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
It is noted of Cain that being very wrath his countenance fell downe Gen. 4. 5. Now the manifestation of a masters wrath against his seruant is a correction But words whether of rebuke or threatning doe much more declare the same This phrase which Solomon vseth Pro. 29. 19. a seruant will not be corrected with words sheweth that there is a correction by words and though it be negatiuely propounded yet doth it not imply that correction by words is not to be vsed to a seruant but rather if thereby he be not moued that blowes must be added thereto which is a correction by deeds whereof Christ maketh mention in the parable of those seruants that according to the greatnesse of their fault are to be beaten with many stripes It is therefore in a masters power to correct his seruant with stripes or blowes Which being so I will shew 1. How farre his power herein extendeth 2. How it is to be ordered §. 14. Of the restraint of masters power that it reacheth not to their seruants life Concerning the extent of a masters power in correcting his seruant this question is to be resolued Whether a master haue power for any fault to take away his seruants life Answ His power reacheth not so farre as is euident by these reasons 1. There is no precept nor approued example nor any other warrant out of Gods word for it The Iewes had great power ouer such seruants as were strangers Of them they might buy bond-men and bond-maids they might haue them for a possession and take them for an inheritance for their children after them to be bond-men for euer they might be put to the most toyling droyling base and abiect workes that they had as drawing water hewing wood and the like but yet their masters had not power ouer their liues 2. A master might not dismember his seruant if vnawares he did smite out an eie or tooth of his seruant he must make a recompence which was to let him goe free Much lesse therefore might he take away his seruants life 3. If a seruant died vnder his masters hand when he corrected him though he intended not wilfully to murder him that master was to be punished It was not therfore lawfull for a master wittingly to kill a seruant 4. The power of life is proper to the publike magistrate who doth all things in open publike places that so there may be many witnesses of his iust proceeding If masters had this power many might priuily be put to death and no man know for what cause as it is in popish inquisitions 5. The approued lawes of men make it wilfull murder for a master to slay his seruant wittingly though the seruants fault be neuer so hainous Neither the authority of the master nor desert of the seruant shall exempt the master that slayeth his seruant from the guilt and punishment of felony Obiect In ancient times masters had this power Answ They neuer of right had it though some might exercise it Among Gods people it was neuer exercised in any age of the world That liberty which was taken was among the heathen and yet among them as polities came to be more and more ciuilly gouerned that vsurped liberty by the lawes of Magistrates was much restrained and when Emperors and Kings became Christians it was vtterly taken away Obiect If a man take an enemie by warre he hath power to kill him Answ If in the time of the warre he slay him not but then spare him and take him as a captiue and make him his seruant though but a bondslaue he hath not power of his life §. 15. Of masters excesse in correcting seruants Contrary to their iust and due power doe they who in their rage stab their seruants or otherwise make them away yea they also who so vnmercifully and vnmeasurably beat them with rod cudgell or any other thing as death follow thereupon for many there be who hauing once begunne to strike know not when to cease but lay on as if they were striking stocks and blocks and not their owne flesh God foresaw that masters were prone to such cruelty and therefore set a stint number of stripes which none that beat another might exceed Among these may be reckoned such desperate masters as in their moode will strike their seruant with any thing that commeth next to hand be it heauy cragged hard or sharpe they care not As a mad man who casteth fire-brands arrowes and death These things may endanger a seruants life if not they may breake his head or otherwise wound bruise and lame him It is beyond a masters power by any correction to impaire life health or strength of his seruant or any way in his body to disable him from doing that which otherwise he might haue beene able to doe If masters no not for punishment of any sinne may not take away or endanger the life of his seruant what may we thinke of such masters as without any fault of their seruants cause them to be made away by putting them vpon some desperate attempt either to maintaine their owne quarrell or for some other vniust end Dauid dealt thus with Uriah but afterwards he sorely repented this part of iniustice At another time when three of his seruants had fetched him water which he longed for with ieopardy of their liues though in safety they returned yet his heart smote him for his longing and he would not drinke of that water because they had ventured their liues to fetch it But what may we say of such masters as cause their seruants for their sakes to commit felony murther treason rebellion and such other things as cause the publike magistrate to vnsheath his sword against them cut them off We noted this before to be a grienous fault in regard of the vnlawfulnesse of the thing here further we may note it to be much more hainous in regard of the mischiefe that followeth thereupon which is the losse of their seruants life so as thus they make themselues accessary to a detestable sinne and guilty of the bloud of their seruant §. 16. Of masters ordering that correction they giue to their seruants 2. That masters may well order that correction which they giue to their seruants difference must be put betwixt the age sex disposition and faults of those whom they correct 1. Masters ought not to be so forward to strike such as are growne in yeares as the younger sort Yeares bring vnderstanding and a rebuke will make one of vnderstanding more sory for a fault and more carefull to amend it The direction prescribed to parents Treat 6. § 47. for well ordering that correction which they giue to their children may in many points be here fitly applied Read it then blowes smart more workes vpon the younger sort But if notwithstanding their yeares they be stout and will not regard words their stoutnesse must be
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
2. Others scorne to be corrected which disdaine they manifest many waies as 1. By muttering and saying they came not for that end But though that were not the maine end of their subiection yet is it a meanes to keepe them vnder subiection and therefore to be endured by them 2. By running away as Hagar 3. By strugling and striuing with their master or mistresse and taking the staffe or wand by the end or by holding the hands of those that correct them Obiect Shall I suffer my selfe wrongfully to be beaten when I can helpe my selfe and hinder it Answ 1. Seruants may not be their owne Iudges whether their correction be iust or vniust for men are so prone to sooth themselues and to extenuate the euill actions which they doe as if they be not corrected till they thinke it iust they would neuer be corrected 2. To endure punishment that I may vse Saint Peters word is not otherwaies thanke-worthy If iustly thou beest punished thou hast but thy desert If forcibly so as thou canst not resist necessity maketh thee beare it The sturdiest theeues that be being pinnied suffer themselues to be turned ouer because they see a necessity But Christ whose example in this case is set before seruants could haue freed himselfe but would not If seruants endure for conscience sake they will not resist though they be able 3. Others if they be smitten by master or mistresse will giue as much as they receiue they will smite againe a practise vnbeseeming any Christian but most vnseemely for Christian seruants who manifest thereby a despight of Gods image and power in their masters 4. Others are so possessed with a deuill as they will seeke all the reuenge they can if they be corrected whence it commeth to passe that some hot heady hardy youth sticke not to challenge their masters into the field and others more maliciously minded secretly endeuour to take away the life of their masters Many that haue not the opportunity to practise such villanies doe notwithstanding in their hearts wish their masters destruction and make most fearefull imprecations against them whereby they make themselues guilty of blood before God §. 19. Of seruants amending that for which they are iustly reproued or corrected More then patience is required of them that are deseruedly rebuked or corrected for their faults namely repentance and amendment Thus shall the smart and paine which seruants endure be as good physicke vnto them and turne to their good True amendment of former faults may make one a better seruant then he was before he committed those faults witnesse that which Saint Paul saith of Onesimus in time past he was to thee vnprofitable but now profitable to thee and me Contrary is their disposition who notwithstanding all rebuke and correction goe on still in their euill and lewd courses and continue to prouoke their master more and more and so make them adde blow vnto blow and stroke vnto stroke till they haue no hope of them but are forced to put them out of doores This commeth either from a scornfull disdainfull stomach for a scorner heareth not rebuke or from a base seruile stupid blockish brutish nature that is not moued with any smart or paine like a restie iade that will not stirre though he be whipt or beaten neuer so much Solomon implieth thus much by putting into one leash an horse an asse and a foole meaning by a foole a scornfull blockish seruant to whose backe a rod is as a whip to an horse of such a foole he saith that an hundred stripes enter not into him and againe Though thou shouldest bray a foole in a morter among wheat with a pestle yet will not his foolishnesse depart from him But what shall we say of such as for rebuke and correction are the worse What but that shame beggery and some ignominious death or other is like to befall them Hitherto of the kindes of seruants duties The next point respecteth the manner of performing them §. 20. Of seruing with trembling The Manner how seruants ought to performe their duties is noted in foure phrases The first whereof is this with feare and trembling Feare is both as a fountaine from whence all other duties flow and also as a sawce to season them all Commonly the season and sauour of waters commeth from the fountaine which Saint Iames implieth where he saith no fountaine doth yeeld salt water and fresh for if the fountaine be salt the streames issuing from thence will be salt and fresh if the fountaine be fresh so if feare be seated in the heart of seruants all their obedience and submission will be seasoned therewith Let therefore seruants here learne by their manner of performing all their duties to declare that there is a true seruant-like feare seated in their hearts Hereof I shall need say no more then what hath beene before deliuered The other word trembling added to feare addeth emphasis shewing that it is no small feare that is required of seruants and it giueth them to wit that their masters hauing a power to punish them they must so carrie themselues as they prouoke not their master to wrath but be very carefull and circumspect to auoid his displeasure that they giue him no iust occasion of offence This care had that seruant of Dauid which first espied Absolom hanging in a tree and told Ioab thereof he so feared the displeasure of the king his master as to gaine a thousand shekels of siluer he durst not kill Absolom The like is noted of Obadiah who was afraid to tell his master Ahab where Eliah was left his master might haue thought he had mocked him if the Spirit had carried Eliah away This trembling feare is needfull in regard of the small loue that seruants commonly beare to their masters There are not those motiues to stirre vp loue in seruants to their masters as in children to their parents except therefore through awe and dread they be kept in compasse they will exceedingly transgresse and because this is so needfull seruants must labour to nourish it as a meanes to keepe them from ouer-much boldnesse Contrary on the one side is a proud despising of a masters authority saying if not with their mouthes yet in their heart as Gaal of Abimelech who is he that we should serue him or as those that despised the gouernment of Christ their master we will not haue this man to reigne ouer vs and againe let vs breake his bonds asunder and cast away his cords from vs. And on the other side a wretched carelessenesse not fearing any punishment before they feele it like to many desperate theeues that no whit feare the power of the Iudge but desperatly say we haue but one death to pay The authority of God himselfe is despised and his reuenging hand is lightly regarded by such proud and desperate seruants so as their sinne is
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
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
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
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