Of parents making a will before they die 570 63 Of neglecting to make a will 571 64 Of parents leauing their estate to their children when they die 572 65 Of the inconueniences which improuident parents bring their children vnto after their death 573 66 Of parents impartiall respect to all their children 575 67 Of parents preferring a dutifull childe before a disobedient childe 576 68 Of the prerogatiue of the first borne sonne 576 69 Of parents partiality towards some children 578 70 Of the causes for which the first borne may be disinherited 579 71 Of the dutie of fathers and mothers in law 580 72 Of the peruerse carriage of fathers and mothers in law to their children 581 73 Of the faults of parents to their childrens husbands and wiues 582 74 Of their duty who are in stead of parents to orphants 583 75 Of the common neglect of orphants 584 76 Of the duty of guardians 584 77 Of the fraud of guardians 585 78 Of the duties of Schoolemasters and Tutors 586 79 Of the negligence of Schoolemasters and Tutors 587 VII TREATISE Of Seruants Duties § 1. A Resolution of the Apostles direction to seruants 589 2 Of the lawfulnesse of a masters place and power 591 3 Of the Anabaptists arguments against the authority of masters and subiection of seruants 592 4 Of a seruants feare of his master 594 5 Of the extremes contrary to seruants feare of their master 595 6 Of seruants reuerence in speech 596 7 Of the vices contrary to a seruants reuerance in speech 599 8 Of seruants reuerend behauiour to their masters 601 9 Of the faults of seruants contrary to reuerence in carriage 602 10 Of seruants obedience 603 11 Of seruants forbearing to doe things without their masters consent 604 12 Of the vnlawfull liberty which seruants take to themselues 606 13 Of seruants obedience to their masters commandements 608 14 Of seruants hearkning to their masters instructions in matters of their calling 608 15 Of seruants hearkning to their masters instructions in piety 609 16 Of seruants faults contrary to obedience in matters of religion 610 17 Of seruants obedience to reproofe and correction 611 18 Of the extremes contrary to seruants patient hearing of reproofe and correction 613 19 Of seruants amending that for which they are iustly reproued or corrected 614 20 Of seruing with trembling 615 21 Of seruing with sincerity 616 22 Of seruing for conscience sake 617 23 Of seruants willingnesse to performe their dutie 618 24 Of seruants quicknesse and diligence in their seruice 619 25 Of seruants faithfulnesse 622 26 Of seruants faithfulnesse about their masters goods 623 27 Of seruants carelesnesse ouer their masters goods 624 28 Of seruants fraud 625 29 Of seruants faithfulnesse in the businesses which they are to dispatch for their masters 626 30 Of seruants faithfulnesse in keeping their masters secrets and concealing their infirmities 628 31 Of seruants faithfulnesse in helping one another 629 32 Of seruants faithfulnesse about their masters children 630 33 Of seruants faithfulnesse in regard of their masters or mistresses bed-fellow 632 34 Of seruants faithfulnesse about their masters person 633 35 Of the meanes to make seruants faithfull 634 36 Of seruants endeuour to make their iudgements agree with their masters 635 37 Of seruants yeelding to doe such things at their masters command as they cannot thinke to be most meet 636 38 Of seruants forbearing to obey their master against God 637 39 Of seruants choosing good masters 639 40 Of the first motiue to enforce seruants duties The Place of Masters 641 41 Of the second motiue The Place of Seruants 642 42 Of the third motiue Gods will 642 43 Of the fourth motiue Reward of good seruice 643 VII TREATISE Of Masters duties § 1. OF the heads of masters duties 646 2 Of masters choosing good seruants 647 3 Of masters carelesnesse in choosing seruants 649 4 Of masters maintaining their authority 650 5 Of masters making their authority to be despised 651 6 Of masters too great rigor 652 7 Of masters commanding power restrained to things lawfull 653 8 Of masters presuming aboue their authority 654 9 Of masters commanding seruants to doe their dutie 655 10 Of the sinne of masters in suffering seruants to neglect their dutie 656 11 Of a masters wisdome in ordering things indifferent 656 12 Of masters offence against expediency 657 13 Of the power of masters to correct their seruants 658 14 Of the restraint of masters power that it reacheth not to their seruants life 659 15 Of masters excesse in correcting seruants 660 16 Of masters ordering that correction which they giue to their seruants 661 17 Of masters power ouer their seruants in and about their mariage 662 18 Of masters rigor in forcing mariages vpon their seruants or in seperating man and wife 664 19 Of masters power to dispose their seruants person 664 20 Of masters well managing their authority 665 21 Of masters endeuouring the saluation of their seruants 666 22 Of masters neglecting to edifie their seruants 668 23 Of allowing seruants sufficient food 668 24 Of defect and excesse in allowing seruants food 669 25 Of masters care about their seruants apparell 670 26 Of moderating seruants labour 671 27 Of affording seruants fit means for their worke 672 28 Of affording seasonable rest to seruants 672 29 Of denying seasonable rest to seruants 673 30 Of masters offence in keeping seruants from the rest of the Lords day 674 31 Of allowing time of recreation to seruants 675 32 Of masters care ouer their seruants in sicknesse and after death 675 33 Of neglect of seruants in sicknesse and after they are dead 677 34 Of masters prouiding for the future estate of their seruants 678 35 Of well imploying seruants 679 36 Of exercising seruants to a calling 679 37 Of appointing to euery seruant his particular function 681 38 Of disorders in families through masters negligence 682 39 Of masters ouerseeing the waies of their seruants 682 40 Of prouoking seruants to their duty both by faire and soule meanes 683 41 Of paying seruants their wages 684 42 Of masters iustice about their seruants wages 685 43 Of suffering seruants to prouide for themselues 686 44 Of kindnesse to be shewed to good seruants 686 45 Of vnkinde dealing with good seruants 688 46 Of the subiection vnder which masters are 689 47 Of the equality betwixt masters and seruants in relation to God 691 48 Of Gods being in heauen how it is a motiue to prouoke masters well to respect their seruants 691 49 Of Gods impartiall respect of all 693 The first Treatise AN EXPOSITION OF THAT PART OF SCRIPTVRE out of which Domesticall Duties are raised EPHES. 5. 21. Submit your selues one to another in the feare of God §. 1. Of the Apostles transition from generall duties to particulars AS there are two vocations whereunto it hath pleased God to call euery one one Generall by vertue whereof certaine common duties which are to be performed of all men
no small sinne §. 21. Of seruing with sincerity The second branch concerning the manner of seruants performing their dutie is in these words in singlenesse of heart so as all must be performed with an honest and vpright heart whatsoeuer yee doe doe it heartily saith the Apostle to seruants in another place Thus did Ioseph in singlenesse of heart serue his master instance his refusing to abuse his mistresse in a priuate chamber when she desired it and no other body was in the house Happy were it for masters to haue such seruants then might they take no more care then Potiphar did but put all that they haue into their seruants hands Neither would this rare vertue in seruants be only profitable to their masters but also very comfortable to themselues and bring them much peace of conscience Contrary is hypocriticall seruice when seruants haue a heart and a heart making shew-of one heart outwardly and haue another euen a cleane contrary heart within them Such an one was Gehazi who came in and stood before his master as if he had performed some good seruice for his master when he had most highly dishonoured him and such an one was Iudas who carried as faire a face to his master as any of the disciples and yet was an arrant traitor for when he was thought to goe out to buy prouision for his master he went to betray him All eye-seruice is contrary to the forenamed singlenesse of heart when seruants are diligent so long as their masters eye is on them like little children that will doe any thing their mother will haue them doe while her eye is vpon them but nothing when her backe is turned The world is full of such eye-seruing seruants who while their masters are present will be as busie as Bees but if he be away then either idling at home or gadding abroad or nothing but wrangling and eating and drinking with the drunken like that lewd seruant whom Christ noteth in the parable Let the iudgement denounced against him be noted of such seruants §. 22. Of seruing for conscience sake The third branch of the manner of seruants performing their dutie is in these words as vnto Christ as the seruants of Christ doing the will of God as to the Lord all which doe set forth a good conscience or such seruice as is performed for conscience sake or for the Lords sake which is all one because the conscience hath an eye only to the Lord to his will and to his ordinance Though there were no other motiue in the world to moue them to obey their masters yet their conscience to God would moue them Such was Iosephs manner of seruing his master as the reason which he himselfe rendreth to his mistresse sheweth How can I doe this great wickednesse and sinne against God The prayer which Abrahams seruant made to God and the thanks which he rendred to him for blessing his iourney shew that he serued his master for the Lords sake It is more cleare then needs be proued that such was Iaakobs seruice to his master This is the rather to be noted of Christian seruants because herein lieth the greatest difference betwixt beleeuing seruants and others others may serue with feare and trembling in singlenesse of heart and with good will but only Saints doe seruice as to Christ for conscience sake If this be not that which only they aime at yet assuredly they doe chiefly and principally aime at it which maketh them not to content themselues with doing the thing but to endeuour to doe it after the best manner that they can so as God may best accept thereof whereby as they approue themselues to God so they doe much good to their masters and bring much comfort vnto their owne soules Contrary is the minde of most who doe all the seruice which they doe on by-respects they may performe much dutie and it may be doe much good to their masters and thereupon they may get good wages at their masters hands and extraordinarie recompence also and liue in much quiet vnder them but no reward can they looke for at Gods hands so as I may say to such seruants as Christ said to those who did all to haue glory of men They haue their reward §. 23. Of seruants willingnesse to performe their dutie The fourth branch respecting the manner of seruants performing their dutie is noted in this phrase with good will This good will of a seruant to his master hath respect partly to the disposition of the seruant and so it implieth willingnesse and cheerefulnesse and partly to the benefit of the master and so it implieth faithfulnesse Of willingnesse to doe that dutie which belongeth to a seruant Christ Iesus who tooke vpon him the forme of a seruant hath made himselfe a worthy patterne I delight to doe thy will saith he to him that sent him and againe My meat is to doe the will of him that sent me and to finish his worke Doth not a man eat his meat willingly with delight and cheerefulnesse euen so did Christ the worke of him that sent him So cheerefully did Iaakob serue his Vncle Laban that seuen yeeres seemed to him but a few dayes Obiect The reason thereof was the loue he had to Rachel 1. Answ This was one reason but not the only reason had he not borne good will to his Vncle and Master as well as loue to his wife the time might haue seemed tedious enough but both meeting together made the time passe away the better 2. Answ If the loue he had to Rachel made him doe his seruice so cheerefully then if seruants loue God for whose sake they ought to doe their seruice it will cheerefully be done 1. That which the Apostle applieth to giuing of almes 2 Cor. 9. 7. may be extended to all manner of duties which God requireth God loueth cheerefulnesse that worke therefore which is not seasoned therewith God regardeth not 2. As cheerefulnesse maketh God the better to like the worke so it maketh the worke much more easie to him that doth it Our common prouerbe noteth as much Nothing is hard to a willing minde 3. Let there be cheerefulnesse in a seruants minde and he is as free as his master for such a seruant is the Lords freeman 1 Cor. 7. 22. and when he cannot be made free of his master he doth after a manner make his seruice free Haue an eye to God to his acceptation and remuneration and it will quicken thy spirit Mans reward maketh poore men glad of worke and cheerefull in doing their worke it is as sugar to sharpe wine Tradesmen Physitians Lawyers all sorts of men are by gaine drawne on with great willingnesse to take great paines Should not Gods recompence of our paines make vs much more willing Surely it would if we had such an eye of faith as Moses had thereby to
of life Contrary is their course who obserue no course or order in drawing on their seruants to doe their dutie but begin with that which should be last nay only vse that remedy which should not be vsed vnlesse no remedy will serue the turne which is to turne their seruants out of doores for euery small occasion No instruction perswasion admonition rebuke threatning is vsed by many when their seruants haue offended but this thunderbolt cast at them be gone get you out of doores If this were taken notice of as a fault longer might seruants tarry in an house then ordinarily they doe and more good might master and seruant reape one from another yea and the secrets of an house be better kept for the oft chopping and changing of seruants is it that maketh all things done priuatly in houses to be blazed vp and downe §. 41. Of paying seruants their wages A third thing required of masters in respect of the estate of their seruants is to giue them their iust wages euen this is included vnder that generall precept render to all their dues and more particularly expressed in the example of that master who hired labourers into his vineyard and at the end of their worke gaue them euery one their wages yea there is an expresse law to this purpose Obiect These places concerne labourers hired by the day Answ Seruants are in the same ranke and the ground for both is the same for both worke for wages Yea the argument will more strongly follow from the lesse to the greater thus If a labourer and seruant for a day must haue his wages iustly paid much rather a seruant and labourer for a yeere and yeeres 1. A masters couenant requireth as much if there were no other bond yet that bond whereby he voluntarily bindeth himselfe tyeth him in conscienc thereto Among the fruits of the Spirit S. Paul reckoneth Faith meaning thereby fidelitie in keeping promise and couenant 2. Common equitie and iustice requireth as much for wages is as due for labour as money for wares Christ taketh it for an vndeniable principle that the labourer is worthy of his hire so also doth the Apostle This dutie is to be performed to such as are hired for wages of them that are found all things by their master I spake before In giuing seruants their wages these three things are to be obserued 1. That there be a sufficient competency of wages allowed euen so much at least as may serue to prouide such necessaries as are fit for a seruant for there is great reason that he that worketh should liue of his worke 2. That it be giuen in due season God would not haue the labourers hire be vnpaid one night after it was due The time couenanted by a seruant for his wages is the seasonable time then he expecteth it to that time he putteth his occasions of vsing it at that time therefore it ought to be giuen him 3. That it be paid to the full according to the couenant the masters promise and the seruants need require as much §. 42. Of masters iniustice about their seruants wages Iniustice contrary to the forenamed dutie of due paying their seruants wages is many waies committed 1. When masters doe altogether detaine their seruants wages this is a crying sinne which entreth into the eares of God 2. When they make their seruants aske for their wages againe and againe euen till they be ashamed yea to stay and wait for it till they be forced to sigh vnto God or else to filch and steale to supply their necessities though these masters haue not a purpose vtterly to defraud their seruants of their due yet the putting them off and delaying to pay it putteth seruants that for the most part haue but from hand to mouth vnto great straits which the Lord well knew and therefore expresly forbad the detaining of a seruants hire one night This therefore is a point not only of vnkindnesse but also of iniustice 3. When masters alter and change the couenanted wages and seeke to diminish it as hard-hearted Laban did they shew thereby that they repine at their seruants welfare and seeke only themselues §. 43. Of suffering seruants to prouide for themselues A fourth thing required of masters in regard of their seruants estate is that after sufficient seruice done they suffer their seruants to prouide for themselues This Iaakob required of Laban as a most equall and reasonable matter saying when shall I prouide for mine owne house also as was before noted in the generall This hath respect especially vnto such seruants as haue beene a long time with masters as apprentises and spent their time labour and paines only and wholly for their masters good Gods law tooke expresse order for such that after certaine yeeres seruice they should goe free So doe also the lawes of our land especially the orders of London Herein lyeth a maine difference betwixt seruants who are vnder subiection and held to worke for their owne good and beasts which are only for mans seruice and good They therefore who are of a contrary minde keeping seruants as long as possibly they can euen all their life long vnto hard labour and vnder seruitude deserue to be serued with beasts rather then men and women This kinde of masters rigour to their seruants is in particular noted to be one of the causes of that great indignation of God against the Iewes whereby he was prouoked to giue them ouer as captiues to their enemies §. 44. Of kindnesse to be shewed to good seruants As masters must giue that which is iust to all seruants so that which is equall to them that deserue it that is they must be of an answerable minde and disposition to good honest louing kinde faithfull seruants who stand not so much vpon that which is exacted as vpon that which they are able to doe for their masters and in that respect as they see occasion doe oft times much more then is exacted or expected Goodnesse requireth goodnesse good will good will and this is to doe the same things This kinde of Equitie consisteth in these and such like particulars 1. Masters must well esteeme of such good seruants and haue them in high account Abram accounted his old good faithfull seruant as his childe and till he had a childe thought of making him his heire Great was that esteeme which Potiphar had of Ioseph when of a bondslaue he made him ouerseer ouer his house Gen. 39. 4. Why is the title Father giuen to masters 2. King 5. 13. and the title Sonnes to seruants Ios 7. 19. 1 Sam. 24. 16. but to shew that seruants should beare a child-like affection to their masters and that masters should beare a fatherlike affection to such seruants 2. Masters must take notice of the goodnesse and kindnesse of such seruants and manifest as much both by
the Churches iustification 55 37 Of the Churches sanctification 56 38 Of the Churches purity before God and man 56 39 Of the order and dependance of iustification and sanctification one vpon another 58 40 Of Sacramentall washing of water 59 41 How Baptisme is a meanes of cleansing and sanctifying 60 42 Obiections against the efficacie of Baptisme answered 61 43 What kinde of meanes of grace baptisme is 62 44 Of the necessitie of baptisme 62 45 Of the contrarie extremes of Papists and Ana. baptists about the necessity and efficacie of baptisme 63 46 Of the inward washing by baptisme 65 47 Of ioyning the word with baptisme 66 48 Of the inference of glorification vpon instification and sanctification 68 49 Of the fruition of Christs presence in heauen 70 50 Of the glory of the Church in heauen 72 51 Of the Churches freedome from all deformity in heauen 73 52 Of the perfect puritie of the Church in heauen 74 53 Of the application of the things which Christ hath done for the the Church vnto husbands 75 54 Of the application of the loue which a man beareth to himselfe vnto an husband 76 55 Of the amplification of a mans loue of himselfe 78 56 Of mans naturall affection to himselfe 79 57 Of naturall selfe-loue 80 58 Of spirituall selfe-loue 82 59 Of euill self-loue 82 60 Of the error of Stoicks in condemning all passion 83 61 Of well vsing naturall affection 83 62 Of mans forbearing to wrong himselfe 84 63 Of vnnaturall practises against ones selfe 85 64 Of haters of others 86 65 Of mans care in prouiding and vsing things needfull for his body 87 66 Of them that neglect to cherish their bodies 88 67 Of contentment in that which is sufficient 89 68 Of Christs forbearing to hate the Church 90 69 Of Christs nourishing and cherishing his Church 91 70 Of the vnion betwixt Christ and the Saints 93 71 Of the priuiledges appertaining to the Saints euen in this life by reason of their vnion with Christ 98 72 Of the priuiledge of our vnion with Christ in the time of death 102 73 Of the priuiledge of our vnion with Christ after death 103 74 Of the duties which are required of the Saints by vertue of their vnion with Christ 104 75 Of their regeneration who are members of Christ 105 76 Of the author of our regeneration Christ 106 77 Of the matter of our regeneration Christ 108 78 Of the excellency of regeneration 109 79 Of the ancient law of mariage 110 80 Of preferring husband or wife before parents 112 81 Of the firmnesse of the matrimoniall bond 114. 82 Of two only to be ioyned together in mariage 114 83 Of polygamy and bigamy 115 84 Of the neere coniunction of man and wife together 115 85 Of the matrimoniall coniunction of Christ and the Church 117 86 Of Christs leauing his father and mother for his spouse 120 87 Of the indissoluble vnion betwixt Christ and the Church 121 88 Of the equall priuiledge of all the Saints 122 89 Of the neere vnion betwixt Christ and the Church 123 90 Of the mysterie of the vnion of Christ and the Church 124 91 Of the Popes vsurping to be spouse of the Church 125 92 Of the false sacrament of mariage 126 93 Of the summe of husbands and wiues duties 128 94 Of applying the word to our selues 129 95 Of euery ones looking to his owne duties especially 130 96 Of the meaning of the first verse of the sixt chapter 132 97 Of the meaning of the second verse 134 98 Of aiming at our owne in seeking the good of others 137 99 Of preferring honestie before commoditie 138 100 Of the meaning of the third verse 139 101 Of prosperity how far forth it may be a blessing 140 102 Of prosperity bestowed on the wicked how it proues a curse 141 103 How both hauing and wanting prosperity is a blessing to the Saints 142 104 Of long-life how farre forth it is a blessing 143 105 Of long life prouing a curse to the wicked 144 106 Of limiting the promises of temporall blessings 144 107 Of appropriating prosperity and long life to the obedience which children yeeld to their parents 145 108 Of Gods ordering his fauours so as they may appeare to be true blessings 147 109 Of Gods high account of dutifull children 148 110 Of childrens doing good to themselues by honouring their parents 148 111 Of parents doing good to their children by keeping them vnder obedience 149 112 Of the perpetuity of the substance of such things as in their circumstances respecting the Iewes are vanished 150 113 Of the determined period of mans life 151 114 Of reward promised to obedience that it implieth no merit 153 115 Of the connexion of parents dutie with childrens 153 116 Of the extent of these words fathers children 154 117 Of parents prouoking children 155 118 Of parents seeking the good of their children 156 119 Of parents nurturing their children 157 120 Of parents fixing precepts in their childrens mindes 158 121 Of adding information to discipline 158 122 Of parents teaching their children the feare of God 159 123 Of the subiection which beleeuing seruants owe. 159 124 Of the meaning of the fift verse 160 125 Of the meaning of the sixt verse 164 126 Of the meaning of the seuenth verse 168 127 Of the meaning of the eight verse 168 128 Of the connexion of masters duties with seruants 171 129 Of the meaning of this phrase doe the same things 172 130 Of masters forbearing threatning 174 131 Of masters subiection to a greater master 175 132 Of Gods being in heauen 175 133 Of Gods hauing no respect of persons 177 II. TREATISE PART I. Of husband and wife who are so to be accounted § 1. OF those who may seeke to be maried 179 2 Of ripenesse of yeares in them that are to be maried 180 3 Of impotent persons that ought not to seeke after mariage 181 4 Of barrennesse that it hindereth not mariage 182 5 Of that ineuitable danger which hindereth mariage 183 6 Of the lawfulnesse of mariage to all sorts of persons 183 7 Of the things which are absolutely necessary to make a person fit for mariage 185 8 Of the lawfulnesse of other mariages after one of the maried couple is dead 186 9 Of equality in yeares betwixt husband and wife 188 10 Of equality in estate and condition betwixt those that are to be maried together 189 11 Of equality in piety and religion betwixt those that are to be maried together 191 12 Of mariages betwixt persons of diuers professions 192 13 Of that mutuall liking which must passe betwixt mariageable persons before they be maried 196 14 Of a contract what it is 198 15 Of the grounds of a contract 198 16 Of the reasons which shew how requisite a contract is 200 17 Of abusing or neglecting a contract 202 18 Of the distance of time betwixt a contract and mariage 202 19 Of a religious consecrating of mariage
is ready to doe what good he can to another This is common to all Christians a dutie which euen superiours owe to inferiours according to the fore-named extent of this word one another in which respect euen the highest gouernour on earth is called a minister for the good of such as are vnder him Secondly we must put difference betwixt the worke it selfe and the manner of doing it That worke which in it selfe is a worke of superioritie and authoritie in the manner of doing it may be a worke of submission viz. if it be done in humilitie and meeknesse of minde The Magistrate by ruling with meeknesse and humilitie submitteth himselfe to his subiect In this respect the Apostle exhorteth that nothing no not the highest and greatest workes that can be be done in vaine-glory but in meeknesse Thirdly we must distinguish betwixt the seuerall places wherein men are for euen they who are superiours to some are inferiours to others as he that said I haue vnder me and am vnder authoritie The master that hath seruants vnder him may be vnder the authoritie of a Magistrate Yea God hath so disposed euery ones seuerall place as there is not any one but in some respect is vnder another The wife though a mother of children is vnder her husband The husband though head of a family is vnder publike Magistrates Publike Magistrates one vnder another and all vnder the King The King himselfe vnder God and his word deliuered by his Ambassadours whereunto the highest are to submit themselues And Ministers of the word as subiects are vnder their Kings and Gouernours He that saith Let euery soule be subiect to the higher powers excepteth not Ministers of the word and he that saith obey them that haue the ouersight of you and submit your selues excepteth not kings only the difference is in this that the authoritie of the king is in himselfe and in his owne name he may command obedience to be performed to himselfe but the authoritie of a Minister is in Christ and in Christs name only may he require obedience to be performed to Christ The reason why all are bound to submit themselues one to another is because euery one is set in his place by God not so much for himselfe as for the good of others whereupon the Apostle exhorteth that none seeke his owne but euery man anothers wealth Euen Gouernours are aduanced to places of dignitie and authoritie rather for the good of their subiects then for their owne honour Their callings are in truth offices of seruice yea burdens vnder which they must willingly put their shoulders being called of God and of which they are to giue an account concerning the good which they haue done to others for the effecting whereof it is needfull that they submit themselues Let euery one therefore high and low rich and poore superiour and inferiour Magistrate and subiect Minister and people husband and wife parent and childe master and seruant neighbours and fellowes all of all sorts in their seuerall places take notice of their dutie in this point of submission and make conscience to put it in practice Magistrates by procuring the wealth and peace of their people as Mordecai Ministers by making themselues seruants vnto their people not seeking their owne profit but the profit of many that they may be saued as Paul Fathers by well educating their children and taking heed that they prouoke them not to wrath as Dauid Husbands by dwelling with their wiues according to knowledge giuing honour to the wife as to the weaker vessell as Abraham Masters by doing that which is iust and equall to their seruants as the Centurion Euery one by being of like affection one towards another and by seruing one another in loue according to the Apostles rule Let this dutie of submission be first well learned and then all other duties will better be performed Be not high minded nor swell one against another Though in outward estate some may be higher than other yet in Christ all are one whether bond or free all members of one and the same body Now consider the mutuall affection as I may so speake of the members of a naturall body one towards another not any one of them will puffe it selfe vp and rise against the other the head which is the highest and of greatest honour will submit it selfe to the feet in performing the dutie of an head as well as the feet to the head in performing their dutie so all other parts Neither is it hereby implied that they which are in place of dignitie and authoritie should forget or relinquish their place dignitie or authoritie and become as inferiours vnder authoritie no more than the head doth for the head in submitting it selfe doth not goe vpon the ground and beare the body as the feet but it submitteth it selfe by directing and gouerning the other parts and that with all the humilitie meeknesse and gentlenesse that it can So must all superiours much more must equals and inferiours learne with humilitie and meeknesse without scorne or disdaine to performe their dutie this is that which was before by the Apostle expresly mentioned and is here againe intimated none are exempted and priuileged from it We know that it is vnnaturall and vnbeseeming the head to scorne the feet and to swell against them but more than monstrous for one hand to scorn another what shall we then say if the feet swel against the head Surely such scorne and disdaine among the members would cause not only great disturbance but also vtter ruine to the body And can it be otherwise in a politique body But on the contrarie when all of all sorts shall as hath beene before shewed willingly submit themselues one to another the whole body and euery member thereof will reape good thereby yea by this mutuall submission as we doe good so we shall receiue good §. 4. Of the feare of God Hitherto of the exhortation The direction followeth In the feare of the Lord. This clause is added to declare partly the meanes how men may be brought to submit themselues readily one to another and partly the manner how they ought to submit themselues The feare of the Lord is both the efficient cause that moueth a true Christian willingly to performe all dutie to man and also the end whereunto he referreth euery thing that he doth For the better conceiuing whereof I will briefly declare 1. What this feare of the Lord is 2. How the Lord is the proper obiect of it 3. What is the extent thereof 4. Why it is so much vrged First feare of God is an awfull respect of the diuine Maiestie Sometimes it ariseth from faith in the mercy and goodnesse of God for when the heart of man hath once felt a sweet taste of Gods goodnesse and found that in his fauour only all happinesse consisteth it is
nature the loue of God hath waxed cold in man and though the Saints be created againe according to that image of God yet while in this world they liue that image is not so perfect as it was the flesh remaineth in the best in which respect God hath fast fixed this affection of feare in mans heart and thereby both restraineth him from sinne and also prouoketh him vnto euery good dutie §. 5. Of the feare of God mouing vs to doe seruice to men Hauing briefly declared the nature obiect extent and vse of feare I returne to the point in hand viz. to shew 1. how it is here laid downe as a motiue to stirre vp men to performe the dutie here required for by this clause in the feare of the Lord the Apostle implieth that It is the feare of God which moueth men conscionably to submit themselues one to another This made Dauid so well to rule the people of God and Ioseph to deale so well with his brethren yea this is noted to be the cause of the righteous regiment of Christ himselfe Well did that good King Iehosaphat know this and therefore when he appointed Iudges ouer his people as a motiue to stirre them vp to execute the iudgements of the Lord aright he saith vnto them Let the feare of the Lord be vpon you So also S. Peter to moue subiects to honour their King prefixeth this exhortation Feare God By feare of man may one be brought to submit himselfe to another as a magistrate may be moued to deale iustly and mildly with his people through feare of insurrections and rebellions subiects may by seuere lawes and tyrannie be brought to submit themselues and so other inferiours also by threats by hard vsage and other by-respects 1. Though feare of man be a motiue yet it followeth not that therefore feare of God should be no motiue it may be another motiue and a better motiue 2. The submission which is performed through feare of man is a forced and a slauish submission nothing acceptable to God but that which is performed through a true filiall feare of God is a free willing ready cheerefull conscionable submission such a submission as will stirre vs vp to doe the best good we can thereby vnto them to whom we submit our selues and so is more acceptable to God by reason of the cause thereof and more profitable vnto man by reason of the effect and fruit thereof For a true feare of God maketh vs more respect what God requireth and commandeth than what our corrupt heart desireth and suggesteth It subdueth our vnruly passions and bringeth them within compasse of dutie It maketh vs deny our selues and our owne desires and though through the corruption of our nature and inborne pride we be loth to submit yet will Gods feare bring downe that proud minde and make vs humble and gentle It will keepe those who are in authoritie from tyranny crueltie and ouer-much seueritie and it will keepe those who are vnder subiection from dissimulation deceit and priuie conspiracies Behold how necessarie it is that a true feare of the Lord be planted in mens hearts in the hearts of Kings and all Gouernours in the hearts of subiects and all people whether superiours or inferiours Where no feare of God is there will be no good submission vnto man Abraham thought that the men of Gerar would haue no respect to him or his wife nor make conscience of common honestie nor abstaine from innocent bloud because he saw no feare of God in that place and the Apostle hauing reckoned vp many notorious effects of mans naturall corruption concludeth all with this as the cause of all There is no feare of God before their eyes Wherefore let Magistrates Parents Masters and all in authoritie haue especiall care that their subiects children seruants and all vnder them may be taught and brought to feare the Lord. I dare auouch it that such inferiours which are taught to feare God will doe better seruiee to their superiours than such as feare their superiours only as men and feare not God Let Ministers especially vrge and presse vpon the consciences of men a feare of God Let all inferiours pray that the feare of the Lord may be planted in the hearts of their superiours that so they may liue a quiet and peaceable life in all godlinesse and honestie vnder them Happie is that kingdome where Magistrates and subiects feare the Lord. Happie is that Church where Ministers and people feare the Lord. Happie is that family where husband and wife parents and children master and seruants feare the Lord. In such a Kingdome Church and family will euery one to the mutuall good one of another submit themselues one to another But if such as feare not God submit themselues whether they be superiours or inferiours it is for their owne ends and aduantages and not for their good to whom they submit themselues §. 6. Of limiting all dutie to man within the compasse of the feare of God Againe as this clause In the feare of the Lord declareth the manner of submission it sheweth that No submission is to be performed vnto man but that which may stand with the feare of God Whereby we shew that we haue respect to God and labour aboue all to approue our selues to him Thus Dauid is commanded to rule in the feare of God and other Magistrates to performe their dutie in the feare of the Lord which Nehemiah that good Gouernour was carefull to doe So also subiects are to obey in the feare of the Lord which the Apostle implieth by prefixing this precept Feare God before that Honour the King as if he had said so honour the King as in and thereby you may manifest your feare of God let not this latter crosse the former Seruants likewise are commanded to be obedient vnto their Masters with this prouiso fearing the Lord. Such phrases as these For the Lords sake As vnto the Lord In the Lord As seruants of Christ with the like being annexed to the duties of inferiours doe imply as much Great reason there is that all seruice should be limited with the feare of God for God is the highest Lord to whom all seruice primarily and principally is due whatsoeuer seruice is due to any man high or low is due in and for the Lord. The Lord hath set superiours in the places of eminencie wherein they beare the image of God The Lord also hath set inferiours in their places and commended them as his charge to the gouernment of those who are ouer them He that obeyeth not those who are ouer him in the feare of God sheweth no respect of Gods image and he who gouerneth not those who are vnder him in the feare of God sheweth no respect of Gods charge Besides God is that great Iudge to whom all of all sorts superiours and inferiours are
to giue an account of their seruice Though by our seruice we haue neuer so well approued our selues to men yet if we haue not therein had respect vnto God and approued our selues to him with what face may we appeare before his dreadfull iudgement seat Can the fauour of those whom we haue pleased in this world protect and shelter vs from the fury of Gods displeasure Behold the folly of such Gouernours as wholly apply themselues to the fancie of their people yea though it be against the Lord and his word This was Adams folly who at his wiues motion did eat of the forbidden fruit This was Aarons folly who to please the people erected an Idoll And this was Sauls folly who against Gods expresse prohibition suffered his people to take some of the spoile of the Amalekites The like may be said of Ioash who hearkned to his Princes to set vp Idols and of Pilate who to please the people against his conscience deliuered Christ to be crucified The fearefull issue of this their submission not seasoned with a feare of God but contrary thereunto may be a warning to all superiours to take heed how they seeke to please them that are vnder them more than God who is aboue them The issue of Adams Aarons Sauls and Ioash his base submission is noted by the Holy Ghost in their seuerall histories Of Pilate it is recorded that being brought into extreme necessitie he laid violent hands vpon himselfe Neither is it to be accounted folly only in superiours to submit themselues to their inferiours against the Lord but also in inferiours to their superiours for thereby they shew that they feare man more than God which Christ expresly forbiddeth his friends to doe The captaines which went to fetch Eliah obeyed their king therein but what got they thereby was the king able to saue them from the fire which God sent downe from heauen vpon them The women reproued for offering incense to the Queene of heauen did it not without their husbands yet were they not excused thereby The children and others in the familie submitted themselues to Dathan and Abiram in standing in the doore of their tents at defiance against Moses but because it was not in the Lord but against him they were not exempted from the iudgement Wherefore let all of all sorts set the feare of God as a marke before them to aime at in all their actions Let superiours neither doe any thing to giue content to their inferiours nor suffer any thing to be done for their sakes by their inferiours which cannot stand with the feare of God And let inferiours nor doe nor forbeare to doe at the will of their superiours any thing sweruing from the feare of God but euery one submit themselues one to another in the feare of God §. 7. Of performing the duties of particular callings EPHES. 5. 22. Wiues submit your selues vnto your owne husbands as vnto the Lord. FRom that generall direction concerning mutuall submission the Apostle commeth to certaine particulars by which he exemplifieth the same and teacheth vs that It is not sufficient to performe generall duties of Christianitie vnlesse also we be conscionable in performing the particular duties of our seuerall callings A conscionable performance of those particular duties is one part of our walking worthy of the vocation wherewith we are called and therefore the Apostle for illustration and exemplification thereof doth reckon vp sundry particulars both in this and other Epistles and so doe other Apostles And Titus is charged to teach them God himselfe hath giuen a patterne hereof in his Law for the maine scope of the fifth Commandement tendeth to instruct vs in the particular duties of our seuerall callings Hereby much credit is brought to our profession and the doctrine of God our Sauiour is adorned And much good is hereby both mutually communicated one to another and receiued one from another for our particular places and callings are those bonds whereby persons are firmely and fitly knit together as the members of a naturall body by nerues arteries sinewes veines and the like by which life sense and motion is communicated from one to another Let therefore notice be taken of the particular callings wherein God hath set vs and of the seuerall duties of those callings and conscience be vsed in the practise of them He is no good Christian that is carelesse herein A bad husband wife parent childe master seruant magistrate or minister is no good Christian §. 8. Of the lawfulnesse of priuate functions in a familie Among other particular callings the Apostle maketh choice of those which God hath settled in priuate families and is accurat in reciting the seuerall and distinct orders thereof for a family consisteth of these three orders Husbands Parents Masters all which he Wiues Children Seruants  reckoneth vp yea he is also copious and earnest in vrging the duties which appertaine to them Whence wee may well inferre that The priuate vocations of a family and functions appertaining thereto are such as Christians are called vnto by God and in the exercising whereof they may and must imploy some part of their time For can we thinke that the Holy Ghost who as the Philosophers speake of nature doth nothing in vaine would so distinctly set downe these priuate duties so forcibly vrge them if they did not well become and neerely concerne Christians All the places in Scripture which require family-duties are proofs of the truth of this doctrine The reasons of this doctrine are cleere for the family is a seminary of the Church and common-wealth It is as a Bee-hive in which is the stocke and out of which are sent many swarmes of Bees for in families are all sorts of people bred and brought vp and out of families are they sent into the Church and common-wealth The first beginning of mankinde and of his increase was out of a family For first did God ioyne in mariage Adam and Eue made them husband and wife and then gaue them children so as husband and wife parent and childe which are parts of a family were before magistrate and subiect minister and people which are the parts of a Common-wealth and a Church When by the generall deluge all publike societies were destroyed a familie euen the family of Noah was preserued and out of it kingdomes and nations againe raised That great people of the Iewes which could not be numbred for multitude was raised out of the family of Abram Yea euen to this day haue all sorts of people come from families and so shall to the end of the world Whence it followeth that a conscionable performance of domesticall and houshold duties tend to the good ordering of Church and common-wealth as being meanes to fit and prepare men thereunto Besides a familie is a little Church and a little common-wealth
at least a liuely representation thereof whereby triall may be made of such as are fit for any place of authoritie or of subiection in Church or common-wealth Or rather it is as a schoole wherein the first principles and grounds of gouernment and subiection are learned whereby men are fitted to greater matters in Church or common-wealth Wherupon the Apostle declareth that a Bishop that cannot rule his own house is not fit to gouerne the Church So we may say of inferiours that cannot be subiect in a familie they will hardly be brought to yeeld such subiection as they ought in Church or common-wealth instance Absolom and Adoniah Dauids sonnes This is to be noted for satisfaction of certaine weake consciences who thinke that if they haue no publike calling they haue no calling at all and thereupon gather that all their time is spent without a calling Which consequence if it were good and sound what comfort in spending their time should most women haue who are not admitted to any publike function in Church or common-wealth or seruants children and others who are wholly imployed in priuate affaires of the familie But the forenamed doctrine sheweth the vnsoundnesse of that consequence Besides who knoweth not that the preseruation of families tendeth to the good of Church and common-wealth so as a conscionable performance of houshold duties in regard of the end and fruit thereof may be accounted a publike worke Yea if domesticall duties be well and throughly performed they will be euen enough to take vp a mans whole time If a master of a family be also an husband of a wife and a father of children he shall finde worke enough as by those particular duties which we shall afterwards shew to belong vnto masters husbands and parents may easily be proued So a wife likwise if she also be a mother and a mistris and faithfully endeuour to doe what by vertue of those callings she is bound to doe shall finde enough to doe As for children vnder the gouernment of their parents and seruants in a familie their whole calling is to be obedient to their parents and masters and to doe what they command them in the Lord. Wherefore if they who haue no publike calling be so much the more diligent in the functions of their priuate callings they shall be as well accepted of the Lord as if they had publike offices Yet many therebe who hauing no publike imployment thinke they may spend their time as they list either in idlenesse or in following their vaine pleasures and delights day after day and so cast themselues out of all calling Such are many masters of families who commit all the care of their house either to their wiues or to some seruant and mispend their whole time in idlenesse riotousnesse and voluptuousnesse Such are many mistresses who spend their time in lying a bed attiring themselues and goshipping Such are many young gentlemen liuing in their fathers houses who partly through the too-much-indulgencie and negligence of their parents and partly through their owne headstrong affections and rebellious will runne without restraint whither their corrupt lusts lead them These and such other like to these though by Gods prouidence they be placed in callings in warrantable callings and in such callings as minister vnto them matter enough of imployment yet make themselues to be of no calling Now what blessing can they looke for from the Lord The Lord vseth to giue his blessing to men while they are busied in their callings Iaacobs faithfull seruice to his vncle Laban moued God to blesse him Iosephs faithfulnesse to his master Potiphar was had in remembrance with God who aduanced him to be ruler in Egypt Moses was keeping his father in lawes sheepe when God appeared to him in the bush and appointed him a Prince ouer his people Dauid was sent for from the field where he was keeping his fathers sheepe when he was anointed to be king ouer Israel Elisha was plowing when he was anointed to be a Prophet The shepherds were watching their sheepe when that gladsome tidings was brought to them that the Sauiour of the world was borne Not to insist on any more particulars the promise of Gods protection is restrained to our callings for the charge which God hath giuen to the Angels concerning man is to keepe him in all his waies As for those who haue publike offices in Church or common-wealth they may not thereupon thinke themselues exempted from all family-duties These priuate duties are necessarie duties Though a man be a magistrate or a minister yet if he be an husband or a father or a master he may not neglect his wife children and seruants Indeed they who are freed from publike functions are bound to attend so much the more vpon the priuate duties of their families because they haue more leisure thereunto But none ought wholly to neglect them Iosuah who was a Captaine and Prince of his people and very much imployed in publike affaires yet neglected not his familie for he professeth that he and his house would serue the Lord. It seemeth that Eli was negligent in performing the dutie of a father and Dauid also But what followed thereupon Two of Elies sonnes proued sacrilegious and lewd Priests Two of Dauids sonnes proued very ill common-wealths-men euen plaine traitors §. 9. Of the Apostles order in laying downe the duties of husbands and wiues in the first place There being three especiall degrees or orders in a familie as we heard before the Apostle placeth husband and wife in the first ranke and first declareth their duties and that not without good reason for First The husband and wife were the first couple that euer were in the world Adam and Eue were ioyned in mariage and made man and wife before they had children or seruants So falleth it out for the most part euen to this day in erecting or bringing together a familie the first couple is ordinarily an husband and a wife Secondly most vsually the husband and his wife are the chiefest in a familie all vnder them single persons they gouernours of all the rest in the house Therefore most meet it is that they should first know their dutie and learne to practise it that so they may be an example to all the rest If they faile in their dutie one to another they giue occasion to all the rest vnder them to be carelesse and negligent in theirs Let an husband be churlish to his wife and despise her he ministreth an occasion to children and seruants to contemne her likewise and to be disobedient vnto her yea to be churlish and froward one to another especially to their vnderlings Let a wife be vntrustie and vnfaithfull to her husband let her filch and purloine from him children and seruants will soone take courage or rather boldnesse from her example priuily to steale what they can from their
father and master Thus is their breach of dutie a double fault one in respect of the party whom they wrong and to whom they denie dutie the other in respect of those to whom they giue occasion of sinning Know therefore O husbands and wiues that yee aboue all other in the familie are most bound vnto a conscionable performance of your dutie Greater will your condemnation be if you faile therein Looke to it aboue the rest and by your example draw on your children and seruants if you haue any to performe their duties which surely they will more readily do when they shall behold you as guides going before them and making conscience of your ioynt and seuerall duties §. 10. Of the Apostles order in setting downe inferiours duties in the first place In handling the duties of the first forenamed couple the Apostle beginneth with wiues and layeth downe their particular duties in the first place The reason of this order I take to be the inferiority of the wife to her husband I doe the rather take it so to be because I obserue this to be his vsuall method and order first to declare the duties of inferiours and then of superiours For in handling the duties of children and parents and of seruants and masters he beginneth with the inferiours both in this and in other Epistles which order also S. Peter obserueth yea the law it selfe doth in the first place and that expresly mention the inferiours dutie only implying the superiours to follow as a iust consequence which is this If the inferiour must giue honour and by vertue thereof performe such duties as appertaine thereto then must the superiour carrie himselfe worthy of honour and by vertue thereof performe answerable duties Quest Why should inferiours duties be more fully expressed and placed in the first ranke Answ Surely because for the most part inferiours are most vnwilling to vndergoe the duties of their place Who is not more ready to rule than to be subiect I denie not but that it is a farre more difficult and hard matter to gouerne well than to obey well For to rule and gouerne requireth more knowledge experience wisdome care watchfulnesse diligence and other like vertues than to obey and be subiect He that obeyeth hath his rule laid before him which is the will and command of his superiour in things lawfull and not against Gods will But the superiour who commandeth is to consider not only what is lawfull but also what is most fit meet conuenient and euery way the best yea also he must forecast for the time to come and so farre as he can obserue whether that which is now for the present meet enough may not be dangerous for the time to come and in that respect vnmeet to be vrged Whence it followeth that the superiour in authoritie may sinne in commanding that which the inferiour in subiection may vpon his command doe without sinne Who can iustly charge Ioab with sinne in numbring the people when Dauid vrged him by vertue of his authoritie so to doe Yet did Dauid sinne in commanding it Without all question Saul did sin in charging the people by an oath to eat no food the day that they pursued their enemies a time when they had most need to be refreshed with food as Ionathans words implie and yet did not the people sinne in forbearing witnesse the euent that followed on Ionathans eating though he knew not his fathers charge Who seeth not hereby that it is a matter of much more difficultie to rule well than to obey which is yet further euident by Gods wise disposing prouidence in ordering who should gouerne who obey Commonly the younger for age the weaker for sex the meaner for estate the more ignorant for vnderstanding with the like are in places of subiection but the elder stronger wealthier wiser and such like persons are for the most part or at least should be in place of authority Woe to thee ô land saith Salomon when thy king is a childe And Isaiah denounceth it as a curse to Israel that children shall be their Princes and babes shall rule ouer them and complaineth that women had rule ouer the people Now to returne to the point though it be so that gouernours haue the heauiest burden laid on their shoulders yet inferiours that are under subiection thinke their burden the heauiest and are lothest to beare it and most willing to cast it away For naturally there is in euery one much pride and ambition which as dust cast on the eies of their vnderstanding putteth out the sight thereof and so maketh them affect superiority and authority ouer others and to be stubborne vnder the yoke of subiection which is the cause that in all ages both by diuine and also by humane lawes penalties and punishments of diuers kinds haue beene ordained to keepe inferiours in compasse of their dutie and yet such is the pride of mans heart all will not serue What age what place euer was there which hath not iust cause to complaine of subiects rebellion seruants stubbornnesse childrens disobedience wiues presumption Not without cause therefore doth the Apostle first declare the duties of inferiours Besides the Apostle would hereby teach those who are vnder authority how to moue them that are in authority ouer them to deale equally and kindly not hardly and cruelly with them namely by endeuouring to performe their owne dutie first For what is it that prouoketh wrath rage and fury in gouernours What maketh them that haue authority to deale roughly and rigorously is it not for the most part disobedience and stoutnesse in those that are vnder gouernment though some in authority be so proud so sauage and inhumane as no honour done to them no performance of duty can satisfie and content them but they will as Dauids enemies reward euill for goodnesse yet the best generall direction that can be prescribed to inferiours to prouoke their gouernours to deale well with them is that inferiours themselues be carefull and conscionable in doing their duty first If their gouernours on earth be nothing moued therewith yet will the highest Lord in heauen graciously accept it Lastly men must first learne to obey well before they can rule well for they who scorne to be subiect to their gouernours while they are vnder authority are like to proue intolerably insolent when they are in authority Learne all that are vnder authority how to win your gouernours fauour how to make your yoke easie and your burden light how to preuent many mischiefes which by reason of the power of your superiours ouer you may otherwise fall vpon you First doe ye your duty There are many weighty reasons to moue gouernours first to begin to doe their dutie For First by vertue of their authority they beare Gods image therefore in doing their duty they honour that image Secondly by
you I say to all To this purpose many precepts giuen to whole Churches and to all sorts of people are set downe in the singular number as giuen to one as Awake THOV that sleepest THOV standest by faith be not thou high minded c. The life and power of Gods word consisteth in this particular application thereof vnto our selues This is to mixe faith with hearing faith I say whereby we doe not only beleeue the truth of Gods word in generall but also beleeue it to be a truth concerning our selues in particular and thus will euery precept thereof be a good instruction and direction on to vs to guide vs in the way of righteousnesse euery promise therein will be a great incouragement and consolation to vs to vphold vs and to make vs hold on and euery iudgement threatned therein will be a curbe and bridle to hold vs in and to keepe vs from those sinnes against which the iudgements are threatned But otherwise if we bring not the word home to our own soules it will be as a word spoken into the aire vanishing away without any profit to vs. Nothing maketh the word lesse profitable then the putting of it off from our selues to others thinking that it concernes others more then our selues That we may make the better vse of this doctrine let vs obserue both what are generall duties belonging to all Christians and apply them as particular to our selues and also what duties appertaine to such persons as are of our place calling and condition and more especially apply them to our selues let all manner of husbands and all manner of wiues of what ranke or degree soeuer they be that shall read the duties hereafter following know that they are spoken to them in particular Let Kings and Queenes Lords and Ladies Ministers and their wiues Rich men and their wiues Poore men and their wiues Old men and their wiues Young men and their wiues all of all sorts take them as spoken to them in particular It is not honour wealth learning or any other excellency nor meanes of place pouerty want of learning or any other like thing that can exempt an husband from louing his wife or a wife from reuerencing her husband He that saith euery one excepteth not any one Therefore euery one in particular doe yee so The like application may be made to all Parents and children Masters and seruants concerning their duties §. 95. Of euery ones looking to his owne dutie especially In the forenamed application an eye must be had rather to the dutie which we owe and ought to be performed by vs to others then to that which is due to vs and others ought to performe to vs for the Apostle saith not to the husband see that thy wife reuerence thee but see that thou loue her so to the wife For this purpose the holy Ghost presseth particular duties vpon those particular persons who ought to performe them as Subiection on wiues loue on husbands and so in others This therefore is especially to be considered of thee how thou maist shew thy selfe blamelesse I denie not but that one ought to prouoke another and one to helpe another in what they can to performe their dutie especially superiours who haue charge ouer others but the most principall care of euery one ought to be for himselfe and greatest conscience to be made of performing his owne duty 1. It is more acceptable before God and more commendable before men to doe duty then to exact duty As in matters of free charity so also of bounden duty It is more blessed to giue then to receiue In particular it is better for an husband to be a good husband then to haue a good wife so for a wife To haue others faile in duty to vs may be an heauy crosse for vs to faile in our dutie to others is a fearefull curse 2. Euery one is to giue an account of his owne particular duty That which the Prophet speaketh of father and sonne may be applied to husband and wife and to all other sorts of people If a father doe that which is lawfull and right he is iust he shall surely liue if he beget a sonne that doth not so he shall surely die his bloud shall be vpon him Againe if a father doe that which is not good he shall die in his iniquity but if his sonne doe that which is lawfull and right he shall surely liue The righteousnesse of the righteous shall be vpon himselfe and the wickednesse of the wicked shall be vpon himselfe That this shall be so betwixt husband and wife may be gathered out of these words Two shall be in one bed the one shall be taken the other left Let this be noted against the common vaine apologies which are made for neglect of duty which is this Dutie is not performed to me why shall I doe dutie when my husband doth his dutie I will doe mine saith the wife And I mine saith the husband when my wife doth hers What if he neuer doe his dutie and so be damned wilt thou neuer doe thine This looking for of dutie at others hands makes vs the more carelesse of our owne Doe you therefore O husbands looke especially to your owne duties doe you loue your wiues and you ô wiues looke you to yours especially doe you reuerence your husbands For this end let husbands read those duties most diligently which concerne husbands and wiues those which concerne wiues Let not the husband say of the wiues duties there are goodlessons for my wife and neglect his owne nor the wife say the like of husbands duties and not regard her owne This is it that maketh the subiection of many wiues very harsh and irkesome to them because their husbands that vrge and presse them thereto shew little or no loue to them at all and this is it that maketh many husbands very backwards in shewing loue because their wiues which expect much loue shew little or no reuerence to their husbands Wherefore Let euery one of you in particular so loue his wife euen as himselfe and the wife see that she reuerence her husband §. 96. Of the meaning of the first verse of the sixt Chapter FRom those particular duties which concerne husbands and wiues the Apostle proceedeth to lay down such as concerne children and parents As before he laid downe wiues duties before husbands so here he beginneth with childrens who are inferiour to their parents and that for the same reasons which were rendred before Besides children are the fruits of matrimoniall coniunction therefore fitly placed next vnto Man and Wife That which concerneth children is laid downe in the sixt Chapter of Eph. vers 1 2 3. The meaning whereof we will distinctly open EPHES. 6. 1. Children obey your parents in the Lord for this is right The first word children is in the originall as proper a word at could be vsed
meere explication of the same point but also a declaration of a further dutie which is this As parents by discipline keepe their children vnder so by information they must direct them in the right way Salomon doth both deliuer the point and also adde a good reason to inforce it for saith he Traine vp a childe in the way that he should goe there is the dutie and when he is old he will not depart from it there is the reason Keeping a childe vnder by good discipline may make him dutifull while the father is ouer him but well informing his vnderstanding and iudgement is a meanes to vphold him in the right way so long as he liueth §. 122. Of parents teaching their children the feare of God The last word of the Lord intimateth the best dutie that a parent can doe for his childe Admonition of the Lord declareth such principles as a parent hath receiued from the Lord and learned out of Gods word such as may teach a childe to feare the Lord such as tend to true pietie and religion whence further I obserue that Parents must especially teach their children their dutie to God Come children saith the Psalmist hearken vnto me I will teach you the feare of the Lord. Of this particular more largely hereafter §. 123. Of the subiection which beleeuing seruants owe. Because there is yet another order in the family besides those which haue been noted before namely the order of Masters seruants the Apostle prescribeth also vnto them their dutie As he began with wiues and children in the two former orders so here he beginneth with seruants who are the inferiours for the same reasons before rendred The Apostle is somewhat copious in laying forth the duties of seruants and in vrging them to performe their dutie and that for two especiall reasons One in respect of those whose masters were infidels another in respect of those whose masters were Saints 1. Many seruants there were in those daies wherein the Gospell was first preached to the Gentiles that by the preaching thereof were conuerted whose masters embraced not the Gospell whereupon those seruants began to conceit that they being Christians ought not to be subiect to their masters that were infidels 2. Other seruants there were whose Masters beleeued the Gospell as well as they now because the Gospell taught that there is neither bond nor free but all are one in Christ Iesus they thought that they ought not to be subiect to their master who was their brother in Christ These two preposterous and presumptuous conceits doth the Apostle intimate and expresly meet with in another place And because they had taken too deepe rooting in the mindes of many seruants the Apostle here in this place laboureth the more earnestly to root them out and that by a thorow pressing vpon their conscience that subiection wherein they are bound to their masters as masters whatsoeuer their disposition were Hereof more afterwards Here by the way note three points 1. The Gospell doth not free inferiours from that subiection to men whereunto by the morall law they are bound 2. Men are ready to turne the grace of God into libertie 3. As errors begin to sprout vp in the Church Ministers must be carefull to root them out §. 124. Of the meaning of the fift verse EPHES. 6. 5. Seruants be obedient to them that are your Masters according to the flesh with feare and trembling in singlenesse of your heart as vnto Christ THis title Seruants is a generall title which may be applied to all such as by any outward ciuill bond or right owe their seruice to another of what sex soeuer the persons themselues be or of what kinde soeuer their seruitude is whether more seruile or liberall Seruile as being borne seruants or sold for seruants or taken in warre or ransomed For of old they were called seruants who being taken in warre were saued from death Liberall as being by voluntary contract made seruants whether at will as some seruing-men iournie men and labourers or for a certaine terme of yeeres as prentises clearkes and such like Wherefore whatsoeuer the birth parentage estate or former condition of any haue beene being Seruants they must be subiect and doe the dutie of seruants the Apostles indefinite title seruants admitteth no exception of any The other title Masters hath as large an extent comprising vnder it both sexes Masters and Mistresses and of these all sorts great and meane rich and poore strong and weake faithfull and infidels true professors and profane superstitious idolatrous hereticall persons or the like so as No condition or disposition of the master exempteth a seruant from performing dutie to him Among other degrees and differences most especially let it be noted that both sexes mistresses as well as masters are here meant that so the duties which are enioyned to be performed to masters may answerably be performed to mistresses so farre as they are common to both and that both by maid-seruants and also by men-seruants that are vnder mistresses In families mistresses are as ordinary as masters and therefore I thought good to giue an especiall item of this Vnder this word obey are comprised all those duties which seruants owe to their masters it is the same word that was before vsed in the first verse and it hath as large an extent here being applied to seruants as it had there being applied to children It sheweth that The rule of seruants as seruants is the will of their Master This clause according to the flesh is by some referred to the action of obedience as if it were added by the Apostle to shew what kinde of obedience seruants owe to their masters namely a ciuill corporall obedience in temporall things opposed to that spirituall obedience which is due to God alone Ans Though distinction may be made betwixt that seruice which is due to God and that which is due to man yet this application of this phrase in this place may giue occasion to seruants to thinke that if they performe outward seruice to their masters all is well they owe no inward feare or honour which is an error that the Apostle doth here mainly oppose against But because this clause according to the flesh is immediatly ioyned to Masters I referre it to the persons to whom obedience is to be giuen and so take it as a description of them as if he had said to fleshly or bodily Masters The Apostle thus describeth masters for these reasons 1. For distinction to shew he meanes such masters as are of the same mould that seruants are so distinguishing them from God who is a spirit thus doth the Apostle distinguish betwixt fathers of our flesh and father of spirits 2. For preuention left seruants might say our masters are flesh and bloud as we are why then should we be subiect to them To meet with
that conceit the Apostle expresly saith that obedience is due to masters after the flesh 3. For mitigation of their seruitude for their masters being flesh they haue no power but ouer the bodies of their seruants their spirits are free from them in which respect the Apostle calleth Christian seruants the Lords freemen 4. For consolation against their present condition which is but for a time because their masters are flesh whatsoeuer is according to the flesh is of no long continuance but hath his date 5. For direction to shew in what things especially that obedience which properly belongeth to a master consisteth namely in ciuill outward things for euery one must be serued according to his nature As God being spirit must in spirit be serued so man being flesh must in flesh be serued Now this seruice in the flesh is not opposed to sincere and vpright seruice but to spirituall Thus by consequence that may be intended which some would haue principally to be meant Obiect Masters may command spirituall things namely to worship God and after such and such a manner Answ Of his owne head he cannot command such things there must be an higher warrant for the doing of them then the commandement of a man A maine point here intended is this that Masters are not to be lightly respected because they be after the flesh that is weake fraile of short continuance of the same nature that seruants are Lest vpon the forenamed description of masters seruants should take to themselues too much heart the Apostle annexeth this clause with feare and trembling c. which hath relation to the manner of their obedience No slauish feare is here meant as if seruants should liue in continuall dread or tremble at the sight of their masters a seruant by the tyrannie of some master may be brought so to doe but to doe so is no Christian dutie that which the Apostle here requireth is a dutie belonging to all Christian seruants towards all sorts of masters euen the mildest that be It is therefore an awfull respect of the authority of a master and a dutifull reuerence to his person which is here required and it is opposed to sawcinesse malepartnesse boldnesse stoutnesse answering againe murmuring and muttering against their masters and other like vices To shew how foule those faults be and what great respect seruants ought to beare to their masters these two words feare and trembling are ioyned together which in effect declare one and the same thing but yet for explication sake they may be distinguished For Feare signifieth a reuerend respect of one it is that which in the former Chapter was required of wiues though the thing in generall which is required of wiues and seruants is the same yet the particular manner and measure of a seruants feare is farre different Trembling is more proper to seruants it is a dread of punishment and it is required of seruants not as if they should doe all things simply for feare of punishment but because God hath put a staffe into a masters hands seruants must tremble at that power their masters haue and feare to prouoke them to strike To this purpose saith the Apostle to subiects in regard of the power which a Magistrate hath be afraid for he beareth not the sword in vaine Hence learne that The authority of a Master ought to strike a seruants heart with dread The dread which seruants ought to haue of their masters power and authority maketh many to care for no more then to auoid their masters displeasure wherefore the Apostle addeth a further degree of a seruants subiection namely that it be in singlenesse of heart that is honest intire vpright for this is opposed to hypocrisie dissimulation and fraud yea of YOVR heart not anothers another in the simplicity of his heart may thinke you doe a thing better then you doe by a charitable construction of euerie thing but if in singlenesse of your owne heart you doe it it will in truth be as it appeareth to be So as All the seruices which seruants performe to their masters must be done in truth and vprightnesse The Apostle giues this direction to Christians who haue to doe not only with masters according to the flesh who only see the outward appearance but also with the master of spirits who looketh on the heart and therefore also he added this clause as vnto Christ teaching seruants thereby that Seruants in their obedience to their masters must approue themselues to Iesus Christ as well as to their masters after the flesh This phrase as vnto Christ implieth as much as that in the Lord whereof we spake before §. 125. Of the meaning of the sixt verse EPHES. 6. 6. Not with eie seruice as men-pleasers but as the seruants of Christ doing the will of God from the heart THis and the verse following are added as a further explication of the last clause of the former verse It should seeme that seruants howsoeuer they might in some measure performe the maine dutie of obedience yet failed exceedingly in the manner of performing it Because masters were but men masters according to the flesh who neither had power ouer the heart nor could discerne the disposition thereof seruants thought they had well done their dutie if they had outwardly performed what their master required now to root out this bitter weed and to reforme this corrupt conceit the Apostle is more large in cleering the point of sincere and vpright seruice therefore the more fully to expresse his minde and meaning first he layeth downe the vice contrarie to the foresaid sincerity for contraries laid together doe much set forth one another and then returneth more distinctly to declare the vertue Whence note Those points are most to be vrged vpon people wherein they most faile The vice here noted to be contrarie to sincere seruice is termed eie-seruice Our English word doth properly and fitly answer the originall both in the notation and in the true sense and meaning of it It implieth a meere outward seruice only to satisfie the eie of man And that is twofold Hypocriticall Parasiticall  Hypocriticall seruice is that which is meerely in shew when that is pretended to be done which indeed is not done as if a seruant should come from his masters worke all in a sweat as if he had taken extraordinary paines therein whereas he hath done nothing at all but otherwise made himselfe to sweat or only made a shew of sweat Parasiticall seruice is that which is indeed done but in presence of the master such seruants are they who will be very diligent and faithfull in doing such things as their masters see or shall come to their notice but otherwise behinde their masters backe and in things which they hope shall neuer come to his knowledge they will be as negligent and vnfaithfull as if they were no seruants Yet
to satisfie their masters and to sooth them they will doe any thing though neuer so vnlawfull From this vice thus discouered note that God requireth more then that which may satisfie mans eie Gods eie is a piercing eie and can see much foulnesse where to mans eie all things seeme very faire so as they much deceiue themselues who thinke all is well because no man can say to them blacke is thine eie Those that content themselues with doing eie-seruice the Apostle here termeth men-pleasers which title he giueth vnto them for two especiall reasons 1. To shew the ground of eie-seruice which is because all their care is to please their master who is a man for well they know that man can see but the outward shew or that which is done before his face 2. To shew the hainousnesse of that sinne for it is tainted with Atheisme in that the man guilty thereof hath no respect to God but preferreth his master before God he careth not to please God so he please his master for this is the emphasis of that word men-pleasers It is spoken in opposition to God as the Apostle implieth in another place saying If I yet pleased men I should not be the seruant of Christ Obiect How can it be so hainous a sinne to be men-pleasers when the Apostle aduiseth seruants to please their masters in all things 1. Answ The aduice there giuen is not simply to please but to please well as the originall word properly signifieth and the Kings translators haue fitly turned it 2. Answ That generall particle all things must be restrained to the duties of a seruant and to all the parts of obedience which he there mentioneth in the words immediatly going before Seruants therefore must please their masters in all things that their masters haue power to require at their hands and they are bound to doe Men-pleasing here spoken of is opposed to pleasing of God Pleasing of men there mentioned is subordinate to our pleasing of God here to please men is to sooth them vp in euerie thing good or euill there to please them is conscionably to obey them in euerie lawfull thing Here is condemned a seeking to please men in the first place and that only and wholly in euery thing whereas we ought first to seeke Gods approbation then the testimony of a good conscience and after these a pleasing of men but in for and vnder God Hence then obserue that A seruant must not wholly giue himselfe to sooth and please his master for so may he in many things highly displease Almighty God To auoid the two forenamed sinnes eie-seruice and men-pleasing the Apostle giueth an excellent direction in these words as the seruants of Christ doing the will of God from the heart where we may obserue Seruants of Christ to be opposed to men-pleasers and doing Gods will from the heart to eie-seruice Seruants of Christ are they who know that their masters are in Christs place beare his image haue their authority from him and are vnder him so as in seruing their masters they serue Christ and so farre as they may serue both together they will but if they proue contrarie masters and thereupon one of necessity must be left then they will cleaue vnto the highest master which is Christ and in this respect they are called the Lords freemen 1. Cor. 7. 22. Thus we see how a seruant may be no seruant if he doe all things for the Lord. From this opposition betwixt men-pleasers and seruants of Christ note that They who in all things giue themselues to please men are no seruants of Christ That we may the better know who are seruants of Christ the Apostle addeth a description of them in these words doing the will of God from the heart Christs will is Gods will for as Christ is God the fathers will and his is all one as he is man he wholly ordereth his will by his fathers he seeketh not his owne will but the will of the father that sent him This description of a seruant of Christ the Apostle addeth partly as a direction to seruants to teach them how in seruing their masters they may be seruants of Christ namely in hauing an eie to Gods word whereby his will is reuealed both for the matter and manner of all things which they doe and partly as a motiue to perswade them to be content with their place and cheerefully to doe their dutie because so is the will of God Gods will is that which must direct and settle euery one in the things which they doe for Gods will is the rule of that which is right Euery thing is very right which he willeth and nothing is right that swerueth from his will To put a difference betwixt Christ and other masters and to shew that he looketh not as man doth vpon the outward appearance but beholdeth the heart the Apostle annexeth this clause from the heart And it declareth that A good thing must be well done To doe that which is Gods will commended by his word is for substance a good thing to doe it from the heart is the right manner of doing it That which being good is done after a right manner is well done §. 126. Of the meaning of the seuenth verse EPHES. 6. 7. With good will doing service as to the Lord and not to men IN this verse the Apostle doth yet againe inculcate the forenamed point concerning seruants manner of obeying their masters and their care therein to approue themselues to their highest master whence obserue that Matters needfull and weightie are againe and againe to be pressed This is a needfull point because seruants exceedingly faile therein and a weightie point it is because all the comfort and benefit of seruice consisteth in Gods approbation But the former point is not here meerely and barely repeated but so set downe as other good directions are afforded to seruants for their manner of obedience 1. To serue with good will is somewhat more then with singlenesse of heart For it further implieth 1. A readinesse and cheerefulnesse in doing a thing a doing it with a good minde as the notation of the Greeke word sheweth 2. A desire and endeuour that their masters may reape profit and benefit by their seruice whereby they shew that they beare a good will and good minde to their masters In setting downe seruants duties the Apostle vseth another word then before in the fift verse namely this doing seruice wherby he sheweth that a seruants place and dutie is of a more abiect and inferiour kinde then the place and dutie of a childe or a wife the former word obey was common to all this word doing seruice is proper to seruants and the very title of a seruant is deriued from thence Hence note that Though wiues and children be inferiours as well as seruants yet may not
seruants looke for such priuiledges as they haue Another manner of subiection must be performed by seruants The clause annexed as to the Lord is in effect the same with that in the 5. verse as to Christ for by the Lord he here meaneth The Lord Christ But it is added to meet with a secret Obiection For if seruants should say You require us to serue our masters with good will but what if they be hard-hearted and regard not our good will but peruert our good minde The Apostle giueth them this answer Looke not so much to men and their reward as to God and his reward serue men in and for the Lord euen as if you serued God so shall not your seruice be in vaine The inference of the eighth verse vpon this sheweth that this is it which the Apostle here intendeth Learne therefore that An eie is to be cast vpon God euen in those duties which we performe to men and that both for approbation and reward from God The negatiue clause which followeth in these words and not to men is not simplie to be taken for then would it thwart the maine scope of the Apostle in this place but comparatiuely in relation to God and that in two respects 1. That seruice be not done only to men 2. That seruice be not done to men in and for themselues Seruice must be done to God as well as men yea In that seruice which we doe to men we must serue God Men must be serued for the Lords sake because the Lord hath commanded it because they beare the Lords image and stand in his stead in the Lord and vnder the Lord. From this large declaration of the manner of doing seruice to masters note the difference betwixt such seruants as are seruants of men and such as are seruants of Christ 1. They doe all to the eie These all from the heart 2. They seeke to please men These doe the will of God 3. They doe their seruice discontentedly These cheerefully 4. They doe all vpon selfe-loue These with good will §. 127. Of the meaning of the eight verse EPHES. 6. 8. Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free GReat is the ingratitude of many masters they will exact all the seruice that a poore seruant possibly can doe but slenderly recompence his paines yea it may be very euilly reward the same not affording competent food clothing lodging but frownes checkes and blowes Now to vphold seruants in such straits and to incourage them to doe their dutie whether their masters regard it or no the Apostle in this verse laboureth to raise vp their mindes to God and to shew vnto them that he regardeth them and will sufficiently reward them so as Seruants labour shall not be in vaine in the Lord. To presse this incouragement the more vpon them he setteth it downe as a thing granted by all so cleere as none of them can be ignorant thereof Knowing as if he had said ye all well enough know that what I now say is most true hence note that Gods respect of faithfull seruants is so well knowne as none that haue any vnderstanding can be ignorant thereof The Apostles argument is drawne from the generall to a particular and the generality is noted in the thing done whatsoeuer and in the person that doth it any man But because the generalitie of the thing might be too farre stretched he addeth this limitation good and because the generalitie of the person might be too much restrained he addeth this explication whether bond or free This distinction is vsed because in those daies many seruants were bond-men and bond-women Now the Apostles argument may thus be framed Euery one of what estate and degree soeuer he be shall be rewarded of God for euery good thing he doth be it great or small Therefore euery seruant shall be rewarded of God for euery good seruice The recompence promised is set forth vnder a concise speech the same shall he receiue meaning that he shall receiue a reward for the same that phrase hath relation to the crop which an husbandman receiueth of the corne he sowed which is of the same kinde he sowed the seed being wheat the crop is of wheat the seed being plentifully sowed the crop will be plentifull to the same purpose saith this Apostle in another place whatsoeuer a man soweth that shall he also reape Now to applie this seruants that by their faithfull seruice bring honour and glory to God shall againe receiue honour and glorie If they aske of whom they shall receiue it the Apostle expresly answereth Of the Lord for it is the Lord that said Them that honour me will I honour God will not forget them though their masters may From this verse thus opened I gather these particular obseruations concerning seruants 1. Seruants may and ought to applie vnto themselues generall promises made to Christians Otherwise this generall argument of the Apostle is to little purpose in this place 2. A Christian may be a bond-slaue for the Apostle directeth this incouragement to Christians among whom he presupposeth some to be slaues opposing them to free-men who also were seruants 3. Faithfull seruice performed to men is a good thing for the good things which seruants especially doe is in their seruice 4. As God accepteth not men because they are free so neither reiecteth he them because they are bond It is not the person but the worke that he regardeth 5. The faithfull seruice of seruants is as good seed sowen it will bring forth a good crop The metaphor here intimated implieth as much 6. God is honoured by the faithfull seruice of seruants this is intimated by the application of Gods reward to them for God honoureth none but them which honour him §. 128. Of the connexion of masters duties with seruants EPHES. 6. 9. And ye masters doe the same things vnto them forbearing threatning knowing that your master also is in heauen neither is there respect of persons with him TO the duties of seruants the Apostle adioyneth the duties of masters saying AND ye masters whence learne that Masters are as well bound to dutie as seruants A like doctrine was noted from the connexion of parents duties with childrens there you may see this generall further amplified § 115. 1. Gods law requireth as much for it expresly inioyneth many duties to masters as in the eighth treatise following we shall see 2. So doth also the law of nature which hath tied master and seruant together by a mutuall and reciprocall bond of doing good as well as of receiuing good 3. The law of nations requireth also as much For in all nations where euer there was any good gouernment and where wise and good lawes were made particular lawes of the duties of
masters haue beene made 4. The law of equitie doth so also One good deserueth another good therefore the Apostle saith to masters giue vnto your seruants that which is iust and equall Now let masters take notice hereof and know that God the great Lord of all hath made this relation betwixt master and seruant and hath set each of them in their seuerall and distinct places for the mutuall good of one another so as seruants are no more for the good of masters then masters are for the good of seruants Wherefore as they looke for dutie let them performe dutie if seruants faile in their dutie let masters see if they themselues be not the cause thereof by failing in theirs Their authoritie will be no excuse before Christ but a meanes to aggrauate their fault and increase their condemnation for the greater the talent is the more diligence is expected and the straiter account shall be exacted §. 129. Of the meaning of this phrase Doe the same things These two titles Masters Seruants are so taken here as they were before in the fift verse All the duties of masters are comprised vnder this phrase doe the same things which at first sight may seeme to be somewhat strange for may some say The things which seruants must doe are these to feare to obey to doe seruice with the like and are masters to doe the same things Answ 1. These words are not to be referred to those particular duties which are proper to seruants but to those generall rules of equitie which are common to masters as well as seruants namely that in their seuerall places with singlenesse of heart as vnto Christ not with eie seruice as men pleasers but as the seruants of Christ they doe the will of God from the heart 2. Those words may be referred to the eight verse the verse going immediatly before which laieth downe a generall rule for all men in their seuerall places to doe the good things of their places Now then as seruants must haue an eie to their places to doe the good things thereof so masters must doe the same things that is they must haue an eie to their places to doe the good things thereof 3. Those words may be taken without reference to any former words and expounded of a mutuall reciprocall and proportionable dutie that ought to passe betwixt master and seruant not in the particulars as if the same duties were to be performed by each of them for that were to ouerthrow the order and degrees which God hath set betwixt master and seruant to crosse Gods ordinance and inferre contradiction but in generall that duties are to be performed of each to other in which respect the Apostle said before of all sorts superiours and inferiours Submit your selues one to another And thus by this phrase the doctrine before mentioned is confirmed that Masters are as well bound to dutie as seruants None of these answers thwart another but all of them may well be admitted and all of them well stand together They all imply a common equitie betwixt masters and seruants but no equalitie mutuall duties but diuers and distinct duties appertaining to their seuerall places Compare with this text that which the Apostle himselfe hath more plainly and fully noted Col. 4. 1. and we shall obserue him to expound his own meaning for that which here he implieth vnder this phrase the same things that he expresseth there vnder these two words iust equall whereof we shall hereafter more distinctly speake Purposely doth the Apostle infold masters duties vnder this generall phrase the same things to preuent a secret obiection raised from the eminency and superioritie of masters aboue seruants which maketh them thinke that seruants are only for the vse of masters and that masters are no way tied to their seruants But if in the generall masters must doe the same things then they are for their seruants good as well as seruants for theirs §. 130. Of masters forbearing threatning The Apostle in these words forbearing threatning doth not simply forbid all manner of threatning but only prescribe a moderation thereof and so much haue the Kings translators well expressed in the margin against this Text. Threatning is a dutie which as occasion serueth masters ought to vse and that to preuent blowes But men in authoritie are naturally prone to insult ouer their inferiours and to thinke that they cannot shew their authoritie but by austerit ie for which reason the Apostle dehorteth husbands from bitternesse and parents from prouoking their children to wrath Besides the Gentiles and Heathen thought that they had an absolute power ouer seruants and that of life and death whereupon the Roman Emperors made lawes to restraine that rigour for they would vse their seruants like beasts Now that Christian masters should not be of the same minde the Apostle exhorteth them to forbeare threatning Hence note that Authoritie must be moderated and kept in compasse else will it be like a swelling riuer without bankes and wals Threatning is here put for all manner of rigor whether in heart looke words or actions for it is vsuall in Scripture to put one instance for all of the same kinde Forbearing implieth a restraint of all manner of excesse as 1. In time and continuance when there is nothing but continuall threatning vpon euery small and light occasion 2. In measure when threatning is too fierce and violent so as it maketh the heart to swell againe and as it were fire to come out of the eies and thunder out of the mouth and the body to shake in euery part thereof 3. In execution when euery vengeance once threatned shall surely be put in execution though the partie that caused the threatning be neuer so sorie for his fault and humble himselfe and promise amendment and giue good hope thereof Woe were it with vs the seruants of the high God if he should so deale with vs. Here note that men may exceed in doing a bounden dutie and so turne a needfull vertue into an hurtfull vice great respect therefore must be had to the manner of doing good and lawfull things Yet further for the extent of this prohibition we are to know that vnder the vice forbidden the contrarie vertues are commanded as mildnesse gentlenesse patience long suffering with the like §. 131. Of masters subiection to a greater master The latter part of this verse containeth a reason to enforce the directions in the former part The reason in summe layeth downe that subiection wherein masters are vnder God A point whereof none of them could be ignorant and therefore he thus setteth it downe knowing for All men know that there is an higher then the highest on earth The light of nature reuealeth as much no Pagan much lesse Christian can be ignorant thereof In that speaking to masters he telleth them that they haue a master thereby he giueth them to
them to maintaine the children committed to them they are rather themselues by their paines that way maintained All the duties which were before comprised vnder nurture belong to Schoolemasters and Tutors More particularly they are to instruct children in three things 1. In learning 2. In ciuilitie and good manners 3. In true pietie and religion I shall not need to speake more of these points then hath before beene deliuered only to prouoke them to be diligent in well nurturing children in those three points let the benefit of good Schoolemasters and Tutors be well noted Schoolemasters commonly cast the first seed into the hearts of children they first season them as the seed is such will the crop be as the first seasoning is so will the sauour continue to be If they sowe no good seed at all what haruest can be looked for If they sowe a corrupt seed of rudenesse licentiousnesse profanenesse superstition and any wickednesse the crop must needs be answerable thereto But if they sowe the good seed of learning ciuilitie and pietie there is great hope of a good crop Hence it followeth that they are of great vse and may bring much good not only to the children themselues and their parents but also to the Church and Common-wealth Iulian the Apostat was not ignorant hereof and therefore endeuouring to root Christianitie out of the world he suffered no man that professed himselfe a Christian to teach a schoole but in stead of Christian Schoolemasters he set vp in euery part of his dominions heathenish Schoolemasters Tutors to whose gouernment young schollers that are sent to the Vniuersities are committed haue to deale with children in their riper yeeres euen when the time of setling them in a course is come the very time wherein much good may be done to children or else wherein they may be vtterly peruerted There will be little hope of bowing them and drawing them into another course after they be freed from the gouernment of a Tutor Tutors therefore as they haue need of great wisdome so of good conscience that they may haue the greater care of their Pupils and take the greater paines in teaching them the three forenamed points learning ciuilitie and pietie A good Tutor may doe much to repaire the negligence and amend the defects of a Schoolemaster but there remaine none to redresse the failings of a Tutor children for the most part are past redressing when they cease to haue a Tutor §. 79. Of the negligence of Schoolemasters and Tutors The vices contrary to the forenamed dutie of Schoolemasters are these 1. Unskilfulnesse Many that are more fit to be taught then to teach take vpon them this weightie calling Some haue not sufficient learning some againe are rude and know not themselues good manners and some know not the first principles of the oracles of God No good can be expected from these 2. Couetousnesse All that many seeke is to multiply the number of their schollers and to get as much as they can for boording and teaching they aime more at their owne gaine then at their schollers profit Children are not like to thriue well vnder them 3. Negligence Many are loth to take the paines of a Schoolemaster and thereupon come as little into the schoole as they can take euery small occasion to be gone againe care not how much their children play if they be able to hire a poore Vsher all the burden shall be cast vpon him Little is that fruit that can be looked for from them 4. Want of pietie Many skilfull and painfull Schoolemasters vnder whose teaching children come forward exceeding well in learning thinke it nothing appertaineth to them to teach the grounds of religion so as they altogether neglect pietie Assuredly they want it themselues for were their owne hearts seasoned with true pietie their consciences would moue them to teach it to their children The things of the kingdome of God are like vnto â—eauen which seasoneth the whole batch of dough with that season and sauour which it selfe hath When children spend almost all their time with their Schoolemasters of whom should they learne it if not of them What blessing can be hoped from the paines of such Schoolemasters I might to these adde the ouer-much remisnesse of some whereby children get too great an head and the too great seueritie of others either in frequencie of correcting as if they delighted therein or in the measure thereof as if they had to doe with beasts whereby they affright children make them dull yea and impudent also But these extremes were before handled The common fault of Tutors is altogether to neglect their Pupils Many thinke a Tutor to be a meeretitular matter no more to be required of them but to beare the very name and to vndertake that the Colledge be discharged for their Pupils diet This conceit and the practise answerable thereunto is the blemish and bane of the Vniuersities Many children well trained vp in schooles vtterly lose the benefit of all their former education when they are sent to the Vniuersitie because their Tutors altogether leaue them to themselues and so they are made a prey to idle and lewd companions By reason hereof many parents are vtterly discouraged to send their children to the Vniuersitie The seuenth Treatise Duties of Seruants §. 1. A Resolution of the Apostles direction to Seruants EPHES. 6. 5. Seruants be obedient to them that are your Masters according to the flesh with feare and trembling in singlenesse of your heart as vnto Christ 6. Not with eie-seruice as men-pleasers but as the seruants of Christ doing the will of God from the heart 7. With good will doing seruice as to the Lord and not to men 8. Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free THe third and last couple of a family are Masters Seruants  The direction which the Apostle giueth to seruants is in this text set downe Therein he 1. Declareth their duties 2. Addeth motiues to performe them  I. In declaring seruants duties he noteth 1. The kindes of them 2. The manner   3. The extent   1. The kindes of seruants duties are noted in two words Obey vers 5. Serue vers 7.  2. The manner is set downe Affirmatiuely vers 5 7. Negatiuely vers 6 7.  1. Affirmatiuely by shewing what graces are requisite to which purpose he reckoneth vp foure particulars 1. Feare and trembling 2. Singlenesse of heart 3. Conscience to Christ 4. Good will Vnder which are comprised 1. Cheerfulnesse 2. Readinesse  3. Diligence  4. Faithfulnesse  2. Negatiuely by shewing what vices are to be auoided and these are two especially 1. Eie-seruice which is opposed to doing of things as Christs seruants from the heart  2. Men-pleasing which is opposed to doing the will of God 3. The extent of seruants duties is noted in these foure phrases 1.
Masters after the flesh vers 5. 2. As to Christ vers 5.  3. As seruants of Christ vers 6.  4. Doing Gods will vers 6.  II. The motiues which the Apostle vseth are partly Implied Expressed  They are implied three waies 1. By declaring the place of a Master as to Christ 2. By noting out the honour of their seruice as seruants of Christ 3. By shewing the ground of seruants subiection Gods will The motiue expressed is the Recompence which seruans shall haue for their paines largely laid forth vers 8. Therein these distinct points are noted in order 1. The assurance thereof knowing 2. The ground thereof taken from a generall rule whatsoeuer good thing any man doth 3. The particular application thereof whether bond or free 4. The kinde thereof the same shall he receiue 5. The author and giuer thereof of the Lord. §. 2. Of the lawfulnesse of a masters place and power In handling seruants duties I will proceed according to the order propounded In the first place therefore I will note out the kindes of seruants duties For finding out the kindes I will obserue the method followed in handling childrens duties Note then 1. The Fountaine of seruants duties 2. The Streames that issue from thence The Fountaine resteth partly in the opinion and partly in the affection of seruants In their Opinion they must be informed and resolued that the place of a master and a seruant is lawfull and warrantable that God ingenerall ordained degrees of superioritie and inferioritie of authority and subiection and in particular gaue to masters the authoritie which they haue and put seruants in that subiection wherein they are Till the iudgement be resolued hereof nor reuerence nor obedience will be yeelded as it ought For Reuerence hath reference to Eminencie and superioritie and Obedience to Authoritie and power Who will reuerence or obey him whom he taketh to be his equall This was the ground of the conspiracie of Corah Dathan and Abiram that they thought Moses and Aaron tooke too much vpon them and lift themselues vp aboue the congregation of the Lord. Wherefore I will here note the grounds of a masters authoritie and seruants subiection 1. God hath giuen expresse commandement vnto masters to gouerne their seruants and vnto seruants to be subiect to their masters In the fourth commandement God giueth a charge to masters ouer their seruants to see that they doe no manner of worke And the Angell biddeth Hagar humble her selfe vnder her mistresse hands And here seruants are commanded to obey their masters 2. Many directions are giuen both to masters and seruants in regard of their different places how to carry themselues one to another Read for this purpose the many lawes which Moses prescribed to both the many counsels which Solomon in his prouerbs especially giueth also to both and particularly the directions of this and other Apostles 3. Saints in all ages haue beene set in these places some in the places of masters and some in the places of seruants and according to the place wherein God hath set them they haue performed their dutie masters the duties of masters and seruants the duties of seruants 4. The many parables which Christ vseth taken from the power which masters haue and exercise ouer their seruants and the subiection which seruants yeeld to their masters shew that the authoritie of the one and subiection of the other are things without question granted and not denied 5. God hath made many promises of reward both to masters and seruants that conscionably performe the duties of their place and hath made many threatnings against the one and the other that are negligent therein All these grounds are so cleerely and plentifully noted in the Scripture that any one who is any whit acquainted therewith may know them to be so Were there no other arguments then this text which I haue in hand it were enough to confound all gainsaiers and to moue such as beleeue the rather for their faith and profession sake to serue their masters after the flesh §. 3 Of the Anabaptists arguments against the authoritie of masters and subiection of seruants Contrary to this first ground of seruants subiection is the opinion of Anabaptists who teach that all are alike and that there is no difference betwixt masters and seruants Their reasons whereby they would make shew to proue their vnreasonable opinion are these 1. Obiect Masters are either Infidels or Christians and so seruants either one or other If masters be Infidels and seruants Christians how vnmeet is it that Christians should be subiect to Infidels and if master and seruant be both Christians they are brothers but brothers are equalls and neither subiect to other Answ Rule and subiection are matters of outward policy they tend to the outward preseruation of Church Common-wealth and family in this world but faith piety and such graces are inward matters of the soule tending to a better life These being thus different one that is more excellent in the one may be inferiour in the other Yea though there be an equality in the one namely in spirituall things yet there may be a disparity in the other namely in ciuill and temporall matters And though Saints may be farre inferiour to infidels in outward estate yet they are not a whit the lesse glorious before God The honour proper and peculiar to Saints is inward not visible to the carnall eye of a naturall man 2. Obiect It is against nature for one to be seruant especially a bond-seruant to another Answ To grant that it is against that absolute and perfect nature wherein at first God created man and that it came in by sinne yet is it not against that order and course of nature wherein God hath now setled man God hath turned many punishments of sinne to be bounden duties as subiection of wife to husband and mans eating bread in the sweat of his brow 3. Obiect It is the prerogatiue of Christians to be all one but subiection of seruants to masters is against that prerogatiue Answ That prerogatiue is meerely spirituall for in Christ all are one as they are members of Christ which is a spirituall body not as they are members of a politique body A politipue inequality is not against a spirituall equality 4. Obiect This subiection is against the liberty that Christ hath purchased for vs and wherewith he hath made vs free Answ It is not For that liberty is from the curse and rigor of the morall law from the ceremoniall law and the rites thereof from Satan sinne death and damnation but not from those degrees which God hath established betwixt man and man for the good of mankinde 5. Obiect We are expresly forbidden to be seruants of men Answ To be a seruant in that place is not simply to be in subiection vnder another and to doe seruice vnto him but to be so obsequious to a
man so addicted to please him and so subiect to his will as to doe whatsoeuer he will haue done to regard nothing but his pleasure to prefer it before Gods word and will It is not therefore the thing it selfe but an excesse therein which is there forbidden §. 4. Of a seruants feare of his master The other part of that fountaine from whence the duties of seruants flow resteth in the affection and it is in one word Feare which is an awfull dread of a master An awe in regard of his masters place a dread in regard of his masters power An awe is such a reuerend esteeme of his master as maketh him account his master worthy of all honour which S. Paul expresly inioyneth seruants to doe A dread is such a feare of prouoking his masters wrath as maketh him thinke and cast euery way how to please him This is it which the Apostle here intimateth vnder these two words feare and trembling In both these respects S. Peter commandeth seruants to be subiect in al feare So proper is this feare to a seruant in relation to his master as where it is wanting there is a plaine deniall of his masters place and power which God intimateth vnder this expostulation If I be a master where is my feare that is you plainely shew that you account me not your master because in your heart there is no feare of me This feare will draw seruants on cheerefully to performe all duty the more it aboundeth the more desire and endeuour there will be to please and to giue good contentment and this is a point commanded to seruants to please well in all things yea it will glad the heart of a seruant to see his seruice prosper well hereof we haue a worthy patterne in Abrahams seruant whose care to doe his businesse as his master would haue it and prayer for Gods assistance therein and thanks for Gods blessing thereon sheweth an awefull respect which he bare to his master Againe on the other side this feare will keepe men from of fending their masters which was one reason that moued Ioseph not to yeeld to his mistresse and in this respect it may preuent many mischiefes which their masters offence and wrath might bring vpon them One especiall meanes to breed and preserue this feare in seruants is a due consideration of the ground of their masters place and power which is Gods appointment God hath placed them in his stead and in part giuen them his power they are the Deputies and Ministers of God and therefore in Scripture the title Lord is after a peculiar manner giuen to them What maketh subiects stand in awe of inferiour Magistrates Is it not because they beare the Kings person and haue authority and power giuen vnto them of the King §. 5. Of the extremes contrary to seruants feare of their masters Two extremes are contrary to this seruant-like feare 1. In the excesse a slauish feare when they feare nothing but the reuenging power of their master the staffe or the cudgell as we speake so they may auoid that they care not whither their master be pleased or no. This maketh them oft to wish that their masters had no power ouer them or that they were dead This was that feare which possessed the heart of that vnprofitable seruant who said to his master I knew thee that thou art an hard man and I was afraid Such seruile seruants will neuer be profitable 2. In the defect a light esteeme and plaine contempt of masters That this is contrary to feare is euident by that opposition which God maketh betwixt them in these words If I be a master where is my feare ô ye that despise my name As if he had said Hereby ye shew that ye feare me not as a master because ye despise me This sinne of despising masters is expresly forbidden and for it was Hagar dealt hardly withall When masters are poore meane weake aged or otherwise impotent then proud seruants are prone to despise them which argueth a base minde shewing that they respect their masters power more then his place the poorest and weakest haue the same place and authority ouer seruants that the richest and strongest haue all beare Gods image alike but disdainfull proud seruants shew that they regard not Gods image at all §. 6. Of seruants reuerence in speech The two maine streames which issue out of the forenamed fountaine are Reuerence Obedience  Reuerence is manifested in Speech Cariage  In Speech by Refraining Speech Well ordering   Seruants reuerence in refraining speech is manifested 3. waies 1. By sparing to speake without iust cause in their masters presence or audience This phrase they stand continually before thee and heare thy wisdome spoken of Salomons seruants sheweth that they were slow to speake and swift to heare in their masters presence 2. By forbearing to reply when they obserue their masters vnwilling that they should speake any more Thus did Peter forbeare when his master gaue him this short answer What is that to thee 3. By attending to that which their masters shall deliuer to them for seruants ought to shew such a respect to their masters speaking to them as Samuel did to God when he said Speake for thy seruant heareth The titles of Lord and Seruant doe shew that this speech is taken from the duty of seruants The notation of the Greeke word vsed by the Apostle translated Obey implieth as much This reuerence did Abrahams seruant shew to his master when he gaue him a charge about choosing a wife for his son Seruants for well ordering their speech vnto their masters must obserue fiue cautions 1. That they haue iust occasion to speake and that is either when their masters require them to speake as the disciples or when they see it behouefull for their masters that they should speake In such cases speech argueth reuerence as well as silence in other cases The generall points which were before deliuered of the reuerence of wiues to their husbands and of children to their parents may be applied to seruants and pressed vpon them as an argument from the lesse to the greater thus If wiues who in many things haue a ioynt authority with their husbands children who are not in so seruile a degree subiect to their parents as seruants to their masters must manifest their inward feare of their husbands and parents by outward reuerence much more must seruants to their masters To declare the force of this consequence so much the more let it be noted that the Apostle addeth another kind of word here then he did before either in wiues or childrens duties namely trembling Quest In what cases may it be behouefull for masters that their seruants speake to them Answ 1. When they know any thing that may be profitable for their masters they ought to
suffering him to call and call againe and againe This doth Iob complaine of saying I called my seruant and he gaue me no answer 10. Flapping their master in the mouth with a lie like Gehazi who when he had lewdly fetched money and apparell of Naaman and his master asked him where he had beene said with a faire face Thy seruant went no whither Let the iudgement executed on him make all seruants take heed of the like sinne For Lying is in it selfe an hainous sinne yet so much the more hainous when it is told to one that hath authority ouer vs and by reason thereof standeth in Gods place Lastly Euill language of their master behinde his backe This is a sinne though that which is spoken to a masters disgrace be true for the infirmities of a master ought rather to be couered then reuealed and laid open by a seruant How monstrous a sinne is it then to raise slanderous reports against a master which are vntrue This was Zibas sinne against Mephibosheth his master Hitherto of seruants Reuerence in speech to their masters Their Reuerence in cariage followeth §. 8. Of seruants reuerend behauiour to their masters For manifestation of a seruants reuerence in cariage towards his master three things are especially required 1. Dutifull obeysance 2. Respectfull behauiour 3. Modest apparell I. Such dutifull and submissiue obeysance and curtesie as beseemeth their sex and place and that according to the most vsuall custome of the country and place where they are must seruants performe to their masters as they haue occasion to goe to them to come from them to receiue any charge of them or to bring any message vnto them Where Isaak saith in his blessing giuen to Iaakob Be lord ouer thy brethren and let thy mothers sonnes bowe downe to thee by that phrase of bowing downe he noteth the condition of a seruant and withall implieth a seruants dutie on this ground when the children of the Prophets saw that the spirit of Eliah rested on Elisha they taking it for an euident signe that God had made him a gouernour and master ouer them they came to meet him and bowed themselues to the ground before him II. Answerable to a seruants obeisance must be his whole behauiour before his master seasoned and ordered with such modestie and humilitie as may manifest an honourable respect to his master as 1. To stand in his masters presence which testifieth a readinesse to performe any seruice which his master shall appoint him to doe this was one thing noted and commended by the Queene of Sheba in Solomons seruants she saw their standing and said happy are these thy seruants that stand before thee Whereas it is said that she saw also their sitting that phrase sheweth a seemly order which they obserued euen when they were out of his presence by giuing and taking their right and due place 2. By vncouering their heads in their masters presence this in our dayes and in the parts of the world where we dwell is in the male kinde a signe and token of subiection 3. By sobrietie and modestie both in countenance and in the whole disposition of bodie especially when seruants are in their masters presence for to compose countenance and whole bodie soberly because of the presence of one argueth a reuerend respect of that person for whose sake that sobrietie is shewed III. The apparell also which seruants weare must be so fashioned and ordered as it may declare them to be seruants and vnder their masters and so it will argue a reuerend respect of their masters One end of apparell is to shew a difference betwixt superiours and inferiours persons in authoritie and vnder subiection It pleased the Holy Ghost to note this particular and their apparell as an obseruable point in Solomons seruants §. 9. Of the faults of seruants contrary to reuerence in cariage The cariage of many seruants towards their master is cleane contrary to the forenamed reuerence For 1. Some through rudenesse and want of good bringing vp come to their masters and goe from them as to and from their fellowes no testimonie of reuerence by any obeysance they know not how to giue it whereby they dishonour their parents and manner of education 2. Others if at first comming to their master they giue some salutation yet through too much familiaritie with them all the day after they will carry themselues fellow-like scarce vncouering their heads in their masters presence not enduring to stand long before him but either setting themselues downe or slinking away when they should be in presence Doubtlesse from this ouermuch familiaritie arose this prouerbe Good morrow for all day This vnmannerly familiaritie is commonly in such seruants as haue poore and meane masters for rich and great mens seruants can be so full of curtesie as not a word shall be spoken by their masters to them or by them to their masters but the knee shall be bowed withall they can stand houre after houre before their masters and not once put on their hat if they be walking after their masters their master shall not turne sooner then their hat will be off and that so oft as he turneth or speaketh to them Why should rich masters haue so much reuerence shewed to them and poore masters none at all Doe not the poore beare Gods image as well as the rich Doth Gods word make any difference betwixt rich and poore Doth it say Serue rich masters with feare and trembling Surely it is the corruption of mans heart which maketh this difference Seruants naturally more regard their masters outward abilitie then inward authoritie the honour which the world conferreth on men more then the honour which God conferreth for God hath giuen as much honour and authoritie to a poore master as to a rich in that he is a master Seruants commonly most faile in this dutie of reuerence towards their masters there where they should most of all shew it namely in the courts of God and assembly of Gods people where the very Angels are present to behold our seemly cariage thus they cause the ministerie of the word to be euill spoken of and thereby make their sinne so much the more hainous 3. Exceeding great is the fault of seruants in their excesse in apparell No distinction ordinarily betwixt a mans children and seruants nay none betwixt masters and their men mistresses and their maids It may be while men and maids are at their masters and mistresses finding difference may be made though euen then also if they can any way get wherewithall they will do what they can to be as braue as they can But if once they be at their owne finding all shall be laid out vpon apparell but they will be as fine as master or mistresse if not so costly yet in shew as specious and braue New fashions are as soone got vp by seruants as by masters and mistresses
What is the end of this but to be thought as good as master or mistresse If the Queene of Sheba were now liuing she would as much wonder at the disorder of seruants in these dayes as then she wondred at the comely order of Solomons seruants Let these proud seruants looke to it for if God haue threatned to visit Princes children that walke in strange apparell can seruants that so walke thinke to goe scot-free Thus much of seruants reuerence Their obedience followeth §. 10. Of seruants obedience No inferiours are more bound to obedience then seruants it is their maine and most peculiar function to obey their masters It is therefore here in my text expresly mentioned Seruants obey your masters and all other duties are comprised vnder it The reasons alleadged to moue wiues and children to obey ought much more to moue seruants They who are contrary minded who are rebellious and disdaine to be vnder the authority of another and are ready to say of their Master We will not haue this man to reigne ouer vs are fitter to liue among Anabaptists then orthodoxall Christians For to what end is the lawfulnesse of authoritie acknowledged if subiection be not yeelded vnto it of the two a man were better be blinded with error then not obey the truth which he knoweth In handling this point of obedience I will follow the same order which I did in laying forth the obedience of wiues and children and consider 1. The parts of seruants obedience wherein it consisteth 2. The extent thereof how farre it reacheth The parts are two One negatiue Another affirmatiue The negatiue is to abstaine from doing things of their owne head without or against their masters consent The affirmatiue is readily to yeeld to doe that which their masters would they should doe §. 11. Of seruants forbearing to doe things without their masters consent Seruants ought to forbeare doing of things on their owne heads without or against consent of their masters because while the time of their seruice lasteth they are not their owne neither ought the things which they doe to be for themselues both their persons and their actions are all their masters and the will of their master must be their rule and guide in things which are not against Gods will The rite vsed vnder the Law of boaring a seruants eare implied as much Dauid therefore alluding vnto that rite saith to God both of himselfe and also of Christ whom vnder a type he prefigured mine eares hast thou boared and from thence inferreth that he would do the will of God We haue a notable patterne hereof in Abrahams seruant who in a businesse committed to his charge propounds such scruples as came into his head to receiue direction from his master therein lest he should be forced to doe something of his owne head without particular warrant from his master This generall will the better be cleared if it be exemplified in some particulars Take therefore these instances gathered out of the Scriptures of things which seruants may not doe without their masters consent 1. Seruants may not goe whither they will The phrase which the Centurion vseth I say to one goe and he goeth implieth that except his master bid him goe he ought not to goe 2. They ought not to doe their owne businesse and affaires It is noted of Iaakob being Labans seruant that though he had flockes of his owne yet he fed his masters flockes and committed his owne to his sonnes 3. They ought not to doe what businesse they list themselues Ahimaaz had a great desire to carrie the newes of Absoloms death to Dauid yet without the leaue of Ioab his Captaine and master he would not doe it The good mistresse giueth the portion to her maides namely the portion of worke that therefore must they doe which she giueth them to doe The seruants of the Centurion did euery one as by their master they were inioyned and the seruants that had talents committed to them looked each of them to their owne talent 4. They ought not to mary while the time of their couenant for seruice lasteth vnlesse their master giue consent thereto The law of God thus setteth forth the lawfull mariages of seruants If his master haue giuen him a wife whereby is implied that if a seruant mary it must be with his masters consent Obiect The Apostle without exception of seruants saith to auoid fornication let euery man haue his wife c. Answ He there sheweth what meanes the Lord hath sanctified to euery one to auoid fornication but he doth not thereby giue libertie to euery one headily to vse that meanes against that order which God hath set downe 2. That precept is giuen to such as are in their owne power for of children he saith that parents must see what is meet or not meet for them 3. That which seruants are to gather from thence is if need so require to make knowne their desire to their master and to vse all the good meanes they can by themselues or others to obtaine their masters consent 5. They ought not to dispose their masters goods at their owne pleasure no not for charitable vses The Steward which wasted his masters goods was iustly put out of office for it Yea he is called vniust for disposing some of them for his owne future maintenance therefore it was a point of iustice and vnlawfull Obiect The Lord commended him therein Answ He commended his wisdome not his iniustice his prouident care for the time to come not the meanes of prouiding for himselfe In regard of his generall prouidence he is commended in regard of the particular meanes by deceiuing his master he is called vniust 6. They may not before their couenanted time be expired goe away from their master When Iaakob after long seruice had a minde to be gone he asked leaue and because his vncle and master would not willingly let him goe he tarried still Obiect Afterwards Iaakob priuily stole away from his master Answ 1. His couenanted time was out 2. He had an expresse warrant from God to be gone 3. His manner of going away is not to be iustified and in that respect it is no good patterne §. 12. Of the vnlawfull libertie which seruants take to themselues Contrary to the forenamed limitations of seruants libertie are these and such like lewd and licentious pranks as follow 1. When seruants watch their times to goe whither they list and their master not know it as when their masters are seriously imployed or abroad or in bed Thus that lewd seruant Gehazi watched his time to run after Naaman thinking that his master should not know it 2. When being bound to their masters seruice they doe their owne businesse and seeke their owne profit and that without their masters leaue This aggrauated Gehazi his priuie stealing and withdrawing himselfe from his master
that he went to receiue gifts for himselfe Many such lewd seruants there be that knowing such and such friends of their master who will be ready to doe any kindnesse for them will vse their masters name to borow money or get some other fauour and neuer let their-masters know of it 3. When seruants will chuse their owne worke and doe that which liketh themselues best or else doe nothing at all Thus where many seruants be in one house together if they be not in such places as they like themselues they will mumble and grumble and doe nothing well 4. When seruants especially maid-seruants that are bound doe purposely mary to free themselues because our lawes doe free a maide that is maried from her seruice to master and mistresse 5. When they are liberall of their masters goods in giuing them away Some thinke that because they are of the house they may dispose the things of the house vpon charitable vses But pretence of charitie is no excuse for iniustice Seruants may giue notice to their masters or mistresses that there are in the house such and such things meet to be giuen away or that there are such and such poore folkes that stand in great need but priuily without any consent at all they may not giue away any thing of their masters 6. When vpon discontent they run away from their masters The two seruants of Shemei which run from their master are taxed for it by the holy Ghost One simus that run from his master is sent backe againe by S. Paul and Hagar is sent backe by an Angell Obiect What if master and mistresse be sharpe rigorous and cruell Answ An Angell from heauen giueth one answer Submit thy selfe vnder her hands And an Apostle giueth another Be subiect with all feare to the froward for conscience toward God endure griefe suffering wrongfully These faults are thus noted that seruants taking notice of them may the more carefully auoid them §. 13. Of seruants obedience to their masters commandements The affirmatiue and actiue part of seruants obedience consisting in a ready yeelding to that which their masters will haue done hath respect as the like kinde of childrens obedience to the Commandement Instruction Reproofe and Correction of their master I. A master hauing power to command his seruants it is a dutie of seruants to obey their master therein The particular worke which appertaineth to a seruant by vertue of his place is to haue an eie to his master to see what he requireth at his hands Dauid thus describes the property of good seruants Their eies looke to the hand of their master That looking as it implieth an expectation of releefe and succour so also a readinesse to receiue and execute any thing from them that they would haue done The Centurion commendeth this duty in the example of his seruants who euery one of them did what their master commanded them to doe It is further commended in the examples of Abrams seruant Eliahs seruant and many others Note how farre the Lord Christ exacteth this dutie of seruants Though a seruant hath beene all day plowing a laborious and wearisome worke yet when he commeth home his master commanding him to dresse his supper and wait he must doe it By all these proofes it appeareth that if a master bid his seruant come goe doe this or that he must obey The contrary hereunto is the highest degree of disobedience as when seruants refuse to be at their masters command and to doe what they charge them to doe as Ziba who being commanded to saddle his masters Asse went away and did it not and Iobs seruants who being called would not answer Of all other offences this doth most prouoke masters for it is a plaine contempt of their authoritie §. 14. Of seruants hearkning to their masters instructions in matters of their calling II. As a master hath power to command so his dutie it is to instruct his seruants in the way of righteousnesse and in that ciuill course of life wherein he is to walke The dutie then of seruants it is in both to hearken and be obedient vnto them 1. Such seruants as are vnder masters to learne their trade are bound many waies to hearken to them 1. That for the time they may doe the better seruice to their masters 2. That by learning a trade or skill in any good calling they may be the better able when the time of their seruice is out to maintaine themselues to teach other seruants which shall be vnder them and to doe the more good in the place where they shall liue 3. That thus they may the better discharge a good conscience in that particular place wherein God hath set them Contrary is the idle sluggish dull disposition of many seruants who by reason of their carelesnesse and vntowardnesse in doing that which they are taught vex and grieue their masters yea and make them weary of instructing them Many prentises spend all the time of their prentiship without reaping any good at all they neuer proue their crafts masters so many in the countrey liue vnder good husbands many Clearks vnder good Lawyers many maids vnder good houswiues and that many yeares together yet through their negligence get no good at all whereas if they would haue beene attentiue and carefull they might haue learned much Enemies these are to their masters to themselues to the city and country where they liue and to their friends and parents especially if they haue any aliue §. 15. Of seruants hearkning to their masters instructions in piety Such seruants as haue religious masters who are carefull to instruct their houshold in the way of righteousnesse ought to be obedient to their instructions so were Iosuahs seruants or else could not Iosuah haue vndertaken for them as he did and the seruants of that Ruler of whom it was said that himselfe beleeued and all his house and the seruants of Lidia and of the Iayâ—er concerning whom it is said She was baptised and her houshold he beleeued in God and all his house Vnder these words house and houshold none doubteth but that seruants are comprised Now then if the seruants of these had not hearkened and yeelded to the instructions of their master and mistresse would they haue beleeued in him in whom their masters beleeued or beene baptised when their mistresse was The like may be gathered out of this phrase The Church in their house for thereby is implied that all in the house were of the same faith that their master and mistresse were It is expresly noted of the Souldier that waited continually on Cornelius that he was a deuout man whereby it is presupposed that he hearkned to his masters instructions for it is noted of the master also that he was a deuout man and feared God The benefit which redoundeth to seruants by obeying such instructions is vnspeakable much
more good may be got by following the spirituall directions of religious masters then the witty and commodious directions of the wisest statesmen and the skilfullest artists or tradesmen that be so as there is a double bond to binde seruants to obey this kinde of instructions 1. The bond of duty 2. The bond of profit and benefit to themselues §. 16. Of Seruants faults contrary to obedience in matters of religion Notwithstanding the forenamed duty be so behouefull to seruants yet of all other duties is it by many least thought to be a duty and most neglected the cleane contrary for the most part being practised as may appeare by these particulars 1. Many seruants are of so impious a minde as of all masters they will not serue such as are religious and make conscience to instruct their seruants in the way to saluation they had rather serue profane masters meere worldlings and very Papists For why any thing better agreeth to corrupt nature then to be kept within the bounds of religion few like the strait gate and narrow way that leadeth to life for the god of this world so blindeth mens eies that they cannot see the blessing of life at the end of this way they only see the straitnesse of it or if they should see it a farre off yet they so sauour the things of the flesh and of this present euill world as they would not regard that which is so farre off Now religious masters will endeuour what they can to keepe all their seruants in that narrow way but irreligious masters will suffer them to follow the sway of their owne corruption to sweare to profane the Sabboth and spend that whole day in sleeping sporting eating and drinking to goe to bed without prayer or catechizing or reading the word of God and so to rise againe and goe about their businesse to which holy duties such deuout masters as Cornelius was will hold their seruants 2. Others that are placed by their friends vnder such deuout masters or not knowing before hand the disposition of their masters haue themselues couenanted with them to be their seruants after they haue beene a while in the house thinke their masters house a prison to them muttering and murmuring against their strait keeping in as they deeme it and being called in to any religious exercise they will be ready to say I was not hired for this neither am I bound to you herein set me about your worke and I will doe it 3. Some againe are the more negligent and dissolute in their businesse because their masters are religious It is a common complaint that profane worldly masters shal haue more seruice then religious and godly masters yea though these giue better wages diet and lodging then those Many thinke the fault hereof to be in the master but assuredly for the most part the fault is the corrupt disposition of seruants that esteeme pleasure in sinne and libertie thereunto more then wages diet and lodging whereby they shew themselues impious against God vngratefull to their masters iniurious to themselues Let this peruerse disposition be noted that the rule of the Apostle verie pertinent to this point may be the better obserued They that haue beleeuing masters let them not despise them but rather doe them seruice because they are faithfull and beloued §. 17. Of seruants obedience to reproofe and correction The same directions may serue for yeelding to reproofe and correction for they may both be brought to one head and in the generall they doe both agree For reproofe is a verball correction and correction is a reall reproofe The obedience which seruants in regard of these must shew to their masters is twofold 1. Patiently to beare all manner of reproofe and correction 2. Readily to amend that for which they are iustly reproued or corrected For the first of these seruants haue an expresse precept enforced by many reasons in these words Seruants be subiect to your masters with all feare not only to the good and gentle but also to the froward For this is thanke worthy if a man for conscience toward God endure griefe suffering wrongfully For what glory is it if when ye be buffeted for your faults ye take it patiently but if whey ye doe well and suffer for it ye take it patiently this is acceptable with God Here we see 1. That correction is patiently to be borne by seruants if correction then much more reproofe 2. That though correction be iniustly inflicted yet it is patiently to be endured therefore much more when it is deserued 3. That buffeting and that of a froward master is to be borne therefore much more lighter correction of a good and gentle master Ioseph patiently endured fetters and yron chaines and imprisonment inflicted vpon him most vniustly euen for his faithfulnesse to his master Great was the recompence which God made vnto him assuredly God will recompence all the wrong paine and griefe that in this case shall be endured for conscience sake For the Apostle saith that this is thankworthy that is worthy of praise and commendation and so worthy of recompence and reward Againe he saith that it is acceptable to God so as God will recompence it though men may account it but basenesse and blockishnesse yea though vniust masters may thereupon take occasion the more to trample vpon and insult ouer their seruants To these motiues I may adde the rule of our Christian profession which is also intimated by the Apostle in these words Euen hereunto were ye called For our Christian calling requireth all men to giue place vnto wrath To turne the other cheeke when one is smitten To ouercome euill with goodnesse If all Christians must shew such patience to all men euen their equals how much more seruants to masters The Apostle commendeth to seruants the example of Christ in this case he was reuiled and much he suffered and that most iniuriously and yet patiently did he beare all if seruants thus suffer with him they also shall reigne with him §. 18. Of the extremes contrary to seruants patient bearing of reproofe and correction Patient bearing of rebuke and blowes seemeth an hard saying to most seruants they cannot endure to heare it for their minde and carriage is cleane contrary thereunto 1. Some being but reproued though iustly are ready to answer againe and to chop word for word a sinne expresly forbidden It seemeth by the Apostles expresse mentioning of it that answering againe hath beene an old euill quality in seruants Obiect If a master vniustly reproue his seruant and the seruant answer not againe he wittingly suffereth his master to continue in his error and so maketh himselfe accessary to his masters sinne Answ There is difference betwixt a spightfull reuengefull contradicting of that which is spoken and an humble mild reuerend seasonable apologie for that which is vniustly censured This is lawfull but that is forbidden
little better namely to draw them on to be contracted yea and maried to them often times and that priuily without consent of their parents whereby parents affections are oft so alienated from their children as they will not acknowledge them for children but cleane cast them off These are the fruits of this lewd kinde of vnfaithfulnesse in seruants §. 33. Of seruants faithfulnesse in regard of their masters or mistresses bed-fellow So faithfull ought seruants to be to their masters and mistresses that if one of them should labour to vse a seruant in any manner of deceit to the other the seruant ought not to yeeld As if a master should moue his maid priuily to take away iewels plate mony linnen or any such thing as is in her mistresse custody It skilleth not that the master hath the chiefest power ouer all the goods a secret taking of them away without the priuity of the mistresse in whose custody they are is in the seruant deceit and a point of vnfaithfulnesse Much lesse ought any seruants be moued by their mistresse priuily to take away their masters corne wares or any goods for her priuate vse Of the two this is the greater part of vnfaithfulnesse If such deceit ought not to be vsed about any goods much lesse about the body of master or mistresse As if a master should allure his maid to commit folly with him or a mistresse her man both their conscience to God and also their faithfulnesse to their master or mistresse should make them vtterly to refuse it and to giue no place to any such temptation Ioseph is propounded as a patterne herein and against the suggestion of his mistresse he rendreth the two forenamed reasons his conscience to God in these words how can I doe this great wickednesse and sinne against God His faithfulnesse to his master in these He hath not kept backe any thing from me but thee how then c. To this head may be referred seruants faithfulnesse in making knowne to their master the sinne of his wife and to their mistresse the sinne of her husband especially if it be such a sinne as may tend to the ruine of the familie and that by the knowledge thereof the party that is not blinded and besotted with the sinne but rather free from it may be a meanes to redresse it Thus Nabals seruants made knowne to Abigail the churlishnesse of Nabal towards Dauids seruants by which means the mischiefe intended against the house was preuented Thus if seruants know that their master intendeth some mortall reuenge against another to tell his wife thereof in time may be great faithfulnesse or if they know their mistresse hath appointed to goe away priuily from her husband to tell him of it is a part of faithfulnesse This may be applied to many other like cases The contrary is yeelding to masters or mistresses in any point of deceit one against another whereunto seruants are too prone because they thinke to be boulstred out by the authoritie of the partie that setteth them on worke to deceiue But no authoritie can be a warrant for any deceit or wickednesse §. 34. Of seruants faithfulnesse about their masters persons Masters and Mistresses are flesh and bloud as well as seruants and so subiect to weaknesse sicknesse old age and other distresses wherein they may stand in great need of seruants helpe seruants therefore must be faithfull in affording them the best helpe that they can Sauls seruants did a part of faithfulnesse to their master when he being vexed with an euill spirit they inquired after meanes to ease him So did Dauids seruants when he being bedred they sought out one to cherish him It was a point of faithfulnesse in Naamans maid to tell her mistresse of a meanes whereby her master might be cured of his leprosie and in his seruants to perswade him to vse the meanes prescribed by the Prophet Contrary is a seruants vngratefull and inhumane leauing of his master in his time of need as the seruants of Iob did for when the hand of God lay heauy vpon him and all his goods were taken from him and his bodie full of sore boiles they that dwelt in his house and his maids counted him for a stranger and he was an aliant in their sight he called his seruant and he gaue him no answer So did Ziba leaue Mephibosheth in his greatest need and the Disciples flie from their master Iesus Christ But what shall we say of those that take occasion from their masters impotencie to murder him themselues as Rechab and Baanah or to betray him to his enemies as Indas betrayed the Lord Christ what but that such traiterous seruants may looke for such ends §. 35. Of the meanes to make seruants faithfull Among many other meanes to make seruants faithfull to their master and carefull to performe other duties sincerely willingly cheerefully and diligently as hath before beene noted this is one of the most generall namely that seruants in all things they doe for their master make their masters case their owne and so doe for him as they would for themselues or as they would haue their owne seruants doe for them The generall rule of the Law is Loue thy neighbour as thy selfe and whatsoeuer you would that men should doe to you doe you even so to them If thus euery man must respect another yea though he be a stranger then much more must seruants respect their master because all that they can doe is after an especiall manner as a debt due to their masters in which respect Christ saith that when they haue done all that is commanded they haue but done their dutie This I haue the rather noted because the practise of most seruants is contrary thereunto For while they worke for their masters they will cry out that they are ouer-burdened and tired with that worke which they will easily goe thorow withall when they worke for themselues They that while they worke for their master must be called to it againe and againe and forced to stand to it and to hold out till it be done what paines will they take how early will they rise how late will they sit vp how diligent will they be for themselues When Iourneymen receiue increase of wages according to the worke which they doe they will dispatch more then a prentise that hath but cloth food and lodging Againe many that in their masters goods are very lauish and wastfull when they come to befor themselues are very sparing sauing and prouident What doe these things argue but that seruants doe not beare to their masters that minde which they should they doe not for them as they would doe for themselues Very requisite it is therefore that the forenamed generall rule be obserued Hitherto of the seuerall kindes of seruants duties and of the manner of performing them It remaineth to speake both of the extent of their duties and also of the restraint of that extent §. 36. Of seruants endeuour to make their iudgement agree with their masters The extent of seruants duties is
in my text only implied vnder this indefinite particle Obey which being not restrained to any particulars must be extended to euery thing but in other places it is expresly laid downe in these generall termes Obey in all things Please well in all things It is not therefore sufficient that seruants performe their duties well in some things they must doe it in all things yea in things that may be against their owne minde and liking if their master will haue it so For this end let seruants note these two rules The same extent and restraint that was before noted in laying forth the duties of other inferiors is here also to be obserued in the duties of seruants for therein they all agree The same rules therfore that were before set downe may here againe be applied I refer the reader to those places for a more large amplification of the generals and here I will content my selfe with adding such particular proofes as are most proper and pertinent to seruants 1. That they labour to bring their iudgement to the bent of their masters iudgement and to thinke that meet and good which he doth Thus the seruant of the Leuire which thought it meetest to turne into one of the Cities of the Iebusites to lodge there because the day was far spent when he saw his master to be of another minde yeelded to him So did those seruants yeeld to their master who at first thought it vnmeet that he that had ten talents should haue one peece more and those seruants also that at first thought it meet that the tares should be plucked vp from the wheat This rule is to be obserued in the particular points before deliuered as the worke which seruants doe and the manner of doing it their apparell their allowance yea and in the correction which their master giueth them and the rest Contrary is that great conceit which many seruants haue of their owne iudgement wit and wisdome thinking themselues wiser then their masters as Gehazi who opposing his owne wit to his masters wisdome said Behold my master hath spared Naaman this Syrian in not receiuing at his hands that which he brought but as the Lord liueth I will runne after him and take somewhat of him This was also a fault in the children of the Prophets that would not rest on Elishas iudgement but importuned him against his minde to send some to seeke the bodie of Eliah This selfe-conceit is the cause of many mischiefes as of discontentednesse at the worke their master appointeth them and at the allowance of meat and drinke which they haue of much libertie they take to themselues of pride in apparell and other vices before noted if the forenamed rule were duely obserued many of those mischiefes would be auoided and much better obedience yeelded §. 37. Of seruants yeelding to doe such things at their masters command as they cannot thinke to be most meet The second rule which seruants must obserue is this that Though they cannot in their iudgement thinke that fit to be done which their master will haue done yet vpon his peremptorie command they must yeeld to the doing of it It appeareth by Peters answer to Christ that he did so for being commanded to let downe his net for a draught thus he answereth Master we haue toyled all the night and haue taken nothing here he sheweth that his opinion was that it would be in vaine to let downe their nets neuerthelesse at thy word I will let downe the net here is his obedience against his opinion More cleare is the example of Ioab for this purpose when the King commanded him to number the people he declared that he thought it a very vnmeet thing to doe by this phrase Why doth my Lord the King delight in this thing yet against his iudgement he yeelded to the Kings peremptorie command for it is said that the Kings word preuailed against Ioab Obiect This is no fit example because Ioab sinned in obeying Answ Ioab cannot iustly be charged with sinne because it was not simply vnlawfull to number the people Dauids sinne was not in the act of numbring the people but in his minde which moued him to doe it for there was no iust cause to doe it only pride and curiositie moued him as may be gathered out of his owne reason in these words that I may know the number of the people To doe such a thing only to know it was curiositie But why would he know it surely on a proud conceit that he had so many worthies so many Captaines so many men of warre Out of Ioabs example seruants may here learne in humilitie and reuerence to render some reasons to moue their master not to presse vpon them that which they thinke to be vnmeet but yet if their master will not hearken to their reasons but stand vpon his authoritie his word must preuaile Contrary is their peremptorinesse who by no meanes will be drawne to doe any thing at their masters command which they themselues thinke not most meet to be done Such an one is that foole whom Solomon thus describeth Though thou shouldest bray a foole in a morter among wheat with a pestle yet will not his foolishnesse depart from him These fooles bring much mischiefe vpon their owne pates in disobeying their masters for exceedingly they prouoke his wrath who hath power to take vengeance of them Neither let them thinke to receiue comfort in their suffering because they refuse an vnmeet thing for meetnesse is not a sufficient warrant against vnlawfulnesse To disobey in a thing which lawfully may be done is vnlawfull if therefore the pretext be only an vnmeet thing meetnesse is preferred before lawfulnesse and vnlawfulnesse lesse accounted of then vnmeetnesse §. 38. Of seruants forbearing to obey their master against God That the extent of seruants obedience be not too farre stretched the Apostle setteth downe an excellent limitation thereof and that in these foure phrases As vnto Christ As the seruants of Christ Doing the will of God As to the Lord all which doe shew that the Obedience which seruants yeeld to their master must be such as may stand with their obedience to Christ So that if masters command their seruants neuer so peremptorily to doe any vnlawfull thing that is any thing forbidden by Gods word they may not yeeld to it The midwiues of the Hebrew women did well in refusing to doe any thing to helpe forward the murderous practises of the King of Egypt in slaying all the male-children of the Hebrewes it is expresly said that they feared God and did not as the King commanded them so as their disobedience in this kinde was a token of their feare of God In this case Ioseph is
commended for not hearkening to his mistresse and the seruants of Saul for refusing to slaie the Lords Priests at their masters command Thus if a master should command his seruant to kill to steale to forsweare himselfe to lie to vse false measures and weights to goe to masse or doe any other vnlawfull thing he ought not obey him Againe if masters forbid their seruants to doe that which God hath commanded them to doe they must notwithstanding their masters prohibition doe it The Rulers of Israel forbid the Apostles to preach yet because Christ had commanded them to preach they would not forbeare nor would Daniel forbeare to pray to God though the King and Nobles by expresse decree forbad him So if a profane or popish master shall forbid his seruant to goe to Church or to heare the word or to take the Sacrament or to dwell with his wife if he be maried or to make restitution of that which he hath fraudulently gotten or any other bounden dutie herein they must say we ought to obey God rather then men For when masters command and forbid any thing against God they goe beyond their commission and therein their authoritie ceaseth Contrary to this restraint is both a parasiticall pleasing of masters and also a base feare of them It is the property of a parasite to say what a master will haue him say and denie what he will haue him denie and so to doe what he will haue him to doe Doeg that fawning dog at Sauls word slew all the Lords Priests and Absoloms seruants at his word killed Amnon for all the reason which they had to commit that murder was this speech of their master haue not I commanded you So prone are seruants to sooth their masters as there is no sinne so horrible which at their masters command they will not be ready to doe Thus is that verified which the Prophet long since foretold like master like seruant like mistresse like maid It is also the propertie of base fearefull seruants to doe nothing but what their master will haue them doe and to forbeare any dutie though neuer so necessary that he forbiddeth them to doe What dutie more necessary then praier We are commanded to pray continually yet the seruants of Darius were content to forbeare that dutie thirtie daies together because it was against the decree of their Lord and King The like is noted of the people in Christs time they durst not make open profession of Christ for feare of the Iewes So in our daies many seruants there be that dare not make profession of the Gospell nor goe to Church nor read the word nor performe other holy religious duties which they know to be bounden duties for feare of their masters Had not then the Apostle iust cause to strike so much vpon this string as here he hath done expresly forbidding eie-seruice man-pleasing and doing seruice to men namely in opposition to God §. 39. Of seruants chusing good masters As a iust consequence following from the forenamed extent and restraint of seruants duties I may further gather these two lessons for seruants 1. It is very behouefull that seruants make choice of good masters at least if it be in their power to chuse 2. It is behouefull that they continue and abide vnder good masters at least if they continue seruants and abide vnder any masters That these consequences iustly follow as aforesaid is euident for seeing seruants are bound to obey in all things which are not against God and must obey in nothing but what is in the Lord it is very requisite that seruants be vnder such masters as beare the Image of God in the inward disposition and grace of their heart as well as in their outward function and place and will goe along with God in vsing their authoritie commanding nothing but what a seruant may doe with a good conscience and without transgressing against God and forbidding nothing that God hath bound a seruant to doe There will be comfort in seruing such masters and our obedience to them will be obedience to God Such masters therefore must be chosen Yea and with such must seruants abide if not with the very same yet with such as they are of the same disposition for if they goe to other their former comfort will be taken away and their seruitude will seeme so much the more miserable by how much more knowledge and experience they haue had of the benefit of their former libertie for we may well call seruice vnder vnconscionable masters seruitude and in opposition thereunto seruice vnder religious masters libertie He therefore that hath a master that is faithfull due respect had to his authoritie must loue him as a father and so abide with him For choice of good masters note what is recorded of many of the Egyptians and other people they left their owne countrie and went out with the Israelites what should moue them but conscience of the true God whom they knew that Israel serued Now many of these went out as seruants as may be gathered from those many lawes which were made in the behalfe of seruants that were strangers and in speciall that were Egyptians The knowledge which Ruth had that Naomi her mother in law serued the true God moued her to leaue her owne countrie and to goe as a seruant with Naomi For abiding with good masters we haue a worthy patterne in the twelue Disciples When many of Christs Disciples at large went backe and walked no more with him Christ asking the twelue whether they also would goe away Peter in the name of all the rest answered Lord to whom shall we goe Thou hast the words of eternall life Contrary is the minde and practise of many seruants they neuer inquire after the religious disposition of their master nor care though he be popish or profane so they may haue good wages diet and lodging and yet by this meanes if at least there be any sparke of Gods feare in their heart they cast themselues vpon many sore temptations and bring themselues into many hard straits and dangerous snares And if God open their eies to see that wretched condition whereinto they haue implunged themselues they will be forced to crie out and complaine as Dauid did when he was in forraine countries where he could not freely serue his God Woe is me that I soiourne in Mesech that I dwell in the tents of Kedar Much more contrary is their minde and disposition who refuse to serue religious masters and shun them most of all or being in their seruice are neuer quiet till they be out of it againe Of these we spake before Hitherto haue we dealt about seruants duties The reasons which the Apostle rendreth to enforce those duties remaine to be declared §. 40. Of the first motiue the place of masters The first reason which the Apostle vseth to inforce seruants duties is
implied vnder this phrase as to Christ it intimateth the place of a master which is to be in Christs stead In this respect the title Lord is giuen to a master The word which the Apostle vseth in Greeke is that which in the new testament answereth to that proper Hebrew name of God Iehouah and it setteth forth the absolute soueraignty of God and power ouer all creatures which power Because the Father hath giuen to his sonne as Mediator God-man he is called the one or only Lord and because masters by vertue of their office and place beare Christs image and stand in his stead by communication of Christs authority to them they are called Lords yea also Gods for that which a Magistrate is in the Common-wealth a master is in the family Hence it followeth that seruants in performing duty to their master performe duty to Christ and in rebelling against their master they rebell against Christ as the Lord said to Samuel of the peoples reiecting his gouernment they haue not reiected thee but they haue reiected me that I should not raigne ouer them Is not this a strong motiue to prouoke seruants to all duty and to restraine them from rebellion if it be well weighed what Christ is it cannot be but a weighty reason For though masters should neither reward their good seruice nor reuenge their ill seruice yet will Christ doe both §. 41. Of the second motiue the place of seruants The second reason is implied vnder this phrase as seruants of Christ it noteth the place of a seruant which though it may seeme to be a meane and base place yet is it indeed an honourable place Men count it an honour to bee seruants to a King but Christ is higher then all Kings On this ground the Apostle saith Art thou called being a seruant care not for it and that vpon this reason He that is called in the Lord being a seruant is the Lords freeman This reason is to be noted against the conceit that most haue of a seruants place that it is so meane and base as there can be no honour nor comfort in doing the duties thereof But that is a foolish and vniust conceit looke to Christ the highest master and there is as much honour and comfort in doing the duties of the lowest seruants place as of the highest masters §. 42. Of the third motiue Gods will The third reason is implied vnder this phrase doing the will of God which declareth the ground of seruants subiection God in his word hath plainly made it knowne that it is his pleasure that they who are vnder the authority of masters should obey them therefore as seruants would please God they must obey if they refuse to obey they thwart the will of God This also is a motiue of moment for Gods will is that marke which euery one ought to aime at and it is much vrged by the Holy Ghost as a generall reason to all duty in these and such like phrases This is the will of God So is the will of God vpon which ground we are exhorted to vnderstand and to proue what is the will of God Good reason there is to presse this reason for 1. Gods will is the very ground of goodnesse things are therefore good because they are agreeable to Gods will Gods will giueth the very being to goodnesse 2. Gods will is a rule to square all our actions by euen as the kings statutes and proclamations are to his subiects 3. It is a perfect rule the law of the Lord is perfect so as we may be sure not to swerue if we hold close thereunto 4. It is a sufficient rule it will giue euery one and among other seruants direction how to carry themselues in euery thing they take in hand yea in euery thing that appertaineth to them For Gods word is giuen to make vs perfect thorowly furnished vnto all good workes 5. It is a good warrant to iustifie vs in all our actions so as going along with it we need not care what any man can say against vs. If a man be sure that he haue statute law or the kings proclamation on his side he is bold From this reason which is of such weight I gather two propositions to adde force to this motiue 1. That seruants obey their masters is no arbitrary matter but a necessary duty not left to his will whether he will doe it or no but a thing whereunto he is bound and that not only by ciuill constitutions of men but also by a diuine institution of God so as it is not only a matter of ciuill policy but also of conscience to be done for conscience sake 2. That no creature can dispence with seruants so as they should be exempted from doing their duty to their master If they could they were greater then God and their will aboue Gods will Among creatures masters themselues are to be reckoned now because it is Gods will that seruants should be in subiection their masters cannot exempt them from it Masters may let them goe free but retaining them as seruants they cannot exempt them from a seruants subiection Wherefore though masters be carelesse in exacting dutie yet let seruants be conscionable in yeelding duty because it is Gods will §. 43. Of the fourth reason the reward of good seruice The fourth reason is plainly and largely expressed in these words Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free The generall summe whereof is a Declaration of the reward of good seruice To which purpose saith the Apostle to seruants in another place Of the Lordye shall receiue a reward This first is to be noted to adde force to the former reasons For if any aske what if masters stand in Christs stead what maketh that to the purpose surely it maketh much to moue seruants because masters stand in his roome who will reward that which is done for his sake If againe they aske what benefit is it to be Christs seruant it may be answered very great for Christ will reward all his seruants If further it be asked what is gotten by doing Gods will Answ Euen that which all aime at reward for seruice As this addeth weight to al the other reasons so is it in it selfe a weighty reason as weighty as any can be to our corrupt nature Hope of reward is it which maketh all sorts of people to take the paines which they doe in their seuerall places But hauing before handled this generall point of reward I will here more distinctly shew what kinde of reward it is wherewith the Lord will recompence the good seruice of faithfull seruants Gods reward is both of temporall and eternall blessings The temporall blessings which heretofore God hath bestowed on faithfull seruants and which on that ground other like seruants
may expect are these especially 1. He will moue masters to respect such seruants as he moued Ahash-verosh to recompence the fidelity of Mordecai 2. If masters faile therein he will moue strangers to recompence them as he moued the Iaylor to fauour Ioseph when his master had cast him in prison and Pharaoh to aduance him to great dignity 3. To draw the hearts of their masters and others the more vnto them he will make the things which they take in hand to prosper Thus did he blesse Ioseph and Abrahams seruant 4. In dealing for themselues he will blesse their labours as he blessed Iaakobs 5. He will when they come to keepe seruants prouide such seruants for them as they were to their masters In Egypt God blessed Ioseph with a faithfull seruant Dauid who ventured his life to saue his fathers sheepe had many seruants that ventured their liues for him To this purpose may be applied that prouerbe which Christ oft vseth with what measure yee mete shall it be measured to you againe The eternall reward is expressed in this phrase the reward of the inheritance for that inheritance is meant which Christ mentioneth in this clause Come ye blessed of my Father inherit the kingdome prepared for you from the beginning of the world and Saint Peter in this an inheritance incorruptible and vndesiled and that fadeth not away reserued in heauen What can be more said What shall not be vndergone for this reward How willingly doe prentises passe ouer their prentiship in hope of a temporarie freedome of an earthly citie Many yeares seruice were but as a few daies to Iaakob because he liked his reward But behold here a greater reward which we must needs like much better If this be not sufficient to moue seruants to all dutie I know not what can be sufficient The eighth Treatise Duties of Masters §. 1. Of the heads of Masters duties EPHES. 6. 9. And yee Masters doe the same things vnto them forbearing threatning Knowing that your Master also is in heauen neither is there respect of persons with him IN the last place the duties of masters are declared by the Apostle and that in this verse where he noteth 1. The kindes of their duties 2. A Reason to enforce the same The kindes are set forth Generally doe the same things Particularly forbearing threatning The reason is taken from that subiection wherein masters are to an higher master knowing that your master also And it is amplified 1. By the equall subiection of masters and seruants to that master your also 2. By the place where that master is in heauen 3. By his property in this phrase neither is there respect of persons with him Because the seuerall duties of masters are here but pointed at and infolded vnder generall termes I will as in former treatises hath beene done propound a distinct order whereby we may the better finde out their duties and handle them one after another All may be drawne vnto these two heads 1. Care in choosing good seruants 2. Conscience in well vsing them For well vsing their seruants masters must haue an eie to their place and authority and in respect thereof 1. Wisely maintaine their authority 2. Rightly manage the same The well managing of their authority is generally noted in this phrase doe the same things but more particularly in another place referred to these two branches 1. Iustice 2. Equity Of these in order §. 2. Of masters choosing good seruants The first thing that a man who taketh vpon him to be a master must take care of is to entertaine good seruants into his seruice Mine eies saith Dauid shall be vpon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serue me What doth this phrase mine eies shall be vpon the faithfull imply but that he will diligently and carefully inquire after such yea mine eies saith he not another mans eies he would not put all the trust vpon others he would himselfe make what proofe and triall he could Such an emphasis hath this phrase mine eies where Iob saith whom I shall see for my selfe and mine eies shall behold and not another for me 1. Seruants are of all other things except wife and children of best and greatest vse If then men be carefull in well choosing other things as houses land houshold-stuffe horses and all manner of cattell as men are very circumspect therein should they not be much more carefull in well choosing seruants 2. Thus will masters shew that they seeke and aime at the good of their family yea and in their family at the good of Church and common-wealth for good members of a family are likeliest to proue profitable to Church common-wealth 3. When good seruants are chosen there is hope of receiuing the more good from them and doing more good vnto them They will be pliable to all good admonition docible by all good instruction seruiceable in all things they take in hand Obiect A master may make a bad seruant to become a good one Answ There is a great hazard and venture therein especially if they be growne to ripe yeares no creature is easily tamed or brought from the naturall course it hath taken after it is growne vp a bough that hath growne crooked many yeares together will hardly be made straight It is not in mans power to make a bad seruant good neither can man expect Gods blessing therein when he obserueth not a right course warranted by God Quest What course is fittest for choice of seruants 1. If they be young see how they haue beene from their infancy educated Great is the benefit of good education and much good may be expected from thence for it is the means which God hath sanctified for good But if they be growne to ripe yeares choose such as feare God such were they vpon whom Dauid cast his eies On this ground did Saint Paul aduise Philemon to take Onesimus againe because grace was then wrought in his heart 1. Gods feare is the ground of all good obedience and faithfulnesse note the examples of such good and faithfull seruants as are commended in Scripture and you shall finde them all to feare God 2. Such will not only be diligent in their worke but they will also faithfully call vpon God to prosper those things which they take in hand in their masters behalfe instance the example of Abrahams seruant 3. God will haue such respect vnto those seruants which feare his name as for their sakes to blesse their masters house Thus was Potiphars house blessed for Iosephs sake 2. Make some triall of their fitnesse to that calling worke and seruice whereunto thou shalt put them From such there may be hope of profit benefit by their seruice Laban made triall of Iaakob a moneth before he couenanted for any long
continuance 3. Take such especially as are of meane and poore estate and know not how to maintaine themselues but by seruice Thus will a double worke of charitie be done therein and thus maist thou looke for better seruice for commonly such are most industrious and most obedient to their masters Obiect When men haue taken all the care they can in their choice they may be deceiued Answ 1. Then much more likely is it that if they be carelesse therein they shall be deceiued 2. Diligent and wise search is a meanes to finde out the disposition and abilitie of seruants 3. If hauing vsed the meanes men be deceiued they may haue the more comfort in bearing the crosse because they haue not wittingly or carelesly pulled it vpon themselues §. 3. Of masters carelesnesse in chusing seruants Contrary is their carelesnesse who are ready to receiue any into their house euen Atheists Papists swearers swaggerers profane wretches vncleane persons and such like against whom Dauid protesteth he would not haue him that worketh deceit to dwell in his house nor him that telleth lies to tarrie in his sight They who entertaine such make their houses to be cages of vncleane birds seminaries of wicked persons and vnprofitable members for one scabbed sheepe is enough to infect a whole flocke No maruell though many mischiefes fall vpon such a familie for a man were as good bring so many Snakes and Adders into his house as such persons yea with them is brought Gods curse Can any good then be looked for Such foolish masters regard neither themselues nor their houshold no nor yet Church or Common-wealth If none would entertaine such it might be a meanes to make them alter their condition Many are not only carelesse in chusing good seruants but also except against such as are religious thinking it a matter of reproach to entertaine them By which conceit they oft put away Gods blessing from their house Others so stand vpon a great portion of money with a prentise or a clerke or other seruant as they will take none but rich mens children Whence it commeth to passe that this point which is a great point of charitie is neglected persons most vnfit for seruice are entertained and such many times as scorne to doe seruice Thus their masters grow weary of them the seruants lose their time neuer proue to be their crafts-crafts-masters and their parents repent the giuing of such a portion with them §. 4. Of masters maintaining their authoritie After that masters haue chosen good seruants their dutie is well to vse them which by reason of the difference betwixt masters and seruants cannot be well done except masters wisely maintaine their authoritie A master therefore must be able well to rule his owne house this is a dutie which the Apostle in particular requireth of a Bishop who is master of an house but it appertaineth in generall to all masters of families Women also who by vertue of their places are mistresses are commanded to guide the house or to rule and performe the part of a mistresse therein It was the Centurions commendation that hauing seruants vnder him he had them at his command 1. Gods image and authoritie which a master carrieth is thus preserued 2. Thus shall a master haue much better seruice done Not one seruant of a thousand that is not kept vnder authoritie will doe good seruice A like dutie to this was enioyned to an husband in relation to a wife Treat 4. §. 4. Some of the reasons directions other points there handled may be here applied Read it therefore For this end three things are to be obserued 1. That masters carrie themselues worthy of their place and worthy of that honour which is due to them which may best be done by making themselues a patterne of such good things as in their places appertaine to them I and my house will feare the Lord saith Iosuah he would not only put them to it but he also would doe it he would goe before them I will behaue my selfe wisely I will walke within my house with a perfect heart saith Dauid 2. That masters keepe their seruants in awe and feare Children must be kept in subiection much more seruants 3. That masters doe the things which they doe in their cariage towards their seruants with authoritie Command forbid rebuke to vse the Apostles phrase with all authoritie The manner of speech which the Centurion vsed to his seruants goe come doe this sauour of authoritie So the Church taking vpon her the person of a mistresse vseth a word of authoritie I charge you not to doe this §. 5. Of masters making their authoritie to be despised The aberrations in the defect contrary to the forenamed dutie and point of wisdome are many as 1. When masters carrie themselues basely and abiectly before their seruants being light in their behauiour foolish in their cariage giuen to drunkennesse vncleannesse lewd companie and other vices Nabal was such an one for his seruant could say of him He is a sonne of Belial Dauid though he did not giue himselfe ouer to such foule sinnes as these are yet he oft failed in an vnseemly cariage before his seruants as when he changed his behauiour and fained himselfe mad and scrabled on doores and let his spittle fall downe vpon his beard and againe when he gaue such reines to his passion for the death of his traiterous sonne Absolom as his people being ashamed stole away from him and Ioab his seruant was forced roundly to tell him of it saying thou hast shamed this day the faces of all thy seruants c. Mistresses oft lose their authoritie by conspiring with their seruants to goe abroad take away goods gossip and doe such other like things priuily without their husbands consent they make themselues thereby slaues to their seruants not daring to doe any thing which may offend their seruants lest they should discouer to their masters such lewd pranks as their Mistresses did 2. When masters are too remisse and sheepish intreating and praying their seruants to doe such things as they ought to command and require at their hands and if it be not done all their remedie is patience or else to doe it themselues Howsoeuer this might be counted meeknesse and gentlenesse towards equals and strangers ouer whom we haue no authoritie yet towards seruants it is too base remisnesse yea it is a relin quishing of that power which God hath giuen and whereof God will take an account 3. When masters suffer their seruants to be their companions playing drinking reuelling with them and saying as it is in the prouerbe haile fellowes met Thus seruants oft take libertie to presume aboue their master for men are naturally prone to ambition and if an inch be giuen they will take an ell They who in this kinde so farre debase themselues as to giue their seruants power
ouer their owne bodie doe make both themselues and their true lawfull bedfellow to be despised themselues in that such seruants as are so made one flesh will thinke to keepe in awe such a master or mistresse as they haue knowne through feare of reuealing that sinne their bedfellow in that such seruants will thinke to be maintained and boulstered vp by the master or mistresse whom they haue so knowne On this ground was Sarah despised in the eyes of Hagar her maid 4. When masters are ouer-ruled by their seruants to doe any vniust or vnlawfull thing as Ioash who by his seruants was drawne to idolatrie and Zedekiah who gaue the Prophet Ieremiah into his seruants hands vsing this base and abiect speech The King is not he that can doe any thing against you Thus will seruants soone proue masters and if they once come to this high pitch to rule rather then to be ruled they will quickly proue intolerable For this is one of the foure things noted by the Wiseman which the earth cannot beare namely a seruant when he reigneth and this is one of those euils which proceed from rulers that seruants ride vpon horses that is are aduanced aboue their place and degree whence it followeth that Gouernours walke as seruants vpon the earth they are deiected below their place and degree It falleth out in this case betwixt seruants and masters as betwixt scoales or ballances if the weights that vse to lie in one ballance to keepe it downe be taken away it will suddenly flie vp and so the other ballance will be kept downe §. 6. Of masters too great rigour The contrary in the excesse is too great rigour and aufterity manifested in looke speech and actions 1. In looke when a master cannot cast a good eie on his seruant Iaakob was much discountenanced by the countenance of his master Many masters by their continuall frowning browes and fiery eies doe much terrifie their seruants 2. In speech when masters cannot giue a good word to their seruants but if they be moued neuer so little cast vpon them all the reproachfull names that they can call to minde little thinking of this fearfull doome Whosoeuer shall say thou foole shall be in danger of hell fire Thus did Saul manifest a malitious and mischieuous minde against Ionathan and Dauid by the foule language he gaue Some haue such a froward and peruerse tongue as they can neuer speake directly to their seruants but if they command or forbid a thing they will doe it after such a manner as their seruant can scarce tell what they meane and this not only when their seruant hath offended them but in their best mood So shrewish are others as their tongues seldome lie still but they are euer chiding vpon euery small occasion whereby it commeth to passe that their seruants are no more moued with it then the Doues and Stares that continually abide in Belfraies are moued with the ringing of bels Such bitternesse also is mixed with the childings of many as they belch out of their blacke mouthes most direfull imprecations What can be said of such tongues but that they are set on fire of hell As other aberrations wherein masters are reproued are to be applied to mistresses so this especially For mistresses doe commonly most offend in shrewishnesse of speech 3. In actions when masters are too frequent and too furious strikers striking their seruants on euery occasion not caring how they strike In these and other like euidences of too much austeritie and plaine arrogancy masters forget that they are men Though for outward order a master be more excellent then a seruant yet as a man he ought to iudge himselfe equall This extreme can be no good meanes to maintaine authoritie but it is a plaine abuse thereof Masters ought so to carrie themselues as their seruants may rather reuerence then dread them §. 7. Of masters commanding power restrained to things lawfull That a master may the better know how to maintaine his authoritie I will distinctly declare the extent of his power and that in these foure particulars 1. In Commanding 2. In Correcting 3. In ordering the mariage of their seruants 4. In disposing their person Within the lists of these two vertues Iustice and Equitie whereunto all the duties which masters owe their seruants shall afterward be referred must the commanding power of masters be bounded 1. Iustice requireth two things 1. A restraint of masters commandements 2. An execution thereof The restraint is vnto Gods law that a master command nothing against it but what is agreeable to it Abishai would faine haue had Dauids warrant to haue killed Saul but Dauid was so farre from commanding him to doe it as he kept him from it Masters are but subordinate ministers vnder God they must therefore command nothing against his law As a Iudge high-Sheriffe and all other officers vnder the King must make the Kings law the ground of all those things which they require of the Kings subiects so masters must make Gods law the ground of all those things which they require of their seruants who are also the seruants of Christ Besides to what purpose is it to command that which a seruant may and must refuse to doe But in no vnlawfull thing may he obey §. 8. Of masters presuming aboue their authoritie Contrary is the arrogancie and presumption of many masters who make their owne will the rule of their seruants obedience This must needs be a leaden rule which may be bowed this way that way and euery way because of the flexible and variable humour of man Hence is it that many most vile and horrible things are commanded because they are agreeable to the commanders humour Absolom bid his seruants commit a most detestable murder vpon his owne brother and note how he presseth it Haue not I commanded you More presumptuous is he that taketh vpon him to be the great commander of all Christians the Pope of Rome and other masters and gouernours of Iesuites Friers Monkes and other like orders who command such as are vnder their authoritie to commit treasons raise rebellions kill Kings and doe other like execrable villanies And to iustifie the Pope from whom all inferiour gouernours receiue their power and by whose will they must be ruled these blasphemous positions doe Papists hold of his power He can doe all things of right as God He is as God hauing on earth fulnesse of power If he shall draw with him innumerable soules of men into hell yet none may say to him what doest thou Doth not the Apostles description of that man of sinne the sonne of perdition agree to him of whom those things are spoken Is he not in Papists account as God shewing himselfe that he is God Which is further confirmed by that power which they giue him of making lawes to binde the conscience and
coining new articles of faith Not only popish but profane masters also too much exceed in this presumptuous vse of their power aboue their power as they who enioyne their seruants to kill to steale to sweare to forsweare to lie to giue false measures and weights to goe to masse to profane the Sabbath with other like sinnes In all these and all other things like to these being against Gods law masters haue no power to command they goe aboue their commission and shall accordingly answer for it §. 9. Of masters commanding seruants to doe their dutie 2. The execution of a masters commanding power consisteth in those things which God hath enioyned as bounden duties These a master by vertue of his authoritie must command his seruants to doe as to worship God to sanctifie his Sabbath to be diligent and conscionable in his calling with other like duties which God compriseth vnder these words the way of the Lord righteousnesse and iudgement and saith that he knew that Abram would command his houshold to doe them The charge giuen to masters in the fourth commandement concerning seruants thou nor thy man-seruant nor thy maid-seruant proueth as much Iosiah is commended for causing his people to stand to the couenant of God On this ground if a master haue seruants that are papists separatists or profane persons he ought to command them and cause them to goe to the holy ordinances of God It is one of the principall ends why God hath giuen power and authoritie to some ouer others that by their authoritie they may cause them which are vnder them to obserue the commandements of God euen as inferiour officers haue authoritie giuen them to see the Kings lawes kept §. 10. Of the sinne of masters in suffering seruants to neglect their dutie It is contrary to that commanding power which God hath giuen to masters to suffer their seruants to omit and neglect those bounden duties which God hath commanded them as if a seruant be so popish or profane as to refuse to goe to the word or Sacrament or to performe any dutie whereunto he is bound to let him alone Though they themselues doe those duties and though they doe not hinder and keepe their seruants from doing them yet if they cause not their seruants also to doe them they make themselues accessarie to their seruants sinne Obiect Euery mans conscience is free and cannot be forced therefore masters may not compell seruants to such things as are against their conscience Answ Though the conscience be free to a man and out of anothers power yet their outward actions are not free and though faith pietie righteousnesse nor any grace can be forced into men yet they may be forced to vse the meanes which God hath sanctified for the breeding and increasing of them Though they cannot be forced to haue a religious and righteous heart yet they may be forced to doe religious and righteous duties or if a master cannot force these yet he may and ought to doe his vttermost endeuour by which means though he cannot free his seruant from death yet he shall free his owne soule from the guilt of his death §. 11. Of a masters wisdome in ordering things indifferent Equitie hath respect to those things which are in a masters power to command or not command such are all ciuill actions as concerne himselfe concerning the particulars whereof God hath giuen no direct charge for an absolute performance of them as to goe of such an errand to doe such a message to dispatch such a businesse Concerning these things I may say of a masters power as the Apostle doth of a parents power in another case If he seeth it meet to be done and commandeth his seruant to doe it he doth well he sinneth not If he seeth it not meet to be done and commandeth it not he doth also well he sinneth not Of this kinde of things speaketh the Centurian where he saith I say to one goe to another come to a third doe this The marke which masters must aime at in commanding or forbidding these must be expediency for all things that are lawfull are not expedient Expediency dependeth much vpon circumstances and consequences which may follow vpon the doing of any thing in obseruing whereof the wisdome of him who hath power to haue a thing done or not done especially appeareth When Dauid suffered not Hushai his good friend and wise counseller to goe with him when he fled from Absolom but bid him returne to the citie and there abide he had an eie to the good consequence that might follow thereupon And when Ioab commanded Cushi rather then Ahimaaz to carrie the newes of Absoloms death he had an eie to the meetnesse of the persons and to the kinde of message To apply this to our purpose Equity requireth that masters in commanding things indifferent which they haue power to command or not to command haue an eie to their seruants ability sex age disposition conscience and other like circumstances that the thing which they command be somewhat agreeable to them not aboue their ability not vnbeseeming their sex not vnfitting their age not thwarting their disposition not against their conscience §. 12. Of masters offence against expediency It is contrary to equity for a master to regard only himselfe and his own mind euen in things that are lawfull Paul was not of this minde when he said He sought not his owne profit no nor his owne will Expediency and inexpediency were great motiues vnto him to forbeare things which were otherwise lawfull yet little is this regarded by many for 1. Many command things to the very vttermost of their seruants strength if not aboue it as Pharaoh or else things dangerous which may bring much mischiefe vpon them Dauid was touched in heart for mouing only by a wish his seruants to fetch him water with the danger of their liues 2. Others against comelinesse put men to doe maids workes and maids to doe mens worke 3. Others vpon meere partiality keepe vnder old and good seruants and preferre much younger before them 4. Others will forcibly make seruants doe things against their naturall disposition as to handle yea and eat such things as they cannot endure to touch or see 5. Others in doubtfull matters will vrge and presse them against their conscience Howsoeuer in these and other such like things not vnlawfull seruants ought to doe what they can to satisfie their masters command if he be peremptory in vrging them yet ought not a master to be too peremptory in pressing his authoritie and power §. 13. Of the power of masters to correct their seruants The second point wherein a masters power consisteth is correction which may be giuen by lookes words or deeds By a mans looke his anger and wrath against another is manifested In Hebrew the same word signifieth a face and wrath because wrath soonest sheweth it selfe in a mans face
them namely when they haue them beyond sea to Turks and Infidels some to Papists and other Idolaters some to profane persons some to cruell inhumane beasts some to men of vnlawfull trades some to men of no trades Such masters as make their seruants ouer to such as these are or like to these shall answer for all the wrong is done to them §. 20. Of masters well managing their authoritie This Apostle in another place giueth this charge to masters Giue vnto your seruants that which is iust and equall By doing these two things masters shall well manage their authoritie Iustice respecteth the place and seruice of seruants Equitie respecteth their minde and manner of doing seruice All seruants in that they are seruants and doe their masters worke must haue that which of right belongeth to seruants This is Iustice Such seruants as beare an especiall loue and liking to their masters doing seruice not by constraint or with eye-seruice as men-pleasers but in singlenesse of heart with good will and all good faithfulnesse seeking to the vttermost of their power their masters good must be accordingly respected and dealt withall This is Equitie As the Apostle compriseth Iustice vnder this phrase doe the same things for seruice giue due recompence so more especially he compriseth Equitie vnder it for seruants good will and more then vsuall respect of their masters let masters returne good will and more then ordinarie respect to seruants S. Peter noteth these two vertues vnder two other words good gentle A masters goodnesse hath relation to Iustice his gentlenesse to Equitie §. 21. Of masters endeuouring the saluation of their seruants That Iustice which is required of masters respecteth the soule bodie and estate of their seruants In respect of their soules good masters must seeke the spirituall edification of their seruants When Zacheus first beleeued Christ said Saluation is come to this house Luk. 19. 9. why to this house rather then to this person but because he knew that Zacheus would doe the dutie of a good master and seeke the saluation of his houshold Herein must masters beare an impartiall respect to all in their house as the holy Fathers who though about temporall goods they put difference betwixt the place of children and condition of seruants yet in seruing God wherein eternall happinesse is looked for they did with an equall respect prouide for all the members of their house The proofes alleadged for seruants obedience to masters care in this point doe shew that this dutie appertaineth to masters See Treat 7. § 15. The respect which masters owe to God themselues their seruants the Church and Common-wealth where they liue requireth as much 1. God hath commanded as much Deut. 6. 7. as this charge implieth Thou shalt talke of my Lawes when thou sittest in thine house and God hath manifested his approbation thereof by commending Abraham for commanding his children and household to keepe the way of the Lord Gen. 18. 19. 2. Masters themselues reape great benefit by a faithfull discharge of this dutie and that both by discharging a good conscience to God who requireth this at their hands in that he hath made them prophets and priests in their house as well as kings and will require an account of them for all that are vnder their gouernment and also by bringing their seruants to doe more faithfull seruice to them For there is no such meanes to stirre vp seruants to doe all good dutie as the feare of God planted in their hearts That seruant that shall finde true grace either first wrought or further increased in him by his mastersmeanes will thinke him selfe so beholding to such a master as he shall neuer be able to make any sufficient recompence therefore will endeuour to do what good seruice he can in way of thankfulnes he will not only be faithfull diligent in his businesse but he will call vpon God to prosper his seruice for his masters good and to recompence that kindnesse which his master hath done to him 3. No earthly thing that a master can doe for his seruant be it portion of money preferment to any place of profit or credit or skill in a good trade and calling can be comparable to the edifying of a seruant in grace 4. Seruants well instructed in pietie are likeliest to proue most profitable not only to the familie but also to the Church and Common-wealth where they liue That masters may the better edifie their seruants 1. They must daily instruct them in the principles of religion and all duties of pietie admirable is the profit which will arise from a daily and constant vse of religious exercises though but a little time be spent at once yet will much knowledge be gained by a frequent vse of them This dutie is so much the more necessarie because publike Ministers cannot take such particular notice of euery seruant in their Parishes as masters may in their families 2. Masters must cause their seruants to goe to the publike ministerie of the word and worship of God to be further built vp thereby and confirmed in their faith Masters vnder the Law were commanded to let their seruants eat of the Passeouer which was a solemne sacrament The Law which enioyneth all males to appeare on the solemne feast dayes before the Lord implieth that seruants also should goe This dutie must especially be performed on the Lords day for the charge giuen to masters in the fourth commandement for sanctifying that day is extended to seruants in these words Thou nor thy man-seruant nor thy maid-seruant 3. Masters beside instructing seruants at home and causing them to goe to Church must take an account of their profiting both by the publike and also by the priuate meanes of edification Otherwise they shall not know how to order their manner of instructing them when to giue them milke when strong meat 4. To make the meanes more effectuall and profitable they must to instruction adde prayer Meanes without Gods blessing vpon the meanes are nothing As they obserue any grace wrought in their seruants they must be thankfull vnto God for the same and pray for the increase of it §. 22. Of masters neglecting to edifie their seruants Contrary is the minde and practise of most masters they thinke if they allow their seruants sufficient diet lodging and clothing or wages according to their couenant they haue done all that they need to doe and answerably they doe no more wherein they shew themselues no better then the heathen For doe not the heathen so Obiect At first taking of a seruant no more was couenanted Answ There are two couenants whereunto a master standeth bound one with God the other with his seruant Though his couenant with his seruant requireth no more then some temporall commodities yet Gods couenant requireth spirituall edification Many masters are so greedie of their seruants worke as they are loth to afford any time at
morning or euening for religious exercises they thinke by their seruants labour to thriue and thinke not of Gods blessing which maketh rich Some goe so far therein as they keepe their seruants from the publike worship of God euen on the Lords day Thus it commeth to passe that seruants who came ignorant and profane to a master after long abode with him so goe away as they came Many that themselues make some conscience of fearing God much faile herein they regard not to teach their seruants the feare of God whereby they depriue themselues of much blessing and pull Gods curse vpon their persons and houses §. 23. Of allowing seruants sufficient food In regard that seruants haue not bodies of brasse or steele but of flesh and bloud as all others masters that haue the benefit of their strength and abilitie of their bodies must be carefull of nourishing and cherishing them and that both in health and sicknesse For preseruing seruants health respect must be had to their Food Clothing Labour Rest A due prouision of food for seruants is commended in Solomons good house-wife who giueth meat to her houshold And in the direction which he giueth to housholders in these words Let the milke of thy goats be sufficient for thy food and for the food of thy family The food which masters prouide for their seruants must be for qualitie good and wholesome for quantitie sufficient to preserue health and increase strength for time giuen in due season It is noted that the hired seruants of the father of the prodigall childe had bread by bread according to the Scripture phrase is meant all kinde of needfull wholsome food in which sense it must needs be there taken because it is opposed to huskes which are not very wholsome fitter for swine then men yea they had bread enough It is further noted of that good steward who was as a master ruler ouer the houshold that he gaue the houshold their portion of meat in due season Quest May not seruants be stinted of their food Answ In regard of superfluitie they may and ought to be stinted but not in regard of sufficiencie It is not meet that all seruants should haue as much as they can deuoure for then many of them would doe but little worke but most meet it is that euery one should haue as much as is needfull for strength that so he may be the better able to doe and endure his worke the Greeke word translated in the place before quoted portion implieth as much There is a double bond to tie masters to performe this dutie one in regard of themselues the other in regard of their seruants Masters themselues shall haue the profit and benefit of the health and strength of their seruants for their owne sakes therefore it is requisite to afford them sufficient food Men that desire to haue their worke well done by their beasts or in their iourney to be well carried to the end thereof will be carefull that their beasts shall be well fed But beside this considering the health and strength of seruants is spent in their masters businesse iustice requireth that their health and strength should be repaired and preserued by them §. 24. Of defect and excesse in allowing seruants food There are two extremes contrary to this dutie One of those that are too niggardly and as we speake miserable in the allowance of food to their seruants and that sometimes in the quantitie when seruants bellies are too much pinched euen so as their bodies are weakned for want of food The Prodigall childe was thus serued these are both vniust and iniurious masters vniust to their seruants iniurious to their seruants and themselues too Sometimes againe such miserable masters offend in the qualitie of that food which they giue to their seruants as when it is kept too long and growne musty mouldy or otherwise vnsauoury or when the worst kinde of food for cheapnesse sake is bought euen such as is scarce fit for mans meat the more abundance that there is of such stuffe the more loathsome it is Lastly though I thinke it not meet to binde masters vnto set houres for their seruants meales Christ affordeth a greater libertie vnto masters in the parable of a masters vsage of his seruant after he came from his worke yet there may be a fault as there is in many masters in keeping their seruants too long from meat not suffering them to interrupt their worke for meat sake but to tarry for their supper till ten a clocke at night when they giue ouer worke surely this cannot be good for the bodies health and strength Another extreme doe such masters fall into as bring vp their seruants too delicatly Solomon hath expresly taxed such and noteth that this mischiefe is like to follow thereupon he shall haue him become his sonne at the length such a seruant will forget his place scorne to be as a seruant but aspire to be as his masters childe which is next to a masters mate §. 25. Of masters care about their seruants apparell A wise care for seruants cloathing is also commended in the example of Solomons good housewife She is not afraid of the snow for her houshold that is for the coldest season in winter for all her houshold are clothed with double garments that is with such clothing as is fit for cold weather Fit and decent apparell is both a meanes of preseruing health and also a matter of good report tending to the credit of a master Yet contrary is the humour of many they care not how tagged and ragged their seruants apparell is insomuch as many seruants haue neither comely nor warme apparell The Hebrew word is oft vsed for scarlet But according to the proper notation of it it signifieth things doubled which I take to be most pertinent to this place and therefore I haue so translated it The Kings translators haue noted as much in the margin This point concerneth those masters especially that finde their seruants as we speake and prouide all things for them as in old time masters did for most seruants and as now they doe for prentises whether male or female If seruants by couenant be at their owne finding for apparell masters are not so strictly bound therein yet they must haue a care that their seruants fall neither into the one extreme of too base slouen-like or sluttish apparell nor into the other of too garish or too costly apparell Masters hauing authority ouer their seruants must keepe them in order and good compasse and haue respect to decencie in this as in other things For apparell is one of those outward signes whereby the wisdome of masters and mistresses in well gouerning their seruants is manifested to the world If therefore seruants be attired vnseemly for their place and abilitie all that see them will thinke their masters and mistresses are of such a minde as the seruants are or at
least too remisse and carelesse of their gouernment §. 26. Of moderating seruants labour Though labour and paines be proper to a seruants place yet he may be so put vnto it as the health and strength of his body may be impaired thereby For the well ordering of this therefore a dutie lieth vpon masters and that in two things especially 1. That they well moderate the labour whereunto they put their seruants so as they may be able for the time to vndergoe it and to endure so long as their time of labour is appointed It was a good reason which Saul rendred to keepe Dauid from entring combat with Goliah because as he thought Dauid was not able to fight against the Philistim Dauid being a youth and Goliah a man of warre And indeed if Dauids faith had not exceeded the strength of his body it had beene vnmeet to haue put Dauid to that taske They which are put to things aboue their abilitie are like to faile and sinke vnder the burden of them It is contrary hereunto to put seruants to such hard taskes as impaire their strength endanger their lims and venture their liues Saul shall rise vp in iudgement against such for he supposing that it was too hard a taske for Dauid to vndertake combat with Goliah was loth to put him to it Dauid exceedingly failed herein when he gaue direction that Vriah should be set in the forefront of the hottest battell and yet the Generall with his strength to retire from him Many seruants being put to seruices aboue their strength either lose their liues thereby or as we speake are neuer their owne men againe It is also a fault in this kinde to put seruants to such toiling workes as are fitter for beasts then men or to oppresse them with too much worke as the Egyptians oppressed the Israelites Let Gods hearing the cry of those seruants so oppressed and reuenging their oppressors for it make all masters take heed of the like crueltie §. 27. Of affording seruants fit meanes for their worke 2. The other thing required of masters for wel ordering their seruants worke is that they afford their seruants things needfull and behouefull for that worke whereunto they are put which minde was commendable in Saul who assaied if his armour might be fit for Dauid when he was to goe against Goliah To reckon vp all the particulars were an infinite taske euery seuerall trade and worke hath proper meanes of helpe appertaining to it this generall direction may be sufficient to moue masters to applie it to the particular workes and seruices whereunto they put their seruants Fit meanes are such an helpe as that which with them may easily be done without them can hardly if possibly at all be done It is contrary hereunto to deale with seruants as the Egyptians did with the Israelites exacting worke at their hands and not affording them meanes to doe it whereby many times they exact impossibilities Some will haue much worke done in the night time and not afford candle light so in other particulars §. 28. Of affording seasonable rest to seruants Intermission ease and rest from labour at seasonable times is as needfull and requisite as food and apparell The reason which God rendreth of the fourth commandement sheweth that masters ought to afford rest to their seruants it is this that thy seruant may rest Without intermission and rest the body cannot endure labour it will wax weake faint and vtterly vnable to continue but as labour decaieth strength so rest repaireth it There are two especiall times of rest which seruants may not be denied 1. The rest of the night 2. The rest of the Lords day The first is ordinary for all liuing creatures for it was one principall-reason why God caused the light of the Sunne to be withdrawen from the face of the earth that the inhabitants thereof might rest from their labour Vntill the euening man goeth forth vnto his labour and worke Time of darknesse is more fit for rest then worke Let not this be so taken as if no worke were to be done after the light of the day is taken away then would but little worke be done in the depth of winter when the daies are short and then would not God haue afforded artificiall lights but to shew that difference must be made betwixt the day and night and that the night is afforded for that time wherein men are most to rest The other time of rest being the Sabbath day is by diuine institution It was sanctified vnto man in the time of Adams innocency when he stood as a publike head and stocke of all mankinde The very name Sabbath which in Hebrew signifieth rest and the expresse prohibition of doing any worke on that day doe shew that it is a day of rest and that one end thereof was for seruants to rest therein is euident by the reason thereof that thy seruant may rest So as there is a double bond to tie masters to afford rest to their seruants on the Lords day 1. The bond of piety to God 2. The bond of charity to seruants for in that God did thinke it meet for seruants to rest one day in seuen we ought to thinke that it is needfull and behouefull for them §. 29. Of denying seasonable rest to seruants Contrary to both the forenamed times of rest doe many masters offend as first they who make their seruants watch too long at night and againe rise too soone in the morning not affording so much time of rest and sleepe as is needfull for refreshing their bodies and repairing their strength whereby it commeth to passe that beside the wrong done to their poore seruants their worke cannot be done so well Obiect It is said of the forenamed good houswife that her candle is not put out by night Answ That is a tropicall speech and some-what hyperbolicall The word night is put for a part thereof The phrase only implieth vigilancy shewing that she is not as many in the euening betimes in bed and in the morning late vp but late downe and early vp This phrase she riseth while it is yet night vsed before sheweth that that which I haue noted is the true sense If not putting out her candle by night should imply a sitting vp all night long how could it be said that she riseth vp Quest What time may be thought sufficient to afford sleepe vnto seruants Answ As the same quantity of food is not ouer-strictly to be proportioned to all alike so nor the same continuance of sleepe Yet by experience it hath beene obserued that for sound and healthy bodies fiue houres is the least time that may be allowed and seuen houres is time sufficient for any §. 30. Of masters offence in keeping seruants from the rest of the Lords day 2. Against the rest of the Lords day doe too too many masters offend as 1. By keeping
seruants at their ordinary worke on that day 2. By sending them vp and downe on that day on many errands as to gather vp debts or to doe such other seruices as they are loth to afford time for on other daies 3. By making that the greatest day of paines and labour namely to such as are in the kitchin or haue any other businesse about feasts for the Lords day is by many ordinarily made a day of feasting 4 By keeping them vp too late on Saturday nights euen till one of the clocke Many that make some conscience of the Lords day vse to offend herein for that their seruants might not worke on that day they keepe them vp till the very moment that they thinke the Sabbath beginneth but herein they commit a double fault one in not allowing their seruants sufficient time of rest another in making them vnfit through want of sleepe to doe the holy seruices of the Lords day §. 31. Of allowing time of recreation to seruants Concerning times of recreation I may say as the Apostle doth in another case I haue no commandement of the Lord namely expresse commandement to presse vpon the conscience of masters any set time for recreation yet questionlesse it is very meet that seruants should haue some times to refresh themselues this way for recreation rightly vsed is a great meanes to put life and adde spirit to youth especially With worke and businesse not only mens bodies but their mindes also are occupied and imployed herein the labour and trauell of men differeth from the labour of beasts for refreshing therefore both of body and minde is good and moderate recreation needfull But I referre this point to the wise consideration of masters themselues who may better by their owne obseruation discerne what in this kinde is fittest then we prescribe §. 32. Of masters care ouer their seruants in sicknesse and after death Masters prouident care for the good of their seruants is not to be restrained to the time of their health but to the time of their sicknesse also if it please God to visit them while they are in seruice Wherefore all things needfull are in this case to be prouided for them by their master First spirituall comfort for their soule that so they may the better beare their infirmity then such things as may for the present giue them ease and refreshing and also if it please God to adde his blessing worke a recouery The care of the Centurion for his sicke seruant is in Scripture commended he did as much for his seruant as he could haue done for his sonne The King of Arams care also was in this kinde commendable he did not forbeare to write to his enemie and to make himselfe beholding to him in the behalfe of his seruant that was leprous If the seruant haue beene formerly a faithfull diligent and profitable seruant recompence requireth as much For it is a most vnkinde and inhumane part to denie that seruant succour in sicknesse who in health hath beene profitable to his master But if a master be carefull of his sicke seruant affording vnto him the best meanes he can for his ease and recouery and that seruant through Gods blessing vpon the meanes recouer he will if he haue any sparke of goodnesse in him hold himselfe so obliged to his master as he shall neuer be able to make sufficient recompence and thereupon be moued to vse all the diligence he can for his masters good so that a master may reapebenefit to himselfe by this kinde of kindnesse But though the seruant that is sicke haue in former time beene vnprofitable and there be little hope of future benefit by him yet for charity sake and in subiection to Gods disposing prouidence whereby that seruant is fallen sicke in his masters house must he in that case be well looked vnto If the Samaritan did well in taking care of a meere stranger out of his house because he saw him succourlesse surely that master which neglecteth his seruant that is sicke in his house doth very ill 1. Quest What if he be not a couenanted seruant for a set time but a Iourney-man at will or one that worketh by the day or weeke Answ Though a master be not so much bound to such an one yet if he fall sicke in his house he may not in that case thrust him out of doores vnlesse he know where he may be wel prouided for 2. Quest What if a master be poore and not able to prouide that which is requisite for a sicke person Answ If the sicke person haue friends and kindred that are better able they must prouide for him if not the Church must helpe but it is the masters duty to make the sicke mans case knowne to his friends or to the Church If after all good meanes are vsed for recouery the seruant die his master must see the last duty in some seemely manner performed for him which is Christian buriall Herein lieth a maine difference betwixt the vsage of mens bodies which after death shall be raised againe and beasts that vtterly perish Iaakobs care of burying his mothers nurse is expresly mentioned in way of commendation §. 33. Of neglect of seruants in sicknesse and when they are dead Many masters much offend in the contrary to the forenamed duties For 1. Some when they obserue their seruants begin to be sicke will put them out of their houses and leaue them to shift for themselues as that cruell Amalekite who left his sicke seruant abroad in the fields But note the vengeance of God which followed thereupon The leauing of that sicke seruant in that case was the occasion of the destruction of that master and all his company By that meanes they were discouered to their enemies 2. Others when they cannot remoue their sicke seruants out of their house will suffer them there to lie succourlesse and to perish for want of things needfull Many rich men that are able to prouide well enough for them will send them to some out backe roome and take no more care for them In this kinde many of them shew more kindnesse to a dogge or other beast that is not well then to a seruant An inhumane part 3. Others that seeme not so inhumane deale too hardly with their seruants in such a case they will afford them things needfull but all at the poore seruants cost and if those seruants haue not present money they will cut it off their wages if they recouer health to doe them seruice Is this to vndoe the heauy burdens Or is it not to lay burden vpon burden 4. Others that are at some charges for their seruants sicknesse doe so mutter at their seruants and fling out such discontented speeches namely that they tooke them for their worke and not to keepe them in their bed to get some thing by them not to be at such cost with them or that they make
themselues more sicke then needs they may rise if they will with many other like discontented speeches that the poore sicke seruants are more grieued and troubled with their masters discontent then with their sicknesse and oft moued to striue aboue their strength to rise euen when death is seasing vpon them and so hasten the approach of death 5. Many that may be carefull enough of the bodily estate of their seruants in sicknesse haue no respect at all to the spirituall comfort of their soules they neither giue them a word of comfort themselues nor send for minister or any other to doe it but let them in this respect lie and die as beasts Of all points of vnmercifulnesse this is the greatest and most vnbeseeming Christians 6. Others if their seruants die will scarce afford them a winding sheet but say let any one that will burie them for their clothes Notice is to be taken of these in humane cariages that the detestation of them may make other masters more tender hearted towards their seruants §. 34. Of masters prouiding for the future estate of seruants Next to the Soule and Body of seruants masters must haue some care of their estate and that not only to keepe them while they are in their seruice but also to endeuour and prouide that they may liue of themselues and doe good to others When shall I prouide for mine owne house saith Iaakob to his master Which expostulation sheweth that this is a masters dutie Contrary is the mind of most masters for in entertaining seruants they thinke of nothing but seruing their owne turne Whence it commeth to passe that when masters die many seruants are put to very hard shifts Some forced to beg others moued to filch and steale Thus caterpillars are nourished to annoy the common-wealth That I may not be thought to lay the care of parents on masters and to equall seruants with children I will note out foure particulars which will shew what manner of care and prouidence it is that is here required of masters in regard of their seruants estate One is that masters accustome their seruants to paines Another is that they exercise them in some vsefull calling A third is that they giue them sufficient wages A fouth is that after sufficient seruice they suffer them to prouide for themselues §. 35. Of well imploying seruants That charge which the master gaue to his seruants when he was going abroad occupie till I come sheweth that masters must keepe their seruants exercised and imployed about some businesse or other which is also implied vnder this part of a good mistresses commendation she giueth a portion to her maidens meaning a portion of worke As there is neuer an idle member in a naturall body but euery one is imploied so should it be in a family 1. Thus seruants being while they are in subiection inured to paines they will be more industrious when they are of themselues yea they will both more willingly vndergoe and more easily goe thorow matters which require paines and diligence Use maketh perfect 2. Thus will masters themselues and others afterward receiue the more profit and greater benefit by them 3. Thus will many temptations be auoided and euils preuented continuall imployment to the corrupt nature of man is as a running streame which carrieth away all the mud and filth in a brooke so as none setleth there It is contrary hereunto to harbour idle-packes in a mans house to giue meat and drinke and lodging to such as doe no worke at all The Apostle expresly commanded That if any man would not worke neither should he eat These are not only a prey to the deuill but also instruments of the deuill by which he worketh much mischiefe for these are they that are most ready to discouer the secrets of an house to be tatling of euery thing that is done to sort themselues with all companies and not content to doe no good themselues disturbe interrupt and draw away such as are busie at their worke §. 36. Of exercising seruants to a calling Though it be a good thing to keepe a seruant alwaies occupied and imploied yet for the benefit of the seruant it is further requisite that his imployment be about some setled matter whereabout he may also exercise himselfe when he is out of seruice This especially concerneth such as haue taken prentises They must teach them their trade 1. For that end are prentises bound to masters 2. The couenants on the masters part require as much 3. The good which thence is like to come to the master himselfe his prentise and others will recompence the paines Other seruants also must be tied to a worke which may be a meanes of maintenance as in a great house to offices about that house in the country to husbandry in offices about the law to some imployment therein and so in other callings It is contrary hereunto for masters to enuy their prentises the mysterie of their trade to imploy them from time to time about messages and errands and such things as tend only to the masters present need but cannot be profitable for the seruants in time to come These are like old growne broad trees which keepe all the sunshine from the shrubs that grow vnder them and so keepe them downe from growing Obiect Prentises will be as iuy to the trees about which they cling soone ouer-topping them and foking all the life out of them they will hinder their masters trading and get away all his custome if they be too expert in his trade Answ 1. This is but a meere surmise It implieth that such masters as feare that which is pretended deale not so currently and faithfully with their customers as they should or else how could they surmise that wise chapmen would leaue one of whom they haue had long and good experience to goe to a new beginner 2. Daily experience sheweth that God by his prouidence so ordereth mens affaires that masters who from time to time traine vp and send forth many prentises well exercised and skilfull in their trade doe hold on yea and increase in their owne dealings and gaine which they get thereby and yet withall their prentises also come well forward Why should any masters so distrust Gods prouidence as to be afraid to make their prentises skilfull in their trade 3. When masters by death or otherwise giue ouer trading how shall trades be continued if masters be so enuious and distrustfull What if their masters had so dealt with them And what if all masters should so deale For what one doth in such a case he must presuppose that all may doe In this kinde also doe such mistresses offend as keepe their maids many yeares together to drudgery worke and neuer teach them nor afford them meanes or leisure to learne points of huswifery things whereby they may get better maintenance for themselues Such masters and mistresses vse their seruants as beasts
only for their owne turne without any respect to the seruants good whereby they peruert the maine end of that relation betwixt master and seruant which is a mutuall and reciprocall good to passe from the one to the other §. 37. Of appointing to euery seruant his particular function For the better exercising of seruants vnto some calling let these directions be noted 1. That masters appoint to their seruants their proper and peculiar worke that they may know what to doe and wherein to exercise themselues And if there be many seruants in one house to set vnto euery one their distinct function The phrase before noted of the good mistresse she giueth a portion to her maidens proueth thus much This was one thing which the Queene of Sheba obserued and admired in Solomons house the standing of his seruants namely euery one in his owne place at his owne taske To this purpose it is noted that the great master gaue to each of his seruants their distinct talents It is thus in the bodie naturall euery member is not only imployed but also imployed in his owne function the eye in seeing the eare in hearing the foot in standing or going and so the rest It is thus also in Christs mysticall bodie one hath the spirit of wisdome another of knowledge another of faith and so in other gifts Thus also ought it to be in a familie where are many seruants This is an especiall meanes to make euery one the more diligent and faithfull For when euery one hath his particular worke they know that they in particular are to giue an account thereof so as if it be not done or ill done they shall beare all the blame if done and well done they shall haue all the praise 2. Thus shall euery one be made skilfull and expert in some thing by continuall attending vpon it and exercising themselues therein §. 38. Of disorder in families through masters negligence The great disorder which is in many families is contrary hereunto for there are many masters that hauing sundry seruants doe looke that all things should be well done and yet appoint no particular place or worke to any one but thinke and say that euery one should be forward to doe euery thing and when they finde not things done to their minde they fret and fume and complaine that they keepe so many seruants and yet nothing well done Such seruants are not free from all blame but surely the masters haue greatest cause to complaine of themselues and of their owne disorder in gouerning For their negligence in appointing no set worke to their seruants is the cause that all is neglected For where many things to be done are left to many seruants one will put off this and another that and say it belongeth not to them Thus is it verified that what is spoken to all is spoken to none and that generall charges are no charges §. 39. Of masters ouerseeing the wayes of their seruants The second direction is that masters vse inspection ouer their seruants and haue an eye vpon their seruants to see how they spend their time and dispatch the businesse committed to them The good mistresse looketh well to the wayes of her houshold This is noted of Booz that he went to his field to see what his reapers did The eye of a master is a great motiue to make a seruant diligent and faithfull for thus he knoweth that both his diligence and also his negligence shall be seene and accordingly dealt withall Hence arose that prouerbe The eye of the master maketh the horse fat The conceit which the euill seruant had that his master delayed his comming and so could not see what he did made him so vnfaithfull as he was If a masters place will beare it it is behouefull that he be present with his seruants and as a good president goe before them It is recorded of the good mistresse that shee riseth and giueth a portion to her maids shee is with them her selfe shee worketh willingly with her hands This note of difference is put betwixt a prouident thriuing master and a dissolute carelesse master This man saith to his seruants goe yee but that man saith goe we or thus goe sirs and ga'w sirs It is contrary hereunto to let all goe as we speake at six and seuens and neuer to see what seruants doe How can such expect that their seruants should be diligent in doing that which tendeth to their masters good when they themselues are negligent in ouerseeing that which tendeth to their owne good Such masters as giue themselues to gaming and following their pastimes all day long doe much offend herein So also such mistresses as spend all the morning in lying a bed and dressing themselues a custome cleane contrary to that which is noted of the good mistresse and at noone when they come out of their chamber chide and brawle because things are not more forward §. 40. Of prouoking seruants to their dutie both by faire and foule meanes The third direction is that masters vse what meanes they can to prouoke and stirre vp their seruants to be diligent and faithfull as in the first place exhortation admonition perswasion promises of reward with other like faire meanes Such were the meanes which Saul vsed to make his seruants faithfull vnto him when he said Will the sonne of Iesse giue euery one of you fields and vineyards c. had the thing which he expected from them beene good this manner of dealing with them had beene commendable But if faire meanes preuaile not then they may and ought to rebuke threaten and correct their seruants And if seruants be impudent in sinning and neither faire nor foule meanes will reclaime them they must then be thrust out of doores Note what the master in the parable said to his seruant Thou maist be no longer steward to which purpose Dauid also said He that worketh deceit shall not dwell within mine house he that telleth lies shall not tarry in my sight When Ismael grew a scoffer at Gods word Abraham thrust him and his mother out of doores and that by Gods appointment The parable of cutting downe the fruitlesse figtree may fitly be applied to this point and the reason also there rendred why combereth it the ground Why should incorrigible seruants take vp the roome of good seruants yea why should they remaine to insect and peruert other seruants Obiect This is so farre from helping seruants in their estate as it may proue their vtter vndoing Answ 1. They haue then none iustly to blame but themselues Iustice in case of necessitie must haue her course though through the iniquitie of man some mischiefe follow thereupon 2. The execution of this on some may make others better looke to themselues 3. It may make them that are thrust out to be the more dutifull vnder another master or more diligent in another course
giuing them due praise and a good reward both which are noted in the patterne of that great master who said well done thou good and faithfull seruant thou hast beene faithfull ouer a few things I will make thee ruler ouer many things Thus will those good seruants be the more encouraged to hold on and others will be moued to imitate them This incouragement doth the Apostle giue to all vnder authoritie doe that which is good and thou shalt haue praise of the same Which phrase implieth that gouernours ought to praise those that doe well 3. If such seruants be accused of any hainous crime masters must not rashly giue credit thereto but rather thorowly sift and examine the matter Herein Potiphar exceedingly failed and by that meanes lost such a seruant as he could neuer get againe If a good seruant doe by occasion slip and commit a fault his master ought in wisdome either to take no notice of it or with some milde admonition passe it ouer and not deale with him as with a lewd gracelesse seruant 4. When such seruants their couenanted time being expired depart their masters must not let them goe away empty but helpe them in their mariage as Moses his master did or in their setting vp as the great master who made his wise and faithfull seruant ruler ouer all his goods §. 45. Of vnkinde dealing with good seruants Vnworthy they are of good and kinde seruants who are of a contrary minde as many masters are For 1. Some make no difference betwixt seruants but esteeme of bad and good all alike they thinke that the best seruants doe but their duty therefore no extraordinary respect is to be borne towards them But it is a point of wisdome sometimes to account a duty as a kindnesse especially when good will of heart is ioyned with outward performance of duty 2. Others thinke it policy to take no notice of any seruants extraordinary faithfulnesse and diligence to praise and reward the same lest it puffe them vp too much But there is much more feare of seruants fainting and waxing weary of doing good if they haue no incouragement then of growing insolent by incouragement 3. Others will be more ready to checke and rebuke such for euery slip and for failing in any thing then others because others lesse regard their rebuke whereby they shew want of wisdome in well managing their authority 4. Others when their seruants are about to goe away or to marry or to set vp will seeke some occasion or other to fall out with them of purpose to send them away empty Many will carry a faire face toward profitable seruants till the time of recompence commeth and then beginne to frowne as Laban did Yea so farre are some masters from seeking the prosperity of faithfull wise diligent skilfull seruants as they will hinder them in what they can and keepe them downe fearing lest as their seruants rise they themselues should decay and fall These are both vnkinde and vngratefull masters Would masters be so dealt with by their superiours Thou oughtest so to liue with thy inferiour as thou wouldest haue thy superiour liue with thee Hitherto of masters duties The reasons to moue them to performe their duties follow §. 46. Of the subiection vnder which masters are Ephes 6. 9. Knowing that your master also is in heauen neither is there respect of persons with him There is in generall but one reason alledged by the Apostle to prouoke masters to doe their duties but it is so laid downe as it compriseth other forcible reasons vnder it The principall reason is taken from the subiection wherein masters are The other reasons are taken from the description of that authority vnder which masters are for it is such an authority as 1. In relation to it there is no difference betwixt master and seruant 2. It is farre surpassing all dignities on earth 3. It is moued with no outward respect of any thing The first reason which declareth the subiection of masters in that they haue a master ouer them putteth them in minde of that account which they are to make and reckoning which they are to giue of the well vsing of their authority and of their cariage towards such as are vnder them For they are but as stewards ouer fellow seruants euery one of them therefore shall heare this charge giue an account of thy stewardship In this respect this reason is both as a spur and as a curbe vnto masters As a spur to pricke them on forward conscionably to performe all those duties which are required of them for they haue a master that will take notice thereof and reward them for it As they approue and recompence the good seruice which their seruants doe so much more will their master approue and recompence them if they doe well Doe masters therefore looke that their seruants should performe their duty let them then performe theirs for there is the same reason of both Let this be applied to all the particular duties before mentioned It is also as a curbe to restraine masters from doing any thing to their seruants but what they can be able to iustifie vnto their owne master With this curbe did God hold in the Israelites saying Thou shalt not rule ouer thy seruant with rigor but shalt feare thy God Ioseph was held in with it when he said This doe and liue for I feare God And Nehemiah when he said The former Gouernours were chargeable to the people but so did not I because of the feare of God And Iob when he said If I did despise the cause of my seruant when God visiteth what shall I answer him Thinke of this ô masters when you are about to exact any thing of your seruants that is not lawfull or meet when you are incensed and in passion stirred vp to strike your seruants vniustly or cruelly when you detaine from them any thing that is their due when you lay more on them then they are able to beare when any way you wrong or oppresse them thinke and say with your selues can this be iustified how shall we be able to hold vp our head to our master when he calleth vs to account What stronger motiue to doe all dutie what stronger restraint from all iniustice and rigour The conceit which many haue that they are free vnder none to giue no account maketh them both negligent of their owne dutie and insolent ouer others as Pharaoh who said Who is the Lord that I should obey him and Sennacherib who said Shall your God deliuer you out of mine hands and Nebuchadnezzar who said Who is that God that shall deliuer you out of mine hands Note the issue of this insolency Pharaoh after many extraordinarie plagues laid on him and his people was drowned in the red sea with all his host Sennacherib after his host was destroied was slaine by his owne sonnes
Nebuchadnezzar became a very bruit But to let these abominable blasphemers passe there be many masters who though they vtter not with their mouthes such execrable blasphemies yet by their carriage towards their seruants shew themselues to be little better minded in that they make their owne will a rule to their seruants and will haue them doe such things as are vnmeet and vnlawfull vsing their seruants as slaues or rather as beasts Let all such masters know that they haue a master §. 47. Of the equality betwixt masters and seruants in relation to God The second reason in this particle also your master also declareth an equality betwixt masters and seruants in relation to God As God is the masters of seruants so he is the master of masters also As seruants are the Lords freemen so masters are the Lords seruants In this respect they who are made rulers and they who are vnder them are called fellow seruants For howsoeuer in outward dignity there is great difference betwixt master and seruant yet as the seruants of God they are of a like condition and in many things may be accounted equall especially if both be of the same faith and so brethren in Christ This is another spur and curbe too A spur in that God will the more kindly accept that goodnesse which masters doe to their seruants because it is done to Gods seruants A curbe in that seruants shall be heard before God as well as masters for he is the master of both Many thinke that all the kindnesse which is shewed to seruants is lost because they are so meane as they are able to make no recompence But their master is able Others thinke their seruants can neuer take any reuenge of them and thereupon vse them as they list But the master of seruants who is also the master of masters can take vengeance euen such as shall make masters sorely repent all the wrong they haue done If masters did duely weigh this point that howsoeuer in regard of outward gouernment there be some difference betwixt them and their seruants yet before God they are as fellow seruants would they be ouer-rigorous and cruell would they not be kinde and gentle §. 48. Of Gods being in heauen how it is a motiue to prouoke masters well to respect their seruants The third reason taken from the place of God in heauen declareth the surpassing excellencie of that great master who is the common master of masters and of seruants and it addeth an edge to the former motiues 1. It sheweth that though the wrong which masters doe to their seruants be within the walls of their house so as no mortall eye can see it yet God who is in heauen seeth it and though seruants cannot be admitted into the courts of men to make their complaint yet heauen is open to them to that great master that is in heauen they may haue accesse when they will That which made the euill steward deale hardly with his fellowes was the conceit which he had of his masters absence But no such conceit can they haue of this great master who know that he is in heauen and that as heauen is ouer euery place so the eyes of the Lord are in euery place and behold the euill and good he seeth all the good and all the euill that masters doe to their seruants 2. It sheweth that the kindnesse which the Lord will repay and the vengeance which he will inflict is infinitely greater then the good or euill that masters can doe to their seruants euen as heauen i higher then earth and as he that is in heauen is greater then they that are on earth Doest thou therefore who art a master on earth reioyce or grieue the soule of thy seruant God in heauen can much more make glad or sad thy soule Doest thou therefore desire the fauour or feare the frownes of thy master in heauen shew fauour to thy seruant on earth and forbeare threatning Remember the infinite disparitie betwixt thy mastership and Gods and this will the more moue thee to deale with thy seruant as thou wouldest haue God deale with thee 3. It sheweth that there is much more reason we should take notice of our seruants of their paines of their diligence and of their faithfulnesse then that God should take notice of ours and lesse reason that we should scorne or neglect our seruants then God scorne or neglect vs. For there is far greater difference betwixt God and vs then betwixt vs and our seruants We and our seruants are all of the earth of the same mould nature and disposition subiect to the same passion and to the same dissolution The heathen obserued as much But God is in heauen eternall vnchangeable euery way surpassing glorious How can we then looke to be respected of this master if we respect not our seruants O masters in all your dealings with your seruants remember your master is in heauen §. 49. Of Gods impartiall respect of all The fourth reason in these words neither is there respect of persons with him declareth Gods iust and equall manner of proceeding with all men of what ranke and degree soeuer God will doe the same things to all sorts of masters that they doe to their seruants To the consideration of this impartiall iustice of God doth the Apostle call masters both because of that outward power which they haue ouer their seruants and also because for the most part masters are backt with the power and authority of magistrates on earth who in matters of difference betwixt master and seruant are ordinarily partiall respecting masters more then seruants But let masters here learne to cast off all such fond conceits and foolish hopes Though they be higher in place haue more wealth and better friends then their seruants and though men who haue carnall eies may thereby be much moued to respect them yet will not God goe an haires bredth from iustice for the whole world If the greatest man that euer was in the world should haue a seruant that were the meanest that euer was and a case betwixt that master and that seruant should come before God God would not any whit at all leane to that master more then to the seruant If the greatest that be abuse the meanest they shall not escape Wherfore O masters giue no iust cause of complaint to any seruant The Apostles manner of setting downe these points noted in this word knowing implieth that ignorance of God of that authority which he hath ouer masters of that equality which in relation to God is betwixt masters and seruants and of Gods heauenly excellency and impartiall respect towards all maketh masters to abuse their power by neglecting all dutie and insulting tyrannizing ouer their seruants wherefore you that haue heretofore beene ignorant of these points now take knowledge of them and you that know them oft call them to minde and doe that which becommeth good masters Knowing that
This commeth too neere to the quicke and pierceth too deepe But to interpret all according to the rule of loue in the better part I take the maine reason of the many exceptions which were taken to be this that wiues duties according to the Apostles method being in the first place handled there was taught as must haue beene taught except the truth should haue beene betrayed what a wife in the vttermost extent of that subiection vnder which God hath put her is bound vnto in case her husband will stand vpon the vttermost of his authority which was so taken as if I had taught that an husband might and ought to exact the vttermost and that a wife was bound in that vttermost extent to doe all that was deliuered as dutie whether her husband exact it or no. But when I came to deliuer husbands duties I shewed that he ought not to exact whatsoeuer his wife was bound vnto in case it were exacted by him but that he ought to make her a ioynt Gouernour of the family with himselfe and referre the ordering of many things to her discretion and with all honourable and kinde respect to carrie himselfe towards her In a word I so set downe an husbands duties as if he be wise and conscionable in obseruing them his wife can haue no iust cause to complaine of her subiection That which maketh a wiues yoake heauy and hard is an husbands abuse of his authority and more pressing his wiues dutie then performing his owne which is directly contrary to the Apostles rule This iust Apologie I haue beene forced to make that I might not euer be iudged as some haue censured me an hater of women Now that in all those places where a wiues yoke may seeme most to pinch I might giue some ease I haue to euery head of wiues duties made a reference in the margin ouer against it to the duties of husbands answerable thereunto and noted the reference with this marke * that it might the more readily be turned vnto Yea I haue further parallel'd and laid euen one against another in one view the heads of husbands and wiues duties as they answer each other and in like manner the contrary aberrations with a reference made vnto the particular sections where they are handled that so on the one side it may appeare that if both of them be conscionable and carefull to performe their owne duty the matrimoniall yoke will so equally lie on both their necks as the wife will be no more pinched therewith then the husband but that it will be like Christs spirituall yoke light and easie and that on the other side it may be manifest that there is commonly as much failing by husbands in their duties as by wiues in theirs This parallel and euen-setting out of each of their duties and of the contrary aberrations I haue annexed next to this epistle And further I haue added thereto a table of the seuerall heads of those points that are handled in the eight following Treatises that by this helpe you may the more readily finde out such particular points as you desire most especially to read To shew that the duties prescribed to Husbands Wiues Parents Children Masters and Seruants are such as in conscience they are bound vnto I haue endeuoured to shew how they are grounded on the word of God and gathered from thence To auoid prolixity I haue referred most of the quotations to the margin If your leisure will serue you you may doe well to search them out Two things haue beene especiall helpes to me for finding out the many duties noted in these Treatises vices contrary thereunto Obseruation and Disposition Obseruation both of such duties as the Scripture commendeth and contrary vices as it condemneth and also of such commendable virtues as I well liked in those Husbands Wiues Parents Children Masters and Seruants that I came among and such vnseemely vices as I disliked in them and Disposition of one point after another in the best order that I could My method and manner of proceeding brought many things to my minde which otherwise might haue slipped by For by method sundry and seuerall points appertaining to one matter are drawne forth as in a chaine one linke draweth vp another There is no better way to finde out many obseruations in a text then by a methodicall resolution thereof As method is an helpe to Inuention so also to retention It is as the thread or wier whereon pearles are put which keepeth them from scattering And if a man by abundance of matter be cast into a labyrinth by the helpe of method he may easily and readily finde out the way againe In which respects method is fitly stiled the Mother of the Minde and Mistresse of Memorie If you well marke the order and dependance of points one vpon another you will finde as great an helpe in conceiuing and remembring them as I did in inuenting and disposing them Because there is not one word to comprise vnder it both masters and mistresses as fathers and mothers are comprised vnder Parents and sonnes and daughters vnder Children I haue according to the Scripture phrase comprised Mistresses vnder Masters so as the duties enioyned to them belong to these so farre as may stand with their sex To conclude in recompence of all my paines I heartily pray you all to pray heartily for him who daily praieth for you euen The Watch-man of your soules WILLIAM GOVGE A few faults escaped in the printing are noted in the end of the booke which I desire you to amend with a pen. TREAT III.  Particular duties of Wiues  SVbiection the generall head of all wiues duties § 2.  1 Acknowledgment of an husbands superioritie § 3. 2 A due esteeme of her owne husband to be the best for her and worthy of honour on her part § 5. 3 An inward wiue-like feare § 7. 4 An outward reuerend cariage towards her husband which consisteth in a wiue-like sobrietie mildnesse curtesie and modestie in apparell § 9 10 11 12. 5 Reuerend speech to and of her husband § 13 14 15 16. 6 Obedience § 17. 7 Forbearing to doe without or against her husbands consent such things as he hath power to order as to dispose and order the common goods of the familie and the allowance for it or children seruants cattell guests iournies c. § 18 23 38 39 40 41. 8 A ready yeelding to what her husband would haue done This is manifested by her willingnesse to dwell where he will to come when he calls and to doe what he requireth § 43 44 45 46. 9 A patient bearing of any reproofe and a ready redressing of that for which she is iustly reproued § 47 48. 10 Contentment with her husbands present estate § 49. 11 Such a subiection as may stand with her subiection to Christ § 51. 12 Such a subiection as the Church yeeldeth to Christ which is sincere
then to keepe in their tongues with bit and bridle but most of all to take heed that their husbands taste not of the bitternesse thereof no not though they should by some ouersight of their husbands be prouoked It is to be noted how Salomon calleth the iarres which are betweene man and wife the contentions of a wife whereby he intimateth that she commonly is the cause thereof either by prouoking her husband or not bearing with him §. 16. Of a wiues speech of her husband in his absence The reuerence which a wife beareth to her husband must further be manifested by her speeches of him in his absence So did Sarah manifest her reuerence and so must all such as desire to be accounted the daughters of Sarah The Church speaking of her Spouse doth it with as great reuerence as if she had spoken to him It was for honour and reuerence sake that the Virgin Mary called Ioseph the Father of Iesus when she spake of him This sheweth that a wiues reuerend speeches in presence of her husband and to his face are not in flatterie to please him and fawne vpon him but in sinceritie to please God and performe her dutie Contrary therefore to their dutie deale they who in presence can afford the fairest and meek est speeches that may be to their husbands face but behinde their backs speake most reproachfully of them §. 17. Of a wiues obedience in generall Hitherto of a wiues reuerence it followeth to speake of her obedience The first law that euer was giuen to woman since her fall laid vpon her this dutie of Obedience to her husband in these words Thy desire shall be to thine husband and he shall rule ouer thee How can an husband rule ouer a wife if she obey not him The principall part of that submission which in this text and in many other places is required of a wife consisteth in obedience and therefore it is expresly commended vnto wiues in the example of Sarah who obeyed Abraham Thus by Obedience doth the Church manifest her subiection to Christ The place wherein God hath set an husband namely to be an head the authoritie which he hath giuen vnto him to be a Lord and Master the duty which he requireth of him to rule doe all require obedience of a wife Is not obedience to be yeelded to an Head Lord and Master Take away all authoritie from an husband if ye exempt a wife from obedience Contrary is the stoutnesse of such wiues as must haue their own will and doe what they list or else all shall be out of quiet Their will must be done they must rule and ouer-rule all they must command not only children and seruants but husbands also if at least the husband will be at peace Looke into families obserue the estate and condition of many of them and then tell me if these things be not so If an husband be a man of courage and seeke to stand vpon his right and maintaine his authoritie by requiring obedience of his wife strange it is to behold what an hurly burly she will make in the house but if he be a milke-sop and basely yeeld vnto his wife and suffer her to rule then it may be there shall be some outward quiet The ground hereof is an ambitious and proud humour in women who must needs rule or else they thinke themselues slaues But let them thinke as they list assuredly herein they thwart Gods ordinance peruert the order of nature deface the image of Christ ouerthrow the ground of all dutie hinder the good of the family become an ill patterne to children and seruants lay themselues open to Satan and incurre many other mischiefes which cannot but follow vpon the violating of this maine duty of Obedience which if it be not performed how can other duties be expected §. 18. Of the cases wherein a wife hath power to order things of the house without her husbands consent A wiues obedience requireth Submission Contentment  Submission in yeelding to her husbands minde and will Contentment in resting satisfied and content with his estate and abilitie That Submission consisteth in two things First in abstaining from doing things against her husbands minde Secondly in doing what her husband requireth The former of these requireth that a wife haue her husbands consent for the things which she doth For the better cleering whereof we are to consider 1. What kinde of husbands they must be whose consent is required 2. How many waies his consent may be giuen 3. What are the things whereabout his consent is to be expected For the first as on the one side it oft falleth out that a wife prouident and religious man is maried to a foolish woman a very ideot that hath no vnderstanding of whom there can be no question but that such a wife is to doe nothing of her selfe and of her owne head but altogether to be ordered by her husband So on the other side it oft falleth out that a wise vertuous and gratious woman is maried to an husband destitute of vnderstanding to a very naturall as we say or a â—renzy man or to one made very blockish and stupid vnfit to manage his affaires through some distemper wound or sicknesle In such a case the whole gouernment lieth vpon the wife so as her husbands consent is not to be expected Quest What if the husband be a wicked and prophane man and so blinded and stupified in his soule doth not this spirituall blindnesse and blockishnese giue a religious wife as great libertie as naturall stupiditie Answ No verily For S. Peter exhorteth faithfull wiues that were maried to Infidell husbands to be subiect to them and that in feare The reason is cleare For spirituall blindnesse disableth not from ciuill gouernment indeed nothing that such a man doth is acceptable to God or auailable to his owne saluation but yet it may be profitable to man a wicked man may be prouident enough for wife children and whole family in outward temporall things Againe it oft falleth out that an husband is a long time farre off absent from the house sometimes by reason of his calling as an Ambassadour Souldier or Mariner sometimes also carelesly or wilfully neglecting house goods wife children and all and in his absence hath left no order for the ordering of things at home in this case also there is no question but that the wife hath power to dispose matters without her husbands consent prouided that she obserue those rules of Gods word concerning iustice equitie truth and mercie which an husband in his disposing of them ought to obserue The first of these cases declareth an impotencie in the husband the other an impossibilitie for him to order matters wherefore the wife being next to the husband the power of ordering things is diuolued on her she is not bound to haue his consent §. 19.
beaten downe with blowes Smite a scorner saith the wise man and againe Iudgements are prepared for scorners and stripes for the backe of fooles Seeing seruants in yeares are in this case to be corrected it is further requisite to put a difference betwixt the kinde or measure of correction which is giuen to them and to the younger sort if they be corrected as children they may either make a toy of it or the more disdaine at it Blewnesse wound and stripes piercing into the inward parts of the belly are a purging medicine against euill to stout seruants of ripe yeares 2. If there be a master and mistresse ioynt gouernours ouer an house it is fittest for the master to correct men-seruants the mistresse maids Abraham put his maid ouer to Sarah in such a case Yet if a maid should wax stout and mannish and turne against her mistresse she being weake sickly with child or otherwise vnable to master her maid the master may and must beat downe her stoutnesse and rebellion so much did the law of God permit 3. If seruants be of an ingenious disposition willing and forward to doe that which belongeth vnto them sorry when they haue committed a fault and carefull to amend their faults many things may be passed ouer in them which must be corrected in others To this may be applied the counsell of the wiseman Take no heed to all the words that are spoken 4. Correction must be measured according to the greatnesse of the fault punished and the circumstances whereby the fault may iustly be aggrauated The seruant that knew his masters will and did it not shall be beaten with many stripes But he that knew not and did commit things worthy of stripes shall be beaten with few stripes Luk. 12. 47 48. Many aberrations are daily committed contrary to euery branch of this direction in that masters and mistresses in exercising this part of their power are carried away with passion and doe that which they doe in this kinde after their owne pleasure Thus they turne a dutie into sinne and by vndue correcting of their seruants prouoke God to correct them in his wrath either here or in the world to come §. 17. Of masters power ouer their seruants in and about their mariage The third point to be noted concerning a masters power ouer his seruant is about his seruants mariage Sundry questions are moued about this point which I will briefly resolue 1. Quest Haue masters power to order and dispose their seruants mariage as they please Answ No not without the free consent of the seruants themselues for mariages must be made with the free consent of the parties that are maried Obiect The law implieth that a master hath power to giue his seruant a wife for it sheweth whose those children shall be that are borne to that seruant to whom a master hath giuen a wife Answ 1. That law is to be vnderstood of such seruants as being strangers were bond-slaues ouer whom masters had a more absolute power then ouer others 2. The masters power of giuing did not simply force the seruant to marie the party so giuen but restrained the seruant from marying any other then whom the master should giue 2. Quest Is not a masters power in the matter of mariage as great ouer a seruant as a parents ouer a childe Answ No. See the reason Treat 5. § 20. 3. Quest May a master denie his seruant liberty to marie Answ Yea for the time that the seruant hath couenanted to be a seruant with his master For that time a seruant is part of his masters goods and possessions As bond seruants were a masters possession for euer so couenanted seruants are his possession for the time of their couenant When God gaue the deuill leaue to seize on all that Iob had by vertue of that permission he seized on all kindes of Iobs seruants bond and free as well as on his goods which he could not haue done if Iobs seruants had not beene as his goods Yet notwithstanding if seruants shall make it knowne to their master that necessity requireth they should marie such respect ought to be had to the chastity euen of seruants as in this case I may vse the phrase with the Apostle vseth in reference to children Let them be maried 4. Quest What if seruants marie without consent of masters is that mariage nullified thereby Answ No. The mariage being otherwise rightly performed remaineth a firme mariage though the seruants in so doing haue sinned for which their master may iustly punish them 5. Quest May a master keepe his seruants so maried without his consent from their bed-fellowes Answ He may exact the whole time of his couenant for seruice but that power which by the bond of mariage husbands and wiues haue ouer one anothers bodies suffereth them not to be altogether separated one from another Besides our law freeth a maid-seruant when she is maried from her masters couenant §. 18. Of masters rigour in forcing mariages on seruants or in separating man and wife Contrary to a masters power doe they who force their seruants to marie whom they like not as when a master hath defloured his maid to couer his shame he will make one of his seruants marie her They also doe contrary to their power who seeke to separat their seruants that are maried from their bed-fellow some will keepe the man at his house day and night from his wife and so the wife from her husband others will send one of them into remote parts of the land where the other shall not know yea others will be sure to keepe them one from another for they will send one of them beyond sea for many yeares together if not for euer These practises are against the law of mariage and too rigorous and vniust §. 19. Of masters power to dispose their seruants persons The fourth point to be noted of a masters power ouer his seruants respecteth their persons which so properly belong to a master for the time of their seruice as he may not only keepe them himselfe for his owne seruice but also passe them ouer and giue or sell them to another By Gods law not only strangers but Iewes also might be sold for seruants The customes and statutes of our land doe also permit masters to make ouer their seruants from one to one and on their death-beds to bequeath them to whom they will euen as their goods and possessions That this power be not abused in the executing thereof masters must principally respect the good of their seruants and for that end put them ouer to fit masters such masters as may doe them good and not euill all the time of their abode with them and seruice vnder them Contrary hereunto doe they who aime meerely at their owne aduantage not caring to whom they put ouer their seruants so they may make gaine thereby Some will sell