The Ancient Christian Religion, Book 3 · Chapter 12
CHAP. XII. Of the Government of Christian Families; and first of the Heads of the Family towards their Yoke-fellows. Being the tenth Case of Conscience.
SECT. I.
FAmily-Government is the Original of all Governments among Men, and is therefore to be maintained with all due care and conscience; In which, the Heads, and Subjects, and the Duties of each in their respective places are to be considered. For although the Husband and Wife be one Flesh in respect of the Marriage-Union, yet the Authority or Power of Government is committed to him, as the Head or Ruler: Gen. 3. 16. Thy desire shall be to thy Husband, and he shall rule over thee; not in severity, or by punishment, (as Diodate expoundeth it) but by wise Counsels, and a just Sovereignty, to command in all lawful Domestick Affairs, fit for a Man to be concern'd in: For the Wife is commanded only, Col. 3. 18.to submit to her own Husband, as is sit and meet in the Lord. And consequently the Husband's command over his Wife, is no farther to be extended; for foreign, is better rendred by sicut convenit, as it is meet, comely, or convenient, than by oportet, as it must be; and therefore is the Husband charged in vers. 19. that he be not bitter against his Wife. For though it be necessary, that the Husband maintain that Authority which God hath given him, because of the Trespass which the Woman committed against her Husband; *Gen. 3. 6.yet there is no Government in the World which necessarily requires an amicable management so much as this: and therefore the Apostle excellently sets out the nature of the Husband's Authority over the Wife, by the Authority of Christ over the Church, Ephes. 5. 23. For the Husband is the Head of the Wife, even as Christ is Head of the Church. Wherein he doth not diminish the Power of Husbands, but rather advance it, only he would have them learn of him, that is a most gentle Lord, to exercise their Dominion, in commanding, reproving, and counselling after his Example: and not to turn that wholesome Order between Man and Wife into Tyranny and Persecution; as it is too frequently found in many Husbands, to the reproach of their Persons and Authority. And on the other hand, 'tis as dishonourable, and many ways no less pernicious, for the Husband to suffer his Sovereignty to be made of no signification, that his Wife, who ought to be his Subject, becomes his Superior; this is one of the things which the Earth cannot bear, Prov. 30. 21, 22. Either the Power of Government must be kept in its proper Subject, or else not only Families, but Kingdoms are laid open to ruin and all perturbations, and in the end to destruction. Such Rulers are compared to Women and Children, Isa. 3. 12.
But the Power to Rule, &c. is not all that pertains to the Head of a Family: Such Honours usually infer great Duties; for the Husband is to love, defend, and provide for his Wife, and this as he would do it for himself. Ephes. 5. 28. So ought Men to love their Wives, even as their own Bodies. He that loveth his Wife, loveth himself: for indeed she is a part of himself, They twain shall be one Flesh, vers. 31. And this in the demonstratives of it, is called Honour by the Holy Ghost, 1 Pet. 3. 7. Giving honour unto the Wife, as unto the weaker Vessel. Not to contemn or despise their Wives, because of their weakness, but rather to indulge their infirmities, and to cut off all occasion of offence from them; for it is the property of true Love to forget, and pass by many weaknesses. Thus Christ deals with his Spouse, and thus ought Men to deal with their Yokefellows. For it is an insupportable sorrow, when a Woman hath forsaken all Relations in the World to consort with her Husband, and then finds not his Heart with her; this is called a treacherous dealing, and reproved by the Prophet Malachi 2. 14, 15. The Lord hath been witness between thee and the Wife of thy Youth, against whom thou hast dealt treacherously; yet she is thy Companion, and the Wife of thy Covenant. Did he not make one? [when yet (had he intended thou shouldst set thy love upon many) he had the residue of the Spirit, and could have made many Wives for Adam]: But wherefore made he one, and no more? Surely, that he might seek a Godly Seed, (or an Off-spring to be produced in a chaste and lovely way) and that a Man's Affection should not run out to every lustful Object. Therefore take heed to your Spirit, that none deal treacherously against the Wife of his Youth: For the Lord hateth putting away: And yet he that putteth his Wife out of his Affection, dealeth no better than he that divorceth her. This want of love between Husband and Wife, is a grievous Iniquity, a treasonable Impiety, hateful in the sight of God; and yet it is that which Satan prevails to ensnare Men with, to the provoking the Majesty of Heaven against them, to the evil example of their Families, and to the perdition of their own Souls. God will be avenged on this Generation for this Iniquity. Jer. 5. 7, 8, 9. How shall I pardon thee for this? — every one neigheth after his Neighbours Wife: Shall I not visit for these things, saith the Lord? Shall not my Soul be avenged on such a Nation as this?
The Husband ought, as the Head, to defend and provide for his Wife: God hath given him a capacity many ways above hers, therefore he must bear the greater burthen. When thou seest thy Wife sinking under any pressure of Mind or Body, thou art to bear the burthen; and with thy courage and prudence to strengthen her, and divert her fears and sorrows; for under God she hath none to flee to like thee, to whom she may with safety impart her Troubles of Mind, or Infirmity of Body: Thou therefore art required 1 Pet. 3. 7.to dwell with her according to knowledg; not as a stranger to her Condition, but as one that best knows how to sympathize with her in all her Temptations or Infirmities, which are common to the weaker Sex. The Christian Man's greatest care, should be to live with his Wife, as a Joint-Heir of the Grace of Life, and therein to help her, lest Satan beguile her of that Inheritance, as he beguiled Eve of an Earthly Paradise. In this behalf the Christian Husband is to take care that no Temptation prevail to shut his Mouth from praying for his Wife, and with her also; 1 Pet. 3. 7. As being Heirs together of the Grace of Life, that your Prayers be not hindred.
And for external Things which concern this Life, the Apostle sheweth the care of the Husband to be, in the first place, how he may therein please his Wife, 1 Cor. 7. 33. And as her Judgment was, to bring forth in sorrow; so his Sentence was, in the sweat of his Face to eat Bread; the Lord assigning to Man the Labour of the Field, and to Women a proportionable Travail. And this Decree hath continued in general to this day. The very Infidel takes care for those of his own House, as Paul testifieth, and experience confirmeth; yea, some of them are wiser in their Generation than the Children of Light. Let not then the Christian Husband be worse than an Infidel, as either by indiligence, or profuse and vain expence, to expose his Wife to misery; as the manner of some is in these days, who pretend to Christianity, but know it not, for it teacheth to live Soberly, Righteously, and Godly in this present Life, and to provide things honest in the sight of all Men.
SECT. II. Of the Duty of Christian-Women towards their Husbands.
It is the ornament of any state of Life, for Persons to keep to that place where God hath set them. Women, even Christian-Women, are by the Law of God made Subjects, in reference to their own Husbands Ephes. 5. 24. Therefore as the Church is subject to Christ, so let the Wives be to their own Husbands in everything: And vers. 22. Wives submit your selves to your own Husbands, as unto the Lord; or as unto him whom God hath constituted a Lord over his Wife. And hence it was that Sarah called her Husban'd Lord, not ironically, but submissively, as knowing that state of subjection to which Women were assigned by the Authority of Heaven. Wherefore the Apostle urgeth Christian Women with this notable Example, 1 Pet. 3. 6. Even as Sarah obeyed Abraham, calling him Lord; whose Daughters ye are as long as ye do well.
For the due performance of which dutiful Obedience, there must first be imprinted in the Heart of the Wife, a due remembrance of the cause of her Subjection, which was the deceiving of her Husband, and so exposing him and her self to mortality and misery.
Secondly, She must remember that it was not Man himself, that set up himself as a Ruler or Lord over her, but it was God's own act; she therefore obeyeth God, whilst she obeyeth her Husband according to God's Ordinance: And consequently when she contemneth his just Authority, she sinneth against the Authority of Heaven it self, and doth greatly aggravate the first Transgression. Let not Christian-Women (as those that are strangers to Righteousness) make a mock or sport of their Obedience to their Husbands, lest the Lord punish such careless Women as will not hear the Voice of the Lord, Isa. 32. 9, 10.
This Obedience of Women to their own Husbands, standeth, first, In faithfulness and constancy of Affection, the strongest motive to all other steps of Obedience: Such a Wife is described by Solomon (called by the name of Lemuel) Prov. 31. 10. to the end; Who can find a vertuous Woman? for her price is far above Rubies. The Heart of her Husband doth safely trust in her, — vers. 26. She openeth her Mouth with Wisdom, and in her Tongue is the Law of Kindness. Yea, She will do her Husband good, and not hurt, all the days of her life. And for the furtherance of this part of their Duty, The Elder Women among Christians, are under some charge and care to teach the young Women to be sober, to love their Husbands, to love their Children, to be discreet, chaste, keepers at home, good, obedient to their own Husbands, that the Word of God be not blasphemed, Tit. 2. 3, 4, 5.
Secondly, It becomes Christian-Women to obey with readiness the just Commands and Directions of their Husbands. For where there is no Commander, there can be no Government among Men; This Authority therefore of the Husband must be preserved, or else God's Ordinance is made void.
Thirdly, The Wife may not lawfully enter into contention with her Husband in things doubtful, but to give place by silence; That is her Ornament, 1 Pet. 3. even a meek and quiet Spirit. And when▪ever she puts that Garment off, her nakedness appears, and her shame is manifest; for no Subject ought to enter into clamour with his Superior, but must give place till the Matter can be otherwise found out, otherwise there can be no peace, (or else Authority must be violated, even in things which are as probable on the side of the Ruler, as the Subject). So it's necessary between Man and Wife: for if the Husband's Power be not sufficient to forbid Contention about things uncertain, he is but a Cipher in Government, and the Children signifie as much as he. This contentious Spirit, Solomon hath often censured in his Book of Proverbs, Prov. 19. 13. & 27. 15. & 25. 24. & 19. 30.comparing the contentions of a Wife to a continual dropping; and again, A continual dropping in a rainy day, and a contentious Woman are alike: and determines positively, That it is better to dwell in the corner of the House top, than with a brawling Woman in a wide House: And maketh it the Character of a foolish Woman to be loud or clamorous. How greatly then are all good Women bound to watch against that ill custom of brawling in their Families, contending with their Husbands, and oftentimes for they scarce know what: and let them remember, that though their Husbands be in the mistake, yet they are the Superiors, and are therefore reverently to be treated; for thus did Holy Women who trusted in God, adorn themselves with a meek and quiet Spirit. But how could they be exhorted to be meek and quiet, if they took not occasion to be otherwise, or at least if they did not refuse to stir up strife and contention. Now the Wife is expresly commanded to reverence her Husband, Ephes. 5. 33. Nevertheless let every one of you in particular, so love his Wife even as himself; and the Wife see that she reverence her Husband. How then shall you be able to behold the light of this Text, when you dishonour your Husbands, as it is the manner of many in this our Nation, if they know any infirmity in their Husband, that is the subject of their Discourse. Against which ill custom, It becomes Women professing Godliness to give their Testimony, by Word, and by better Examples. And as an inducement or farther motive to do their Duties in their subject-walking towards their Husbands, not only to the good, but to the froward also, (for too many such there be) I will commend to their consideration, the behaviour of vertuous Monica the Mother of Augustine, which himself hath thus recorded.Aug. Con. l. 9. c. 9.
When she proved marriageable, she was bestowed upon a Husband, whom she was as serviceable unto as to her Lord, endeavouring thereby to win him to thee, [meaning to the Lord, and then setting down the high provocation which she had by his uncleanness, and with what patience she bore it]. He adds, That he was of a very hot and cholerick Nature. But (saith he) She knew well enough that a Husband in choler is not to be contradicted; not in Deed only, but not so much as in Word. But so soon as he was grown calm, that she saw her opportunity▪ would she render him an account of her Actions, if so be he had been offended upon too sleight occasion. Then Augustine goes on to tell how she counselled those Women that would complain of their Husbands hard dealings, and shew the signs thereof, for they were Heathens: Her words were these; From the time you first heard these Table-Laws which they call Matrimonial, you should account them as Evidences whereby your selves were Subjects; and that therefore being always mindful of that estate and condition, you should not pride up your selves against your Husbands, nor to be too free of your Tongues.
Let Christian-Women not despise to imitate every worthy Example, and among the rest this of Monica, that so those who will not be won by the Word, may be won by the good Conversations of their Wives, coupled with such a reverend fear of offending their Husbands, that they being engaged by your Vertues, may thence conclude with Solomon, Prov. 31. 30. Favour is deceitful, and Beauty is vain; but a Woman that feareth the Lord she shall be praised.
SECT. III. Of Family-Devotion, and the Government of Children and Servants.
Family-Devotion is a Subject of some difficulty, in reference to what is necessarily the Method and Quantity thereof. But the necessity of the thing cannot be doubted, when we hear the Parents required to bring up their Children in the nurture and admonition of the Lord, Ephes. 5. 4. And also a severe Judgment denounced against the Families which call not upon the Name of the Lord, Jer. 10. 25. as well as against the Heathen which know not God. Yea, All Kingdoms which call not upon the Name of the Lord, are under the like comination, Psal. 79. 6. From whence we conclude the Universality of this Duty, and so to each particular Family.
Family-Devotion may be considered in these two things, Prayer with Thanksgiving, and Admonition with Instruction; and these things to be performed, either in a constant course, or occasionally. Our Saviour encourageth to diligence in the Duty, Luke 18. 1. And Paul seems to bring it to a Family-Exercise, Col. 4. 1, 2. Yet I find no positive direction that it ought to be the Exercise of a Family every day; though doubtless, where Families are so composed, as to attend Religiously upon such a constant Devotion, it is a very lovely and blessed thing, and comes the nearest to these general Rules; Continue in Prayer, and watch in the same with Thanksgiving: Pray always, in every thing give Thanks; for this is the Will of God in Christ Jesus concerning you.
For Examples we find them various. In the old World we find that Cain and Abel did sacrifice to the Lord, Gen. 4. 4. And that in Seth's time, Men began to call upon the Name of the Lord, Gen. 4. 26. But of their daily Devotion there is no account given in all that is said of the old World; only this we may gather, that Religion did flourish in the old World for a time; because the Sin charged upon those in the latter end of that Dispensation, is, that they had corrupted the way of the Lord, Gen. 6. which implies, That the way of the Lord had been known and observed in the Times precedent. What manner of Devotion Noah observed after the Flood, is not signified in respect of his daily Exercise; only we find that he offered Sacrifice when he came out of the Ark, Gen. 8. 20. The like we find in Abraham, who upon occasion did offer Sacrifices to the Lord; and it appears his Son Isaac when a Youth understood that way of serving the Lord, Gen. 22. 7. And Isaac spake to Abraham, and said, My Father, — Behold the Fire and the Wood, but where is the Lamb for a Burnt-Offering? But what Devotion, in respect of daily Performances was used by this Man of God, I find not; for those Solemnities of sacrificing after this manner, was in all likelihood done only upon special occasions. And the same appears from Job 1. 5. That Moses gave any precise order to Israel concerning Family-Devotion, is not very clear, unless perhaps we may gather it from Deut. 6. 7. And these words, which I command thee this day, shall be in thy Heart, and thou shalt teach them diligently unto thy Children. The Example of David and Daniel is more express, Psal. 55. 17. Evening and Morning, and at Noon will I pray. Dan. 6. 10. He kneeled upon his Knees three times a day, and prayed and gave thanks before his God.
In the New Testament no precise Order is set down for Family-Devotion; yet we have seen the general Rules there given concerning that Duty, shew that it ought to be frequent; and so doth the Prayer which our Lord hath taught us, Mat. 6. 9. We conclude then from these considerations, That it becomes all Christian-Families to devote themselves to God by solemn Prayer, with as much frequency as they can; and though they are left at liberty as to the Days, or Hours, yet let us not use this Liberty as an occasion to the Flesh, as I fear many do, to the total neglect of this Christian-Devotion, or Family-Religion; which is a part of that Religion which all Mankind owes to God. Let not then the Families of Christians be strangers to the Sacrifices of the Law of Nature, established by the Gospel, which is the Fruit of our Lips, even Prayer and Praises, or giving Thanks to his Name, who is worthy to be praised, and that continually; and as often as we can, let us do it with that freedom of Spirit, that it may not be a matter of constraint, but a free-will Offering.
Chrysostom.Chrysostom upon these words, Ephes. 6. Pray always, &c. hath these words, Do not divide the day into several times; for hear what he saith, Come unto God at all times, for the Scripture saith, Pray without intermission. And surely it is not the setting sometimes an hour apart, that will answer the Mind of God, unless the Heart be devoted to God at all times: Yet these Opportunities are needful divers ways, and especially for the Instruction of Youth, who are to be brought up in the Nurture and Admonition of the Lord, And part of this Nurture must needs be solemn Prayer, because Admonition of the Lord, comprehends all that Instruction concerning the Knowledg of God, which we are capable to minister unto them. And beside, it is as meet they be taught to pray to God, as any Duty whatsoever, because all Mankind owe that obedience to God, as a common Father to them all, in whom they live, move, and have their being; though perhaps they cannot as yet call him Father upon a Christian account, yet he is their Father in the common acts of his Providence; he is the God of the Spirits of all Flesh, and they are Acts 17.all the Off-spring of God; And from that Relation which they have to him as his Creatures, and as having a dependance upon him, (for without him they cannot subsist) they stand obliged to worship him, by calling upon his Name. And hence I conceive it's meet for Christians to teach Youth the Lord's Prayer, so they teach them the different Relation Men have to God as his Creatures, and as Christians; that so being taught to fear God whilst in a state of Nature, they may be fitted to be incorporated with the Church in a state of Grace. Prov. 22. 6. Train up a Child in the way he should go, and when he is old he will not depart from it.
Now for the better Instruction of Children and Servants in Christian-Families, it is very needful that the Charge given to Israel be observed by all Masters of Families; namely, To talk of the Sacred Scriptures at all convenient times, whether we sit in our House, go out, or come in, or travel upon the way; very good it is still to have in our eye the Duties we owe to our Sovereign Lord, and to admonish those under our charge, of the danger of Sin, the Justice of God, and his Wrath which is revealed from Heaven against all Unrighteousness of Men; and his Grace and Faithfulness, in rewarding those that fear him: And above all, to set good Patterns before our Children and Servants, and to hate to give them evil words, of to call them out of their Names, a very ill custom of the Tongue; which as the Scripture saith, is a World of Iniquity, for the Tongue being so let loose, the Fire of Hell is kindled, and then the end must needs be lamentable. Now let Christians exercise themselves in the Law of the Lord, and it will, through his Grace, prevent evil speaking. Wherewithal shall a young Man cleanse his way? even by taking heed thereto according to the Word of the Lord, Psal. 119. 9. Let Masters of Families then cause the Scriptures to be read in their Houses, and let them thus far become Doctors, as to put their Servants and Children in mind of such things as God hath enlightned them in. God made his Will known to Abraham, and the rather, for that he knew he would teach his Children what God taught him; and herein he is a good Example to all Godly Parents. And as we have an express charge, to bring up those under out charge in the Admonition of the Lord, so we find the Ancient Christians pressing the same thing.
Chrysostome, in Gen. 1. Hom. 8. I desire most earnestly, and do pray, that ye may be all in the Order of Doctors, and not only to be hearers of our words. And in Gen. 2. Hom. 10. He adviseth his Hearers, when they came home, to impart what they had heard declared by the Preacher; and also to take the Bible, and to deal Spiritual Meat to the Soul, after Dinner and Supper, &c. Yea, he sharply rebuketh also this gross neglect of exercising themselves in Heavenly Matters, in his 2 Hom. on Matth. 1. Tom. 1. And reprehends those particularly that plead the Incumbrancet of this Life, in excuse of such negligence.
And as the greatest motive to stir up Christian Parents and Masters to seek, by all due means, the conversion of their Children and Servants; Let them consider them, as the price of the precious Blood of the common Saviour; and that if their Children and Servants perish for want of Instruction, it will be required at their hands, whilst they had the means and opportunity to instruct them, and yet would not. To him that knoweth to do good, and doth it not, to him it is sin, James 4. 17. Beware also of casting stumbling-blocks before Children or Servants, either by provoking them through too much severity, or by with-holding what is right or belonging to them, in Meat, Drink, Rest, Wages, and all due Incouragements; for we are also Servants and Children to our Heavenly Father and Master, from whom we have need of forbearance and compassion, and therefore should learn, by our own Infirmities, how to exercise kindness towards those that are under us. Col. 4. 1. Masters, give unto your Servants that which is just and equal, knowing that ye also have a Master in Heaven. Fathers, provoke not your Children to indignation, lest they be discouraged, Col. 3. 21. for we are all of one Mould, and have our successive turns in these differing states of Life, wherein we must not therefore be tyrannical, but study to leave good Presidents to those that succeed.
SECT. IV. Of the Duty of Children toward their Parents.
1. Here Children cannot have a better Instructer than God himself, who in the first Command, Exod. 20. hath provided, next to his own honour and service, that Children give the obedience and honour which is due to Parents; Honour thy Father and Mother, that thy days may be long in the Land which the Lord thy God giveth thee. The promise of Life here, upon Obedience, supposeth, or clearly inferreth the punishment of Death, to be the Portion of those that dishonour their Father or Mother: And so by the Judicial Law it was to be accordingly inflicted, Deut. 21. 18, 19, 20. — This our Son is stubborn and rebellious, he will not obey our Voice, he is a Glutton and a Drunkard. And all the Men shall stone him with stones that he die. Thus is the fierce anger of God revealed from Heaven, against those who are disobedient to Parents: Yea, they are ranked with the greatest Offenders, 2 Tim. 3. 3. And therefore let all Children beware, lest they incur the Indignation of the Lord, by setting light by Father or Mother; but contrariwise, let them study their Obedience, which lieth in these Particulars.
1. In having a reverend esteem of them, and behaviour towards them: for if the Heart be rightly framed, all shews of Reverence will prove hypocrisie and vanity. Irreverence to Parents is a great Sin, For he that curses his Father, ought to die by the Law of God, Levit. 20. 9. Now this irreverent Speech, proceeds from an irreverent Heart: for where the Child hath his Parents in high estimation, he will not think of any execration concerning them. Contempt of Parents is compared to contempt of God himself. Isa. 45. 9, 10. Wo to him that striveth with his Maker, — Shall the Clay say to him that fashioneth it, What makest thou? Wo to him that saith unto his Father, What begettest thou? or to the Woman, What hast thou brought forth? Speeches of contempt towards Parents are in any case to be avoided, as a thing hateful to God. Ezek. 22. 7. In thee have they set light by Father and Mother: And for this, with other crying Sins, the Lord threatens them with destruction, as vers. 20. And for a reverent behaviour, let all Children learn of Solomon, who though a King, sitting upon his Throne, yet remembred he his Duty; and dutiful behaviour to his Mother; and therefore when she came into his presence, 'tis said, 1 King. 2. 19.The King rose up to meet her, and bowed himself unto her, and sat down on his Throne, and caused a Seat to be set for the King's Mother, and she sat on his right hand.
2. The next step to honour our Parents, is Actual Obedience, which the Apostle gives as the meaning of the fifth Command, Ephes. 6. 1, 2, 3. It is not lawful then for Children to dispute the just Commands of their Parents, this reflects dishonour upon the Parents, as not sit to govern; and thus the order which God hath setled among Men, is violated. Great is the Authority which God hath given Parents over their Children, in reference to the things of this Life: Christ himself was subject to his Parents*Luke 2., probably did work of his Fathers Calling, for he is called a Carpenter†Mark 6.. In the case of Marriage, Children are not their own; for, Numb. 30. 6. Though a Man's Daughter do make a Promise or Vow, (yea, though it be to the Lord) the Father hath power to disallow it, or make it void: So that Obedience to Parents is no other than a Divine Law, and not only a Politick or Civil Constitution; for all acts of Obedience required by Parents of their Children, are to be measured by the Will of God. Children obey your Parents in the Lord, for this is right; and all such Obedience is a comfort to Parents, and an Ornament to Children, Prov. 1. 8, 9.
The third step to honour our Parents sincerely, is to shew them kindness, to help them as their need requires: Our Saviour insisteth upn this as the fulfilling God's Command, to honour our Parents; Mat. 15. Mark 7.and there is no ground to doubt but he hath a reverend Mind, and an obedient Ear towards his Parents, who will faithfully care for them and nourish them; this our Apostle terms a requiting our Parents well, Col. 3. 20. Yea, this is a thing very acceptable to God.
SECT. V. Of the Duty of Servants to their Masters.
Servants, and particularly Servants in Christian Families, and being of the same Brotherhood with their Masters, are strictly required, by Gospel Rules, to count their own Masters worthy of all honour, 1 Pet. 2. 18. And to do this sincerely, several things must be considered.
1. That God himself hath constituted humane Society in such Methods, as that some must be Superiors, and others Inferiors, for the mutual help of each other: All cannot be Princes, some must be Subjects. Without Government all would be in confusion in the Republick; and the same may be said as truly of every Family. Wherefore the Servant must not say in his heart, Lord, why hast thou made me thus? or, Why hast thou set such a Man in an higher state of Life than I? But contrarywise, thou must learn to observe Paul's rule, what state soever thou art in, therewith to be content.
2. That the way to be accepted of God, is not by being weary of the place where he hath set us, (be it higher or lower) but by being faithful in our places; for it is written, for the comfort of Servants, That what good thing soever any Man doth, the same shall he receive of the Lord, whether he be bound or free, Ephes. 6. 8.
And, 3. Servants ought to consider, That in God's own time he will either bring them to a more honourable state of Life, or put a period to their Service, which is (as it were) but for a moment.
Next to these Considerations, take a few Directions. And,
1. That you who are Servants, and especially Christian-Servants, do always labour to have true affection to your Superiors; for otherwise you will not make your Master's Business your own. And doubtless, as Love is the fulfilling of the Law to our Neighbour or Brother, so in a great measure it is the fulfilling of the Law of the Servant to his Master; because it will induce the Servant to do all things to the greatest content and advantage of his Master.
2. Let all good Servants nourish a Principle of fear and reverence towards their Masters: without this Men are not sit to be Servants in a Family; the want of this temper makes Servants imperious and careless. Hence the Apostle, Ephes. 6. 5.Servants, be obedient to your own Masters according to the Flesh, with fear and trembling. For even in services of this kind, we do in the first place serve Christ, Col. 3. 24. whose Doctrine hath established this order of Life, and enjoyned his Followers to be the most exact observers of these Duties respectively.
3. Faithfulness in a Servant is a necessary Qualification, without which a Man is rob'd and spoil'd in his outward Affairs, insensibly, from day to day. For whether the Servant be given to purloin his Masters Goods, or to waste them extravagantly in any case; or to be idle, to spend his time unprofitably, in all these courses he is a continual robber of his Master, and God will certainly be the avenger of all such wrongs: for he that doth these things, is in some sort worse than a Thief upon the High-way, for in such an one Men put no trust; but must of necessity trust to their Servants, and oft-times to leave all they have, in a great measure, in their hands. This robbery done by Servants, is called purloining, Tit. 2. 10. and opposed to good fidelity; which fidelity should be in all Servants, especially Christian-Servants; and being found there, it is said to adorn the Doctrine of God our Saviour.
4. Servants must be obedient to their own Masters, and labour therein to please them well in all things, i. e. all their lawful Commands: for a Servant to dispute his Master in any just Command, is evil, and forbidden by the Apostle, Tit. 2. 10. Not contradicting or answering again. The Directions or Exhortations of the Holy Ghost concerning the Duties of Servants, are very pathetical in the nature and manner of expression. As Col. 3. 22, 23, 24. where Servants Obedience to their Masters, is required to be done with singleness of heart as to the Lord, and not to Men, knowing that of the Lord they receive the reward of Inheritance, for they serve the Lord Christ. And he that doth wrong, shall receive for the wrong which he hath done; and there is no respect of Persons. And again, Eph. 6. 5, 6, 7, 8. where Obedience from Servants is required to be attended with fear and trembling, singleness of Heart, as unto Christ; not with Eye-service as Men-pleasers, but as the Servants of Christ, doing the Will of God from the Heart, with good Will, doing service as to the Lord, and not to Men. And again, 1 Pet. 2. 18. Servants, be subject to your Masters with all fear, not only to the good and gentle, but also to the froward; for this is thankworthy, if a Man for Conscience towards God endure grief, suffering wrongfully. And here Christian-Servants, in unconverted Families, may be especially intended; and hence they must learn, That though they are Christ's Free-men, yet they are not disobliged from their Masters according to the Flesh, (as the Apostle speaks) but must now be content, not only to do their Service as afore-time, but must learn to suffer in such Families for Christ's sake, some wrongs which else they might avoid; but being on that account, they must take it patiently.
5. There is a great Evil under the Sun, That some Persons when they become Christians, think themselves less obliged to Humility, in giving reverence to their Masters who are Christians, than they were before; and so do often carry themselves carelesly and dishonourably in their places, contrary to that plain direction of the Apostle, 1 Tim. 6. 2. And they that have believing Masters, let them not despise them, because they are Brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit: These things teach and exhort. For Christianity is the greatest preserver of all Moral Duties that may be; yea, of every thing that is lovely, honest, of good report, or that hath any Vertue or Praise in it.
6. In all this we do not put any bar against a Christian-Servant, for discharging any Christian Duty in things religious towards his Believing Master. He may put his Master in mind of his indiscretion, if he find him err upon that account, or perhaps in things pertaining to his Domestick Affairs. But then he must not come short of that civility which appears even among such as know not God. 2 Kings 5. 13. Here the Servant perceives how his Master acted imprudently, and undertakes to minister good counsel to him; but then he doth it as being mindful of his Masters Dignity, and his own inferior Capacity: My Father (saith he) if the Prophet had bid thee do some great thing, wouldst thou not have done, it? how much rather then, when he saith unto thee, Wash and be clean? Let all Christian Servants by this, learn civility and gentleness in their Expressions to their Superiors, that the Name of God and his Doctrine be not blasphemed; for it is the manner of Men, when they see failings of that nature in Christians, to reflect presently upon their Profession, with, Is this your Religion?
Finally; Let all Christian-Servants beware of disclosing the secrets of the Families where they dwell, (whether they have believing Masters or not): it is unlikely but some Infirmities will be found in the best of Men, and their lawful Concerns may require secresie. When the Apostle gives general Rules against tatling, 1 Tim. 5. 13. or against being busiebodies in other Mens Matters, 2 Thess. 3. 11. Against whispering, backbiting; and expresly forbids all Christians to speak evil of any Man, Tit. 3. 2, 3, 4. How greatly doth it concern Servants to avoid these things, with respect to the Families where God hath placed them? It is an evil custom among some Servants, when they meet together, to deride and vilifie their Masters; when if they were faithful, they would suffer no Indignities to be cast upon their Superiors; which lawfully they may avoid, or make Apologies against. And let me advise all Christian-Servants, to be much with God by Prayer in secret, that they may be kept from the Temptations which attend that state of Life. We are apt to be impatient of Servitude. And let them beware of discomposing the Families where they are for Holy Duties. A cross and intractable disposition in a Servant, stops the mouth of a Master sometimes, when he would, as a Christian, communicate good counsel to his Family; and thus one evil Member injures the whole House.