〈…〉 CARTERS CHRISTIAN Common VVealth OR Domesticall Dutyes deciphered ¶ Printed at London by Tho Purfoot 1627. TO THE RIGHT WORSHIPFVLL THE Maister Wardens and the Assistants of the worthy and famous Company of Gouldsmithes of this Honourable Citie of London Worshipfull Sirs INgratitude was a sin even vnto the Heathens so odious that Periander among the Corinthians made this law that if any in a Common weale prove◠vnthankefull hauing receiued a benefit he was to bee put to death and as the reliques of Gods Image in them soe nature in the sensible creatures hath ingrafted thankefulnesse to passe by those presidents produced by Historians which may seeme incredible the Naturalists obseruation of the Merlyon not to prey on the Larke which hath giuen warmth to her cold feet is remarkeable And the spirit of God in Scripture hath plentifully inioyned it That I may proue my selfe therefore instructed in this duty not by nature onely but by grace in this glorious light of the Gospell I present vnto your view and patronage these poore indeavours the fruit of a thankefull heart expect you cannot a loftie stile or curious phrase for I take not vppon mee to instruct but onely to remember your curteous acceptation I doubt not of from the former experience of your worthinesse Surely if the poore Persians water in a potsheard was exceptable to the Emperour and an Apple from a poore Pessant was received by Artaxerzes a great Prince if Alexander tooke curteously water from a common Souldiers helmet and our Sauiour crowned the poore widdow with everlasting prayse for two Mites to the Treasury your generous dispositions will sparingly censure and curteously accept these my poore labours which howsoeuer they bee your worships and so is the Author Yours in all humblenesse to continue THOMAS CARTER To the Reader AMongst all the blessings that God hath bestowed vpon vs curteous Reader the word of God next to our Sauiour challengeth the most eminent place as being the guide and direction vnto him and the instrument to preserue vs vnblameable in a froward and crooked generation The Prophet Zacharie speaketh of Zach. 9. last ver the wine that Christ doth offer to drinke whereof virgins are gendred and begotten other kind of wines are wont to kindle evill lusts but this wine the Gospell restraineth those lusts and maketh the heart pure hence is the instruction of our Lord to search the Scripture as being able to instruct the ignorant to reforme the vertuous and so to make perfect the man of God in all good workes This excellent vertue hauing drawne mee to a diligent study of sacred Writ and considering in the last worst dayes the great neglect of family dutyes frō whence springes so many corruptions in children and seruants being dayly spectators of the heads corruptions I haue thought it my duty not to let my Talent rest but by that small portion of knowledge God hath giuen vnto me to set vp some way-marke to direct others to the waters of Shiloh which run pleasantly to coole the heate of corruption and frowardnesse and to teach vs obedience privately and publikely If it bee obiected that many eminent men haue already sufficiently performed this worke I answer that another performing his duty excuseth not me Secondly none euer so fully and amply hath put to the presse dutyes in this nature as I can hereof Thirdly they came not to my hands till I had finished this worke It seemed thē necessary not to let it suffer obortion but to bring it to a charitacle view censure of the vnderstanding reader May it please you then to accept of these vnpolished yea vnsquared documents neither it may bee methodicall in respect of order nor curious in respect of phrase onely the token of a willing heart and affording some good generall motions if thou please to afford a little diligence in the reading and care in the prctising This performed I haue the end I ayme at and thus remaine thine ever in the Lord Thomas Carter The Introduction to the worke HEe that sayd the Iob. 7. 1. whole life of man was nothing else but a time of temptations spake most fearefully and yet most truly for we are tempted in our old age in our cradle we are not free if any euill bee set before vs we are provoked vnto it If we abound with Adam in Paradice there may be death in that And if wee want with our Sauiour in the wildernes there are temptations in that So subtill is Sathan and so envious is our enemie to serue himselfe vpon all occasions In the former age of the world hee wrought and prevailed with men by bringing errors of mind and doctrine of Diuels to seduce the Church but now the cleare light of the Gospell is come in knowledge doth abound he laboreth to bring in error of life and depravitie of conversation for that notwithstanding men know their maisters wil yet they performe it not that all meanes possible both the spirituall sword of the Minister temporal sword of the Magistrate ought to be vsed for the reformation of these known euils yea euery mā to set a hand to this worke amongst which nūber I haue brought forth my poore abortiue talent to farther the same labouring by reproofes to beate downe vice and by instructions to informe the Husband to loue his wife and the wife to obey her Husband the Father to bring vp his Children in the feare of God not provoking them to wrath and the Childrens obedience to their Parents the Maister to guide the seruant and the seruant to obey his Master in all things in the Lord what if I bee no Minister nor the sonne of a Minister Shepheards and clownes haue beene Diuines sometimes and why not I and therfore not doubting the entertaynement I set forward to the worke and first for the duty of Husbands The duty of Husbands The first Chapter ANd the cause why I haue first begun with this duty of Husbands is for that I find it to bee the first degree which God gaue vnto Man after his Creation therein that when God gaue vnto man the rule of the whole earth and the domination of all Gen. 2. the creatures therein contained yet vntill hee gaue vnto him a Wife hee had no true content in all the rest besides for euery creature had solace in their kind except Man but so was it not with Man till God gaue vnto Man had no true content till God gaue vnto him a Wife him a Wife Then finding her a companion fit to associate him selfe withall with her he setled his content And this did God for Man in the time of his innocencie giue vnto him this wife thereby leauing vnto vs this instruction that we also ought to liue so vprightly so holily and so purely in the state of wedlocke that we sinne not against God nor against one another And heere is one especiall thing to be noted that God
must teach his Children the lawes of God his Commandements his will his word for so the Prophet Dauid plainely sheweth setting Psalme 78. downe to what end thou must do this to the intent that wheÌ„ they come vp they might shew their Children the same that they might put their trust in God and not to forget the workes of God but to keepe his Commandements This then is the duty which thou arâ— commanded to doe and thâ—â— must not 〈◊〉 the doing of it neyther thou must not tary Parents ought not to deferre the teaching of their children in their youth til they bee men and women and so as thou thinkest come then to the capacity of vnderstanding no thou must teach it thy Children while they be children and thy wisedome must giue them helpe to vnderstand it that so it may be grounded into them in the time of their youth for look with what the vessell is first seasoned with of that it wil alwaies beare the tast This duty did old Abraham well know although he liued almost a Thousand yeares before the Law was giuen vnto the people of Israel for so God himselfe testifieth of him saying That hee knew that hee would command his Sonnes to keepe the waies of the Lord note the place I pray you for it is worth the noting see how familiar God himselfe is with Abraham hee vouchsafeth to talke Gen. 18. with him familiarly as one man How dearely God loueth them which teach and instruct their Children and Family his Commandements doth with another nay as one friend doth with another for he openeth his very secrets vnto him what greater signe of loue can be shall I saith God hide from Abraham the thing which I do seeing that Abraham shall bee indeed a great and a mighty nation and all the nations of the earth shall be blessed in him and here followeth the reason of all For I know him sayth God that he will command his sonnes his houshould after him that they keepe the waies of the Lord now What the duty of Parents is you see what the duty of a Father or Mother is namely to teach their Children the Commandements of God but hee hath not done with thee yet God goeth further with thee stil because thou shalt haue no excuse in not doing it most graciously hee doth vochsafe to teach vs also how wee shall performe When they ought to teach them this Commandement namely thus Thou must teach them these thinges when thou sittest in thine house when thou walkest by the way when thou lyest downe when thou risest vp thou must doe this and thou must not dare to neglect or leaue this vndone neither For God threateneth his Deu. 28. Leui. 26. Ier. 48. and 49 owne chosen people not onely to punish them with grieuous punishments but euen their land also if they disobey his Commandements wee haue many places in Scripture to approue this vnto vs but let me tell thee one thing by the way if thou be The man which knoweth not his duty how can he teach it his Children not well instructed in this duty thy selfe thou canst neuer teach it vnto thy Children for how can a man teach another man or his sonne or seruant any art mysterie or trade wherein he himselfe hath no knowledge therefore see thou bee able to teach them thy selfe it will not serue thy turne to set them to schoole and to appoynt them Maisters Tutors to teach them and yet these be good men for it and it is thy duty so to doe but it is not sufficient Thou must also teach them thy selfe and be a principall teacher of them for thou must teach them at al times in al places as thou seest in Deu. 6. when thou Deut. 6. walkest and when thou sittest when thou risest in the morning and in the euening before thou goe to bed thou must not take thine owne ease nor refresh thy selfe with sleepe vntill thou hast performed this thy duty vnto God The Twelueth Chapter BVt it may bee thou wilt goe about to excuse thy selfe in this case as many doe in these dayes and say would you haue mee performe these thinges I am not bookish I cannot reade therefore how should I teach them these things being an ignorant man but deceiue not thy selfe whomsoeuer thou be father or mother for I tell thee ignorance shall be no excuse vnto thee the servant that doth not the will of his Maister shall be beaten for it yea although he knew it not and why because it is the duty of euery seruant to seeke euen with diligence to know the will of his Maister and to doe it Nay thou canst not pleade ignorance though thou wouldest for none can doe it for Moses telleth Deu. 30. thee that this Commandement is not hidden from thee it is not in heauen that thou shouldest say who shall goe vp to bring it vs and cause vs to heare it that wee may doe it neither is it beyond the sea that thou shouldest say who shall goe fetch it vs and so cause vs to doe it but it is very neere vnto thee euen in thy mouth and in thy heart for to doe it and Saint Paule telleth vs Rom. 10. plainely this is the very same which we preach vnto you If then it bee so that wee may dayly heare it to our great comfort euen at our doores in euery Parish Church how then can wee pleade ignorance if the servant I tould you of shal be beaten which doth not the will of his Maister though hee know it not how much shal he be beaten with many stripes which doth refuse to know his will as too many in these dayes doe and thus you see there can bee no excuse thorough ignorance so that euery man must labour to bee so furnished Euery man must labour to be furnished with knowledge that hee may thereby instruct his Family with knowledge that hee may bee able thereby to instruct his owne Children and family and because it must be done continually both in the morning in the euening both when thou sittest at home and when thou walkest abroad beware that thou doe not as too many doe which when they haue see their Children to say the Lords Prayer to rehearse their beliefe and the Ten CoÌ„mandements doe thiâ—â—e that then they haue done enough for the whole day though neither themselues nor al the house besides doe halfe so much O lamentable case this must not bee but when thou hast In what manner it ought to be done taught them to pray thou also must pray with them calling thy whole Family together and so make your selues a holy congregation vnto God by humble prostrating your selues vnto him that so as ye all haue recieued of him your preseruation and quiet rest the night passed euen so all of you may ioyne together in giuing him thankes for so great a blessing
will say they are growne stubborn disobedient will not be gouerned by you I will tell you then how you yet shall governe them looke in the 21. of Deut. and there you How Parents ought to governe stubborne childreÌ„ in the state of manhood shall know what to do vnto such a stubborne disobedient child whom you your selues cannot rule and the words are these If any man haue a sonne that is stubborne and disobedient which will not harken vnto the voyse of his Father Deu. 21. and the voyce of his Mother they haue chastened him and he would not obey them then shall his Father and his mother take him and bring him to the elders of his Citty vnto the gate of the place where he dwelleth shall say vnto the Elders of his citty this our sonne is stubborne disobedient he wil not obey our admonitioÌ„ he is a royoter a drunkard then al the men in the citty shal stone him with stones to death Now you see what the law of God doth teach you concerning the gouerment of such disobedient Children whom you cannot gouerne and this if old Elye had done hee then had escaped that heavie iudgeÌ„ent which fell vpon him his thus should parents do vnto such leaud children that so they may escape the in did nation of God against theÌ„selues for he will haue such wicked branches How Parents may escape the iudgements of Gâ— by gover 〈…〉 their stubberne childreÌ„ it their state of manhood cut off least they corrupt the whole body therfore if they wil not be governed by thee yet let not foolish pitty mooue thee to disobey the Commandement of almighty God by keeping them from that punishmeÌ„t which they deserue but rather as thou art coÌ„manded so discharge thy selfe by bringing thmâ— to the Maiestrate that hae according to the law may punish them so thou be guiltlesse of their sinne And as I haue here in some measure set downe the authority of a father and how that by dissipline Parents ought to geuerne their children with wisedom aswell as by instuction he ought to governe so withall I must aduise Parents to take with them the counsaile of S. Paull for hee would haue Parents to governe their Children with wisedome not alwaies vsing their authority but mildly and gently according to their yeares capasities his words are these Fathers prouoke not you children Epâ—e 6. to anger but bring them vp in instructions and information of the Lord and againe Fathers prouoke Colle 3. not your Children vnto anger least they be discouraged Yet meaneth hee not but that Parents may both chide and also correct their children when occasion shall serue but not rigorously and in their anger not caring how or with what they doe Parents must not be too sharpe in their correction strike them or being as many are alwaies rating or chiding of them this is it which withdraweth them from that natural loue and obedience which they owe and otherwise would shew vnto their Parents therefore let Fathers and Mothers be very carefull in this poynt how and in what sort they doe correct their Children And yet there be many which cannot bee drawne to correct their Children except it bee in the very instant when they haue done some offence and then their mindes being thereby stirred vp vnto anger presently they run vpon them as wee vse to say without feare or witt not caring as I sayd before how or with what they doe correct them so that some time in this nature or rather madnesse the child receiueth that from the hands of his cruell Parents that of long time after hee is not freed of nay of some not to their dying day Therefore in any case let not Parents should vse their dissipline without anger this counsaile of Saint Paull bee forgotten but wisely mildely and with out anger vse your correction for when children bee come to some discretion it will bee wisedome to passe by many faults without seeming to take notice of them and in any case Dangerous to vse to threaton children to correct them not to vse much threatnings of them for many times the threatning of a puishment to come although perhaps not meaning to be performed yet so feareth and terefieth the hearts of younglings that it often causeth theÌ„ or to do that which they ought not otherwise would not doe The second part of the duty of Parents The 15. Chapter THis second part of the duy of Parents will seeme harsh very displeasing vnto many men of our time which doe suppose that when they haue brought vp their Children to some yeares and as they thinke to bee able to make some shift in the world especially if they haue brought them vp vnto some Art Trade or meanes for them to get their liuing by in time to come that then their charge and care for them is past and that they haue fully discharged themselues of their duty concerning them and may then dispose of that goods or estate which they haue at their pleasure either from their Children or to whoÌ„ or to which of them they please as their affection serveth and this is an error in many men and yet this may not be for neither are they so discharged nor may lawfully so dispossesse their Children or dispose of their goods Obiect And one of these men begineth to cavile with me already about this matter and telleth mee that I am much disceaved for sayth he may I not do with mine own goods what I will which with mine owne sore laboer I haue gathered I haue nothing saith he that came to me by inheritance nor any friend that gaue mee a penny to begin the world withall and I haue had sundry wiues and haue had Children by each of them and I confesse I haue had good dowries with some of them by the good endevours of them and my selfe God hath blessed me with that that I haue and shall I not now bee master of mine own may I not giue mine owne goods to whom I please or giue them to which of my children I doe most affect either Sonne or Daughter or it may be my Sonne will not bee ruled by me or is an vnthrift shall he then wast and consume with his vnthriftinesse that which I haue labored for no I know how to prevent him and that by law too or if I giue it wholy to my dauter who shall barre me from doing it or appoynt me how I shall dispose mine owne I haue with great care and charge brought them vp to these yeares now they bee able to get their owne liuing let them shift in the name of God as I haue done Answer Here is a large discourse to small purpose and yet there bee two many of your oppinion and no doubt but that you do thinke you haue well spoken and surely if it had beene wisely spoken
so they be for the Diuills wares it is no maruaile if your Children spend that vnthrifitily which is so vngodly gotten But as you see it is a choyse It is not enough to chuse a good seruant but to preserue him still in goodnesse poynt of the Maister to bee carefull what seruant he taketh into his family so the Maister must be carefull likewise to bring vp his seruants religiously in the time of their seruice that must bee in seeing that his seruants come to the publique exercises of hearing the word of God in due time that they there remaine all the whole time of prayer and teaching and that they bee in as conuenient place as they may that so they may haue the ouersight of them for it is not enough that the Master bring his seruants vnto the Church and then let them giue them the slip at the Church dore or goe o◠as soone as they come in and s◠〈…〉 to Tauernes or Ale-houses or as bad places or else get into some corner of the Church where either they may sit and talke all the time or else sleepe it out This the good Maister may What good counsaile of a Maister giuen in due time may doe prevent by giuing them counsaile that if they will serue him they must bee carefull to serue God aboue all things and be religious in Gods house if they will haue any countenāce of him in his house but many men are more carefull in planting of Orchards or Gardens or chusing of sheepe for breede or following their worldly profits then they are in planting a godly family in their houses whereby God may be glorified his Church profited Or if they haue seruants vnder them to doe their worke and labor for them that so they may liue at the more ease pleasure idlenesse themselues then all is well as they thinke or turne it otherwise if you please and make the best of it by the way of good husbandry as a meane for them to thriue by and yet you shall find the end thereof to bee onely this to satisfie their neuer satisfied coueteousnesse Men do regard their beastes as much as this their oxe their asse their horse and such like yea will bee very carefull for the keeping of them to the end their profit may arise by them the wise traueller wil be so carefull for his horse which but onely for his pleasure he is to ride on that hee will spare time euen from his owne meate and rest to see that his beast shall both be made cleane lye cleane and haue his fill of prouender to the end hee may bee the better able to beare him on his iourney the husband man likewise in the care of his cattle is very laborious for his profit protecting them from weather water and such like dangers and is continually amongst them shifting them frō ground to ground frō pastuer to pasture to the end they may the better feede profit that Many leawd Maisters doe make lesse account of their seruants then others doe of their beasts if any disease do befall them he may the sooner remoue it from amongst them in these things men are wise carefull enough as is fitting but my deare bretheren there bee many amongst vs which beare the name of Christians and haue the gouerment of seruants which to their shame I speak it do make lesse account of their seruants thē these men do of their beastes for they will looke to their beasts themselues carefully enough so doe no◠many a one to their seruants but God forbid it should bee so withal yea I know there be many that are very carefull to performe this their duty as well in prouiding and giuing them all things needefull for them as in setting them to their worke and labour and I doubt not but that the fruit therof they find in their seuerall callings But I speak of those who can be content do carefully enough set their seruants vnto their labors as it is fit indeed they should but doe giue them small comfort and cherishing in their labours loading them with labours like Pharoahs taske masters Exo. 5. The cruelty of bad masters but not halfe filling their bellies with victualles as the traueller I spake of doth his horse so that many times the poore seruant hauing labored all day and had but a small dinner yet at night commeth to so short commons that when hee hath saued the mayde a labour in making cleane the dishes which were set before him hee hath yet a fresh stomacke to a good supper if he might come at it is not this a hard case yet I would it were not true And I will tell you the cause of this your selues are in the The negligent care of the maister bringeth the seuruants want fault of it you are carefull enough to looke to haue your owne due as it is fit you should but not careful enough in giuing them their due for too many of you doe put that off to be performed by a false steward and so many a poore seruant is punished both in belly and backe to helpe to maintayne the pride pleasure of his Dame or Mistris You put them in trust with these things to see them fed sweet kept wholsomely lodged thinke you that these thinges do not belong vnto you to see them done as well as vnto your wiues yes surely they do yet I say in them to do them is more fitting but to you it belongeth to see them faithfully done as they The duty of the Master bindeth him to see that the want of his seruant be by himselfe supplyed ought to bee for how canst thou looke that thy servant shal labor faithfully with the strength of his body for thee or to say the truth how can he do it when his body is enfeebled by meanes of due nourishing with hole sō food or things vsefull for him which should nourish strengthē him this is too common a thing amōgst vs it is a great reproach vnto this our English nation yet this is not all neither For there be some which can be content to maintayne their seruants reasonable well for their profits sake which may arise by their labours while they are able to do any for thē but if God doe send his visitation vpon them either A great fault in many Masters by sicknes or lamenes then if they haue not an out garden house or som backe place to put them into where they shall bee sure to haue but a slender looking to thē to an Hospital with them and so rid thēselues of them or else basely nay gracelesly turne them out of doores to shift for themselues in that heauie case what an vncharitable yea an vnchristian-like part is this yet such there be the more the pitty But if it bee not lawfull to muzell the mouth of the Oxe that treadeth
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