Of Domestical Duties

§. 65. Of the inconveniences which improvident parents bring their children unto after their death.

Contrary to this branch of a parents providence, are many courses of improvident parents: For

1. Some parents lavish and bezell out all their estate in their own life time, making it to determine in their persons. Vnworthy they are to receive any inheritance from ancestors. Their fault is double.

1. In spending prodigally above their estate.

2. In wronging their children, and depriving them of their right: for particular persons succeeding one another are but as diverse links of a continued family, which are by God's providence added one to another: this chain is not to be broken at any man's pleasure; but for the preservation thereof, that which hath been received of the predecessors, must be left to the successors.

2. Others leave their estate to their children, but so encumbered with debts, bonds, recognizances, and statutes, as their children were better be without it, then have it. For the having it maketh them live at an answerable rate, and bringeth many burdens upon them: besides, the debts wherein they stand obliged make them as servants to their creditors: and in time they must be forced to sell all, or as captives lie in prison.

3. Others though they deal not so hardly with their children, yet they deal too hardly by peeling and polling their inheritance as much as they can: they will not forbear to make any present gain that they can, though it tend never so much to the prejudice and damage of their children after them: as they who cut down all the timber and wood that they can, and take out all the heart of their land.

4. Among these may be reckoned such parents as by mere negligence suffer things to go to decay for want of timely reparations: whereby it cometh to pass, that such damages as in the parents time might have been prevented with laying out a few shillings, cannot be renewed with many pounds.

5. Such also as care not in their life time to clear the titles of those things which they leave to their children: but leave all things so unsettled and litigious, as it oft costs children more in suit of law to maintain the inheritance which their parents leave them, then the inheritance is worth: and yet after all their pains and cost lose the inheritance too: whereas the parent that knew more then the child can, might with small pains and charge have well settled and cleared all.

These are mischiefs that many children have been brought into by the improvidence of their parents: which are the rather to be made known, that such as come after, may prove the more provident for their children.

§. 66. Of parents impartial respect to all their children.

Hitherto of parents duties. The persons to whom those duties are to be performed, are distinctly to be considered.

The parties to whom parents are to perform all the forenamed duties are expressed under this word (Children) which hath not any special respect to priority of birth, to constitution of body, to affection of parent, or any such thing, as if first borne, proper, beautiful, darling, or the like children were only meant, but all that are begotten and borne of parents, all their children are meant. Whence I observe, that Parents ought to have an impartial respect to all their children, and perform duty indifferently and equally to all. We have for proof hereof God's pattern, who accounteth all his children dear or beloved children. The Greek word translated dear is very emphatical: it is properly attributed to an only child: the seventy that translated the Hebrew Bible into Greek, do with this word interpret that phrase, Only Son: for where in Hebrew it is thus said to Abraham, take thy son, thine only one, they thus translate it, take thy son, thy dear one, or thy beloved one. Other Greek authors do so attribute the same word to an only child, yea also and to an only eye: as when a man hath but one eye they call it a beloved eye. This word then showeth that God so respecteth all his children, as if all were but one, all a first-borne, all a darling child. So rare a virtue this impartial respect is (rare in the excellency of it, rare also in the scarcity of it) as throughout the Scripture I can scarce find a perfect pattern thereof among the sons of men. Many may be given of the contrary, as we shall after hear. But the more rare it is, the more we must labor after it, that so we may resemble God's fatherhood.

1. All our children come from our own substance and bowels. Why then should we respect one child above another, more then we do one eye, or one ear above another? We are as tender over one as over another, though it may be we have more use of one then of another.

2. All our children are alike committed to us by God: the same precepts and directions given for all alike: the like account to be given for all. If a King should commit many of his children to one nurse, would not he be offended (and that justly) if she should put such a difference betwixt them, through a foolish partiality, as to respect some, and neglect others?

§. 67. Of parents preferring a dutiful child before a disobedient child.

§. 68. Of the prerogative of the first-borne son.

§. 69. Of parents partiality towards some children.

Contrary to the forenamed duty of a parents equal respect to all his children, is partiality in fathers and mothers, manifested sundry ways. For

1. Many parents have their darling children, to whom so much affection is shown, as in comparison none is shown to others. When some are hugged in the bosom, others are neglected as if they were none of their own, but basely borne. The unnaturalness of the eagle is noted in this kind, that she flaps and drives out of the nest one of her young ones, and feedeth only the other as her own. From such partiality in parents proceed many mischiefs: as these,

1. They give occasion to such as observe it, to suspect that those children who are so little respected, are none of their own.

2. They cause envy, malice, and much contention to arise among children. When Joseph's brethren saw that their father loved him more then all them, they hated him, and could not speak peaceably unto him.

3. They provoke God to inflict some judgment on those children that are so cockered, and preferred before the rest: that so they may the better see their folly.

This sin of parents partiality is so much the greater, when upon outward respects they prefer the wicked and ungodly children before pious and gracious children. Isaac herein much failed, for he loved Esau (a profane wretch) because he did eat of his Venison.

2. Other parents so set themselves to raise their house, as a • their care is to advance their eldest son, by education, by liberal allowance, and by leaving all they have to him: and i • the mean while neglect their younger children. Though (as was noted before) the main inheritance may justly without show of partiality be left to the heir, yet to be careful only for him, and to neglect the other, savoreth rank of partiality. It is most agreeable to natural reason, that as life is given to all children, so means of maintaining life should be given to all.

3. In the number of partial parents may they be reckoned, who unjustly disinherit their first borne. For the inheritance of right belonging to them, and they not deserving to be disinherited, assuredly it is some by respect or other which maketh parents prefer the younger before the elder: and this is plain partiality. This kind of partiality is commonly in such parents as have had children by several wives. Sometimes dislike of a former wife maketh a father dislike the children he hath by her, and through dislike to disinherit the heir by her. God gave the Jews an express law against this kind of partiality.

Sometimes again a gripulous seeking of advantage to themselves maketh parents to disinherit the right heir: as when a man after he hath buried the mother of his first borne, hearing of another woman which is of great wealth, maketh suit for her. She refuseth because he hath an heir of a former wife. He to remove that block entereth covenant to make the son which he hath by her (if he have any) his heir: hereupon the marriage is consummate: his second wife bringeth forth a son: he for his covenant sake disinheriteth the first heir. An unjust, and unlawful practice.

§. 70. Of the causes for which the first-borne may be disinherited.

§. 71. Of the duty of fathers and mothers in law.

The extent of this title (Fathers) is in the last place to be considered. Not only natural parents themselves, but also all that are in their place are comprised under it. As they who are in the place of parents,

• 1. By the bond of marriage.
• 2. By propinquity of blood.
• 3. By voluntary appointment.

The first sort are fathers and mothers in law: who are so reckoned either by the marriage of parents themselves, or by the marriage of their children.

That man or woman which is married to a parent that had children before their marriage, is in the place of a natural parent: thus Joseph was a father to Jesus, and Keturah a mother to Isaac. So again the natural parents of that son that hath married a wife, or of that daughter that is married to an husband, are in the place of parents to the wife of their son, and to the husband of their daughter. Thus Jethro was a father to Moses, and Naomi a mother to Ruth.

All these are to account their children in law (that is, the children of their husband and wife, or the wives of their sons, and the husbands of their daughters) as their own natural children, and according to the age and place of these children to perform the forenamed duties, and every way to seek their good (except in such duties as after a peculiar manner belong to natural parents, as nursing to a natural mother, leaving the inheritance to a natural parent.)

For a pattern hereof take the forenamed examples of Joseph and Naomi. What natural parents could do more for their own children then Joseph did for Jesus, and Naomi for Ruth? The history noteth how Joseph took care to have his wives child circumcised, and presented in the temple: how he fled from place to place to preserve the child's life: how perplexed he was when he thought the child was lost: how he trained him up in his own house. The history also noteth how Naomi brought Ruth her sons wife into her own country, and retained her with her self, and directed her whither to go, and what husband to have, and became a nurse to her child.

1. Marriage maketh man and wife one flesh: in which respect they ought to have one mind, and the same affections, as mutually each to other, so jointly to the children of each other. On which ground also the husband and wife of a child, being one flesh with the child, ought as the child to be respected. On this ground God counteth the Saints his dear children, because they are espoused to his natural son.

2. To respect the children of an husband or wife as their own, is a great evidence of entire love to the husband and wife. And to respect the husband and wife of a child is a great evidence of love to the child it self. If the worlds proverb hold true (love me and love my dog) how much more true is this Christian rule, love me and love my child: or love me and love mine husband: or love me and love my wife.

3. This also is an especial means to kindle and preserve mutual love betwixt man and wife, who have children of former husbands and wives: as also betwixt parents and children.

§. 72. Of the perverse carriage of fathers and mothers in law to their children.

Contrary is the carriage of most fathers and mothers in law: especially of those who are married to husbands or to wives that had children before marriage: so far they are from performing the forenamed duty, as rather they envy at the prosperity of their husbands and wives children: and secretly endeavor to hinder it in what they can: and cunningly leeke to alienate the natural parents affection from them: whence fearful tragedies have been made, and lamentable mischiefs have followed. What other reason can be given hereof but a plain instigation of the devil, who thus laboreth to disunite those whom God hath joined together? For avoiding this snare note the mischiefs that follow from thence.

1. Such parents sin against God's ordinance: and as Eve, lean more to Satan's suggestion then to God's direction.

2. They alienate the hearts and affections of one from another: not only from their children, but from themselves.

3. They provoke their children in law to contemn and despise them, and to yield no duty unto them.

Hence note into what an hell unkind fathers and mothers in law do cast themselves. If this were duly weighed, I think they would be otherwise minded. But the god of this world doth so blind their eyes with self-love, and with envy, that they cannot see the mischiefs whereinto they implunge themselves.

This is a point the more to be weighed, because the fault here taxed is so common, and hath in all ages been too common. What grievous complaints have in former times been made, and still are made by children against fathers and mothers in law? Whence also direful imprecations have followed. Let widowers and widows that have children seriously think of it before hand: and be the more circumspect in taking a second or third husband or wife: and after they are married let them take heed of Satan's snares: and let conscience of duty more prevail with them, then corruption of nature.

§. 73. Of the faults of parents to their children's husbands and wives.

Many parents to the husbands and wives of their children do also much transgress and swerve from their duty: for

1. They will show much more respect to their own children then to the children of their husbands or wives: as by coming to their daughters when their husbands are abroad, and never but then: and sending for their sons to their house, but not for their wives.

2. In all differences they will take part with their own children, though it be in the worse part, and show great partiality.

3. They will oft give very ill counsel: advising their sons to keep their wives short: advising their daughters not to be too subject to their husbands, yea privily to purloine from their husbands.

4. If they live with their children, they will so pry into everything that their children's husband or wife doth, and show such suspicion and iealously in everything, as they cannot but cause much discord: and hence it oft cometh to pass, that either parent and child, or husband and wife must be parted: they cannot all in peace live together.

These faults I thus note, that they may the more carefully be avoided.

§. 74. Of their duty who are instead of parents to Orphants.

The next sort of those who are instead of parents, are those who in blood and kindred are next to parents: as grandfathers, grand-mothers, uncles, aunts, elder brothers, or sisters, their husbands or wives, and cosins.

These commonly are counted to be in the place of parents, when God taketh away natural and immediate parents from their children: so as they are parents to Orphants.

The duties which were prescribed to natural parents appertain to them (except before excepted.) Their duty is to see these Orphants well educated, well placed in some good calling, well married, and (if the Orphants be left destitute of means) well provided for.

Mordecai is a worthy president and pattern for this kind of parents. He brought up Esther his uncles daughter (for she had neither father nor mother) he took her for his own daughter: when she was taken from him, he went to know how she did, and what should become of her: and he gave her advice from time to time how to carry her self. Let such as are parents to Orphants take this example as a direction, and as a motive to perform the other duties prescribed to natural parents as need requireth, and occasion is offered.

God by his providence taking away natural parents committeth their Orphants as a charge to the next of kin: that as their natural parents brought them forth, these should bring them up: therefore for their recompense let them look to God, (who taketh upon himself to be a father of the fatherless) and for their encouragement remember the reward which Mordecai received of the Lord: yea also let them remember the blessing that God bestowed upon Esther. God doth oft so bless the means used for the education of Orphants, as they who take the care thereof have no cause to repent their pains and cost, but rather have much matter of comfort, joy and thanksgiving.

§. 75. Of the common neglect of Orphants.

Too too common is the contrary disposition of most kinsmen, and kinswomen; they think they are bound to none but their own children, and if they have no children, to none at all. Many are of Ruths kinsmans mind, they fear to mar their own inheritance. Though they be themselves exceeding rich, and spend much in apparel, pastimes and house-keeping, yet they can suffer the Orphants of their poor kindred to want, and to beg for need.

This is it that maketh the loss of natural parents to be so much the greater. And herein many Christians are more inhumane then the heathen: which the Apostle implieth, where he faith, they are worse then infidels: for Orphants next of kin are to be reckoned among those whom the Apostle termeth a man's OWNE.

§. 76. Of the duty of Guardians.

The last sort of those who are in place of parents, are such as have the charge of children committed to them by voluntary appointment of parents, or are chosen by children themselves, or by the magistrate when parents are dead, or lunatike, or any other way impotent, and unable to train up their own children.

Of these care and conscience is rather required, then cost and charges: for commonly both their charges are allowed, and their pains recompensed.

They who by reason of the death or impotency of natural parents have the charge of children committed to them, are commonly called Guardians: of whom two general duties are required.

• 1. That they look to their Pupils good education.
• 2. That they preserve their patrimony and inheritance.

For their education, the directions given before to natural parents are to be observed by them.

For preservation of their patrimony, they must do for their Pupils what they would do for their own children; and so carry themselves, as with good conscience they may give that account to their Pupils, or any other, which the law requireth.

The two forenamed duties, are the rhaine ends for which Guardians are chosen: in performing whereof, if they be faithful, great redress will be made of the untimely death of parents; and notwithstanding parents die before their children be of discretion to manage their estate, yet will their houses and families be maintained, and young heirs kept from cunnie-catchers and cheaters.

It is noted of John, who had the mother of Jesus commended to him, that he took her to his own home: whereby is implied his provident care for her good.

§. 77. Of the fraud of Guardians.

Contrary is the practice of most Guardians, who take Pupils for their own advantage, and make a prey of them. The heathen could say, that Guardianship is to be performed for the benefit of the Pupil, and not of the Guardian. Yet among Christians is the forenamed fault of Guardians.

1. There are few children (that have not natural parents to look to their good education) but are exceedingly neglected therein, and brought up very rudely and licentiously: yea many times too sparingly and • iggardly for diet, apparel, and other needful things, though they have sufficient to discharge all that shall be laid out upon them.

2. The main estate & patrimony of many Pupils is much impaired: and if they have lands, as much waste is made upon them as possibly can be: and when a reckoning is to be given, it shall be a large, unjust, and most unconscionable reckoning of the Guardian can but get a general release, it is all that the caueth for.

3. Mariages are after a for forced upon many Pupils: and such matches put upon them as they cannot like; yea such as are no way fit for them, neither for estate, nor years, nor proportion of body, nor qualities of mind.

Little do these Guardians think of that account where unto they shall be brought another day before the Lord, who styleth himself the helper of the fatherless, and who beholdeth mischief to requite it. Fearefull is that judgment which the Lord hath threatened against those that oppress the fatherless. Let not therefore unjust Guardians think, that the gain they get wrongfully from their Pupils shall prosper: but rather let them look for God's curse upon their own children, and goods.

If such as parents themselves have upon their death-beds committed their children unto, in confidence of their faithfulness, shall deal deceitfully with their Pupils, their sin is doubled, and trebled. For

• 1. They violate the bond of friendship, faithfulness, and trust reposed upon them.
• 2. They sin directly against justice.
• 3. Most monstrously they transgress the rules of charity.

§. 78. Of the duty of Schoolmasters and Tutors.

Among those who are by voluntary appointment set in the place of parents, are Schoolmasters and Tutors to be reckoned. The authority and charge of a parent is for a time committed to them: therefore for that time they ought to perform a parents duty.

Their duty is appropriated to education: it appertaineth not to them to maintain the children committed to them: they are rather themselves by their pains that way maintained.

All the duties which were before comprised under nurture, belong to Schoolmasters and Tutors. More particularly they are to instruct children in three things.

• 1. In learning.
• 2. In civility, and good manners.
• 3. In true piety, and religion.

I shall not need to speak more of these points then hath before been delivered: only to provoke them to be diligent in well nurturing children in those three points, let the benefit of good Schoolmasters and Tutors be well noted.

Schoolmasters commonly cast the first seed into the hearts of children: they first season them: as the seed is, such will the crop be: as the first seasoning is, so will the savor continue to be. If they sow no good seed at all, what harvest can be looked for? If they sow a corrupt seed of rudeness, licentiousness, profaneness, superstition, and any wickedness, the crop must needs be answerable thereto. But if they sow the good seed of learning, civility, and piety, there is great hope of a good crop.

Hence it followeth that they are of great use, and may bring much good, not only to the children themselves, and their parents, but also to the Church and Common-wealth. Julian the Apostat was not ignorant hereof: and therefore endeavoring to root Christianity out of the world, he suffered no man that professed himself a Christian, to teach a school: but instead of Christian Schoolmasters, he set up in every part of his dominions, heathenish Schoolmasters.

Tutors, to whose government young scholars, that are sent to the Universities, are committed, have to deal with children in their riper years; even when the time of settling them in a course is come: the very time wherein much good may be done to children, or else wherein they may be utterly perverted. There will be little hope of bowing them, and drawing them into another course after they be freed from the government of a Tutor. Tutors therefore, as they have need of great wisdom, so of good conscience, that they may have the greater care of their Pupils, and take the greater pains in teaching them the three forenamed points, learning, civility, and piety. A good Tutor may do much to repair the negligence, and amend the defects of a Schoolmaster: but there remain none to redress the failings of a Tutor: children for the most part are past redressing, when they cease to have a Tutor.

§. 79. Of the negligence of Schoolmasters and Tutors.

The vices contrary to the forenamed duty of Schoolmasters, are these.

1. Unskilfulnesse. Many that are more fit to be taught then to teach, take upon them this weighty calling. Some have not sufficient learning: some again are rude, and know not themselves good manners: and some know not the first principles of the oracles of God. No good can be expected from these.

2. Covetousness. All that many seek, is to multiply the number of their scholars, and to get as much as they can for boording, and teaching: they aim more at their own gain then at their scholars profit. Children are not like to thrive well under them.

3. Negligence. Many are loath to take the pains of a Schoolmaster, and thereupon come as little into the school as they can: take every small occasion to be gone again: care not how much their children play: if they be able to hire a poor Usher, all the burden shall be cast upon him. Little is that fruit that can be looked for from them.

4. Want of piety. Many skillful and painful Schoolmasters, under whose teaching children come forward exceeding well in learning, think it nothing appertaineth to them to teach the grounds of religion, so as they altogether neglect piety. Assuredly they want it themselves: for were their own hearts seasoned with true piety, their consciences would move them to teach it to their children. The things of the kingdom of God are like unto • eauen, which seasoneth the whole batch of dough with that season and savor which it self hath. When children spend almost all their time with their Schoolmasters, of whom should they learn it, if not of them? What blessing can be hoped from the pains of such Schoolmasters?

I might to these add the over-much remissness of some (whereby children get too great an head) and the too great severity of others, either in frequency of correcting, as if they delighted therein; or in the measure thereof, as if they had to do with beasts, whereby they affright children, make them dull, yea and impudent also. But these extremes were before handled.

The common fault of Tutors is altogether to neglect their Pupils. Many think a Tutor to be a meeretitular matter: no more to be required of them but to bear the very name; and to undertake that the College be discharged for their Pupils diet. This conceit, and the practice answerable thereunto, is the blemish and bane of the Universities. Many children well trained up in schools, utterly lose the benefit of all their former education when they are sent to the University, because their Tutors altogether leave them to themselves: and so they are made a prey to idle and lewd companions. By reason hereof many parents are utterly discouraged to send their children to the University.

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

The direction which the Apostle giveth to servants, is in this text set down.

1. Affirmatively by showing what graces are requisite: to which purpose he reckoneth up four particulars.

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

2. Negatively, by showing what vices are to be avoided, and these are two especially,

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

They are implied three ways.

• 1.
  By declaring the place of a Master (as to Christ.)
• 2.
  By noting out the honor of their service (as servants of Christ.)
• 3.
  By showing the ground of servants subjection (God's will.)

The motive expressed is the Recompence which seruans shall have for their pains largely laid forth, verse. 8.

Therein these distinct points are noted in order.

• 1.
  The assurance thereof (knowing.)
• 2.
  The ground thereof, taken from a general rule (whatsoever good thing any man doth.)
• 3.
  The particular application thereof (whether bond or free.)
• 4.
  The kind thereof (the same shall he receive.)
• 5.
  The author and giver thereof (of the Lord.)

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

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

For finding out the kinds, I will observe the method followed in handling children's duties. Note then

• 1.
  The Fountain of servants duties.
• 2.
  The Streames that issue from thence.

The Fountain resteth partly in the opinion, and partly in the affection of servants.

In their Opinion they must be informed and resolved that the place of a master and a servant is lawful and warrantable: that God ingenerall ordained degrees of superiority and inferiority, of authority and subjection: and in particular gave to masters the authority which they have, and put servants in that subjection wherein they are. Till the judgment be resolved hereof, nor reverence, nor obedience will be yielded as it ought. For Reverence hath reference to Eminencie and superiority: and Obedience to Authority and power. Who will reverence or obey him whom he taketh to be his equal? This was the ground of the conspiracy of Corah, Dathan and Abiram, that they thought Moses and Aaron took too much upon them, and lift themselves up above the congregation of the Lord. Wherefore I will here note the grounds of a masters authority, and servants subjection.

1. God hath given express commandment unto masters to govern their servants: and unto servants to be subject to their masters. In the fourth commandment God giveth a charge to masters over their servants, to see that they do no manner of work. And the Angel biddeth Hagar humble her self under her mistress hands. And here servants are commanded to obey their masters.

2. Many directions are given both to masters and servants in regard of their different places how to carry themselves one to another. Read for this purpose the many laws which Moses prescribed to both: the many counsels which Solomon, in his prouerbs especially, giveth also to both: and particularly the directions of this and other Apostles.

3. Saints in all ages have been set in these places: some in the places of masters, and some in the places of servants: and according to the place wherein God hath set them, they have performed their duty: masters the duties of masters, and servants the duties of servants.

4. The many parables which Christ useth taken from the power which masters have and exercise over their servants, and the subjection which servants yield to their masters, show that the authority of the one, and subjection of the other, are things without question granted and not denied.

5. God hath made many promises of reward both to masters, and servants, that conscionably perform the duties of their place: and hath made many threatenings against the one and the other that are negligent therein.

All these grounds are so clearly and plentifully noted in the Scripture, that any one who is any whit acquainted therewith may know them to be so. Were there no other arguments then this text which I have in hand, it were enough to confound all gainsaiers: and to move such as believe the rather for their faith and profession sake to serve their masters after the flesh.

§. 3 Of the Anabaptists arguments against the authority of masters, and subjection of servants.

Contrary to this first ground of servants subjection is the opinion of Anabaptists, who teach that all are alike, and that there is no difference betwixt masters and servants. Their reasons, whereby they would make show to prove their unreasonable opinion, are these.

§. 4. Of a servants fear of his master.

The other part of that fountain, from whence the duties of servants flow, resteth in the affection: and it is in one word Fear: which is an awful 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 reverend esteem of his master, as maketh him account his master worthy of all honor: which S. Paul expressly enjoineth servants to do. A dread is such a fear of provoking his masters wrath, as maketh him think and cast every way how to please him. This is it which the Apostle here intimateth under these two words, fear and trembling. In both these respects S. Peter commandeth servants to be subject in all fear.

So proper is this fear to a servant in relation to his master, as where it is wanting, there is a plain denial of his masters place and power; which God intimateth under this expostulation, If I be a master, where is my fear? that is, you plainly show that you account me not your master, because in your heart there is no fear of me.

This fear will draw servants on, cheerfully to perform all duty: the more it aboundeth, the more desire and endeavor there will be to please, and to give good contentment (and this is a point commanded to servants, to please well in all things:) yea it will glad the heart of a servant to see his service prosper well: hereof we have a worthy pattern in Abraham's servant, whose care to do his business, as his master would have it, and prayer for God's assistance therein, and thanks for God's blessing thereon, showeth an awful respect which he bare to his master.

Again, on the other side, this fear will keep men from of fending their masters (which was one reason that moved Joseph not to yield to his mistress) and in this respect it may prevent many mischiefs which their masters offense and wrath might bring upon them.

One especial means to breed and preserve this fear in servants, is, a due consideration of the ground of their masters place and power: which is God's appointment: God hath placed them in his stead, and in part given them his power: they are the Deputies and Ministers of God, and therefore in Scripture the title ( Lord) is after a peculiar manner given to them. What maketh subjects stand in awe of inferior Magistrates? Is it not because they bear the Kings person, and have authority and power given unto them of the King?

§. 5. Of the extremes contrary to servants fear of their masters.

Two extremes are contrary to this servant-like fear.

1. In the excess a slavish fear: when they fear nothing but the revenging power of their master: the staff or the cudgel, as we speak: so they may avoid that, they care not whither their master be pleased or no. This maketh them oft to wish that their masters had no power over them: or that they were dead. This was that fear which possessed the heart of that unprofitable servant, who said to his master, I knew thee that thou art an hard man, and I was afraid. Such servile servants will never be profitable.

2. In the defect, a light esteem and plain contempt of masters. That this is contrary to fear is evident by that opposition which God maketh betwixt them in these words, If I be a master, where is my fear, ô ye that despise my name? As if he had said; Hereby ye show that ye fear me not as a master, because ye despise me. This sin of despising masters is expressly forbidden: and for it was Hagar dealt hardly withal. When masters are poor, mean, weak, aged, or otherwise impotent, then proud servants are prone to despise them: which argueth a base mind, showing that they respect their masters power more then his place: the poorest and weakest have the same place and authority over servants, that the richest and strongest have; all bear God's image alike: but disdainful proud servants show that they regard not God's image at all.

§. 6. Of servants reverence in speech.

Servants reverence in refraining speech is manifested 3. ways.

1. By sparing to speak, without just cause in their masters presence or audience: This phrase ( they stand continually before thee and hear thy wisdom) spoken of Solomon's servants, showeth that they were slow to speak and swift to hear in their masters presence.

2. By forbearing to reply when they observe their masters unwilling that they should speak anymore. Thus did Peter forbear when his master gave him this short answer, What is that to thee?

3. By attending to that which their masters shall deliver to them: for servants ought to show such a respect to their masters speaking to them, as Samuel did to God, when he said, Speak for thy servant heareth. The titles of Lord and Servant do show, that this speech is taken from the duty of servants. The notation of the Greek word used by the Apostle, & translated Obey, implieth as much. This reverence did Abraham's servant show to his master, when he gave him a charge about choosing a wife for his son.

Servants for well ordering their speech unto their masters must observe five cautions.

1. That they have just occasion to speak: and that is either when their masters require them to speak (as the disciples) or when they see it behooveful for their masters that they should speak. In such cases speech argueth reverence, as well as silence in other cases. The general points which were before delivered of the reverence of wives to their husbands, and of children to their parents, may be applied to servants: and pressed upon them as an argument from the less to the greater thus, If wives (who in many things have a joint authority with their husbands) & children (who are not in so servile a degree subject to their parents, as servants to their masters) must manifest their inward fear of their husbands and parents by outward reverence, much more must servants to their masters. To declare the force of this consequence so much the more, let it be noted that the Apostle addeth another kind of word here, then he did before, either in wives or children's duties, namely trembling.

§. 7. Of the vices contrary to a servants reverence in speech.

Offences contrary to the forenamed Reverence of servants to their masters are these.

1. Sawcinesse and boldness in servants when they have 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 room next to him, where they may be heard as well as if they were in the same room: much offense is thus oft times given to masters.

2. Importunity in speaking, and replying again and again, though their masters do not only show their dislike thereof, but also expressly charge them to speak no more. Scolding maids that will have the last words of their mistress much offend herein. This is directly against the Apostles prohibition to servants, that they answer not again.

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

4. Stoutnesse, when (as Solomon noteth) though they understand, they will not speak: though they know very well that it is their masters pleasure they should speak, yea though they are bidden to speak, yet their stout stomach, and sullen heart will not suffer them to speak: no though it be never so behooveful for their masters: if they know that their master goeth on in a course very prejudicial to him, yet will not they tell him of it: nay if their master unjustly suspect any evil of them, they will let him abide in that iealously rather then speak to clear themselves: and if their master do not expressly appoint them from time to time what to do, they will never ask: nor if they be doubtful of that which he giveth them in charge, will they further inquire to be resolved thereof. This kind of silence, in these and such like cases, argueth more doggednesse then dutifulness.

5. Disdaine, when they scorn to give the title Master to him that is set over them, because he is a poor and mean 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 under him. Clerks, prentises, waiting women, and such like, being borne of gentlemen, and men of good degree, are for the most part guilty of this fault: the reason is, because their birth and parentage maketh them forget their present place and condition; or else (which is worse) maketh them willfully presume above it.

7. Muttering and murmuring upon every occasion of discontent: whereby it cometh to pass that they oft provoke much wrath (for grievous words stir up anger.)

8. Vnseasonable interruption of their master: speaking to him when he is seriously occupied in some weighty business (as they who told Christ of his mother and brethren when he was preaching) or unseasonably speaking unto him while he is in passion, whereby they oft bring much mischief upon themselves.

9. Answering their master at their own leisure, suffering him to call, and call again and again. This doth Job complain of, saying, I called my servant and he gave me no answer.

10. Flapping their master in the mouth with a lie: like Gehazi, who, when he had lewdly fetched money and apparel of Naaman, and his master asked him where he had been, said with a fair face, Thy servant went no whither. Let the judgment executed on him make all servants take heed of the like sin. For Lying is in it self an heinous sin: yet so much the more heinous when it is told to one that hath authority over us, and by reason thereof standeth in God's place.

Lastly, Evil language of their master behind his back. This is a sin, though that which is spoken to a masters disgrace be true: for the infirmities of a master ought rather to be covered, then revealed and laid open by a servant. How monstrous a sin is it then, to raise slanderous reports against a master which are untrue? This was Zibas sin against Mephibosheth his master.

Hitherto of servants Reverence in speech to their masters.

Their Reverence in carriage followeth.

§. 8. Of servants reverend behavior to their masters.

For manifestation of a servants reverence in carriage towards his master, three things are especially required.

• 1.
  Dutifull obeisance.
• 2.
  Respectfull behavior.
• 3.
  Modest apparel.

I. Such dutiful and submissive obeisance and courtesy, as beseemeth their sex and place, and that according to the most usual custom of the country and place where they are, must servants perform to their masters, as they have occasion to go to them, to come from them, to receive any charge of them, or to bring any message unto them. Where Isaac saith in his blessing given to Jacob, Be lord over thy brethren, and let thy mothers sons bow down to thee, by that phrase of bowing down, he noteth the condition of a servant, and withal implieth a servants duty: on this ground, when the children of the Prophets saw that the spirit of Elijah rested on Elisha, they taking it for an evident sign that God had made him a governor and master over them, they came to meet him, and bowed themselves to the ground before him.

II. Answerable to a servants obeisance must be his whole behavior before his master, seasoned and ordered with such modesty and humility, as may manifest an honorable respect to his master: as

1. To stand in his masters presence; which testifieth a readiness to perform any service which his master shall appoint him to do: this was one thing noted, and commended by the Queen of Sheba in Solomon's servants: she saw their standing, and said, happy are these thy servants that stand before thee. Whereas it is said that she saw also their sitting, that phrase showeth a seemly order which they observed even when they were out of his presence, by giving and taking their right and due place.

2. By uncovering their heads in their masters presence: this in our days, and in the parts of the world where we dwell, is in the male kind a sign and token of subjection.

3. By sobriety and modesty both in countenance, and in the whole disposition of body, especially when servants are in their masters presence: for to compose countenance and whole body soberly, because of the presence of one, argueth a reverend respect of that person, for whose sake that sobriety is shown.

III. The apparel also which servants wear must be so fashioned and ordered, as it may declare them to be servants, and under their masters, and so it will argue a reverend respect of their masters. One end of apparel, is to show a difference betwixt superiors and inferiors, persons in authority and under subjection. It pleased the Holy Ghost to note this particular (and their apparel) as an observable point in Solomon's servants.

§. 9. Of the faults of servants contrary to reverence in carriage.

The carriage of many servants towards their master is clean contrary to the forenamed reverence. For

1. Some through rudeness, and want of good bringing up, come to their masters, and go from them, as to and from their fellows: no testimony of reverence by any obeisance: they know not how to give it: whereby they dishonor their parents, and manner of education.

2. Others, if at first coming to their master they give some salutation, yet, through too much familiarity with them, all the day after they will carry themselves fellow-like, scarce uncovering their heads in their masters presence, not enduring to stand long before him, but either setting themselves down, or slinking away when they should be in presence. Doubtless from this overmuch familiarity arose this proverb, Good morrow for all day. This unmannerly familiarity is commonly in such servants, as have poor and mean masters: for rich and great men's servants can be so full of courtesy, as not a word shall be spoken by their masters to them, or by them to their masters, but the knee shall be bowed withal: they can stand hour after hour before their masters, and not once put on their hat: if they be walking after their masters, their master shall not turn sooner then their hat will be off, and that so oft as he turneth or speaketh to them. Why should rich masters have so much reverence shown to them, and poor masters none at all? Do not the poor bear God's image as well as the rich? Doth God's word make any difference betwixt rich and poor? Doth it say, Serue rich masters with fear and trembling? Surely it is the corruption of man's heart, which maketh this difference. Servants naturally more regard their masters outward ability, then inward authority: the honor which the world conferreth on men, more then the honor which God conferreth: for God hath given as much honor and authority to a poor master as to a rich, in that he is a master.

Servants commonly most fail in this duty of reverence towards their masters there where they should most of all show it, namely, in the courts of God, and assembly of God's people, where the very Angels are present to behold our seemly carriage: thus they cause the ministry of the word to be evil spoken of, and thereby make their sin so much the more heinous.

3. Exceeding great is the fault of servants in their excess in apparel. No distinction ordinarily betwixt a man's children and servants: 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 even then also, if they can any way get wherewithal, they will do what they can to be as brave as they can. But if once they be at their own finding, all shall be laid out upon apparel, but they will be as fine as master or mistress: if not so costly, yet in show as specious and brave. New fashions are as soon got up by servants as by masters and mistresses. What is the end of this, but to be thought as good as master or mistress? If the Queen of Sheba were now living, she would as much wonder at the disorder of servants in these days, as then she wondered at the comely order of Solomon's servants. Let these proud servants look to it: for if God have threatened to visit Princes children that walk in strange apparel, can servants that so walk think to go scot-free?

§. 10. Of servants obedience.

No inferiors are more bound to obedience then servants: it is their main, and most peculiar function, to obey their masters. It is therefore here in my text expressly mentioned (Servants obey your masters) and all other duties are comprised under it. The reasons alleged to move wives and children to obey, ought much more to move servants.

They who are contrary minded, who are rebellious, and disdain to be under the authority of another, and are ready to say of their Master, We will not have this man to reign over us, are fitter to live among Anabaptists, then orthodoxal Christians. For to what end is the lawfulness of authority acknowledged, if subjection be not yielded unto 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 wives and children, and consider

• 1. The parts of servants obedience wherein it consisteth.
• 2. The extent thereof, how far it reacheth.

The parts are two,

• One negative.
• Another affirmative.

The negative is to abstain from doing things of their own head, without or against their masters consent.

The affirmative is readily to yield to do that which their masters would they should do.

§. 11. Of servants forbearing to do things without their masters consent.

Servants ought to forbear doing of things on their own heads without or against consent of their masters, because while the time of their service lasteth, they are not their own, neither ought the things which they do, to be for themselves: 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 God's will.) The rite used under the Law of boring a servants ear, implied as much. David therefore alluding unto that rite, saith to God (both of himself, and also of Christ, whom under a type he prefigured) mine ears hast thou bored; and from thence inferreth that he would do the will of God. We have a notable pattern hereof in Abraham's servant, who in a business committed to his charge propounds such scruples as came into his head to receive direction from his master therein, lest he should be forced to do something of his own head without particular warrant from his master.

This general will the better be cleared, if it be exemplified in some particulars. Take therefore these instances gathered out of the Scriptures of things which servants may not do without their masters consent.

1. Servants may not go whither they will. The phrase which the Centurion useth (I say to one go, and he goeth) implieth, that except his master bid him go, he ought not to go.

2. They ought not to do their own business and affairs. It is noted of Jacob being Laban's servant, that, though he had flocks of his own, yet he fed his masters flocks, and committed his own to his sons.

3. They ought not to do what business they list themselves. Ahimaaz had a great desire to carry the news of Absolom's death to David: yet without the leave of Joab his Captain and master he would not do it. The good mistress giveth the portion to her maids, namely, the portion of work: that therefore must they do which she giveth them to do. The servants of the Centurion did everyone as by their master they were enjoined: and the servants that had talents committed to them looked each of them to their own talent.

4. They ought not to mary while the time of their covenant for service lasteth, unless their master give consent thereto. The law of God thus setteth forth the lawful marriages of servants, If his master have given him a wife: whereby is implied; that if a servant mary, it must be with his masters consent.

§. 12. Of the unlawful liberty which servants take to themselves.

Contrary to the forenamed limitations of servants liberty are these, and such like lewd and licentious pranks as follow.

1. When servants watch their times to go whither they list, and their master not know it: as when their masters are seriously employed, or abroad, or in bed. Thus that lewd servant Gehazi watched his time to run after Naaman, thinking that his master should not know it.

2. When being bound to their masters service, they do their own business, and seek their own profit; and that without their masters leave. This aggravated Gehazi his privy stealing and withdrawing himself from his master, that he went to receive gifts for himself. Many such lewd servants there be, that knowing such and such friends of their master, who will be ready to do any kindness for them, will use their masters name to borrow money, or get some other favor, and never let their-masters know of it.

3. When servants will choose their own work, and do that which liketh themselves best, or else do nothing at all. Thus where many servants be in one house together, if they be not in such places as they like themselves, they will mumble, and grumble, and do nothing well.

4. When servants, especially maid-servants, that are bound, do purposely mary to free themselves: because our laws do free a maid that is married from her service to master and mistress.

5. When they are liberal of their masters goods in giving them away. Some think that because they are of the house, they may dispose the things of the house upon charitable uses. But pretence of charity is no excuse for injustice. Servants may give notice to their masters or mistresses, that there are in the house such and such things meet to be given away, or that there are such and such poor folks that stand in great need: but privily without any consent at all, they may not give away anything of their masters.

6. When upon discontent they run away from their masters. The two servants of Shimei which run from their master are taxed for it by the holy Ghost. One simus that run from his master is sent back again by S. Paul: and Hagar is sent back by an Angel.

§. 13. Of servants obedience to their masters commandments.

The affirmative and active part of servants obedience, consisting in a ready yielding to that which their masters will have done, hath respect (as the like kind of children's obedience) to the Commandment, Instruction, Reproof, and Correction of their master.

I. A master having power to command his servants, it is a duty of servants to obey their master therein. The particular work which appertaineth to a servant by virtue of his place is to have an eye to his master, to see what he requireth at his hands. David thus describes the property of good servants, Their eyes look to the hand of their master. That looking, as it implieth an expectation of relief and succor, so also a readiness to receive and execute anything from them that they would have done. The Centurion commendeth this duty in the example of his servants, who everyone of them did what their master commanded them to do. It is further commended in the examples of Abram's servant, Elijah's servant, and many others. Note how far the Lord Christ exacteth this duty of servants; Though a servant hath been all day plowing (a laborious and wearisome work) yet when he cometh home, his master commanding him to dress his supper and wait, he must do it. By all these proofs it appeareth, that if a master bid his servant, come, go, do this, or that, he must obey.

The contrary hereunto is the highest degree of disobedience, as when servants refuse to be at their masters command, and to do what they charge them to do: as Ziba, who being commanded to saddle his masters Ass, went away and did it not: and Job's servants, who being called would not answer. Of all other offenses this doth most provoke masters: for it is a plain contempt of their authority.

§. 14. Of servants hearkening to their masters instructions in matters of their calling.

II. As a master hath power to command, so his duty it is to instruct his servants in the way of righteousness, and in that civil course of life wherein he is to walk. The duty then of servants it is, in both to hearken and be obedient unto them.

1. Such servants as are under masters to learn their trade, are bound many ways to hearken to them.

1. That for the time they may do the better service 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 service is out to maintain themselves, to teach other servants which shall be under them, and to do the more good in the place where they shall live.

3. That thus they may the better discharge a good conscience in that particular place wherein God hath set them.

Contrary is the idle, sluggish, dull disposition of many servants, who by reason of their carelessness and untowardness in doing that which they are taught, vex and grieve their masters, yea and make them weary of instructing them. Many prentises spend all the time of their prentiship without reaping any good at all: they never prove their crafts masters: so many in the country live under good husbands, many Clearks under good Lawyers, many maids under good houswiues, and that many years together, yet through their negligence get no good at all, whereas if they would have been attentive and careful, they might have learned much. Enemies these are to their masters, to themselves, to the city and country where they live, and to their friends and parents, especially if they have any alive.

§. 15. Of servants hearkening to their masters instructions in piety.

Such servants as have religious masters who are careful to instruct their household in the way of righteousness, ought to be obedient to their instructions: so were Joshua's servants, (or else could not Joshua have undertaken for them as he did) and the servants of that Ruler of whom it was said that himself believed and all his house: and the servants of Lidia, and of the Iay • er, concerning whom it is said, She was baptized and her household: he believed in God and all his house. Under these words house and household, none doubteth but that servants are comprised.

Now then if the servants of these had not hearkened and yielded to the instructions of their master and mistress, would they have believed in him in whom their masters believed, or been baptized when their mistress was? The like may be gathered out of this phrase, The Church in their house: for thereby is implied that all in the house were of the same faith that their master and mistress were. It is expressly noted of the Soldier that waited continually on Cornelius, that he was a devout man, whereby it is presupposed that he hearkened to his masters instructions: for it is noted of the master also, that he was a devout man and feared God.

The benefit which redoundeth to servants by obeying such instructions, is unspeakable: much more good may be got by following the spiritual directions of religious masters, then the witty and commodious directions of the wisest statesmen, and the skillfullest artists, or tradesmen that be: so as there is a double bond to bind servants to obey this kind of instructions:

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

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

Notwithstanding the forenamed duty be so behooveful to servants, yet of all other duties is it by many least thought to be a duty, and most neglected, the clean contrary for the most part being practiced, as may appear by these particulars.

1. Many servants are of so impious a mind, as of all masters they will not serve such as are religious, and make conscience to instruct their servants in the way to salvation: they had rather serve profane masters, mere worldlings, and very Papists. For why? anything 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 men's eyes, that they cannot see the blessing of life at the end of this way, they only see the straitness of it: or if they should see it a far off, yet they so savor the things of the flesh, and of this present evil world, as they would not regard that which is so far off. Now religious masters will endeavor what they can to keep all their servants in that narrow way; but irreligious masters will suffer them to follow the sway of their own corruption, to swear, to profane the Sabbath, and spend that whole day in sleeping, sporting, eating and drinking: to go to bed without prayer, or catechizing, or reading the word of God, and so to rise again and go about their business: to which holy duties, such devout masters as Cornelius was, will hold their servants.

2. Others that are placed by their friends under such devout masters, or not knowing before hand the disposition of their masters, have themselves covenanted with them to be their servants, after they have been a while in the house, think their masters house a prison to them, muttering and murmuring against their strait keeping in, as they deem it: and being called in to any religious exercise, they will be ready to say, I was not hired for this, neither am I bound to you herein, set me about your work and I will do it.

3. Some again are the more negligent and dissolute in their business, because their masters are religious. It is a common complaint, that profane, worldly masters shall have more service then religious and godly masters, yea though these give better wages, diet and lodging then those. Many think the fault hereof to be in the master: but assuredly for the most part the fault is the corrupt disposition of servants, that esteem pleasure in sin, and liberty thereunto more then wages, diet, and lodging: whereby they show themselves impious against God, ungrateful to their masters, injurious to themselves. Let this perverse disposition be noted, that the rule of the Apostle very pertinent to this point, may be the better observed, They that have believing masters let them not despise them, but rather do them service, because they are faithful and beloved.

§. 17. Of servants obedience to reproof and correction.

The same directions may serve for yielding to reproof and correction: for they may both be brought to one head: and in the general they do both agree. For reproof is a verbal correction, and correction is a real reproof.

The obedience which servants in regard of these must show to their masters is twofold.

1. Patiently to bear all manner of reproof and correction.

2. Readily to amend that for which they are justly reproved or corrected.

For the first of these, servants have an express precept, enforced by many reasons in these words, Servants be subject to your masters with all fear, not only to the good and gentle, but also to the froward. For this is thank worthy if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it if when ye be buffeted for your faults ye take it patiently? but if whey ye do well and suffer for it, ye take it patiently, this is acceptable with God. Here we see,

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

2. That though correction be iniustly inflicted, yet it is patiently to be endured: therefore much more when it is deserved.

3. That buffeting and that of a froward master is to be borne: therefore much more lighter correction of a good and gentle master. Joseph patiently endured fetters, and iron chains, and imprisonment inflicted upon him most unjustly, even for his faithfulness to his master. Great was the recompense which God made unto him: & assuredly God will recompense all the wrong, pain, and grief, 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 recompense and reward. Again he saith that it is acceptable to God, so as God will recompense it, though men may account it but baseness and blockishness: yea though unjust masters may thereupon take occasion the more to trample upon, and insult over their servants.

To these motives I may add the rule of our Christian profession (which is also intimated by the Apostle in these words, Even hereunto were ye called.) For our Christian calling requireth all men to give place unto wrath: To turn the other cheek when one is smitten: To overcome evil with goodness. If all Christians must show such patience to all men, even their equals: how much more servants to masters? The Apostle commendeth to servants the example of Christ in this case: he was reviled and much he suffered, and that most injuriously, and yet patiently did he bear all: if servants thus suffer with him, they also shall reign with him.

§. 18. Of the extremes contrary to servants patient bearing of reproof and correction.

Patient bearing of rebuke and blows, seemeth an hard saying to most servants: they cannot endure to hear it: for their mind and carriage is clean contrary thereunto.

1. Some being but reproved, though justly, are ready to answer again, and to chop word for word: a sin expressly forbidden. It seemeth by the Apostles express mentioning of it, that answering again hath been an old evil quality in servants.

2. Others scorn to be corrected: which disdain they manifest many ways: as

1. By muttering, and saying they came not for that end. But though that were not the main end of their subjection, yet is it a means to keep them under subjection: and therefore to be endured by them.

2. By running away, as Hagar.

3. By struggling and striving with their master or mistress: and taking the staff or wand by the end: or by holding the hands of those that correct them.

§. 19. Of servants amending that for which they are justly reproved or corrected.

More then patience is required of them that are deservedly rebuked or corrected for their faults: namely repentance, and amendment. Thus shall the smart and pain which servants endure, be as good physic unto them, and turn to their good. True amendment of former faults may make one a better servant then he was before he committed those faults: witness that which Saint Paul saith of Onesimus, in time past he was to thee unprofitable, but now profitable to thee and me.

Contrary is their disposition, who notwithstanding all rebuke and correction go on still in their evil and lewd courses: and continue to provoke their master more and more, and so make them add blow unto blow, and stroke unto stroke, till they have no hope of them, but are forced to put them out of doors. This cometh either from a scornful, disdainful stomach (for a scorner heareth not rebuke) or from a base, servile, stupid, blockish, brutish nature, that is not moved with any smart or pain, like a restie iade that will not stir though he be whipt or beaten never so much. Solomon implieth thus much by putting into one leash an horse, an asse, and a fool: meaning by a fool a scornful, blockish servant: to whose back a rod is as a whip to an horse: of such a fool he saith, that an hundred stripes enter not into him: and again, Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.

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

Hitherto of the kinds of servants duties. The next point respecteth the manner of performing them.

§. 20. Of serving with trembling.

The Manner how servants ought to perform their duties is noted in four phrases:

The first whereof is this, with fear and trembling.

Fear is both as a fountain from whence all other duties flow: and also as a sauce to season them all.

Commonly the season and savor of waters cometh from the fountain: which Saint James implieth, where he saith, no fountain doth yield salt water and fresh: for if the fountain be salt, the streams issuing from thence will be salt: and fresh, if the fountain be fresh: so if fear be seated in the heart of servants, all their obedience and submission will be seasoned therewith. Let therefore servants here learn by their manner of performing all their duties, to declare that there is a true servant-like fear seated in their hearts. Hereof I shall need say no more then what hath been before delivered.

The other word trembling added to fear, addeth emphasis, showing that it is no small fear that is required of servants: and it giveth them to wit that their masters having a power to punish them, they must so carry themselves as they provoke not their master to wrath, but be very careful and circumspect to avoid his displeasure, that they give him no just occasion of offense. This care had that servant of David which first espied Absalom hanging in a tree, and told Joab thereof: he so feared the displeasure of the king his master, as to gain a thousand shekels of silver he durst not kill Absalom. The like is noted of Obadiah, who was afraid to tell his master Ahab where Elijah was, left his master might have thought he had mocked him, if the Spirit had carried Elijah away.

This trembling fear is needful in regard of the small love that servants commonly bear to their masters. There are not those motives to stir up love in servants to their masters, as in children to their parents: except therefore through awe and dread they be kept in compass, they will exceedingly transgress: and because this is so needful, servants must labor to nourish it, as a means to keep them from over-much boldness.

Contrary on the one side is a proud despising of a masters authority (saying, if not with their mouths, yet in their heart, as Gaal of Abimelech, who is he that we should serve him? or as those that despised the government of Christ their master, we will not have this man to reign over us: and again, let us break his bonds asunder, and cast away his cords from us.) And on the other side a wretched carelessness, not fearing any punishment before they feel it: like to many desperate thieves that no whit fear the power of the Judge, but desperately say, we have but one death to pay. The authority of God himself is despised, and his revenging hand is lightly regarded by such proud and desperate servants: so as their sin is no small sin.

§. 21. Of serving with sincerity.

The second branch concerning the manner of servants performing their duty is in these words, in singleness of heart, so as all must be performed with an honest and upright heart: whatsoever ye do, do it heartily, saith the Apostle to servants in another place. Thus did Joseph in singleness of heart serve his master: instance his refusing to abuse his mistress in a private chamber when she desired it, and no other body was in the house. Happy were it for masters to have such servants: then might they take no more care then Potiphar did, but put all that they have into their servants hands. Neither would this rare virtue in servants be only profitable to their masters, but also very comfortable to themselves, and bring them much peace of conscience.

Contrary is hypocritical service: when servants have a heart, and a heart, making show-of one heart outwardly, and have another, even a clean contrary heart within them. Such an one was Gehazi, who came in and stood before his master, as if he had performed some good service for his master, when he had most highly dishonored him: and such an one was Judas who carried as fair a face to his master as any of the disciples, and yet was an arrant traitor: for when he was thought to go out to buy provision for his master, he went to betray him.

All eye-service is contrary to the forenamed singleness of heart: when servants are diligent so long as their masters eye is on them: like little children that will do anything their mother will have them do, while her eye is upon them; but nothing, when her back is turned. The world is full of such eye-serving servants, who while their masters are present, will be as busy as Bees: but if he be away, then either idling at home, or gadding abroad, or nothing but wrangling, and eating, and drinking with the drunken; like that lewd servant whom Christ noteth in the parable Let the judgment denounced against him be noted of such servants.

§. 22. Of serving for conscience sake.

The third branch of the manner of servants performing their duty is in these words, as unto Christ, as the servants of Christ, doing the will of God, as to the Lord: all which do set forth a good conscience, or such service as is performed for conscience sake, or for the Lord's sake, which is all one: because the conscience hath an eye only to the Lord, to his will, and to his ordinance. Though there were no other motive in the world to move them to obey their masters, yet their conscience to God would move them. Such was Joseph's manner of serving his master, as the reason which he himself rendereth to his mistress showeth, How can I do this great wickedness, and sin against God? The prayer which Abraham's servant made to God, and the thanks which he rendered to him for blessing his journey, show, that he served his master for the Lord's sake. It is more clear then needs be proved, that such was Iaakobs service to his master. This is the rather to be noted of Christian servants, because herein lieth the greatest difference betwixt believing servants, and others: others may serve with fear and trembling, in singleness of heart, and with good will; but only Saints do service as to Christ for conscience sake: If this be not that which only they aim at, yet assuredly they do chiefly and principally aim at it: which maketh them not to content themselves with doing the thing, but to endeavor to do it after the best manner that they can, so as God may best accept thereof: whereby as they approve themselves to God, so they do much good to their masters, and bring much comfort unto their own souls.

Contrary is the mind of most, who do all the service which they do on by-respects: they may perform much duty, and it may be do much good to their masters; and thereupon they may get good wages at their masters hands, and extraordinary recompense also, and live in much quiet under them: but no reward can they look for at God's hands: so as I may say to such servants, as Christ said to those who did all to have glory of men, They have their reward.

§. 23. Of servants willingness to perform their duty.

The fourth branch respecting the manner of servants performing their duty, is noted in this phrase, with good will. This good will of a servant to his master, hath respect partly to the disposition of the servant, and so it implieth willingness and cheerfulness; and partly to the benefit of the master, and so it implieth faithfulness.

Of willingness to do that duty which belongeth to a servant, Christ Jesus (who took upon him the form of a servant) hath made himself a worthy pattern. I delight to do thy will, saith he to him that sent him: and again, My meat is to do the will of him that sent me, and to finish his work. Doth not a man eat his meat willingly, with delight and cheerfulness? even so did Christ the work of him that sent him. So cheerfully did Jacob serve his Uncle Laban, that seven years seemed to him but a few days.

§. 24. Of servants quickness and diligence in their service.

Servants, in testimony of their willingness and cheerfulness, must be both quick and diligent in their service: for these are effects of willingness. Quicknesse hath respect to the time of doing a thing. Diligence to the pains that is taken about it.

He that is quick in his service taketh up no more time about one thing then must needs; but is ready to do one thing after another; and thus doth much more service. It is expressly noted of Rebekah, that she hasted, and let down her pitcher: and hasted and emptied her pitcher, and ran again to the Well. And Abraham's servant having made what speed he could to the place whither he was sent, would not eat till he had told his errand: after he had told it, if he had not sped, he would not have delayed time, but have gone again forthwith: when he had well dispatched all, he would not stay upon any complements, but hasted away to his master. Ahimaaz strove with Cushi who should soonest bring their message to their master: and Ahimaaz outstripped Cushi, for he had a very willing mind to do the business. The manner of charge which Elisha gave to his servant, implieth all the speed he could make: it was this, Gird up thy loins, go thy way: if thou meet any by the way, salute him not: and if any salute thee, answer him not again.

He that is diligent in his service, will not only be quick for the time, but also hold on, and employ all the labor and pains that he can for the well effecting of that which he is to do. That general charge laid upon all men, in particular appertaineth to a servant ( In the sweat of thy face thou shalt eat bread) and that which Solomon noteth ( whatsoever thine hand findeth to do, do it with thy might.) Great was Iaakobs diligence (for he saith of himself in doing his masters business, In the day the drought consumed me, and the frost by night, and my sleep departed from mine eyes.) Great also was the diligence of those shepherds, that kept watch over their flock by night: and of those servants, that by their pains doubled the talents which were committed to them. As diligence is by these and many like examples commended unto us, so is it further set forth by the many promises which are made unto it, as, The hand of the diligent maketh rich: The recompense of a man's hands shall be rendered unto him: The hand of the diligent shall be are rule: In all labor there is profit.

The work which servants are by their master appointed to do, is to them the work of God: whereupon the Apostle saith to servants as well as to others, as God hath called everyone, so let him walk: but the work of God is to be done with all diligence: for Cursed is he that doth the work of the Lord negligently.

Contrary is the idleness, laziness, slothfulness, and sluggishness of servants. These are faults too too common. Solomon much inveigheth against these vices, setting them forth in their kind, and setting down the many mischiefs that follow thereupon.

Thus he deciphereth them; The slothful man saith, there is a Lion in the way (that is, he pretendeth unlikely danger) As the door turneth upon the hinges, so a slothful man upon his bed. The slothful hideth his hand in his bosom, it grieveth him to bring it again to his mouth. Yet a little sleep, a little slumber, a little folding of the hands to sleep.

These are the mischiefs which he noteth to come from idleness and sloth, Poverty, Servitude, Fruitlesse wishes and desires, Hunger, Beggerie, Death. And to show what small joy or comfort masters may have in slothful servants, he compareth them to vinegar and smoke, which are as irksome to the teeth and eyes as can be: As vinegar (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 think and say they do no hurt, he further saith, that He that is slothful in his work is brother to him that is a great waster: in which respect Christ styleth a slothful servant, a wicked and unprofitable servant: and giveth him the portion of those who do much hurt.

How lightly soever many servants esteem idleness and sloth, the truth is, that it is a plain theft. For the best service that servants can do, is due to their master: and they ought to be as diligent in their masters work, as if it were their own. So as it is not enough to avoid idleness in doing nothing at all, but they must take heed that they be not slothful in doing something: for as good not at all, as never a whit the better.

I have the further pressed this point, because it is noted as a blemish in such servants as profess religion to be most lazy and negligent, least sedulous and diligent. Much of that time which they should spend about their masters business (which is their particular calling) they spend in prating about state, and Church-business, (matters not belonging to them.) Thus they make their masters weary of their service; and by reason thereof they are oft shifted from house to house, and as rolling stones, gather no moss: they neither learn skill, whereby they may, when they are of themselves, maintain themselves, and do good to others: nor lay up any stock or portion, as others which are diligent do: yea they get such an habit of idleness, as they can never shake it off again: for they who are slothful being under masters, seldom prove diligent when they are for themselves. In these is Solomon's proverb verified, The talk of the lips tendeth only to penury.

§. 25. Of servants faithfulness.

It was before noted, that the good will here required of servants to their masters had respect to the profit and benefit which servants by their service might bring to their masters: and in that respect it compriseth faithfulness under it, Faithfulness (I say) whereby servants do well discharge that trust which is committed to them. Expresly it is commanded to servants, To show all good faithfulness, and it is required in stewards that a man be found faithful. The phrase which is used of Moses, He was faithful as a servant, showeth that faithfulness by a kind of propriety appertaineth to a servant: and where Christ coupleth these two, good and faithful, he giveth us to understand that a servants goodness consisteth in his faithfulness.

Great is the benefit that by servants faithfulness will redound both to master and servant.

The benefit which cometh to the master, Solomon noteth in this proverb, As the cold of snow (is very acceptable, comfortable and profitable) in the time of harvest (when men are even sweltered with heat) so is a faithful messenger to them that send him: for he refresheth the soul of his masters: and again in this, A faithful ambassador is health, that is, he bringeth safety to his master.

The benefit which redoundeth to the servant himself by his faithfulness Christ noteth in this his approbation, and remuneration thereof, Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord. Every servant shall be called to his account: if not by his master on earth, yet by his master in heaven: he will say to everyone, Give an account of thy stewardship: now then if servants have not been faithful, what other discharge can they look for, then that which the wicked, slothful, and unprofitable servant (who hid his talent in a napkin) received, namely this, Cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth. Let all unfaithful servants note this: for to faithfulness is contrary all unfaithfulness, as negligence, deceit, thievery, treachery, and such like vices. Much damage, disgrace, and vexation is brought by such servants to masters: and better it had been that they never had come into a man's house.

But that the point of faithfulness may be the better discerned, and observed, I will exemplify it in seven particulars whereabout it ought especially to be exercised, which are, 1. The Goods, 2. The Businesses and affairs, 3. The Counsels and secrets, 4. The other servants, 5. the Children, 6. The Bedfellow, 7. The Person of their master or mistress.

§. 26. Of servants faithfulness about their masters goods.

Two things are required of servants to testify their faithfulness about their masters goods.

• 1. A safe keeping of them.
• 2. An increasing of them.

1. Whatsoever is committed by masters unto their servants, they must so carefully preserve, as it be not lost, spoiled, or impaired under their hands, whether they be things within doors, or without. I may to this purpose not unfitly apply that charge unto servants which in another case the Apostle gave to Timothy, Keep that which is committed to thy trust: the Metaphor is taken from servants, and so showeth what is their duty. Great was Joseph's faithfulness in this kind, which made his master put all that he had into his hand. So great was Iackobs faithfulness, that in twenty years his masters ewes and she Goats, being under his hand, cast not their young, nor the Rammes were devoured: if anything were torn of beasts, he brought it not to his master, but bare the loss of it himself. If servants espy any damage or hurt done by others to their masters goods, they must redress it, if they can, or at least make it known to their masters, that he may give order for the redressing of it: as the servants of him that sowed good seed among which tares were sowed, mentioned in the parable.

Masters that put servants in trust, securely go about other affairs, and look not themselves to those goods which are under their servants custody, which is to be presupposed they would do, if they trusted not their servants. Great reason therefore it is that servants be careful of those things which are so committed to them.

2. They ought further to do what lieth in them to advance their masters estate, and to increase his stock. The little which Laban had was by Iaakobs faithfulness in this kind increased unto a multitude. The talents which were committed to the two faithful servants were by their industry increased to as many more. So as it is not sufficient for servants not to impair their masters estate, but they must better it: for he that kept safe his masters talent, and gave him his own again, was counted an unprofitable servant, and received the doom of wasters.

Most masters take servants for their advantage and benefit, for it is but little ease for a master to provide diet and lodging for many servants, and to give them wages, if they reap no profit and benefit by them.

§. 27. Of servants carelessness over their masters goods.

Contrary to servants fidelity in safe keeping their masters goods committed to their charge is Carelesnesse and negligence in suffering loss and damage come to their masters as in the fields, when they look not to his senses and gats: or neglect his cattle so as they be stolen, or suffer diseases to grow upon them, or give them not fodder and water in due season. Or in the house, when they leave doors or windows open, and thieves come in and take away, or hook out their masters goods: or carelessly leave the fire, or let candles burn so as the house may be see on fire: or suffer household-stuff, and apparel to lie till it be moth-eaten or otherwise spoiled: or suffer anything in the house to be broken: or victual to lie in corners moulding, or to be cast up and down 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 up what remained, and rendered this reason, that nothing be lost. The damage which may come by servants carelessness, may be more then ever they can be able to make satisfaction for: and therefore they ought the more carefully to prevent it.

§. 28. Of servants fraud.

Contrary to the other branch of servants faithfulness in increasing their masters estate, is all manner of theft and fraud, whether it be by retaining that which is due to their masters, or by purloining from them that which they have. The Apostle expressly forbiddeth servants to purloine. The word translated purloine, is the same whereby the fraud of Ananias is set forth, who kept back 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 conveying away their corn, wares, or any other goods: but also putting more into the account of expenses then hath been expended, or into the account of debts less then is due (as the unjust steward, who for a debt of an hundred measures of oil put in fifty, and for an hundred of wheat put in fourscore) or spending more then needs, or bringing in ill company into the house when their masters are absent, and entertaining them on their masters cost, or concealing part of the price which hath been taken for any wares, or borrowing money in their masters names, or taking greater fees then their masters wot of, or receiving bribes or gifts which their masters refuse (as Gehazi) or hiring others to do their work upon their masters cost, or inueagling away their masters customers, or purloining away other men's goods committed to their masters trust (as Tailors servants, who thereby both much discredit their masters, and also hinder their custom.)

§. 29. Of servants faithfulness in the businesses which they are to dispatch for their masters.

In the businesses which masters commit to the care of their servants to be dispatched by them, they must do their best endeavor that all may prosper under their hands: as it is noted of Joseph, he was a prosperous man: we have not only a pregnant proof, but also an excellent direction for this point, in the example of Abraham's servant, who was very faithful in dispatching the business of fetching a wife for Isaac: therein let these particulars be noted.

1. He feared God: the whole carriage of that business testifieth as much. There is a double bond to tie servants hereunto: one in respect of themselves, that in the thing which they do they may be accepted of God: another in respect of their masters, that their masters business may prosper under their hands: God prospereth such as fear him, in all things they take in hand: instance the examples of Jacob, Joseph, and David.

2. He called upon God to prosper his endeavours: now prayer is the best means that possibly can be used to obtain any blessing from the Lord. Without it all our endeavours are vain ( It is in vain to rise up early and sit up late, and to eat the bread of carefulness, except God's blessing accompany all.)

3. He gave thanks when he saw the Lord begin to prosper that he took in hand: thanksgiving for the beginning of a blessing, is an effectual means for continuance of that blessing: yea it is also an effectual means to move God to prosper other things that we take in hand: so as, if servants desire to prosper in all the affairs which they undertake for their masters, they must render thanks for the first success which he hath given, and so for the second, third, fourth, and for every success.

4. He took all the opportunities he could: when he saw a maid to inquire of, he ran to her, and inquired what was behooveful for his matter: when he had ground to think she was the maid, he presented gifts to her: so soon as he was brought to the house, he falls upon the matter for which he came, even before he did eat anything: after matters to his liking were concluded, he maketh no tarrying, but with all speed carrieth the maid to Isaac. In a word, he omitted nothing that in the uttermost of his wisdom he conceived to be behooveful for that matter: more he could not have done, if the matter had wholly concerned himself. I shall need no further to urge this point, then by setting this pattern before servants.

Contrary is their disposition who care not whether the things which they do for their master prosper or no: if they have taken any pains therein, so as their master cannot say they have altogether neglected it, there is all that they care for. If it succeed not well, they will say they are not in God's place to make everything which is done to prosper. But though the whole blessing rest in God, yet hath he sanctified means for obtaining his blessing (as faith, prayer, thanksgiving, and the like) which because they use not, they fail in this point of faithfulness. Nay further, they use those things which do mainly hinder and keep away God's blessing, and instead thereof bring a curse upon all they do, as profaneness, uncleanness, drunkenness, and all manner of riotousnesse, yea despising God's word and holy ordinances, reproaching his Saints, taking his name in vain by swearing, forswearing, and blaspheming, lying, also backbiting, pilfering, and other like vices. These irreligious and wicked servants, as they sin against God and their own souls, so also against their master: it is not for masters profit to keep such servants.

§. 30. Of servants faithfulness in keeping their masters secrets, and concealing their infirmities.

By reason of that near bond which is betwixt master and servants, and their near and continual abiding together, and the many employments which masters have for their servants, servants come to know many of their masters secrets: faithfulness therefore requireth to keep them close. Provided that they be not such secrets as tend to the dishonor of God, or to the danger of the Commonwealth and Church, no nor of a private person: for Jonathan is commended for discovering the mischief which Saul had secretly intended against David.

For proof of the point, note what Solomon saith, He that is of a faithful spirit concealeth a matter: namely, a secret matter. Note also how faithful Jeremiah was in keeping Zedekiahs counsel: though the Princes inquired after it, yet would he not reveal it to them.

To this head is to be referred a faithful concealing of masters infirmities: for the best that be are subject to many: and servants which are under their masters roof continually waiting on them, cannot choose but espy many: if herein servants be not faithful, masters were better be without servants in their houses.

Contrary to keeping close the secrets of masters, is blabbing abroad all such things as servants know concerning their masters: which is too common a fault: for when servants of diverse houses men or maids meet together, all their talk for the most part is of their masters and mistresses, whereby it cometh to pass that all the secrets of an house are soon known about the whole town or city. Solomon styleth such an one a tale-bearer: A tale-bearer, saith he, revealeth secrets: or, he that revealeth secrets is a tale-bearer: for many of Solomon's prouerbs are convertible, they may be turned either way. Now note how Solomon noteth out the mischiefs that tale-bearers work: The words of a tale-bearer are as wounds, (they wound the precious name and credit of a man) and they go down into the innermost part of the belly, that is, they do, as it were, strike thorough the very heart of a man. Again he noteth them to be the cause of all strise, and to raise discord betwixt chief friends: and in that respect fitly resembleth them to wood which is the very fuel of fire. What enemies then are such servants to an house? They are even as treacherous spies, the most dangerous enemies that be. Thus we see that this is no light sin: yet is it so much the more odious when masters and mistresses infirmities (the publishing whereof may much impair their credit) are made known.

§. 31. Of servants faithfulness in helping one another.

Where many fellow servants are together, faithfulness requireth that one be helpful to another in what they may; as by good example, good counsel, encouragement in good courses, disuasion from lewd and wicked practices, peace and unity, with the like. The Lord Christ expressly calleth such an one a faithful servant, and pronounceth him blessed.

Example and advice of ones equal prevaileth much with another, so as a fellow servant may in this kind do more good then the master himself: and if by his means he bring his fellow servants to be faithful, his own faithfulness is doubled and trebled; and his master receiveth a double and treble benefit thereby: namely the benefit of this good servants faithfulness, and the benefit of all the other servants faithfulness whom he hath made faithful.

Contrary is their practice who by their ill example corrupt their fellows (as that evil servant, who, when his master was away, did eat and drink with the drunken, that is, did cause others to be drunken with him) or by ill counsel draw one another on to evil (as the sons of Jacob, who when they saw Joseph a far off, said one to another, Behold this dreamer cometh, come now and let us slay him, &c. and as they, who, when they saw their masters son, said among themselves, This is the heir, come let us kill him, and let us seize on his inheritance) or are ever quarrelling with their fellows, and smiting them (as that forenamed evil servant whom the Lord threateneth to cut off) or dissuade one another from obedience and subjection (as they who said, Let us break their bonds asunder, and cast away their cords from us; and as Sheba, who said, we have no part in David: every man to his tents O Israel.) These faults are very rife among servants: whence it cometh to pass that there are so few good, and so many bad servants: too true is this proverb, One skabbed sheep mars a whole flock. Let there be in a great family one servant that is profane, proud, riotous, stout, rebellious, or otherwise vicious, and all will soon be like him.

Among other parts of unfaithfulness in this kind one of the most monstrous (which yet is too too frequent) is to allure one another to uncleanness, and men and maids to defile one another. We shown before, that it was unlawful for servants during the time of their service to marie without their masters consent: how abominable then is it to defile one another? The sin is doubled being betwixt servants: for as it is a beastly sin in it self, so in the forenamed respect it is greatly dishonorable to their master and his house: besides that the maid so defiled is oft disabled to do her service well: nay many times the charge of the child lieth upon the master. Thus shame and dishonor, grief and vexation, loss and damage all meet together, the more to gall & pierce him to the very heart. Is not this then a great part of unfaithfulness? Deserueth it not to be severely punished, and that openly, and publicly with shame and smart too, tht others may take warning thereby? Many use means to escape the revenging hand of man: but though they escape man's hand, they shall be sure to meet with God's heavy vengeance: whoremongers God will judge. Daily experience showeth what misery such wretches bring themselves unto, and how God meeteth with them, and that most fearfully.

§. 32. Of servants faithfulness about their masters children.

Great faithfulness may servants manifest to their masters in and about their children: as while they are young and not able to look to themselves, to be tender over them, and well to tend them: maids especially neatly to handle and look to them, and cleanly to bring them up: and they that have a particular charge of them, to seek their good in everything they can, and give them their due portion: and (because children are much in servants company) to use in their hearing such speech as may minister grace to them, and to teach them good things, and (when they grow to some ripeness of years) to bear a reverend respect to them, and esteem them their betters because they are their masters children. It is noted of Abraham's servant, that he called his masters son, Master.

Children are dear to parents: the honor and kindness done to them they account as done to themselves: this kind of faithfulness therefore must needs be highly esteemed by masters in their servants: and assuredly it is a great means to work a good respect in masters towards them.

Yet Contrarily do many servants carry themselves towards their masters children, as is apparent by these particulars.

1. Some in their carriage are very hoggish and churlish to their masters children when their parents are out of sight.

2. Others are very careless of them, and tend them very sluttishly, not caring how they go: whereby they oft procure great displeasure from their master and mistress.

3. Others get from their masters children what they can: and deprive them of their allowance, turning it to their own gain.

4. Others exceedingly corrupt their masters children with their filthy and corrupt communication: teaching them to swear, blaspheme, and use all manner of unclean speeches: thus is that proverb verified, evil communications corrupt good manners. Children oft times in their young years learn such ill language and behavior of lewd servants, as their parents can never get them to leave again: so as they may curse the day that ever such servants came into their house.

5. Others allure them to stage-plays, 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 run 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 uncleanness. This filthy kind of unfaithfulness is so much worse then that which was before noted betwixt fellow servants, by how much nearer and dearer children are to their parents then servants to their masters.

7. Others that dare not commit this abominable wickedness, stick not to do that which is little better, namely to draw them on to be contracted, yea and married to them often times, and that privily without consent of their parents: whereby parents affections are oft so alienated from their children, as they will not acknowledge them for children, but clean cast them off. These are the fruits of this lewd kind of unfaithfulness in servants.

§. 33. Of servants faithfulness in regard of their masters, or mistresses bed-fellow.

So faithful ought servants to be to their masters and mistresses, that if one of them should labor to use a servant in any manner of deceit to the other, the servant ought not to yield. As if a master should move his maid privily to take away jewels, plate, money, linen, or any such thing as is in her mistress custody. It skilleth not that the master hath the chiefest power over all the goods: a secret taking of them away without the priuity of the mistress in whose custody they are, is in the servant deceit, and a point of unfaithfulness. Much less ought any servants be moved by their mistress privily to take away their masters corn, wares, or any goods for her private use. Of the two this is the greater part of unfaithfulness.

If such deceit ought not to be used about any goods, much less about the body of master or mistress. As if a master should allure his maid to commit folly with him, or a mistress her man, both their conscience to God, and also their faithfulness to their master or mistress should make them utterly to refuse it, and to give no place to any such temptation. Joseph is propounded as a pattern herein: and against the suggestion of his mistress he rendereth the two forenamed reasons: his conscience to God in these words, how can I do this great wickedness and sin against God? His faithfulness to his master in these, He hath not kept back anything from me but thee, how then &c.

To this head may be referred servants faithfulness in making known to their master the sin of his wife, and to their mistress the sin of her husband, especially if it be such a sin as may tend to the ruin of the family, and that by the knowledge thereof, the party that is not blinded and besotted with the sin, but rather free from it, may be a means to redress it. Thus Nabal's servants made known to Abigail the churlishness of Nabal towards David's servants: by which means the mischief intended against the house was prevented. Thus if servants know that their master intendeth some mortal revenge against another, to tell his wife thereof in time, may be great faithfulness: or if they know their mistress hath appointed to go away privily from her husband, to tell him of it, is a part of faithfulness. This may be applied to many other like cases.

The contrary is yielding to masters or mistresses in any point of deceit one against another: whereunto servants are too prone, because they think to be boulstred out by the authority of the party that setteth them on work to deceive. But no authority can be a warrant for any deceit, or wickedness.

§. 34. Of servants faithfulness about their masters persons.

Masters and Mistresses are flesh and blood as well as servants, and so subject to weakness, sickness, old age, and other distresses, wherein they may stand in great need of servants help: servants therefore must be faithful in affording them the best help that they can. Saul's servants did a part of faithfulness to their master, when, he being vexed with an evil spirit, they inquired after means to ease him. So did David's servants, when he being bedred, they sought out one to cherish him. It was a point of faithfulness in Naaman's maid, to tell her mistress of a means whereby her master might be cured of his leprosy: and in his servants, to persuade him to use the means prescribed by the Prophet.

Contrary is a servants ungrateful and inhumane leaving of his master in his time of need, as the servants of Job did: for when the hand of God lay heavy upon him, and all his goods were taken from him, and his body full of sore boils, they that dwelt in his house, and his maids counted him for a stranger: and he was an alliant in their sight: he called his servant, and he gave him no answer. So did Ziba leave Mephibosheth in his greatest need: and the Disciples fly from their master Jesus Christ. But what shall we say of those that take occasion from their masters impotency to murder him themselves, as Rechab and Baanah; or to betray him to his enemies, as Indas betrayed the Lord Christ? what, but that such traitorous servants may look for such ends.

§. 35. Of the means to make servants faithful.

Among many other means to make servants faithful to their master, and careful to perform other duties sincerely, willingly, cheerfully, and diligently, as hath before been noted, this is one of the most general, namely, that servants, in all things they do for their master, make their masters case their own, and so do for him as they would for themselves, or as they would have their own servants do for them. The general rule of the Law is, Love thy neighbor as thyself; and whatsoever you would that men should do to you, do you even so to them. If thus every man must respect another, yea though he be a stranger, then much more must servants respect their master, because all that they can do is after an especial manner as a debt due to their masters: in which respect Christ saith, that when they have done all that is commanded, they have but done their duty.

This I have the rather noted, because the practice of most servants is contrary thereunto. For while they work for their masters, they will cry out that they are over-burdened, and tired with that work which they will easily go thorough withal when they work for themselves. They that while they work for their master, must be called to it again and again, and forced to stand to it, and to hold out till it be done, what pains will they take, how early will they rise, how late will they sit up, how diligent will they be for themselves? When Iourneymen receive increase of wages according to the work which they do, they will dispatch more then a prentise that hath but cloth, food, and lodging. Again, many that in their masters goods are very lavish, and wasteful, when they come to before themselves are very sparing, saving, and provident. What do these things argue but that servants do not bear to their masters that mind which they should: they do not for them as they would do for themselves. Very requisite it is therefore that the forenamed general rule be observed.

§. 36. Of servants endeavor to make their judgment agree with their masters.

The extent of servants duties is in my text only implied under this indefinite particle (Obey) (w ^ch being not restrained to any particulars, must be extended to everything) but in other places it is expressly laid down in these general terms, Obey in all things, Please well in all things. It is not therefore sufficient that servants perform their duties well in some things, they must do it in all things, yea in things that may be against their own mind and liking, if their master will have it so. For this end let servants note these two rules. The same extent and restraint that was before noted in laying forth the duties of other inferiors, is here also to be observed in the duties of servants: for therein they all agree. The same rules therefore that were before set down, may here again be applied. I refer the reader to those places for a more large amplification of the generals: and here I will content myself with adding such particular proofs as are most proper and pertinent to servants.

1. That they labor to bring their judgment to the bent of their masters judgment, and to think that meet and good which he doth. Thus the servant of the Leuire which thought it meetest to turn into one of the Cities of the Jebusites to lodge there, because the day was far spent, when he saw his master to be of another mind, yielded to him. So did those servants yield to their master, who at first thought it unmeet that he that had ten talents should have one piece more: and those servants also, that at first thought it meet that the tares should be plucked up from the wheat. This rule is to be observed in the particular points before delivered, as the work which servants do, and the manner of doing it, their apparel, their allowance, yea and in the correction which their master giveth them, and the rest.

Contrary is that great conceit which many servants have of their own judgment, wit, and wisdom, thinking themselves wiser then their masters; as Gehazi, who opposing his own wit to his masters wisdom, said, Behold my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but as the Lord liveth, I will run after him, and take somewhat of him. This was also a fault in the children of the Prophets, that would not rest on Elishas judgment, but importuned him against his mind to send some to seek the body of Elijah. This self-conceit is the cause of many mischiefs: as of discontentedness at the work their master appointeth them, and at the allowance of meat and drink which they have; of much liberty they take to themselves, of pride in apparel, and other vices before noted: if the forenamed rule were duly observed, many of those mischiefs would be avoided, and much better obedience yielded.

§. 37. Of servants yielding to do such things at their masters command, as they cannot think to be most meet.

The second rule which servants must observe is this, that

Though they cannot in their judgment think that fit to be done which their master will have done, yet upon his peremptory command they must yield to the doing of it: It appeareth by Peters answer to Christ that he did so, for being commanded to let down his net for a draught, thus he answereth, Master, we have toiled all the night, and have taken nothing (here he showeth that his opinion was that it would be in vain to let down their nets) nevertheless at thy word I will let down the net (here is his obedience against his opinion.) More clear is the example of Joab for this purpose: when the King commanded him to number the people, he declared that he thought it a very unmeet thing to do, by this phrase, Why doth my Lord the King delight in this thing? yet against his judgment he yielded to the Kings peremptory command, for it is said, that the Kings word prevailed against Joab.

§. 38. Of servants forbearing to obey their master against God.

That the extent of servants obedience be not too far stretched, the Apostle setteth down an excellent limitation thereof: and that in these four phrases, As unto Christ, As the servants of Christ, Doing the will of God, As to the Lord; all which do show that the Obedience which servants yield to their master must be such as may stand with their obedience to Christ. So that if masters command their servants never so peremptorily to do any unlawful thing, that is, anything forbidden by God's word, they may not yield to it. The midwives of the Hebrew women did well in refusing to do anything to help forward the murderous practices of the King of Egypt in slaying all the male-children of the Hebrews: it is expressly said, that they feared God and did not as the King commanded them: so as their disobedience in this kind was a token of their fear of God. In this case Joseph is commended for not hearkening to his mistress: and the servants of Saul for refusing to slaie the Lord's Priests at their masters command. Thus if a master should command his servant to kill, to steal, to forswear himself, to lie, to use false measures and weights, to go to mass, or do any other unlawful thing, he ought not obey him.

Again, if masters forbid their servants to do that which God hath commanded them to do, they must, notwithstanding their masters prohibition, do it. The Rulers of Israel forbid the Apostles to preach, yet because Christ had commanded them to preach, they would not forbear: nor would Daniel forbear to pray to God, though the King and Nobles by express decree forbad him. So if a profane or popish master shall forbid his servant to go to Church, or to hear the word, or to take the Sacrament, or to dwell with his wife if he be married, or to make restitution of that which he hath fraudulently gotten, or any other bounden duty, herein they must say, we ought to obey God rather then men. For when masters command and forbid anything against God, they go beyond their commission, and therein their authority ceaseth.

Contrary to this restraint is both a parasiticall pleasing of masters: and also a base fear of them. It is the property of a parasite to say what a master will have him say, and deny what he will have him deny, and so to do what he will have him to do. Doeg that fawning dog at Saul's word slew all the Lord's Priests: and Absolom's servants at his word killed Amnon: for all the reason which they had to commit that murder was this speech of their master, have not I commanded you? So prone are servants to sooth their masters, as there is no sin so horrible which at their masters command they will not be ready to do. Thus is that verified which the Prophet long since foretold, like master like servant, like mistress like maid. It is also the property of base fearful servants to do nothing but what their master will have them do, and to forbear any duty, though never so necessary, that he forbiddeth them to do. What duty more necessary then prayer? We are commanded to pray continually: yet the servants of Darius were content to forbear that duty thirty days together, because it was against the decree of their Lord and King. The like is noted of the people in Christ's time, they durst not make open profession of Christ for fear of the Jews. So in our days many servants there be that dare not make profession of the Gospel, nor go to Church, nor read the word, nor perform other holy religious duties, which they know to be bounden duties, for fear of their masters. Had not then the Apostle just cause to strike so much upon this string as here he hath done, expressly forbidding eye-service, man-pleasing, and doing service to men, namely in opposition to God?

§. 39. Of servants choosing good masters.

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

1. It is very behooveful that servants make choice of good masters: at least if it be in their power to choose.

2. It is behooveful that they continue and abide under good masters: at least if they continue servants, and abide under any masters.

That these consequences justly follow as aforesaid, is evident: for seeing servants 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 servants be under such masters as bear the Image of God in the inward disposition, and grace of their heart, as well as in their outward function and place: and will go along with God in using their authority, commanding nothing but what a servant may do with a good conscience, and without transgressing against God: and forbidding nothing that God hath bound a servant to do. There will be comfort in serving such masters: and our obedience to them will be obedience to God. Such masters therefore must be chosen. Yea and with such must servants abide, (if not with the very same, yet with such as they are, of the same disposition) for if they go to other, their former comfort will be taken away, and their servitude will seem so much the more miserable, by how much more knowledge and experience they have had of the benefit of their former liberty (for we may well call service under unconscionable masters servitude, and in opposition thereunto, service under religious masters, liberty.) He therefore that hath a master that is faithful, due respect had to his authority, must love him as a father, and so abide with him.

For choice of good masters, note what is recorded of many of the Egyptians and other people: they left their own country, and went out with the Israelites: what should move them but conscience of the true God whom they knew that Israel served? Now many of these went out as servants, as may be gathered from those many laws which were made in the behalf of servants that were strangers, and in special that were Egyptians. The knowledge which Ruth had that Naomi her mother in law served the true God, moved her to leave her own country, and to go as a servant with Naomi.

For abiding with good masters we have a worthy pattern in the twelve Disciples. When many of Christ's Disciples at large, went back, and walked no more with him, Christ asking the twelve whether they also would go away, Peter in the name of all the rest answered, Lord to whom shall we go? Thou hast the words of eternal life.

Contrary is the mind and practice of many servants: they never inquire after the religious disposition of their master, nor care though he be popish, or profane, so they may have good wages, diet and lodging: and yet by this means, if at least there be any spark of God's fear in their heart, they cast themselves upon many sore temptations, and bring themselves into many hard straits, and dangerous snares. And, if God open their eyes to see that wretched condition whereinto they have implunged themselves, they will be forced to cry out and complain as David did, when he was in foreign countries where he could not freely serve his God, Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar.

Much more contrary is their mind and disposition who refuse to serve religious masters, and shun them most of all: or being in their service are never quiet till they be out of it again. Of these we spake before.

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

The first reason which the Apostle useth to enforce servants duties is implied under this phrase, as to Christ; it intimateth the place of a master, which is to be in Christ's stead. In this respect the title Lord is given to a master. The word which the Apostle useth in Greek is that which in the new testament answereth to that proper Hebrew name of God Jehovah, and it setteth forth the absolute sovereignty of God, and power over all creatures: which power Because the Father hath given to his son as Mediator, God-man, he is called the one or only Lord: and because masters by virtue of their office and place bear Christ's image, and stand in his stead, by communication of Christ's authority to them, they are called Lord's, yea also God's (for that which a Magistrate is in the Common-wealth a master is in the family)

Hence it followeth that servants in performing duty to their master perform duty to Christ, and in rebelling against their master they rebel against Christ; as the Lord said to Samuel of the people's rejecting his government, they have not rejected thee, but they have rejected me that I should not reign over them. Is not this a strong motive to provoke servants to all duty, and to restrain them from rebellion? if it be well weighed what Christ is, it cannot be but a weighty reason. For though masters should neither reward their good service, nor revenge their ill service, yet will Christ do both.

§. 41. Of the second motive, the place of servants.

The second reason is implied under this phrase, as servants of Christ: it noteth the place of a servant: which though it may seem to be a mean and base place, yet is it indeed an honorable place. Men count it an honor to be servants to a King: but Christ is higher then all Kings. On this ground the Apostle saith, Art thou called being a servant? care not for it: and that upon this reason, He that is called in the Lord being a servant, is the Lord's freeman. This reason is to be noted against the conceit that most have of a servants place, that it is so mean and base as there can be no honor nor comfort in doing the duties thereof. But that is a foolish, and unjust conceit: look to Christ the highest master, and there is as much honor, and comfort in doing the duties of the lowest servants place, as of the highest masters.

§. 42. Of the third motive, God's will.

The third reason is implied under this phrase, doing the will of God, which declareth the ground of servants subjection. God in his word hath plainly made it known that it is his pleasure that they who are under the authority of masters should obey them, therefore as servants would please God, they must obey: if they refuse to obey, they thwart the will of God. This also is a motive of moment: for God's will is that mark which everyone ought to aim at, and it is much urged by the Holy Ghost, as a general reason to all duty in these and such like phrases, This is the will of God, So is the will of God: upon which ground we are exhorted to understand, and to prove what is the will of God.

Good reason there is to press this reason: for

1. God's will is the very ground of goodness: things are therefore good because they are agreeable to God's will: God's will giveth the very being to goodness.

2. God's will is a rule to square all our actions by, even as the kings statutes and proclamations are to his subjects.

3. It is a perfect rule (the law of the Lord is perfect) so as we may be sure not to swerve, if we hold close thereunto.

4. It is a sufficient rule, it will give everyone (and among other, servants) direction how to carry themselves in everything they take in hand, yea in everything that appertaineth to them. For, God's word is given to make us perfect, thoroughly furnished unto all good works.

5. It is a good warrant to justify us in all our actions: so as, going along with it, we need not care what any man can say against us. If a man be sure that he have statute law, or the kings proclamation on his side, he is bold.

From this reason which is of such weight, I gather two propositions to add force to this motive.

1. That servants obey their masters, is no arbitrary matter, but a necessary duty: not left to his will whether he will do it or no, but a thing whereunto he is bound: and that not only by civil constitutions of men, but also by a divine institution of God: so as it is not only a matter of civil policy, but also of conscience, to be done for conscience sake.

2. That no creature can dispence with servants, so as they should be exempted from doing their duty to their master. If they could, they were greater then God, and their will above God's will. Among creatures, masters themselves are to be reckoned: now because it is God's will that servants should be in subjection, their masters cannot exempt them from it. Masters may let them go free: but retaining them as servants, they cannot exempt them from a servants subjection. Wherefore though masters be careless in exacting duty, yet let servants be conscionable in yielding duty, because it is God's will.

§. 43. Of the fourth reason, the reward of good service.

The fourth reason is plainly and largely expressed in these words, Knowing that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free. The general sum whereof is a Declaration of the reward of good service. To which purpose saith the Apostle to servants in another place, Of the Lordye shall receive a reward.

This first is to be noted to add force to the former reasons. For if any ask, what if masters stand in Christ's stead, what maketh that to the purpose? surely it maketh much to move servants: because masters stand in his room who will reward that which is done for his sake.

If again they ask, what benefit is it to be Christ's servant? it may be answered, very great: for Christ will reward all his servants.

If further it be asked, what is gotten by doing God's will?

Answ. Even that which all aim at, reward for service.

As this addeth weight to all the other reasons, so is it in it self a weighty reason, as weighty as any can be to our corrupt nature. Hope of reward is it which maketh all sorts of people to take the pains which they do in their several places. But having before handled this general point of reward, I will here more distinctly show what kind of reward it is wherewith the Lord will recompense the good service of faithful servants.

God's reward is both of temporal and eternal blessings.

The temporal blessings which heretofore God hath bestowed on faithful servants, and which on that ground other like servants may expect, are these especially.

1. He will move masters to respect such servants, as he moved Ahash-verosh to recompense the fidelity of Mordecai.

2. If masters fail therein, he will move strangers to recompense them: as he moved the Jailor to favor Joseph when his master had cast him in prison: and Pharaoh to advance him to great dignity.

3. To draw the hearts of their masters and others the more unto them, he will make the things which they take in hand to prosper. Thus did he bless Joseph, and Abraham's servant.

4. In dealing for themselves he will bless their labors, as he blessed Iaakobs.

5. He will, when they come to keep servants, provide such servants for them, as they were to their masters. In Egypt God blessed Joseph with a faithful servant. David, who ventured his life to save his fathers sheep, had many servants that ventured their lives for him.

To this purpose may be applied that proverb which Christ oft useth, with what measure ye mete shall it be measured to you again.

The eternal reward is expressed in this phrase, the reward of the inheritance, for that inheritance is meant which Christ mentioneth in this clause, Come ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world, and Saint Peter in this, an inheritance incorruptible, and vndesiled, and that fadeth not away, reserved in heaven. What can be more said? What shall not be undergone for this reward? How willingly do prentises pass over their prentiship in hope of a temporary freedom of an earthly city? Many years service were but as a few days to Jacob because he liked his reward. But behold here a greater reward, which we must needs like much better. If this be not sufficient to move servants to all duty, I know not what can be sufficient.

§. 1. Of the heads of Masters duties.

I N the last place the duties of masters are declared by the Apostle, and that in this verse, where he noteth,

• 1. The kinds of their duties.
• 2. A Reason to enforce the same.

The reason is taken from that subjection wherein masters are to an higher master (knowing that your master also.) And it is amplified,

• 1. By the equal subjection of masters and servants to that master (your also.)
• 2. By the place where that master is (in heaven.)
• 3. By his property, in this phrase (neither is there respect of persons with him.)

Because the several duties of masters are here but pointed at, and infolded under general terms, I will (as in former treatises hath been done) propound a distinct order, whereby we may the better find out their duties, and handle them one after another.

All may be drawn unto these two heads.

• 1. Care in choosing good servants.
• 2. Conscience in well using them.

For well using their servants, masters must have an eye to their place, and authority: and in respect thereof,

• 1. Wisely maintain their authority.
• 2. Rightly manage the same.

The well managing of their authority is generally noted in this phrase, do the same things: but more particularly in another place referred to these two branches

• 1.
  Justice.
• 2.
  Equity.

Of these in order.

§. 2. Of masters choosing good servants.

The first thing that a man, who taketh upon him to be a master, must take care of, is to entertain good servants into his service. Mine eyes (saith David) shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way he shall serve me. What doth this phrase (mine eyes shall be upon the faithful) imply, but that he will diligently and carefully inquire after such: yea mine eyes (saith he) not another man's eyes: he would not put all the trust upon others: he would himself make what proof and trial he could. Such an emphasis hath this phrase (mine eyes) where Job saith; whom I shall see for myself, and mine eyes shall behold, and not another for me.

1. Servants are of all other things (except wife and children) of best and greatest use. If then men be careful in well choosing other things, as houses, land, household-stuff, horses, and all manner of cattle (as men are very circumspect therein) should they not be much more careful in well choosing servants?

2. Thus will masters show that they seek, and aim at the good of their family: yea and in their family at the good of Church and common-wealth: for good members of a family are likeliest to prove profitable to Church & common-wealth.

3. When good servants are chosen, there is hope of receiving the more good from them, and doing more good unto them. They will be pliable to all good admonition, docible by all good instruction, serviceable in all things they take in hand.

§. 3. Of masters carelessness in choosing servants.

Contrary is their carelessness, who are ready to receive any into their house, even Atheists, Papists, swearers, swaggerers, profane wretches, unclean persons, and such like, against whom David protesteth, he would not have him that worketh deceit to dwell in his house; nor him that telleth lies to tarry in his sight. They who entertain such, make their houses to be cages of unclean birds, seminaries of wicked persons, and unprofitable members: for one scabbed sheep is enough to infect a whole flock. No marvel though many mischiefs fall upon such a family: for a man were as good bring so many Snakes and Adders into his house, as such persons: yea with them is brought God's curse. Can any good then be looked for? Such foolish masters regard neither themselves, nor their household: no nor yet Church or Common-wealth. If none would entertain such, it might be a means to make them alter their condition.

Many are not only careless in choosing good servants, but also except against such as are religious; thinking it a matter of reproach to entertain them. By which conceit they oft put away God's blessing from their house.

Others so stand upon a great portion of money with a prentise, or a clerk, or other servant, as they will take none but rich men's children. Whence it cometh to pass, that this point (which is a great point) of charity is neglected: persons most unfit for service are entertained, and such many times as scorn to do service. Thus their masters grow weary of them: the servants lose their time: never prove to be their crafts-masters: and their parents repent the giving of such a portion with them.

§. 4. Of masters maintaining their authority.

After that masters have chosen good servants, their duty is well to use them: which by reason of the difference betwixt masters and servants cannot be well done, except masters wisely maintain their authority. A master therefore must be able well to rule his own house: this is a duty which the Apostle in particular requireth of a Bishop, who is master of an house, but it appertaineth in general to all masters of families. Women also who by virtue of their places are mistresses, are commanded to guide the house, or to rule, and perform the part of a mistress therein. It was the Centurions commendation, that having servants under him, he had them at his command.

1. God's image and authority, which a master carrieth, is thus preserved.

2. Thus shall a master have much better service done. Not one servant of a thousand, that is not kept under authority, will do good service. A like duty to this was enjoined to an husband in relation to a wife, Treat. 4.

§. 4. Some of the reasons, directions, & other points there handled, may be here applied. Read it therefore.

For this end three things are to be observed.

1. That masters carry themselves worthy of their place, and worthy of that honor which is due to them: which may best be done by making themselves a pattern of such good things as in their places appertain to them. I and my house will fear the Lord, saith Joshua: he would not only put them to it, but he also would do it, he would go before them. I will behave myself wisely, I will walk within my house with a perfect heart, saith David.

2. That masters keep their servants in awe and fear. Children must be kept in subjection: much more servants.

3. That masters do the things which they do in their carriage towards their servants with authority: Command, forbid, rebuke (to use the Apostles phrase) with all authority. The manner of speech which the Centurion used to his servants ( go, come, do this) savor of authority. So the Church taking upon her the person of a mistress, useth a word of authority, I charge you not to do this.

§. 5. Of masters making their authority to be despised.

The aberrations in the defect contrary to the forenamed duty and point of wisdom, are many: as

1. When masters carry themselves basely and abiectly before their servants: being light in their behavior, foolish in their carriage, given to drunkenness, uncleanness, lewd company, and other vices. Nabal was such an one: for his servant could say of him, He is a son of Belial. David, though he did not give himself over to such foul sins as these are, yet he oft failed in an unseemly carriage before his servants, as when he changed his behavior, and feigned himself mad, and scrabled on doors, and let his spittle fall down upon his beard: and again, when he gave such reins to his passion, for the death of his traitorous son Absalom, as his people being ashamed stole away from him, and Joab his servant was forced roundly to tell him of it, saying, thou hast shamed this day the faces of all thy servants, &c.

Mistresses oft lose their authority by conspiring with their servants to go abroad, take away goods, gossip, and do such other like things privily without their husbands consent: they make themselves thereby slaves to their servants, not daring to do anything which may offend their servants, lest they should discover to their masters such lewd pranks as their Mistresses did.

2. When masters are too remiss and sheepish: entreating and praying their servants to do such things as they ought to command and require at their hands: and if it be not done, all their remedy is patience, or else to do it themselves. Howsoever this might be counted meekness, and gentleness towards equals and strangers, over whom we have no authority, yet towards servants it is too base remissness: yea it is a relin quishing of that power which God hath given, and whereof God will take an account.

3. When masters suffer their servants to be their companions, playing, drinking, revelling with them, and saying (as it is in the proverb) hail fellows met. Thus servants oft take liberty to presume above their master: for men are naturally prone to ambition; and, if an inch be given, they will take an ell. They who in this kind so far debase themselves, as to give their servants power over their own body, do make both themselves, and their true lawful bedfellow to be despised: themselves, in that such servants as are so made one flesh, will think to keep in awe such a master or mistress, as they have known, through fear of revealing that sin: their bedfellow, in that such servants will think to be maintained, and boulstered up by the master or mistress, whom they have so known. On this ground was Sarah despised in the eyes of Hagar her maid.

4. When masters are over-ruled by their servants to do any unjust or unlawful thing: as Joash, who by his servants was drawn to idolatry: and Zedekiah, who gave the Prophet Jeremiah into his servants hands, using this base and abject speech, The King is not he that can do anything against you. Thus will servants soon prove masters: and if they once come to this high pitch to rule, rather then to be ruled, they will quickly prove intolerable. For this is one of the four things noted by the Wiseman, which the earth cannot bear, namely, a servant when he reigneth: and this is one of those evils which proceed from rulers, that servants ride upon horses, that is, are advanced above their place and degree: whence it followeth, that Governors walk as servants upon the earth, they are dejected below their place and degree. It falleth out in this case betwixt servants and masters, as betwixt scoales, or balances; if the weights that use to lie in one balance to keep it down be taken away, it will suddenly fly up, and so the other balance will be kept down.

§. 6. Of masters too great rigor.

The contrary in the excess is too great rigor and aufterity manifested in look, speech, and actions.

1. In look, when a master cannot cast a good eye on his servant. Jacob was much discountenanced by the countenance of his master. Many masters by their continual frowning brows, and fiery eyes, do much terrify their servants.

2. In speech, when masters cannot give a good word to their servants, but if they be moved never so little, cast upon them all the reproachful names that they can call to mind: little thinking of this fearful doom, Whosoever shall say, thou fool, shall be in danger of hell fire.

Thus did Saul manifest a malicious and mischievous mind against Jonathan and David by the foul language he gave. Some have such a froward and perverse tongue, as they can never speak directly to their servants: but if they command or forbid a thing, they will do it after such a manner as their servant can scarce tell what they mean: and this not only when their servant hath offended them, but in their best mood. So shrewish are others, as their tongues seldom lie still: but they are ever chiding upon every small occasion: whereby it cometh to pass that their servants are no more moved with it, then the Doves, and Stares that continually abide in Belfraies, are moved with the ringing of bells. Such bitterness also is mixed with the childings of many, as they belch out of their black mouths, most direful imprecations. What can be said of such tongues, but that they are set on fire of hell? As other aberrations wherein masters are reproved, are to be applied to mistresses, so this especially. For mistresses do commonly most offend in shrewishnesse of speech.

3. In actions, when masters are too frequent, and too furious strikers: striking their servants on every occasion, not caring how they strike. In these and other like evidences of too much austerity and plain arrogancy masters forget that they are men. Though for outward order a master be more excellent then a servant, yet as a man he ought to judge himself equal. This extreme can be no good means to maintain authority: but it is a plain abuse thereof. Masters ought so to carry themselves as their servants may rather reverence, then dread them.

§. 7. Of masters commanding power restrained to things lawful.

That a master may the better know how to maintain his authority, I will distinctly declare the extent of his power, and that in these four particulars, 1. In Commanding. 2. In Correcting. 3. In ordering the marriage of their servants. 4. In disposing their person.

Within the lists of these two virtues Justice and Equity (whereunto all the duties which masters owe their servants shall afterward be referred) must the commanding power of masters be bounded.

• 1. Justice requireth two things,
  • 1. A restraint of masters commandments.
  • 2. An execution thereof.

The restraint is unto God's law, that a master command nothing against it, but what is agreeable to it. Abishai would fain have had David's warrant to have killed Saul: but David was so far from commanding him to do it, as he kept him from it.

Masters are but subordinate ministers under God: they must therefore command nothing against his law. As a Judge, high-Sheriff, and all other officers under the King, must make the Kings law the ground of all those things which they require of the Kings subjects: so masters must make God's law the ground of all those things which they require of their servants, who are also the servants of Christ. Besides, to what purpose is it to command that which a servant may and must refuse to do? But in no unlawful thing may he obey.

§. 8. Of masters presuming above their authority.

Contrary is the arrogancy and presumption of many masters, who make their own will the rule of their servants obedience. This must needs be a leaden rule, which may be bowed this way, that way, and every way, because of the flexible and variable humor of man. Hence is it that many most vile and horrible things are commanded, because they are agreeable to the commanders humor. Absalom bid his servants commit a most detestable murder upon his own brother, and note how he presseth it, Have not I commanded you?

More presumptuous is he that taketh upon him to be the great commander of all Christians, the Pope of Rome, and other masters and governors of Jesuits, Friers, Monks, and other like orders, who command such as are under their authority to commit treasons, raise rebellions, kill Kings, and do other like execrable villainies.

And to justify the Pope from whom all inferior governors receive their power, and by whose will they must be ruled, these blasphemous positions do Papists hold of his power, He can do all things of right as God. He is as God having on earth fullness of power. If he shall draw with him innumerable souls of men into hell, yet none may say to him, what doest thou? Doth not the Apostles description of that man of sin, the son of perdition, agree to him of whom those things are spoken? Is he not in Papists account, as God, showing himself that he is God? Which is further confirmed by that power which they give him of making laws to bind the conscience, and coining new articles of faith.

Not only popish, but profane masters also too much exceed in this presumptuous use of their power above their power: as they who enjoin their servants to kill, to steal, to swear, to forswear, to lie, to give false measures, and weights, to go to mass, to profane the Sabbath, with other like sins. In all these, and all other things like to these, being against God's law, masters have no power to command: they go above their commission: and shall accordingly answer for it.

§. 9. Of masters commanding servants to do their duty.

2. The execution of a masters commanding power consisteth in those things which God hath enjoined as bounden duties. These a master by virtue of his authority must command his servants to do: as to worship God, to sanctify his Sabbath, to be diligent and conscionable in his calling, with other like duties, which God compriseth under these words, the way of the Lord, righteousness and judgment: and saith that he knew that Abram would command his household to do them.

The charge given to masters in the fourth commandment concerning servants, (thou nor thy man-servant, nor thy maidservant) proveth as much. Josiah is commended for causing his people to stand to the covenant of God. On this ground if a master have servants that are papists, separatists, or profane persons, he ought to command them, and cause them to go to the holy ordinances of God.

It is one of the principal ends why God hath given power and authority to some over others, that by their authority they may cause them which are under them to observe the commandments of God: even as inferior officers have authority given them, to see the Kings laws kept.

§. 10. Of the sin of masters in suffering servants to neglect their duty.

It is contrary to that commanding power which God hath given to masters, to suffer their servants to omit, and neglect those bounden duties which God hath commanded them: as if a servant be so popish or profane as to refuse to go to the word, or Sacrament, or to perform any duty whereunto he is bound, to let him alone. Though they themselves do those duties, and though they do not hinder and keep their servants from doing them, yet if they cause not their servants also to do them, they make themselves accessory to their servants sin.

§. 11. Of a masters wisdom in ordering things indifferent.

Equity hath respect to those things which are in a masters power to command or not command: such are all civil actions as concern himself, concerning the particulars whereof God hath given no direct charge for an absolute performance of them: as to go of such an errand, to do such a message, to dispatch such a business. Concerning these things I may say of a masters power, as the Apostle doth of a parents power in another case; If he seeth it meet to be done, and commandeth his servant to do it, he doth well, he sinneth not. If he seeth it not meet to be done, and commandeth it not, he doth also well, he sinneth not. Of this kind of things speaketh the Centurian, where he saith, I say to one, go, to another, come, to a third, do this.

The mark which masters must aim at in commanding or forbidding these, must be expediency: for all things that are lawful, are not expedient. Expediency dependeth much upon circumstances, and consequences which may follow upon the doing of anything: in observing whereof the wisdom of him who hath power to have a thing done, or not done, especially appeareth. When David suffered not Hushai his good friend, and wise counselor, to go with him when he fled from Absalom, but bid him return to the city and there abide, he had an eye to the good consequence that might follow thereupon. And when Joab commanded Cushi rather then Ahimaaz to carry the news of Absolom's death, he had an eye to the meetness of the persons, and to the kind of message.

To apply this to our purpose, Equity requireth that masters (in commanding things indifferent, which they have power to command or not to command) have an eye to their servants ability, sex, age, disposition, conscience, and other like circumstances, that the thing which they command be somewhat agreeable to them, not above their ability, not unbeseeming their sex, not unfitting their age, not thwarting their disposition, not against their conscience.

§. 12. Of masters offense against expediency.

It is contrary to equity for a master to regard only himself, and his own mind, even in things that are lawful. Paul was not of this mind, when he said, He sought not his own profit: no nor his own will. Expediency and inexpediency were great motives unto him, to forbear things which were otherwise lawful: yet little is this regarded by many: for

1. Many command things to the very uttermost of their servants strength, if not above it, (as Pharaoh) or else things dangerous, which may bring much mischief upon them. David was touched in heart for moving only by a wish his servants to fetch him water with the danger of their lives.

2. Others against comeliness put men to do maids works, and maids to do men's work.

3. Others upon mere partiality keep under old and good servants, and prefer much younger before them.

4. Others will forcibly make servants do things against their natural disposition, as to handle, yea and eat such things as they cannot endure to touch or see.

5. Others in doubtful matters will urge and press them against their conscience.

Howsoever in these and other such like things not unlawful, servants ought to do what they can to satisfy their masters command, if he be peremptory in urging them: yet ought not a master to be too peremptory in pressing his authority and power.

§. 13. Of the power of masters to correct their servants.

The second point wherein a masters power consisteth is correction: which may be given by looks, words, or deeds.

By a man's look his anger and wrath against another is manifested. In Hebrew the same word signifieth a face, and wrath: because wrath soonest showeth it self in a man's face. It is noted of Cain, that being very wrath his countenance fell down, Gen. 4. 5. Now the manifestation of a masters wrath against his servant is a correction.

But words whether of rebuke, or threatening, do much more declare the same. This phrase which Solomon useth Pro. 29. 19. (a servant will not be corrected with words) showeth that there is a correction by words: and though it be negatively propounded, yet doth it not imply that correction by words is not to be used to a servant, but rather, if thereby he be not moved, that blows must be added thereto: which is a correction by deeds, whereof Christ maketh mention in the parable of those servants that according to the greatness of their fault are to be beaten with many stripes. It is therefore in a masters power to correct his servant with stripes, or blows. Which being so, I will show,

• 1. How far his power herein extendeth.