will be a meanes that they shall haue more faithful seruice if they can plant Religion in the hearts of their seruants 3 Of seruants for if the master will doe any good for his seruant this is the greatâ—st good hee can doe and so if it be truly wrought in the seruant hee will acknowledge hee could not haue receiued a greater good 4 Of Church and Common-wealth for being faithfull in the family they wilâ— be faithfull in the other also and this also will make them to instruct their owne seruants another day Direâ—tions are 1 That there be daily instruction information and ctaechizing and if this course continue though it be but a little at a time yet great profit and increase of knowlege will come thereby 2 To cause them to come to the pâ—blique mâ—nistery of the Word Exod. 34.23 Thus Christ came to the Temple and Synagogue with his Disciples who were his seruants attendants on him So did Cornelius Act. 10.33 We are all here c. And this is expresly commanded in the 4 Commandement for this will strengthen their faith when they heare those things publikely taught which they haue learned in priuate 3 And as to come to the Church so also to cause them to tarry there 4 To pray for them that both the priuate and publike meanes may be â—ffectuall Contrary is 1 The practice of most masters whose conceit is that they are not bound vnto this duty but if they pay them their wages c. it is enough They will obiect Why wee made no such couenant with them to catechize them and the like Answ There is a double bond wâ—ereby they are bound vnto their seruants 1 Of compact and couenant And thus wages c. is due to seruants 2 Of their place and office what it is that God requireth at their hands And thus thâ—y haue couenanted no such thing with seruants yet must they instruct them because God hath commandâ—d and their offâ—ce râ—quireth it 2 They faile heerein who lay so much worke vpon their seruants that they can haue no time for religious exercisâ—s 3 Thosâ— that kâ—â—pe their sâ—ruants from Church and send thâ—m hiâ—her and thither on the Sabbath day 4 Such as make feâ—â—ts in their houses on the Sabbath day And hâ—nce it is that in many housâ—s inferiour officâ—rs â—r goe to Church but once in a yeâ—re to recâ—â—â—e 5 Those â—hat â—re so long a dressing c. thaâ— theâ— come to Câ—uâ—ch in no time their sâ—ruants also tending on thâ—m 6 Such as will haue their seruants attend on them to the Church but thâ—n thâ—y maâ— goe whither they will so they comâ— when seruice is done to bring them home againe 7 Such as neuer examine them how they profit c. For their body 1 In health the duty is to allow them that which is meet for the preseruation of hâ—aâ—th as to aâ—ford them food for quantity suâ—ficient for quality wholsome mans mâ—at as wee say for time seasonable 2 Apparell nâ—cessary against heate and cold and also decâ—nt and comely 3 For labour that it be moderate not too much to opprâ—sse them 4 To allow them râ—st at those two ordinary times the night and on the Sabbath day Contrary is when masters regard not their seruants health but care not how they vse them in all the former points 2 In sicknesse to prouide things needfull for them to vse the best meanes of recouery and if thâ—y die to bury them according to their place For their estate The 1 duty is That masters pay vnto seruants their wages Here is requirâ—d 1 that their wages bee according to equity sufficient for them to prouide things necessary 2 That it bee paid in season at the time couenantâ—d yea in kindnâ—sse if neede bee before-hand 3 To pay it with the most Contrary is 1 When as masters vniustly detaine their seruants wages and neuer pay them this is a crying sinne 2 When they â—oath to pay it and long in holding it backe that seruants must aske and aske againe till they bee ashamed 3 When they alter their seruants wages and seeke to diminish them as Laban did toward Iacob 2 Duty is so to dispose of their seruants and order them that after their time is out they may liue of themselues therfâ—re 1 to keep them still imployed 2 In such things as may be profitable to them hereafter 3 To vse inspection ouer them to see that they performe their duty 4 To suffer them to set vp after their time is out Aberrations are 1 When the master hath no carâ— for the time and so harbors Idle-packes in his house that haue no imployment 2 Such as enuy to their seruants the mystery of their trade 3 Such as will vse all means to hinder their seruants from setting vp of themselues indeauouring to keepe them still seruants as long as they liue Equity the second point is shewne in this that mastâ—rs doe distinguish and put a difference betweenâ— good and bad seruants and if they bee good indeed to respect them accordingly and to haue them in price and good estâ—eme to commend them to recompence them to passe by and winke at an offence when they are going away not to suffer them to goe away empty but to helpe them in their setting vp and in their marriage Contrary is when masters make all alike yea a seruant that hath beene a long time good and faithfull vnto them at his going away they will picke a quarrell against him and so turne him away with nothing In regard of the power that masters haue this is their duty That they keepe within compâ—sse of their poweâ— not to go beyond it as not to coÌ„mand aâ—ything vnâ—awfull or vnmeete in regard oâ— tâ—e aâ—e sâ—xâ— coâ—dition or conscience of thâ—ir seruaâ—ts or any thing that may endâ—nger their life for they haue no power ouer it 3 That the master let his seruant bâ—e free in his marriage not inforcing him to take one or other 4 In putting him off to another master which hee hath power to doe that the master bee carefull to make choice of such a one as should dâ—ale with him as himselfe would haue done that this change may bee for the good of the seruant Contrary aberrations bee 1 When the master makes his will a rule 2 When hee shall cause the vntimely death of his seruant not onely by open murder but by being an occasion to bring him within danger of the law or by thrusting him to maintaine quarrells or so beating of him that death doe follow 3 When hee shall inforce marriage vpon his seruants 4 To passe them ouer to men vngodly and wicked either of no calling or of an vnlawfull calling And knowe euen your Master also c. Hauing finished the duties there comes in the next place to bee considered the Reasons to moue masters to performe which are layd downe in these words The argument in generall is drawne from that place of subâ—ection
beasts that leaue their young ones when they are able to feede themselues And thus by their negligence many times their children come to be very drones in the Common-wealth 2 When parents are too preposterous and rash in prouiding a calling not considering whether the place be fit or no for their children but onely whether it be gainefull and profitable or of credit 3 Another is of those that make no conscience of bringing their children into a calling into the Ministery by Simony c. 2 The second duty is concerning marriage that they be carefull to prouide marriage for them in due and fit time a plaine duty of parents Ier. 29.6 and 1 Cor. 7.36 37. in practice Gen. 28.2 6. and 27.46 Agar learned so much in Abrahams house Gen. 21.21 and and so did God with the first man Gen. 2.18 Reasons 1 Because children must waite vpon their parents consent and therefore they ought to prouide for them 2 Parents stand in Gods stead and so must bee a meanes of seeking a marriage for them 3 Marriage is a needfull meanes to keepe their vessels in holinesse and heereby is a holy seede preserued Mal. 2.15 Directions 1 That children may haue a free consent and that they be not forced After Gods example who brought the woman that he had made vnto Adam to see whether he liked her or no Gen. 2.22 24.57 for this is the neerest surest strongest band and ought not to be vndertaken without the parties good liking 2 That the match be fit for them Gen. 2.20 Fit 1 In Religion Deut. 7.3 2 In age So God made the woman perfect at the first as Adam not a childe 3 In state in some equality else scorne and disdaine may arise Aberrations in two extremes 1 Carelesnesse in prouiding marriage letting them passe the flowre of their age 2 Too much rashnesse before they know what a wife and husband meane and a third prouiding vnmeet matches for them ioyning them idiots fooles papists prophane so they be wealthy Meanes for the better performance of those duties are 1 That parents haue a care to prouide a stocke and portion for their children 2 Corinth 12.14 Whereas some obiect Math. 6.19 wee answer 1 That Christ aimeth heere at couetousnesse so as the foole laid vp riches 2 Hee condemnes the manner as beeing the onely thing which they doe before and aboue the care of heauenly things 3 The measure heaping vp without measure Directions 1 That this measure be not vniustly gotten Prou. 10.2 2 That they be not couetous setting themselues to make themselues and their children rich 3 That this be not a pretence for vncharitablenesse Contrary to this is 1 when men liue at the vttermost extent of their liuing so that they can lay vp nothing 2 When men liue aboue their liuing and cast themselues behinde hand 3 When any insnare their children by causing them to be bound for them and so breake their backes and become their vndoers 4 Couetousnesse when parents lay vp indeed but will part with nothing to their children before their death EPHES. 6. VER 5. Seruants be obedient vnto them that are your masters according to the flesh with feare and trembling and singlenesse of your hearts as vnto Christ c. vnto the 9 th verse THe sūme of these words is a direction for seruants how to carry themselues towards their Masters wherein the Apostle layes downe first the Duties they are to performe where wee are to note 1 The kindes which are twofold Obedience Reuerence 2 The extent which is limited by these speeches according to the flesh ver 5. as vnto Christ ibid as the seruants of Christ ver 6. as to the Lord ver 7. 3 The manner of performance set downe 1 Affirmatiuely by shewing them what graces doe adorne them in performance of these duties ver 5 7. 2 Negatiuely by shewing what vices are to bee auoyded ver 6. 2 The motiues to stirre them vp to the carefull performance of the former duties which are partly imployed partly repressed Before we come to handle the kindes it is necessary to lay downe here as formerly hath beene done the ground and foundations of the duties which doe concerne either the opinion or the affection of seruants Thier opiniō that they be perswaded concerning their masters superiority and their owne subiection that it is good lawfull and warrantable by the Word of God For seeing Reuerence and Obedience haue relation to authority and superiority how can any bee yeelded when wee are not perswaded that they to whom wee owe this are our superiours Therfore did Korah his company fall into Rebellion because they thought that Moses had not that authority which hee tooke vpon him Num. 16.3 Now that seruants may bee resolued touching the lawfulnesse of their masters authority let them consider 1 That it is Gods commandement both in the old and new Testament 2 The many directions that God giueth to masters and seruants to carry themseleus in their places But God giueth no directions for any vnlawfull calling 3 The example of many godly men in Scripture who haue beene seruants 4 That that the Apostle Rom. 13.1 vrgeth it as a matter of conscience which hath alwaies relation to the Law of God commanding Contrary to this is the opinion of the Anabaptists denying any subiection or superiority their reasons for it are 1 If say they there be seruants and this a calling lawfull they must haue either Christians or Infidels to their masters If Infidels who haue no part ' in Christ what an vnfit and vnmeet thing is it for Christians to bee in subiection to such If Christians then are they all brethren and why should one brother be inferiour to another Answ This calling of seruants and masters being a politicall ordinance of God appoynted to vp-hold the Church Common-wealth and Family not their quality but their place is to be considered See 1 Tim. 6.2 2 Againe say they it is against nature our Christian liberty and those prerogatiues we are endowed with Answ Against nature as nature now is it is not although if nature had remained entire and perfect it had beene against nature But God hath in his admirable wisedome made many things which are punishments of sinne to bee duties imposed on vs as eating of our bread in the sweat of our browes a punishment and yet a duty 2 Christian liberty is not hereby preiudiced the conscience stil remaining free not subiect to any but God 3 And as for our prerogatuines they are to be expected in the world to come and not heere 3 They vrge that which is said verse 7. not seruing men but heere seruice to men is not simply forbidden but such fawning and parasiticall seruice when we wholy care to please men and not God in seruing them In Affection that the seruant haue an honourable account and reuerent esteeme of his master This is called here Feare and it is described 1 Tim. 6.1 See
1 Pet. 2.18 which affection in a seruant if it be wanting he doth indeed deny his master to be a master Mal. 1.6 The meanes to worke this feare is to consider the place of his master namely that hee is in Gods stead Signes of his feare are 1 When the heart of the seruant desires to please his master as Abrahams seruant did Gen. 24. the whole chapter sheweth it Which further sheweth it selfe by a certaine ioy and delight they haue when they haue done any busines succesfully and for their masters profit as Abrahams seruant did Gen. 44. vers 26.27 2 A care not to offend them as was in Ioseph Gen. 39.8 9. which breeds a griefe in them hauing done any thing offensiue as Onesimus was no doubt grieued for his running away and would not returne without a letter of mediation from Paul his masters speciall friend Contrary to this is 1 Slauish feare as was in that idle and vnprofitable seruant Mathew 24.25 25. 2 Despising of their masters 2 Tim. 6.2 manifesting it selfe in two branches 1 Into light esteeme of their masters as Agar of Sarah her mistris Gâ—n 16.4 2 In a vile and base esteeme of them as when they are poore c. Wee are now come to the kindes of duties and first of Reuerence which is an outward manifestation of that inward affection of the heart To be declared 1 By speech and that first to his master two waies 1 By refraining his speech in a good and commendable silence not speaking in his presence or being in talke to breake it off when he commeth in presence c. which shewes a great honour that he beares vnto him Contrary to this is sawcinâ—sse and ouer-boâ—dnesse in prating to him as their equâ—l A great fault in seruants who especially should be swift to heare and slow to speake Iames 1. Yet are there times when seruants may and ought to speake 1 When their masters require them 2 When it may bee behooffull for them as when it tends to the good of their masters as 2 King 5.3 Or when they would perswade them to that which is good and they are against it as Naamans seruants 2 King 5.13 Or when they would more fully vnderstand their masters meaning so did the Disciples of Christ ask him many questions or when some scruple doth arise in the seruants minde concerning the businesse as Gen. 24.5 Or to cleare their innocency when their master suspecteth any thing of them 1 Sam. 24.9 c. Contrary to this is stoutnesse and stomackfulnesse when they will not speake nor answer Pro. 29.19 For the manner of their speech note these things 1 In titles that they bee honorable and beseeming their masters places 2 That their words bee few especially if they obserue that their masters be vnwilling to heare of any talke in that businesse as Iohn the last vers 21 22. 3 Their answer must be meeke gentle and humble 2 King 6.2 3. 4 It must be seasonable not when they are cholerick 5 Aboue all things their speech must be true to which in this regard they are bound by a speciall band Contrary to this is 1 Pride scorning to reuerence their masters with fit titles 2 Scolding as in many shrewish mad seruants that will giue word for word yea and will haue the last word 3 Muttering and mumbling speaking neuer a plaine word 4 Lying like Gehazi shewing hereby the small respect they carry of their masters The second thing is speech of them which must be the same to others as it is to their master else the other will prooue but fawning and hypocrisie To this end 1 Let them say nothing in his absence but what they would be willing hee should heare himselfe 2 Let them speake of him in such sort as others may see he makes account of his master and mistris 3 Not to speake of any thing that may discredit them 4 To maintaine their credit against others Contrary to this is 1 To discredit their masters vniustly by telling vntruths 2 By blazing abroad secrets as many seruants doe when they meet together and as it comes to passe when seruants are changed 2 By their carriage which is another euidence of that reuerence and feare which they beare vnto their masters Yea the most proper for if their actions doe not agree with their words they are but flatterers and fawners yea their owne words will condemne them Luke 19.22 There are three branches wherein this Reuerence consists 1 In a dutifull obedience 2 In an humble and decent behauiour 3 In apparell Obeisance in comming to them going from them receiuing an errand from them bringing a message to them to make obeysance see for proofe Gen. 27.29 bow downe to thee 2 King 2.15 Behauiour that it be modest humble and lowly as standing in their masters presence 2 King 5.23 and 10.8 And though Salomon was a King yet this is common to Kings with other men and wherein some may obiect that by standing is meant no other but to serue and minister as Deut. 10.8 Wee answer that neuerthelesse the reason of this phrase shewes that they that minister must be ready to performe all things standing vncouerd as at all times so especially in the Church where God and his Angâ—ls are to behold their good order also â—heir lookes â—nd countenance must be sober and modest Contrary to this is the carriage of proud seruants that scorne all courtesie towards their master which commeth to passe when their master is poore and meane whereby they shew plainely how little they â—egard Gods ordinance and the image of God which their master how meane soeuer doth beare Apparell that it be bâ—comming the state of their condition of subiâ—ction for this is one end and vse of apparell for to distinguish those of higher and more eminâ—nt degree from other lower and inferiour This was that which the Queene of Sheba noted in Salomons seruants 1 King 10.5 euery one being suited according to his degree Contrary to this is the practice of most seruants now a daies whom by their apparell a man cannot distinguish from the children no not from their masters and mistresses themselues all their wages and what-euer else they can get either from their friends or by purâ—oyning oft times from their master or by other meanes it is all spent in apparell And if the master and mistresse make conscience of going soberly the seruants will many timâ—s goâ— finer than they So much for reuerence The second generall duty is obediences the most principall and surest euidence of their dutifull subiection as also of their masters authority for reuerence is performed also to others Col. 3.22 To which is contrary rebellion and disobedience in seruants the greatest impeacâ—ment of the masters authority and indeed that which doth plainely deny his place faults in the former may come of rudenesse and may be borne withall but this is intolerable This duty doth manifest it selfe 1 In the parts 2 In the
â—xtent The parts of it are partly negâ—tiue partly affirmatiue Negatiue that they do not any thing of their own heads without or against their masters knowledge and consent for seruants during the time of their seruice are their masters goods and so are all their actions to be done not for their owne but for their masters profit and therefore good reason that hee should haue the guidance and direction of them Againe the masters will must be a rule and direction of all their actions and therefore did Abrahams seruant enquire the meaning of his master Gen. 24.5 Therefore the cares of seruants were boared thorow to signifie that their eare must be alwaies attentiue to their masters will More particularly this duty is seene in these points 1 Seruants are not to goe abroad about their owne businesse without the consent of their master Contrary was the practice of Gehezi going out after Naaman vnknowne to his master 2 King 5. 2 They may not enterprize and goe about their masters businesse without his direction doing that worke that likes them best Prou. 31.15 For it is the masters duty to allot vnto seruants their worke as well as their meat Contrary is when seruants will be their owne choosers â—s happens where there be many seruants and also thaâ— practice of many who are so selfconceited that they thinke things will neuer well succeed vnlesse they be â—one after their own head True it is if they be more 〈◊〉 as it doth so happen many times then their 〈◊〉 theâ— maâ— meekely aduise them as Ioab did 2 Saâ— 2â— 3. But if they will haue their own mind they must doe iâ— as the Kings word preuailed with Ioab ver 4. 3 In the time of theiâ— seruice they are not to marry without their masters consent So masters did giue wiues vnto their seruants Exod. 21.4 Contrary is the practice of those that doe take the aduantage of the law and marry themselues of purpose to bee free and to defraud their masters of the rest of their time 4 In disposing of those goods that doe belong vnto thâ—ir masters they may not giue away any thing foâ— charitable vses without their consent 5 Being hired by them they ought not to hire themselues vnto any other without their full free consent Iacob hauing serued out his time did neuerthelesse tarry with Laban still hee being vnwilling to let him depart Gen. 30.26 27 28. So farre was hee from going away without his consent And whereas chap. 31. ver 20. hee went away priuily 1 hee had the charge oâ— God to bee gone 2 His time was out Howbeit this practice of Iacobs is not iustifiable neither can be alleadged for imitation in seruants For seeing Iacob had Gods commandement for to goe away and his promise for safety in his iourney ver 3. why could hee not haue had his departure knowne to Laban whose wrath hee needed not to feare God being as ready to haue deliuered him from the danger thereof then as hee did afterwards verse 24 Contrary is the practice of lewd seruants who runne away from their masters like Shimies seruants 1 King 2.39 and as Agar Gen. 16.6 If their masters be cruell they must doe as the Angell counselled Agar verse 9. submit and humble themselues see 1 Pet. 2.18 The affirmaâ—iue part of obedience is that they be willing and ready to doe whatsoeuer their master will haue them doe This is the truest marke of hearty obediâ—nce for the former may many times arise of fullennâ—sse This must be manifested 1 In regard of the masters command that hee hauing a power to commâ—nd the seruant ought to obey doing that which hee râ—quireth readily and willingly without pretending excuses or enquiring a reason of what hee commands Math. 8.9 which example belongeth to all seruants Samuel who was in a manner Eliâ—s sâ—ruant when he was called by â—od hâ—e supposing it had beene Eli went vnto him a second and a third time albeit the time were vnseasonable thaâ— Eli had at first told him he called him not which might haue beene an excuse not to haue come a second and a third time 1 Sam. 2.6 c. Abrahams seruant questions not about the difficulty of that long iourney which he was to take by his masters coÌ„mand Gen. 24.4 Eliahs seruant goeth to the top of the hill seuen times although hee saw nothing till the seuenth 1 King 18.24 The plow-man that hath laboured all day doth neuerthelâ—sse first serue his master when hee commeth home before himselfe do eate and drink and take his rest Luk 17.7 All to shew that he must not be wâ—ary nor take vaine excuses and pretences for not doing his masters command but do it he ought although it seeme neuer so much without reason vnto him Contrary to it is the disobedience of seruants to their masters command and euen then most commonly when they haue no need of them Iob 19.61 like vnfaithfull Zâ—ba 2 Sam. 19.26 This is a most foule offence in seruants and of all others doth most prouoke their masters seeing that hereby they in their hearts doe plainely deny his authority ouer them 2 In regard of his instruction tending first to their â—emporal good as of prentizes and such as are coÌ„mitted vnto others onely for this end that they may learne their trade For 1 The master being bound to teach them they are likewise bound to learn and to follow his directions 2 This is the end why they were placed with them 3 The benefit and profit is great for hereby they come to liue of themselue another day c. Contrary is the practice of idle dull and heauy seruants that regard not their masters teaching who care not so they may weare out their yeeres though at the end of them they haue not learned their trade heereby shewing themselues enemies to thâ—ir masters in discrediting them to themselues by depriuing themselues of a meanes to liue heereafter and to their place wherein they are vnprofitable members 2 To their spirituall good that as it is the masters duty to instruct his seruants in the feare of God so must they hearken vnto him Ioshua had such seruants else hee could not haue said I and my house will serue the Lord Iosh 24.15 Such were in the family of Priscilla and Aquila Rom. 16.5 So Philem. verse 2. The Rulers seruants beleeued vpon their masters relation although they were with him when Iesus spake the word Iohn 4.53 The necessity of such instruction as also the vnspeakable benefit that ariseth hence should moue seruants to the performance of this duty But wee see the contrary in almost all seruants who of all others will not bee seruants to religious men such as are all naturall men who are more ready to follow the Diuell and those that beare his Image than God and such as carry the Image of God And it is a common complaint that prophane men haue better seruants and haue their worke better performed than godly
vnprofitable and hurtfull Prou. 18.9 Yea all slothfull seruants are theeues robbing their masters of their best paines labour which is as due to them as meate and drinke to seruants Such idle seruants are those who if they bee sent of a businesse will haue much talke and prate about it before it can bee done Prou. 14.23 It is also hurtfull for themselues for hee that is slothfull for his master will seldome be diligent for himselfe 3 Lastly herein is required Faithfulnesse a chiefe and principall dutie of seruants and to bee referred to the whole manner of their obedience This is implyed too here by good will and in that must serue their masters as doing the will of God whose will it is that euery one bee faithfull in his place And it is expressely commanded Tit. 2.10 And the Apostle takes it for a ruled case Heb. 3.5 implying that if he were a seruant hee must be faithfull for this were those seruants that receyued the Talents commended by Christ Mat. 25. and thus Christ himselfe was faithfull Hebrews 3.2 Reason of it is because seruants are stewards and must giue an account of their taske committed to them as Luk. 16.2 both to their masters and to God who will finde them out if they bee vnfaithfull Contrary vnto it is fraud deceit vntrustinesse theeuishnesse c. In seruants whereby they bring vnto their master hurt and damage But not to insist in the generall let vs see more particularly wherein this faithfulnesse is required This is 1 In regard of their masters goods in a double respect 1 In keeping safe all such goods of their mastâ—rs as are committed to their charge that through their carelesnesse and negligence nothing be lost thus was Ioseph faithfull that his master durst trust him with aâ—l that he had Gen. 39. And Iacobs examplâ— is a worthy patterne for aâ—l seruants Gen. 31.38 39. Where also we see that if any be impayred and lost by seruants negligence it doâ—h indeed belong vnto them to make it good That word which the Apostle vsâ—th 1 Tim. 6.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphor taken from seruants â—or this is the end why they receiue them into their homes and put them in trust with their goods themselues being then more secure and not looking to them so much as otherwise they would trusting vpon thâ—ir seruants faithfulnesse Contrary to this is carelesnesse in seruants and want of due circumspection whereby many times great harme comes to their masters estates as in not taking care to their fire and candle not shutting their doores and windowes suffering their clothes to be spoylâ—d their meate which is soared to mould and spill contrary to the practice of Christ Math. 14. 15. Iohn 6.12 And for sâ—ruants in the countrey that leaue opâ—n gateâ— and gaps letting in other mens catteâ—l to wrong thâ—ir masters especially in haruest time and the like 2 That they doe their best and vttermost indeauoâ— to increase thâ—ir masters estates then they maâ— be the better for them as Gen. 30.27 29 30. Math. 25.20 22. This must be added to the former for the seruant that did but oneâ—y keepe his Talent was an vnprofitable seruant Math. 25.26 Contrary to this is fraud and deceit of seruants in purloyning from their masters or detaining from him that which is due vnto him Titâ—â— 2.9 whâ—re the word vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to dâ—â—aine any thing to ones â—elfe that bâ—longs not to him and it to put apart to his 〈…〉 did Act. 5.2 wherâ—â—â—s word is likâ—wiâ—â— vâ—â—d And â—hâ—s fraud is not onely in appaâ—â—nt thâ—â—â— as in taking mony 〈◊〉 of â—heir masters pursâ—s boxes and counâ—â—rs c. but in morâ— sâ—cret prâ—cticâ—s also as in puâ—ting into their account of expences more than they ought in lâ—auing out of their receits somâ—what which they shouâ—d hauâ— put in as did that vniust steward Luke 16.6 7. whom Christ commâ—ndeth not for his faiâ—hfuâ—neâ—se but for his wisdome in proâ—iding for himsâ—lfe likewiâ—e in spending more about their mastâ—rs busiâ—â—ssâ— than neâ—dâ—th wâ—â—n they sell a thing for more than thâ—ir mastâ—r sâ—â—tâ—th pricâ— to keepe that vnto themseâ—ues which doâ—h indeâ—â— bâ—long vnto their mastâ—rs Also by inuâ—igliâ—g awaâ— their maâ—tâ—rs customers against thâ—y seâ— vp thâ—mâ—elues By receiuing gifts without theâ—r masters knowledge c. Oâ—iâ—ct But some sâ—ruants will say My master holds mâ—e shorâ— and kâ—epes from mâ—e my due therefore I may helpe my seâ—fe Answ A sinne in thy master cannot excuse a sinne it thee Did not Laban wrong Iacob and deale hardly with him Yet we see Iacob vsed no dâ—ceit to helpe himselfe but wee see how God blâ—ssâ—d him for his faithfull seruice 2 This faithfulnesse is required in regard of businesse committed to them in the execution whereof they ought to be faithfull That is besidâ—s speedinesse and diligence before spoken of they must feare the Lord that their mastâ—rs busines may prosper vnder their hands without whose blessings nothing succeeds well Wherefore in seruants there is a double bond to tie them to Religion piâ—â—y and the feare of God both their own good in reâ—pect of themselues and also their masters good which may come by a prosperous successe of their businâ—sse and for this cause they ought â—o pray for Gods blessing vpon their labours as did Abrahams seruant Gen. 24.12 and to giue thankes for any good successe as that good sâ—ruant also did vers 2â— This being a meaâ—e to mooue God to continue his blâ—ssing another time Contrary to this is irreligion and prophanenesse in seruants who in stead of a blessing bring a curâ—e vpoâ— their mastâ—rs family aâ—d therâ—by doubâ—e their sinne in that they not onâ—ly dâ—stroy their owne soules but bring also damage vnto their masters 3 In respeâ—t of thâ—ir masters councels and sâ—crets that â—hey conceale thâ—m as Ieâ—â—miah did Zâ—ackiâ—hâ— Ierem. 38.24 27. This is a property of a faithfull heart Prou. 11.13 Prouided that thâ— matter they conceâ—le be not to thâ— hurt of thâ— State the Chuâ—ch City and place whâ—re they are or any particular mâ—n Thus did Ionathan reueale Sauls counsels vnto Dauid Contrary to this is a trâ—cherous blabbing abroad of such secrâ—ts as are to be concealed Prou. 11.13 and 2â— â—9 which is the vsuall practice of seruants when they meet toâ—ether still to be taâ—king of housâ—-businessâ— and what is done at home Hither also is to be refâ—rred the concealing of the iâ—firmities of their masters aâ—d yet nothing more common among seruants thaâ— still to be talking what faultâ— such a one haâ—h â—nd such a one c. 4 In regard oâ— their fellow seruants faithfulnesse iâ— required of them in being a good â—xample vnto them by stirring them vp by their good coâ—nsell to be faithfull and conscioâ—â—â—le in their seruice and by helpiâ—g them whâ—n the grâ—aâ—er burdâ—n is laid vpoâ— them Contrâ—â—y to 〈…〉 when onâ— will bâ— enticing oâ— aâ—other from that dâ—ty which they owe â—nto their masters
aâ— maâ—y sâ—â—bboâ—â—â— seruants and â—hâ—ewish maids though buâ— one 〈◊〉 a houâ—e will perswade the rest to 〈◊〉 agaâ—nst â—he mastâ—â— aâ—d like 〈…〉 sheepe infeâ—t tâ—e whole stoâ—ke Aâ—â—o qâ—aâ—elâ—iâ—g one with anoâ—her â—s Mâ—th â—4 4◠〈…〉 odious and abâ—minâ—bâ—e of all is it when seruants shaâ—l deâ—â—â—e one another â— aâ—d commit vncleanenessâ— which besides that it is most beastly vice doth moreouer brâ—ng dishonour shame griefe and vexation and great damagâ— vnto their mastâ—rs to the great aggraâ—ating of the sinne vnto such sâ—ruants 5 In regard of their masters children that when they are yong they especially maids who coÌ„monly hauâ— that charge look vnto them louingly tenderly keep them nâ—arâ—ly and cleanely and giâ—e them their due And because chiâ—dren arâ— most in seruants company to take heed that they leâ—â—n no ill of them and when thâ—y come to yeers to respect them with reuerence not esteeming of them as their equals but as of their superiors being the children of their masters So did Abrahams seruant call Isaac master Gen 24.65 Contrary to this is when seruants are doggish and churlish to the Children Let such take heed lest they get such a custome by it as that they prooue churlish to their owne also Also sluttishnesse and further when by corrupt rotten and euill communication that commeth from them they infect children who learne of them to sweare to sing lewd songs and the like So it commeth to passe that many times a man hath his children spoyled euen by his seruants who teach them so much wickednesse whilest they are young that hardly it can be rooted out a great while after Againe when seruants will inueigle away the affection of children either to marry them as when they haue portions c. or to commit vncleannesse with them whereby many times parents affection is alienated from their children to dis-inherite them or the like Lastly when they shall withdraw their portion from them and conuert it to their owne vse 6 In regard of the masters bedfellow his wife or the mistresses bedfellow her husband that seruants doe onely not intice them but not yeeld vnto any inticing of their vncleannesse as Ioseph did Gen. 39. The contrary to which we see many times practised and what effects haue followâ—d thereupon not only the aliâ—nating of their affections one from another but also manâ— times bâ—oody conspiracies for the death of one anothâ—r the wife plotting with the man for the death of her husband and he with the maid likewise for hers 7 In regard of their persons bodies that when thâ—y are in troublâ— and sickâ—nâ—sse they labour by all meanes to be helpfuâ—l vnto them for if they ought to do all the rest before named much more ought they to be faithfull in this regard to haue a care of their mastâ—rs own body Contrary to this is when seruants be Iudasses to betray their owne masters 3 The third and last point is the motiues to stirre vp seruants to performe the former duties 1 Motiue is drawne from the place of their masters who are in Christ stead wherefore in obeying them they obey Christ and râ—belling against them they rebell against Christ 2 From the place of seruants because in a conscionable performance of their seruice vnto their masters they shew themseluâ—s be the seruants ver 7. and in this respect though the place of seruants seeme but mâ—ane yet indeed it is honorable To be the seruant of the King is an honorable place which ought to be a comfort and incouragement of seruants that they should not thinke themselues troden vnder foote and made base seeing that euen by vertue of this that they are seruants thâ—y are the seruants of Christ 1 Cor. 7.21 3 From the ground of their subiection the will of God which â—s it serued for a direction so it is also â— motiue to stirre vp seruants to their duty because it is the will of God in his Word This motiue is of great moment to perswade seruants to be content with their place of subiâ—ction in which they are put and also faithfully to do their duties seeing both are the will of God For Gods will is the worke whereaâ— wee ought to time Râ—m 12.2.1 Thes 4.3 1 Pâ—t 2.15 For Gods will iâ— the ground of good euery thing being so farre good as hee willeth it It is also a rule and a pâ—rfect ruâ—e to which if wee frame our actions wee shall be sure not to doe amisse Lastly it is a sufficient ruâ—e and if we haue this warrant that God doth will it wee need not feare any opposition Hence 〈◊〉 followes 1 That therefore it is no arbitraâ—y matter to doâ— or not to doe but a matter of necessity of Râ—lâ—â—ion Piâ—ty and Conscience wherein wâ—e haue to doe with â—od 2 That there is no dispensation for them and therefore 〈◊〉 although mastâ—rs do not require their duty of their seruants as some masters are of such a nature yet are they bound in conscience to performe their duty 4 The last reason is ver 8. drawne from the issue and euent that followes vpon their faithfull seruice viz. the reward the argument is drawne from Gods generall dealings with all that are faithfull in their places and if euery faithfull man bee rewarded then also seruants Doct. Seruants may be sure that they shall not lose their reward Col. 3.24 Thus was Iacob and Ioseph rewarded and those faithfull seruants Mat 25. And this argument though it be not of greatest force yet it doth most preuaile with vs wherâ—in God shewes his loue in heâ—ping ouâ— infirmities that wherâ—as he might of his absolute commâ—nd haue reqâ—ired obedieâ—ce 〈◊〉 â—ather obsâ—rues what we are mosâ— moued with 〈◊〉 and 〈◊〉 he seeks to stirre vs vp Now if â—â—â—withstanding â—his seruants be disobedient thâ—y do both disâ—onouâ— iâ— disobeying his coâ—mandâ—mâ—nts and doe inâ—â—ry to themselues in dâ—priuing themsâ—lues of such a blessiâ—g This rewâ—rd is 1 Temporall in this lifâ— for God moues the heart of their mastâ—rs whom thâ—â— haue sâ—rued to recompâ—nce their paines as of King Aâ—ashuâ—â—â—sh for Mordâ—cas â—steâ— 8.15 who had serued â—im faithfully So Mat 14 47. 25.21 In thâ— parabâ—â— oâ— the 〈◊〉 Or 〈◊〉 if thâ—ir masters 〈◊〉 hard and vnkind â—od wâ—â—l moue other to reward them as Ioseph who had but an 〈◊〉 recompence of his master God moued first the â—aylor to dâ—ale kindlâ— with him and afterward the King himselfe to aduancâ— him highly Or 3 it neither tâ—eir master 〈◊〉 others regard thâ—â— God himselfe doth giâ—e a secret blessing as vnto Iacob and this more-ouâ—r that they hauing beene themselues faithfull God stirres vp their own seruants to be faithfull to them Luk. 7 38. 2 Spirituall 〈◊〉 all other faile yet there is a recompâ—nce of reward â—iz an inheritance in heauen Col. 3.24 â—phâ—s 1.18 Mat. 25.21 23. Rom. 2.7 And this were enough although there were no other reward 2 Cor. 4.17 Yea all their paines and labour are not worthy of such a
reward This sweetens all their labour and makes it seeme easie and light as it did vnto Iacob EPHES. 6 Vers 9. And yee masters doe the same things vnto them putting away thrâ—atnings and knowe that euen your Master also is in heauâ—n neither is there respect of persons with him WE are now come to the last order in the family viz. of masters which although it be last according to the Apostles order is in dignity the chiefe But the Apostle first sets downe the orders of inferiority to shew that the duties of subiection are hardâ—r to be pâ—rformâ—d then those of gouernment and authority For the meaning of the words it is thus By masters are meant all that haue authority ouer particular pâ—rsons that are attâ—ndant vâ—to tâ—em whether they bee chiefe or such as being vnâ—â—r others haue seruants vnder them Them that is to â—eruantâ— befoâ—e mâ—ntionâ—d Doe the same things This seâ—meth a strang phrase What may some saâ— must mastâ—rs obâ—â— anâ— reuerence their seâ—uantâ— c No tâ—is may beâ— vndâ—rstood 1 With râ—â—â—rence to 〈◊〉 dutiâ—â— aforegoing namely not vnto thosâ— proper dutiâ—s that bâ—long to sâ—ruants but to those common rulâ—s of equity tâ—at belong both to masâ—â—rs and â—â—ruants as to doâ— aâ—l things in simplicity of 〈◊〉 c. 2 Or to the vâ—rs immâ—diatly aforâ—going that being a generall â—uâ—e belonging to all sorts to doe the good thing that belongs vnto thâ—m in their place aâ—d calling 3 Without reference and so it is meant of a mutuall reciprocall and proportioâ—all duty that ought to passe betweene them that is in generall that duties are to be performâ—d of both one to the othâ—r aswâ—ll masters to seruants as oâ— seruants to masters All these do not crosse one another but 〈◊〉 a common equity betweene masters and seruaâ—â—â— a mutuall duty though not an equality This is â—xprâ—â—sed by the Apostle Col. 4.1 And this is exprâ—ssâ—d to meete with a conceit of many masters that thiâ—kâ— indeâ—d their seruants are boâ—nd to them but tâ—at thâ—mâ—â—lues are not tied to their seruants 〈…〉 to sâ—eke the good of their seruants 〈…〉 gouâ—â—nment aswell as seruants are to seeke their mastâ—rs by theâ—r obedience Putting away threatning not that this is simply a vicâ— and so forbidâ—â—n for it is lawfull and sometimâ— to be vsed but the excâ—ssâ— is â—oâ—biddâ—n The reason of mentioning of this vice of mastâ—rs rathâ—r then any other is 1 Because men in authority are exceeding giuen by nature to this vice thinking that their authority is not shewne vnlesse they be rigorous Thus are husbands forbidden to bee bitter to their wiues â—ol 3.19 And also Fathâ—rs to prouoke their childrâ—n ver 4. 2 Because Infidels aâ—d heathen men thougâ—t they had an absolute power ouer seruaâ—ts of life and dâ—ath thâ—rfore lest these newly conuerted to Christianity should reâ—aine any such conceit hee biddeâ—h them forbeare rigour But for the furthâ—r meaning of the word wee are to considâ—r that by thâ—eatning is mâ—ant aâ—l rigour in thoughts countâ—nance lookes word and actions so that by forbâ—aring of it all excesse is forbidden as 1 In continuance when masters shall be too frequent in correcting vpon euery occasion 2 In measure when theâ— are furious fierce and violent 3 In execution not alwaies to execute punishment if there be repentance anâ— hope of amâ—ndmâ—nt In all these mâ—sters are to moderate their threatning Furthâ—rmore vnder the forbidding of this vice thâ— contrary vertue is commanded viz. Gentlenesse and mildenesse Know yee here followes the reason which the Apostle takes for a mattâ—r graunted therefore he saith Know yâ—e Your master Some copies haue both yours and thâ—irs Very fitly for the sencâ— buâ— the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen doth imply as much The argument is drawne from the place of the masters subiection that they haue not an absolâ—te authoâ—ity but are vnder the authority of anothâ—r Mastâ—r to whom they must giue an accompt and therefore to take hâ—ed lest if they pâ—rforme not their owne duties theâ— prouoke this their Master to wrath Now He is dâ—scribâ—d 1 By the place where he is in heauen Which implies 1 That he is higher than the highest so that all are vnder him Eccles 5.7 Psal 33.15 〈…〉 15.3 that hâ—e seeth and doth take noâ—ice oâ— all 〈◊〉 that hâ— is an Almighty God able to exâ—cutâ— venâ—â—â—nce on all such as oppresse others Psalm 113.4 5. Deut. 24.14.2 His property that he is no accepter of persons The Hebrew word is Face and so signifiâ—th the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the face is out ward but God doth behold the heart 1 Sam. 16.15 and by pâ—rson iâ— Scripture is meant the outward quality and coâ—dition of men in regard of greatnessâ— meanâ—nesse superiority or infâ—riority c. as Iob 34.19 which things though men respect yet God doth not This phrase is taken from such as sit in iudgement who must respect the cause only for whatsoeuer is beside it is called â—erson and therâ—foâ—e did the Arâ—opagitae iudge in the darke c. This is noted to meâ—te with another conceit of mastâ—rs that might thinke that God would respect them being greaâ— and in place of authority rather than their sâ—ruants who were meane and base Hauing seene the meaning of the words it followeth to handle them in order The summe of them is a direction for masters how to carry themselues towards their seruants The parts are two 1 The duties to be performed 2 The reasons to vrge them Concerning the duties wee are to consider 1 The ground of them that masters doe owe a duty Doe the same thing 2 The duties themselues in their seuerall branches 1 Ground Doct. That masters doe owe a duty euen to their seruants a point cleare by the Law of God as the precepts giuen vnto masters heâ—re and in othâ—r places doe tâ—stifie and by the Law of nature for this is one of those bonds of ministration which are spoken of Whereby we are bound as well to doe good to others as to receiue good from them like as the members of the body do one to another Bâ— the Law of nations for wise States haue alwaies from time to time ordained Lawes for to curbe and restraine masters by equity for good receiued râ—quires good to bee done againe And lastly by the Law of the Land In Indentures the mastâ—r is bound to the seruant as well as he to his master Vse is for masters to take notice of this That seeing in generall seruants are no more bound to thâ—m than they to their seruants therâ—fore to be carefull for the performaâ—ce of â—heir owne dutie as they would looke for dutie from their seruants and to consider if the failing of their seruants in their duties arise not fâ—om the neglect of their owne in themseluâ—s 2 For ministâ—rs that they be not partiall in vrging these duties but prâ—sse them vpon the masters as well as on the seruants and the rather â—ecause there are not such outward meanes to
constraine masters to performe their duties as there are for seruants 2 The dutâ—es may all be referred to two heads the first whereof concerneth the choyce of seruants the second the good gouâ—rnement of them 1 For the choyce the duty is that masters be carefull to choose such seruants as be good such was the care of Dauid Psalm 101.6 And if this care be in masters it shewes plainly that they haue a care to the good both of their family and of Church and Common-wealth whereof the family is the seminary 2 This will be a meanes that masters shall receiue more good from their sâ—ruants as also doe more good vnto them 3 It shewes that masters haue as great a care to haue their seruants about tâ—em good as to hâ—ue any thing else good whatsoeuer Directions for the choyce of good seruants are these 1 That they choose seruants that feare the Lord as Dauid did Psal 101 6. for Piety and Religion is the ground of râ—uâ—rence of obedience of faithfulnesse and aâ—l other duties 2 Such seruants wiâ—l pray for a blessing on their masters businesse 3 And also they bring the blessing of God with them vpon the family 2 That they choose such as be fit for that worke whâ—â—eunto they will put thâ—m This mooâ—â—d Saul to choose Dauid for hâ—s sâ—ruaâ—â— 1 Sam. 16.18 3 To chooâ—e 〈◊〉 as they may 〈◊〉 choosiâ—g of them shâ—wes a worke of charâ—ty 〈…〉 arâ— pooâ—e and hâ—lpelesse for this wilâ— bâ— a moâ—iuâ— to mâ—kâ— tâ—â—m to â—e diliâ—ent and sâ—â—uiceable to thâ—ir mâ—stâ—rs becausâ— they depeâ—d onely vpâ—n them and know not what course to takâ— else Now aâ—though we may be dâ—ceiued notwithstanding all thiâ— yet must we not be dâ—ceiuâ—d willingly but vse circumspection and takâ— tryall of them before wâ— enter into couâ—nant with thâ—â— as Laban with Iacob Gen. 29.14 Contrary is the praâ—tice of such who choose wicked and prophanâ— swearing and swaggering seruants or popish c and so bring a curse and snare vpon their family and a plague to infâ—ct their children and the râ—st of their family â—o regarding neither it nor Church nor Commonwealth 2 Of such as will choose none but rich mens sonnes that may bring a great portion with them who indeed prooue most vnseruiceable of all other scorning to doe â—ny worke c. whereas poore mens sonnes knowing they must trust to their trade will be diligent c. 2 Concerning their good gouernment and authority ouer them it is seene in two points 1 That they haue a care to maintaine and countenance their authority 1 Tim. 3.4 For that may be applyed to masters and this is a commendatioâ— of the Centurion Maâ—h 8.9 Reason is 1 A master by vertue his â—â—ace doth carry the Image of God thâ—refore to maintaine his authority is to magnifie Gods Image and â—o honouâ— him and the contrary is â—o defacâ— this Image 2 This is a spâ—ciaâ—l mâ—anes to haue more diligent seruice performâ—d bâ— theâ—r seruants towards themselues 3 As of â—oiâ—g â—ore good vnto â—heir seruaâ—ts Directioâ—s how this mâ—y bee performed are 1 That they carry themselues worthy of their calling and answerable vnto it by hauing a speciall care to their owne duties to performe them faithfully that so they may be a patterne and example to their seruants 1 Tim. 4.12 For this will gaine honour to them as it did to Iâ—b Iob 29.89 So Dauid saith he will walke in integrity in the midst of his house 2 To keepe seruants in awe and feare That euill seruant was kept in awe though he made no good vse of it Math. 25.25 yet is it noted for a commendation of his master 3 What they doe to doe it with authority and grauity as did the Centurion Math. 8. Tit. 2.15 Contrary is that of those who carry themselues basely and abiectly in their house before their seruants being vaine foolish wicked c. This makes seruants to contemne and to despise them This made Michol despise Dauid who in her conceit had debased himseâ—fe 2 Sâ—â— 6.20 And heerein Daâ—id offended in too much mourning for his sonne 2 Sam. 19.5 c. 2 Of such as carry themselues too remissely praying their seruants as Prethee doe this c. And if it be not done thâ—n patience and do it themâ—â—lues Thâ—s â—â—ough towards equâ—â—s it bee gentlenesse yet in such as are in authority 〈◊〉 is basenesse 3 Of such as make their seruants their fellowes and companions to play with them to drinke with them and the like whereby they become very presumptuous for all are ambitious and giue an Inch they take an Ell. 4 Of such as conspire with their seruants to deceiue their masters or mistresses of their goods so to ride abroad spend and do other things without their priuity for hereby they make themseâ—ues slaues to their seruant snot daring to speake of their seruants wickednesse for feare lest they discouer their owne practices 5 When masters will suffer themselues to be ouer-ruled in things vniust vnmeet and vnlawfull as Zedekâ—ah was by the Princes Ierem. 38.5 Thus they lose their authority and their seruants become their mastâ—rs a thing intolerable Eâ—cles 10.7 6 In the other extreme when men are too imperious and rigorous that seruants dare scarce appeare in their prâ—sence but are glad when they are from them this was Dauiâ—s fault when his word preuailed 2 Sam. chap. 24. and of churlish Nabal 1 Sam. 25.17 Much vnlike to Iâ—b chap. â—1 13 or Naaman 2 King 5.13 whose seruants perswadâ—d them The sâ—cond point is in well managing of their authority This consisteth in two things expressed Col. 4.1 Masters giue vnto your seruants that which is iust and equall Iust respects the place and worke of seruants and therefore it is to be done to all Equall respects the minde of the seruant when he doth seruice with good will in singlenesse of heart in absence as in presence c. Here must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equity to loue them to recompence them somewhat aboue that which the Law requires This Iustice respects 1 The soule of the seruant 2 The bodâ— 3 His estate In all thâ—se masters are bound by iustice to doe good vnto them 1 Touching their soule â—he duty of masters is to instruct their seruants in the wayes of saâ—uation as Abraham Gen. 18.19 Thus did Ioshua chap. 24. and Zacheus Therefore Christ said Saluation is come to his house because hee knew that Zacheus being now conuâ—rted would instruct his seruants So Iohn 4.53 the seruants beâ—eeuâ—d though they saw not the miracle because the Centurion instructed them in faith So Aâ—ts 10.2 and 16.34 in this regard is there said to be a Church in the house of Aquila and Priscillâ— and of â—hilemon This ought to be performed 1 In regard of God who commanded 2 Of themsâ—lues their office requirâ—s it for masters are as well Priests and Prophets to prâ—y for and to instruct their family as Kings to gouerne it And further this
wherein masters are and it is amplified by circumstances 1 Implyed viz. that the Master of masters is a common Master both to masters and seruants Euen your 2 Expressed 1 Of the place wherein this Master is viz. heauen 2 Of a property belonging to him that hee is no respecter of persons Doct. They who are masters haue a Master this is notably set forth by Ioseph Gen. 50.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnder or in stead Ecclâ—s 5 8. In this respect he is called as Deu. 10.17 1 Tim 6.15 Reason is because man is prone to insolency and if hee were not vnder authority hee would growe intolerable for this cause God retaines in his hand a power authority and command ouer him Vâ—e 〈◊〉 mainâ— vse intâ—ndâ—d by the Apostle is that as seâ—uants should doâ— their dutiâ—â— to their masters which they râ—quire so mastâ—rs should doe those duties to their seruants which God râ—quires at their hands 2 This is also a ground to restraine mastâ—rs that they doe nothing to their seruants but what they will iustifie before their great Mastâ—r This moued Ioseph to let goe his brethren when hâ—e had them in hold Gen. 42.18 and Nehemiah to deale well with the people Neh. 5.14 15. and Iâ—b chap. 31.13 14. Wherefore masters are to thinke of this when they exact any thing of their seruants that is not fit when they are furious and incensed against them whâ—n they detaine any thing from them and oppâ—â—sse thâ—m let them then thinke how theâ— will iustifie this when their greater Master shall call them to account Doct. 2 Mastâ—rs and seruants haue both one and the same Master Mal. 2.10 Iob 31.15 1 Cor. 7.22 Whence it followes That howsoeuer for orders sake and good of outward gouernment there is a difference betweene masters and seruaâ—ts yet in respect of God they are both as fellow-seruants as appeares by comparing of Luk. 18.42 with Mâ—t. 24.49 This serues further to curbe and bridâ—e the insolency of masters aâ—d it aggrauates greatly their cruelty towards their seruants The place where this Master is is heauen because there and from thence hee doth manifest his glory after a spâ—ciall and peculiar manner the reasons why it is here expressed are 1 To shew that this Mastâ—r is a master of great glory excellency and maiesty so that there is no proportion between him masters here on earth Psal 113.4 2. To shew that the eyes of the Lord are vpon all his seruants as one in a high place may easily behold all things below Psal 11.4 aâ—d 33.13 and the reason of this Psal 102 2â— 3 To shew his might and power in rewarding and rendring vengeance Psalm 123.1 as an argument Eccles 5.8 All these may be so many motiues to vrge and presse the duties of masters 1 If God be so gâ—orious and excellent how then ought masters to râ—spâ—ct him and the rather to be mooued to performe thâ—ir duties vnto their seruants as we see the sâ—ruants of great men aâ—d Noble men are most dutifull and râ—ady in their seruice 2 Let no masters deceiue themselues in this conceit that whatsoeuer they doe to their seruants is within their owne house no bodie sees them and their seruants dare not complaine For God is in heauen and he beholds them Prou. 15.3 3 God not onely sees them but he wil take vengeance of them and this vengeance will be heauy as comming from God therefore this ought to moue them to deale gently with their seruants Doct. 3 From Gods property This great Lord and Master is not mooued with any outward respect but is a iust vnchangeabâ—e and vnpartiaâ—l Iudge Iob 34.19 for there is no passion in God nor alteration of affection Iob 10.4 Vse is to teach masters to shake off all vaine hopes and pretences that God will respect them more than their seruants because they are great and haue friends c. their seruants are but base and meane c. 2 This is for imitation of Magistrates accordingly to carry themselues 3 It teacheth miâ—isters not to vrge or to keepe close matters in respect of persons but vnpartially to presse the duties of all sorts Further marke the inference of this reason vpon the duety the Apostle bids them forbeare threatning because they haue a Master that is ouer them Whence obserue that ignorance of that place of subieâ—tion wherein we are of that authority vnder which we are makes vs insolent and cruell This appeares in Pharaoh who was cruell to the Israelites because hee knew not God Exod. 5.2 and Sennacâ—eâ—â—b 2 Kings 18.33 34 35. because men conceit they haue an absolute authority This is the ground of pride in That man of sinne 2 Thes 2.4 Now whereas the Apostle in setting downe the duty of masters bringeth such a strong reason to moue them and yet in the duties of husbands and wiues parents and children doth not so the reason is because in husbands and parents there is a naturall loue and affection which doth moue them but in masters there is no such thing and therefore hee layeth downe a thundring reason bringing them to the Iudgement-seate of God so to terifie them EPHES. 6. VER 10 11. Finally my brethreâ— be strong in the Lord and in the power of his might Put on the whole armour of God that yee may be able to stand against the assaults of the diuell THe summe of these words is an exhortation to Christian spirituall courage and fortitude The parts are 1 An exhortation to a duty 2 A direction shewing the meanes for the performance of that dutie In the exhortation consider we the manner and the matter The manner is in these words Finally my brethren Wherein note 1 The necessity of the matter which the Apostle exhorts vnto in the word Finally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The affection of the Apostle my brethren 1 Finally As if the Apostle should haue said I haue instructed you in the former part of my Epistle in all poynts necessary to be knowne and belâ—â—ued saying downe both the generaâ—l duties of all and the particular duties that belong to euery one in his calling and particular place yet is a remainder euen this one thing which I will now deliuer vnto you without which all that hath beene formerly deliuered will be but vnprofitable and of no vse Hence we learne 1 That though we be neuer so well instructed in the generall and particular duties belonging vnto vs yet it is necessary that we should be further exhorted to courage and constancy a point which the Apostle obserues in his Epistles as 2 Thes 3.13 1 Tim. 6.12 2 Tim. 4.5 c. adding exhortations to the performance of duties before deliuered Vse which we are to make and is heere intended by the Apostle is that we should giue diligent heed to that which is heereafter to be deliuered because by it all things before will be made profitable 2 In that the Apostle layeth downe these things in the last place
their power to command 2 The Apostle in that place speaketh of man as opposed to God in the text as subordinate to God there so to please men as to displease God heerein pleasing of them standing in the place of God to please God himselfe Briefely here is meant to please men in God for God and vnder God So that so farre as seruants can approue themselues to God and haue the testimonies of a good conscience and withall please their master this man-pleasing is lawfull 2 If masters forbid any thing that is by God expresly commanded seruants must not therfore abstaine So did Daniel Dan. 6.10 Reason is we haue a good warrant so to doe euen of God himselfe and if a man haue the warrant of the King what need he feare although an inferiour magistrate doe forbid him Thus if seruants be commanded not to giue good weight they must not doe it although they may keepe the price which their master sets so if to breake the Sabbath and the like Onely let them be sure and certaine that God hath forbidden that which their master hath commanded Contrary heereunto is slauishnesse and timorousnesse when they feare their master more than God For the auoyding of these extremes and the better to performe the former duties let seruants 1 Labour to be fully instructed what is the will and commandement of God Ephes 5.17 2 Let them labour to haue their mindes possessed with the true feare of God 3 Let those seruants that be at liberty haue a carefull respect in chusing of their masters that they as well regard their inward disposition as their outward calling for this it was that Ruth followed Naomi because shee saw she was Religious 1 Ruth 1.16 4 Hauing beene brought by the prouidence of God vnder such masters as are Religious to cleaue vnto them and to remaine with them Iohn 6.68 Contrary to which is carelesnesse in seruants that regard not to what master they binde themselues be they worldlings prophane popish c. all is one to them whereby they bring themselues into many straights eyther to disobey God or to displease their master c. So much for the Extent and Restraint 3 The manner of obedience is layd downe in 4 branches 1 With feare and trembling 2 With singlenesse of heart 3 With good conscience 4 With good will 1 Feare and trembling the phrase is doubled to shew the necessity of the duty by feare is meant all the former and respect which seruants owe to their masters by trembling is meant an awe feare to prouoke their master to punish them For as we may feare God in regard of his power that hee is able to execute so great vengeance on vs so may masters be feared because God hath giuen the rod into their hand to execute punishment on the disobedient Rom. 13.5 Thus was Obadiah afraid to prouoke Ahab 1 King 18.9 Contrary to this trembling in the defect is 1 Too much familiarity 2. Answering againe murmuring and repining 3 Carelesnesse in prouoking their master thinking with themselues it can bee but a beating c. In the excesse slauish feare when all things are done for feare of the rod. 2 Singlenesse of heart that is that the seruice which they performe be done with an honest and vpright heart pretending no more in outward shew then they intend inwardly in the heart it is called singlenesse of heart in opposition to those phrases in Scripture of a double heart or a heart and a heart as Psal 12.2 Such an vpright heart was in Ioseph Gen. 39.8 9. Reason is because seruants haue to doe not onely with their master but also with Christ who searcheth the heart and by the same giueth iudgement of the action Ier. 17.10 2 Because honesty and vprightnesse is so acceptable vnto Christ and hee delighteth so much in it Contrary to this is eye seruice when they content themselues with the outward worke and neuer regard their heart such are most seruants 2 Hypocrisie and dissimulation when they will carry a faire face fawne and flatter yet care not what wrong they doe vnto their master as Parasites 3 Good Conscience implyed in these speeches 1 As vnto Christ 2 As the seruants of Christ 3 As doing the will of God 4 As seruing the Lord. Whence the Doctrine is That seruants must haue respect to the will and ordinance of God obeying because of it although there were no other reason Rom. 13.5 1 Pet. 2.13 This puts a maine difference betweene Christian seruants and such as are wicked and prophane 2 In this may seruants reape true comfort in hope of reward at Gods hands howeuer their master doe deale with them Contrary is that of many seruants who although they bee good at their worke yet doe it not for conscience sake but for feare for gaine or some like by-respects 4 Good will which respects the minde of the seruant and it is either in regard of himselfe or of his master of himselfe that his seruice bee done willingly and cheerefully of his master that it bee for his profit Doct. 1 Seruants must doe seruice with willingnes and cheerefulnesse as Christ a seruant Phil. 2.7 did the will of his Father cheerefully and readily Psal 40.7 8. Euen with as great a desire as to his ordinary food Iob 4.34 So did Iacob Gen. 39.20 For the time of his seruice seemed short vnto him which is a signe he did it cheerfully And although the reason be there rendred because he loued Rachel yet may these both stand together yea if hee had not serued cheerefully the time would haue seemed so much the longer because of that loue he bare Rachel Reasons hereof are 1 In regard of God who loueth cheerefulnesse 2 of our selues because it easeth the burden of the worke And for a motiue to stirre vs vp to readinesse consider wee of the reward that God will giue to such as bee faithfull in their calling Contrary is when seruants do their businesse grudgingly heauily and of necessity wherein neither themselues can reape comfort God not accepting of their worke nor their masters profit it being done for the most part vntowardly 2 The profit of their master to this is required 1 Speedinesse and quicknesse that they dispatch their businesse so soone as they can This was commendable in Abrahams seruant Gen. 24.33 54 56. 2 King 4.29 This speedinesse about businesse is a signe of of willingnesse 2 Diligence That they imploy all their labour and care continually for their masters good Ecc. 9.10 For this is the Talent and worke of the Lord which hee hath giuen to seruants viz. To be diligent in their place and seruâ—ce towards their master then looke Ier. 48.10 This diligence was in Iacob Gen. 31.38 39 40. What fruit commeth by this diligence is often expressed in the Prou. chap. 10.4 and 12.24 c. Contrary to this is Sluggishnesse and Idlenesse which in a seruant how irksome it is see Prou. 10.26 how