Verse 18.

Seruants, bee subiect to your Masters with all feare, not onely to the good and gentle, but also to the froward.

HItherto of the duties of subiects, and so of the exhortation as it is politicall, and concernes the Common-wealth.

Now the Apostle proceeds to giue directions oeconomicall, that concerne the family, or hous∣hould gouernment: Before I consider of the particular exhortations, something would be said in generall concerning a family.

*A family is the society of diuers men dwelling together in one house for preseruation and hap∣pines: Where three things are to bee explicated: First, what are the persons, that take vpon them to constitute this society: Secondly, what is the difference between this society, and their humane societies: Thirdly, what is the end of this society.

First, the persons, that constitute a family or fa∣milies society, are to bee considered, either as the family is perfect, or vnperfect.

• 1. A perfect family consists of a triple socie∣ty, first, the one between man and wife▪ secondly▪ the other betweene parents and children: thirdly, Page  713 and the third between Master and seruants.
• 2. The vnperfect is, when any of these so∣cieties are wanting, as when there are not either children, or seruants, or wiues, or husbands in it: The Apostels directions heere do forme onely an vnperfect family: For hee giues not directions about parents and children.

Secondly, the difference of this society from o∣thers is, in those words, dwelling together in one house: For thereby is imported, that this is the first society of all others, and the foundation of all the rest. For a City comprehends many families, a Country many citties, a Monarchy many nations, and the world many Monarchies.

Thirdly, the end of a fraternity, is preseruation and happines: and so to speak distinctly, there are three things requisite to make this society happy, and to preserue it so:* namely, first, commodity, se∣condly, delight, and thirdly, Religion. Vnto com∣modity is requisite possession of goods, and the mutuall lawfull labour of the persons in the fami∣ly: vnto delight is requisite, quietnes and loue: vn∣to Religion, is required the constant and right seruing of God. If commodity bee wanting, the family cannot bee at all: If delight bee wanting, it cannot bee well: and if religion bee wanting, it cannot bee for euer.

Thus of a family in generall: and two things may be in generall noted from the Apostles charge about the family. First, that God himselfe doth bind all sorts of persons, as strictly to the good be∣hauiour in their owne houses, or towards one ano∣ther, Page  714 as hee doth toward those in his house. Se∣condly, that the conscience is bound immediately from God, to nourish all good duties. And this is so proued by the fift Commandement, and Pro. 14.13. with many other places of Scripture.

There may be diuers reasons assigned, why God giues Commandement to binde vs to domesticall duties.

*First, from his owne right. For, though there be many Administrators, as, of a Church, a Com∣mon-wealth, a Family, &c. yet there is but one Lord: God is the Head of this society, as well as of any other, 1. Cor. 12.

Secondly, because this is the first society God brought into the world; and therefore hee would haue it honoured and carefully preserued to the end of the world. The first society in Paradise, was this: and Religion was professed for many hun∣dred yeers by this society onely, euen till the peo∣ple came out of Aegypt.

Thirdly, because the persons we liue withall in the family, are the neerest companions of our liues: and therefore wee should liue with all due respect one of another.

Fourthly, because the family is the Seminarie both of Church and Common-wealth.

Fiftly, because the family is the most vsual place for vs to practise our Religion in: what wee learne at Church, is for the most part to be practised at home. Many haue little occasion of practice a∣broad.

Sixtly, because the comfort and contentment of Page  715 mans life lieth much in this. How are the liues of many men made vncomfortable, by disordred ser∣uants, wicked children, idle, froward, vicious wiues! God gaue the woman, at the first, as a spe∣ciall help to man; to shew, that at home the chief help of his life was to be had.

Vse. The vse should be therefore to teach Chri∣stians, in their seuerall places in the family, to make conscience of their dealing; both to knowe it, and to doo it, as euer they would haue God to come to them, and dwell with them, Psalm 101.2. and as they desire to bee no hypocrites in Religion: for, such as make no conscience of dooing their duties in the family, whether themselues, wiues, seruants, or children, are not sound Christians, they are but hypocrites. They are not compleat Christians, that are not good at home, aswell as abroad: they walk not in a perfect way, Psalm 101.2. And besides, till domesticall disorders be redressed, the family will neuer be established, Pro. 14.3.

Secondly,* it is to be noted, that Inferiours in the family, are either only, or first, or with most words charged about their duties; as heer, seruants, and not masters; and seruants and wiues, with many words: and there may be diuerse reasons assigned of it.

• 1. To preserue order. God hath subiected the Inferiours to the Superiours; and the Superi∣our in a family, is God's Image: the Lord is ther∣fore carefull to preserue his authority. The Supe∣riours receiue lawes from God, but not from their Inferiours. The Inferiours are to learn their du∣tie Page  716 without prescribing lawes to their Superiors.
• 2. Because the disorders of Inferiors are, for the most part, most dangerous to the troubling of the family, because the businesses of the family are done by their hands, the Superiour prouiding for the common good by common instruments. If the Master of the family be neuer so godly-wise, yet oftentimes the family may bee destroyed by wicked seruants, and vicious wiues, Pro. 14.1.
• 3. Because faults in the Inferiours are most scandalous against Religion, especially where the family is vnequally yoked; as, if the Head of the family be an vnbeleeuer, and the Members belee∣uers: disorder in the beleeuers, is most extremely scandalous.
• 4. Because, if the Head of the family be dis∣ordred, the orderly behauiour of the Inferiours may bring him into order, and winne him both to Religion, and good order at home. A conuersati∣on with feare, in wiues, may win their husbands, chap. 3.1, 2. of this Epistle.
• 5. Because God would heerby shew, that the Inferiours must alwaies doo their duties, before they look after the duties of Superiors: they must be first serued.
• 6. By this course, the Apostles did labour to intice the Gentiles to Religion, by letting them see how carefull they were to breed goodnes and loue in their wiues, seruants, and children: and the A∣postles did wisely in so doing, because it is a grea∣ter gain to Religion, to gain one master, than many seruants, because such a master may do more good.

Page  717The vse should be therefore to interest the obli∣gation vpon the consciences of wiues, seruants, and children: and euen the more they see that God saith vnto them, the more they should be carefull of their duties, and euer the more desirous they see the Lord to bee to haue them liue without of∣fence, the more abominable they shold account it to dare to offend still: and if they haue not masters or husbands, they should striue to bee good them∣selues, before they complain of the faults of their Superiours; and should think with themselues, If I were a better wife or seruant, I should finde my husband or seruant better to mee. Thus in the ge∣nerall.

The first thing then the Apostle giues in charge, concerns seruants, from verse 18. to the end of this chapter: where obserue,

First, the proposition, enioyning seruants to be subiect to their masters, verse 18.

Secondly, the exposition, shewing both how they should be subiect, viz. with all feare; and to what masters, viz. not onely to the good, but to the froward, verse 18.

Thirdly, the confirmation of it, by three rea∣sons, viz. from the consideration,

• 1. Of the acceptation of such subiection with God, verses 19.20.
• 2. Of their calling, verse 21.
• 3. Of the example of Christ, which is vrged,
  • 1. For the vse of seruants, verses 22.23.
  • 2. For the vse of all Christians, by digressi∣on, verses 24.25.

Page  718First then, of the proposition: where we are to consider, first, the persons charged, Seruants: se∣condly, the duty imposed, be subiect: thirdly, the persons to whom they owe it, to your Masters.

Seruants.]

Two things are to bee inquired into about ser∣uants.

First, the originall of their estate: and secondly, the bond that ties them to this subiection.

There are seruants of God, seruants of sinne, seruants of men: It is the seruants of men, that are heere meant: seruants of men are not all of one sort neither.

*For first, such as apply themselues to satisfy the vnreasonable humors of men, are said to bee ser∣uants of men, and condemned, 1. Cor. 7.23.

Secondly, such as make themselues beholding to other men through their pride, are forst many times to become their seruants. Thus the bor∣rower is a seruant to the lender, Prou. 22.7.

Thirdly, such as imploy their estates or bodies for the honour, or preseruation of their superiors, are said to be seruants: thus subiects serue Princes, 1. Sam. 8.17.

Fourthly, such as imploy their labours, and spend themselues for the common good, are said to bee seruants: thus Ministers are the peoples ser∣uants, 2. Cor. 4.5. 1. Cor. 9.19.

But none of these are heere meant: Those ser∣uants are domesticall seruants, such as are vnder the yoke of particular Masters in a family.

Those seruants in the Apostles time were of Page  719 two sorts: some were bond seruants, such as were bought and sould in the markets, ouer whom the Masters had absolute and perpetuall power: some were hired seruants, that did seruice by couenant and contract, as seruants doe now for the most part with vs.

Concerning these, it may bee inquired, how it comes to passe, that men, that by creation haue the same nature with other men, should in their con∣dition bee abased to so low and meane an estate, as to serue them, that are in nature alike to them? This seemes to bee a grieuous inequality; and therefore first to be searched into for the originall and causes of it.

It is out of doubt, that before the Fall, if man had staied in his Innocency, there had beene no seruitude, because all men had beene made after the Image of God, both for holines and glory; and so had beene on earth, as the Saints shall bee in heauen.

The first cause then of subiection and seruitude,* was the confusion, and sinne of our first parents brought vpon the world, the earth being cursed for mans sake: A necessity of toylesome labour lay vpon men: and so from the aduantages, or disad∣uantages of particular mens estates, did arise the freer, or harder condition of some men: besides, this sinne had so confounded the very dispositions of men, that through the inequality of naturall temper, or care of education, some men are made more fit to gouern, and others to be gouerned.

Secondly, as a monument of Gods Iustice, it is Page  720 obserued, that som whole nations of men haue bin in their very naturall inclination onely disposed to bondage, being destitute of all gifts to rule, or gouerne, as it is noted by the Muscouites and some other nations, who for the most part at this day are seruants, yea slaues by nature.

Thirdly, in other nations many men become seruants, not by nature, but by necessity, as being taken in mercy: and thus among the Latines came vp the name of seruants, being serui, because they were seruati, preserued from slaughter in war: and mancipia, because they were manu capta, things ta∣ken by force of armes.

Fourthly, the horrible sinnes sometimes of the Ancestors brings beggery, and so seruitude vpon their posterity; as the sin of Cam made Canaan a ser∣uant of seruants, Gen. 9.25. So doth treason, whore∣dome, riotousnes, and prodigality of many pa∣rents, vndoe their whole posterity, and leaue them in a necessity of seruing.

Fiftly, wicked children, for their disobedience to their parents, are many times brought not onely to bee seruants, but as was noted before of Cam, to bee seruant of seruants, Prou. 17.2.

Sixtly, many men are brought to a morsell of bread by their owne disorder and wickednes of life; sometimes open sins, sometimes secret sinnes bringing this curse of God vpon them: For men became seruants, onely to gayne by their seruice the knowledge, or state of som science, art, or trade as many apprentices doe.

Seuenthly, sometimes God by his hand doth Page  721 abase some men onely, as a triall, if they fall into pouerty, and so to the necessity of working for o∣thers by no sinfull courses of their owne: but by the ineuitable hand of God, as by pyracy, ship∣wrack, fire, theeues, or the like: and these are so humbled, either to warne others, and shew the power of God, or to bring them to repentance, or else for triall of God's grace in them.

Eightthly, some men are brought to this misery by the cruelty, and vniust dealing of other men: and so that power the Masters tooke ouer their bondmen to dispose of their very liues, was not of God or nature, but meerely an oppression. For why shold they haue power to take away life, that could not giue it? And so, many a man is brought to pouerty and seruitude, by oppression and cruell Landlords, or by the fraudulent dealings of other men, that falsify their trust, or coozen them in bargaining.

Now, the seruants brought to this condition by any of these meanes, must bee subiect to their Ma∣sters: and this is of diuine institution. For God him selfe hath bound them to it by the first comman∣dement; and so the subiection of seruants is a mo∣rall, and perpetuall ordinance.

Vses. The vse of all this may bee diuers: For,

First, it should teach all sorts of men, the more to hate and flee from sinne, which hath brought these miseries vpon such multitudes of men.

Secondly, it should teach Masters to vse their seruants respectiuely: For tho they be seruants, yet they are men made after the Image of God, and Page  722 they are the best part of their possession. For o∣ther things they possesse, are without life, and ser∣uants are the liuing instruments of their commo∣dities. Thus wise and godly men in Scripture,* were wont to account it the best part of their possessi∣ons, that they had men seruants, or maid seruants.

Thirdly, it should teach seruants especially two things; the one is humility: they should run a race fitted to their condition, they should conquer pride and aspiring, remembring that God hath abased them. The other is, they should keep them∣selues in their places and callings, and not shake off the yoake by running away, &c. seeing God hath taken them bound to serue: But the former is most proper to this place; seeing they are but seruants, they should be content with such diet, apparell, la∣bour, & vsage, as is conuenient to their condition.

Fourthly, it may serue for great humiliation to such seruants, as are wicked men: These are of three sorts: some of them are brought to this con∣dition by their owne wickednes of life: some of them are wicked seruants too, as well as wicked men: some are tolerable, and sometimes profitable seruants, though euill men: all are in ill case. For this is but the beginning of euill to them, if they repent not; For if they liue in their sinnes, as they serue men now, they shall serue diuels hereafter; and so their bondage shall be inuested vpon them without end.

Quest. But seeing many godly men and wo∣men may bee seruants; how may a godly Chri∣stian comfort himselfe in this estate of abasement?

Page  723Ans. Though it bee an outward misery to be a seruant: yet there are many consolations to swee∣ten the bitternes of this abasement.

First,* because extremities of bondage are re∣moued from seruants with vs for the most part, so as their seruice is but for a time, and voluntary too, to hire themselues to whom they will, and Masters haue not power of their liues.

Secondly, because their calling is acknowled∣ged for a lawfull calling by God.

Thirdly, because God hath bound Masters by his Word to vse them wel, & the Lawes of Princes prouide punishments for vnreasonable Masters.

Fourthly, because Christ hath redeemed them from the spirituall bondage of seruing the Law, and the diuell, and Gods Iustice: so as he is Christs free-man.

Fiftly, because though his body bee subiect, yet his soule is free, and not subiect to any mortall creature.

Sixtly, because their Masters are their brethren in Religion.

Seuenthly, because God hath prouided by his vnchangeable Law, that one day in seuen they shall rest from their labour.

Eightthly, because before God there is neither bond nor free: but all are one in Christ, Gal. 3.28. Col. 31.11.

Ninthly, because all the benefits by Religion, whether inward or outward, belong to seruants, as well as Masters, 1. Cor. 12.13.

Tenthly, because the very work that seruants Page  724 doe in their particular calling, is accepted of God, as obedience to him, as well as the performing of the duties of Religion; God accepts their daily la∣bor, as well as he doth praying, hearing the Word, receiuing the Sacraments, reading the Scriptures, fasting, or the like, Eph. 6.6.

Eleuenthly, because they are freed in that con∣dition from many cares: seeing they haue now no∣thing to doe in effect, but to obey in what is ap∣pointed them; which is a great ease to a minde that desires to see what he hath to doe to please God, seeing now onely one thing is necessary, which is, to obey in what he is commanded and directed.

Twelfthly, because he shall not onely haue wa∣ges from men, but from God also, Ephes. 6.8.

Lastly, because there shall be no seruants in hea∣uen, but in Gods Kingdom they are as free as their Masters, and therefore should not thinke much of a little hardnesse, or harshnesse in this life.

Thus of the originall of seruants.

Secondly, we may hence note, that seruants are bound by God himselfe, in his Word, vnto their subiection. The Word of God doth belong to the calling of Seruants, as well as to any other calling, God hath included them within the doctrine of Scripture, as well as any other men; partly to shew, that they haue right to the Scriptures as well as others; and partly to shewe, that the power of binding seruants is from God, and God hath taken it vpon him, by his Word, to teach Seruants as well as other men; and that for two reasons. The one is, because Seruants belong to the Kingdome Page  725 of Christ and his Church, as well as other Christi∣ans, and therefore must be taught as well as they. Secondly, the other is, because vsually Masters are negligent in teaching them, and therefore God prouides, that by his Word they shall be taught. Men haue some care in teaching their children, but little of their seruants; and therefore God, to shew that he is no respecter of persons, giues order to his Ministers to see them instructed.

The Vse may be diuers.

Vses. First, Masters must learne from hence their duty: For, when they see that God takes care to teach their seruants, they should not bee so proud or carelesse, as to neglect their instruction: Yea it shewes also, that if they would haue them taught, or reproued, or incouraged, they must doe it with God's Word, and with their owne: yea, it also shewes the folly and wickednesse of diuers Masters, that cannot abide, their seruants should heare Sermons, or much reade the Scriptures, when they doe not only wickedly, in restrayning their seruants from the meanes of their Saluation, or comfort, but doe foolishly also hinder them of that meanes which should especially make them good seruants.

Secondly, Seruants may hereby bee instructed, or informed, and taught. Informed, that though neyther Master nor Minister will teach them, yet they are not excused, because they are bound to learne from Gods Word, their duties: And taught from hence they must bee, to doe their duties to their Masters, not for feare, or reward, but for Page  726 Conscience sake, because God hath bound them to his subiection.

Thirdly, Ministers should learne, and from hence be awakened, to take notice of their charge, both to Catechize in speciall, and to teach seruants in generall, as well as other their hearers. If it be a part of the Commission of great Apostles, to in∣struct seruants as well as other Christians, then what accounts can they giue to God, if it be found that they haue had no care of instructing the ser∣uants of their parishes, and charges?

Doct. 3. Thirdly, the indefinite propounding of the word Seruants, shewes, that all sorts of ser∣uants are equally bound to subiection; hired ser∣uants are as strictly bound, as bond seruants: The seruants of Princes, are not free from the duty of seruants, more then other seruants: and so likewise poore mens seruants must be subiect and obedient to their Masters, with as much reuerence and fear, as seruants to great men. Old seruants are tied to as much duty, as such as come new to serue. Reli∣gious seruants are bound to as much subiection and obedience as Pagans, or rather their bond is the stronger, because Religion should rather make them better seruants, and so there is no difference of sexes; men seruants are bound as well as women seruants, neither doth birth, office, gifts, or meanes, priuiledge any seruant from the strictnesse of the bond of subiection.

Be subiect.]

The duty, then, required of seruants, is subiecti∣on: seruants must bee subiect. It is not enough to Page  727 weare their master's Cloth, and to hire themselues to their masters: they must make conscience of it, to perform constant & humble subiection to their masters. And so they must bee subiect to their ma∣sters three waies.

First,* to their commandements: and so they must obey them, and yeeld themselues to them to be ruled and directed by them in all things, Eph. 6.5. Col. 3.22.

Secondly, to their rebukes and corrections: for if children need rebukes and corrections, then doo seruants also, Pro. 13.1. and 15.5. Seruants will not alwaies be corrected by words, and therefore need blowes, Pro. 29.19. Gen. 16.6. yea, they must pati∣ently suffer correction, though it be inflicted vniust∣ly, as appears in the verses following this Text.

Thirdly, to their restraints. Seruants must bee subiect to the appointment of their masters, euen in the things wherein they restrain them; as for in∣stance, in their diet. It is a sinfull humour in them, Not to be content with such diet as their masters appoint them, though it be worse than the diet of their masters, or the diet of the children of the fa∣mily. So likewise in their company: they must a∣uoid all company that may bee any way offensiue to their masters; and so likewise in their apparell, in such cases where seruants are to bee apparelled by their masters; as also in respect of their going out of the house in the day-time, when they haue not leaue: but much more abominable it is, To be out of their masters houses in the night, without their leaue.

Page  728And as their subiection must bee performed in all these cases: so the indefinite maner of propoun∣ding it, shewes, both that they must bee subiect in all things, and in all the waies of shewing subiecti∣on, for the manner of it: they must be subiect in all things, so as to beare with their masters: for, it is a sinnefull rebellion, to crosse, or disobey, or leaue vndone any thing that is required of them to doo. And besides, it shewes, that they must bee subiect in their very hearts, and in their words, and in their countenance and gesture, as well as in the work to be done by them.

Vse. The vse may concern both seruants, and the parents of such seruants, and the masters that rule them.

Seruants should hence, from their hearts, learn to yeeld themselues ouer to their masters, with all good conscience to perform the subiection requi∣red: yea, such seruants as heare this doctrine, may try their hearts, whether they be indeed good ser∣uants, or no: for, a good seruant, that makes con∣science of his duty, when hee heares the doctrine, doth from his heart consent to it, and will striue to fashion himself according to it. Now, the seruants that desire to bee such as is required, may attain to it, if they obserue these rules.

*First, they must carefully study the doctrine of seruants duties. Seruants oftentimes fail through meer ignorance, because they doo not lay before their mindes what God requires of them.

Secondly, they must often iudge themselues for their faults wherin they haue displeased their ma∣sters, Page  729 or neglected their duties: therefore many seruants mend not, because either they will not see their faults, or doo not humble themselues in se∣cret for it.

Thirdly, they must often meditate on the mo∣tiues that may perswade them to subiection. And so there are fiue things that might bow their harts, and breed in them a conscience of their duties. First, the Commandement of God: it is GOD's will, they should beare themselues thus humbly and obediently toward their masters. Secondly, the promise annexed to God's Commandement, should moue them: God will reward their work, Eph 6.8. Col. 3.24. And, in particular, inasmuch as their seruice is required in the fift Commande∣ment, therefore, if they be good seruants, God will blesse them with long life. Thirdly, the threat∣ning, if they be not good seruants, but bear them∣selues naughtily and stubbornly; they shall not on∣ly receiue shame and punishment from men, but God will plague them for the wrongs they doo to their masters, euen for all the grief wherwith they haue vexed them, and for all the losses they haue brought to their masters, Col. 3. vlt. Fourthly, the examples of such as haue born themselues full wel in Scripture, should much moue them; the piety of Abraham's seruant, Gen. 24. and the painfulnesse and faithfulnesse of Iacob, Gen. 31.38, &c. and the readinesse of the Centurion's seruant, Mat. 8. Yea, it should much moue them, that Christ Iesus him∣self was in the form of a seruant, Phil. 2. Fiftly, the care of the Religion they professe, should much Page  730 moue them: if they bee carelesse, and proud, and stubborn, the Name of God, and the doctrine of Religion, may be blasphemed, 1. Tim. 6.1. And if they bee humble, and carefull, and faithfull, they may adorn the doctrine of the Gospell, as the A∣postle shewes, Tit. 2.9, 10.

Vse 2. Such parents as put their children foorth to seruice, must take heed, that they spoil them not by giuing care to the complaints of their masters, or by allowing them any way in stubborn and dis∣obedient courses.

Thirdly, if masters would haue their seruants to please them by their subiection, they then must learn how to rule and gouern them, not onely by teaching and charging them what to doo, but also by ouer-seeing them, whereby many faults may bee preuented; and accordingly by seasonable re∣prouing them, and correcting of them betimes for the more wilfull offenses; so studying to carry themselues gently towards them, or that they lose not their authority by too much loue of their own ease and quietnes: else it is iust, that their seruants should prooue a continuall vexation to them, Pro. 30.22. and 29.19.

To your masters.]

The parties to whom they owe subiection, are their masters: where three things may bee ob∣serued.

First, that though seruants are vnder subiection, yet it is not to all men, or to other men, but onely to their masters: which may warne men to take heed that they abuse not other mens seruants, or Page  731 speak basely of them: for, though in respect of their masters, they are seruants; yet, in respect of them, they are as free as themselues. And, in par∣ticular, it should teach diuers, to meddle lesse with other mens seruants, by way of complaint to their masters. It was Salomon's Rule; Accuse not a ser∣uant to his master, lest he curse thee, and thou bee found guilty, Pro. 3.10. Hee giues two reasons of his aduice. The one is, that his complaining may so vex the seruants ouer whom he hath no iurisdic∣tion, that it may cause them in their impatience to vex him with their reproaches of him; which, an ingenuous minde should striue to auoid. The o∣ther is, that in such complaints most an end there is much mis-taking, when men meddle with such things as belong to other mens families: and then it is a foule shame to be found faulty. To conclude this point, wee should remember that of the Apo∣stle; What hast thou to do to iudge another man's seruant? he standeth or falleth to his owne master, Rom. 14.

Secondly, that all masters haue authority ouer their seruants: though the master be a poor man, or an ignorant man, or a cruell man, or a froward man▪ or a hard man, yet the seruant must bee subiect to him, and bear himself as reuerently and obedient∣ly, as if he were the richest, or wisest, or worthiest master in the world; and the reason is, because the subiection is due, not to the masters riches, or gifts, or greatnes, but to the authority which God hath giuen him as a master: and therefore seruants must look to this point; and the rather, because it will be Page  732 the greater triall of their subiection and singlenesse of heart, when neither feare, nor reward, nor any outward respect doth compell or constrain them, but simply the conscience of God's Commande∣ment, and the masters authority.

Thirdly, wee may heer inquire, how masters come by this authority ouer seruants: by nature they haue it not, and therefore must haue it by law. The lawes of men cannot make one man a seruant, and another a master:* therefore it is by the Law of God. Since it is by the Law of God; if wee haue recourse to the tenne Commandements, wee shall finde, that it is the fift Commandement which gi∣ueth masters this authority and honor; the exhor∣tations of the Apostle being but interpretations of that Law. And, that this point may bee cleered, two things must be searched into: First, what sorts of men are called fathers and mothers there; and secondly, why they are so called in the Comman∣dement, seeing the most sorts of them, in the vsuall life of man, haue other titles.

*For the first. This tearm Father wee shall finde in Scripture to be giuen, first, to such as begat vs, Heb. 12.9. Secondly, to Ancestors, Ioh. 6.18. Third∣ly, to Tutors: so Students are called Children of the Prophets. Fourthly, to such as beget vs in re∣spect of grace, as, to our Ministers, 1. Cor. 4.15. Gal. 4.19. Fiftly, to Magistrates, Gen. 41.43. 1. Kings 24.12. Ezra 1.5. Sixtly, to Elders in age, 1. Tim. 5.1. Seuenthly, to the Inuentors or Authors of any sci∣ence, art, or trade, Gen. 4.20. Lastly, it is giuen to masters: so Naaman's seruants called him Father, Page  733 2. Kings 5.13. And from hence, masters were wont to be called Patres familias, as Magistrates were cal∣led Patres patriae.

For the second. Magistrates, Tutors, Ministers, Masters, and all Superiours, are called Fathers, first, because the father was the first degree of superio∣rity, and the fountain and seminary of all society. Secondly, God of purpose preserues this title in all superiority, thereby to sweeten subiection to Infe∣riors, and to make them think the seuerall dangers, burdens, labours, and subiections in each conditi∣on, to be not onely tolerable, but meet to be born, because they endure them vnder parents as it were: and so such superiority, for that reason, should not bee resisted or enuied. Thirdly, that thereby Superiours may bee put in minde of their dutie, to auoid insolency, cruelty, oppression, and the too much respect of themselues; God char∣ging them by this title, to remember, that their Inferiors are to them, by God's Ordinance, as their children.

Thus of the proposition of the duties of ser∣uants.

The exposition followes: and so, first, he shew∣eth the manner how they must be subiect, viz.

With all feare.]

Seruants must subiect themselues to their ma∣sters in all feare: which, being put downe indefi∣nitely, must be vnderstood both in respect of God, and in respect of their masters.

Seruants must shew their feare of God in their places, diuers waies:

Page  734*First, by auoiding such sinnes as are contrary to the will and commandement of God in their gene∣rall life; such as are, swearing, lying, slandering, hatred of the godly, drunkennesse, whoredome, and the like, Psalm 101.3, 4, 5.

Secondly, by carefulnesse to doo God seruice, as well as their masters; not onely by spending the Sabbath in the duties of Religion, but in redee∣ming the time in the week-daies (as may be with∣out hindrance of their work, or offense to their ma∣sters) to imploy themselues in praier, reading, con∣ference, &c. and the reason is, because as seruants must doo their masters work as they are seruants: so they stand bound, in the common obligation, to do God's seruice as they are men; and no man but is subiect to the Law of God; who hath giuen all his Commandements to seruants, as well as to ma∣sters.

Thirdly, by dooing their masters work out of conscience, respecting the will and commande∣ments of God; and therefore seruing their masters with all faithfulnesse, as if the seruice were to bee done to God himself, or to Iesus Christ, Eph. 6.5. Col. 3.23.

Fourthly, by praying for their masters, and for the good successe of their labours for their masters commodity: thus Abraham's seruant is commen∣ded for his practice of the feare of God, and left for an example to all seruants to doo likewise, Ge∣nes. 24.

Fiftly, by dooing their masters work without eye-seruice, being as carefull and as diligent when Page  735 their masters are absent, as when they are present; as remembring, that the Lord sees them, though their masters doo not, Col. 3.22.

The feare, then, toward their masters, they may shew diuers waies.

First, by auoiding what might displease their Ma∣sters; such as is, answering again, Tit. 2.10. conten∣tion with their fellowes, and all vnquietnesse, Phil. 2.4. sullennesse, Prou. 29.19. and all vnfaithfulnes, shewed either by purloining in the least things, Tit. 2.10. or carelesness in disappointing the trust com∣mitted to them; as also masterfulnesse, pride, and haughtie behauiour, when they will not abide it to be told or directed; or doing what they list, not what they be appointed.

Secondly, by reuerent behauiour to be shewed by lowlynesse of countenance, by giuing titles of honor and respect, Iohn 13.13. by standing before them when they sit, Luke 17. by auoiding rude be∣hauiour, or sawcy familiarity, as accounting them in heart worthy of all honor, 1. Tim. 6.1. one point of which reuerence is, that seruants should not pre∣sume to deliuer their opinions easily in their Ma∣sters presence, vnlesse it be required, or may bee gathered by argument from the lesse, Iob 32.6, 7.

Thirdly, by their secrecy in all the affayres of their Masters, especially they should take heede of discouering their Masters infirmities to others a∣broad out of the family.

Fourthly, by auoyding inquisitiuenesse, to med∣dle only with their owne businesse; the seruant knoweth not what his Master doth, Iohn 15.15.

Page  736Fiftly, by doing their work with all faithfulnesse and diligence, in absence as well as presence; that when the Master comes, he may finde them so do∣ing, Math. 24. Thus of the manner of the duty; •he persons to whom they must thus submit them∣selues follow: And so they must be subiect with all fear, not onely to the good, but also to the froward.

To the good and gentle.]

For the sense: we must enquire who are good Masters, and who gentle.

Good Masters are discerned by diuers signes.

*First, they seeke not only painefull and skilfull, but religious seruants, Psal. 101.1, 6, 7.

Secondly, they not onely licence, but teach their seruants to keepe God's Sabbaths, and to worship him, Commandement 4. Genes. 18.19.

Thirdly, they will not command their seruants to doe any thing that is sinfull, or to lie as snares, or defraud others for their profit.

Fourthly, that receiue their seruants, especially such as are Religious, as their brethren.

Fiftly, that are ouerseers as well of the manners of their seruants, as of their labours, being as care∣full, that their seruants be no worse to themselues, than to their Masters.

Sixtly, that vse their seruants well, not onely praysing them for well doing, but alwaies rewar∣ding their seruice with liberall wages; and when they part from them, not suffering them to goe from them empty, without portion, &c.

Masters shewe their gentlenesse also diuers waies: as,

Page  737First, when they vse their Authority moderate∣ly, or are not haughtie or violent towards their seruants.

Secondly, when they passe by their infirmities, and take not notice of all the ill they say or doe, Eccles. 7.22.

Thirdly, when their seruants offend, they chide them with good words, and not reuile them.

But also to the froward.]

Froward Masters, are such as are bitter to their seruants, hard to please, that are apt to finde fault, that vse their seruants hardly in words, or deedes, but chiefely such as are cholerick, and passio∣nate, and peeuish in their carriage towards their seruants.

So that foure Doctrines may bee noted from these words, and from the coherence.

Doct. 1. First, that God takes notice of the faults of Superiours, as well as hee requires duties of In∣feriours: he sees frowardnes in masters, as well as disobedience in seruants; and the reason is, both because God is no respecter of persons, and also because hee giues his Law to all men. And there∣fore Superiours must make conscience of their du∣ties: for, though in all things they are not to giue accounts to their Inferiours, yet they must giue accounts of all they doo, to God, Col. 3.24.

Doct. 2. That God sees and dislikes such faults, as the lawes of man take not notice of. If a Master should kill his hired seruant, mens lawes would take hould of him: but if he be neuer so froward with him, he may escape mens lawes. But though Page  738 the lawes of men punish not frowardnes, yet God will. So wee see in the exposition of Christ giuen vnto diuers commandements, Mat. 5. man failed in killing, adultery, purity, &c. not once thinking of anger, lust, filthy speaking, reuiling, &c. yet God forbids euen these things also: which serues to re∣proue the folly of such, as iustify themselues for very iust men, because they offend not the lawes of men; but neuer consider, that God can finde a world of faults in them, that mens lawes cannot; because God sees the heart, and by his Lawes re∣quires obedience of the inward man, and con∣demnes all sweruing from the right temper of heart and carriage: And therefore wee should all looke to our waies, to approue our selues not onely to men, but to God, and so to confesse the imper∣fections of mens lawes, as to admire the perfecti∣on of Gods Word.

Doct. 3. That frowardnes is a vice to bee auoi∣ded of all sorts of men: It is not onely vncomely in seruants, but in Masters too, and so consequent∣ly in all sorts of men, and it is to bee auoided for many reasons.

*First, if wee consider the nature of the vice ei∣ther in it selfe, or by comparison. It is of it selfe a kind of madnes: A froward person, during the fit, is in some degree a mad person: Besides, they are very foolish and absurd. The month of the righ∣teous, saith Salomō, bringeth foorth wisdom, but the froward tongue shall bee cut out. In which words note the opposition; The righteous mouth brings foorth wisdome, but the froward mouth brings Page  739 foorth foolish things, and therefore shall bee cut out, Pro. 10.31. Could froward and peeuish per∣sons remember and consider, what passeth from them in these fits, they would be wōderfully asha∣med of themselues. Againe, consider how con∣trary frowardnes is to Gods nature. He saith of His words, that there is no frowardnes in them, Prou. 8.8. to note, that frowardnes is a thing altogether contrary to God; so as the froward persons in their froward fits, are not like God, but rather like the diuell.

Secondly, if wee consider the causes of this peeuishnes and frowardnes either in man or wo∣man, wee shall find, that this ill humour is bred of vile causes: sometimes it comes of drunkennes, as is noted, Prouerbs 23.33. alwaies it proceedes from ignorance, and want of wit and discretion, Prou. 2.11, 12. and vsually it ariseth of idlenes, and want of constant imployment, and of pride, arrogance, and stomake, Pro. 8.13. It sometimes ariseth from iealousy, and suspicion, & sometimes it is raised by idle, and vile hypocrisy, while they striue more for reputation to be thought good, then indeed to be such either as they would seem to be, or should bee.

Thirdly, if wee consider the effects of froward∣nes. For those are vile, whether we respect the fro∣ward persons themselues, or others, or God. First, for themselues: It is a vice most vnprofitable. For it is like a disease full of anguish, and vnquietnes, it eates vp their owne hearts, troubles their minds, and robs them of al contentment: besides, it breeds Page  740 a grieuous indisposition in them to all good du∣ties both to God and men, and brings vpon them many mischiefes▪ It dares annoy their friends: For they that are wise, will make no frendship with the froward▪ and in such as are tied to them, that they must needs conuerse with them, it much alienateth their inward loue, and respect of them. And therefore Salomon saith well, Hee that hath a froward heart, findes no good; and hee that hath a peruerse tongue, falleth into mischiefe, Pro. 17.20. And againe, Thornes and snares are in the mouthes of the froward, Pro. 22.5. Secondly, to o∣thers, their peeuishnes is a great vexation and bur∣then: Hence came the prouerb▪ The lips of the righteous know what is acceptable, that is, a god∣ly, patient, discreet man, is exceeding pleasing to o∣thers in his words, and carriage: but the mouth of the wicked speaketh frowardnes, that is, a sinfull, peeuish, foolish person is in his word and carriage exceeding troublesome, and vnpleasing, for so the Antithesis imports.* Besides, it breeds discord: a froward mouth soweth discord.* Yea, it many times driues such, as conuerse with such persons, into perplexities, and amazednes, that they know not what to doe to free themselues from their per∣uersenes; according to that of Salomon, The way of a man is peruerse, and strange: but as for the pure, his work is right, Prou. 21.8. And therefore Dauid, when hee was to order his family, is speci∣ally carefull, that no froward person dwell with him: For where frowardnes is, there is confusion, and euery euil work, I•rem. 3.16. Thirdly, if wee Page  741 respect God: It is a fearefull thing, which Salomon saith: Those, which are of a froward heart, are an abomination to the Lord, but such as are vpright in the way, are his delight, Pro. 11.20.

Fourthly, if wee consider the condition of the parties, that are ouer-growne with this disease of peeuishnes, and frowardnes: It is a terrible cen∣sure, that God himselfe giues of such for the most part, that they are wicked persons, Prou. 6.12. He that walketh with a froward mouth, is called a naughty person, and a wicked man; and though in charity wee may hope of men, that they are not al∣together destitute of true grace, yet as the Apostle said of enuie and strife, so may wee say of froward∣nes, that such as are guilty of it vsually, are but as carnall; at the best, but babes in Christ, 1. Cor. 3.1, 2, 3. To cōclude, Better is the poore, that walketh in his vprightnes, then hee that is peruerse in his lips, though hee bee rich, Pro. 28.6.

Vse. The vse should bee for admonition, and in∣struction to such Masters, husbands, wiues, or o∣thers that finde themselues guilty of this hatefull vice, to labour by all meanes to get themselues cured of it, remembring the counsell of the holy Ghost, Put away from thee a froward mouth, and peruerse lips put farr from thee, Pro. 4.14. and to this end they must obserue these rules:

First, they must become fooles, that they may bee wise:* they must begin the cure at the deniall of themselues, and their vaine conceits. For if they trust to their owne discretion, and naturall gifts, they will neuer mend: For naturall gifts can neuer Page  742 make that which is crooked, streight, Eccles. 1.15.

Secondly, they must striue to breed in their hearts the sound feare of God, and his displeasure for their frowardnes. For the feare of God will take downe their pride, and cause them to abhor all peeuish and froward waies, Prou. 8.13.

Thirdly, they must constantly iudge themselues for their offences heerein, and that both by daily confessing their frowardnes to God in secret, and also by acknowledging their faults heerein vnto such as are guided by them.

Fourthly, they must especially fly to Iesus Christ, whose office is to make crooked things streight, Esay 40.5. and 42.16. Luke 3.5.

The last thing to bee noted out of this verse, is, that no faults in the Superiours can free the inferi∣ours from their subiection for matter or manner; as heere seruants must bee subiect, yea with all feare, to froward Masters: so afterwards wiues must bee subiect to their husbands, and with all feare too, though they bee vnbeleeuers, or carnall men.

Thus of the exposition: the confirmation fol∣lowes.