The sermons of Master Henry Smith gathered into one volume. Printed according to his…The sermons of Maister Henrie Smith gathered into one volume. Printed according to his…
The sermons of Master Henry Smith gathered into one volume. Printed according to his corrected copies in his life time.The sermons of Maister Henrie Smith gathered into one volume. Printed according to his corrected copies in his life time.
Henry Smith 1550?–1591London: printed by Richard Field for Thomas Man, 1593
[14], 720, 815-1092, [24]+ p. · 231k words · STC 22719 · ESTC S117445
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Though a woman be wise, and painful, and have many good parts, yet if she be a shrew, her troublesome jarring in the end will make her honest behaviour unpleasant, as her over-pinching at last causeth her good housewifery to be evil spoken of. Therefore although she be a wife, yet sometimes she must observe the servants lesson,1 Not answering again, and hold her peace, to keep the peace. Therefore they which keep silence, are well said to hold their peace, because silence oftentimes doth keep the peace, when words would break it.
Though a woman be wise, and painefull, and haue many good parts, yet if she bee a shrow, her troublsome iarring in the end will make her honest behauiour vnpleasant, as her ouer-pinching at last causeth her good huswiferie to bee euill spoken of. Therefore although she be a wife, yet somtimes she must obserue the seruants lesson,1 Not answering againe, and hold her peace, to keepe the peace. Therefore they which keepe silence, are well said to hold their peace, because silence oftentimes dooth keepe the peace, when wordes would breake it.
To her silence and patience, she must add The acceptable obedience, which makes a woman rule while she is ruled. This is the wives tribute to her husband: for she is not called his head, but he is called her head. Great cause hath man to make much of his wife, for great and many are her duties to him, for Paul saith;1 Wives submit your selves unto your husbands, as to the Lord. Showing that she ⟨p. 54⟩
but withal, as the Lord commandeth only that which is good and right, so she should obey her husband in good & right, or else she doth not obey him as the Lord, but as the tempter. The first subjection of woman began at sin: for when God cursed her for seducing her husband,
for he saith; Let a wife, be subject to her husband, as the church is to Christ. A greater love then this (saith Christ) no man can have So a better example then this,
Paul would have her attire to be modest and orderly, for garish apparel hath taught many gossips to disdain their husbands. This is the folly of some men, to lay all their pride upon their wives,
To her silence and patience, she must adde The acceptable obedience, which makes a woman rule while she is ruled. This is the wiues tribute to her husband: for shee is not called his head, but he is called her head. Great cause hath man to make much of his wife, for great and many are her duties to him, for Paul saith;1 Wiues submit your selues vnto your husbands, as to the Lord. Shewing that shee ⟨p. 54⟩should regard his will as the Lords will,2 but withall, as the Lord commandeth onely that which is good and right, so she should obey her husband in good & right, or else she doth not obey him as the Lord, but as the tempter. The first subiection of woman began at sinne: for when God cursed her for seducing her husband,3 when the Serpent had seduced her, he said, He shall haue authoritie ouer thee. And therefore as the man named all other creatures,4 in signe that they should be subiect to him, as a seruant which commeth when his master calleth him by his name: so did he name the woman also,5 in token that shee should be subiect to him likewise. And therfore Assuerus made a law,6 that euery man should beare rule in his owne house, and not the woman,7 because she sinned first, therefore she is humbled most:8 & euer since, the daughters of Sara are bound to call their husbandes Lords,9 as Sara called her husband: that is, to take them for their Lords,10 for heads and gouernors. If ye disdaine to follow Abrahams spouse, the apostle biddeth you folow Christs spouse:11 for he saith; Let a wife, be subiect to her husband, as the church is to Christ. A greater loue then this (saith Christ) no man can haue So a better example then this,12 no woman can haue. That the wife may yeeld this reuerence ⟨p. 55⟩to her husband,13 Paul would haue her attire to be modest and orderly, for garish apparell hath taught many gossips to disdaine their husbands. This is the follie of some men, to lay all their pride vpon their wiues,14 they care not how they slouen themselues, so their wiues iette like Peacockes.15 But Peter doth commend Sara for her attire, and not Abraham, shewing that women should braue it no more then men,16 and God made Eues coat of the same cloath that he made Adams.17
They covered themselves with leaves, and God derided them, but now they cover themselves with pride, like Satan which is fallen down before them like lightning,1 ruff upon ruff, lace upon lace, cut upon cut, four & twenty orders, until the woman be not so precious as her apparel: that if any man would picture Vanity, he must take a pattern of women, or else he cannot draw her likeness.2 As Herodias was worse for her fine dancing: so a woman may have too many ornaments, frizzled locks, naked breasts, painting, perfume, & especially a rolling eye are the forerunners of adultery, and he which hath such a wife, hath a fine plague. Once women were married without dowries, because they were well nurtured, but now if they weighed not more in gold then in godliness, many should sit like Nuns ⟨p. 56⟩without husbands. Thus we have shadowed the mans duties to his wife, and the woman's to her husband.
They couered themselues with leaues, and God derided them, but now they couer themselues with pride, like Sathan which is fallen down before them like lightning,1 ruffe vpon ruffe, lace vpon lace, cut vpon cut, four & twentie orders, vntil the woman be not so precious as her apparell: that if any man would picture Vanitie, he must take a pattern of women, or else he cannot draw her likenes.2 As Herodias was worse for her fine dauncing: so a woman may haue too many ornaments, frisled locks, naked brests, painting, perfume, & especially a rolling eye are the forerunners of adulterie, and hee which hath such a wife, hath a fine plague. Once women were maried without dowries, because they were well nurtured, but now if they weighed not more in golde then in godlinesse, many should sitte like Nunnes ⟨p. 56⟩without husbands. Thus we haue shadowed the mans dueties to his wife, and the womans to her husband.
After their duties one to another,1 they must learn their duties to their family. One compareth the master of the house to the Seraphin,2 which came & kindled the prophets zeal: so he should go from wife to servants, and from servants to children, and kindle them in the zeal of God, longing to teach his knowledge, as a Nurse to empty her breasts. Another saith,3 that a master in his family hath all the offices of Christ, for he must rule, and teach, and pray; rule like a king, and teach like a prophet, and pray like a Priest. To show how a godly man should behave himself in his household: when the holy Ghost speaketh of the conversion of any housekeeper,4 lightly he saith, That the man believed, with all his household.
After their duties one to another,1 they must learne their duties to their familie. One compareth the maister of the house to the Seraphin,2 which came & kindled the prophets zeale: so he should go from wife to seruants, and from seruants to children, and kindle thē in the zeale of God, longing to teach his knowledge, as a Nurse to emptie her brests. Another sayth,3 that a maister in his familie hath all the offices of Christ, for he must rule, and teach, and pray; rule like a king, and teach like a prophet, and pray like a Priest. To shew how a godly man should behaue himself in his houshold: whē the holy Ghost speaketh of the conuersion of any housekeeper,4 lightly he saith, That the man beleeued, with all his houshold.
1Their duties to their servants.Their duties to their seruants.
As Peter being converted,1 must convert his brethren; so the master being converted, must convert his servants. For therefore God said, that he would not hide his counsel from Abraham, because he would teach his family, and surely all duty which is not done of conscience, is but eye-service, and faileth at most need. as Ziba betrayed his master, when he should have defended him. Therefore ⟨p. 57⟩before Onesimus was converted, Paul said he was an unprofitable servant,2 but when he was converted, he calleth him more then servant, because such a servant is better then many servants.
As Peter being conuerted,1 must conuert his brethren; so the maister being conuerted, must conuert his seruants. For therfore God said, that he would not hide his counsel from Abraham, because he would teach his familie, and surely all dutie which is not done of conscience, is but ey-seruice, and fayleth at most need. as Ziba betrayed his mayster, when he should haue defended him. Therefore ⟨p. 57⟩before Onesimus was conuerted, Paul said he was an vnprofitable seruant,2 but whē hee was conuerted, he calleth him more then seruant, because such a seruant is better then many seruants.
Therefore though Laban was wicked himself,1 yet he rejoiced that Jacob his servant was godly, because God blessed him better for him.2 Joshua saith: I and my household will serve the Lord. Showing, that masters should receive none into their houses, but whom they can govern, as Joshua did: and if any have crept into their doors, then they must put him forth again, for David saith: I will not suffer a liar to stay in my house, Psal. 101. 7. He saith not, a swearer, nor a thief, but a liar, as if he should say, I will rid him out of my doors before he be a swearer, and a thief, for a liar will grow to a swearer and a thief in a day, as a Dicer groweth to a beggar in a night. Therefore it is noted of Cornelius,3 that all his household served God himself. This is reported also of Joseph and Mary for an example, that they went up every year with all their families,4 to worship at Jerusalem, that their children, & their servants might learn to know God as well as they. These examples be written for householders, as others are for magistrates & ministers ⟨p. 58⟩and soldiers, that no calling might seek further then the Scripture for instruction. Wherefore as you are masters now, and they your servants instruct them, and train them, as if you would show what masters they should be hereafter.
Therfore though Laban was wicked himselfe,1 yet hee reioyced that Iacob his seruaunt was godlie, because God blessed him better for him.2 Ioshua sayth: I and my houshold will serue the Lord. Shewing, that maisters should receiue none into their houses, but whome they can gouerne, as Ioshua did: and if any haue crept into their doores, then they must put him foorth againe, for Dauid sayth: I will not suffer a lyar to stay in my house, Psal. 101. 7. Hee sayth not, a swearer, nor a theefe, but a lyer, as if he should say, I will rid him out of my doores before he be a swearer, and a theefe, for a lyer will grow to a swearer and a theefe in a daye, as a Dicer groweth to a begger in a night. Therefore it is noted of Cornelius,3 that all his houshold serued God himselfe. This is reported also of Ioseph and Marie for an example, that they went vp euery yeare with all their families,4 to worship at Ierusalem, that their children, & their seruants might learne to know God as well as they. These examples be written for housholders, as others are for magistrates & ministers ⟨p. 58⟩and soldiors, that no calling might seek further then the Scripture for instruction. Wherefore as you are maisters now, and they your seruants instruct them, and train them, as if you would shew what maisters they should be hereafter.
After the care of their souls, they must care for their bodies:1 for if the labourer is worthy of his hire which laboureth but a day; what is the servant worth, which laboureth every day?2 Therefore Paul is so earnest with Philemon to make much of Onesimus his servant, that he desireth Philemon to receive him as he would himself. Therefore because cruel & greedy masters should not use them too hardly,3 God remembered them in his creation, and made every week one day of rest, wherein they should be as free as their masters: so God pitieth the labourer from heaven, and every Sabbath looks down upon him from heaven, as if he should say, one day thy labours shall have an end, and thou shalt rest for ever,4 as thou restedst this day.
After the care of their soules, they must care for their bodies:1 for if the laborer is worthie of his hire which laboureth but a day; what is the seruant worth, which laboureth euery day?2 Therefore Paul is so earnest with Philemon to make much of Onesimus his seruant, that he desireth Philemon to receiue him as he would himselfe. Therfore because cruell & greedie masters should not vse them too hardly,3 God remembred them in his creation, and made euery weeke one day of rest, wherein they should be as free as their maisters: so God pittieth the labourer from heauen, and euery Sabboth lookes downe vpon him from heauen, as if he should say, one day thy labors shall haue an end, and thou shalt rest for euer,4 as thou restedst this day.
By this we see, as David did limit Joab that he should not kill Absalom; so God hath bound masters, that they should not oppress their servants? Shall God respect thine more then thou? Art thou made fresher to thy labour by a little rest, & is not thy servant made stronger ⟨p. 59⟩by rest to labour for thee?1 How many beasts and sheep did Laban lose, only for hardly entreating of a good servant? therefore that is the way to lose, but not to thrive. He which counteth his servant a slave, is in an error: for there is difference between believing servants, and infidel servants: the infidels were made slaves to the Jews, because God hated them, and would humble them; but their brethren did serve them like helpers, which should be trained by them.
By this we see, as Dauid did limit Ioab that he should not kil Absalon; so God hath boūd maisters, that they should not oppresse their seruants? Shall God respect thine more then thou? Art thou made fresher to thy labor by a little rest, & is not thy seruant made stronger ⟨p. 59⟩by rest to labour for thee?1 How many beasts and sheepe did Laban lose, onely for hardly intreating of a good seruaunt? therefore that is the way to lose, but not to thriue. Hee which counteth his seruant a slaue, is in an error: for there is difference betweene beleeuing seruants, and infidell seruants: the infidels were made slaues to the Iewes, because God hated them, and would humble them; but their brethren did serue them like helpers, which should be trained by them.
It is not a base nor vile thing to be called a servant,1 for our Lord is called a servant:2 which teacheth Christians, to use their servants well for Christs sake, seeing they are servants too, and have one master Christ. As David speaketh of man, saying:3 Thou hast made him a little lower then the Angels; so I may say of servants, that God hath made them a little lower then children, not children, but the next to children, as one would say inferior children, or sons in law.
It is not a base nor vile thing to bee called a seruaunt,1 for our Lord is called a seruaunt:2 which teacheth Christians, to vse their seruaunts well for Christes sake, seeing they are seruants too, and haue one maister Christ. As Dauid speaketh of man, saying:3 Thou hast made him a little lower then the Angels; so I may say of seruaunts, that God hath made them a little lower then children, not children, but the next to children, as one would say inferior children, or sonnes in law.
And therefore the householder is called Pater familias: which signifieth, a Father of his family, because he should have a fatherly care over his servants, as if they were his children: and not use them only for their labour, like beasts.
And therefore the housholder is called Pater familias: which signifieth, a Father of his familie, because he should haue a fatherly care ouer his seruants, as if they were his children: and not vse them onely for their labour, like beasts.
Besides, the name of a servant, doth ⟨p. 60⟩not signify suffering, but doing; therefore masters must not exercise their hands upon them but set their hands to work,1 and yet as God layeth no more upon his servants then he makes them able to bear, so men should lay no more upon their servants then they are able to bear.2 For a good man (saith Solomon) will be merciful to his beast, and therefore he will be more merciful to his brother.
Besides, the name of a seruaunt, dooth ⟨p. 60⟩not signifie suffering, but doing; therfore masters must not exercise their hands vpō them but set their hands to worke,1 and yet as God layeth no more vpon his seruaunts then hee makes them able to beare, so men should laie no more vpon their seruaunts then they are able to beare.2 For a good man (saith Salomon) will be mercifull to his beast, and therefore hee will bee more mercifull to his brother.
That man is not worthy to be served which cannot afford that his servants should serve God as well as himself. Give unto God that which is Gods, and then thou mayest take that which is thine. He that careth not for his family (saith Paul) is worse then an infidel: 1because infidels care for their family. But as Agur prayeth,2 Give me not too much nor too little, but feed me with food convenient: so their care should not be too much nor too little, but convenient, or else they are worse then infidels to, because covetousness is called Idolatry,3 which is worse then infidelity, for it is less rebellion not to honour the king then to set up another king against him, as the Idolatrous do against the king of heaven.
That mā is not worthie to be serued which cannot affoord that his seruants should serue God as well as himselfe. Giue vnto God that which is Gods, and then thou maist take that which is thine. He that careth not for his familie (saith Paul) is worse then an infidell: 1because infidels care for their familie. But as Agur praieth,2 Giue me not too much nor too litle, but feed me with food conuenient: so their care should not be too much nor too little, but cō ueniēt, or else they are worse then infidels to, because couetousnes is called Idolatry,3 which is worse then infidelitie, for it is lesse rebellion not to honor the king then to set vp another king against him, as the Idolatrous do against the king of heauen.
Next unto servants instruction and labours, must be considered their corrections. As Paul saith,1 Fathers provoke not your children to ⟨p. 61⟩wrath: So may I say, Masters provoke not your servants to wrath: that is, use such reproofs, and such corrections, that you do not provoke them, but move them, that you do not exasperate them, but win them, for reviling words and unreasonable fierceness, doth more hurt then good. And therefore the law of God did charge the master, that he should not inflict above forty stripes upon his servant,2 least he should seem despised in his eyes For while a child, or scholar, or servant doth think that he is reproved for love, or beaten with reason, it makes him think of his fault and is ashamed: but when he seeth that he is rebuked with curses, & beaten with staves, as though they were hated like a dog, his heart is hardened against the man which correcteth him, and the fault for the which he is corrected, and after he becometh desperate, like a horse which turneth upon the striker: and therefore think that God even then chides you whensoever you chide in such rage. For though there be a fault, yet some things must be winked at, and some things must be forgiven, and some punished with a look, for he which takes the forfeit of every offence, shall never be in any rest, but vex himself more then his servant.
Next vnto seruants instruction and labors, must bee considered their corrections. As Paul saith,1 Fathers prouoke not your childrē to ⟨p. 61⟩wrath: So may I say, Maisters prouoke not your seruants to wrath: that is, vse such reproofes, and such corrections, that you do not prouoke them, but moue them, that you do not exasperate them, but winne them, for reuiling wordes and vnreasonable fiercenesse, doth more hurt then good. And therefore the law of God did charge the maister, that he should not inflict aboue fortie stripes vpon his seruant,2 least he should seeme despised in his eyes For while a childe, or scholler, or seruant doth thinke that he is reproued for loue, or beaten with reason, it makes him thinke of his fault and is ashamed: but when hee seeth that he is rebuked with curses, & beaten with staues, as though they were hated like a dog, his heart is hardned against the man which correcteth him, and the fault for the which he is corrected, and after he becommeth desperate, like a horse which turneth vpon the striker: and therfore thinke that God euen then chides you whensoeuer you chide in such rage. For though there be a fault, yet some thinges must be winkt at, and some thinges must be forgiuen, and some punished with a looke, for hee which takes the forfeite of euerie offence, shall neuer bee in anie rest, but vexe himselfe more then his seruant.
Further I have heard experience say,1 that in these punishments it is most meet and acceptable to the offender, that the man should correct his men, and the woman her maids: for a mans nature scorneth to be beaten of a woman, and a maids nature is corrupted with the stripes of a man. Therefore we read, that Abraham would not meddle with his maid, but committed her to his wife, and said,2 Do with her as it pleaseth thee: as if he should say, It belongeth not to me but to thee.
Further I haue heard experience say,1 that in these punishments it is most meet and acceptable to the offender, that the man should correct his men, and the woman her maides: for a mans nature scorneth to be beaten of a woman, and a maides nature is corrupted with the stripes of a man. Therefore wee reade, that Abraham would not meddle with his mayd, but committed her to his wife, and said,2 Doe with her as it pleaseth thee: as if hee should say, It belongeth not to mee but to thee.
1The master must correct his men, and the mistress her maids.The maister must correct his men, and the mistresse her maides.
Lastly we put the duty toward children,1 because they come last to their hands. In Latin children are called pignora, that is, pledges, as if I should say, a pledge of the husbands love to the wife, and a pledge of the wives love toward the husband: for there is nothing which doth so knit love between the man and the wife, as the fruit of the womb. Therefore when Leah began to conceive, she said, now my husband will love me;2 as though the husband did love for children. If a woman have many defects (as Leah had) yet this is the mends which she makes her husband, to bring him children, which is the right wedding Ring, that sealeth and maketh up the marriage. When their father and mother fall out, they perk up between them like little mediators, ⟨p. 63⟩and with many pretty sports make truce when other dare not speak to them. Therefore now let us consider what these little ones may challenge of their parents, that stand them in stead of Lawyers. Before we teach parents to love their children, they had need be taught not to love them too much, for Davids darling, was Davids traitor: and this is the manner of God, when a man begins to set any thing in Gods room, and love it above him which gave it, either to take away it, or to take away him, before he provoke him too much; therefore if parents would have their children live, they must take heed to love them too much: for the giver is offended, when the gift is more esteemed than he.
Lastly we put the dutie toward children,1 because they come last to their handes. In Latin children are called pignora, that is, pledges, as if I should say, a pledge of the husbands loue to the wife, and a pledge of the wiues loue toward the husband: for there is nothing which doth so knit loue between the man and the wife, as the frute of the wombe. Therefore when Leah began to conceiue, she sayd, now my husband will loue me;2 as though the husband did loue for children. If a woman haue many defects (as Leah had) yet this is the mendes which she makes her husband, to bring him children, which is the right wedding Ring, that sealeth and maketh vp the marriage. When their father and mother fall out, they perke vp betweene thē like litle mediators, ⟨p. 63⟩and with many pretie sportes make truce when other dare not speake to them. Therefore now let vs consider what these little ones may challenge of their parents, that stand them in stead of Lawyers. Before we teach parents to loue their children, they had need be taught not to loue them too much, for Dauids darling, was Dauids traitor: and this is the manner of God, when a man begins to set any thing in Gods roome, and loue it aboue him which gaue it, either to take away it, or to take away him, before hee prouoke him too much; therefore if parentes wold haue their children liue, they must take heed to loue them too much: for the giuer is offended, when the gift is more esteemed than he.
The first duty is the mothers,1 that is, to nurse her child at her own breasts, as Sarah did Isaac, and therefore Isaiah joineth the nurses name and the mothers name both in one: & calleth them nursing mothers, 2showing, that mothers should be the nurses. So when God those a nurse for Moses,3 he led the hand maid • Pharaoh's daughter to his mother, as though God would have none nurse him but his mother. After, when the son of God was born, his father thought none fit to be his nurse,4 but the virgin his mother. The earths fountains are ⟨p. 64⟩made to give water, and the breasts of women are made to give suck. Every beast, and every foul is bred of the same that did bear it, only women love to be mothers, but not nurses.
The first duetie is the mothers,1 that is, to nurse her childe at her own brestes, as Sara did Isaac, and therefore Esay ioyneth the nurses name and the mothers name both in one: & calleth them nursing mothers, 2shewing, that mothers should be the nurses. So when God those a nurse for Moses,3 he led the hand maid • Pharaos daughter to his mother, as though God would haue none nurse him but his mother. After, whē the son of God was born, his father thoght none fit to be his nurse,4 but the virgin his mother. The earths fountaines are ⟨p. 64⟩made to giue water, and the brestes of women are made to giue suck. Euery beast, and euery foule is bred of the same that did beare it, onely women loue to be mothers, but not nurses.
