he giueth vs to vnderstand that a seruants goodnesse consisteth in his faithfulnesse Great is the benefit that by seruants faithfulnesse will redound both to master and seruant The benefit which commeth to the master Solomon noteth in this prouerbe As the cold of snow is very acceptable comfortable and profitable in the time of haruest when men are euen sweltered with heat so is a faithfull messenger to them that send him for he refresheth the soule of his masters and againe in this A faithfull ambassadour is health that is he bringeth safetie to his master The benefit which redoundeth to the seruant himselfe by his faithfulnesse Christ noteth in this his approbation and remuneration thereof Well done thou good and faithfull seruant thou hast beene faithfull ouer a few things I will make thee Ruler ouer many things enter thou into the ioy of thy Lord. Euery seruant shall be called to his account if not by his master on earth yet by his master in heauen he will say to euery one Giue an account of thy stewardship now then if seruants haue not beene faithfull what other discharge can they looke for then that which the wicked slothfull and vnprofitable seruant who hid his talent in a napkin receiued namely this Cast ye the vnprofitable seruant into outer darknesse there shall be weeping and gnashing of teeth Let all vnfaithfull seruants note this for to faithfulnesse is contrary all vnfaithfulnesse as negligence deceit theeuery treachery and such like vices Much dammage disgrace and vexation is brought by such seruants to masters and better it had beene that they neuer had come into a mans house But that the point of faithfulnesse may be the better discerned and obserued I will exemplifie it in seuen particulars whereabout it ought especially to be exercised which are 1. The Goods 2. The Businesses and affaires 3. The Counsels and secrets 4. The other seruants 5. the Children 6. The Bedfellow 7. The Person of their master or mistresse §. 26. Of seruants faithfulnesse about their masters goods Two things are required of seruants to testifie their faithfulnesse about their masters goods 1. A safe keeping of them 2. An increasing of them 1. Whatsoeuer is committed by masters vnto their seruants they must so carefully preserue as it be not lost spoiled or impaired vnder their hands whether they be things within doores or without I may to this purpose not vnfitly apply that charge vnto seruants which in another case the Apostle gaue to Timothy Keepe that which is committed to thy trust the Metaphor is taken from seruants and so sheweth what is their dutie Great was Iosephs faithfulnesse in this kinde which made his master put all that he had into his hand So great was Iackobs faithfulnesse that in twentie yeeres his masters ewes and she Goats being vnder his hand cast not their young nor the Rammes were deuoured if any thing were torne of beasts he brought it not to his master but bare the losse of it himselfe If seruants espie any dammage or hurt done by others to their masters goods they must redresse it if they can or at least make it knowne to their masters that he may giue order for the redressing of it as the seruants of him that sowed good seed among which tares were sowed mentioned in the parable Masters that put seruants in trust securely goe about other affaires and looke not themselues to those goods which are vnder their seruants custodie which is to be presupposed they would doe if they trusted not their seruants Great reason therefore it is that seruants be carefull of those things which are so committed to them 2. They ought further to doe what lieth in them to aduance their masters estate and to increase his stocke The little which Laban had was by Iaakobs faithfulnesse in this kinde increased vnto a multitude The talents which were committed to the two faithfull seruants were by their industrie increased to as many more So as it is not sufficient for seruants not to impaire their masters estate but they must better it for he that kept safe his masters talent and gaue him his owne againe was counted an vnprofitable seruant and receiued the doome of wasters Most masters take seruants for their aduantage and benefit for it is but little ease for a master to prouide diet and lodging for many seruants and to giue them wages if they reape no profit and benefit by them §. 27. Of seruants carelesnesse ouer their masters goods Contrary to seruants fidelitie in safe keeping their masters goods committed to their charge is Carelesnesse and negligence in suffering losse and dammage come to their masters as in the fields when they looke not to his sences and gats or neglect his cattell so as they be stolne or suffer diseases to grow vpon them or giue them not fodder and water in due season Or in the house when they leaue doores or windowes open and theeues come in and take away or hooke out their masters goods or carelesly leaue the fire or let candles burne so as the house may be see on fire or suffer houshold-stuffe and apparell to lie till it be moth-eaten or otherwise spoiled or suffer any thing in the house to be broken or victuall to lie in corners moulding or to be cast vp and downe for dogs and cats When Christ so increased the bread and fish wherewith many thousands were fed that many fragments were left he bid his disciples gather vp what remained and rendred this reason that nothing be lost The dammage which may come by seruants carelesnesse may be more then euer they can be able to make satisfaction for and therefore they ought the more carefully to preuent it §. 28. Of seruants fraud Contrary to the other branch of seruants faithfulnesse in increasing their masters estate is all manner of theft and fraud whether it be by retaining that which is due to their masters or by purloining from them that which they haue The Apostle expresly forbiddeth seruants to purloine The word translated purloine is the same whereby the fraud of Ananias is set forth who kept backe part of the price of a possession which they sold so as thereby is forbidden not only open and manifest stealth as pilfering money out of their masters purse chest or counter or conueying away their corne wares or any other goods but also putting more into the account of expences then hath beene expended or into the account of debts lesse then is due as the vniust steward who for a debt of an hundred measures of oyle put in fiftie and for an hundred of wheat put in fourescore or spending more then needs or bringing in ill company into the house when their masters are absent and entertaining them on their masters cost or concealing part of the price which hath beene taken for any wares or borowing money in their masters names or taking greater
little better namely to draw them on to be contracted yea and maried to them often times and that priuily without consent of their parents whereby parents affections are oft so alienated from their children as they will not acknowledge them for children but cleane cast them off These are the fruits of this lewd kinde of vnfaithfulnesse in seruants §. 33. Of seruants faithfulnesse in regard of their masters or mistresses bed-fellow So faithfull ought seruants to be to their masters and mistresses that if one of them should labour to vse a seruant in any manner of deceit to the other the seruant ought not to yeeld As if a master should moue his maid priuily to take away iewels plate mony linnen or any such thing as is in her mistresse custody It skilleth not that the master hath the chiefest power ouer all the goods a secret taking of them away without the priuity of the mistresse in whose custody they are is in the seruant deceit and a point of vnfaithfulnesse Much lesse ought any seruants be moued by their mistresse priuily to take away their masters corne wares or any goods for her priuate vse Of the two this is the greater part of vnfaithfulnesse If such deceit ought not to be vsed about any goods much lesse about the body of master or mistresse As if a master should allure his maid to commit folly with him or a mistresse her man both their conscience to God and also their faithfulnesse to their master or mistresse should make them vtterly to refuse it and to giue no place to any such temptation Ioseph is propounded as a patterne herein and against the suggestion of his mistresse he rendreth the two forenamed reasons his conscience to God in these words how can I doe this great wickednesse and sinne against God His faithfulnesse to his master in these He hath not kept backe any thing from me but thee how then c. To this head may be referred seruants faithfulnesse in making knowne to their master the sinne of his wife and to their mistresse the sinne of her husband especially if it be such a sinne as may tend to the ruine of the familie and that by the knowledge thereof the party that is not blinded and besotted with the sinne but rather free from it may be a meanes to redresse it Thus Nabals seruants made knowne to Abigail the churlishnesse of Nabal towards Dauids seruants by which means the mischiefe intended against the house was preuented Thus if seruants know that their master intendeth some mortall reuenge against another to tell his wife thereof in time may be great faithfulnesse or if they know their mistresse hath appointed to goe away priuily from her husband to tell him of it is a part of faithfulnesse This may be applied to many other like cases The contrary is yeelding to masters or mistresses in any point of deceit one against another whereunto seruants are too prone because they thinke to be boulstred out by the authoritie of the partie that setteth them on worke to deceiue But no authoritie can be a warrant for any deceit or wickednesse §. 34. Of seruants faithfulnesse about their masters persons Masters and Mistresses are flesh and bloud as well as seruants and so subiect to weaknesse sicknesse old age and other distresses wherein they may stand in great need of seruants helpe seruants therefore must be faithfull in affording them the best helpe that they can Sauls seruants did a part of faithfulnesse to their master when he being vexed with an euill spirit they inquired after meanes to ease him So did Dauids seruants when he being bedred they sought out one to cherish him It was a point of faithfulnesse in Naamans maid to tell her mistresse of a meanes whereby her master might be cured of his leprosie and in his seruants to perswade him to vse the meanes prescribed by the Prophet Contrary is a seruants vngratefull and inhumane leauing of his master in his time of need as the seruants of Iob did for when the hand of God lay heauy vpon him and all his goods were taken from him and his bodie full of sore boiles they that dwelt in his house and his maids counted him for a stranger and he was an aliant in their sight he called his seruant and he gaue him no answer So did Ziba leaue Mephibosheth in his greatest need and the Disciples flie from their master Iesus Christ But what shall we say of those that take occasion from their masters impotencie to murder him themselues as Rechab and Baanah or to betray him to his enemies as Indas betrayed the Lord Christ what but that such traiterous seruants may looke for such ends §. 35. Of the meanes to make seruants faithfull Among many other meanes to make seruants faithfull to their master and carefull to performe other duties sincerely willingly cheerefully and diligently as hath before beene noted this is one of the most generall namely that seruants in all things they doe for their master make their masters case their owne and so doe for him as they would for themselues or as they would haue their owne seruants doe for them The generall rule of the Law is Loue thy neighbour as thy selfe and whatsoeuer you would that men should doe to you doe you even so to them If thus euery man must respect another yea though he be a stranger then much more must seruants respect their master because all that they can doe is after an especiall manner as a debt due to their masters in which respect Christ saith that when they haue done all that is commanded they haue but done their dutie This I haue the rather noted because the practise of most seruants is contrary thereunto For while they worke for their masters they will cry out that they are ouer-burdened and tired with that worke which they will easily goe thorow withall when they worke for themselues They that while they worke for their master must be called to it againe and againe and forced to stand to it and to hold out till it be done what paines will they take how early will they rise how late will they sit vp how diligent will they be for themselues When Iourneymen receiue increase of wages according to the worke which they doe they will dispatch more then a prentise that hath but cloth food and lodging Againe many that in their masters goods are very lauish and wastfull when they come to befor themselues are very sparing sauing and prouident What doe these things argue but that seruants doe not beare to their masters that minde which they should they doe not for them as they would doe for themselues Very requisite it is therefore that the forenamed generall rule be obserued Hitherto of the seuerall kindes of seruants duties and of the manner of performing them It remaineth to speake both of the extent of their
beaten downe with blowes Smite a scorner saith the wise man and againe Iudgements are prepared for scorners and stripes for the backe of fooles Seeing seruants in yeares are in this case to be corrected it is further requisite to put a difference betwixt the kinde or measure of correction which is giuen to them and to the younger sort if they be corrected as children they may either make a toy of it or the more disdaine at it Blewnesse wound and stripes piercing into the inward parts of the belly are a purging medicine against euill to stout seruants of ripe yeares 2. If there be a master and mistresse ioynt gouernours ouer an house it is fittest for the master to correct men-seruants the mistresse maids Abraham put his maid ouer to Sarah in such a case Yet if a maid should wax stout and mannish and turne against her mistresse she being weake sickly with child or otherwise vnable to master her maid the master may and must beat downe her stoutnesse and rebellion so much did the law of God permit 3. If seruants be of an ingenious disposition willing and forward to doe that which belongeth vnto them sorry when they haue committed a fault and carefull to amend their faults many things may be passed ouer in them which must be corrected in others To this may be applied the counsell of the wiseman Take no heed to all the words that are spoken 4. Correction must be measured according to the greatnesse of the fault punished and the circumstances whereby the fault may iustly be aggrauated The seruant that knew his masters will and did it not shall be beaten with many stripes But he that knew not and did commit things worthy of stripes shall be beaten with few stripes Luk. 12. 47 48. Many aberrations are daily committed contrary to euery branch of this direction in that masters and mistresses in exercising this part of their power are carried away with passion and doe that which they doe in this kinde after their owne pleasure Thus they turne a dutie into sinne and by vndue correcting of their seruants prouoke God to correct them in his wrath either here or in the world to come §. 17. Of masters power ouer their seruants in and about their mariage The third point to be noted concerning a masters power ouer his seruant is about his seruants mariage Sundry questions are moued about this point which I will briefly resolue 1. Quest Haue masters power to order and dispose their seruants mariage as they please Answ No not without the free consent of the seruants themselues for mariages must be made with the free consent of the parties that are maried Obiect The law implieth that a master hath power to giue his seruant a wife for it sheweth whose those children shall be that are borne to that seruant to whom a master hath giuen a wife Answ 1. That law is to be vnderstood of such seruants as being strangers were bond-slaues ouer whom masters had a more absolute power then ouer others 2. The masters power of giuing did not simply force the seruant to marie the party so giuen but restrained the seruant from marying any other then whom the master should giue 2. Quest Is not a masters power in the matter of mariage as great ouer a seruant as a parents ouer a childe Answ No. See the reason Treat 5. § 20. 3. Quest May a master denie his seruant liberty to marie Answ Yea for the time that the seruant hath couenanted to be a seruant with his master For that time a seruant is part of his masters goods and possessions As bond seruants were a masters possession for euer so couenanted seruants are his possession for the time of their couenant When God gaue the deuill leaue to seize on all that Iob had by vertue of that permission he seized on all kindes of Iobs seruants bond and free as well as on his goods which he could not haue done if Iobs seruants had not beene as his goods Yet notwithstanding if seruants shall make it knowne to their master that necessity requireth they should marie such respect ought to be had to the chastity euen of seruants as in this case I may vse the phrase with the Apostle vseth in reference to children Let them be maried 4. Quest What if seruants marie without consent of masters is that mariage nullified thereby Answ No. The mariage being otherwise rightly performed remaineth a firme mariage though the seruants in so doing haue sinned for which their master may iustly punish them 5. Quest May a master keepe his seruants so maried without his consent from their bed-fellowes Answ He may exact the whole time of his couenant for seruice but that power which by the bond of mariage husbands and wiues haue ouer one anothers bodies suffereth them not to be altogether separated one from another Besides our law freeth a maid-seruant when she is maried from her masters couenant §. 18. Of masters rigour in forcing mariages on seruants or in separating man and wife Contrary to a masters power doe they who force their seruants to marie whom they like not as when a master hath defloured his maid to couer his shame he will make one of his seruants marie her They also doe contrary to their power who seeke to separat their seruants that are maried from their bed-fellow some will keepe the man at his house day and night from his wife and so the wife from her husband others will send one of them into remote parts of the land where the other shall not know yea others will be sure to keepe them one from another for they will send one of them beyond sea for many yeares together if not for euer These practises are against the law of mariage and too rigorous and vniust §. 19. Of masters power to dispose their seruants persons The fourth point to be noted of a masters power ouer his seruants respecteth their persons which so properly belong to a master for the time of their seruice as he may not only keepe them himselfe for his owne seruice but also passe them ouer and giue or sell them to another By Gods law not only strangers but Iewes also might be sold for seruants The customes and statutes of our land doe also permit masters to make ouer their seruants from one to one and on their death-beds to bequeath them to whom they will euen as their goods and possessions That this power be not abused in the executing thereof masters must principally respect the good of their seruants and for that end put them ouer to fit masters such masters as may doe them good and not euill all the time of their abode with them and seruice vnder them Contrary hereunto doe they who aime meerely at their owne aduantage not caring to whom they put ouer their seruants so they may make gaine thereby Some will sell
themselues more sicke then needs they may rise if they will with many other like discontented speeches that the poore sicke seruants are more grieued and troubled with their masters discontent then with their sicknesse and oft moued to striue aboue their strength to rise euen when death is seasing vpon them and so hasten the approach of death 5. Many that may be carefull enough of the bodily estate of their seruants in sicknesse haue no respect at all to the spirituall comfort of their soules they neither giue them a word of comfort themselues nor send for minister or any other to doe it but let them in this respect lie and die as beasts Of all points of vnmercifulnesse this is the greatest and most vnbeseeming Christians 6. Others if their seruants die will scarce afford them a winding sheet but say let any one that will burie them for their clothes Notice is to be taken of these in humane cariages that the detestation of them may make other masters more tender hearted towards their seruants §. 34. Of masters prouiding for the future estate of seruants Next to the Soule and Body of seruants masters must haue some care of their estate and that not only to keepe them while they are in their seruice but also to endeuour and prouide that they may liue of themselues and doe good to others When shall I prouide for mine owne house saith Iaakob to his master Which expostulation sheweth that this is a masters dutie Contrary is the mind of most masters for in entertaining seruants they thinke of nothing but seruing their owne turne Whence it commeth to passe that when masters die many seruants are put to very hard shifts Some forced to beg others moued to filch and steale Thus caterpillars are nourished to annoy the common-wealth That I may not be thought to lay the care of parents on masters and to equall seruants with children I will note out foure particulars which will shew what manner of care and prouidence it is that is here required of masters in regard of their seruants estate One is that masters accustome their seruants to paines Another is that they exercise them in some vsefull calling A third is that they giue them sufficient wages A fouth is that after sufficient seruice they suffer them to prouide for themselues §. 35. Of well imploying seruants That charge which the master gaue to his seruants when he was going abroad occupie till I come sheweth that masters must keepe their seruants exercised and imployed about some businesse or other which is also implied vnder this part of a good mistresses commendation she giueth a portion to her maidens meaning a portion of worke As there is neuer an idle member in a naturall body but euery one is imploied so should it be in a family 1. Thus seruants being while they are in subiection inured to paines they will be more industrious when they are of themselues yea they will both more willingly vndergoe and more easily goe thorow matters which require paines and diligence Use maketh perfect 2. Thus will masters themselues and others afterward receiue the more profit and greater benefit by them 3. Thus will many temptations be auoided and euils preuented continuall imployment to the corrupt nature of man is as a running streame which carrieth away all the mud and filth in a brooke so as none setleth there It is contrary hereunto to harbour idle-packes in a mans house to giue meat and drinke and lodging to such as doe no worke at all The Apostle expresly commanded That if any man would not worke neither should he eat These are not only a prey to the deuill but also instruments of the deuill by which he worketh much mischiefe for these are they that are most ready to discouer the secrets of an house to be tatling of euery thing that is done to sort themselues with all companies and not content to doe no good themselues disturbe interrupt and draw away such as are busie at their worke §. 36. Of exercising seruants to a calling Though it be a good thing to keepe a seruant alwaies occupied and imploied yet for the benefit of the seruant it is further requisite that his imployment be about some setled matter whereabout he may also exercise himselfe when he is out of seruice This especially concerneth such as haue taken prentises They must teach them their trade 1. For that end are prentises bound to masters 2. The couenants on the masters part require as much 3. The good which thence is like to come to the master himselfe his prentise and others will recompence the paines Other seruants also must be tied to a worke which may be a meanes of maintenance as in a great house to offices about that house in the country to husbandry in offices about the law to some imployment therein and so in other callings It is contrary hereunto for masters to enuy their prentises the mysterie of their trade to imploy them from time to time about messages and errands and such things as tend only to the masters present need but cannot be profitable for the seruants in time to come These are like old growne broad trees which keepe all the sunshine from the shrubs that grow vnder them and so keepe them downe from growing Obiect Prentises will be as iuy to the trees about which they cling soone ouer-topping them and foking all the life out of them they will hinder their masters trading and get away all his custome if they be too expert in his trade Answ 1. This is but a meere surmise It implieth that such masters as feare that which is pretended deale not so currently and faithfully with their customers as they should or else how could they surmise that wise chapmen would leaue one of whom they haue had long and good experience to goe to a new beginner 2. Daily experience sheweth that God by his prouidence so ordereth mens affaires that masters who from time to time traine vp and send forth many prentises well exercised and skilfull in their trade doe hold on yea and increase in their owne dealings and gaine which they get thereby and yet withall their prentises also come well forward Why should any masters so distrust Gods prouidence as to be afraid to make their prentises skilfull in their trade 3. When masters by death or otherwise giue ouer trading how shall trades be continued if masters be so enuious and distrustfull What if their masters had so dealt with them And what if all masters should so deale For what one doth in such a case he must presuppose that all may doe In this kinde also doe such mistresses offend as keepe their maids many yeares together to drudgery worke and neuer teach them nor afford them meanes or leisure to learne points of huswifery things whereby they may get better maintenance for themselues Such masters and mistresses vse their seruants as beasts
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
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 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
masters haue beene made 4. The law of equitie doth so also One good deserueth another good therefore the Apostle saith to masters giue vnto your seruants that which is iust and equall Now let masters take notice hereof and know that God the great Lord of all hath made this relation betwixt master and seruant and hath set each of them in their seuerall and distinct places for the mutuall good of one another so as seruants are no more for the good of masters then masters are for the good of seruants Wherefore as they looke for dutie let them performe dutie if seruants faile in their dutie let masters see if they themselues be not the cause thereof by failing in theirs Their authoritie will be no excuse before Christ but a meanes to aggrauate their fault and increase their condemnation for the greater the talent is the more diligence is expected and the straiter account shall be exacted §. 129. Of the meaning of this phrase Doe the same things These two titles Masters Seruants are so taken here as they were before in the fift verse All the duties of masters are comprised vnder this phrase doe the same things which at first sight may seeme to be somewhat strange for may some say The things which seruants must doe are these to feare to obey to doe seruice with the like and are masters to doe the same things Answ 1. These words are not to be referred to those particular duties which are proper to seruants but to those generall rules of equitie which are common to masters as well as seruants namely that in their seuerall places with singlenesse of heart as vnto Christ not with eie seruice as men pleasers but as the seruants of Christ they doe the will of God from the heart 2. Those words may be referred to the eight verse the verse going immediatly before which laieth downe a generall rule for all men in their seuerall places to doe the good things of their places Now then as seruants must haue an eie to their places to doe the good things thereof so masters must doe the same things that is they must haue an eie to their places to doe the good things thereof 3. Those words may be taken without reference to any former words and expounded of a mutuall reciprocall and proportionable dutie that ought to passe betwixt master and seruant not in the particulars as if the same duties were to be performed by each of them for that were to ouerthrow the order and degrees which God hath set betwixt master and seruant to crosse Gods ordinance and inferre contradiction but in generall that duties are to be performed of each to other in which respect the Apostle said before of all sorts superiours and inferiours Submit your selues one to another And thus by this phrase the doctrine before mentioned is confirmed that Masters are as well bound to dutie as seruants None of these answers thwart another but all of them may well be admitted and all of them well stand together They all imply a common equitie betwixt masters and seruants but no equalitie mutuall duties but diuers and distinct duties appertaining to their seuerall places Compare with this text that which the Apostle himselfe hath more plainly and fully noted Col. 4. 1. and we shall obserue him to expound his own meaning for that which here he implieth vnder this phrase the same things that he expresseth there vnder these two words iust equall whereof we shall hereafter more distinctly speake Purposely doth the Apostle infold masters duties vnder this generall phrase the same things to preuent a secret obiection raised from the eminency and superioritie of masters aboue seruants which maketh them thinke that seruants are only for the vse of masters and that masters are no way tied to their seruants But if in the generall masters must doe the same things then they are for their seruants good as well as seruants for theirs §. 130. Of masters forbearing threatning The Apostle in these words forbearing threatning doth not simply forbid all manner of threatning but only prescribe a moderation thereof and so much haue the Kings translators well expressed in the margin against this Text. Threatning is a dutie which as occasion serueth masters ought to vse and that to preuent blowes But men in authoritie are naturally prone to insult ouer their inferiours and to thinke that they cannot shew their authoritie but by austerit ie for which reason the Apostle dehorteth husbands from bitternesse and parents from prouoking their children to wrath Besides the Gentiles and Heathen thought that they had an absolute power ouer seruants and that of life and death whereupon the Roman Emperors made lawes to restraine that rigour for they would vse their seruants like beasts Now that Christian masters should not be of the same minde the Apostle exhorteth them to forbeare threatning Hence note that Authoritie must be moderated and kept in compasse else will it be like a swelling riuer without bankes and wals Threatning is here put for all manner of rigor whether in heart looke words or actions for it is vsuall in Scripture to put one instance for all of the same kinde Forbearing implieth a restraint of all manner of excesse as 1. In time and continuance when there is nothing but continuall threatning vpon euery small and light occasion 2. In measure when threatning is too fierce and violent so as it maketh the heart to swell againe and as it were fire to come out of the eies and thunder out of the mouth and the body to shake in euery part thereof 3. In execution when euery vengeance once threatned shall surely be put in execution though the partie that caused the threatning be neuer so sorie for his fault and humble himselfe and promise amendment and giue good hope thereof Woe were it with vs the seruants of the high God if he should so deale with vs. Here note that men may exceed in doing a bounden dutie and so turne a needfull vertue into an hurtfull vice great respect therefore must be had to the manner of doing good and lawfull things Yet further for the extent of this prohibition we are to know that vnder the vice forbidden the contrarie vertues are commanded as mildnesse gentlenesse patience long suffering with the like §. 131. Of masters subiection to a greater master The latter part of this verse containeth a reason to enforce the directions in the former part The reason in summe layeth downe that subiection wherein masters are vnder God A point whereof none of them could be ignorant and therefore he thus setteth it downe knowing for All men know that there is an higher then the highest on earth The light of nature reuealeth as much no Pagan much lesse Christian can be ignorant thereof In that speaking to masters he telleth them that they haue a master thereby he giueth them to
declare it though they be not asked as that maide which told her mistresse Naamans wife that there was a Prophet in Samaria that could deliuer him of his leprosie 2. When masters through ignorance passion or such like cause refuse to doe that which their seruants know to be good for them they ought to perswade their masters to doe it as Naamans seruants perswaded their master to wash himselfe in Iordan as the Prophet aduised him 3. When seruants are not fully instructed in those things which they ought to doe for their master they ought to aske of him what is to be done as the disciples who said to their master where wilt thou that we prepare for thee to eat the passeouer 4. When some scruple ariseth in their minds about any charge that their master shall giue them they may inquire of their master as Abrahams seruant when he said what if the woman will not come with me 5. When their master vniustly suspecteth any euill of them they may speake to cleere their owne innocency as Dauid did to Saul A second caution for seruants well ordering their speech is That the very forme and manner of their speech when they haue iust occasion to speake to their masters doe sauour of reuerence for which purpose let these particulars be noted 1. That seruants giue reuerend titles to their masters It was in an honourable respect of their master that the seruants of Naaman called him Father In Scripture one of Gods titles is attributed to masters as Lord. 2. That their words be few no more then must needs euen when they haue occasion to speake as may be gathered out of the forenamed examples alleaged to shew when seruants might and ought to speake 3. That all their words spoken to their master be meeke milde and humble note for this purpose how the children of the Prophets framed their speech to their master 1. They humbly beg leaue for themselues to goe to Iorden 2. They intreat him to goe in these words vouchsafe I pray thee to goe with thy seruants 3. When one of them had lost the head of his hatchet as if he durst not be so bold as to speake to his master to get it him againe he referreth the thing to his good pleasure saying Alas master it was but borrowed A third caution is That they obserue a fit season to speake to their master as when he is at leasure to heare them thus it is noted of the disciples that when their master was alone they propounded their questions vnto him or when his minde is quiet not troubled with passion thus when Dauid obserued that Sauls minde was somewhat pacified towards him by that speech he vsed Is this thy voice my sonne Dauid then he tooke occasion more freely to speake to him A fourth caution is That they giue a ready and present answer to their master This is oft commended in Peter that when Christ propounded any question to his disciples he would presently and readily answer A fift caution is That all their speeches and answers to their master be true not daring to tell a lie vnto them this argueth a very reuerend respect of a master When Eli demanded of Samuel what the Lord had said to him Samuel told him euery whit and hid nothing from him And when Dauid bid the woman of Tekoah not to hide the thing that he should aske her from him she told him the whole truth There is a double bond to tie seruants hereunto 1. Their conscience towards God who is a God of truth 2. Their respect to their masters with whom they ought to deale faithfully Lastly a seruants reuerence ought to be manifested by his speech of his master euen behinde his backe speaking good of him and no euill this part of reuerence also did Abrahams seruant shew to his master Thus shall they shew themselues good true-hearted faithfull seruants and not parasites §. 7. Of the vices contrary to a seruants reuerence in speech Offences contrary to the forenamed Reuerence of seruants to their masters are these 1. Sawcinesse and boldnesse in seruants when they haue no more respect to their masters presence then to any others but are full of prate and loud in speech before their master or in the roome next to him where they may be heard as well as if they were in the same roome much offence is thus oft times giuen to masters 2. Importunity in speaking and replying againe and againe though their masters doe not only shew their dislike thereof but also expresly charge them to speake no more Scolding maids that will haue the last words of their mistresse much offend herein This is directly against the Apostles prohibition to seruants that they answer not againe 3. Impatiency when they cannot endure to heare their master make an end of his speech but either they will interrupt him or fling away 4. Stoutnesse when as Solomon noteth though they vnderstand they will not speake though they know very well that it is their masters pleasure they should speake yea though they are bidden to speake yet their stout stomach and sullen heart will not suffer them to speake no though it be neuer so behouefull for their masters if they know that their master goeth on in a course very preiudiciall to him yet will not they tell him of it nay if their master vniustly suspect any euill of them they will let him abide in that iealously rather then speake to cleare themselues and if their master doe not expresly appoint them from time to time what to doe they will neuer aske nor if they be doubtfull of that which he giueth them in charge will they further inquire to be resolued thereof This kinde of silence in these and such like cases argueth more doggednesse then dutifulnesse 5. Disdaine when they scorne to giue the title Master to him that is set ouer them because he is a poore and meane man 6. Arrogancy when their words are high and lofty against their master pretending that they are as good as he though for a time they be vnder him Clerkes prentises waiting women and such like being borne of gentlemen and men of good degree are for the most part guilty of this fault the reason is because their birth and parentage maketh them forget their present place and condition or else which is worse maketh them wilfully presume aboue it 7. Muttering and murmuring vpon euery occasion of discontent whereby it commeth to passe that they oft prouoke much wrath for grieuous words stirre vp anger 8. Vnseasonable interruption of their master speaking to him when he is seriously occupied in some weighty businesse as they who told Christ of his mother and brethren when he was preaching or vnseasonably speaking vnto him while he is in passion whereby they oft bring much mischiefe vpon themselues 9. Answering their master at their owne leisure
What is the end of this but to be thought as good as master or mistresse If the Queene of Sheba were now liuing she would as much wonder at the disorder of seruants in these dayes as then she wondred at the comely order of Solomons seruants Let these proud seruants looke to it for if God haue threatned to visit Princes children that walke in strange apparell can seruants that so walke thinke to goe scot-free Thus much of seruants reuerence Their obedience followeth §. 10. Of seruants obedience No inferiours are more bound to obedience then seruants it is their maine and most peculiar function to obey their masters It is therefore here in my text expresly mentioned Seruants obey your masters and all other duties are comprised vnder it The reasons alleadged to moue wiues and children to obey ought much more to moue seruants They who are contrary minded who are rebellious and disdaine to be vnder the authority of another and are ready to say of their Master We will not haue this man to reigne ouer vs are fitter to liue among Anabaptists then orthodoxall Christians For to what end is the lawfulnesse of authoritie acknowledged if subiection be not yeelded vnto it of the two a man were better be blinded with error then not obey the truth which he knoweth In handling this point of obedience I will follow the same order which I did in laying forth the obedience of wiues and children and consider 1. The parts of seruants obedience wherein it consisteth 2. The extent thereof how farre it reacheth The parts are two One negatiue Another affirmatiue The negatiue is to abstaine from doing things of their owne head without or against their masters consent The affirmatiue is readily to yeeld to doe that which their masters would they should doe §. 11. Of seruants forbearing to doe things without their masters consent Seruants ought to forbeare doing of things on their owne heads without or against consent of their masters because while the time of their seruice lasteth they are not their owne neither ought the things which they doe to be for themselues both their persons and their actions are all their masters and the will of their master must be their rule and guide in things which are not against Gods will The rite vsed vnder the Law of boaring a seruants eare implied as much Dauid therefore alluding vnto that rite saith to God both of himselfe and also of Christ whom vnder a type he prefigured mine eares hast thou boared and from thence inferreth that he would do the will of God We haue a notable patterne hereof in Abrahams seruant who in a businesse committed to his charge propounds such scruples as came into his head to receiue direction from his master therein lest he should be forced to doe something of his owne head without particular warrant from his master This generall will the better be cleared if it be exemplified in some particulars Take therefore these instances gathered out of the Scriptures of things which seruants may not doe without their masters consent 1. Seruants may not goe whither they will The phrase which the Centurion vseth I say to one goe and he goeth implieth that except his master bid him goe he ought not to goe 2. They ought not to doe their owne businesse and affaires It is noted of Iaakob being Labans seruant that though he had flockes of his owne yet he fed his masters flockes and committed his owne to his sonnes 3. They ought not to doe what businesse they list themselues Ahimaaz had a great desire to carrie the newes of Absoloms death to Dauid yet without the leaue of Ioab his Captaine and master he would not doe it The good mistresse giueth the portion to her maides namely the portion of worke that therefore must they doe which she giueth them to doe The seruants of the Centurion did euery one as by their master they were inioyned and the seruants that had talents committed to them looked each of them to their owne talent 4. They ought not to mary while the time of their couenant for seruice lasteth vnlesse their master giue consent thereto The law of God thus setteth forth the lawfull mariages of seruants If his master haue giuen him a wife whereby is implied that if a seruant mary it must be with his masters consent Obiect The Apostle without exception of seruants saith to auoid fornication let euery man haue his wife c. Answ He there sheweth what meanes the Lord hath sanctified to euery one to auoid fornication but he doth not thereby giue libertie to euery one headily to vse that meanes against that order which God hath set downe 2. That precept is giuen to such as are in their owne power for of children he saith that parents must see what is meet or not meet for them 3. That which seruants are to gather from thence is if need so require to make knowne their desire to their master and to vse all the good meanes they can by themselues or others to obtaine their masters consent 5. They ought not to dispose their masters goods at their owne pleasure no not for charitable vses The Steward which wasted his masters goods was iustly put out of office for it Yea he is called vniust for disposing some of them for his owne future maintenance therefore it was a point of iustice and vnlawfull Obiect The Lord commended him therein Answ He commended his wisdome not his iniustice his prouident care for the time to come not the meanes of prouiding for himselfe In regard of his generall prouidence he is commended in regard of the particular meanes by deceiuing his master he is called vniust 6. They may not before their couenanted time be expired goe away from their master When Iaakob after long seruice had a minde to be gone he asked leaue and because his vncle and master would not willingly let him goe he tarried still Obiect Afterwards Iaakob priuily stole away from his master Answ 1. His couenanted time was out 2. He had an expresse warrant from God to be gone 3. His manner of going away is not to be iustified and in that respect it is no good patterne §. 12. Of the vnlawfull libertie which seruants take to themselues Contrary to the forenamed limitations of seruants libertie are these and such like lewd and licentious pranks as follow 1. When seruants watch their times to goe whither they list and their master not know it as when their masters are seriously imployed or abroad or in bed Thus that lewd seruant Gehazi watched his time to run after Naaman thinking that his master should not know it 2. When being bound to their masters seruice they doe their owne businesse and seeke their owne profit and that without their masters leaue This aggrauated Gehazi his priuie stealing and withdrawing himselfe from his master
that he went to receiue gifts for himselfe Many such lewd seruants there be that knowing such and such friends of their master who will be ready to doe any kindnesse for them will vse their masters name to borow money or get some other fauour and neuer let their-masters know of it 3. When seruants will chuse their owne worke and doe that which liketh themselues best or else doe nothing at all Thus where many seruants be in one house together if they be not in such places as they like themselues they will mumble and grumble and doe nothing well 4. When seruants especially maid-seruants that are bound doe purposely mary to free themselues because our lawes doe free a maide that is maried from her seruice to master and mistresse 5. When they are liberall of their masters goods in giuing them away Some thinke that because they are of the house they may dispose the things of the house vpon charitable vses But pretence of charitie is no excuse for iniustice Seruants may giue notice to their masters or mistresses that there are in the house such and such things meet to be giuen away or that there are such and such poore folkes that stand in great need but priuily without any consent at all they may not giue away any thing of their masters 6. When vpon discontent they run away from their masters The two seruants of Shemei which run from their master are taxed for it by the holy Ghost One simus that run from his master is sent backe againe by S. Paul and Hagar is sent backe by an Angell Obiect What if master and mistresse be sharpe rigorous and cruell Answ An Angell from heauen giueth one answer Submit thy selfe vnder her hands And an Apostle giueth another Be subiect with all feare to the froward for conscience toward God endure griefe suffering wrongfully These faults are thus noted that seruants taking notice of them may the more carefully auoid them §. 13. Of seruants obedience to their masters commandements The affirmatiue and actiue part of seruants obedience consisting in a ready yeelding to that which their masters will haue done hath respect as the like kinde of childrens obedience to the Commandement Instruction Reproofe and Correction of their master I. A master hauing power to command his seruants it is a dutie of seruants to obey their master therein The particular worke which appertaineth to a seruant by vertue of his place is to haue an eie to his master to see what he requireth at his hands Dauid thus describes the property of good seruants Their eies looke to the hand of their master That looking as it implieth an expectation of releefe and succour so also a readinesse to receiue and execute any thing from them that they would haue done The Centurion commendeth this duty in the example of his seruants who euery one of them did what their master commanded them to doe It is further commended in the examples of Abrams seruant Eliahs seruant and many others Note how farre the Lord Christ exacteth this dutie of seruants Though a seruant hath beene all day plowing a laborious and wearisome worke yet when he commeth home his master commanding him to dresse his supper and wait he must doe it By all these proofes it appeareth that if a master bid his seruant come goe doe this or that he must obey The contrary hereunto is the highest degree of disobedience as when seruants refuse to be at their masters command and to doe what they charge them to doe as Ziba who being commanded to saddle his masters Asse went away and did it not and Iobs seruants who being called would not answer Of all other offences this doth most prouoke masters for it is a plaine contempt of their authoritie §. 14. Of seruants hearkning to their masters instructions in matters of their calling II. As a master hath power to command so his dutie it is to instruct his seruants in the way of righteousnesse and in that ciuill course of life wherein he is to walke The dutie then of seruants it is in both to hearken and be obedient vnto them 1. Such seruants as are vnder masters to learne their trade are bound many waies to hearken to them 1. That for the time they may doe the better seruice to their masters 2. That by learning a trade or skill in any good calling they may be the better able when the time of their seruice is out to maintaine themselues to teach other seruants which shall be vnder them and to doe the more good in the place where they shall liue 3. That thus they may the better discharge a good conscience in that particular place wherein God hath set them Contrary is the idle sluggish dull disposition of many seruants who by reason of their carelesnesse and vntowardnesse in doing that which they are taught vex and grieue their masters yea and make them weary of instructing them Many prentises spend all the time of their prentiship without reaping any good at all they neuer proue their crafts masters so many in the countrey liue vnder good husbands many Clearks vnder good Lawyers many maids vnder good houswiues and that many yeares together yet through their negligence get no good at all whereas if they would haue beene attentiue and carefull they might haue learned much Enemies these are to their masters to themselues to the city and country where they liue and to their friends and parents especially if they haue any aliue §. 15. Of seruants hearkning to their masters instructions in piety Such seruants as haue religious masters who are carefull to instruct their houshold in the way of righteousnesse ought to be obedient to their instructions so were Iosuahs seruants or else could not Iosuah haue vndertaken for them as he did and the seruants of that Ruler of whom it was said that himselfe beleeued and all his house and the seruants of Lidia and of the Iayâ—er concerning whom it is said She was baptised and her houshold he beleeued in God and all his house Vnder these words house and houshold none doubteth but that seruants are comprised Now then if the seruants of these had not hearkened and yeelded to the instructions of their master and mistresse would they haue beleeued in him in whom their masters beleeued or beene baptised when their mistresse was The like may be gathered out of this phrase The Church in their house for thereby is implied that all in the house were of the same faith that their master and mistresse were It is expresly noted of the Souldier that waited continually on Cornelius that he was a deuout man whereby it is presupposed that he hearkned to his masters instructions for it is noted of the master also that he was a deuout man and feared God The benefit which redoundeth to seruants by obeying such instructions is vnspeakable much
no small sinne §. 21. Of seruing with sincerity The second branch concerning the manner of seruants performing their dutie is in these words in singlenesse of heart so as all must be performed with an honest and vpright heart whatsoeuer yee doe doe it heartily saith the Apostle to seruants in another place Thus did Ioseph in singlenesse of heart serue his master instance his refusing to abuse his mistresse in a priuate chamber when she desired it and no other body was in the house Happy were it for masters to haue such seruants then might they take no more care then Potiphar did but put all that they haue into their seruants hands Neither would this rare vertue in seruants be only profitable to their masters but also very comfortable to themselues and bring them much peace of conscience Contrary is hypocriticall seruice when seruants haue a heart and a heart making shew-of one heart outwardly and haue another euen a cleane contrary heart within them Such an one was Gehazi who came in and stood before his master as if he had performed some good seruice for his master when he had most highly dishonoured him and such an one was Iudas who carried as faire a face to his master as any of the disciples and yet was an arrant traitor for when he was thought to goe out to buy prouision for his master he went to betray him All eye-seruice is contrary to the forenamed singlenesse of heart when seruants are diligent so long as their masters eye is on them like little children that will doe any thing their mother will haue them doe while her eye is vpon them but nothing when her backe is turned The world is full of such eye-seruing seruants who while their masters are present will be as busie as Bees but if he be away then either idling at home or gadding abroad or nothing but wrangling and eating and drinking with the drunken like that lewd seruant whom Christ noteth in the parable Let the iudgement denounced against him be noted of such seruants §. 22. Of seruing for conscience sake The third branch of the manner of seruants performing their dutie is in these words as vnto Christ as the seruants of Christ doing the will of God as to the Lord all which doe set forth a good conscience or such seruice as is performed for conscience sake or for the Lords sake which is all one because the conscience hath an eye only to the Lord to his will and to his ordinance Though there were no other motiue in the world to moue them to obey their masters yet their conscience to God would moue them Such was Iosephs manner of seruing his master as the reason which he himselfe rendreth to his mistresse sheweth How can I doe this great wickednesse and sinne against God The prayer which Abrahams seruant made to God and the thanks which he rendred to him for blessing his iourney shew that he serued his master for the Lords sake It is more cleare then needs be proued that such was Iaakobs seruice to his master This is the rather to be noted of Christian seruants because herein lieth the greatest difference betwixt beleeuing seruants and others others may serue with feare and trembling in singlenesse of heart and with good will but only Saints doe seruice as to Christ for conscience sake If this be not that which only they aime at yet assuredly they doe chiefly and principally aime at it which maketh them not to content themselues with doing the thing but to endeuour to doe it after the best manner that they can so as God may best accept thereof whereby as they approue themselues to God so they doe much good to their masters and bring much comfort vnto their owne soules Contrary is the minde of most who doe all the seruice which they doe on by-respects they may performe much dutie and it may be doe much good to their masters and thereupon they may get good wages at their masters hands and extraordinarie recompence also and liue in much quiet vnder them but no reward can they looke for at Gods hands so as I may say to such seruants as Christ said to those who did all to haue glory of men They haue their reward §. 23. Of seruants willingnesse to performe their dutie The fourth branch respecting the manner of seruants performing their dutie is noted in this phrase with good will This good will of a seruant to his master hath respect partly to the disposition of the seruant and so it implieth willingnesse and cheerefulnesse and partly to the benefit of the master and so it implieth faithfulnesse Of willingnesse to doe that dutie which belongeth to a seruant Christ Iesus who tooke vpon him the forme of a seruant hath made himselfe a worthy patterne I delight to doe thy will saith he to him that sent him and againe My meat is to doe the will of him that sent me and to finish his worke Doth not a man eat his meat willingly with delight and cheerefulnesse euen so did Christ the worke of him that sent him So cheerefully did Iaakob serue his Vncle Laban that seuen yeeres seemed to him but a few dayes Obiect The reason thereof was the loue he had to Rachel 1. Answ This was one reason but not the only reason had he not borne good will to his Vncle and Master as well as loue to his wife the time might haue seemed tedious enough but both meeting together made the time passe away the better 2. Answ If the loue he had to Rachel made him doe his seruice so cheerefully then if seruants loue God for whose sake they ought to doe their seruice it will cheerefully be done 1. That which the Apostle applieth to giuing of almes 2 Cor. 9. 7. may be extended to all manner of duties which God requireth God loueth cheerefulnesse that worke therefore which is not seasoned therewith God regardeth not 2. As cheerefulnesse maketh God the better to like the worke so it maketh the worke much more easie to him that doth it Our common prouerbe noteth as much Nothing is hard to a willing minde 3. Let there be cheerefulnesse in a seruants minde and he is as free as his master for such a seruant is the Lords freeman 1 Cor. 7. 22. and when he cannot be made free of his master he doth after a manner make his seruice free Haue an eye to God to his acceptation and remuneration and it will quicken thy spirit Mans reward maketh poore men glad of worke and cheerefull in doing their worke it is as sugar to sharpe wine Tradesmen Physitians Lawyers all sorts of men are by gaine drawne on with great willingnesse to take great paines Should not Gods recompence of our paines make vs much more willing Surely it would if we had such an eye of faith as Moses had thereby to
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
continuance 3. Take such especially as are of meane and poore estate and know not how to maintaine themselues but by seruice Thus will a double worke of charitie be done therein and thus maist thou looke for better seruice for commonly such are most industrious and most obedient to their masters Obiect When men haue taken all the care they can in their choice they may be deceiued Answ 1. Then much more likely is it that if they be carelesse therein they shall be deceiued 2. Diligent and wise search is a meanes to finde out the disposition and abilitie of seruants 3. If hauing vsed the meanes men be deceiued they may haue the more comfort in bearing the crosse because they haue not wittingly or carelesly pulled it vpon themselues §. 3. Of masters carelesnesse in chusing seruants Contrary is their carelesnesse who are ready to receiue any into their house euen Atheists Papists swearers swaggerers profane wretches vncleane persons and such like against whom Dauid protesteth he would not haue him that worketh deceit to dwell in his house nor him that telleth lies to tarrie in his sight They who entertaine such make their houses to be cages of vncleane birds seminaries of wicked persons and vnprofitable members for one scabbed sheepe is enough to infect a whole flocke No maruell though many mischiefes fall vpon such a familie for a man were as good bring so many Snakes and Adders into his house as such persons yea with them is brought Gods curse Can any good then be looked for Such foolish masters regard neither themselues nor their houshold no nor yet Church or Common-wealth If none would entertaine such it might be a meanes to make them alter their condition Many are not only carelesse in chusing good seruants but also except against such as are religious thinking it a matter of reproach to entertaine them By which conceit they oft put away Gods blessing from their house Others so stand vpon a great portion of money with a prentise or a clerke or other seruant as they will take none but rich mens children Whence it commeth to passe that this point which is a great point of charitie is neglected persons most vnfit for seruice are entertained and such many times as scorne to doe seruice Thus their masters grow weary of them the seruants lose their time neuer proue to be their crafts-masters and their parents repent the giuing of such a portion with them §. 4. Of masters maintaining their authoritie After that masters haue chosen good seruants their dutie is well to vse them which by reason of the difference betwixt masters and seruants cannot be well done except masters wisely maintaine their authoritie A master therefore must be able well to rule his owne house this is a dutie which the Apostle in particular requireth of a Bishop who is master of an house but it appertaineth in generall to all masters of families Women also who by vertue of their places are mistresses are commanded to guide the house or to rule and performe the part of a mistresse therein It was the Centurions commendation that hauing seruants vnder him he had them at his command 1. Gods image and authoritie which a master carrieth is thus preserued 2. Thus shall a master haue much better seruice done Not one seruant of a thousand that is not kept vnder authoritie will doe good seruice A like dutie to this was enioyned to an husband in relation to a wife Treat 4. §. 4. Some of the reasons directions other points there handled may be here applied Read it therefore For this end three things are to be obserued 1. That masters carrie themselues worthy of their place and worthy of that honour which is due to them which may best be done by making themselues a patterne of such good things as in their places appertaine to them I and my house will feare the Lord saith Iosuah he would not only put them to it but he also would doe it he would goe before them I will behaue my selfe wisely I will walke within my house with a perfect heart saith Dauid 2. That masters keepe their seruants in awe and feare Children must be kept in subiection much more seruants 3. That masters doe the things which they doe in their cariage towards their seruants with authoritie Command forbid rebuke to vse the Apostles phrase with all authoritie The manner of speech which the Centurion vsed to his seruants goe come doe this sauour of authoritie So the Church taking vpon her the person of a mistresse vseth a word of authoritie I charge you not to doe this §. 5. Of masters making their authoritie to be despised The aberrations in the defect contrary to the forenamed dutie and point of wisdome are many as 1. When masters carrie themselues basely and abiectly before their seruants being light in their behauiour foolish in their cariage giuen to drunkennesse vncleannesse lewd companie and other vices Nabal was such an one for his seruant could say of him He is a sonne of Belial Dauid though he did not giue himselfe ouer to such foule sinnes as these are yet he oft failed in an vnseemly cariage before his seruants as when he changed his behauiour and fained himselfe mad and scrabled on doores and let his spittle fall downe vpon his beard and againe when he gaue such reines to his passion for the death of his traiterous sonne Absolom as his people being ashamed stole away from him and Ioab his seruant was forced roundly to tell him of it saying thou hast shamed this day the faces of all thy seruants c. Mistresses oft lose their authoritie by conspiring with their seruants to goe abroad take away goods gossip and doe such other like things priuily without their husbands consent they make themselues thereby slaues to their seruants not daring to doe any thing which may offend their seruants lest they should discouer to their masters such lewd pranks as their Mistresses did 2. When masters are too remisse and sheepish intreating and praying their seruants to doe such things as they ought to command and require at their hands and if it be not done all their remedie is patience or else to doe it themselues Howsoeuer this might be counted meeknesse and gentlenesse towards equals and strangers ouer whom we haue no authoritie yet towards seruants it is too base remisnesse yea it is a relin quishing of that power which God hath giuen and whereof God will take an account 3. When masters suffer their seruants to be their companions playing drinking reuelling with them and saying as it is in the prouerbe haile fellowes met Thus seruants oft take libertie to presume aboue their master for men are naturally prone to ambition and if an inch be giuen they will take an ell They who in this kinde so farre debase themselues as to giue their seruants power
morning or euening for religious exercises they thinke by their seruants labour to thriue and thinke not of Gods blessing which maketh rich Some goe so far therein as they keepe their seruants from the publike worship of God euen on the Lords day Thus it commeth to passe that seruants who came ignorant and profane to a master after long abode with him so goe away as they came Many that themselues make some conscience of fearing God much faile herein they regard not to teach their seruants the feare of God whereby they depriue themselues of much blessing and pull Gods curse vpon their persons and houses §. 23. Of allowing seruants sufficient food In regard that seruants haue not bodies of brasse or steele but of flesh and bloud as all others masters that haue the benefit of their strength and abilitie of their bodies must be carefull of nourishing and cherishing them and that both in health and sicknesse For preseruing seruants health respect must be had to their Food Clothing Labour Rest A due prouision of food for seruants is commended in Solomons good house-wife who giueth meat to her houshold And in the direction which he giueth to housholders in these words Let the milke of thy goats be sufficient for thy food and for the food of thy family The food which masters prouide for their seruants must be for qualitie good and wholesome for quantitie sufficient to preserue health and increase strength for time giuen in due season It is noted that the hired seruants of the father of the prodigall childe had bread by bread according to the Scripture phrase is meant all kinde of needfull wholsome food in which sense it must needs be there taken because it is opposed to huskes which are not very wholsome fitter for swine then men yea they had bread enough It is further noted of that good steward who was as a master ruler ouer the houshold that he gaue the houshold their portion of meat in due season Quest May not seruants be stinted of their food Answ In regard of superfluitie they may and ought to be stinted but not in regard of sufficiencie It is not meet that all seruants should haue as much as they can deuoure for then many of them would doe but little worke but most meet it is that euery one should haue as much as is needfull for strength that so he may be the better able to doe and endure his worke the Greeke word translated in the place before quoted portion implieth as much There is a double bond to tie masters to performe this dutie one in regard of themselues the other in regard of their seruants Masters themselues shall haue the profit and benefit of the health and strength of their seruants for their owne sakes therefore it is requisite to afford them sufficient food Men that desire to haue their worke well done by their beasts or in their iourney to be well carried to the end thereof will be carefull that their beasts shall be well fed But beside this considering the health and strength of seruants is spent in their masters businesse iustice requireth that their health and strength should be repaired and preserued by them §. 24. Of defect and excesse in allowing seruants food There are two extremes contrary to this dutie One of those that are too niggardly and as we speake miserable in the allowance of food to their seruants and that sometimes in the quantitie when seruants bellies are too much pinched euen so as their bodies are weakned for want of food The Prodigall childe was thus serued these are both vniust and iniurious masters vniust to their seruants iniurious to their seruants and themselues too Sometimes againe such miserable masters offend in the qualitie of that food which they giue to their seruants as when it is kept too long and growne musty mouldy or otherwise vnsauoury or when the worst kinde of food for cheapnesse sake is bought euen such as is scarce fit for mans meat the more abundance that there is of such stuffe the more loathsome it is Lastly though I thinke it not meet to binde masters vnto set houres for their seruants meales Christ affordeth a greater libertie vnto masters in the parable of a masters vsage of his seruant after he came from his worke yet there may be a fault as there is in many masters in keeping their seruants too long from meat not suffering them to interrupt their worke for meat sake but to tarry for their supper till ten a clocke at night when they giue ouer worke surely this cannot be good for the bodies health and strength Another extreme doe such masters fall into as bring vp their seruants too delicatly Solomon hath expresly taxed such and noteth that this mischiefe is like to follow thereupon he shall haue him become his sonne at the length such a seruant will forget his place scorne to be as a seruant but aspire to be as his masters childe which is next to a masters mate §. 25. Of masters care about their seruants apparell A wise care for seruants cloathing is also commended in the example of Solomons good housewife She is not afraid of the snow for her houshold that is for the coldest season in winter for all her houshold are clothed with double garments that is with such clothing as is fit for cold weather Fit and decent apparell is both a meanes of preseruing health and also a matter of good report tending to the credit of a master Yet contrary is the humour of many they care not how tagged and ragged their seruants apparell is insomuch as many seruants haue neither comely nor warme apparell The Hebrew word is oft vsed for scarlet But according to the proper notation of it it signifieth things doubled which I take to be most pertinent to this place and therefore I haue so translated it The Kings translators haue noted as much in the margin This point concerneth those masters especially that finde their seruants as we speake and prouide all things for them as in old time masters did for most seruants and as now they doe for prentises whether male or female If seruants by couenant be at their owne finding for apparell masters are not so strictly bound therein yet they must haue a care that their seruants fall neither into the one extreme of too base slouen-like or sluttish apparell nor into the other of too garish or too costly apparell Masters hauing authority ouer their seruants must keepe them in order and good compasse and haue respect to decencie in this as in other things For apparell is one of those outward signes whereby the wisdome of masters and mistresses in well gouerning their seruants is manifested to the world If therefore seruants be attired vnseemly for their place and abilitie all that see them will thinke their masters and mistresses are of such a minde as the seruants are or at
only for their owne turne without any respect to the seruants good whereby they peruert the maine end of that relation betwixt master and seruant which is a mutuall and reciprocall good to passe from the one to the other §. 37. Of appointing to euery seruant his particular function For the better exercising of seruants vnto some calling let these directions be noted 1. That masters appoint to their seruants their proper and peculiar worke that they may know what to doe and wherein to exercise themselues And if there be many seruants in one house to set vnto euery one their distinct function The phrase before noted of the good mistresse she giueth a portion to her maidens proueth thus much This was one thing which the Queene of Sheba obserued and admired in Solomons house the standing of his seruants namely euery one in his owne place at his owne taske To this purpose it is noted that the great master gaue to each of his seruants their distinct talents It is thus in the bodie naturall euery member is not only imployed but also imployed in his owne function the eye in seeing the eare in hearing the foot in standing or going and so the rest It is thus also in Christs mysticall bodie one hath the spirit of wisdome another of knowledge another of faith and so in other gifts Thus also ought it to be in a familie where are many seruants This is an especiall meanes to make euery one the more diligent and faithfull For when euery one hath his particular worke they know that they in particular are to giue an account thereof so as if it be not done or ill done they shall beare all the blame if done and well done they shall haue all the praise 2. Thus shall euery one be made skilfull and expert in some thing by continuall attending vpon it and exercising themselues therein §. 38. Of disorder in families through masters negligence The great disorder which is in many families is contrary hereunto for there are many masters that hauing sundry seruants doe looke that all things should be well done and yet appoint no particular place or worke to any one but thinke and say that euery one should be forward to doe euery thing and when they finde not things done to their minde they fret and fume and complaine that they keepe so many seruants and yet nothing well done Such seruants are not free from all blame but surely the masters haue greatest cause to complaine of themselues and of their owne disorder in gouerning For their negligence in appointing no set worke to their seruants is the cause that all is neglected For where many things to be done are left to many seruants one will put off this and another that and say it belongeth not to them Thus is it verified that what is spoken to all is spoken to none and that generall charges are no charges §. 39. Of masters ouerseeing the wayes of their seruants The second direction is that masters vse inspection ouer their seruants and haue an eye vpon their seruants to see how they spend their time and dispatch the businesse committed to them The good mistresse looketh well to the wayes of her houshold This is noted of Booz that he went to his field to see what his reapers did The eye of a master is a great motiue to make a seruant diligent and faithfull for thus he knoweth that both his diligence and also his negligence shall be seene and accordingly dealt withall Hence arose that prouerbe The eye of the master maketh the horse fat The conceit which the euill seruant had that his master delayed his comming and so could not see what he did made him so vnfaithfull as he was If a masters place will beare it it is behouefull that he be present with his seruants and as a good president goe before them It is recorded of the good mistresse that shee riseth and giueth a portion to her maids shee is with them her selfe shee worketh willingly with her hands This note of difference is put betwixt a prouident thriuing master and a dissolute carelesse master This man saith to his seruants goe yee but that man saith goe we or thus goe sirs and ga'w sirs It is contrary hereunto to let all goe as we speake at six and seuens and neuer to see what seruants doe How can such expect that their seruants should be diligent in doing that which tendeth to their masters good when they themselues are negligent in ouerseeing that which tendeth to their owne good Such masters as giue themselues to gaming and following their pastimes all day long doe much offend herein So also such mistresses as spend all the morning in lying a bed and dressing themselues a custome cleane contrary to that which is noted of the good mistresse and at noone when they come out of their chamber chide and brawle because things are not more forward §. 40. Of prouoking seruants to their dutie both by faire and foule meanes The third direction is that masters vse what meanes they can to prouoke and stirre vp their seruants to be diligent and faithfull as in the first place exhortation admonition perswasion promises of reward with other like faire meanes Such were the meanes which Saul vsed to make his seruants faithfull vnto him when he said Will the sonne of Iesse giue euery one of you fields and vineyards c. had the thing which he expected from them beene good this manner of dealing with them had beene commendable But if faire meanes preuaile not then they may and ought to rebuke threaten and correct their seruants And if seruants be impudent in sinning and neither faire nor foule meanes will reclaime them they must then be thrust out of doores Note what the master in the parable said to his seruant Thou maist be no longer steward to which purpose Dauid also said He that worketh deceit shall not dwell within mine house he that telleth lies shall not tarry in my sight When Ismael grew a scoffer at Gods word Abraham thrust him and his mother out of doores and that by Gods appointment The parable of cutting downe the fruitlesse figtree may fitly be applied to this point and the reason also there rendred why combereth it the ground Why should incorrigible seruants take vp the roome of good seruants yea why should they remaine to insect and peruert other seruants Obiect This is so farre from helping seruants in their estate as it may proue their vtter vndoing Answ 1. They haue then none iustly to blame but themselues Iustice in case of necessitie must haue her course though through the iniquitie of man some mischiefe follow thereupon 2. The execution of this on some may make others better looke to themselues 3. It may make them that are thrust out to be the more dutifull vnder another master or more diligent in another course
giuing them due praise and a good reward both which are noted in the patterne of that great master who said well done thou good and faithfull seruant thou hast beene faithfull ouer a few things I will make thee ruler ouer many things Thus will those good seruants be the more encouraged to hold on and others will be moued to imitate them This incouragement doth the Apostle giue to all vnder authoritie doe that which is good and thou shalt haue praise of the same Which phrase implieth that gouernours ought to praise those that doe well 3. If such seruants be accused of any hainous crime masters must not rashly giue credit thereto but rather thorowly sift and examine the matter Herein Potiphar exceedingly failed and by that meanes lost such a seruant as he could neuer get againe If a good seruant doe by occasion slip and commit a fault his master ought in wisdome either to take no notice of it or with some milde admonition passe it ouer and not deale with him as with a lewd gracelesse seruant 4. When such seruants their couenanted time being expired depart their masters must not let them goe away empty but helpe them in their mariage as Moses his master did or in their setting vp as the great master who made his wise and faithfull seruant ruler ouer all his goods §. 45. Of vnkinde dealing with good seruants Vnworthy they are of good and kinde seruants who are of a contrary minde as many masters are For 1. Some make no difference betwixt seruants but esteeme of bad and good all alike they thinke that the best seruants doe but their duty therefore no extraordinary respect is to be borne towards them But it is a point of wisdome sometimes to account a duty as a kindnesse especially when good will of heart is ioyned with outward performance of duty 2. Others thinke it policy to take no notice of any seruants extraordinary faithfulnesse and diligence to praise and reward the same lest it puffe them vp too much But there is much more feare of seruants fainting and waxing weary of doing good if they haue no incouragement then of growing insolent by incouragement 3. Others will be more ready to checke and rebuke such for euery slip and for failing in any thing then others because others lesse regard their rebuke whereby they shew want of wisdome in well managing their authority 4. Others when their seruants are about to goe away or to marry or to set vp will seeke some occasion or other to fall out with them of purpose to send them away empty Many will carry a faire face toward profitable seruants till the time of recompence commeth and then beginne to frowne as Laban did Yea so farre are some masters from seeking the prosperity of faithfull wise diligent skilfull seruants as they will hinder them in what they can and keepe them downe fearing lest as their seruants rise they themselues should decay and fall These are both vnkinde and vngratefull masters Would masters be so dealt with by their superiours Thou oughtest so to liue with thy inferiour as thou wouldest haue thy superiour liue with thee Hitherto of masters duties The reasons to moue them to performe their duties follow §. 46. Of the subiection vnder which masters are Ephes 6. 9. Knowing that your master also is in heauen neither is there respect of persons with him There is in generall but one reason alledged by the Apostle to prouoke masters to doe their duties but it is so laid downe as it compriseth other forcible reasons vnder it The principall reason is taken from the subiection wherein masters are The other reasons are taken from the description of that authority vnder which masters are for it is such an authority as 1. In relation to it there is no difference betwixt master and seruant 2. It is farre surpassing all dignities on earth 3. It is moued with no outward respect of any thing The first reason which declareth the subiection of masters in that they haue a master ouer them putteth them in minde of that account which they are to make and reckoning which they are to giue of the well vsing of their authority and of their cariage towards such as are vnder them For they are but as stewards ouer fellow seruants euery one of them therefore shall heare this charge giue an account of thy stewardship In this respect this reason is both as a spur and as a curbe vnto masters As a spur to pricke them on forward conscionably to performe all those duties which are required of them for they haue a master that will take notice thereof and reward them for it As they approue and recompence the good seruice which their seruants doe so much more will their master approue and recompence them if they doe well Doe masters therefore looke that their seruants should performe their duty let them then performe theirs for there is the same reason of both Let this be applied to all the particular duties before mentioned It is also as a curbe to restraine masters from doing any thing to their seruants but what they can be able to iustifie vnto their owne master With this curbe did God hold in the Israelites saying Thou shalt not rule ouer thy seruant with rigor but shalt feare thy God Ioseph was held in with it when he said This doe and liue for I feare God And Nehemiah when he said The former Gouernours were chargeable to the people but so did not I because of the feare of God And Iob when he said If I did despise the cause of my seruant when God visiteth what shall I answer him Thinke of this ô masters when you are about to exact any thing of your seruants that is not lawfull or meet when you are incensed and in passion stirred vp to strike your seruants vniustly or cruelly when you detaine from them any thing that is their due when you lay more on them then they are able to beare when any way you wrong or oppresse them thinke and say with your selues can this be iustified how shall we be able to hold vp our head to our master when he calleth vs to account What stronger motiue to doe all dutie what stronger restraint from all iniustice and rigour The conceit which many haue that they are free vnder none to giue no account maketh them both negligent of their owne dutie and insolent ouer others as Pharaoh who said Who is the Lord that I should obey him and Sennacherib who said Shall your God deliuer you out of mine hands and Nebuchadnezzar who said Who is that God that shall deliuer you out of mine hands Note the issue of this insolency Pharaoh after many extraordinarie plagues laid on him and his people was drowned in the red sea with all his host Sennacherib after his host was destroied was slaine by his owne sonnes
This commeth too neere to the quicke and pierceth too deepe But to interpret all according to the rule of loue in the better part I take the maine reason of the many exceptions which were taken to be this that wiues duties according to the Apostles method being in the first place handled there was taught as must haue beene taught except the truth should haue beene betrayed what a wife in the vttermost extent of that subiection vnder which God hath put her is bound vnto in case her husband will stand vpon the vttermost of his authority which was so taken as if I had taught that an husband might and ought to exact the vttermost and that a wife was bound in that vttermost extent to doe all that was deliuered as dutie whether her husband exact it or no. But when I came to deliuer husbands duties I shewed that he ought not to exact whatsoeuer his wife was bound vnto in case it were exacted by him but that he ought to make her a ioynt Gouernour of the family with himselfe and referre the ordering of many things to her discretion and with all honourable and kinde respect to carrie himselfe towards her In a word I so set downe an husbands duties as if he be wise and conscionable in obseruing them his wife can haue no iust cause to complaine of her subiection That which maketh a wiues yoake heauy and hard is an husbands abuse of his authority and more pressing his wiues dutie then performing his owne which is directly contrary to the Apostles rule This iust Apologie I haue beene forced to make that I might not euer be iudged as some haue censured me an hater of women Now that in all those places where a wiues yoke may seeme most to pinch I might giue some ease I haue to euery head of wiues duties made a reference in the margin ouer against it to the duties of husbands answerable thereunto and noted the reference with this marke * that it might the more readily be turned vnto Yea I haue further parallel'd and laid euen one against another in one view the heads of husbands and wiues duties as they answer each other and in like manner the contrary aberrations with a reference made vnto the particular sections where they are handled that so on the one side it may appeare that if both of them be conscionable and carefull to performe their owne duty the matrimoniall yoke will so equally lie on both their necks as the wife will be no more pinched therewith then the husband but that it will be like Christs spirituall yoke light and easie and that on the other side it may be manifest that there is commonly as much failing by husbands in their duties as by wiues in theirs This parallel and euen-setting out of each of their duties and of the contrary aberrations I haue annexed next to this epistle And further I haue added thereto a table of the seuerall heads of those points that are handled in the eight following Treatises that by this helpe you may the more readily finde out such particular points as you desire most especially to read To shew that the duties prescribed to Husbands Wiues Parents Children Masters and Seruants are such as in conscience they are bound vnto I haue endeuoured to shew how they are grounded on the word of God and gathered from thence To auoid prolixity I haue referred most of the quotations to the margin If your leisure will serue you you may doe well to search them out Two things haue beene especiall helpes to me for finding out the many duties noted in these Treatises vices contrary thereunto Obseruation and Disposition Obseruation both of such duties as the Scripture commendeth and contrary vices as it condemneth and also of such commendable virtues as I well liked in those Husbands Wiues Parents Children Masters and Seruants that I came among and such vnseemely vices as I disliked in them and Disposition of one point after another in the best order that I could My method and manner of proceeding brought many things to my minde which otherwise might haue slipped by For by method sundry and seuerall points appertaining to one matter are drawne forth as in a chaine one linke draweth vp another There is no better way to finde out many obseruations in a text then by a methodicall resolution thereof As method is an helpe to Inuention so also to retention It is as the thread or wier whereon pearles are put which keepeth them from scattering And if a man by abundance of matter be cast into a labyrinth by the helpe of method he may easily and readily finde out the way againe In which respects method is fitly stiled the Mother of the Minde and Mistresse of Memorie If you well marke the order and dependance of points one vpon another you will finde as great an helpe in conceiuing and remembring them as I did in inuenting and disposing them Because there is not one word to comprise vnder it both masters and mistresses as fathers and mothers are comprised vnder Parents and sonnes and daughters vnder Children I haue according to the Scripture phrase comprised Mistresses vnder Masters so as the duties enioyned to them belong to these so farre as may stand with their sex To conclude in recompence of all my paines I heartily pray you all to pray heartily for him who daily praieth for you euen The Watch-man of your soules WILLIAM GOVGE A few faults escaped in the printing are noted in the end of the booke which I desire you to amend with a pen. TREAT III.  Particular duties of Wiues  SVbiection the generall head of all wiues duties § 2.  1 Acknowledgment of an husbands superioritie § 3. 2 A due esteeme of her owne husband to be the best for her and worthy of honour on her part § 5. 3 An inward wiue-like feare § 7. 4 An outward reuerend cariage towards her husband which consisteth in a wiue-like sobrietie mildnesse curtesie and modestie in apparell § 9 10 11 12. 5 Reuerend speech to and of her husband § 13 14 15 16. 6 Obedience § 17. 7 Forbearing to doe without or against her husbands consent such things as he hath power to order as to dispose and order the common goods of the familie and the allowance for it or children seruants cattell guests iournies c. § 18 23 38 39 40 41. 8 A ready yeelding to what her husband would haue done This is manifested by her willingnesse to dwell where he will to come when he calls and to doe what he requireth § 43 44 45 46. 9 A patient bearing of any reproofe and a ready redressing of that for which she is iustly reproued § 47 48. 10 Contentment with her husbands present estate § 49. 11 Such a subiection as may stand with her subiection to Christ § 51. 12 Such a subiection as the Church yeeldeth to Christ which is sincere
the Churches iustification 55 37 Of the Churches sanctification 56 38 Of the Churches purity before God and man 56 39 Of the order and dependance of iustification and sanctification one vpon another 58 40 Of Sacramentall washing of water 59 41 How Baptisme is a meanes of cleansing and sanctifying 60 42 Obiections against the efficacie of Baptisme answered 61 43 What kinde of meanes of grace baptisme is 62 44 Of the necessitie of baptisme 62 45 Of the contrarie extremes of Papists and Ana. baptists about the necessity and efficacie of baptisme 63 46 Of the inward washing by baptisme 65 47 Of ioyning the word with baptisme 66 48 Of the inference of glorification vpon instification and sanctification 68 49 Of the fruition of Christs presence in heauen 70 50 Of the glory of the Church in heauen 72 51 Of the Churches freedome from all deformity in heauen 73 52 Of the perfect puritie of the Church in heauen 74 53 Of the application of the things which Christ hath done for the the Church vnto husbands 75 54 Of the application of the loue which a man beareth to himselfe vnto an husband 76 55 Of the amplification of a mans loue of himselfe 78 56 Of mans naturall affection to himselfe 79 57 Of naturall selfe-loue 80 58 Of spirituall selfe-loue 82 59 Of euill self-loue 82 60 Of the error of Stoicks in condemning all passion 83 61 Of well vsing naturall affection 83 62 Of mans forbearing to wrong himselfe 84 63 Of vnnaturall practises against ones selfe 85 64 Of haters of others 86 65 Of mans care in prouiding and vsing things needfull for his body 87 66 Of them that neglect to cherish their bodies 88 67 Of contentment in that which is sufficient 89 68 Of Christs forbearing to hate the Church 90 69 Of Christs nourishing and cherishing his Church 91 70 Of the vnion betwixt Christ and the Saints 93 71 Of the priuiledges appertaining to the Saints euen in this life by reason of their vnion with Christ 98 72 Of the priuiledge of our vnion with Christ in the time of death 102 73 Of the priuiledge of our vnion with Christ after death 103 74 Of the duties which are required of the Saints by vertue of their vnion with Christ 104 75 Of their regeneration who are members of Christ 105 76 Of the author of our regeneration Christ 106 77 Of the matter of our regeneration Christ 108 78 Of the excellency of regeneration 109 79 Of the ancient law of mariage 110 80 Of preferring husband or wife before parents 112 81 Of the firmnesse of the matrimoniall bond 114. 82 Of two only to be ioyned together in mariage 114 83 Of polygamy and bigamy 115 84 Of the neere coniunction of man and wife together 115 85 Of the matrimoniall coniunction of Christ and the Church 117 86 Of Christs leauing his father and mother for his spouse 120 87 Of the indissoluble vnion betwixt Christ and the Church 121 88 Of the equall priuiledge of all the Saints 122 89 Of the neere vnion betwixt Christ and the Church 123 90 Of the mysterie of the vnion of Christ and the Church 124 91 Of the Popes vsurping to be spouse of the Church 125 92 Of the false sacrament of mariage 126 93 Of the summe of husbands and wiues duties 128 94 Of applying the word to our selues 129 95 Of euery ones looking to his owne duties especially 130 96 Of the meaning of the first verse of the sixt chapter 132 97 Of the meaning of the second verse 134 98 Of aiming at our owne in seeking the good of others 137 99 Of preferring honestie before commoditie 138 100 Of the meaning of the third verse 139 101 Of prosperity how far forth it may be a blessing 140 102 Of prosperity bestowed on the wicked how it proues a curse 141 103 How both hauing and wanting prosperity is a blessing to the Saints 142 104 Of long-life how farre forth it is a blessing 143 105 Of long life prouing a curse to the wicked 144 106 Of limiting the promises of temporall blessings 144 107 Of appropriating prosperity and long life to the obedience which children yeeld to their parents 145 108 Of Gods ordering his fauours so as they may appeare to be true blessings 147 109 Of Gods high account of dutifull children 148 110 Of childrens doing good to themselues by honouring their parents 148 111 Of parents doing good to their children by keeping them vnder obedience 149 112 Of the perpetuity of the substance of such things as in their circumstances respecting the Iewes are vanished 150 113 Of the determined period of mans life 151 114 Of reward promised to obedience that it implieth no merit 153 115 Of the connexion of parents dutie with childrens 153 116 Of the extent of these words fathers children 154 117 Of parents prouoking children 155 118 Of parents seeking the good of their children 156 119 Of parents nurturing their children 157 120 Of parents fixing precepts in their childrens mindes 158 121 Of adding information to discipline 158 122 Of parents teaching their children the feare of God 159 123 Of the subiection which beleeuing seruants owe. 159 124 Of the meaning of the fift verse 160 125 Of the meaning of the sixt verse 164 126 Of the meaning of the seuenth verse 168 127 Of the meaning of the eight verse 168 128 Of the connexion of masters duties with seruants 171 129 Of the meaning of this phrase doe the same things 172 130 Of masters forbearing threatning 174 131 Of masters subiection to a greater master 175 132 Of Gods being in heauen 175 133 Of Gods hauing no respect of persons 177 II. TREATISE PART I. Of husband and wife who are so to be accounted § 1. OF those who may seeke to be maried 179 2 Of ripenesse of yeares in them that are to be maried 180 3 Of impotent persons that ought not to seeke after mariage 181 4 Of barrennesse that it hindereth not mariage 182 5 Of that ineuitable danger which hindereth mariage 183 6 Of the lawfulnesse of mariage to all sorts of persons 183 7 Of the things which are absolutely necessary to make a person fit for mariage 185 8 Of the lawfulnesse of other mariages after one of the maried couple is dead 186 9 Of equality in yeares betwixt husband and wife 188 10 Of equality in estate and condition betwixt those that are to be maried together 189 11 Of equality in piety and religion betwixt those that are to be maried together 191 12 Of mariages betwixt persons of diuers professions 192 13 Of that mutuall liking which must passe betwixt mariageable persons before they be maried 196 14 Of a contract what it is 198 15 Of the grounds of a contract 198 16 Of the reasons which shew how requisite a contract is 200 17 Of abusing or neglecting a contract 202 18 Of the distance of time betwixt a contract and mariage 202 19 Of a religious consecrating of mariage
is ready to doe what good he can to another This is common to all Christians a dutie which euen superiours owe to inferiours according to the fore-named extent of this word one another in which respect euen the highest gouernour on earth is called a minister for the good of such as are vnder him Secondly we must put difference betwixt the worke it selfe and the manner of doing it That worke which in it selfe is a worke of superioritie and authoritie in the manner of doing it may be a worke of submission viz. if it be done in humilitie and meeknesse of minde The Magistrate by ruling with meeknesse and humilitie submitteth himselfe to his subiect In this respect the Apostle exhorteth that nothing no not the highest and greatest workes that can be be done in vaine-glory but in meeknesse Thirdly we must distinguish betwixt the seuerall places wherein men are for euen they who are superiours to some are inferiours to others as he that said I haue vnder me and am vnder authoritie The master that hath seruants vnder him may be vnder the authoritie of a Magistrate Yea God hath so disposed euery ones seuerall place as there is not any one but in some respect is vnder another The wife though a mother of children is vnder her husband The husband though head of a family is vnder publike Magistrates Publike Magistrates one vnder another and all vnder the King The King himselfe vnder God and his word deliuered by his Ambassadours whereunto the highest are to submit themselues And Ministers of the word as subiects are vnder their Kings and Gouernours He that saith Let euery soule be subiect to the higher powers excepteth not Ministers of the word and he that saith obey them that haue the ouersight of you and submit your selues excepteth not kings only the difference is in this that the authoritie of the king is in himselfe and in his owne name he may command obedience to be performed to himselfe but the authoritie of a Minister is in Christ and in Christs name only may he require obedience to be performed to Christ The reason why all are bound to submit themselues one to another is because euery one is set in his place by God not so much for himselfe as for the good of others whereupon the Apostle exhorteth that none seeke his owne but euery man anothers wealth Euen Gouernours are aduanced to places of dignitie and authoritie rather for the good of their subiects then for their owne honour Their callings are in truth offices of seruice yea burdens vnder which they must willingly put their shoulders being called of God and of which they are to giue an account concerning the good which they haue done to others for the effecting whereof it is needfull that they submit themselues Let euery one therefore high and low rich and poore superiour and inferiour Magistrate and subiect Minister and people husband and wife parent and childe master and seruant neighbours and fellowes all of all sorts in their seuerall places take notice of their dutie in this point of submission and make conscience to put it in practice Magistrates by procuring the wealth and peace of their people as Mordecai Ministers by making themselues seruants vnto their people not seeking their owne profit but the profit of many that they may be saued as Paul Fathers by well educating their children and taking heed that they prouoke them not to wrath as Dauid Husbands by dwelling with their wiues according to knowledge giuing honour to the wife as to the weaker vessell as Abraham Masters by doing that which is iust and equall to their seruants as the Centurion Euery one by being of like affection one towards another and by seruing one another in loue according to the Apostles rule Let this dutie of submission be first well learned and then all other duties will better be performed Be not high minded nor swell one against another Though in outward estate some may be higher than other yet in Christ all are one whether bond or free all members of one and the same body Now consider the mutuall affection as I may so speake of the members of a naturall body one towards another not any one of them will puffe it selfe vp and rise against the other the head which is the highest and of greatest honour will submit it selfe to the feet in performing the dutie of an head as well as the feet to the head in performing their dutie so all other parts Neither is it hereby implied that they which are in place of dignitie and authoritie should forget or relinquish their place dignitie or authoritie and become as inferiours vnder authoritie no more than the head doth for the head in submitting it selfe doth not goe vpon the ground and beare the body as the feet but it submitteth it selfe by directing and gouerning the other parts and that with all the humilitie meeknesse and gentlenesse that it can So must all superiours much more must equals and inferiours learne with humilitie and meeknesse without scorne or disdaine to performe their dutie this is that which was before by the Apostle expresly mentioned and is here againe intimated none are exempted and priuileged from it We know that it is vnnaturall and vnbeseeming the head to scorne the feet and to swell against them but more than monstrous for one hand to scorn another what shall we then say if the feet swel against the head Surely such scorne and disdaine among the members would cause not only great disturbance but also vtter ruine to the body And can it be otherwise in a politique body But on the contrarie when all of all sorts shall as hath beene before shewed willingly submit themselues one to another the whole body and euery member thereof will reape good thereby yea by this mutuall submission as we doe good so we shall receiue good §. 4. Of the feare of God Hitherto of the exhortation The direction followeth In the feare of the Lord. This clause is added to declare partly the meanes how men may be brought to submit themselues readily one to another and partly the manner how they ought to submit themselues The feare of the Lord is both the efficient cause that moueth a true Christian willingly to performe all dutie to man and also the end whereunto he referreth euery thing that he doth For the better conceiuing whereof I will briefly declare 1. What this feare of the Lord is 2. How the Lord is the proper obiect of it 3. What is the extent thereof 4. Why it is so much vrged First feare of God is an awfull respect of the diuine Maiestie Sometimes it ariseth from faith in the mercy and goodnesse of God for when the heart of man hath once felt a sweet taste of Gods goodnesse and found that in his fauour only all happinesse consisteth it is
at least a liuely representation thereof whereby triall may be made of such as are fit for any place of authoritie or of subiection in Church or common-wealth Or rather it is as a schoole wherein the first principles and grounds of gouernment and subiection are learned whereby men are fitted to greater matters in Church or common-wealth Wherupon the Apostle declareth that a Bishop that cannot rule his own house is not fit to gouerne the Church So we may say of inferiours that cannot be subiect in a familie they will hardly be brought to yeeld such subiection as they ought in Church or common-wealth instance Absolom and Adoniah Dauids sonnes This is to be noted for satisfaction of certaine weake consciences who thinke that if they haue no publike calling they haue no calling at all and thereupon gather that all their time is spent without a calling Which consequence if it were good and sound what comfort in spending their time should most women haue who are not admitted to any publike function in Church or common-wealth or seruants children and others who are wholly imployed in priuate affaires of the familie But the forenamed doctrine sheweth the vnsoundnesse of that consequence Besides who knoweth not that the preseruation of families tendeth to the good of Church and common-wealth so as a conscionable performance of houshold duties in regard of the end and fruit thereof may be accounted a publike worke Yea if domesticall duties be well and throughly performed they will be euen enough to take vp a mans whole time If a master of a family be also an husband of a wife and a father of children he shall finde worke enough as by those particular duties which we shall afterwards shew to belong vnto masters husbands and parents may easily be proued So a wife likwise if she also be a mother and a mistris and faithfully endeuour to doe what by vertue of those callings she is bound to doe shall finde enough to doe As for children vnder the gouernment of their parents and seruants in a familie their whole calling is to be obedient to their parents and masters and to doe what they command them in the Lord. Wherefore if they who haue no publike calling be so much the more diligent in the functions of their priuate callings they shall be as well accepted of the Lord as if they had publike offices Yet many therebe who hauing no publike imployment thinke they may spend their time as they list either in idlenesse or in following their vaine pleasures and delights day after day and so cast themselues out of all calling Such are many masters of families who commit all the care of their house either to their wiues or to some seruant and mispend their whole time in idlenesse riotousnesse and voluptuousnesse Such are many mistresses who spend their time in lying a bed attiring themselues and goshipping Such are many young gentlemen liuing in their fathers houses who partly through the too-much-indulgencie and negligence of their parents and partly through their owne headstrong affections and rebellious will runne without restraint whither their corrupt lusts lead them These and such other like to these though by Gods prouidence they be placed in callings in warrantable callings and in such callings as minister vnto them matter enough of imployment yet make themselues to be of no calling Now what blessing can they looke for from the Lord The Lord vseth to giue his blessing to men while they are busied in their callings Iaacobs faithfull seruice to his vncle Laban moued God to blesse him Iosephs faithfulnesse to his master Potiphar was had in remembrance with God who aduanced him to be ruler in Egypt Moses was keeping his father in lawes sheepe when God appeared to him in the bush and appointed him a Prince ouer his people Dauid was sent for from the field where he was keeping his fathers sheepe when he was anointed to be king ouer Israel Elisha was plowing when he was anointed to be a Prophet The shepherds were watching their sheepe when that gladsome tidings was brought to them that the Sauiour of the world was borne Not to insist on any more particulars the promise of Gods protection is restrained to our callings for the charge which God hath giuen to the Angels concerning man is to keepe him in all his waies As for those who haue publike offices in Church or common-wealth they may not thereupon thinke themselues exempted from all family-duties These priuate duties are necessarie duties Though a man be a magistrate or a minister yet if he be an husband or a father or a master he may not neglect his wife children and seruants Indeed they who are freed from publike functions are bound to attend so much the more vpon the priuate duties of their families because they haue more leisure thereunto But none ought wholly to neglect them Iosuah who was a Captaine and Prince of his people and very much imployed in publike affaires yet neglected not his familie for he professeth that he and his house would serue the Lord. It seemeth that Eli was negligent in performing the dutie of a father and Dauid also But what followed thereupon Two of Elies sonnes proued sacrilegious and lewd Priests Two of Dauids sonnes proued very ill common-wealths-men euen plaine traitors §. 9. Of the Apostles order in laying downe the duties of husbands and wiues in the first place There being three especiall degrees or orders in a familie as we heard before the Apostle placeth husband and wife in the first ranke and first declareth their duties and that not without good reason for First The husband and wife were the first couple that euer were in the world Adam and Eue were ioyned in mariage and made man and wife before they had children or seruants So falleth it out for the most part euen to this day in erecting or bringing together a familie the first couple is ordinarily an husband and a wife Secondly most vsually the husband and his wife are the chiefest in a familie all vnder them single persons they gouernours of all the rest in the house Therefore most meet it is that they should first know their dutie and learne to practise it that so they may be an example to all the rest If they faile in their dutie one to another they giue occasion to all the rest vnder them to be carelesse and negligent in theirs Let an husband be churlish to his wife and despise her he ministreth an occasion to children and seruants to contemne her likewise and to be disobedient vnto her yea to be churlish and froward one to another especially to their vnderlings Let a wife be vntrustie and vnfaithfull to her husband let her filch and purloine from him children and seruants will soone take courage or rather boldnesse from her example priuily to steale what they can from their
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
seruants looke for such priuiledges as they haue Another manner of subiection must be performed by seruants The clause annexed as to the Lord is in effect the same with that in the 5. verse as to Christ for by the Lord he here meaneth The Lord Christ But it is added to meet with a secret Obiection For if seruants should say You require us to serue our masters with good will but what if they be hard-hearted and regard not our good will but peruert our good minde The Apostle giueth them this answer Looke not so much to men and their reward as to God and his reward serue men in and for the Lord euen as if you serued God so shall not your seruice be in vaine The inference of the eighth verse vpon this sheweth that this is it which the Apostle here intendeth Learne therefore that An eie is to be cast vpon God euen in those duties which we performe to men and that both for approbation and reward from God The negatiue clause which followeth in these words and not to men is not simplie to be taken for then would it thwart the maine scope of the Apostle in this place but comparatiuely in relation to God and that in two respects 1. That seruice be not done only to men 2. That seruice be not done to men in and for themselues Seruice must be done to God as well as men yea In that seruice which we doe to men we must serue God Men must be serued for the Lords sake because the Lord hath commanded it because they beare the Lords image and stand in his stead in the Lord and vnder the Lord. From this large declaration of the manner of doing seruice to masters note the difference betwixt such seruants as are seruants of men and such as are seruants of Christ 1. They doe all to the eie These all from the heart 2. They seeke to please men These doe the will of God 3. They doe their seruice discontentedly These cheerefully 4. They doe all vpon selfe-loue These with good will §. 127. Of the meaning of the eight verse EPHES. 6. 8. Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free GReat is the ingratitude of many masters they will exact all the seruice that a poore seruant possibly can doe but slenderly recompence his paines yea it may be very euilly reward the same not affording competent food clothing lodging but frownes checkes and blowes Now to vphold seruants in such straits and to incourage them to doe their dutie whether their masters regard it or no the Apostle in this verse laboureth to raise vp their mindes to God and to shew vnto them that he regardeth them and will sufficiently reward them so as Seruants labour shall not be in vaine in the Lord. To presse this incouragement the more vpon them he setteth it downe as a thing granted by all so cleere as none of them can be ignorant thereof Knowing as if he had said ye all well enough know that what I now say is most true hence note that Gods respect of faithfull seruants is so well knowne as none that haue any vnderstanding can be ignorant thereof The Apostles argument is drawne from the generall to a particular and the generality is noted in the thing done whatsoeuer and in the person that doth it any man But because the generalitie of the thing might be too farre stretched he addeth this limitation good and because the generalitie of the person might be too much restrained he addeth this explication whether bond or free This distinction is vsed because in those daies many seruants were bond-men and bond-women Now the Apostles argument may thus be framed Euery one of what estate and degree soeuer he be shall be rewarded of God for euery good thing he doth be it great or small Therefore euery seruant shall be rewarded of God for euery good seruice The recompence promised is set forth vnder a concise speech the same shall he receiue meaning that he shall receiue a reward for the same that phrase hath relation to the crop which an husbandman receiueth of the corne he sowed which is of the same kinde he sowed the seed being wheat the crop is of wheat the seed being plentifully sowed the crop will be plentifull to the same purpose saith this Apostle in another place whatsoeuer a man soweth that shall he also reape Now to applie this seruants that by their faithfull seruice bring honour and glory to God shall againe receiue honour and glorie If they aske of whom they shall receiue it the Apostle expresly answereth Of the Lord for it is the Lord that said Them that honour me will I honour God will not forget them though their masters may From this verse thus opened I gather these particular obseruations concerning seruants 1. Seruants may and ought to applie vnto themselues generall promises made to Christians Otherwise this generall argument of the Apostle is to little purpose in this place 2. A Christian may be a bond-slaue for the Apostle directeth this incouragement to Christians among whom he presupposeth some to be slaues opposing them to free-men who also were seruants 3. Faithfull seruice performed to men is a good thing for the good things which seruants especially doe is in their seruice 4. As God accepteth not men because they are free so neither reiecteth he them because they are bond It is not the person but the worke that he regardeth 5. The faithfull seruice of seruants is as good seed sowen it will bring forth a good crop The metaphor here intimated implieth as much 6. God is honoured by the faithfull seruice of seruants this is intimated by the application of Gods reward to them for God honoureth none but them which honour him §. 128. Of the connexion of masters duties with seruants EPHES. 6. 9. And ye masters doe the same things vnto them forbearing threatning knowing that your master also is in heauen neither is there respect of persons with him TO the duties of seruants the Apostle adioyneth the duties of masters saying AND ye masters whence learne that Masters are as well bound to dutie as seruants A like doctrine was noted from the connexion of parents duties with childrens there you may see this generall further amplified § 115. 1. Gods law requireth as much for it expresly inioyneth many duties to masters as in the eighth treatise following we shall see 2. So doth also the law of nature which hath tied master and seruant together by a mutuall and reciprocall bond of doing good as well as of receiuing good 3. The law of nations requireth also as much For in all nations where euer there was any good gouernment and where wise and good lawes were made particular lawes of the duties of
vnderstand that They which are in authoritie are also vnder authoritie masters haue a master For God is Lord of Lords Master of masters In this respect saith Ioseph a great Gouernour am not I vnder God These two little particles euen your or your also adde some emphasis hauing reference to seruants as if he had said as well your master as your seruants master Some Greeke copies for more perspicuitie thus read it both your and their master the sense is all one which way soeuer we read it It sheweth that in relation to God Masters and seruants are in the same subiection and vnder a like command There is one master euen Christ and all men whosoeuer are brethren fellow-seruants §. 132. Of Gods being in heauen That great Master vnder whom all masters on earth are is here said to be in heauen the more to commend and set forth his dignitie and authoritie and to make masters to stand in the more awe of him To like purpose Dauid hauing set forth God sitting in the heauens inferreth this exhortation vnto the great Commanders on earth Be wise now therefore ôye Kings be instructed ye Iudges of the earth Serue the Lord with feare and reioyce with trembling Object This placing of God in heauen maketh such as feare not God the more insolent and secure for they will be readie to thinke and say How doth God know can he iudge thorow the darke cloud Thicke clouds are a couering to him that he seeth not and he walketh in the circuit of he auen Answ 1. The Apostle wrote to Christian masters who thought better of God then such Atheists did 2. The placing of God in heauen doth not bound him within the compasse thereof for the heauen and the heauen of heauens cannot containe him He filleth heauen and earth Though heauen be his throne yet the earth also is his footstoole But because the Lord doth most manifest his glorie in heauen and from heauen therefore by an excellencie is he said to be in heauen and that in three especiall respects 1. To shew that there is no proportion betwixt him and earthly masters be they neuer so great For as the heauen is higher then the earth so is God more excellent yea infinitely more excellent then any man Who is like vnto the Lord our God who dwelleth on high There is no such difference betwixt masters and seruants on earth 2. To shew that he hath his eyes continually on all his seruants he seeth euerie thing that they doe as one placed aboue others seeth all that are vnder him From heauen doth the Lord behold the earth The Lord looketh from heauen he beholdeth all the sonnes of men The eyes of the Lord are in euerie place beholding the euill and the good So as this phrase noteth the cleane contrarie to that which was before obiected by wicked Atheists 3. To shew that he is Almightie able both to recompence his faithfull seruants whereupon Dauid saith Unto thee lift I vp mine eyes ô thou that dwellest in the heauens and also to execute vengeance on those that are vnfaithfull to God and cruell to their seruants whereupon saith Salomon if thou seest oppression c. maruell not for he that is higher then the highest regardeth From this place of God in heauen we learne these lessons 1. The eie of faith is needfull to behold God withall for heauen is too high for any bodily eie to pierce into But by Faith did Moses see him who is inuisible 2. Though masters had none on earth aboue them yet is there one higher then they There is a master in heauen 3. They who cannot be heard on earth haue yet one to appeale vnto There is a master in heauen 4. The command vnder which earthly masters are is farre greater then that which they haue for their commander is in heauen §. 133. Of Gods hauing no respect of persons The Apostle further addeth of God the great master of all that with him there is no respect of persons The Hebrew word vsed to set forth this point signifieth a face so doth also the Greeke word here translated person it signifieth both face and person Now we know that the face of a man is outward and that which of all other parts maketh him most amiable in anothers eie It is opposed to that which is inward euen the heart in which respect it is said that the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh on the heart Here by a Synecdoche face or person is put for euery outward quality state or condition which maketh one to be preferred before another in mans approbation as beautie comelinesse stature wealth honour authoritie and the like Now in that God receineth not or respecteth not persons it sheweth that God preferreth not any one before another for any the forenamed outward respects or any other like to them Elihu plainly expoundeth this phrase in these words he accepteth not the person of princes nor regardeth the rich more then the poore The phrase is taken from them that sit in thrones of iudgement where their eies should be blinded that they may not see the face or person of those that are brought before them but only heare the cause This properly is here noted of God to meet with a vaine conceit of many masters who though they know that God is their master as well as their seruants master yet thinke that God will not call them so straitly to account but wil suffer and tolerate them because they are of a higher ranke and in a better condition then seruants But by this phrase the Apostle sheweth that To God all are alike he putteth no difference betwixt any He will shew fauour to the meanest as well as to the greatest he will take vengeance of the greatest as well as of the meanest Many good lessons may be learned from hence as among other these 1. The poorest and meanest that be may haue as free accesse to God as the wealthiest and greatest and their sure shall be as soone receiued 2. The great ones on earth haue as great cause to feare the reuenging hand of God for any sinne as meane ones 3. It becommeth magistrates and all in authority to carrie themselues impartially towards all that are vnder them for they are in Gods roome Respect of persons is the cause of all that iniustice and wrong which magistrates doe 4. It becommeth ministers to be faithfull in all Gods house and with an euen hand to sow the seed of Gods word and to keepe themselues pure from the bloud of all men for they are Gods stewards and ambassadors and therefore they must haue no respect of persons The second Treatise PART I. Of Husband and Wife who are so to be accounted §. 1. Of those who may seeke to be maried HAuing in
in the goods no one thing can be named wherein the power and authoritie of the husband more consisteth then in the goods 2. Obiect In the forme of mariage the man saith to his wife with all my worldly goods I thee indow Answ 1. Those words are to be taken of the vse of his goods and not of a property in them 2. If an husband shall intend a property by them that property which she hath thereby she hath not by vertue of the generall law of mariage but of his particualar free donation 3. In all countries those words are not vsed in the forme of mariage If those words giue the wife her property then such wiues as are maried without those words vsed haue no property so as this cannot be a generall ground of liberty for all wiues 3. Obiect A wife hath as good an estate in her husbands goods as the Church in Christs bloud but there the Church hath a property Answ Neither of those points can be proued But if a wiues right in her husbands goods be as the Churches in Christs bloud what is gotten thereby The Church hath not power without or against Christs consent to dispose his bloud The Church of Rome is counted a proud vsurping strumpet for taking vpon her so to doe §. 31. Of the priuiledges of wiues aboue Children and seruants in and about the goods of the familie Quest Where then is the preferment of the wife aboue seruants and children if she haue not a property I answer Much euery manner of way 1. There is due to her a more free and plentifull vse of all the goods then vnto them 2. By her place she hath the ordering and disposing of the goods allotted for the common vse of the familie as was before granted 3. Her husband ought to giue her a portion to dispose as she shall see good as we shall after shew when we come to the husbands duties 4. She is a ioint gouernour with her husband ouer the children and seruants as was shewed before Againe I answer that this argument might as well be alledged against that feare subiection and obedience which the Scripture expresly requireth of wiues and it might be demanded if wiues must feare and obey their husbands and be subiect vnto them where is their preferment aboue their children and seruants But it hath beene shewed that though the same things for matter be required of wiues which are required of children and seruants yet there is a great difference in the manner of performing them §. 32. Of examples and other reasons alleadged for libertie of wiues to dispose goods 2. Abigails example is alleadged for a wiues libertie and the example of the good house wife described by Salomon Answ 1. Abigails example was extraordinary besides who can tell whether the heart of her husband so trusted not in her as he referred the whole gouernment of the house to her and so she had a generall consent for what she did 2. It is cleere that the other good-wife had her husbands consent for what she did for besides that it is said the heart of her husband trusted in her it is also said that he praised her Therefore he was neither ignorant of that which shee did nor vnwilling she should doe it it was neither without nor against his consent 3. It is alleadged that wiues haue as great a care in getting goods or in preseruing them for the good of the familie therefore it is iust and equall that they should haue a like power in disposing them Answ Though question may be made of the former part at least for the greater sort and number of wiues yet for answer to this reason I need not question it for the consequence doth not follow though that be granted The right of disposing goods doth not simply rise from the care and paines of getting and preseruing them but from that order that the Lord hath beene pleased to set downe A wise and industrious childe may be a meanes to raise and increase his fathers estate when his father taketh little care and paines about it yea a faithfull and wise steward or other seruant as Iaakob and Ioseph were may doe much more by his paines and care in getting and preseruing the goods of the familie then his master yet will it not thereupon follow that such a childe or such a seruant hath as great a right and power to dispose such goods as his father or his master 4. The neere coniunction betwixt man and wife is alleaged they are said to be yoake-fellowes and thence is inferred that they haue a like power in disposing goods Answ They are yoak-fellowes in mutuall familiaritie not in equall authoritie and in relation to others as children and seruants not in opposition each to other In this respect she is subiect not equall If therefore he will one thing and she another she may not thinke to haue an equall right and power she must giue place and yeeld §. 33. Of the subiection of wiues in distributing goods to charitable vses Some that grant that a wife is so subiected to her husband in a ciuill manner as she may not dispose any part of his goods at her pleasure to any ciuill vse denie this subiection to extend to giuing of almes and such like charitable vses Before I come to determine this question let it be remembred that it was before granted that ordinarie dutie must giue place to extraordinarie need so that releefe in present necessitie is not controuerted Let it be also remembred that a wife may haue goods proper to her selfe yea it shall be shewed that an husband ought according to his abilitie to commit something to her discretion and disposition of these and such like goods she is as much bound as her husband to expend something to charitable vses and as God offereth occasion to reach forth her hand to the poore and needy Yea further let this be premised that in case a wife be forbidden or restrained by her husband she ought to vse all the good meanes she can by her selfe and her friends to moue her husband to grant her some libertie that she may haue some triall of her mercifull and charitable disposition if herein she cannot preuaile then she ought to make knowne vnto her husband such persons cases as she thinkes meet to be releeued and vse all the motiues she can to perswade him to afford them some releefe But put the case a wise religious mercifull wife be maried to a couetous worldling who though he haue wit and vnderstanding enough to manage ciuill affaires and to prouide for the outward temporall estate of the house yet hath no heart to releeue the poore and is not only vnwilling himselfe to doe good in that kinde but will not suffer his wife to doe it whether may a wife priuilie take of such goods as he hath reserued to his owne disposing
well as they can the storme of their parents displeasure To preuent such contempt of the power of parents and to establish that authority which God hath giuen them ouer their children mariages without or against parents consent as aforesaid are in many Churches made voide §. 17. Of the equity of the point and reasons why children should haue their parents consent vnto their marriage 1. By mariage children are put from their parents for Man must leaue his Father and Mother and cleaue vnto his wife Is it not then great reason that they from whom children had their being and by whom they haue beene maintained and trained vp till the time of their mariage should haue notice of that kind of leauing them and consent thereto 2. A parents power by the marriage of his childe is passed ouer to the husband or wife of the childe And shall such a power be taken away without consent of parent 3. Children for the most part being heady and rash for want of experience and seeking more to satisfie their present carnall desire then to prouide a good lasting helpe for themselues but parents by the instinct of nature louing their children as well as children loue themselues and hauing by much experience better vnderstanding of a meete helpe and better able to vse their discerning gift in this case because it is not their owne case and yet the case of one whom they loue as themselues and to whom they wish as much good as to themselues is it not meete euen for the childs good that in a matter of such moment as mariage the parent should haue a stroake §. 18. Of a childs cariage in case a parent prouide an vnfit mate or none at all Quest What if parents vrge their children to marry such as they can not affect and loue must children therein against their minde and liking yeeld obedience Answ If there be no iust exception against the partie commended they ought with the vttermost of their power to endeauour to bring their affection to the bent of their parents will and as an helpe thereunto be perswaded that their parents are as carefull of their good as they themselues are and wiser then themselues yea aboue all they ought to make instant prayer vnto God in whose hand mans heart is to turne it whither soeuer he will that he would be pleased to alter the course of their affection and to settle it on the party whom their parent hath chosen for them if at least they see no iust cause to the contrary But if notwithstanding all the meanes that they can vse they still finde their heart altogether auerse they may in a reuerend manner entreat their parent to forbeare to presse that match and to thinke of some other 2. Quest What if the parent be negligent and in due time prouide no fit match may not the childe prouide one for himselfe Answ A parents negligence is not a sufficient pretext to make a child cast off that subiection which he oweth to his parent Yet I deny not but that a childe knowing where a fit match is to be had may make knowne as much to his parent as Sampson did and craue both his consent and help thereunto And if his parent giue no eare to his humble suit he may vse the mediation of his kindred or other friends Yea if necessity require that the childe be married and his parent adde wilfulnesse to negligence and will not be moued at all neither by the humble suit of his childe nor by the earnest solicitation of any friends meanes may be made to the Magistrate who is in Gods place ouer the parent as well as ouer the childe and ought to afford releefe vnto the childe and what the Magistrate doth in that case is as good a warrant to the childe as if the parent had done it The like meanes may be vsed if a parent be an Idolater Hereticke or Atheist and will not yeeld that his childe be married to any but to one of his owne profession and disposition §. 19. Of the sinne of Children in marrying without their parents consent Contrary is the minde and practise of such children as ouer lightly esteeming their parents power take matches of their owne choice and that sometimes priuily without giuing any notice at all to their parents and sometimes most rebelliously against their parents mind and charge not much vnlike those who in the old world are condemned for taking wiues of all that they chose which was one branch of that wickednesse for which the world was drowned or rather like Esau who tooke such wiues as proued a griefe to his parents What blessing can be expected to fall vpon such mariages or rather what curse may not be feared to follow them Gods law is transgressed thereby his Image in parents despised that which is more proper to them then any goods or fraudulently or violently taken from them their soules grieued thereat and they oft prouoked to cast off their children and curse their mariages Now Gods curse doth oft follow the iust curse of a parent §. 20. Of obiections for childrens marrying without parents consent answered 1. Obiect Though Iaakob married one wife according to his parents direction yet he married other three at least the two maides without their consent 1. Answ Iaakobs example in marrying more wiues then one is not iustifiable 2. Answ Iaakob had a generall consent of his parents to take a wife of the daughters of Laban if therefore his marying of two wiues had beene lawfull neither this nor that daughter had beene taken without all consent of his parents As for the two maids of whom he had children neither of them was his wife for long after they had children they are called his maids and distinguished from his wiues 2. Obiect Seruants may mary without their masters consent why then not children without their parents 1. Answ It is not lawfull for seruants so to doe while the â—ate of their couenant lasteth 2. Answ Though the seruitude of a seruant be greater â—hen of a childe yet a parent hath in many respects a greater â—ower ouer his childe then a master ouer his seruant The â—ower which a master hath is by a mutuall couenant betwixt him and his seruant and by the voluntary subiection of a serâ—ant vnto his master But the power of a parent is by the bond of nature in that a childe hath his being from his parents Beâ—ides this subiection of a childe to his parents in case of marriage is not for seruitude but for the good of the childe 3. Obiect Children marry for themselues and not for their parents why then should parents consent be so much stood vpon 1. Answ Though they marie not for their parents yet they marie from their parents by mariage they are freed from the power of their parents 2. Answ Children are not their owne they
of solemniâ—ing that day And as God doth any great workes of mercy â—r of iudgement point them out to children When there is great famine plague or any mortality instruct children in â—he causes thereof when victory plenty peace or the like â—ach children from whence these come Outward sensible things doe best worke vpon children 7. Let religious schoole masters be chosen for children soâ—â—ewise other masters to whom children are put forth and religious houses where they are placed Hannah commended â—er first borne childe to old Eli a good religious high Priest ◠〈◊〉 â— masters themselues be religious there is good hope that they will instruct in piety such as are vnder them which if they â—oe what an helpe will that be to parents If both parents and masters ioyne therein it must needs be very profitable to â—e children If parents should faile yet might masters make a â—ood supply 8. Let parents be to their children a good patterne and example in pietie I and my house saith Iosua will serue the Lord he setteth himselfe first as a guide to the rest I will walke in mine house with a perfect heart saith Dauid whereby he would make himselfe an example as to others of his family so to his children Example is a reall instruction and addeth a sharpe edge to admonition Much more shall a religious parent doe by practise then by precept For children are much inclined to follow their parents let them goe before children will soone follow after Practise is an euident proofe of the necessitie of the precept deliuered §. 36. Of Parents faults contrary to their dutie of teaching their children piety Many are the aberrations contrary to the forenamed care of teaching pietie For 1. Most parents care only for the temporall and ciuill good of their children so their children may be well fed and clothed and brought vp in some profitable calling whereby they may well maintaine themselues in this world little thought is had or care taken for their spirituall life in this world or eternall life in the world to come Wherein are these parents better then heathen Iob was otherwise minded he was more carefull for their soules then for their bodies 2. Many are so farre from teaching piety as they teach their children profanenesse pride riot lying deceit and such like principles of the deuill It had beene better for such children to haue liued among wilde beasts then vnder such parents As the children hereby are thrust headlong to hell so their blood shall be required of their parents 3. Others thinke it enough that their children be taught a religion but what religion it skilleth not Such are they as hauing rich kindred but popish commend their children to the education of such kindred in hope of some temporall benefit that their children may reape from them If they were as carelesse of their childrens bodies they would be accounted little better then murtherers and is not the soule more pretious then the body 4. So farre are many from catechising their children and that daily as they teach them not so much as the Lords praier the Beleefe and the ten Commandements Wherein Papists shall rise vp in iudgement against them that are very diligent in teaching their children Pater noster Aue Maria and such like Latine principles as the children cannot possibly vnderstand 5. Few vse the forenamed outward helpes as the holy rites appointed of God the great and glorious workes of God his extraordinary workes of mercy or iudgement to instruct their children thereby As they themselues care not to take notice of any such thing so they care not whether their children doe it or no. 6. So much doe some preferre a little pelfe before the true good of their children as they care not to what schoolemaster they put their children be he profane or popish or vnlearned especially if he be a kinsman or one of their friends Few will so doe in case of their health or outward estate but will rather get the best Physitian or the best Lawyer that they can Children oft learne such euill qualities of their schoolemasters as they can neuer shake off againe 7. Many proue very bad patternes to their children and giue very ill example by profanensse riotousnesse swearing drinking playing at vnlawfull games c. These parents as they brought forth their children in sinne so they lead them on forward to hell Their euill example is not only an hinderance to the good instruction of others but also maketh all their owne counsells if at any time they doe giue any good counsell to be in vaine for the left hand of euill example soone pulleth downe more then the right hand of instruction can build againe To conclude those parents whose children are not brought vp in the instruction of the Lord shew plainly that they regard neither the saluation or damnation of their soules §. 37. Of instructing children so soone as they are capable Hitherto of the Kindes of nurture The Time thereof followeth In handling the time of good nurture I wil shew 1. When it ought to be begun 2. How long it ought to be continued  1. Parents ought to begin to nurture their children so soone as they are capable of any instruction Euen as young birds are taught by their dammes to flie so soone as their wings can carry them Traine vp a childe saith Solomon that is while he is young and tender and againe He that loueth his childe nurtureth him be times Thus was Samuel sent when he was very young to be trained vp vnder Eli 1 Sam. 1. 24. and Solomon was instructed by his father when he was tender Pro. 4. 3. and Timothy was taught the Scriptures from a young childe or infant There are both priuatiue and positiue reasons to presse this point Priuatiue in regard of the mischiefes that may be preuented thereby Positiue in regard of the good that may be gained thereby 1. Many are the euils which children by nature are prone vnto euen as ranke ground is subiect to bring forth many weeds for the imagination of mans heart is euill from his youth and foolishnesse is bound in the heart of a childe If therefore they be not well nurtured betimes what can be looked for but the fruits of euill and folly But timely nurture will preuent such fruits and be an excellent preseruatiue against their owne naturall corruption against Satans temptations and against the allurements or discouragements of the world 2. Continuance in euill maketh children obstinate and inflexible therein Elies sonnes being suffered to goe on in wickednesse till they came to ripenesse of yeeres would not afterwards harken to the voice of their Father What creature can be tamed if it be not begun with while it is young 3. When children first begin to be capable of instruction they are most pliable to follow the direction of their parents as
matters to Gods prouidence without the vse of those meanes which God hath warranted and commended by his word there can be little hope that God should take care of that which is so commended to him Such men doe not in faith depend vpon Gods prouidence but make the very name thereof a pretext to cast off that care which God as a bounden dutie requireth of them As there is little loue of their children in such parents so there is lesse zeale of Gods glory for a parents care of his childrens welfare especially of their continuing to feare and serue the Lord after their owne departure out of this world is an especiall meanes of preseruing Gods feare in the world and propagating it from age to age so as this neglect is a greater fault then many are aware of §. 62. Of parents making a Will before they die The two particular things to be obserued by parents for manifestation of their prouident care ouer their children for the time to come euen after their departure especially in regard of their temporall estate are these 1. That they make a will 2. That they leaue their estates to their children 1. It hath beene an ancient commendable practise both among Gods people and others also that haue beene guided with common ciuilitie when they who haue any estate waxe old or sicke and haue any occasion of expecting death offered vnto them to make their last Will and testament This is set forth in the old Testament vnder this phrase Put thy house in order A dutie it is expresly commanded by God and that not without good reason For 1. A parents Will is an especiall meanes to settle peace among children after his departure and to make them content with that allowance which he hath set out vnto them because by the Will they know it was their fathers pleasure they should haue such and such a portion If controuersies should arise yet a Will is a meanes for the law speedily to determine the same without any tedious and chargeable suits for the Apostle taketh it for a ruled case that no man disanulleth or addeth any thing to a mans ' testament 2. After a parent hath made his Will he may the more quietly settle himselfe for heauenly contemplations and preparations to death and thinke of such good instructions as are most fit to giue as his farewell to his children and the more willingly expect the moment of his dissolution and the more patiently submit himselfe to the very stroke of death In performing this dutie a man must both obserue a fit time and also take good aduice The fit time is while his vnderstanding is good and his memorie perfect so as he may call to minde his debts what he oweth and what is owing to him as also what goods he hath to bestow and with discretion and wisdome order his estate And because through the cauils which many vnconscionable lawyers and others are like to make his true meaning may be peruerted it is meet to haue the aduice of such as can in distinct words and phrases so expresse his meaning as they shall be free from exception Matters of weight are wisely to be managed §. 63. Of neglecting to make a Will Contrary is the daily practise of too many parents who are not willing to make any will at all or else on vaine hope that they may liue longer and when they are sicke vpon conceit that they may recouer or at least longer continue to enioy the vse of their vnderstanding and memory put off the making of their Will till it be too late and so die without Will or make such a Will as ministreth more matter of sute then if they had no Will at all either because doubt is made whether he that made it had his vnderstanding and memory or no or because his Will is so abrupt and ambiguous as his meaning cannot be knowne The mischiefes that follow these neglects are many As 1. Discredit to the partie deceased 2. Contentions among his suruiuing children 3. Wasting a great part if not his whole estate in suits of law 4. Defeating many creditors of their due debt The reason which maketh many to put off the making of their Will is a foolish conceit that if a mans Will be once made then he must needs die out of hand But what ground haue men for any such conceit If sicknes grow vpon a man so long as his Will is vnmade his minde is vnsetled his minde being vnsetled the physicke that is ministred to him cannot so kindly worke so as his death may be the more hastened for not making a Will Besides if his speech faile before his vnderstanding the thought that then he shall die without a Will may so perplex him as his departure will be very vnquiet and troublesome §. 64. Of parents leauing their estate to their children when they die It was before shewed that parents were to lay vp a portion for their children against their entrance into a calling and mariage There is a further duty required when they are going out of the world namely that they leaue their whole estate to their children Where I say whole I exempt not workes of charity nor payment of debts which is a point of iustice but I include more then is giuen as portions or stockes in their life time That estate especially which parents haue receiued from their progenitors are they most bound to leaue vnto their children It is expresly recorded that Abraham gaue all that he had to Isaak Gods law did prouide for this among the Iewes for a man might not sell his land to cut it off from his posterity This was it that made Naboth refuse to sell his vineyard to Ahab as his answer implieth God forbid that I should giue the inheritance of my fathers vnto thee because it was the inheritance of his fathers that is he had receiued it from them he thought it vnlawfull to depriue his children of it This phrase if children then heires taketh it for a granted truth that children haue a right to their parents estate and if they haue a right thereto they may not be defeated thereof God giueth wealth vnto parents but for their life time in which time they are but as Guardians vnto Gods children and are accountable to God so as they haue not an absolute power to doe with it what they will but according to the directions of the great Lord and Master they must vse it reserue it and leaue it For this end parents must order their manner of liuing according to that portion which the Lord hath appointed vnto them and by his prouidence bestowed vpon them they must as it is said in the prouerbe cut their coat according to their cloth Of the two it is much better for parents to liue vnder then aboue their meanes Prouided that they neglect no duty of charitie or iustice
man so addicted to please him and so subiect to his will as to doe whatsoeuer he will haue done to regard nothing but his pleasure to prefer it before Gods word and will It is not therefore the thing it selfe but an excesse therein which is there forbidden §. 4. Of a seruants feare of his master The other part of that fountaine from whence the duties of seruants flow resteth in the affection and it is in one word Feare which is an awfull dread of a master An awe in regard of his masters place a dread in regard of his masters power An awe is such a reuerend esteeme of his master as maketh him account his master worthy of all honour which S. Paul expresly inioyneth seruants to doe A dread is such a feare of prouoking his masters wrath as maketh him thinke and cast euery way how to please him This is it which the Apostle here intimateth vnder these two words feare and trembling In both these respects S. Peter commandeth seruants to be subiect in al feare So proper is this feare to a seruant in relation to his master as where it is wanting there is a plaine deniall of his masters place and power which God intimateth vnder this expostulation If I be a master where is my feare that is you plainely shew that you account me not your master because in your heart there is no feare of me This feare will draw seruants on cheerefully to performe all duty the more it aboundeth the more desire and endeuour there will be to please and to giue good contentment and this is a point commanded to seruants to please well in all things yea it will glad the heart of a seruant to see his seruice prosper well hereof we haue a worthy patterne in Abrahams seruant whose care to doe his businesse as his master would haue it and prayer for Gods assistance therein and thanks for Gods blessing thereon sheweth an awefull respect which he bare to his master Againe on the other side this feare will keepe men from of fending their masters which was one reason that moued Ioseph not to yeeld to his mistresse and in this respect it may preuent many mischiefes which their masters offence and wrath might bring vpon them One especiall meanes to breed and preserue this feare in seruants is a due consideration of the ground of their masters place and power which is Gods appointment God hath placed them in his stead and in part giuen them his power they are the Deputies and Ministers of God and therefore in Scripture the title Lord is after a peculiar manner giuen to them What maketh subiects stand in awe of inferiour Magistrates Is it not because they beare the Kings person and haue authority and power giuen vnto them of the King §. 5. Of the extremes contrary to seruants feare of their masters Two extremes are contrary to this seruant-like feare 1. In the excesse a slauish feare when they feare nothing but the reuenging power of their master the staffe or the cudgell as we speake so they may auoid that they care not whither their master be pleased or no. This maketh them oft to wish that their masters had no power ouer them or that they were dead This was that feare which possessed the heart of that vnprofitable seruant who said to his master I knew thee that thou art an hard man and I was afraid Such seruile seruants will neuer be profitable 2. In the defect a light esteeme and plaine contempt of masters That this is contrary to feare is euident by that opposition which God maketh betwixt them in these words If I be a master where is my feare ô ye that despise my name As if he had said Hereby ye shew that ye feare me not as a master because ye despise me This sinne of despising masters is expresly forbidden and for it was Hagar dealt hardly withall When masters are poore meane weake aged or otherwise impotent then proud seruants are prone to despise them which argueth a base minde shewing that they respect their masters power more then his place the poorest and weakest haue the same place and authority ouer seruants that the richest and strongest haue all beare Gods image alike but disdainfull proud seruants shew that they regard not Gods image at all §. 6. Of seruants reuerence in speech The two maine streames which issue out of the forenamed fountaine are Reuerence Obedience  Reuerence is manifested in Speech Cariage  In Speech by Refraining Speech Well ordering   Seruants reuerence in refraining speech is manifested 3. waies 1. By sparing to speake without iust cause in their masters presence or audience This phrase they stand continually before thee and heare thy wisdome spoken of Salomons seruants sheweth that they were slow to speake and swift to heare in their masters presence 2. By forbearing to reply when they obserue their masters vnwilling that they should speake any more Thus did Peter forbeare when his master gaue him this short answer What is that to thee 3. By attending to that which their masters shall deliuer to them for seruants ought to shew such a respect to their masters speaking to them as Samuel did to God when he said Speake for thy seruant heareth The titles of Lord and Seruant doe shew that this speech is taken from the duty of seruants The notation of the Greeke word vsed by the Apostle translated Obey implieth as much This reuerence did Abrahams seruant shew to his master when he gaue him a charge about choosing a wife for his son Seruants for well ordering their speech vnto their masters must obserue fiue cautions 1. That they haue iust occasion to speake and that is either when their masters require them to speake as the disciples or when they see it behouefull for their masters that they should speake In such cases speech argueth reuerence as well as silence in other cases The generall points which were before deliuered of the reuerence of wiues to their husbands and of children to their parents may be applied to seruants and pressed vpon them as an argument from the lesse to the greater thus If wiues who in many things haue a ioynt authority with their husbands children who are not in so seruile a degree subiect to their parents as seruants to their masters must manifest their inward feare of their husbands and parents by outward reuerence much more must seruants to their masters To declare the force of this consequence so much the more let it be noted that the Apostle addeth another kind of word here then he did before either in wiues or childrens duties namely trembling Quest In what cases may it be behouefull for masters that their seruants speake to them Answ 1. When they know any thing that may be profitable for their masters they ought to
suffering him to call and call againe and againe This doth Iob complaine of saying I called my seruant and he gaue me no answer 10. Flapping their master in the mouth with a lie like Gehazi who when he had lewdly fetched money and apparell of Naaman and his master asked him where he had beene said with a faire face Thy seruant went no whither Let the iudgement executed on him make all seruants take heed of the like sinne For Lying is in it selfe an hainous sinne yet so much the more hainous when it is told to one that hath authority ouer vs and by reason thereof standeth in Gods place Lastly Euill language of their master behinde his backe This is a sinne though that which is spoken to a masters disgrace be true for the infirmities of a master ought rather to be couered then reuealed and laid open by a seruant How monstrous a sinne is it then to raise slanderous reports against a master which are vntrue This was Zibas sinne against Mephibosheth his master Hitherto of seruants Reuerence in speech to their masters Their Reuerence in cariage followeth §. 8. Of seruants reuerend behauiour to their masters For manifestation of a seruants reuerence in cariage towards his master three things are especially required 1. Dutifull obeysance 2. Respectfull behauiour 3. Modest apparell I. Such dutifull and submissiue obeysance and curtesie as beseemeth their sex and place and that according to the most vsuall custome of the country and place where they are must seruants performe to their masters as they haue occasion to goe to them to come from them to receiue any charge of them or to bring any message vnto them Where Isaak saith in his blessing giuen to Iaakob Be lord ouer thy brethren and let thy mothers sonnes bowe downe to thee by that phrase of bowing downe he noteth the condition of a seruant and withall implieth a seruants dutie on this ground when the children of the Prophets saw that the spirit of Eliah rested on Elisha they taking it for an euident signe that God had made him a gouernour and master ouer them they came to meet him and bowed themselues to the ground before him II. Answerable to a seruants obeisance must be his whole behauiour before his master seasoned and ordered with such modestie and humilitie as may manifest an honourable respect to his master as 1. To stand in his masters presence which testifieth a readinesse to performe any seruice which his master shall appoint him to doe this was one thing noted and commended by the Queene of Sheba in Solomons seruants she saw their standing and said happy are these thy seruants that stand before thee Whereas it is said that she saw also their sitting that phrase sheweth a seemly order which they obserued euen when they were out of his presence by giuing and taking their right and due place 2. By vncouering their heads in their masters presence this in our dayes and in the parts of the world where we dwell is in the male kinde a signe and token of subiection 3. By sobrietie and modestie both in countenance and in the whole disposition of bodie especially when seruants are in their masters presence for to compose countenance and whole bodie soberly because of the presence of one argueth a reuerend respect of that person for whose sake that sobrietie is shewed III. The apparell also which seruants weare must be so fashioned and ordered as it may declare them to be seruants and vnder their masters and so it will argue a reuerend respect of their masters One end of apparell is to shew a difference betwixt superiours and inferiours persons in authoritie and vnder subiection It pleased the Holy Ghost to note this particular and their apparell as an obseruable point in Solomons seruants §. 9. Of the faults of seruants contrary to reuerence in cariage The cariage of many seruants towards their master is cleane contrary to the forenamed reuerence For 1. Some through rudenesse and want of good bringing vp come to their masters and goe from them as to and from their fellowes no testimonie of reuerence by any obeysance they know not how to giue it whereby they dishonour their parents and manner of education 2. Others if at first comming to their master they giue some salutation yet through too much familiaritie with them all the day after they will carry themselues fellow-like scarce vncouering their heads in their masters presence not enduring to stand long before him but either setting themselues downe or slinking away when they should be in presence Doubtlesse from this ouermuch familiaritie arose this prouerbe Good morrow for all day This vnmannerly familiaritie is commonly in such seruants as haue poore and meane masters for rich and great mens seruants can be so full of curtesie as not a word shall be spoken by their masters to them or by them to their masters but the knee shall be bowed withall they can stand houre after houre before their masters and not once put on their hat if they be walking after their masters their master shall not turne sooner then their hat will be off and that so oft as he turneth or speaketh to them Why should rich masters haue so much reuerence shewed to them and poore masters none at all Doe not the poore beare Gods image as well as the rich Doth Gods word make any difference betwixt rich and poore Doth it say Serue rich masters with feare and trembling Surely it is the corruption of mans heart which maketh this difference Seruants naturally more regard their masters outward abilitie then inward authoritie the honour which the world conferreth on men more then the honour which God conferreth for God hath giuen as much honour and authoritie to a poore master as to a rich in that he is a master Seruants commonly most faile in this dutie of reuerence towards their masters there where they should most of all shew it namely in the courts of God and assembly of Gods people where the very Angels are present to behold our seemly cariage thus they cause the ministerie of the word to be euill spoken of and thereby make their sinne so much the more hainous 3. Exceeding great is the fault of seruants in their excesse in apparell No distinction ordinarily betwixt a mans children and seruants nay none betwixt masters and their men mistresses and their maids It may be while men and maids are at their masters and mistresses finding difference may be made though euen then also if they can any way get wherewithall they will do what they can to be as braue as they can But if once they be at their owne finding all shall be laid out vpon apparell but they will be as fine as master or mistresse if not so costly yet in shew as specious and braue New fashions are as soone got vp by seruants as by masters and mistresses
see the recompence of reward which he saw Contrary is heauinesse of spirit and discontentednesse of minde when seruants doe their seruice lowringly grudgingly by compulsion as Beares are brought to a stake and of necessitie as slaues in a galley Such seruice must needs be vntowardly done but though outwardly it be well done yet can the doer haue little comfort therein because God accepteth it not §. 24. Of seruants quicknesse and diligence in their seruice Seruants in testimonie of their willingnesse and cheerefulnesse must be both quicke and diligent in their seruice for these are effects of willingnesse Quicknesse hath respect to the time of doing a thing Diligence to the paines that is taken about it He that is quicke in his seruice taketh vp no more time about one thing then must needs but is ready to doe one thing after another and thus doth much more seruice It is expresly noted of Rebekah that she hasted and let downe her pitcher and hasted and emptied her pitcher and ran againe to the Well And Abrahams seruant hauing made what speed he could to the place whither he was sent would not eat till he had told his errand after he had told it if he had not sped he would not haue delaied time but haue gone againe forthwith when he had well dispatched all he would not stay vpon any complements but hasted away to his master Ahimaaz stroue with Cushi who should soonest bring their message to their master and Ahimaaz outstript Cushi for he had a very willing minde to doe the businesse The manner of charge which Elisha gaue to his seruant implieth all the speed he could make it was this Gird vp thy loynes goe thy way if thou meet any by the way salute him not and if any salute thee answer him not againe He that is diligent in his seruice will not only be quicke for the time but also hold on and imploy all the labour and paines that he can for the well effecting of that which he is to doe That generall charge laid vpon all men in particular appertaineth to a seruant In the sweat of thy face thou shalt eat bread and that which Solomon noteth what soeuer thine hand findeth to doe doe it with thy might Great was Iaakobs diligence for he saith of himselfe in doing his masters businesse In the day the drought consumed me and the frost by night and my sleepe departed from mine eyes Great also was the diligence of those shepherds that kept watch ouer their flocke by night and of those seruants that by their paines doubled the talents which were committed to them As diligence is by these and many like examples commended vnto vs so is it further set forth by the many promises which are made vnto it as The hand of the diligent maketh rich The recompence of a mans hands shall be rendred vnto him The hand of the diligent shall be are rule In all labour there is profit The worke which seruants are by their master appointed to doe is to them the worke of God whereupon the Apostle saith to seruants as well as to others as God hath called euery one so let him walke but the worke of God is to be done with all diligence for Cursed is he that doth the worke of the Lord negligently Contrary is the idlenesse lazinesse slothfulnesse and sluggishnesse of seruants These are faults too too common Solomon much inueigheth against these vices setting them forth in their kinde and setting downe the many mischiefes that follow thereupon Thus he deciphereth them The slothfull man saith there is a Lion in the way that is he pretendeth vnlikely danger As the doore turneth vpon the hinges so a slothfull man vpon his bed The slothfull hideth his hand in his bosome it grieueth him to bring it againe to his mouth Yet a little sleepe a little slumber a little folding of the hands to sleepe These are the mischiefes which he noteth to come from idlenesse and sloth Pouertie Seruitude Fruitlesse wishes and desires Hunger Beggerie Death And to shew what small ioy or comfort masters may haue in slothfull seruants he compareth them to vineger and smoke which are as irkesome to the teeth and eyes as can be As vineger saith he is to the teeth and smoke to the eyes so is the sluggard to them that send him And because many idle packs thinke and say they doe no hurt he further saith that He that is slothfull in his worke is brother to him that is a great waster in which respect Christ stileth a slothfull seruant a wicked and vnprofitable seruant and giueth him the portion of those who doe much hurt How lightly soeuer many seruants esteeme idlenesse and sloth the truth is that it is a plaine theft For the best seruice that seruants can doe is due to their master and they ought to be as diligent in their masters worke as if it were their owne So as it is not enough to auoid idlenesse in doing nothing at all but they must take heed that they be not slothfull in doing something for as good not at all as neuer a whit the better I haue the further pressed this point because it is noted as a blemish in such seruants as professe religion to be most lazie and negligent least sedulous and diligent Much of that time which they should spend about their masters businesse which is their particular calling they spend in prating about state and Church-businesse matters not belonging to them Thus they make their masters weary of their seruice and by reason thereof they are oft shifted from house to house and as rolling stones gather no mosse they neither learne skill whereby they may when they are of themselues maintaine themselues and doe good to others nor lay vp any stocke or portion as others which are diligent doe yea they get such an habit of idlenesse as they can neuer shake it off againe for they who are slothfull being vnder masters seldome proue diligent when they are for themselues In these is Solomons prouerbe verified The talke of the lips tendeth only to penury §. 25. Of seruants faithfulnesse It was before noted that the good will here required of seruants to their masters had respect to the profit and benefit which seruants by their seruice might bring to their masters and in that respect it compriseth faithfulnesse vnder it Faithfulnesse I say whereby seruants doe well discharge that trust which is committed to them Expresly it is commanded to seruants To shew all good faithfulnesse and it is required in stewards that a man be found faithfull The phrase which is vsed of Moses He was faithfull as a seruant sheweth that faithfulnesse by a kinde of proprietie appertaineth to a seruant and where Christ coupleth these two good and faithfull
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
seruants duties is implied vnder this phrase as to Christ it intimateth the place of a master which is to be in Christs stead In this respect the title Lord is giuen to a master The word which the Apostle vseth in Greeke is that which in the new testament answereth to that proper Hebrew name of God Iehouah and it setteth forth the absolute soueraignty of God and power ouer all creatures which power Because the Father hath giuen to his sonne as Mediator God-man he is called the one or only Lord and because masters by vertue of their office and place beare Christs image and stand in his stead by communication of Christs authority to them they are called Lords yea also Gods for that which a Magistrate is in the Common-wealth a master is in the family Hence it followeth that seruants in performing duty to their master performe duty to Christ and in rebelling against their master they rebell against Christ as the Lord said to Samuel of the peoples reiecting his gouernment they haue not reiected thee but they haue reiected me that I should not raigne ouer them Is not this a strong motiue to prouoke seruants to all duty and to restraine them from rebellion if it be well weighed what Christ is it cannot be but a weighty reason For though masters should neither reward their good seruice nor reuenge their ill seruice yet will Christ doe both §. 41. Of the second motiue the place of seruants The second reason is implied vnder this phrase as seruants of Christ it noteth the place of a seruant which though it may seeme to be a meane and base place yet is it indeed an honourable place Men count it an honour to bee seruants to a King but Christ is higher then all Kings On this ground the Apostle saith Art thou called being a seruant care not for it and that vpon this reason He that is called in the Lord being a seruant is the Lords freeman This reason is to be noted against the conceit that most haue of a seruants place that it is so meane and base as there can be no honour nor comfort in doing the duties thereof But that is a foolish and vniust conceit looke to Christ the highest master and there is as much honour and comfort in doing the duties of the lowest seruants place as of the highest masters §. 42. Of the third motiue Gods will The third reason is implied vnder this phrase doing the will of God which declareth the ground of seruants subiection God in his word hath plainly made it knowne that it is his pleasure that they who are vnder the authority of masters should obey them therefore as seruants would please God they must obey if they refuse to obey they thwart the will of God This also is a motiue of moment for Gods will is that marke which euery one ought to aime at and it is much vrged by the Holy Ghost as a generall reason to all duty in these and such like phrases This is the will of God So is the will of God vpon which ground we are exhorted to vnderstand and to proue what is the will of God Good reason there is to presse this reason for 1. Gods will is the very ground of goodnesse things are therefore good because they are agreeable to Gods will Gods will giueth the very being to goodnesse 2. Gods will is a rule to square all our actions by euen as the kings statutes and proclamations are to his subiects 3. It is a perfect rule the law of the Lord is perfect so as we may be sure not to swerue if we hold close thereunto 4. It is a sufficient rule it will giue euery one and among other seruants direction how to carry themselues in euery thing they take in hand yea in euery thing that appertaineth to them For Gods word is giuen to make vs perfect thorowly furnished vnto all good workes 5. It is a good warrant to iustifie vs in all our actions so as going along with it we need not care what any man can say against vs. If a man be sure that he haue statute law or the kings proclamation on his side he is bold From this reason which is of such weight I gather two propositions to adde force to this motiue 1. That seruants obey their masters is no arbitrary matter but a necessary duty not left to his will whether he will doe it or no but a thing whereunto he is bound and that not only by ciuill constitutions of men but also by a diuine institution of God so as it is not only a matter of ciuill policy but also of conscience to be done for conscience sake 2. That no creature can dispence with seruants so as they should be exempted from doing their duty to their master If they could they were greater then God and their will aboue Gods will Among creatures masters themselues are to be reckoned now because it is Gods will that seruants should be in subiection their masters cannot exempt them from it Masters may let them goe free but retaining them as seruants they cannot exempt them from a seruants subiection Wherefore though masters be carelesse in exacting dutie yet let seruants be conscionable in yeelding duty because it is Gods will §. 43. Of the fourth reason the reward of good seruice The fourth reason is plainly and largely expressed in these words Knowing that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free The generall summe whereof is a Declaration of the reward of good seruice To which purpose saith the Apostle to seruants in another place Of the Lordye shall receiue a reward This first is to be noted to adde force to the former reasons For if any aske what if masters stand in Christs stead what maketh that to the purpose surely it maketh much to moue seruants because masters stand in his roome who will reward that which is done for his sake If againe they aske what benefit is it to be Christs seruant it may be answered very great for Christ will reward all his seruants If further it be asked what is gotten by doing Gods will Answ Euen that which all aime at reward for seruice As this addeth weight to al the other reasons so is it in it selfe a weighty reason as weighty as any can be to our corrupt nature Hope of reward is it which maketh all sorts of people to take the paines which they doe in their seuerall places But hauing before handled this generall point of reward I will here more distinctly shew what kinde of reward it is wherewith the Lord will recompence the good seruice of faithfull seruants Gods reward is both of temporall and eternall blessings The temporall blessings which heretofore God hath bestowed on faithfull seruants and which on that ground other like seruants
may expect are these especially 1. He will moue masters to respect such seruants as he moued Ahash-verosh to recompence the fidelity of Mordecai 2. If masters faile therein he will moue strangers to recompence them as he moued the Iaylor to fauour Ioseph when his master had cast him in prison and Pharaoh to aduance him to great dignity 3. To draw the hearts of their masters and others the more vnto them he will make the things which they take in hand to prosper Thus did he blesse Ioseph and Abrahams seruant 4. In dealing for themselues he will blesse their labours as he blessed Iaakobs 5. He will when they come to keepe seruants prouide such seruants for them as they were to their masters In Egypt God blessed Ioseph with a faithfull seruant Dauid who ventured his life to saue his fathers sheepe had many seruants that ventured their liues for him To this purpose may be applied that prouerbe which Christ oft vseth with what measure yee mete shall it be measured to you againe The eternall reward is expressed in this phrase the reward of the inheritance for that inheritance is meant which Christ mentioneth in this clause Come ye blessed of my Father inherit the kingdome prepared for you from the beginning of the world and Saint Peter in this an inheritance incorruptible and vndesiled and that fadeth not away reserued in heauen What can be more said What shall not be vndergone for this reward How willingly doe prentises passe ouer their prentiship in hope of a temporarie freedome of an earthly citie Many yeares seruice were but as a few daies to Iaakob because he liked his reward But behold here a greater reward which we must needs like much better If this be not sufficient to moue seruants to all dutie I know not what can be sufficient The eighth Treatise Duties of Masters §. 1. Of the heads of Masters duties EPHES. 6. 9. And yee Masters doe the same things vnto them forbearing threatning Knowing that your Master also is in heauen neither is there respect of persons with him IN the last place the duties of masters are declared by the Apostle and that in this verse where he noteth 1. The kindes of their duties 2. A Reason to enforce the same The kindes are set forth Generally doe the same things Particularly forbearing threatning The reason is taken from that subiection wherein masters are to an higher master knowing that your master also And it is amplified 1. By the equall subiection of masters and seruants to that master your also 2. By the place where that master is in heauen 3. By his property in this phrase neither is there respect of persons with him Because the seuerall duties of masters are here but pointed at and infolded vnder generall termes I will as in former treatises hath beene done propound a distinct order whereby we may the better finde out their duties and handle them one after another All may be drawne vnto these two heads 1. Care in choosing good seruants 2. Conscience in well vsing them For well vsing their seruants masters must haue an eie to their place and authority and in respect thereof 1. Wisely maintaine their authority 2. Rightly manage the same The well managing of their authority is generally noted in this phrase doe the same things but more particularly in another place referred to these two branches 1. Iustice 2. Equity Of these in order §. 2. Of masters choosing good seruants The first thing that a man who taketh vpon him to be a master must take care of is to entertaine good seruants into his seruice Mine eies saith Dauid shall be vpon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serue me What doth this phrase mine eies shall be vpon the faithfull imply but that he will diligently and carefully inquire after such yea mine eies saith he not another mans eies he would not put all the trust vpon others he would himselfe make what proofe and triall he could Such an emphasis hath this phrase mine eies where Iob saith whom I shall see for my selfe and mine eies shall behold and not another for me 1. Seruants are of all other things except wife and children of best and greatest vse If then men be carefull in well choosing other things as houses land houshold-stuffe horses and all manner of cattell as men are very circumspect therein should they not be much more carefull in well choosing seruants 2. Thus will masters shew that they seeke and aime at the good of their family yea and in their family at the good of Church and common-wealth for good members of a family are likeliest to proue profitable to Church common-wealth 3. When good seruants are chosen there is hope of receiuing the more good from them and doing more good vnto them They will be pliable to all good admonition docible by all good instruction seruiceable in all things they take in hand Obiect A master may make a bad seruant to become a good one Answ There is a great hazard and venture therein especially if they be growne to ripe yeares no creature is easily tamed or brought from the naturall course it hath taken after it is growne vp a bough that hath growne crooked many yeares together will hardly be made straight It is not in mans power to make a bad seruant good neither can man expect Gods blessing therein when he obserueth not a right course warranted by God Quest What course is fittest for choice of seruants 1. If they be young see how they haue beene from their infancy educated Great is the benefit of good education and much good may be expected from thence for it is the means which God hath sanctified for good But if they be growne to ripe yeares choose such as feare God such were they vpon whom Dauid cast his eies On this ground did Saint Paul aduise Philemon to take Onesimus againe because grace was then wrought in his heart 1. Gods feare is the ground of all good obedience and faithfulnesse note the examples of such good and faithfull seruants as are commended in Scripture and you shall finde them all to feare God 2. Such will not only be diligent in their worke but they will also faithfully call vpon God to prosper those things which they take in hand in their masters behalfe instance the example of Abrahams seruant 3. God will haue such respect vnto those seruants which feare his name as for their sakes to blesse their masters house Thus was Potiphars house blessed for Iosephs sake 2. Make some triall of their fitnesse to that calling worke and seruice whereunto thou shalt put them From such there may be hope of profit benefit by their seruice Laban made triall of Iaakob a moneth before he couenanted for any long
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
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
them namely when they haue them beyond sea to Turks and Infidels some to Papists and other Idolaters some to profane persons some to cruell inhumane beasts some to men of vnlawfull trades some to men of no trades Such masters as make their seruants ouer to such as these are or like to these shall answer for all the wrong is done to them §. 20. Of masters well managing their authoritie This Apostle in another place giueth this charge to masters Giue vnto your seruants that which is iust and equall By doing these two things masters shall well manage their authoritie Iustice respecteth the place and seruice of seruants Equitie respecteth their minde and manner of doing seruice All seruants in that they are seruants and doe their masters worke must haue that which of right belongeth to seruants This is Iustice Such seruants as beare an especiall loue and liking to their masters doing seruice not by constraint or with eye-seruice as men-pleasers but in singlenesse of heart with good will and all good faithfulnesse seeking to the vttermost of their power their masters good must be accordingly respected and dealt withall This is Equitie As the Apostle compriseth Iustice vnder this phrase doe the same things for seruice giue due recompence so more especially he compriseth Equitie vnder it for seruants good will and more then vsuall respect of their masters let masters returne good will and more then ordinarie respect to seruants S. Peter noteth these two vertues vnder two other words good gentle A masters goodnesse hath relation to Iustice his gentlenesse to Equitie §. 21. Of masters endeuouring the saluation of their seruants That Iustice which is required of masters respecteth the soule bodie and estate of their seruants In respect of their soules good masters must seeke the spirituall edification of their seruants When Zacheus first beleeued Christ said Saluation is come to this house Luk. 19. 9. why to this house rather then to this person but because he knew that Zacheus would doe the dutie of a good master and seeke the saluation of his houshold Herein must masters beare an impartiall respect to all in their house as the holy Fathers who though about temporall goods they put difference betwixt the place of children and condition of seruants yet in seruing God wherein eternall happinesse is looked for they did with an equall respect prouide for all the members of their house The proofes alleadged for seruants obedience to masters care in this point doe shew that this dutie appertaineth to masters See Treat 7. § 15. The respect which masters owe to God themselues their seruants the Church and Common-wealth where they liue requireth as much 1. God hath commanded as much Deut. 6. 7. as this charge implieth Thou shalt talke of my Lawes when thou sittest in thine house and God hath manifested his approbation thereof by commending Abraham for commanding his children and household to keepe the way of the Lord Gen. 18. 19. 2. Masters themselues reape great benefit by a faithfull discharge of this dutie and that both by discharging a good conscience to God who requireth this at their hands in that he hath made them prophets and priests in their house as well as kings and will require an account of them for all that are vnder their gouernment and also by bringing their seruants to doe more faithfull seruice to them For there is no such meanes to stirre vp seruants to doe all good dutie as the feare of God planted in their hearts That seruant that shall finde true grace either first wrought or further increased in him by his mastersmeanes will thinke him selfe so beholding to such a master as he shall neuer be able to make any sufficient recompence therefore will endeuour to do what good seruice he can in way of thankfulnes he will not only be faithfull diligent in his businesse but he will call vpon God to prosper his seruice for his masters good and to recompence that kindnesse which his master hath done to him 3. No earthly thing that a master can doe for his seruant be it portion of money preferment to any place of profit or credit or skill in a good trade and calling can be comparable to the edifying of a seruant in grace 4. Seruants well instructed in pietie are likeliest to proue most profitable not only to the familie but also to the Church and Common-wealth where they liue That masters may the better edifie their seruants 1. They must daily instruct them in the principles of religion and all duties of pietie admirable is the profit which will arise from a daily and constant vse of religious exercises though but a little time be spent at once yet will much knowledge be gained by a frequent vse of them This dutie is so much the more necessarie because publike Ministers cannot take such particular notice of euery seruant in their Parishes as masters may in their families 2. Masters must cause their seruants to goe to the publike ministerie of the word and worship of God to be further built vp thereby and confirmed in their faith Masters vnder the Law were commanded to let their seruants eat of the Passeouer which was a solemne sacrament The Law which enioyneth all males to appeare on the solemne feast dayes before the Lord implieth that seruants also should goe This dutie must especially be performed on the Lords day for the charge giuen to masters in the fourth commandement for sanctifying that day is extended to seruants in these words Thou nor thy man-seruant nor thy maid-seruant 3. Masters beside instructing seruants at home and causing them to goe to Church must take an account of their profiting both by the publike and also by the priuate meanes of edification Otherwise they shall not know how to order their manner of instructing them when to giue them milke when strong meat 4. To make the meanes more effectuall and profitable they must to instruction adde prayer Meanes without Gods blessing vpon the meanes are nothing As they obserue any grace wrought in their seruants they must be thankfull vnto God for the same and pray for the increase of it §. 22. Of masters neglecting to edifie their seruants Contrary is the minde and practise of most masters they thinke if they allow their seruants sufficient diet lodging and clothing or wages according to their couenant they haue done all that they need to doe and answerably they doe no more wherein they shew themselues no better then the heathen For doe not the heathen so Obiect At first taking of a seruant no more was couenanted Answ There are two couenants whereunto a master standeth bound one with God the other with his seruant Though his couenant with his seruant requireth no more then some temporall commodities yet Gods couenant requireth spirituall edification Many masters are so greedie of their seruants worke as they are loth to afford any time at
least too remisse and carelesse of their gouernment §. 26. Of moderating seruants labour Though labour and paines be proper to a seruants place yet he may be so put vnto it as the health and strength of his body may be impaired thereby For the well ordering of this therefore a dutie lieth vpon masters and that in two things especially 1. That they well moderate the labour whereunto they put their seruants so as they may be able for the time to vndergoe it and to endure so long as their time of labour is appointed It was a good reason which Saul rendred to keepe Dauid from entring combat with Goliah because as he thought Dauid was not able to fight against the Philistim Dauid being a youth and Goliah a man of warre And indeed if Dauids faith had not exceeded the strength of his body it had beene vnmeet to haue put Dauid to that taske They which are put to things aboue their abilitie are like to faile and sinke vnder the burden of them It is contrary hereunto to put seruants to such hard taskes as impaire their strength endanger their lims and venture their liues Saul shall rise vp in iudgement against such for he supposing that it was too hard a taske for Dauid to vndertake combat with Goliah was loth to put him to it Dauid exceedingly failed herein when he gaue direction that Vriah should be set in the forefront of the hottest battell and yet the Generall with his strength to retire from him Many seruants being put to seruices aboue their strength either lose their liues thereby or as we speake are neuer their owne men againe It is also a fault in this kinde to put seruants to such toiling workes as are fitter for beasts then men or to oppresse them with too much worke as the Egyptians oppressed the Israelites Let Gods hearing the cry of those seruants so oppressed and reuenging their oppressors for it make all masters take heed of the like crueltie §. 27. Of affording seruants fit meanes for their worke 2. The other thing required of masters for wel ordering their seruants worke is that they afford their seruants things needfull and behouefull for that worke whereunto they are put which minde was commendable in Saul who assaied if his armour might be fit for Dauid when he was to goe against Goliah To reckon vp all the particulars were an infinite taske euery seuerall trade and worke hath proper meanes of helpe appertaining to it this generall direction may be sufficient to moue masters to applie it to the particular workes and seruices whereunto they put their seruants Fit meanes are such an helpe as that which with them may easily be done without them can hardly if possibly at all be done It is contrary hereunto to deale with seruants as the Egyptians did with the Israelites exacting worke at their hands and not affording them meanes to doe it whereby many times they exact impossibilities Some will haue much worke done in the night time and not afford candle light so in other particulars §. 28. Of affording seasonable rest to seruants Intermission ease and rest from labour at seasonable times is as needfull and requisite as food and apparell The reason which God rendreth of the fourth commandement sheweth that masters ought to afford rest to their seruants it is this that thy seruant may rest Without intermission and rest the body cannot endure labour it will wax weake faint and vtterly vnable to continue but as labour decaieth strength so rest repaireth it There are two especiall times of rest which seruants may not be denied 1. The rest of the night 2. The rest of the Lords day The first is ordinary for all liuing creatures for it was one principall-reason why God caused the light of the Sunne to be withdrawen from the face of the earth that the inhabitants thereof might rest from their labour Vntill the euening man goeth forth vnto his labour and worke Time of darknesse is more fit for rest then worke Let not this be so taken as if no worke were to be done after the light of the day is taken away then would but little worke be done in the depth of winter when the daies are short and then would not God haue afforded artificiall lights but to shew that difference must be made betwixt the day and night and that the night is afforded for that time wherein men are most to rest The other time of rest being the Sabbath day is by diuine institution It was sanctified vnto man in the time of Adams innocency when he stood as a publike head and stocke of all mankinde The very name Sabbath which in Hebrew signifieth rest and the expresse prohibition of doing any worke on that day doe shew that it is a day of rest and that one end thereof was for seruants to rest therein is euident by the reason thereof that thy seruant may rest So as there is a double bond to tie masters to afford rest to their seruants on the Lords day 1. The bond of piety to God 2. The bond of charity to seruants for in that God did thinke it meet for seruants to rest one day in seuen we ought to thinke that it is needfull and behouefull for them §. 29. Of denying seasonable rest to seruants Contrary to both the forenamed times of rest doe many masters offend as first they who make their seruants watch too long at night and againe rise too soone in the morning not affording so much time of rest and sleepe as is needfull for refreshing their bodies and repairing their strength whereby it commeth to passe that beside the wrong done to their poore seruants their worke cannot be done so well Obiect It is said of the forenamed good houswife that her candle is not put out by night Answ That is a tropicall speech and some-what hyperbolicall The word night is put for a part thereof The phrase only implieth vigilancy shewing that she is not as many in the euening betimes in bed and in the morning late vp but late downe and early vp This phrase she riseth while it is yet night vsed before sheweth that that which I haue noted is the true sense If not putting out her candle by night should imply a sitting vp all night long how could it be said that she riseth vp Quest What time may be thought sufficient to afford sleepe vnto seruants Answ As the same quantity of food is not ouer-strictly to be proportioned to all alike so nor the same continuance of sleepe Yet by experience it hath beene obserued that for sound and healthy bodies fiue houres is the least time that may be allowed and seuen houres is time sufficient for any §. 30. Of masters offence in keeping seruants from the rest of the Lords day 2. Against the rest of the Lords day doe too too many masters offend as 1. By keeping
seruants at their ordinary worke on that day 2. By sending them vp and downe on that day on many errands as to gather vp debts or to doe such other seruices as they are loth to afford time for on other daies 3. By making that the greatest day of paines and labour namely to such as are in the kitchin or haue any other businesse about feasts for the Lords day is by many ordinarily made a day of feasting 4 By keeping them vp too late on Saturday nights euen till one of the clocke Many that make some conscience of the Lords day vse to offend herein for that their seruants might not worke on that day they keepe them vp till the very moment that they thinke the Sabbath beginneth but herein they commit a double fault one in not allowing their seruants sufficient time of rest another in making them vnfit through want of sleepe to doe the holy seruices of the Lords day §. 31. Of allowing time of recreation to seruants Concerning times of recreation I may say as the Apostle doth in another case I haue no commandement of the Lord namely expresse commandement to presse vpon the conscience of masters any set time for recreation yet questionlesse it is very meet that seruants should haue some times to refresh themselues this way for recreation rightly vsed is a great meanes to put life and adde spirit to youth especially With worke and businesse not only mens bodies but their mindes also are occupied and imployed herein the labour and trauell of men differeth from the labour of beasts for refreshing therefore both of body and minde is good and moderate recreation needfull But I referre this point to the wise consideration of masters themselues who may better by their owne obseruation discerne what in this kinde is fittest then we prescribe §. 32. Of masters care ouer their seruants in sicknesse and after death Masters prouident care for the good of their seruants is not to be restrained to the time of their health but to the time of their sicknesse also if it please God to visit them while they are in seruice Wherefore all things needfull are in this case to be prouided for them by their master First spirituall comfort for their soule that so they may the better beare their infirmity then such things as may for the present giue them ease and refreshing and also if it please God to adde his blessing worke a recouery The care of the Centurion for his sicke seruant is in Scripture commended he did as much for his seruant as he could haue done for his sonne The King of Arams care also was in this kinde commendable he did not forbeare to write to his enemie and to make himselfe beholding to him in the behalfe of his seruant that was leprous If the seruant haue beene formerly a faithfull diligent and profitable seruant recompence requireth as much For it is a most vnkinde and inhumane part to denie that seruant succour in sicknesse who in health hath beene profitable to his master But if a master be carefull of his sicke seruant affording vnto him the best meanes he can for his ease and recouery and that seruant through Gods blessing vpon the meanes recouer he will if he haue any sparke of goodnesse in him hold himselfe so obliged to his master as he shall neuer be able to make sufficient recompence and thereupon be moued to vse all the diligence he can for his masters good so that a master may reapebenefit to himselfe by this kinde of kindnesse But though the seruant that is sicke haue in former time beene vnprofitable and there be little hope of future benefit by him yet for charity sake and in subiection to Gods disposing prouidence whereby that seruant is fallen sicke in his masters house must he in that case be well looked vnto If the Samaritan did well in taking care of a meere stranger out of his house because he saw him succourlesse surely that master which neglecteth his seruant that is sicke in his house doth very ill 1. Quest What if he be not a couenanted seruant for a set time but a Iourney-man at will or one that worketh by the day or weeke Answ Though a master be not so much bound to such an one yet if he fall sicke in his house he may not in that case thrust him out of doores vnlesse he know where he may be wel prouided for 2. Quest What if a master be poore and not able to prouide that which is requisite for a sicke person Answ If the sicke person haue friends and kindred that are better able they must prouide for him if not the Church must helpe but it is the masters duty to make the sicke mans case knowne to his friends or to the Church If after all good meanes are vsed for recouery the seruant die his master must see the last duty in some seemely manner performed for him which is Christian buriall Herein lieth a maine difference betwixt the vsage of mens bodies which after death shall be raised againe and beasts that vtterly perish Iaakobs care of burying his mothers nurse is expresly mentioned in way of commendation §. 33. Of neglect of seruants in sicknesse and when they are dead Many masters much offend in the contrary to the forenamed duties For 1. Some when they obserue their seruants begin to be sicke will put them out of their houses and leaue them to shift for themselues as that cruell Amalekite who left his sicke seruant abroad in the fields But note the vengeance of God which followed thereupon The leauing of that sicke seruant in that case was the occasion of the destruction of that master and all his company By that meanes they were discouered to their enemies 2. Others when they cannot remoue their sicke seruants out of their house will suffer them there to lie succourlesse and to perish for want of things needfull Many rich men that are able to prouide well enough for them will send them to some out backe roome and take no more care for them In this kinde many of them shew more kindnesse to a dogge or other beast that is not well then to a seruant An inhumane part 3. Others that seeme not so inhumane deale too hardly with their seruants in such a case they will afford them things needfull but all at the poore seruants cost and if those seruants haue not present money they will cut it off their wages if they recouer health to doe them seruice Is this to vndoe the heauy burdens Or is it not to lay burden vpon burden 4. Others that are at some charges for their seruants sicknesse doe so mutter at their seruants and fling out such discontented speeches namely that they tooke them for their worke and not to keepe them in their bed to get some thing by them not to be at such cost with them or that they make
Nebuchadnezzar became a very bruit But to let these abominable blasphemers passe there be many masters who though they vtter not with their mouthes such execrable blasphemies yet by their carriage towards their seruants shew themselues to be little better minded in that they make their owne will a rule to their seruants and will haue them doe such things as are vnmeet and vnlawfull vsing their seruants as slaues or rather as beasts Let all such masters know that they haue a master §. 47. Of the equality betwixt masters and seruants in relation to God The second reason in this particle also your master also declareth an equality betwixt masters and seruants in relation to God As God is the masters of seruants so he is the master of masters also As seruants are the Lords freemen so masters are the Lords seruants In this respect they who are made rulers and they who are vnder them are called fellow seruants For howsoeuer in outward dignity there is great difference betwixt master and seruant yet as the seruants of God they are of a like condition and in many things may be accounted equall especially if both be of the same faith and so brethren in Christ This is another spur and curbe too A spur in that God will the more kindly accept that goodnesse which masters doe to their seruants because it is done to Gods seruants A curbe in that seruants shall be heard before God as well as masters for he is the master of both Many thinke that all the kindnesse which is shewed to seruants is lost because they are so meane as they are able to make no recompence But their master is able Others thinke their seruants can neuer take any reuenge of them and thereupon vse them as they list But the master of seruants who is also the master of masters can take vengeance euen such as shall make masters sorely repent all the wrong they haue done If masters did duely weigh this point that howsoeuer in regard of outward gouernment there be some difference betwixt them and their seruants yet before God they are as fellow seruants would they be ouer-rigorous and cruell would they not be kinde and gentle §. 48. Of Gods being in heauen how it is a motiue to prouoke masters well to respect their seruants The third reason taken from the place of God in heauen declareth the surpassing excellencie of that great master who is the common master of masters and of seruants and it addeth an edge to the former motiues 1. It sheweth that though the wrong which masters doe to their seruants be within the walls of their house so as no mortall eye can see it yet God who is in heauen seeth it and though seruants cannot be admitted into the courts of men to make their complaint yet heauen is open to them to that great master that is in heauen they may haue accesse when they will That which made the euill steward deale hardly with his fellowes was the conceit which he had of his masters absence But no such conceit can they haue of this great master who know that he is in heauen and that as heauen is ouer euery place so the eyes of the Lord are in euery place and behold the euill and good he seeth all the good and all the euill that masters doe to their seruants 2. It sheweth that the kindnesse which the Lord will repay and the vengeance which he will inflict is infinitely greater then the good or euill that masters can doe to their seruants euen as heauen i higher then earth and as he that is in heauen is greater then they that are on earth Doest thou therefore who art a master on earth reioyce or grieue the soule of thy seruant God in heauen can much more make glad or sad thy soule Doest thou therefore desire the fauour or feare the frownes of thy master in heauen shew fauour to thy seruant on earth and forbeare threatning Remember the infinite disparitie betwixt thy mastership and Gods and this will the more moue thee to deale with thy seruant as thou wouldest haue God deale with thee 3. It sheweth that there is much more reason we should take notice of our seruants of their paines of their diligence and of their faithfulnesse then that God should take notice of ours and lesse reason that we should scorne or neglect our seruants then God scorne or neglect vs. For there is far greater difference betwixt God and vs then betwixt vs and our seruants We and our seruants are all of the earth of the same mould nature and disposition subiect to the same passion and to the same dissolution The heathen obserued as much But God is in heauen eternall vnchangeable euery way surpassing glorious How can we then looke to be respected of this master if we respect not our seruants O masters in all your dealings with your seruants remember your master is in heauen §. 49. Of Gods impartiall respect of all The fourth reason in these words neither is there respect of persons with him declareth Gods iust and equall manner of proceeding with all men of what ranke and degree soeuer God will doe the same things to all sorts of masters that they doe to their seruants To the consideration of this impartiall iustice of God doth the Apostle call masters both because of that outward power which they haue ouer their seruants and also because for the most part masters are backt with the power and authority of magistrates on earth who in matters of difference betwixt master and seruant are ordinarily partiall respecting masters more then seruants But let masters here learne to cast off all such fond conceits and foolish hopes Though they be higher in place haue more wealth and better friends then their seruants and though men who haue carnall eies may thereby be much moued to respect them yet will not God goe an haires bredth from iustice for the whole world If the greatest man that euer was in the world should haue a seruant that were the meanest that euer was and a case betwixt that master and that seruant should come before God God would not any whit at all leane to that master more then to the seruant If the greatest that be abuse the meanest they shall not escape Wherfore O masters giue no iust cause of complaint to any seruant The Apostles manner of setting downe these points noted in this word knowing implieth that ignorance of God of that authority which he hath ouer masters of that equality which in relation to God is betwixt masters and seruants and of Gods heauenly excellency and impartiall respect towards all maketh masters to abuse their power by neglecting all dutie and insulting tyrannizing ouer their seruants wherefore you that haue heretofore beene ignorant of these points now take knowledge of them and you that know them oft call them to minde and doe that which becommeth good masters Knowing that
praebuit Sapiens verò etiam prouidentia mammas foeminis binas effinxit c. Plut. de Justit lib. In ijs animantibus quae lacte aluntur omnis ferè cibus lactescere incipit Cic. de Nat. D. Mater Bernardi liberos suos alienis vberibus nutriendos committere refugiebat quasi cum lacte materno materni quodammodo boni infundens eis naturam Guil. Abb. de vit Bern. l. 1. c. 1. Lam. 4. 3. Matres maiore studio cura nutrient nempe ex ipsis visceribus diligunt liberos suos Cum nutrices vtpote quae mercedem ament charitatem praebeant subditiciam Plut. de Instit lib. Arist Oecon. l. 2. c. 3. Plutarch loc citat A. Gellius Noct. Attic. comment li. 12. cap. 1. Gen. 24. 59. 2 Sam. 4. 4. 2 King 11. 2. Gen. 35. 8. Ruth 4. 16. 1. 12. Exod. 2. 7. Num. 11. 12. 1 Thes 2. 7. Luke 16. 1. c. Reu. 15. 16. Hos 6. 6. Matt. 9. 13. 1 Sam. 1. 23. Gen. 21. 8. Veraciter conijcere possumus quid valeat in parvulis baptismi sacramentum ex circumcisione c. Aug. de Bap. l. 5. c. 24. Gen. 21. 4. Luk. 1. 59. 2. 21. Ios 5. 5. Mat. 12. 7. Act. 16. 15 33. Mat. 19. 13. Gen. 17. 7. Act. 2. 39. Mat. 19. 14. Psal 51. 5. Consuetude matris Ecclesiae in baptizandis paruulis nequaquam spernenda est Aug. de Gen. l. 10. c. 23. Matth. 28. 19. Ioh. 3. 5. In Patrem in Filium in SpirituÌ„ SanctuÌ„ baptizamur vt Trinitatis vnuÌ„ appareat sacramentum sed in vno nomine quod intelligitur Deuâ— Hier. in Eph. 4. Parents must giue the childs name a Gen. 17. 19. Matth. 1. 21. Luk. 1. 13. c Luk. 1. 59. 2. 21. Why the name is giuen at baptisme Fit names to be giuen Luk. 1. 59 c. Read the rubrick before the forme of administring Baptisme in our Common Prayer booke Christianorum filij si baptisma non receperint scelus refertur ad eos qui dare noluerint maxime eo tempore quo contradicere non pote rant qui accepturi erant Hier. ad Laet. Seleuciani baptismum in aqua non accipiunt Aug. de Haer. 59. Chemnit harm Euang. cap. 16. Sine mysterio Trinitatis quicquid in vnam aut alteram personam accipitur imperfectum est Hier. in Ioel. 2. Act. 2. 38. 10. 48. 19. 5. Lasciua nomina paruulis baptizandis imponenda non sant Ioh. de Bur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In prole attenditur vt amanter suscipiatur benignè nutriatur religiosè educetur Aug. de Gen. ad lit l. 9. c. 7. Refectionis tempus mensura qualit as pueris competenter discernantur Basil Ascet c. 15. a 1 King 14. 2. b Ioh. 4. 47. 1 Tim. 5. 8. 1. Contrary Couetousnesse Non est boni parentis qucm procrearit eduxerit cum non vestire ornare Cic. de Orat. Nonne ipsae ferae foetus suos arctissimè amant Nihilne fando de pardis apris boumque armentis audijsti quanto cum tremore eorum saluti consulant Greg. Naz. ad Ueial Pro. 27. 7. Si parentum incuria filij in intemperantiam labentur genitores rei animarum illarum fient Constit Apost l. 4. c. 11. I. The kinds of nurture * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Treat 1. §. 110. b Pro. 22. 6. c Leu. 19. 32. Pro. 25. 6. Luke 14. 8. d Gen. 23. 7. 43. 33. Iob 32. 4 6. e Iob 30. 1 12. Luke 14. 7. 1. Cor. 14. 40. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 13. 13. 1 Thes 4. 12. Phil. 4. 8. 1 King 10. 5. Gen. 43. 33. 1 Pet. 3. 1. 1 Thes 4. 12. Matt. 23. 23. 1 Cor. 14. 33. Admonition to Schoolemasters Pro 22. 6. a Gen. 4. 2. b Gen. 37. 12. c Gen. 29. 9. d Exo. 2. 16. e 1 Sam. 16. 7. Benefits of a good calling Psal 91. 11. Directions for choise of callings 1. Generall principles are to be taught Non sunt contemnenda quasi parua sine quibus magna constare non possunt Hier. ad Laet. 2. The calling must be lawfull 3. The calling must be fit for the childes ability 4. The best callings must be preferred 1 Cor. 12. 31. Children to be trained vp to the ministery Mat. 12. 44. Solon legibus cauisse legitur vt filius quem parentes nullam artem docuissent non cogeretur illos alere senio confectos aut ad inopiam redactos Eras Instit Matrim Phoenices Veneri donum dabant de prostitatione filiarum antequam iungerent eas viris Aug de Ciu. D. l. 4 c. 10. vide Lud. Uiu in hunc loc Recte dicuntur parentes filios daemoniorum sacrilegijs obligare conantes spir taliter homicidae Aug. Epist 23. Infans tibi est ab infantia sanctitate imbuatur abipsis vnguiculis Spiritui consecre tur Greg. Naz. Orat. 40. in S. Bapt. Lege Hier. Epist ad Laet. b Deut. 4. 9. 6. 7 11. 19. Psal 78. 5 6. c Exo. 12 26. 13. 14. d Ios 4. 6 7 21. e Deul 6. 20. f Gen. 18. 19. g Pro. 4 4. h 31. 1. i 2 Tim. 1. 5. Reasons 1. Benefit of pietie 2. Necessitie of pietie Fiunt non nascuntur Christiani Hier. ad Laet. 3. Charge of parents k 1 Sam. 3. 13. Why Parents as well as Ministers are bourâ—d to teach pietie 4. Equitie p Psal 51. 5. q Ezec. 16. 20 21. 5. Gods children 6. Cause of obedience 7. Comfort of parents on their death-bed 8. Propagation of pietie 1. Principles of pietie to be all taken out of Gods word 2 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 7. 9 10 11. 2. Let children at first read the Scripture Sacrae Scripturae nominibus vtantur loco fabularum selectae illis historiae narrentur sententijs prouerbialibus ex Solomone instituantur Basil Ascet c. 15. 3 Catechise children daily Deut. 6. 7. Isa 28. 10. 4. Take all occasions from sensible things to make a spirituall vse Deut. 6. 7. 5. Open the mysteries of the rites of the Church Exo. 12. 26. 13. 14. 6. Let Gods great workes be declared Jos 4. 6 21. 7. Let religious masters be chosen 1 Sam. 1. 25. Magister probae aetatis vitae atque eruditionis est eligendus Hier. ad Laet. 8. Be an example a Ios 24. 15. b Psal 101. 2. Nihil in te in Patre suo videat quod si fecerit peccet Mementote vos parentes virginis magis eam exemplis doceri posse quà m voce Hier. ad Laet. Iob non tantum pro corpore filiorum sollicitus erat sed plus de anima cogitabat Orig. in Iob. lib. 1. Alexander in moribus in incessu l. eonidis paedagogi sui non potuit carere vitijs quibus adbuc paruulus fuit infectus Hier. ad Laet. Parentes non educant filios in eruditione domini quia solliciti non sunt pro salute vel perditione eorum
suum occiderit non minus puniri iubetur quam si alienum seruum occiderit Iustin Jnstit l. 1. Tit. 8. Domini mitiores esse debent Cypr. Testim l. 3. c. 73. a Deut. 25. 3. b Pro. 26. 18. c 2 Sam. 11. 15. d Psal 51. 14. e 2 Sam. 23. 15 c. * §. 8. a Pro. 19. 25 29. c Pro. 20. 30. Heris in famulos saeuitia adhibenda est si aliter teneri non possunt Cic. Offic. l. 2. * Seruam verberare viro maximae ignominiae est Chrys hom 26. in 1 Cor. 11. e Exo. 21. 20. Eccl. 7. 21. Adsit Regula peccat is quae poenas irroget aequas Nec scutica dignum horribili sectere flagello Horat. l. 1. Sat. 3. Exo. 21. 4. Iob 1. 15 16. 1 Cor. 7. 36. Quod fieri non debet factum valet 1 Cor. 7. 3 4. Leu. 25. 39 44. Masters care in putting off seruants * Coloss 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Difference betwixt iust and equall dealing 1 Pet. 2. 18. I. Iusti patres secundum haec temporalia bona filiorum sortem à seruorum conditione distinguebant ad Deum autem colendum in quo aeterna bona speranda sunt omnibus domus suae membris pari dilectione consulebant Aug. de Ciu. Dei l. 19. c. 15. De salute eorum qui in domo tua sunt sollicitus ac peruigil existas quia pro omnibus tibi subiectis rationeÌ„ Domino reddes Aug. de salut docum cap. 29. Directions for edifying seruants Exo. 12. 44. Deut. 16. 16. II. Sufficient food to be allowed to seruants Pro. 31. 15. 27. 27. Luk. 15. 17. Luk. 12. 42. * Luk. 12. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 15. 16. Luk. 17. 7 c. Pro. 29. 21. Pro. 31. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 17. 33. 1 Sam. 17. 33. 2 Sam. 11. 15 Memineris seruos homines esse Cato Exo. 1. 13 14. 3. 7. 1 Sam. 17. 38. Exo. 5. 7. Deut. 5. 14. Seruants must rest in the night time Psal 104. 23. Seruants must rest on the Lords day Gen. 2. 3. Masters who afford not time enough of sleepe to seruants offend Pro. 31. 18. Vers 15. How long time for sleepe to be allowed 1 Cor. 7. 25. Matt. 8. 6. 2 King 5. 6. Reasons 1. Recompence 2. Future benefit 3. Charity Luke 10. 33 34. Seruants that die to be decently buried Gen. 35. 8. 1 Sam 30. 13. Isa 58. 6. See §. 21 22. Gen. 30. 30. Luk. 19. 13. Pro. 31. 15. Contrary 2 Thes 3. 10. Masters must teach their prentises their trade Directions for fitting seruants to some function Pro. 31. 15. 1 King 10. 5. Matt. 25. 15. 1 Cor. 12. 8. c. Quod plurimorum commune est in eo procurando minima diligentia adhibetur Rerum enim propriarum maximam curam habent communium autem minorem Arist de Repub. l. 2. c. 3. Praeter alias causas eosunt in rebus communibus negligentiores quod eus alijs curae esse existiment quemadmodum euenire solet in ministerijs servilibus Arist loc citat Pro. 31. 27. Ruth 2. 4. Oculus Domini pascit equum Matt. 24. 48. Pro. 31. 13 15. Contrary carelesnesse Prou. 31. 15. 1 Sam. 22. 7. * See §. 13. Luke 16. 2. Psal 101. 7. Gen. 21. 9. c. Luke 13. 7. c. A seruant is not for euery offence to be thrust out of doores a Rom. 13. 7. b Matt. 20. 8. c Deut. 24. 15. d Gal. 5. 22. e Luke 10. 7. f 1 Tim. 5. 18. * §. 23 25. Direction for giuing wages g Leu. 19. 13. Deut. 24. 15. h Deut. 24. 15. Jam. 5. 4. i Leu. 19. 13. Deut. 24. 15. k Gen. 31. 41. l Gen. 30. 30. * §. 34. m Exod. 21. 2. Deut. 15. 12. Contrary n Ier. 34. 16 17. * §. 20. b Gen. 15. 2 3. Qui vere patresfamilias sunt seruis in familia sua tanquam filijs consulunt Aug. de Ciu. Dei l. 19. c. 16. Matth. 25. 21. Rom. 13. 3. Gen. 39. 19. Deut. 15. 13. Exod. 2. 21. Matth. 24. 47. Gen. 31. 2. Sic cum inferiore viuas quemadmodum tecum superiorem velles viuere Senec. epist 47. Luke 16. 2. b Leu. 25. 43. c Gen. 42. 18. d Neh. 5. 15. e Iob 31. 13 14. g Exod. 5. 2. h 2 Chr. 32. 15. i Dan. 3. 15. k Exod. 14. 28. l Isa 37. 36 38. m Dan. 4. 30. a 1 Cor. 7. 22. b Matt. 24. 49. â—ominus fidelem habens seruum di'igat vt fraâ—rem propter fidei societatem salua sibi seruitute Constit Apost l. 4. c. 12. Dominum patrem familiae appellauerunt seruos familiares Seâ—ec Epist 47. Mat. 24. 48. Pro. 15. 3. Vis tu cogitare istum quem seruum 〈◊〉 vocas exijsdem seminibus ortum eodem fruicoelo aequè spirare aequè viuere aequè mori Senec. Epist 47.
fees then their masters wot of or receiuing bribes or gifts which their masters refuse as Gehazi or hiring others to doe their worke vpon their masters cost or inueagling away their masters customers or purloining away other mens goods committed to their masters trust as Taylors seruants who thereby both much discredit their masters and also hinder their custome Obiect What if masters detaine their seruants wages may they not by priuy meanes right themselues Answ A masters sinne is no warrant to make seruants answer sinne with sinne The law is as open for seruants as for masters if not Gods eares are open for their complaints he can and will redresse all or here or hereafter Note Iaakobs example Many make this a iust pretence but whether it be iust or no it is not safe to open this gap of deceit These and such like kindes of deceit are the more hainous sinnes because of that trust which masters repose in seruants for they violate both the bond of iustice and of fidelity also If a seruant imbezill or defraud his master of any of his goods to the value of forty shillings he is adiudged a felon by our statute law §. 29. Of seruants faithfulnesse in the businesses which they are to dispatch for their masters In the businesses which masters commit to the care of their seruants to be dispatched by them they must doe their best endeuour that all may prosper vnder their hands as it is noted of Ioseph he was a prosperous man we haue not only a pregnant proofe but also an excellent direction for this point in the example of Abrahams seruant who was very faithfull in dispatching the businesse of fetching a wife for Isaak therein let these particulars be noted 1. He feared God the whole cariage of that businesse testifieth as much There is a double bond to tie seruants hereunto one in respect of themselues that in the thing which they doe they may be accepted of God another in respect of their masters that their masters businesse may prosper vnder their hands God prospereth such as feare him in all things they take in hand instance the examples of Iaakob Ioseph and Dauid 2. He called vpon God to prosper his endeuours now prayer is the best meanes that possibly can be vsed to obtaine any blessing from the Lord. Without it all our endeuours are vaine It is in vaine to rise vp early and sit vp late and to eat the bread of carefulnesse except Gods blessing accompany all 3. He gaue thankes when he saw the Lord begin to prosper that he tooke in hand thanksgiuing for the beginning of a blessing is an effectuall meanes for continuance of that blessing yea it is also an effectuall meanes to moue God to prosper other things that we take in hand so as if seruants desire to prosper in all the affaires which they vndertake for their masters they must render thanks for the first successe which he hath giuen and so for the second third fourth and for euery successe 4. He tooke all the opportunities he could when he saw a maid to inquire of he ran to her and inquired what was behouefull for his matter when he had ground to thinke she was the maid he presented gifts to her so soone as he was brought to the house he falls vpon the matter for which he came euen before he did eat any thing after matters to his liking were concluded he maketh no tarrying but with all speed carieth the maid to Isaak In a word he omitted nothing that in the vttermost of his wisdome he conceiued to be behouefull for that matter more he could not haue done if the matter had wholly concerned himselfe I shall need no further to vrge this point then by setting this patterne before seruants Contrary is their disposition who care not whether the things which they doe for their master prosper or no if they haue taken any paines therein so as their master cannot say they haue altogether neglected it there is all that they care for If it succeed not well they will say they are not in Gods place to make euery thing which is done to prosper But though the whole blessing rest in God yet hath he sanctified meanes for obtaining his blessing as faith prayer thanksgiuing and the like which because they vse not they faile in this point of faithfulnesse Nay further they vse those things which doe mainly hinder and keepe away Gods blessing and in stead thereof bring a curse vpon all they do as profanenesse vncleannesse drunkennesse and all manner of riotousnesse yea despising Gods word and holy ordinances reproaching his Saints taking his name in vaine by swearing forswearing and blaspheming lying also backbiting pilfering and other like vices These irreligious and wicked seruants as they sinne against God and their owne soules so also against their master it is not for masters profit to keepe such seruants §. 30. Of seruants faithfulnesse in keeping their masters secrets and concealing their infirmities By reason of that neare bond which is betwixt master and seruants and their neare and continuall abiding together and the many imploiments which masters haue for their seruants seruants come to know many of their masters secrets faithfulnesse therefore requireth to keepe them close Prouided that they be not such secrets as tend to the dishonour of God or to the danger of the Commonwealth and Church no nor of a priuate person for Ionathan is commended for discouering the mischiefe which Saul had secretly intended against Dauid For proofe of the point note what Solomon saith He that is of a faithfull spirit concealeth a matter namely a secret matter Note also how faithfull Ieremiah was in keeping Zedekiahs counsell though the Princes enquired after it yet would he not reueale it to them To this head is to be referred a faithfull concealing of masters infirmities for the best that be are subiect to many and seruants which are vnder their masters roofe continually waiting on them cannot chuse but espie many if herein seruants be not faithfull masters were better be without seruants in their houses Contrary to keeping close the secrets of masters is blabbing abroad all such things as seruants know concerning their masters which is too common a fault for when seruants of diuers houses men or maids meet together all their talke for the most part is of their masters and mistresses whereby it commeth to passe that all the secrets of an house are soone knowne about the whole towne or city Solomon stileth such an one a tale-bearer A tale-bearer saith he reuealeth secrets or he that reuealeth secrets is a tale-bearer for many of Solomons prouerbs are conuertible they may be turned either way Now note how Solomon noteth out the mischiefes that tale-bearers worke The words of a tale-bearer are as wounds they wound the pretious name and credit of a man and