying their ſtore together to help one another.
This ſerues alſo for the inſtruction of ſeruants, that ſith God hath layde ſuch a charge vponupon their ſuperiours, to looke that they keepe his ſabboth; therefore they ſhould willingly be ruled, and ſuffer themſelues to be guided by them in this point, and as well obey them in the ſabboth; to be diligent in the works of God, as in the weeke daies to obey them, for matters of their owne calling. They muſt not ſay as many prophane ſeruants will, if they call them and will inſtruct them in religion, they will none of that, but you hired me ſay they, to doe your work, and take my wages, and there an ende, what needes all this doe about keeping the ſabboth, and comming to the ſermon, let mee looke to that my ſelfe. Nay, but if they be Gods ſeruants, and you Gods ſeruants, your maſters hired you to doe Gods work, and in the Lord to doe their work, therfore this is a prophane anſwere, and theſe be ill ſeruants. But much more vilde are they that will runne abroad to wickedneſſe, to dauncing, to ſwilling to wantonneſſe &c. making that their ſabboth daies work, which is vnlawfull at any time, to plow and to cart be things lawfull and profitable in fit time, but to daunce and follow wantonneſſe, is naught eueryevery day, but much more vilde and abhominable vponupon the ſabboth day. Therfore ſuch ſeruants muſt by force be conſtrained not to violate Gods ſabboth, or if no meanes will ſerue, a chriſtian maſter muſt not hauehave his houſe peſtered with ſuch open rebells againſt God.
Thus much God ſhewes the duties of chriſtian houſholders, that they muſt themſelues and ſee that their ſeruants abſtaine from all the works of their calling, and doe onelyonly works of pietie and merciemercy, which works of merciemercy they muſt not doe, vponupon the Lords day, in louelove to their owne commoditie, but in obedience to God and compaſsion of the creature. Now the Lord goes further to ſhew what courſe muſt be taken with men of an other religion, ſaying: