Selected quad for the lemma: heaven_n
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A18056
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Carters Christian common vvealth; or, Domesticall dutyes deciphered
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Carter, Thomas, of London.
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1627
(1627)
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STC 4698; ESTC S116227
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89,281
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328
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scorned of the rest braÌ„ded by you with the name of Puritane holy sister but where is your purity and holinesse while you thus deride others in their well-doing I answer you if you will not endeauour to bee holy and pure whiles you are here vpon earth you shall neuer become Saints in heauen but rather Diuels in hell For blessed are the purâ— in heart saith our Sauiour Christ Mat. 5. for they shall see God And hee himselfe which best did know what was fit for you did make your cloathing but of beasts skinnes at the first and when he sent his Sonne into the world hee did not send him by any Princes or Lady of great ranke or amongst the proud A note for to pull downe the pride of women ones of the world hee despised your pompe and pride and did chuse a poore humble Virgin to be mother of his Sonne when he liued amongst vs wee finde not that he gaue vs any example of pride but of humility his garments were without lace or welt yea without seame also But if we view them in these dayes as they rae arrayed wee would thinke that Hell were emptied of al her deuises toyes trickes and fashions that women had got them all for all that God hath made vnder heauen the whole earth and the sea with all the creatures therein In all the whole earth not sufficient to satsfie the pride of Women are not sufficient to satisfie the pride of women in these dayes the entrailes of the earth are dayly torne rent to seeke for gold to adorne you with the bottomelesse sea the poore fishes are dayly robbed to finde you pearles to deck your selues with the hard rockes digged down to find you variety of precious stones nay haue you not robbed all the creatures of God both beasts birds and wormes to furnish vp this your pride yet all this will not serue to satisfie you but still you keepe your No marvaile if all that God hath made wil not serue to satisfie them when his own worke will not content them in themselues workeman the Diuell in worke to find you more new fashions and made him make a iourney from hell to bring you beauty to paynt your selues withall for from heauen I am sure you had it not Oh woe bee to that soule on whose face God shall with anger looke denying to know it because it is not as hee made it no maruaile though al that God hath made vnder heauen will not satisfie your pride when the workes of Gods owne handes in your selues will not content you but that you will alter that In all the histories of the Scriptures I neuer read but of one wicked woman that euer vsed this wicked art of paynting I meane Iezabel yet the iudgments King 9. of God vpon her in suffering the dogges to eate and consume her will not draw you from vsing this paynting trade but still you prouoke him to anger stirre vp his iudgements against you dayly with your abnominable pride wherein you excell all that euer were before you I know you wil thinke I am too bold with you thus to meddle with your arraying your selues in such manner or fashioÌ„s as you please to vse them but thinke what you will and say what you will I must and will discharge my conscience the matter it selfe giueth me cause to doe it being a duty of so great importance belonging vnto womeÌ„ to reforme the abuses thereof and for which not only you your selues shal beare your owne destructions but they also which haue the gouernement of you because they haue suffered you to commit such thinges I meane the Husbands of such women Nay this is not all I would it ended so but woe woe be vnto you whose pride shall be not The pride of woman the destruction of themselues Husbands the whole common wealth where they liue onely the destruction of your selues and Husbands but of the whole common wealth wherein you liue of you because you committed this sinne of them because they suffered you to coÌ„mit it Is it not then high time to write and speake against this sinne and those which commit it yes if either or both may be regarded I write not these things from my owne braines I menace you not it is not I but the Lord that threatneth you the whole land for it looke into the third of Esay and see there what hee sayth vnto your pride Because the Daughters of Sion are haughty and walke with stretched-out neckes and with wandring eyes walking and minsing as they goe and making a tinckling with their feete therefore shall the Lord make the heads of the daughters of Sion bald and the Lord shal discouer their secret parts in that day shal the Lord take away the ornament of the slippers and the calls and the round tyers the sweete balls and the bracelets 3. Esay the bonnets and the tyres of the head the slops the headbands the tablets and the eare-rings the rings and the mufflers the costly apparrell and the vailes and the wiâ—ples and the crisping pinnes and the glasses and the fine linnen If God punish his owne peculiar people for their pride what can you expect the hoods and the lawnes And in stead of sweete sauours there shall bee stincke instead of a girdle a rent and in stead of dressing the hayre baldnesse in stead of a stomacher â— girdle with sack-cloath and burning in stead of beauty thy men shall fall by the sword and thy strength in the battle Then shall her gates mourne and lament and shee being desolate shall sit vpon the ground Now you paynted butterflies of our time which with the Camelion change your selues into all colours what say you to these things you see here what iudgements God threatneth to bring vpon his owne chosen people because of the pride of the daughters of Sion you farre exceede them in all things yet thinke you to escape vnpunished The prophet sayth that they were so proud that they went mincing tinckling with their feet but you are grown so proud that your feet may not beare you but that you must bee carried in Coaches drawne with horses which though it be an honour wherewith Kinges and Princes are pleased to grace their well respected subiects with yet is it vnfit that Courtizans should be coached which should rather be carted I would it were not so they were content with fine linnen but no linnen or lawnes bee it neuer so pure wil content you but it must be died into collours blue was and now yellow is primrose and strawe colour I know not what but blacke will bee the next assure your selues for as your pride hath excelled all before you so I feare that your punishments when they come will exceed all that were before you I should bee tedious vnto the reader should I
in the corne how much more is it vnlawfull for thee to keepe backe the due from thy seruant that laboureth with the strength of his body for thy profit or if thou cast him off or into an Hospitall when hee is lame or sicke how canst thou seeke of him the labour of his hands when he is well againe The 24. Chapter THe good Centurion did not thus he did neither cast off his The charecter of a good master sick seruaÌ„t nor send him vnto any Hospitall till he were healed no he kept him still at home in his owne house and did not put others in trust to seeke helpe for his seruant but carefully performing the duty of a good master Mat. 8. setting aside all his affaires businesse hee goeth himselfe to seeke helpe for him How many masters being rich men in ourtime will doe the like no they thinke it will bee a disgrace vnto them abase thing for themselues to doe such a businesse especially for his seruant but if it were for his wife sonne or daughter whom hee dearely loueth then happily hee would not sticke to goe himselfe but for his seruant hee hath other enough to send about such a businesse So had this Centurion you se he went himselfe I tell you whome soeuer you are that you ought to haue as great a care for the health and welfare of your seruant for the time he is in your Cor. 7. service as if he were either your sonne or daughter nay is hee not Coll. 4. the Lords free man haue you 1. Cor. 7. not all one master in heauen and you not both bought with one price and is hee not fellow heire with you of the same kingdome of grace which you hope to bee of yes verily he is And beleeue mee brother for I tell you no leassing father mother sonne or daughter master seruant King and subiect be but names and titles in this worldly regiment in Christ Iesus wee are al one none better then another all bretheren and must all seeke All one by Christ Christ and our brothers good in Christ or else wee neuer shall haue benefit by Christ how can you then or how dare you abuse your brother though he be your seruant in keeping from him such thinges as be necessary for him or due vnto him whether it bee his foode his cloathing or his wages or any other necessaries â—r oppresse him with labour as Pharâ—ahs task masters did the Children of Israell there be too many such which are euen The law a hiâ—drance vnto many euill Maisters as tyrants vnto their seruants and more would bee were it not for the law I speake not this to abridge the priuiledge or authority which the Master hath ouer his Seruant as occasion serueth I know that the master hath ful authority not onely to imploy his Seruant to labour but also to correct his Seruant as accasioÌ„ shal be ministred for the wise man telleth vs that Eccle. 33. meete correction and worke belongeth How euill seruants must be punished vnto the Seruant I know he goeth farther sayth The yoake and the whip bringeth downe the hard necke so taine thy euill Seruant with whips and correction but yet I pray you note that he giues this rule not to be excessiue towards any and without discretion faith he doe thou nothing But sayth he If thou haue a faithfull How highly a good servant ought to bee resprcted seruant let him bee vnto thee as thine owne soule for in blood hast thou gotten him whereas thy seruant worketh truly intreate him not euill if thou haue a seruant intreate him as a brother for thou hast neede of him as of thy selfe And S. Paule wheÌ„ hee had declared vnto seruants their duty hee admonished masters in like manner saying and you masters doe you the same thinges Ephe. 6. vnto them putting away threatenings and know also that euen your mrster also is in heauen neither is there any respect of persons with him And againe you masters doe vâ—â—â— Collo 4. your seruants that which is iust and equall knowing that you also haue â— Masters ought to doe nothing but that which is iust vnto their seruants master in heouen and thus you see that both Saint Paule here the wise man in his Booke doe both agree in this that the Master ought to shew lenitie and gentlenesse vnto his seruant and so by louing kind vsage with frieÌ„dly speech as to a brother winne him to the performance of his duty for surely very willingly doth the seruant labour when the masters countenance is â—hearefull towards him but where the The Masters countenance ought to bee chearefull vnto his seruants Master doth not onely shew a chearefull countenance but also vseth friendly words among his seruants and giueth them their due besides it cannot be but with great ioy and comfort these seruants do passe ouer their labors how hard so euer they seeme to be vnto others and the master finds great comfort in them also The 25. Chapter THus you see what Iustice Saint Paule would haue Masters to vse vnto their seruaÌ„ts namely to do vnto them as you would haue them to doe vnto you and as it he should say would you haue your seruants to deale iustly and truly with you then doe you deale so with them would haue them to be kind and louing vnto you then bee so vnto them also nay you see he would not haue you threaten them and the wise man in his booke giueth the same counsell for saith he if thou intreate thy seruant euill and he run away wilt thou seeke him for indeed many times the Master threatning to giue his Seruant The seruant through threatning running away is oft times the vndoing both of himselfe and Master seuere correction for some fault committed and yet paraduenture not meaning so to doe yet the simple seruant hee knowing or fearing the rigorus correction of his Maister forsaketh his seruice and runneth away sometime to the vndoing of both if in this nature hee goe away from you how can you seeke after him when you your selues are the onely cause thereof keepe secret therefore your mind and if you see iust cause to vse correction doe it priuately in his due time but say not in his hearing or that he may heare thereof what you intend for to doe and so you shall performe the counsaile of the wise man which saith without discretion doe thou nothing But this iust and equall dealing of the Master stretcheth it selfe yet farther as against these euill minded men which seeke to abridge their seruants of their due liberty I meane when they haue obtayned thereunto by their continuance and faithfull seruice the wise man sayth Let thy soule loue a good seruant and defraud Eccle. 7. him not of liberty neither leaue him a poore man but there are some so farre off from performing this that