Of domesticall duties eight treatises. I. An exposition of that part of Scripture out of which domesticall duties are raised. ... VIII. Duties of masters. By William Gouge.

The seuenth Treatise. Duties of Seruants. (Book 7)

§. 1. A Resolution of the Apostles direction to Seruants.

EPHES. 6.

5. Seruants be obedient to them that are your Masters according to the flesh, with feare and trembling in singlenesse of your heart, as vnto Christ.

6. Not with eie-seruice, as men-pleasers, but as the seruants of Christ, doing the will of God from the heart.

7. With good will doing seruice, as to the Lord, and not to men.

8. Knowing that whatsoeuer good thing any man doth, the same shall he receiue of the Lord, whether he be bond or free.

THe third and last couple of a family are—	Masters.
Seruants.

The direction which the Apostle giueth to seruants, is in this text set downe.

Therein he	1. Declareth their duties.
2. Addeth motiues to per∣forme them.

I. In declaring seruants duties he noteth—	1. The kindes	of them.
2. The manner
3. The extent

1. The kindes of seruants duties are noted in two words,—	Obey, vers. 5.
Serue, vers. 7.

2. The manner is set downe	Affirmatiuely, vers. 5, 7.
Negatiuely, vers. 6, 7.

1. Affirmatiuely by shewing what graces are requisite: to which purpose he reckoneth vp foure particulars.

• ...1. Feare and trembling.
• ...2. Singlenesse of heart.
• ...3. Conscience to Christ.

4. Good will. Vnder which are comprised—	1. Cheerfulnesse.
2. Readinesse.
3. Diligence.
4. Faithfulnesse.

2. Negatiuely, by shewing what vices are to be auoided, and these are two especially,

1. Eie-seruice, which is oppo∣sed to doing of things—	as Christs seruants.
from the heart.

2. Men-pleasing, which is opposed to doing the will of God.

3. The extent of seruants duties is noted in these foure phrases,—	1. Masters after the flesh, vers. 5.
2. As to Christ, vers. 5.
3. As seruants of Christ, vers. 6.
4. Doing Gods will, vers. 6.

II. The motiues which the Apostle vseth are partly—	Implied.
Expressed.

They are implied three waies.

• 1. By declaring the place of a Master (as to Christ.)
• 2. By noting out the honour of their seruice (as seruants of Christ.)
• 3. By shewing the ground of seruants subiection (Gods will.)

The motiue expressed is the Recompence which seruans shall haue for their paines largely laid forth, vers. 8.

Therein these distinct points are noted in order.

• 1. The assurance thereof (knowing.)
• 2. The ground thereof, taken from a generall rule (what∣soeuer good thing any man doth.)
• ...

• ... 3. The particular application thereof (whether bond or free.)
• 4. The kinde thereof (the same shall he receiue.)
• 5. The author and giuer thereof (of the Lord.)

§. 2. Of the lawfulnesse of a masters place and power.

In handling seruants duties I will proceed according to the order propounded. In the first place therefore I will note out the kindes of seruants duties.

For finding out the kindes, I will obserue the method fol∣lowed in handling childrens duties. Note then

• 1. The Fountaine of seruants duties.
• 2. The Streames that issue from thence.

The Fountaine resteth partly in the opinion, and partly in the affection of seruants.

In their Opinion they must be informed and resolued that the * 1.1 place of a master and a seruant is lawfull and warrantable: that God ingenerall ordained degrees of superioritie and infe∣rioritie, of authority and subiection: and in particular gaue to masters the authoritie which they haue, and put seruants in that subiection wherein they are. Till the iudgement be re∣solued hereof, nor reuerence, nor obedience will be yeelded as it ought. For Reuerence hath reference to Eminencie and superioritie: and Obedience to Authoritie and power. Who will reuerence or obey him whom he taketh to be his equall? This was the ground of the conspiracie of Corah, Dathan and Abiram, that they thought a 1.2 Moses and Aaron tooke too much vpon them, and lift themselues vp aboue the congregation of the Lord. Wherefore I will here note the grounds of a masters authoritie, and seruants subiection. * 1.3

1. God hath giuen expresse commandement vnto masters to gouerne their seruants: and vnto seruants to be subiect to their masters. b 1.4 In the fourth commandement God giueth a charge to masters ouer their seruants, to see that they doe no manner of worke. And the Angell biddeth Hagar c 1.5 humble her selfe vnder her mistresse hands. And here seruants are com∣manded to obey their masters.

2. Many directions are giuen both to masters and seruants in regard of their different places how to carry themselues one

to another. Read for this purpose the many lawes which Mo∣ses prescribed to both: the many counsels which Solomon, in his prouerbs especially, giueth also to both: and particularly the directions of this and other Apostles.

3. Saints in all ages haue beene set in these places: some in the places of masters, and some in the places of seruants: and according to the place wherein God hath set them, they haue performed their dutie: masters the duties of masters, and ser∣uants the duties of seruants.

4. The many parables which Christ vseth taken from the power which masters haue and exercise ouer their seruants, and the subiection which seruants yeeld to their masters, shew that the authoritie of the one, and subiection of the other, are things without question granted and not denied.

5. God hath made many promises of reward both to ma∣sters, and seruants, that conscionably performe the duties of their place: and hath made many threatnings against the one and the other that are negligent therein.

All these grounds are so cleerely and plentifully noted in the Scripture, that any one who is any whit acquainted there∣with may know them to be so. Were there no other argu∣ments then this text which I haue in hand, it were enough to confound all gainsaiers: and to moue such as beleeue the ra∣ther * 1.6 for their faith and profession sake to serue their masters af∣ter the flesh.

§. 3 Of the Anabaptists arguments against the authoritie of masters, and subiection of seruants.

Contrary to this first ground of seruants subiection is the opinion of Anabaptists, who teach that all are alike, and that there is no difference betwixt masters and seruants. Their rea∣sons, whereby they would make shew to proue their vnreaso∣nable opinion, are these.

1. Obiect. Masters are either Infidels or Christians, and so ser∣uants either one or other. If masters be Infidels, and seruants Christians, how vnmeet is it that Christians should be sub∣iect to Infidels? and if master and seruant be both Christi∣ans, they are brothers: but brothers are equalls, and neither subiect to other.

Answ. Rule and subiection are matters of outward policy, they tend to the outward preseruation of Church, Common∣wealth, and family, in this world: but faith, piety, and such gra∣ces are inward matters of the soule, tending to a better life.

These being thus different, one that is more excellent in the one, may be inferiour in the other. Yea though there be an equality in the one, namely, in spirituall things, yet there may be a disparity in the other, namely, in ciuill and temporall mat∣ters. And though Saints may be farre inferiour to infidels in outward estate, yet they are not a whit the lesse glorious before God. The honour proper and peculiar to Saints is inward, not visible to the carnall eye of a naturall man.

2. Obiect. It is against nature for one to be seruant, especi∣ally a bond-seruant to another. * 1.7

Answ. To grant that it is against that absolute and perfect nature wherein at first God created man, and that it came in by sinne, yet is it not against that order and course of nature wherein God hath now setled man. God hath turned many punishments of sinne to be bounden duties; as subiection of wife to husband, and mans eating bread in the sweat of his brow.

3. Obiect. It is the prerogatiue of Christians to be b 1.8 all one: but subiection of seruants to masters is against that prero∣gatiue.

Answ. That prerogatiue is meerely spirituall: for in Christ all are one, as they are members of Christ, which is a spirituall body: not as they are members of a politique body. A poli∣tipue inequality is not against a spirituall equality.

4. Obiect. This subiection is against the c 1.9 liberty that Christ hath purchased for vs, and wherewith he hath made vs free.

Answ. It is not. For that liberty is from the curse and rigor of the morall law: from the ceremoniall law and the rites there∣of: from Satan, sinne, death, and damnation: but not from those degrees which God hath established betwixt man and man, for the good of mankinde.

5. Obiect. We are expresly forbidden to be d 1.10 seruants of men.

Answ. To be a seruant in that place is not simply to be in sub∣iection * 1.11 vnder another, and to doe seruice vnto him, but to be

so obsequious to a man, so addicted to please him, and so sub∣iect to his will, as to doe whatsoeuer he will haue done: to re∣gard 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 * 1.12 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 ac∣count his master worthy of all honour: which b 1.13 S. Paul expresly inioyneth seruants to doe. A dread is such a feare of prouo∣king his masters wrath, as maketh him thinke and cast euery way how to please him. This is it which the Apostle here in∣timateth vnder these two words, feare and trembling. In both these respects S. Peter commandeth seruants to be subiect in al feare. * 1.14

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 expostu∣lation, If I be a master, where is my feare? that is, you plainely * 1.15 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:) * 1.16 yea it will glad the heart of a seruant to see his seruice prosper well: hereof we haue a worthy patterne in Abrahams seruant, * 1.17 whose care to doe his businesse, as his master would haue it, and prayer for Gods assistance therein, and thanks for Gods bles∣sing 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 Io∣seph not to yeeld to his mistresse) and in this respect it may * 1.18

preuent many mischiefes which their masters offence and wrath might bring vpon them.

One especiall meanes to breed and preserue this feare in ser∣uants, is, a due consideration of the ground of their masters * 1.19 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 (* 1.20 Lord) is after a peculiar manner giuen to them. What maketh subiects stand in awe of inferiour Magi∣strates? 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 ma∣sters.

Two extremes are contrary to this seruant-like feare.

1. In the excesse a slauish feare: when they feare nothing but * 1.21 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 * 1.22 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 * 1.23 masters. That this is contrary to feare is euident by that oppo∣sition 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, be∣cause ye despise me. This sinne of despising masters is expres∣ly c 1.24 forbidden: and for it was d 1.25 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 rich∣est and strongest haue; all beare Gods image alike: but disdain∣full 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 audi∣ence: This phrase (a 1.26 they stand continually before thee and heare thy wisdome) spo∣ken 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, b 1.27 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 ma∣sters speaking to them, as Samuel did to God, when he said, c 1.28 Speake for thy ser∣uant heareth. The titles of Lord and Ser∣uant doe shew, that this speech is taken from the duty of seruants. The notation of the d 1.29 Greeke word vsed by the Apo∣stle, & translated Obey, implieth as much. This reuerence did Abrahams e 1.30 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 cau∣tions.

1. That they haue iust occasion to speake: and that is either when their ma∣sters require them to speake (as f 1.31 the dis∣ciples) 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 * 1.32 wiues to their husbands, and of * 1.33 children to their parents, may be applied to ser∣uants: and pressed vpon them as an argument from the lesse to the greater thus, If wiues (who in many things haue a ioynt au∣thority with their husbands) & chil∣dren (who are not in so seruile a de∣gree subiect to their parents, as ser∣uants to their ma∣sters) must mani∣fest their inward feare of their hus∣bands and parents by outward reue∣rence, 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 ad∣deth another kind * 1.34 of word here, then he did before, ei∣ther in wiues or childrens duties, namely * 1.35 trembling.

Quest. In what cases may it be be∣houefull 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 declare it, though they be not asked: as g 1.36 that maide which told her mistresse Naamans wife, that there was a Pro∣phet 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 * 1.37 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 * 1.38 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 wo∣man * 1.39 will not come with me?

5. When their master vniustly suspecteth any euill of them, they may speake to cleere their owne innocency, as Da∣uid * 1.40 did to Saul.

A second caution for seruants well ordering their speech is, * 1.41

That the very forme and manner of their speech when they haue iust occasion to speake to their masters, doe sauour of re∣uerence: for which purpose let these particulars be noted.

1. That seruants giue reuerend titles to their ma∣sters.

It was in an honourable respect of their master that the ser∣uants

of Naaman, called him Father. In Scripture * 1.42 one of * 1.43 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. * 1.44

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 * 1.45 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 occa∣sion more freely to speake to him.) * 1.46

A fourth caution is,

That they giue a ready and present answer to their master. This is oft commended in Peter, that when Christ propoun∣ded any question to his disciples, he would presently and * 1.47 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 reue∣rend 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 Te∣koah * 1.48 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 * 1.49 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 prohi∣bition to seruants, that they answer not againe. * 1.50

3. Impatiency, when they cannot endure to heare their master make an end of his speech, but either they will inter∣rupt him, or fling away.

4. Stoutnesse, when (as Solomon noteth) though they vnder∣stand, * 1.51 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 be∣houefull for their masters: if they know that their master go∣eth 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 ex∣presly

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 there∣of. This kinde of silence, in these and such like cases, argueth more doggednesse then dutifulnesse.

5. Disdaine, when they * 1.52 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 rea∣son 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 dis∣content: whereby it commeth to passe that they oft prouoke much wrath (for grieuous words stirre vp anger.) * 1.53

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 * 1.54 is in passion, whereby they oft bring much mischiefe vpon themselues.

9. Answering their master at their owne leisure, 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. * 1.55

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 iudge∣ment * 1.56 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 co∣uered, then reuealed and laid open by a seruant. How mon∣strous a sinne is it then, to raise slanderous reports against a master which are vntrue? This was Zibas sinne against Me∣phibosheth his master. * 1.57

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 be∣seemeth their sex and place, and that according to the most vsuall * 1.58 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 * 1.59 downe to thee, by that phrase of bowing downe, he noteth the con∣dition 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 * 1.60 meet him, and bowed themselues to the ground before him.

II. Answerable to a seruants obeisance must be his whole be∣hauiour * 1.61 before his master, seasoned and ordered with such mode∣stie and humilitie, as may manifest an honourable respect to his master: as

1. To stand in his masters presence; which testifieth a readi∣nesse 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 d 1.62 standing, and said, happy are these thy seruants that stand before thee. Whereas it is said that she saw also their sitting, that phrase shew∣eth 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 fa∣shioned * 1.63 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 su∣periours and inferiours, persons in authoritie and vnder subie∣ction. It pleased the Holy Ghost to note this particular (and their * 1.64 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, * 1.65 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 * 1.66 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 ouer∣much 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 ma∣sters, 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 trem∣bling? Surely it is the corruption of mans heart, which maketh this difference. Seruants naturally more regard their masters out∣ward 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 to∣wards 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 ap∣parell. * 1.67 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 speci∣ous and braue. New fashions are as soone got vp by seruants as by masters and mistresses. What is the end of this, but to be thought as good as master or mistresse? If the Queene of Sheba were now liuing, she would as much wonder at the disorder of seruants in these dayes, as then she wondred at the comely order of Solomons seruants. Let these proud seruants looke to it: for if God haue threatned to visit Princes children that walke in strange apparell, * 1.68 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. * 1.69 The reasons alleadged to moue wiues and children to obey, ought much more to moue seruants. * 1.70

They who are contrary minded, who are rebellious, and dis∣daine 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 fit∣ter * 1.71 to liue among Anabaptists, then orthodoxall Christians. For to what end is the lawfulnesse of authoritie acknowledged, if sub∣iection 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 ma∣sters 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 * 1.72 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 * 1.73 a notable patterne hereof in Abrahams seruant, who in a busi∣nesse committed to his charge propounds such scruples as came * 1.74

into his head to receiue direction from his master therein, lest he should be forced to doe something of his owne head without par∣ticular 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. * 1.75

2. They ought not to doe their owne businesse and affaires. It is noted of Iaakob being Labans seruant, that, though he * 1.76 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 them∣selues. Ahimaaz had a great desire to carrie the newes of Ab∣soloms * 1.77 death to Dauid: yet without the leaue of Ioab his Cap∣taine and master he would not doe it. The good mistresse giueth the portion to her maides, namely, the portion of worke: * 1.78 that therefore must they doe which she giueth them to doe. The seruants of the Centurion did euery one as by their ma∣ster * 1.79 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 coue∣nant for seruice lasteth, vnlesse their master giue consent there∣to. The law of God thus setteth forth the lawfull mariages of seruants, If his master haue giuen him a wife: whereby is im∣plied; * 1.80 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. * 1.81

Answ. He there sheweth what meanes the Lord hath sancti∣fied 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 * 1.82 in their owne power: for of children he saith, that n 1.83 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 * 1.84 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 * 1.85 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 proui∣ding 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 o 1.86 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 p 1.87 Iaakob priuily stole away from his master.

Answ. 1. His couenanted time was out. 2. He had an ex∣presse 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 them∣selues.

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 seri∣ously imployed, or abroad, or in bed. Thus that lewd seruant Gehazi watched his time to run after Naaman, thinking that * 1.88 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 pri∣uie

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 mum∣ble, 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 ma∣sters. The two seruants of Shemei which run from their ma∣ster * 1.89 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 * 1.90 thy selfe vnder her hands:) And an Apostle giueth another, Be subiect with all feare to the froward: for conscience toward * 1.91 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, con∣sisting in a ready yeelding to that which their masters will haue done, hath respect (as the like kinde of childrens obedi∣ence) to the Commandement, Instruction, Reproofe, and Corre∣ction of their master.

I. A master hauing power to command his seruants, it is * 1.92 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 * 1.93 implieth an expectation of releefe and succour, so also a rea∣dinesse to receiue and execute any thing from them that they would haue done. The Centurion commendeth this duty * 1.94 in the example of his seruants, who euery one of them did what their master commanded them to doe. It is further com∣mended in the examples of d 1.95 Abrams seruant, e 1.96 Eliahs ser∣uant, and many others. Note how farre the Lord Christ ex∣acteth this dutie of seruants; f 1.97 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 appea∣reth, that if a master bid his seruant, come, goe, doe this, or that, he must obey.

The contrary hereunto is the highest degree of disobedi∣ence, * 1.98 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. * 1.99 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 * 1.100 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 consci∣ence in that particular place wherein God hath set them.

Contrary is the idle, sluggish, dull disposition of many ser∣uants, who by reason of their carelesnesse and vntowardnesse in doing that which they are taught, vex and grieue their ma∣sters, 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 vn∣der 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 * 1.101 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 b 1.102 as he did) and the seruants of that Ruler of whom it was said that himselfe be∣leeued * 1.103 and all his house: and the seruants of Lidia, and of the Iay∣••er, concerning whom it is said, d 1.104 She was baptised and her hous∣hold: e 1.105 he beleeued in God and all his house. Vnder these words house and houshold, none doubteth but that seruants are com∣prised.

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 ga∣thered out of this phrase, f 1.106 The Church in their house: for there∣by is implied that all in the house were of the same faith that their master and mistresse were. It is expresly noted of the g 1.107 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 h 1.108 he was a deuout man and feared God.

The benefit which redoundeth to seruants by obeying such instructions, is vnspeakable: much more good may be got by following the spirituall directions of religious masters, then the witty and commodious directions of the wisest statesmen, and the skilfullest artists, or tradesmen that be: so as there is a double bond to binde seruants to obey this kinde of instructi∣ons:

• 1. The bond of duty.
• 2. The bond of profit and benefit to themselues.

§. 16. Of Seruants faults contrary to obedience in matters of religion.

Notwithstanding the forenamed duty be so behouefull to seruants, yet of all other duties is it by many least thought to be a duty, and most neglected, the cleane contrary for the most part being practised, as may appeare by these particulars.

1. Many seruants are of so impious a minde, as of all masters * 1.109 they will not serue such as are religious, and make conscience to instruct their seruants in the way to saluation: they had ra∣ther serue profane masters, meere worldlings, and very Papists. For why? any thing better agreeth to corrupt nature then to be kept within the bounds of religion: few like the strait gate and narrow way that leadeth to life: for the god of this world so blindeth mens eies, that they cannot see the blessing of life at the end of this way, they only see the straitnesse of it: or if they should see it a farre off, yet they so sauour the things of the flesh, and of this present euill world, as they would not re∣gard that which is so farre off. Now religious masters will en∣deuour what they can to keepe all their seruants in that nar∣row

way; but irreligious masters will suffer them to follow the sway of their owne corruption, to sweare, to profane the Sab∣both, and spend that whole day in sleeping, sporting, eating and drinking: to goe to bed without prayer, or catechizing, or reading the word of God, and so to rise againe and goe about their businesse: to which holy duties, such deuout ma∣sters as Cornelius was, will hold their seruants.

2. Others that are placed by their friends vnder such de∣uout * 1.110 masters, or not knowing before hand the disposition of their masters, haue themselues couenanted with them to be their seruants, after they haue beene a while in the house, thinke their masters house a prison to them, muttering and murmuring against their strait keeping in, as they deeme it: and being called in to any religious exercise, they will be rea∣dy to say, I was not hired for this, neither am I bound to you here∣in, set me about your worke and I will doe it.

3. Some againe are the more negligent and dissolute in their * 1.111 businesse, because their masters are religious. It is a common complaint, that profane, worldly masters shal haue more seruice then religious and godly masters, yea though these giue better wages, diet and lodging then those. Many thinke the fault hereof to be in the master: but assuredly for the most part the fault is the corrupt disposition of seruants, that esteeme plea∣sure in sinne, and libertie thereunto more then wages, diet, and lodging: whereby they shew themselues impious against God, vngratefull to their masters, iniurious to themselues. Let this peruerse disposition be noted, that the rule of the Apostle verie pertinent to this point, may be the better obserued, They * 1.112 that haue beleeuing masters let them not despise them, but rather doe them seruice, because they are faithfull and beloued.

§. 17. Of seruants obedience to reproofe and correction.

The same directions may serue for yeelding to reproofe and correction: for they may both be brought to one head: and in the generall they doe both agree. For reproofe is a verball correction, and correction is a reall reproofe.

The obedience which seruants in regard of these must shew to their masters is twofold.

1. Patiently to beare all manner of reproofe and correction.

2. Readily to amend that for which they are iustly repro∣ued or corrected.

For the first of these, seruants haue an expresse precept, en∣forced * 1.113 by many reasons in these words, Seruants be subiect to your masters with all feare, not only to the good and gentle, but also to the froward. For this is thanke worthy if a man for conscience toward God endure griefe, suffering wrongfully. For what glory is it if when ye be buffeted for your faults ye take it patiently? but if whey ye doe well and suffer for it, ye take it patiently, this is accep∣table with God. Here we see,

1. That correction is patiently to be borne by seruants: if correction, then much more reproofe.

2. That though correction be iniustly inflicted, yet it is pa∣tiently to be endured: therefore much more when it is de∣serued.

3. That buffeting and that of a froward master is to be borne: therefore much more lighter correction of a good and gentle master. Ioseph patiently endured b 1.114 fetters, and yron chaines, and c 1.115 imprisonment inflicted vpon him most vniustly, euen for his faithfulnesse to his master. Great was the recompence which God made vnto him: & assuredly God will recompence all the wrong, paine, and griefe, that in this case shall be endured for conscience sake. For the Apostle saith, that this is thankworthy, that is, worthy of praise and commendation, and so worthy of recompence and reward. Againe he saith that it is acceptable to God, so as God will recompence it, though men may account it but basenesse and blockishnesse: yea though vniust masters may thereupon take occasion the more to trample vpon, and insult ouer their seruants.

To these motiues I may adde the rule of our Christian pro∣fession (which is also intimated by the Apostle in these words, * 1.116 Euen hereunto were ye called.) For our Christian calling re∣quireth all men to d 1.117 giue place vnto wrath: e 1.118 To turne the other cheeke when one is smitten: f 1.119 To ouercome euill with goodnesse. g 1.120 If all Christians must shew such patience to all men, euen their equals: how much more seruants to masters? The Apostle commendeth to seruants the example of Christ in this case: he was reuiled and much he suffered, and that most iniuriously, and

yet patiently did he beare all: if seruants thus suffer with him, they also shall reigne with him.

§. 18. Of the extremes contrary to seruants patient bearing of reproofe and correction.

Patient bearing of rebuke and blowes, seemeth an hard say∣ing to most seruants: they cannot endure to heare it: for their minde and carriage is cleane contrary thereunto.

1. Some being but reproued, though iustly, are ready to answer againe, and to chop word for word: a sinne b 1.121 expresly forbidden. It seemeth by the Apostles expresse mentioning of it, that answering againe hath beene an old euill quality in seruants.

Obiect. If a master vniustly reproue his seruant, and the ser∣uant answer not againe, he wittingly suffereth his master to continue in his error, and so maketh himselfe accessary to his masters sinne.

Answ. There is difference betwixt a spightfull, reuengefull contradicting of that which is spoken, and an humble, mild, reuerend, seasonable apologie for that which is vniustly cen∣sured. This is lawfull: but that is forbidden.

2. Others scorne to be corrected: which disdaine they ma∣nifest many waies: as

1. By muttering, and saying they came not for that end. But though that were not the maine end of their subiection, yet is it a meanes to keepe them vnder subiection: and therefore to be endured by them.

2. By running away, as * 1.122 Hagar.

3. By strugling and striuing with their master or mistresse: and taking the staffe or wand by the end: or by holding the hands of those that correct them.

Obiect. Shall I suffer my selfe wrongfully to be beaten, when I can helpe my selfe and hinder it?

Answ. 1. Seruants may not be their owne Iudges whether their correction be iust or vniust: for men are so prone to sooth themselues and to extenuate the euill actions which they doe, as if they be not corrected till they thinke it iust, they would neuer be corrected.

2. To endure punishment (that I may vse Saint Peters

word) is not otherwaies thanke-worthy. If iustly thou beest punished, thou hast but thy desert. If forcibly so as thou canst not resist, necessity maketh thee beare it. The sturdiest theeues that be, being pinnied, suffer themselues to be turned ouer, because they see a necessity. But Christ (whose e 1.123 exam∣ple in this case is set before seruants) f 1.124 could haue freed him∣selfe but would not. If seruants endure for conscience sake, they will not resist, though they be able.

3. Others if they be smitten by master or mistresse, will giue as much as they receiue, they will smite againe: a practise vnbeseeming any Christian, but most vnseemely for Christian seruants: who manifest thereby a despight of Gods image and power in their masters.

4. Others are so possessed with a deuill, as they will seeke all the reuenge they can, if they be corrected: whence it com∣meth to passe that some hot, heady, hardy youth, sticke not to challenge their masters into the field: and others, more mali∣ciously minded, secretly endeuour to take away the life of their masters. Many that haue not the opportunity to practise such villanies, doe notwithstanding in their hearts wish their masters destruction, and make most fearefull imprecations against them; whereby they make themselues guilty of blood before God.

§. 19. Of seruants amending that for which they are iustly re∣proued or corrected.

More then patience is required of them that are deseruedly rebuked or corrected for their faults: namely * 1.125 repentance, and amendment. Thus shall the smart and paine which ser∣uants endure, be as good physicke vnto them, and turne to their good. True amendment of former faults may make one a better seruant then he was before he committed those faults: witnesse that which Saint Paul saith of Onesimus, b 1.126 in time past he was to thee vnprofitable, but now profitable to thee and me.

Contrary is their disposition, who notwithstanding all re∣buke and correction goe on still in their euill and lewd cour∣ses: and continue to prouoke their master more and more, and so make them adde blow vnto blow, and stroke vnto stroke, till they haue no hope of them, but are forced to put them out

of doores. This commeth either from a scornfull, disdainfull stomach (for c 1.127 a scorner heareth not rebuke) or from a base, ser∣uile, stupid, blockish, brutish nature, that is not moued with any smart or paine, like a restie iade that will not stirre though he be whipt or beaten neuer so much. d 1.128 Solomon implieth thus much by putting into one leash an horse, an asse, and a foole: meaning by a foole a scornfull, blockish seruant: to whose backe a rod is as a whip to an horse: of such a foole he saith, that e 1.129 an hundred stripes enter not into him: and againe, f 1.130 Though thou shouldest bray a foole in a morter among wheat with a pestle, yet will not his foolishnesse depart from him.

But what shall we say of such as for rebuke and correction are the worse? What, but that shame, beggery, and some igno∣minious death or other is like to befall them.

Hitherto of the kindes of seruants duties. The next point respecteth the manner of performing them.

§. 20. Of seruing with trembling.

The Manner how seruants ought to performe their duties is noted in foure phrases:

The first whereof is this, with feare and trembling. * 1.131

Feare is both as a fountaine from whence all other duties flow: and also as a sawce to season them all.

Commonly the season and sauour of waters commeth from the fountaine: which Saint Iames implieth, where he saith, no fountaine doth yeeld salt water and fresh: for if the fountaine be * 1.132 salt, the streames issuing from thence will be salt: and fresh, if the fountaine be fresh: so if feare be seated in the heart of ser∣uants, all their obedience and submission will be seasoned therewith. Let therefore seruants here learne by their man∣ner of performing all their duties, to declare that there is a true seruant-like feare seated in their hearts. Hereof I shall need say no more then what hath beene * 1.133 before deliuered.

The other word * 1.134 trembling added to feare, addeth empha∣sis, shewing that it is no small feare that is required of seruants: and it giueth them to wit that their masters hauing a power to punish them, they must so carrie themselues as they prouoke not their master to wrath, but be very carefull and circum∣spect to auoid his displeasure, that they giue him no iust oc∣casion

of offence. This care had that seruant of Dauid which first espied Absolom hanging in a tree, and told Ioab thereof: * 1.135 he so feared the displeasure of the king his master, as to gaine a thousand shekels of siluer he durst not kill Absolom. The like is noted of Obadiah, who was afraid to tell his master Ahab where Eliah was, left his master might haue thought he had mocked him, if the Spirit had carried Eliah away. * 1.136

This trembling feare is needfull in regard of the small loue that seruants commonly beare to their masters. There are not those motiues to stirre vp loue in seruants to their masters, as in children to their parents: except therefore through awe and dread they be kept in compasse, they will exceedingly transgresse: and because this is so needfull, seruants must la∣bour to nourish it, as a meanes to keepe them from ouer-much boldnesse.

Contrary on the one side is a proud despising of a masters authority (saying, if not with their mouthes, yet in their heart, as Gaal of Abimelech, who is he that we should serue him? or as those that despised the gouernment of Christ their master, * 1.137 m 1.138 we will not haue this man to reigne ouer vs: and againe, n 1.139 let vs breake his bonds asunder, and cast away his cords from vs.) And on the other side a wretched carelessenesse, not fearing any punishment before they feele it: like to many desperate theeues that no whit feare the power of the Iudge, but desperatly say, we haue but one death to pay. The authority of God himselfe is despised, and his reuenging hand is lightly regarded by such proud and desperate seruants: so as their sinne is 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, * 1.140 so as all must be performed with an honest and vpright heart: whatsoeuer yee doe, doe it heartily, saith the Apostle to seruants * 1.141 in another place. Thus did Ioseph in singlenesse of heart serue his master: instance his refusing to abuse his mistresse in * 1.142 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 * 1.143

all that they haue into their seruants hands. Neither would this rare vertue in seruants be only profitable to their ma∣sters, 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 * 1.144 an one was Gehazi, who came in and stood before his master, as if he had performed some good seruice for his master, when * 1.145 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 * 1.146 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: * 1.147 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 drun∣ken; like that lewd seruant whom Christ noteth in the parable * 1.148 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 * 1.149 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 consci∣ence hath an eye only to the Lord, to his will, and to his ordi∣nance. 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 * 1.150 prayer which Abrahams seruant made to God, and the thanks * 1.151

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 con∣science sake: If this be not that which only they aime at, yet assu∣redly they doe chiefly and principally aime at it: which maketh them not to content themselues with doing the thing, but to en∣deuour 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 * 1.152 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 re∣ward can they looke for at Gods hands: so as I may say to such ser∣uants, as Christ said to those who did all to haue glory of men, They haue their reward. * 1.153

§. 23. Of seruants willingnesse to performe their dutie.

The fourth branch respecting the manner of seruants per∣forming * 1.154 their dutie, is noted in this phrase, with good will. This good will of a seruant to his master, hath respect partly to the dis∣position of the seruant, and so it implieth willingnesse and cheere∣fulnesse; * 1.155 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 b 1.156 tooke vpon him the forme of a seruant) hath made himselfe a worthy patterne. c 1.157 I delight to doe thy will, saith he to him that sent him: and againe, d 1.158 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 e 1.159 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 mee∣ting 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 requi∣reth, 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. * 1.160 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 * 1.161 faith as Moses had, thereby to see the recompence of reward which he saw.

Contrary is heauinesse of spirit, and discontentednesse of minde, * 1.162 when seruants doe their seruice lowringly, grudgingly, by com∣pulsion (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 cheereful∣nesse, 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 * 1.163 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 b 1.164 hasted, and let downe her pitcher: and ha∣sted 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, c 1.165 would not eat till he had told his errand: after he had told it, if he had not sped, d 1.166 he would not haue delaied time, but haue gone againe forthwith: when he had well dispat∣ched all, e 1.167 he would not stay vpon any complements, but hasted away to his master. f 1.168 Ahimaaz stroue with Cushi who should soo∣nest 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, g 1.169 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 * 1.170 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 gene∣rall charge laid vpon all men, in particular appertaineth to a ser∣uant (h 1.171 In the sweat of thy face thou shalt eat bread) and that which Solomon noteth (i 1.172 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, k 1.173 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 l 1.174 kept watch ouer their flocke by night: and of * 1.175 those seruants, that by their paines doubled the talents which were committed to them. As diligence is by these and many like examples commen∣ded vnto vs, so is it further set forth by the many promises which are made vnto it, as, m 1.176 The hand of the diligent maketh rich: n 1.177 The recompence of a mans hands shall be rendred vnto him: o 1.178 The hand of the diligent shall be are rule: * 1.179 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, p 1.180 as God hath called euery one, so let him walke: but the worke of God is to be done with all dili∣gence: for q 1.181 Cursed is he that doth the worke of the Lord negli∣gently.

Contrary is the idlenesse, lazinesse, slothfulnesse, and slug∣gishnesse * 1.182 of seruants. These are faults too too common. Solo∣mon much inueigheth against these vices, setting them forth in their kinde, and setting downe the many mischiefes that follow thereupon.

Thus he deciphereth them; r 1.183 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. s 1.184 Yet a little sleepe, a little slumber, a little fol∣ding of the hands to sleepe.

These are the mischiefes which he noteth to come from idle∣nesse and sloth, t 1.185 Pouertie, u 1.186 Seruitude, x 1.187 Fruitlesse wishes and de∣sires, y 1.188 Hunger, z 1.189 Beggerie, a 1.190 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: b 1.191 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 fur∣ther saith, that c 1.192 He that is slothfull in his worke is brother to him that is a great waster: in which respect Christ stileth a slothfull seruant, d 1.193 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 ser∣uants can doe, is due to their master: and they ought to be as di∣ligent 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 o∣thers 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. * 1.194

§. 25. Of seruants faithfulnesse.

It was * 1.195 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, Faith∣fulnesse (I say) whereby seruants doe well discharge that trust which is committed to them. Expresly it is commanded to seruants, b 1.196 To shew all good faithfulnesse, and c 1.197 it is required in stewards that a man be found faithfull. The phrase which is vsed of Moses, d 1.198 He was faithfull as a seruant, sheweth that faithfulnesse by a kinde of proprietie appertaineth to a ser∣uant: and e 1.199 where Christ coupleth these two, good and faith∣full, he giueth vs to vnderstand that a seruants goodnesse con∣sisteth in his faithfulnesse.

Great is the benefit that by seruants faithfulnesse will re∣dound 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, com∣fortable * 1.200 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. * 1.201

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, * 1.202

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 ser∣uant 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 * 1.203 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 * 1.204 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 dam∣mage, disgrace, and vexation is brought by such seruants to masters: and better it had beene that they neuer had come in∣to a mans house.

But that the point of faithfulnesse may be the better discer∣ned, 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 Bed∣fellow, 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 faith∣fulnesse about their masters goods. * 1.205

• 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 im∣paired * 1.206 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, b 1.207 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 c 1.208 put all that he had into his hand. So great was Iackobs faithfulnesse, that d 1.209 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 o∣thers 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 * 1.210 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 ad∣uance * 1.211 their masters estate, and to increase his stocke. The little which Laban had was by Iaakobs faithfulnesse in this kinde in∣creased 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 negli∣gence 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 * 1.212 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 in∣creasing 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. b 1.213 The Apostle expresly forbiddeth seruants to purloine. The word translated purloine, is the same whereby the fraud of Ananias is set forth, who c 1.214 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 ex∣pences 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 * 1.215 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 concea∣ling part of the price which hath beene taken for any wares, or borowing money in their masters names, or taking greater 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 ma∣sters * 1.216 customers, or purloining away other mens goods com∣mitted to their masters trust (as Taylors seruants, who thereby both much discredit their masters, and also hinder their cu∣stome.)

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 an∣swer 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. f 1.217 Note Iaakobs ex∣ample. 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 hai∣nous sinnes because of that trust which masters repose in ser∣uants: for they violate both the bond of iustice, and of fidelity also. If a seruant imbezill or defraud his master of any of his * 1.218 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 * 1.219 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, a 1.220 he was a prosperous man: we haue not only a pregnant proofe, but also an excellent direction for this point, in the b 1.221 example of Abrahams seruant, who was very faithfull in dispatching the businesse of fetching a wife for Isaak: there∣in let these particulars be noted.

1. He feared God: the whole cariage of that businesse testi∣fieth as much. There is a double bond to tie seruants hereun∣to: 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 c 1.222 Iaakob, d 1.223 Ioseph, and e 1.224 Dauid.

2. He f 1.225 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 (g 1.226 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 h 1.227 gaue thankes when he saw the Lord begin to pros∣per

that he tooke in hand: thanksgiuing for the beginning of a blessing, is an effectuall meanes for continuance of that bles∣sing: 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 ma∣sters, 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: i 1.228 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, k 1.229 he presented gifts to her: l 1.230 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 li∣king 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 be∣houefull 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 ser∣uants.

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, thanksgi∣uing, 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 se∣crets, and concealing their infirmities.

By reason of that neare bond which is betwixt master * 1.231 and seruants, and their neare and continuall abiding together, and the many imploiments which masters haue for their ser∣uants, 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 a 1.232 Ionathan is commended for discoue∣ring the mischiefe which Saul had secretly intended against Dauid.

For proofe of the point, note what Solomon saith, b 1.233 He that is of a faithfull spirit concealeth a matter: namely, a secret matter. Note also how faithfull c 1.234 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 ma∣sters infirmities: for the best that be are subiect to many: and seruants which are vnder their masters roofe continually wait∣ing 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 ma∣sters: which is too common a fault: for when seruants of di∣uers houses men or maids meet together, all their talke for the most part is of their masters and mistresses, whereby it com∣meth 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 * 1.235 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 they goe downe into the innermost * 1.236

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 * 1.237 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 ene∣mies that be. Thus we see that this is no light sinne: yet is it so much the more odious when masters and mistresses in∣firmities (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 re∣quireth that one be helpfull to another in what they may; * 1.238 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. * 1.239

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 ser∣uants faithfulnesse, and the benefit of all the other seruants faithfulnesse whom he hath made faithfull.

Contrary is their practise who by their ill example cor∣rupt * 1.240 their fellowes (as that euill seruant, who, when his master was away, did eat and drinke with the drunken, that is, did cause * 1.241 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 * 1.242 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 inhe∣ritance) or are euer quarrelling with their fellowes, and smi∣ting 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 * 1.243

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.) * 1.244 These faults are very rife among seruants: whence it com∣meth to passe that there are so few good, and so many bad ser∣uants: too true is this prouerbe, One skabbed sheepe mars a whole flocke. Let there be in a great family one seruant that is pro∣fane, 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 * 1.245 before, that it was vnlawfull for ser∣uants during the time of their seruice to marie without their masters consent: how abominable then is it to defile one ano∣ther? The sinne is doubled being betwixt seruants: for as it is a beastly sin in it selfe, so in the forenamed respect it is great∣ly 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 vnfaithful∣nesse? 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: whore∣mongers God will iudge. Daily experience sheweth what mi∣sery * 1.246 such wretches bring themselues vnto, and how God meet∣eth with them, and that most fearefully.

§. 32. Of seruants faithfulnesse about their masters children.

Great faithfulnesse may seruants manifest to their ma∣sters * 1.247 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 (be∣cause

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 ripe∣nesse of yeares) to beare a reuerend respect to them, and esteeme them their betters because they are their masters chil∣dren. It is noted of Abrahams seruant, that he called his ma∣sters * 1.248 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 to∣wards * 1.249 their masters children, as is apparent by these parti∣culars.

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 * 1.250 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 * 1.251 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 wicked∣nesse, sticke not to doe that which is 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 chil∣dren, 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 * 1.252 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 vn∣faithfulnesse.

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 mi∣stresse her man, both their conscience to God, and also their faithfulnesse to their master or mistresse should make them vt∣terly to refuse it, and to giue no place to any such temptation. a 1.253 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 faithful∣nesse

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 there∣of, the party that is not blinded and besotted with the sinne, but rather free from it, may be a meanes to redresse it. Thus b 1.254 Na∣bals seruants made knowne to Abigail the churlishnesse of Nabal towards Dauids seruants: by which means the mischiefe inten∣ded 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, * 1.255 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, a 1.256 they inquired after meanes to ease him. So did Dauids seruants, when he being bed∣red, b 1.257 they sought out one to cherish him. It was a point of faith∣fulnesse in Naamans c 1.258 maid, to tell her mistresse of a meanes whereby her master might be cured of his leprosie: and in his d 1.259 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 ta∣ken from him, and his bodie full of sore boiles, e 1.260 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 f 1.261 Ziba leaue Mephibosheth in his greatest need: and g 1.262 the Disciples flie from their master Iesus Christ. But what shall we say of those that take occasion from their masters impo∣tencie to murder him themselues, as h 1.263 Rechab and Baanah; or to betray him to his enemies, as i 1.264 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, a 1.265 Loue thy neighbour as thy selfe; and b 1.266 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 * 1.267 commanded, they haue but done their dutie.

This I haue the rather noted, because the practise of most ser∣uants is contrary thereunto. For while they worke for their ma∣sters, 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 ma∣ster, 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 ser∣uants doe not beare to their masters that minde which they

should: they doe not for them as they would doe for themselues. Very requisite it is therefore that the forenamed generall rule be obserued.

Hitherto of the seuerall kindes of seruants duties, and of the manner of performing them. It remaineth to speake both of the extent of their duties, and also of the restraint of that extent.

§. 36. Of seruants endeuour to make their iudgement agree with their masters.

The extent of seruants duties is in my text only implied vnder this indefinite particle (Obey) (w^ch 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, a 1.268 Obey in all things, b 1.269 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 re∣straint * 1.270 that was * 1.271 before no∣ted 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 ther∣fore that were before set downe, may here againe be applied. I refer the reader to those places for a more large amplification of the gene∣rals: and here I will content my selfe with adding such particular proofes as are most proper and pertinent to ser∣uants.

1. That they labour to bring their iudgement to the bent of their masters iudgement, and to thinke that meet and good which * 1.272 he doth. Thus the c 1.273 seruant of the Leuire which thought it mee∣test 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 d 1.274 those seruants yeeld to their master, who at first thought it vnmeet that he that had ten talents should haue one peece more: and e 1.275 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 man∣ner

of doing it, their apparell, their allowance, yea and in the cor∣rection which their master giueth them, and the rest.

Contrary is that great conceit which many seruants haue of * 1.276 their owne iudgement, wit, and wisdome, thinking themselues wiser then their masters; as Gehazi, who opposing his owne wit to his masters wisdome, said, f 1.277 Behold my master hath spared Naa∣man 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 g 1.278 the children of the Prophets, that would not rest on Elishas iudgement, but impor∣tuned 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 vi∣ces before noted: if the forenamed rule were duely obserued, many of those mischiefes would be auoided, and much better o∣bedience 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 Pe∣ters 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 * 1.279 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 obedi∣ence against his opinion.) More cleare is the example of Ioab for this purpose: when the King commanded him to number the * 1.280 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: on∣ly 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 humili∣tie 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 shoul∣dest * 1.281 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 vnlawful∣nesse. 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 stret∣ched, * 1.282 the Apostle setteth downe an excellent limitation there∣of: and that in these foure phrases, As vnto Christ, As the ser∣uants of Christ, Doing the will of God, As to the Lord; all which doe shew that the Obedience which seruants yeeld to their master * 1.283 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 * 1.284 word, they may not yeeld to it. The midwiues of the Hebrew women did well in refusing to doe any thing to helpe forward the murderous practises of the King of Egypt in slaying all the male-children of the Hebrewes: it is expresly said, that they feared God and did not as the King commanded them: so as their disobedience in this kinde was a token of their feare of God. In this case Ioseph is commended for not hearkening to his mistresse: and the seruants of Saul for refusing to slaie the * 1.285 Lords Priests at their masters command. Thus if a master should command his seruant to kill, to steale, to forsweare himselfe, to lie, to vse false measures and weights, to goe to masse, or doe any other vnlawfull thing, he ought not obey him.

Againe, if masters forbid their seruants to doe that which * 1.286 God hath commanded them to doe, they must, notwithstan∣ding their masters prohibition, doe it. The Rulers of Israel forbid the Apostles to preach, yet because Christ had com∣manded them to preach, they would not forbeare: nor would Daniel forbeare to pray to God, though the King and Nobles * 1.287 by expresse decree forbad him. So if a profane or popish ma∣ster shall forbid his seruant to goe to Church, or to heare the word, or to take the Sacrament, or to dwell with his wife if he be maried, or to make restitution of that which he hath frau∣dulently gotten, or any other bounden dutie, herein they must say, we ought to obey God rather then men. For when ma∣sters * 1.288 command and forbid any thing against God, they goe beyond their commission, and therein their authoritie ceaseth.

Contrary to this restraint is both a parasiticall pleasing of masters: and also a base feare of them. It is the property of a * 1.289 parasite to say what a master will haue him say, and denie what he will haue him denie, and so to doe what he will haue him to doe. Doeg that fawning dog at Sauls word slew all the Lords * 1.290 Priests: and Absoloms seruants at his word killed Amnon: for * 1.291 all the reason which they had to commit that murder was this speech of their master, haue not I commanded you? So prone are seruants to sooth their masters, as there is no sinne so horri∣ble which at their masters command they will not be ready to

doe. Thus is that verified which the Prophet long since fore∣told, * 1.292 like master like seruant, like mistresse like maid. It is also the propertie of base fearefull seruants to doe nothing but what their master will haue them doe, and to forbeare any dutie, though neuer so necessary, that he forbiddeth them to doe. What dutie more necessary then praier? We are commanded to pray continually: yet the seruants of Darius were content to * 1.293 forbeare that dutie thirtie daies together, because it was against the decree of their Lord and King. The like is noted of the people in Christs time, they durst not make open profession of * 1.294 Christ for feare of the Iewes. So in our daies many seruants there be that dare not make profession of the Gospell, nor goe to Church, nor read the word, nor performe other holy reli∣gious duties, which they know to be bounden duties, for feare of their masters. Had not then the Apostle iust cause to strike so much vpon this string as here he hath done, expresly for∣bidding eie-seruice, man-pleasing, and doing seruice to men, name∣ly in opposition to God?

§. 39. Of seruants chusing good masters.

As a iust consequence following from the forenamed extent and restraint of seruants duties, I may further gather these two lessons for seruants.

1. It is very behouefull that seruants make choice of good masters: at least if it be in their power to chuse.

2. It is behouefull that they continue and abide vnder good masters: at least if they continue seruants, and abide vn∣der any masters.

That these consequences iustly follow as aforesaid, is eui∣dent: for seeing seruants are bound to obey in all things which are not against God, and must obey in nothing but what is in the Lord, it is very requisite that seruants be vnder such masters as beare the Image of God in the inward disposition, and grace of their heart, as well as in their outward function and place: and will goe along with God in vsing their autho∣ritie, commanding nothing but what a seruant may doe with a good conscience, and without transgressing against God: and forbidding nothing that God hath bound a seruant to doe. There will be comfort in seruing such masters: and our obe∣dience

to them will be obedience to God. Such masters there∣fore must be chosen. Yea and with such must seruants abide, (if not with the very same, yet with such as they are, of the same disposition) for if they goe to other, their former com∣fort will be taken away, and their seruitude will seeme so much the more miserable, by how much more knowledge and expe∣rience they haue had of the benefit of their former libertie (for * 1.295 we may well call seruice vnder vnconscionable masters serui∣tude, and in opposition thereunto, seruice vnder religious ma∣sters, libertie.) He therefore that hath a master that is faithfull, due respect had to his authoritie, must loue him as a father, and * 1.296 so abide with him.

For choice of good masters, note what is a 1.297 recor∣ded of many of the Egyptians and other people: they left their owne countrie, and went out with the Israelites: what should moue them but conscience of the true God whom they knew that Israel serued? Now many of these went out as seruants, as may be gathered from those many b 1.298 lawes which were made in the behalfe of seruants that were strangers, and in speciall that were Egyptians. The knowledge which c 1.299 Ruth had that Naomi her mother in law serued the true God, mo∣ued her to leaue her owne countrie, and to goe as a seruant with Naomi.

For abiding with good masters we haue a worthy patterne in the twelue Disciples. d 1.300 When many of Christs Disciples at large, went backe, and walked no more with him, Christ asking the twelue whether they also would goe away, Peter in the name of all the rest answered, Lord to whom shall we goe? Thou hast the words of eternall life.

Contrary is the minde and practise of many seruants: they neuer inquire after the religious disposition of their master, nor care though he be popish, or profane, so they may haue good wages, diet and lodging: and yet by this meanes, if at least there be any sparke of Gods feare in their heart, they cast them∣selues vpon many sore temptations, and bring themselues into many hard straits, and dangerous snares. And, if God open their eies to see that wretched condition whereinto they haue implunged themselues, they will be forced to crie out and

complaine as Dauid did, when he was in forraine countries where he could not freely serue his God, e 1.301 Woe is me that I so∣iourne in Mesech, that I dwell in the tents of Kedar.

Much more contrary is their minde and disposition who re∣fuse to serue religious masters, and shun them most of all: or being in their seruice are neuer quiet till they be out of it a∣gaine. Of these we spake * 1.302 before.

Hitherto haue we dealt about seruants duties. The reasons which the Apostle rendreth to enforce those duties remaine to be declared.

§. 40. Of the first motiue, the place of masters.

The first reason which the Apostle vseth to inforce ser∣uants * 1.303 duties is implied vnder this phrase, as to Christ; it inti∣mateth 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 * 1.304 answereth to that proper Hebrew name of God Iehouah, and it setteth forth the absolute soueraignty of God, and power ouer all creatures: b 1.305 which power Because the Father hath giuen to his sonne as Mediator, God-man, he is called the c 1.306 one or on∣ly 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 d 1.307 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 * 1.308 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 ma∣sters 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 * 1.309 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 ho∣nourable 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: * 1.310 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 a∣gainst 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 con∣ceit: 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 * 1.311 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, b 1.312 This is the will of God, c 1.313 So is the will of God: vpon which ground we are exhorted to d 1.314 vnderstand, and to e 1.315 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 * 1.316 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 * 1.317 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 pro∣positions 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 on∣ly by ciuill constitutions of men, but also by a diuine institu∣tion 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. Ma∣sters may let them goe free: but retaining them as seruants, they cannot exempt them from a seruants subiection. Where∣fore though masters be carelesse in exacting dutie, yet let ser∣uants 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 * 1.318 words, Knowing that whatsoeuer good thing any man doth, the * 1.319 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 ano∣ther 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 na∣ture. Hope of reward is it which maketh all sorts of people to take the paines which they doe in their seuerall places. But ha∣uing * 1.320 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 be∣stowed * 1.321 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 mo∣ued * 1.322 Ahash-verosh to recompence the fidelity of Mordecai.

2. If masters faile therein, he will moue strangers to recom∣pence them: as he moued c 1.323 the Iaylor to fauour Ioseph when his master had cast him in prison: and d 1.324 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 e 1.325 Ioseph, and f 1.326 Abrahams ser∣uant.

4. In dealing for themselues he will blesse their labours, as he blessed g 1.327 Iaakobs.

5. He will, when they come to keepe seruants, prouide such seruants for them, as they were to their masters. h 1.328 In Egypt God blessed Ioseph with a faithfull seruant. Dauid, who k 1.329 ven∣tured his life to saue his fathers sheepe, had l 1.330 many seruants that ventured their liues for him.

To this purpose may be applied that prouerbe which

Christ oft vseth, m 1.331 with what measure yee mete shall it be measu∣red to you againe.

The eternall reward is expressed in this phrase, n 1.332 the reward of the inheritance, for that inheritance is meant which Christ mentioneth in this clause, o 1.333 Come ye blessed of my Father, inherit the kingdome prepared for you from the beginning of the world, and Saint Peter in this, p 1.334 an inheritance incorruptible, and vnde∣siled, 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? q 1.335 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 suffici∣ent.

Notes

• * 1.1

  Seruants must be informed of the lawful∣nesse of a ma∣sters autho∣ritie.
• a 1.2

  Numb. 16. 3.
• * 1.3

  Grounds of masters and seruants pla∣ces.
• b 1.4

  Exo. 20. 10.
• c 1.5

  Gen. 16. 9.
• * 1.6

  Serui cum cre∣diderint plus dominis carna∣libus seruire de∣bent. Cypr. Testim. l. 3. c. 72 See Treat. 1. §. 123.
• * 1.7

  Prima seruitu∣tis causa pecca∣tum est, &c. Verum & poe∣nalis seruitus ea lege ordinatur, qua naturalem ordinem conser∣uari iubet, &c. Aug. de Ciu. Dei l. 19. c. 15.
• b 1.8

  Gal. 3. 28.
• c 1.9

  Gal. 5. 1.
• d 1.10

  1 Cor. 7. 23.
• * 1.11

  See Treat. 1. §. 124, 125, 126.
• * 1.12

  Seruants ought to feare their masters.
• b 1.13

  1 Tim. 6. 1.
• * 1.14

  1 Pet. 2. 18.
• * 1.15

  Mal. 1. 6.
• * 1.16

  Tit. 2. 9.
• * 1.17

  Gen. 24.
• * 1.18

  Gen. 39. 8.
• * 1.19

  Direction.
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 24. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eph. 6. 5.
• * 1.21

  Slauish feare in seruants.
• * 1.22

  Mat. 25. 24, 25.
• * 1.23

  Seruants de∣spising their masters. Mal. 1. 6.
• c 1.24

  1 Tim. 6. 2.
• d 1.25

  Gen. 16. 6.
• a 1.26

  1 King. 10. 8.
• b 1.27

  Iohn 21. 22.
• c 1.28

  1 Sam. 3. 10.
• d 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Treat. 1. §. 96, 124.
• e 1.30

  Gen. 24. 9.
• f 1.31

  Mat. 16. 14.
• * 1.32

  Treat. 3. §. 13.
• * 1.33

  Treat. 5. §. 4. 5. &c.
• * 1.34

  When behoue∣full for ser∣uants to speake to masters.
• * 1.35

  See Treat. 1. §. 124.
• g 1.36

  2 King. 5. 3.
• * 1.37

  2 King. 5. 13.
• * 1.38

  Mat. 26. 17.
• * 1.39

  Gen. 24. 5.
• * 1.40

  1 Sam. 24. 10.
• * 1.41

  Directions for seruants well framing their speech to masters.
• * 1.42

  §. 4.
• * 1.43

  2 King. 5. 13.
• * 1.44

  2 King. 6. 2. &c.
• * 1.45

  Mar. 4. 10.
• * 1.46

  1 Sam. 26. 17.
• * 1.47

  Mat. 16. 16. Ioh. 6. 68.
• * 1.48

  1 Sam. 3. 18. 2 Sam. 14. 18, 19.
• * 1.49

  Gen. 24. 35, &c.
• * 1.50

  Tit. 2. 9.
• * 1.51

  Pro. 29. 19.
• * 1.52

  See §. 5.
• * 1.53

  Pro. 15. 1.
• * 1.54

  Mar. 3. 32.
• * 1.55

  Iob 19. 16.
• * 1.56

  2 King. 5. 25.
• * 1.57

  2 Sam. 16. 3.
• * 1.58

  1. Seruants obeysance to their masters.
• * 1.59

  Gen. 27. 29.
• * 1.60

  2 King. 2. 15.
• * 1.61

  2. Seruants du∣tifull behaui∣our before their masters.
• d 1.62

  1 King. 10. 5, 8.
• * 1.63

  3. Seruants seemly appa∣rell.
• * 1.64

  1. King. 10. 5.
• * 1.65

  1. Rudenesse.
• * 1.66

  2. Too much familiaritie.
• * 1.67

  3. Pride.
• * 1.68

  Zeph. 1. 8.
• * 1.69

  Treat. 3. §. 17.
• * 1.70

  Treat. 5. §. 11.
• * 1.71

  Luke 19. 14.
• * 1.72

  Exo. 21. 6.
• * 1.73

  Psal. 40. 6.
• * 1.74

  Gen. 24. 5.
• * 1.75

  Mat. 8. 9.
• * 1.76

  Gen. 30. 35, 36.
• * 1.77

  2 Sam. 18. 19, &c.
• * 1.78

  Pro. 31. 15.
• * 1.79

  Mat. 8. 9. Mat. 25. 16, 17.
• * 1.80

  Exo. 21. 4.
• * 1.81

  1 Cor. 7. 2.
• * 1.82

  Sui iuris.
• n 1.83

  1 Cor. 7. 36, &c.
• * 1.84

  Luk. 16. 1, 2.
• * 1.85

  vers. 8.
• o 1.86

  Gen. 30. 26.
• p 1.87

  & 31. 20.
• * 1.88

  2 King. 5. 20.
• * 1.89

  1 King. 2. 39. Philem. ver. 12. Gen. 16. 9.
• * 1.90

  Gen. 16. 9.
• * 1.91

  1 Pet. 2. 18, 19.
• * 1.92

  What masters command, ser∣uants must doe.
• * 1.93

  Psal. 123. 2.
• * 1.94

  Mat. 8. 9.
• d 1.95

  Gen. 24. 9.
• e 1.96

  1 King. 18. 43.
• f 1.97

  Luk. 17. 7, 8.
• * 1.98

  Contrary. Refusing to be at command. 2 Sam. 19. 26.
• * 1.99

  Iob 19. 16.
• * 1.100

  See Treat. 8. §. 21, 38.
• * 1.101

  Obedience of seruants to pi∣ous instructi∣ons.
• b 1.102

  Ios. 24. 15.
• * 1.103

  c Iohn 4. 53.
• d 1.104

  Acts 16. 15,
• e 1.105

  34.
• f 1.106

  Rom. 16. 5. Philem. v. 2.
• g 1.107

  Act. 10. 7.
• h 1.108

  Vers. 2.
• * 1.109

  Contrary, 1. Loth to serue religious masters.
• * 1.110

  2. Mutter a∣gainst them being in ser∣uice.
• * 1.111

  3. Negligent because ma∣sters religious.
• * 1.112

  1 Tim. 6. 2.
• * 1.113

  1 Pet. 2. 18. &c.
• b 1.114

  Psal. 105. 18.
• c 1.115

  Gen. 39. 20.
• * 1.116

  1 Pet. 2. 21.
• d 1.117

  Rom. 12. 19.
• e 1.118

  Matt. 5. 39.
• f 1.119

  Rom. 12. 21.
• g 1.120

  1 Pet. 2. 21.
• b 1.121

  Tit. 2. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.122

  See §. 12.
• e 1.123

  1 Pet. 2. 21.
• f 1.124

  Mat. 26. 53.
• * 1.125

  See more of this point Treat. 5. §. 33. & 34.
• b 1.126

  Philem. vers. 11.
• c 1.127

  Pro. 13. 1.
• d 1.128

  Pro. 26. 3.
• e 1.129

  Pro. 17. 10.
• f 1.130

  Pro. 27. 22.
• * 1.131

  I.
• * 1.132

  Iam. 3. 12.
• * 1.133

  §. 4.
• * 1.134

  See Treat. 1. §. 124.
• * 1.135

  2 Sam. 18. 12.
• * 1.136

  1 King. 18. 9. &c.
• * 1.137

  Iudg. 9. 28.
• m 1.138

  Luk. 19. 14.
• n 1.139

  Psal. 2. 3.
• * 1.140

  11.
• * 1.141

  Col. 3. 23.
• * 1.142

  Gen. 39. 11, 12.
• * 1.143

  Gen. 39. 6.
• * 1.144

  Psal. 12. 2.
• * 1.145

  2. King 5. 25.
• * 1.146

  Iohn 13. 29.
• * 1.147

  Eye seruice.
• * 1.148

  Matth. 24. 49.
• * 1.149

  III. Sit seruus non vt seruus ad oculum, sed vt domini studio∣sus. Constit. A∣post. l. 4. c. 12.
• * 1.150

  Gen. 39. 9.
• * 1.151

  Gen. 24. 12, 27.
• * 1.152

  Seruice on by-respects.
• * 1.153

  Matth. 6. 2.
• * 1.154

  IIII.
• * 1.155

  Seruice to be done cheere∣fully.
• b 1.156

  Phil. 2. 7.
• c 1.157

  Psal. 40. 8.
• d 1.158

  Joh. 4. 34.
• e 1.159

  Gen. 29. 20.
• * 1.160

  Apostolus ser∣uos monet do∣minis suis ex animo cum bona voluntate ser∣uire, vt scilicet si non possunt à dominis liberi fieri, suam ser∣uitutem ipsi quodammedo liberam faciant. Aug de Ciu. Dei, l. 19. c. 15. Direction.
• * 1.161

  Heb. 11. 26.
• * 1.162

  Contrary, Discontented∣nesse.
• * 1.163

  Quicknesse.
• b 1.164

  Gen. 24. 18, 20.
• c 1.165

  Gen. 24. 33.
• d 1.166

  vers. 49.
• e 1.167

  vers. 56.
• f 1.168

  2 Sam. 18. 23.
• g 1.169

  2 King. 4. 29.
• * 1.170

  Diligence.
• h 1.171

  Gen. 3. 19.
• i 1.172

  Eccl. 9. 10.
• k 1.173

  Gen. 31. 40.
• l 1.174

  Luke 2. 8.
• * 1.175

  Mat. 25. 16, 17.
• m 1.176

  Pro. 10. 4.
• n 1.177

  & 12. 14.
• o 1.178

  vers. 24.
• * 1.179

  & 14. 23.
• p 1.180

  1 Cor. 7. 17.
• q 1.181

  Jer. 48. 10.
• * 1.182

  Idlenesse.
• r 1.183

  Pro. 26. 13, 14, 15.
• s 1.184

  & 24. 33.
• t 1.185

  & 10. 4.
• u 1.186

  & 12. 24.
• x 1.187

  & 13. 4.
• y 1.188

  & 19. 15.
• z 1.189

  & 20. 4.
• a 1.190

  & 21. 25.
• b 1.191

  & 10. 26.
• c 1.192

  & 18. 9.
• d 1.193

  Mat. 25. 26, 30.
• * 1.194

  Pro. 14. 23.
• * 1.195

  §. 23.
• b 1.196

  Tit. 2. 10.
• c 1.197

  1 Cor. 4. 2.
• d 1.198

  Heb. 3. 5.
• e 1.199

  Mat. 25. 21.
• * 1.200

  Pro. 25. 13.
• * 1.201

  Pro. 13. 17.
• * 1.202

  Mat. 25. 21.
• * 1.203

  Luk. 16. 2.
• * 1.204

  Mat. 25. 30.
• * 1.205

  1.
• * 1.206

  Seruants must well preserue their masters goods.
• b 1.207

  1 Tim. 6. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.208

  Gen. 39. 4.
• d 1.209

  & 31. 38, 39.
• * 1.210

  Mat. 13. 27.
• * 1.211

  Seruants must endeuour to increase their masters estate. Gen. 30. 30. Mat. 25. 16, 17.
• * 1.212

  Iohn 6. 12.
• b 1.213

  Tit. 2. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.214

  Acts 5. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.215

  Luke 16. 6, 7.
• * 1.216

  2 King. 5. 22.
• f 1.217

  Gen. 31. 42.
• * 1.218

  21. Of Hen. 8. Stat. 7. And 5. of Eliz. Stat. 10.
• * 1.219

  II.
• a 1.220

  Gen. 39. 2.
• b 1.221

  Gen. 24.
• c 1.222

  Gen. 30. 27.
• d 1.223

  & 39. 2.
• e 1.224

  1 Sam. 18. 14.
• f 1.225

  Gen. 24. 12.
• g 1.226

  Psal. 127. 2.
• h 1.227

  Gen. 24. 27.
• i 1.228

  Gen. 24. 17, 23.
• k 1.229

  Vers. 22.
• l 1.230

  Vers. 33.
• * 1.231

  III.
• a 1.232

  1 Sam. 20. 12.
• b 1.233

  Pro. 11. 13.
• c 1.234

  Ier. 38. 27.
• * 1.235

  Pro. 11. 13. & 20. 19.
• * 1.236

  Pro. 18. 8.
• * 1.237

  Pro. 16. 28. Pro. 26. 20.
• * 1.238

  IV.
• * 1.239

  Mat. 24. 45, 46.
• * 1.240

  Mat. 24. 49.
• * 1.241

  Gen. 37. 18, &c.
• * 1.242

  Mat. 24. 49.
• * 1.243

  Psal 2. 3.
• * 1.244

  2 Sam. 20. 1.
• * 1.245

  §. 11.
• * 1.246

  Heb. 13. 4.
• * 1.247

  V.
• * 1.248

  Gen. 24. 65.
• * 1.249

  Points of vn∣faithfulnesse in seruants about their masters children.
• * 1.250

  1 Cor. 15. 33.
• * 1.251

  §. 31.
• * 1.252

  VI.
• a 1.253

  Gen. 39. 7. &c.
• b 1.254

  1 Sam. 25. 14.
• * 1.255

  VII.
• a 1.256

  1 Sam. 16. 16.
• b 1.257

  1 King. 1. 2.
• c 1.258

  2 King. 5. 3.
• d 1.259

  vers. 13.
• e 1.260

  Iob 19. 15, 16.
• f 1.261

  2 Sam. 19. 26.
• g 1.262

  Mat. 26. 56.
• h 1.263

  2 Sam. 4. 6.
• i 1.264

  Mat. 26. 15.
• a 1.265

  Leu. 19. 18.
• b 1.266

  Mat. 7. 12.
• * 1.267

  Luke 17. 10.
• a 1.268

  Col. 3. 22.
• b 1.269

  Tit. 2. 9.
• * 1.270

  Extent of ser∣uants duties.
• * 1.271

  Treat. 3. §. 63, &c. & Treat. 5. §. 35.
• * 1.272

  Seruants must labour to bring their iudge∣ment to agree with their ma∣sters.
• c 1.273

  Iudg. 19. 11, 12, &c.
• d 1.274

  Luk. 19. 25, &c.
• e 1.275

  Mat. 13. 28, &c.
• * 1.276

  Seruants con∣ceit of their owne wit.
• f 1.277

  2 King. 5. 20.
• g 1.278

  2 King. 2. 16.
• * 1.279

  Luke 5. 5.
• * 1.280

  2 Sam. 24. 2, &c.
• * 1.281

  Pro. 27. 22.
• * 1.282

  Restraint of the extent of seruants duties
• * 1.283

  See the cauti∣ons, Treat. 3. §. 51, 52, &c.
• * 1.284

  Nolite fieri ser∣ui hominum, i. nolite eis parere cùm turpia prae∣cipiunt. Chrys. in 1 Cor. 7. hom. 19. Exo. 1. 17.
• * 1.285

  Gen. 39. 9. 1 Sam. 22. 17.
• * 1.286

  Seruis competit vt obediant do∣minis in ijs qui∣bus mandato Dei nihil dero∣gatur. Basil.
• * 1.287

  Ethic. defin. 75. Act. 4. 19. Dan. 6. 10.
• * 1.288

  Act. 5. 29.
• * 1.289

  Ais? aio. Ne∣gas? nego. Te∣rent. in Eun.
• * 1.290

  1 Sam. 22. 18.
• * 1.291

  2 Sam. 13. 28, 29.
• * 1.292

  Isa. 24 2.
• * 1.293

  1 Thess. 5. 17. Dan. 6. 7, &c.
• * 1.294

  Ioh. 7. 13. & 9. 22.
• * 1.295

  Qui fidelem habet domi∣num, saluo eius dominio, diligat vt patrem.
• * 1.296

  Constit. Apost. l. 4. c. 12.
• a 1.297

  Exo. 12. 38.
• b 1.298

  Leu. 25. 45. Deut. 5. 14. & 12. 18. & 23. 15. & 23. 7.
• c 1.299

  Ruth 1. 16.
• d 1.300

  Ioh. 6. 66. &c.
• e 1.301

  Psal. 120. 5.
• * 1.302

  §. 16.
• * 1.303

  I.
• * 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.305

  Matt. 28. 18.
• c 1.306

  1 Cor. 8. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.307

  Psal. 82. 6.
• * 1.308

  1 Sam. 8. 7.
• * 1.309

  II.
• * 1.310

  1 Cor. 7. 21, 22.
• * 1.311

  III.
• b 1.312

  1 Thes. 4. 3.
• c 1.313

  1 Pet. 2. 15.
• d 1.314

  Ephef. 5. 17.
• e 1.315

  Rom. 12. 2.
• * 1.316

  Psal. 19. 7.
• * 1.317

  2 Tim. 3. 17.
• * 1.318

  IIII.
• * 1.319

  Sciat seruus Deum redditu∣rum seruitutis mercedem. Con∣stit. Apost. l. 4. c. 12. Col. 3. 24.
• * 1.320

  Treat. 1. §. 127.
• * 1.321

  What reward God giueth to good seruants.
• * 1.322

  Est. 6. 3.
• c 1.323

  Gen. 39. 21.
• d 1.324

  & 41. 40.
• e 1.325

  Gen 39. 2.
• f 1.326

  & 24. 56.
• g 1.327

  Gen. 30. 43.
• h 1.328

  Gen. 43. 23.
• k 1.329

  1 Sam. 17. 34.
• l 1.330

  2 Sam. 21. 17. & 23. 15.
• m 1.331

  Luk. 6. 38.
• n 1.332

  Col. 3. 24.
• o 1.333

  Mat. 25. 34.
• p 1.334

  1 Pet. 1. 4.
• q 1.335

  Gen. 29. 20.