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
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
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
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
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.
and simply without any kinde of consent distribute them to charitable vses or though he expresly forbid her yet directly against his consent dispose them With reuerend respect to better iudgements I thinke she may not except before excepted For it being before proued in generall that she had no such liberty in disposing goods I cannot see how this particular end of giuing almes can dispence with her generall subiection in euery thing except there were some particular warrant for it in Gods word §. 34. Of generall exhortations to works of mercy How far they binde wiues Obiect The many generall exhortations vnto workes of mercy which without limitation to any particular persons are indefinitely directed to all doe giue sufficient warrant to wiues such as these Giue almes Let vs doe good To distribute forget not c. Answ All these are strong motiues to prouoke wiues to be mercifull and charitable in such things as they may by any means with their husbands consent or in such things as by their husbands are giuen to them Yea also they are strong motiues to prouoke husbands to allow them liberty to giue almes But in the case propounded they giue no liberty to wiues for it is a ruled case laid downe by Christ himselfe that workes of charity must be done and almes must be giuen of such things as we haue or which are in our power to giue Now if the husband will not giue her that power she hath not power to giue and so is excused In this case her true will and her faithfull and earnest desire shall be accepted for the deed according to that which the Apostle saith if there be first a willing minde it is accepted according to that a man hath and not according to that he hath not Many cases may be giuen wherein inferiours are restrained from workes of mercy as suppose a sonne or seruant be desirous to visit one sicke â—r in prison but his Parent or Master though leaue be asked will not suffer him but charge him not to stirre out of doores or â—o goe with him another way shall this sonne or seruant notwithstanding that charge doe that worke of mercy §. 35. Of obedience to an husband in such things as he sinfully forbiddeth Obiect 2. This restraint is not in the Lord but rather against him and his word therefore a wife is not bound thereunto Answ Though the husband sinne in restraining his wife yet shee in that restraint may obey and that in the Lord because the Lord who hath commanded her to be subiect in euery thing hath no where warranted her not to be subiect in this particular It is expresly said in the law concerning a wiues vowes that if her husband breake them after he hath heard them he shall beare her iniquity Did not he then sinne in restraining her and was not she guiltlesse though she yeelded to his restraint The condition betwixt husbands and wiues in this case is not vnlike the case betwixt other superiours in authority and their inferiours in subiection But other inferiours may lawfully abstaine from such things as their gouernours doe sinfully charge them to abstaine from For suppose a sonne growen to be a man liue in his fathers house at his fathers finding and haue no set portion of his owne and his father will not giue him leaue to bestow any thing on charitable vses is he now bound to giue almes shall the curse be executed on him if he giue not A crosse indeed I acknowledge it to be both to such a sonne and also to a wife to be so restrained but not a curse or sinne the sinne and curse lieth on their head who restraine them by vertue of their authority wherein they abuse their authority as other gouernours may do and oft do and yet neither liberty granted thereby to subiects nor authority taken from gouernours In this resemblance betwixt a sonne and a wife I desire not to be mistaken for I alleadge it not to make the state of a wife and a sonne all one but to shew that those generall precepts of giuing almes may haue their exceptions as they which in particular handle that point giue other examples There must therefore be a further ground then the generall commandement of almes-giuing to proue the forenamed liberty of wiues §. 36. Of Zipporahs case in circumcising her sonne Obiect 3. A wife was made to be an helpe to her husband in those things therefore wherein he faileth she must make supply as Zipporah who performed a duty which belonged to her husband and not vnto her Answ She may be an helpe in many other things though this be out of her power yea and in this also by counsell perswasion and other like meanes she may be a great helpe The case of Zipporah was extraordinary and of an vrgent present necessity euen to saue the life of her husband Besides Moses was of himselfe vnable to doe it but willing that she should doe it Now what is this to ordinarie cases and such cases as husbands are able enough themselues to doe but altogether vnwilling that it should be done by their wiues But what if Zipporahs example herein be not warrantable for it doth not appeare that it was simply approued of God God doth oft remoue temporary iudgements for the very workes sake that is done though in the manner it be sinfully done Instance the repentance of Ahab 1. King 21. 29. §. 37. Of the wife of Chuzas case in ministering to Christ 4. Obiect Ioanna the wife of Chuza Herods steward ministred vnto Christ of her substance without her husbands consent Answ If this could be proued it were somewhat to the purpose but this clause without her husbands consent wherein the maine state of the question consisteth is not in the text nor by any good probabilitie can be gathered out of it All the shew of probabilitie that can be shewed for it is that Ioanna is there said to be the wife of Chuza Herods steward But to shew that that is nothing let it be noted 1. That phrase doth not imply that Chuza was then liuing It is said that Dauid begat Salomon of the wife of Vriah but Vriah was not then liuing therefore the translators for perspicuitie sake doe insert these words her that had beene the wife of Vriah So likewise Onan is commanded to goe in to his brothers wife yet doth not this imply that his brother was then liuing Obiect Why should mention be made of Chuza Herods steward if he were not then liuing Answ To shew that Ioanna was a woman of great place whereby this fruit of her faith in following Christ was the more commended Thus in another kinde Matthew is intitled the Publican after he had cleane relinquisht that office the more to commend his faith I doe not here directly affirme that Chuza was then dead but for ought that this phrase doth imply he might be
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
they goe downe into the innermost part of the belly that is they doe as it were strike thorow the very heart of a man Againe he noteth them to be the cause of all strise and to raise discord betwixt chiefe friends and in that respect fitly resembleth them to wood which is the very fuell of fire What enemies then are such seruants to an house They are euen as treacherous spies the most dangerous enemies that be Thus we see that this is no light sinne yet is it so much the more odious when masters and mistresses infirmities the publishing whereof may much impaire their credit are made knowne §. 31. Of seruants faithfulnesse in helping one another Where many fellow seruants are together faithfulnesse requireth that one be helpfull to another in what they may as by good example good counsell incouragement in good courses disswasion from lewd and wicked practises peace and vnity with the like The Lord Christ expresly calleth such an one a faithfull seruant and pronounceth him blessed Example and aduice of ones equall preuaileth much with another so as a fellow seruant may in this kinde doe more good then the master himselfe and if by his meanes he bring his fellow seruants to be faithfull his owne faithfulnesse is doubled and trebled and his master receiueth a double and treble benefit thereby namely the benefit of this good seruants faithfulnesse and the benefit of all the other seruants faithfulnesse whom he hath made faithfull Contrary is their practise who by their ill example corrupt their fellowes as that euill seruant who when his master was away did eat and drinke with the drunken that is did cause others to be drunken with him or by ill counsell draw one another on to euill as the sonnes of Iaakob who when they saw Ioseph a farre off said one to another Behold this dreamer commeth come now and let us slay him c. and as they who when they saw their masters sonne said among themselues This is the heire come let us kill him and let us seize on his inheritance or are euer quarrelling with their fellowes and smiting them as that forenamed euill seruant whom the Lord threatneth to cut off or disswade one another from obedience and subiection as they who said Let us breake their bonds asunder and cast away their cords from vs and as Sheba who said we haue no part in Dauid euery man to his tents O Israel These faults are very rife among seruants whence it commeth to passe that there are so few good and so many bad seruants too true is this prouerbe One skabbed sheepe mars a whole flocke Let there be in a great family one seruant that is profane proud riotous stout rebellious or otherwise vicious and all will soone be like him Among other parts of vnfaithfulnesse in this kinde one of the most monstrous which yet is too too frequent is to allure one another to vncleannesse and men and maids to defile one another We shewed before that it was vnlawfull for seruants during the time of their seruice to marie without their masters consent how abominable then is it to defile one another The sinne is doubled being betwixt seruants for as it is a beastly sin in it selfe so in the forenamed respect it is greatly dishonourable to their master and his house besides that the maid so defiled is oft disabled to doe her seruice well nay many times the charge of the childe lieth vpon the master Thus shame and dishonour griefe and vexation losse and dammage all meet together the more to gall pierce him to the very heart Is not this then a great part of vnfaithfulnesse Deserueth it not to be seuerely punished and that openly and publikely with shame and smart too tht others may take warning thereby Many vse meanes to escape the reuenging hand of man but though they escape mans hand they shall be sure to meet with Gods heauy vengeance whoremongers God will iudge Daily experience sheweth what misery such wretches bring themselues vnto and how God meeteth with them and that most fearefully §. 32. Of seruants faithfulnesse about their masters children Great faithfulnesse may seruants manifest to their masters in and about their children as while they are young and not able to looke to themselues to be tender ouer them and well to tend them maids especially neatly to handle and looke to them and cleanly to bring them vp and they that haue a particular charge of them to seeke their good in euery thing they can and giue them their due portion and because children are much in seruants company to vse in their hearing such speech as may minister grace to them and to teach them good things and when they grow to some ripenesse of yeares to beare a reuerend respect to them and esteeme them their betters because they are their masters children It is noted of Abrahams seruant that he called his masters sonne Master Children are deare to parents the honour and kindnesse done to them they account as done to themselues this kinde of faithfulnesse therefore must needs be highly esteemed by masters in their seruants and assuredly it is a great meanes to worke a good respect in masters towards them Yet Contrarily doe many seruants carrie themselues towards their masters children as is apparent by these particulars 1. Some in their cariage are very hoggish and churlish to their masters children when their parents are out of sight 2. Others are very carelesse of them and tend them very sluttishly not caring how they goe whereby they oft procure great displeasure from their master and mistresse 3. Others get from their masters children what they can and depriue them of their allowance turning it to their owne gaine 4. Others exceedingly corrupt their masters children with their filthy and corrupt communication teaching them to sweare blaspheme and vse all manner of vncleane speeches thus is that prouerbe verified euill communications corrupt good manners Children oft times in their young yeeres learne such ill language and behauiour of lewd seruants as their parents can neuer get them to leaue againe so as they may curse the day that euer such seruants came into their house 5. Others allure them to stage-plaies to dice-houses and other like places which are the very bane of youth and draw them to spend in riot such allowance as their parents allow them yea and beyond that allowance so as they runne in debt and get such an habit of spending as at length they make away their whole estate 6. Others inueagle their affections and oft draw them to folly and vncleannesse This filthy kinde of vnfaithfulnesse is so much worse then that which was before noted betwixt fellow seruants by how much neerer and dearer children are to their parents then seruants to their masters 7. Others that dare not commit this abominable wickednesse sticke not to doe that which is
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
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