Of Domestical Duties, Treatise 7

Of Domestical Duties · Treatise 7

p. 589The ſeuenth Treatiſe. Duties of Seruants.

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

EPHES. 6.

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

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

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

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

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

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

1. Feare and trembling.

2. Singleneſſe of heart.

3. Conſcience to Chriſt.

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

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

They are implied three waies.

1. By declaring the place of a Maſter (as to Chriſt.)

2. By noting out the honour of their ſeruice (as ſeruants of Chriſt.)

3. By ſhewing the ground of ſeruants ſubiection (Gods will.)

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

Therein theſe diſtinct points are noted in order.

1. The aſſurance thereof (knowing.)

2. The ground thereof, taken from a generall rule (whatſoeuer good thing any man doth.)

p. 5913. The particular application thereof (whether bond or free.)

4. The kinde thereof (the ſame ſhall he receiue.)

5. The author and giuer thereof (of the Lord.)

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

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

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

1. The Fountaine of ſeruants duties.

2. The Streames that iſſue from thence.

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

In their Opinion they muſt be informed and reſolued that the Seruants muſt be informed of the lawfulneſſe of a maſters authoritie.place of a maſter and a ſeruant is lawfull and warrantable: that God ingenerall ordained degrees of ſuperioritie and inferioritie, of authority and ſubiection: and in particular gaue to maſters the authoritie which they hauehave, and put ſeruants in that ſubiection wherein they are. Till the iudgement be reſolued hereof, nor reuerence, nor obedience will be yeelded as it ought. For Reuerence hath reference to Eminencie and ſuperioritie: and Obedience to Authoritie and power. Who will reuerence or obey him whom he taketh to be his equall? This was the ground of the conſpiracie of Corah, Dathan and Abiram, that they thought aaNumb. 16. 3.Num 16:3Moſes and Aaron tooke too much vponupon them, and lift themſelues vp aboue the congregation of the Lord. Wherefore I will here note the grounds of a maſters authoritie, and ſeruants ſubiection.Grounds of maſters and ſeruants places.

1. God hath giuen expreſſe commandement vntounto maſters to gouerne their ſeruants: and vntounto ſeruants to be ſubiect to their maſters. bbExo. 20. 10.Exod 20:10In the fourth commandement God giueth a charge to maſters ouer their ſeruants, to ſee that they doe no manner of worke. And the Angell biddeth Hagar ccGen. 16. 9.Gen 16:9humble her ſelfe vnderunder her miſtreſſe hands. And here ſeruants are commanded to obey their maſters.

2. Many directions are giuen both to maſters and ſeruants in regard of their different places how to carry themſelues one p. 592to another. Read for this purpoſe the many lawes which Moſes preſcribed to both: the many counſels which Solomon, in his prouerbs eſpecially, giueth alſo to both: and particularly the directions of this and other Apoſtles.

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

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

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

All theſe grounds are ſo cleerely and plentifully noted in the Scripture, that any one who is any whit acquainted therewith may know them to be ſo. Were there no other arguments then this text which I hauehave in hand, it were enough to confound all gainſaiers: and to moue ſuch as beleeue the rather Serui cum crediderint plus dominis carnalibus ſeruire debent. Cypr. Teſtim. l. 3. c. 72 See Treat. 1. §. 123.for their faith and profeſſion ſake to ſerue their maſters after the fleſh.

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

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

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

p. 593Anſw. Rule and ſubiection are matters of outward policy, they tend to the outward preſeruation of Church, Commonwealth, and family, in this world: but faith, piety, and ſuch graces are inward matters of the ſoule, tending to a better life.

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

2. Obiect. It is againſt nature for one to be ſeruant, eſpecially a bond-ſeruant to another.Prima ſeruitutis cauſa peccatum eſt, &c. Verum & poenalis ſeruitus ea lege ordinatur, qua naturalem ordinem conſeruari iubet, &c. Aug. de Ciu. Dei l. 19. c. 15.

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

3. Obiect. It is the prerogatiue of Chriſtians to be bbGal. 3. 28.Gal 3:28all one: but ſubiection of ſeruants to maſters is againſt that prerogatiue.

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

4. Obiect. This ſubiection is againſt the ccGal. 5. 1.Gal 5:1liberty that Chriſt hath purchaſed for vsus, and wherewith he hath made vsus free.

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

5. Obiect. We are expreſly forbidden to be dd1 Cor. 7. 23.1 Cor 7:23ſeruants of men.

Anſw. To be a ſeruant in that place is not ſimply to be in ſubiection See Treat. 1. §. 124, 125, 126.vnderunder another, and to doe ſeruice vntounto him, but to be p. 594ſo obſequious to a man, ſo addicted to pleaſe him, and ſo ſubiect to his will, as to doe whatſoeuer he will hauehave done: to regard nothing but his pleaſure: to prefer it before Gods word and will. It is not therefore the thing it ſelfe, but an exceſſe therein which is there forbidden.

§. 4. Of a ſeruants feare of his maſter.

The other part of that fountaine, from whence the duties Seruants ought to feare their maſters.of ſeruants flow, reſteth in the affection: and it is in one word Feare: which is an awfull dread of a maſter. An awe in regard of his maſters place: a dread in regard of his maſters power. An awe is ſuch a reuerend eſteeme of his maſter, as maketh him account his maſter worthy of all honour: which bb1 Tim. 6. 1.1 Tim 6:1S. Paul expreſly inioyneth ſeruants to doe. A dread is ſuch a feare of prouoking his maſters wrath, as maketh him thinke and caſt eueryevery way how to pleaſe him. This is it which the Apoſtle here intimateth vnderunder theſe two words, feare and trembling. In both theſe reſpects S. Peter commandeth ſeruants to be ſubiect in al feare.1 Pet. 2. 18.1 Pet 2:18

So proper is this feare to a ſeruant in relation to his maſter, as where it is wanting, there is a plaine deniall of his maſters place and power; which God intimateth vnderunder this expoſtulation, If I be a maſter, where is my feare? that is, you plainely Mal. 1. 6.Mal 1:6ſhew that you account me not your maſter, becauſe in your heart there is no feare of me.

This feare will draw ſeruants on, cheerefully to performe all duty: the more it aboundeth, the more deſire and endeuour there will be to pleaſe, and to giuegive good contentment (and this is a point commanded to ſeruants, to pleaſe well in all things:) Tit. 2. 9.Titus 2:9yea it will glad the heart of a ſeruant to ſee his ſeruice proſper well: hereof we hauehave a worthy patterne in Abrahams ſeruant, Gen. 24.Gen 24whoſe care to doe his buſineſſe, as his maſter would hauehave it, and prayer for Gods aſſiſtance therein, and thanks for Gods bleſſing thereon, ſheweth an awefull reſpect which he bare to his maſter.

Againe, on the other ſide, this feare will keepe men from of fending their maſters (which was one reaſon that moued Ioſeph not to yeeld to his miſtreſſe) and in this reſpect it may p. 595Gen. 39. 8.Gen 39:8preuent many miſchiefes which their maſters offence and wrath might bring vponupon them.

One eſpeciall meanes to breed and preſerue this feare in ſeruants, is, a due conſideration of the ground of their maſters Direction.place and power: which is Gods appointment: God hath placed them in his ſtead, and in part giuen them his power: they are the Deputies and Miniſters of God, and therefore in Scripture the title (**foreign Gen. 24. 9. foreign. Eph. 6. 5.Gen 24:9Eph 6:5 Lord) is after a peculiar manner giuen to them. What maketh ſubiects ſtand in awe of inferiour Magiſtrates? Is it not becauſe they beare the Kings perſon, and hauehave authority and power giuen vntounto them of the King?

§. 5. Of the extremes contrary to ſeruants feare of their maſters.

Two extremes are contrary to this ſeruant-like feare.

1. In the exceſſe a ſlauiſh feare: when they feare nothing but Slauiſh feare in ſeruants.the reuenging power of their maſter: the ſtaffe or the cudgell, as we ſpeake: ſo they may auoid that, they care not whither their maſter be pleaſed or no. This maketh them oft to wiſh that their maſters had no power ouer them: or that they were dead. This was that feare which poſſeſſed the heart of that vnprofitable ſeruant, who ſaid to his maſter, I knew thee that Mat. 25. 24, 25.Matt 25:24Matt 25:25thou art an hard man, and I was afraid. Such ſeruile ſeruants will neuer be profitable.

2. In the defect, a light eſteeme and plaine contempt of Seruants deſpiſing their maſters. Mal. 1. 6.Mal 1:6maſters. That this is contrary to feare is euident by that oppoſition which God maketh betwixt them in theſe words, If I be a maſter, where is my feare, ô ye that deſpiſe my name? As if he had ſaid; Hereby ye ſhew that ye feare me not as a maſter, becauſe ye deſpiſe me. This ſinne of deſpiſing maſters is expreſly cc1 Tim. 6. 2.1 Tim 6:2forbidden: and for it was ddGen. 16. 6.Gen 16:6Hagar dealt hardly withall. When maſters are poore, meane, weake, aged, or otherwiſe impotent, then proud ſeruants are prone to deſpiſe them: which argueth a baſe minde, ſhewing that they reſpect their maſters power more then his place: the pooreſt and weakeſt hauehave the ſame place and authority ouer ſeruants, that the richeſt and ſtrongeſt hauehave; all beare Gods image alike: but diſdainfull proud ſeruants ſhew that they regard not Gods image at all.

p. 596§. 6. Of ſeruants reuerence in ſpeech.

Seruants reuerence in refraining ſpeech is manifeſted 3. waies.

1. By ſparing to ſpeake, without iuſt cauſe in their maſters preſence or audience: This phraſe (aa1 King. 10. 8.1 Kgs 10:8 they ſtand continually before thee and heare thy wiſdome) ſpoken of Salomons ſeruants, ſheweth that they were ſlow to ſpeake and ſwift to heare in their maſters preſence.

2. By forbearing to reply when they obſerue their maſters vnwilling that they ſhould ſpeake any more. Thus did Peter forbeare when his maſter gaue him this ſhort anſwer, bbIohn 21. 22.John 21:22What is that to thee?

3. By attending to that which their maſters ſhall deliuer to them: for ſeruants ought to ſhew ſuch a reſpect to their maſters ſpeaking to them, as Samuel did to God, when he ſaid, cc1 Sam. 3. 10.1 Sam 3:10Speake for thy ſeruant heareth. The titles of Lord and Seruant doe ſhew, that this ſpeech is taken from the duty of ſeruants. The notation of the ddforeign. See Treat. 1. §. 96, 124.Greeke word vſed by the Apoſtle, & tranſlated Obey, implieth as much. This reuerence did Abrahams eeGen. 24. 9.Gen 24:9ſeruant ſhew to his maſter, when he gaue him a charge about chooſing a wife for his ſon.

Seruants for well ordering their ſpeech vntounto their maſters muſt obſerue fiue cautions.

1. That they hauehave iuſt occaſion to ſpeake: and that is either when their maſters require them to ſpeake (as ffMat. 16. 14.Matt 16:14the diſciples) or when they ſee it behouefull for their maſters that they ſhould ſpeake. In ſuch caſes ſpeech argueth reuerence, as well as ſilence in other caſes. The generall points which were before deliuered of the reuerence of **Treat. 3. §. 13.wiues to their husbands, and of **Treat. 5. §. 4. 5. &c.children to their parents, may be applied to ſeruants: and preſſed vponupon them as an argument from the leſſe to the greater thus, If wiues (who in many things hauehave a ioynt authority with their husbands) & children (who are not in ſo ſeruile a degree ſubiect to their parents, as ſeruants to their maſters) muſt manifeſt their inward feare of their huſbands and parents by outward reuerence, much more muſt ſeruants to their maſters. To declare the force of this conſequence ſo much the more, let it be noted that the Apoſtle addeth another kind When behouefull for ſeruants to ſpeake to maſters.of word here, then he did before, either in wiues or childrens duties, namely **See Treat. 1. §. 124.trembling.

p. 597Queſt. In what caſes may it be behouefull for maſters that their ſeruants ſpeake to them?

Anſw. 1. When they know any thing that may be profitable for their maſters, they ought to declare it, though they be not asked: as gg2 King. 5. 3.2 Kgs 5:3that maide which told her miſtreſſe Naamans wife, that there was a Prophet in Samaria that could deliuer him of his leproſie.

2. When maſters through ignorance, paſſion, or ſuch like cauſe, refuſe to doe that which their ſeruants know to be good for them, they ought to perſwade their maſters to doe it; as Naamans ſeruants perſwaded their maſter to waſh himſelfe in 2 King. 5. 13.2 Kgs 5:13Iordan as the Prophet aduiſed him.

3. When ſeruants are not fully inſtructed in thoſe things which they ought to doe for their maſter, they ought to aske of him what is to be done, as the diſciples who ſaid to their maſter, where wilt thou that we prepare for thee to eat the Mat. 26. 17.Matt 26:17paſſeouer?

4. When ſome ſcruple ariſeth in their minds about any charge that their maſter ſhall giuegive them, they may inquire of their maſter, as Abrahams ſeruant when he ſaid, what if the woman Gen. 24. 5.Gen 24:5will not come with me?

5. When their maſter vniuſtly ſuſpecteth any euill of them, they may ſpeake to cleere their owne innocency, as Dauid 1 Sam. 24. 10.1 Sam 24:10did to Saul.

A ſecond caution for ſeruants well ordering their ſpeech is,Directions for ſeruants well framing their ſpeech to maſters.

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

1. That ſeruants giuegive reuerend titles to their maſters.

It was in an honourable reſpect of their maſter that the ſeruants p. 598of Naaman, called him Father. In Scripture **§. 4.one of 2 King. 5. 13.2 Kgs 5:13Gods titles is attributed to maſters, as Lord.

2. That their words be few, no more then muſt needs, euen when they hauehave occaſion to ſpeake: as may be gathered out of the forenamed examples alleaged to ſhew when ſeruants might and ought to ſpeake.

3. That all their words ſpoken to their maſter be meeke, milde and humble: note for this purpoſe how the children of the Prophets framed their ſpeech to their maſter.2 King. 6. 2. &c.2 Kgs 6:2

1. They humbly beg leaue for themſelues to goe to Iorden.

2. They intreat him to goe, in theſe words, vouchſafe I pray thee to goe with thy ſeruants.

3. When one of them had loſt the head of his hatchet, as if he durſt not be ſo bold as to ſpeake to his maſter to get it him againe, he referreth the thing to his good pleaſure, ſaying, Alas maſter it was but borrowed.

A third caution is,

That they obſerue a fit ſeaſon to ſpeake to their maſter: as when he is at leaſure to heare them: (thus it is noted of the diſciples that when their maſter was alone they propounded their queſtions vntounto him) or when his minde is quiet, not Mar. 4. 10.Mark 4:10troubled with paſſion (thus when Dauid obſerued that Sauls minde was ſomewhat pacified towards him, by that ſpeech he vſed, Is this thy voice my ſonne Dauid, then he tooke occaſion more freely to ſpeake to him.)1 Sam. 26. 17.1 Sam 26:17

A fourth caution is,

That they giuegive a ready and preſent anſwer to their maſter. This is oft commended in Peter, that when Chriſt propounded any queſtion to his diſciples, he would preſently and Mat. 16. 16. Ioh. 6. 68.Matt 16:16John 6:68readily anſwer.

A fift caution is,

That all their ſpeeches and anſwers to their maſter be true, not daring to tell a lie vntounto them: this argueth a very reuerend reſpect of a maſter. When Eli demanded of Samuel what the Lord had ſaid to him, Samuel told him eueryevery whit and hid nothing from him. And when Dauid bid the woman of Tekoah 1 Sam. 3. 18. 2 Sam. 14. 18, 19.1 Sam 3:182 Sam 14:182 Sam 14:19not to hide the thing that he ſhould aske her from him, p. 599ſhe told him the whole truth. There is a double bond to tie ſeruants hereunto.

1. Their conſcience towards God, who is a God of truth.

2. Their reſpect to their maſters with whom they ought to deale faithfully.

Laſtly, a ſeruants reuerence ought to be manifeſted by his ſpeech of his maſter euen behinde his backe: ſpeaking good of him, and no euill: this part of reuerence alſo did Abrahams ſeruant ſhew to his maſter. Thus ſhall they ſhew themſelues Gen. 24. 35, &c.Gen 24:35good, true-hearted, faithfull ſeruants, and not paraſites.

§. 7. Of the vices contrary to a ſeruants reuerence in ſpeech.

Offences contrary to the forenamed Reuerence of ſeruants to their maſters are theſe.

1. Sawcineſſe and boldneſſe in ſeruants when they hauehave no more reſpect to their maſters preſence then to any others, but are full of prate, and loud in ſpeech before their maſter, or in the roome next to him, where they may be heard as well as if they were in the ſame roome: much offence is thus oft times giuen to maſters.

2. Importunity in ſpeaking, and replying againe and againe, though their maſters doe not only ſhew their diſlike thereof, but alſo expreſly charge them to ſpeake no more. Scolding maids that will hauehave the laſt words of their miſtreſſe much offend herein. This is directly againſt the Apoſtles prohibition to ſeruants, that they anſwer not againe.Tit. 2. 9.Titus 2:9

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

4. Stoutneſſe, when (as Solomon noteth) though they vnderſtand, Pro. 29. 19.Prov 29:19they will not ſpeake: though they know very well that it is their maſters pleaſure they ſhould ſpeake, yea though they are bidden to ſpeake, yet their ſtout ſtomach, and ſullen heart will not ſuffer them to ſpeake: no though it be neuer ſo behouefull for their maſters: if they know that their maſter goeth on in a courſe very preiudiciall to him, yet will not they tell him of it: nay if their maſter vniuſtly ſuſpect any euill of them, they will let him abide in that iealouſly rather then ſpeake to cleare themſelues: and if their maſter doe not expreſly p. 600appoint them from time to time what to doe, they will neuer aske: nor if they be doubtfull of that which he giueth them in charge, will they further inquire to be reſolued thereof. This kinde of ſilence, in theſe and ſuch like caſes, argueth more doggedneſſe then dutifulneſſe.

5. Diſdaine, when they **See §. 5.ſcorne to giuegive the title Maſter to him that is ſet ouer them, becauſe he is a poore and meane man.

6. Arrogancy, when their words are high and lofty againſt their maſter, pretending that they are as good as he, though for a time they be vnderunder him. Clerkes, prentiſes, waiting women, and ſuch like, being borne of gentlemen, and men of good degree, are for the moſt part guilty of this fault: the reaſon is, becauſe their birth and parentage maketh them forget their preſent place and condition; or elſe (which is worſe) maketh them wilfully preſume aboue it.

7. Muttering and murmuring vponupon eueryevery occaſion of diſcontent: whereby it commeth to paſſe that they oft prouoke much wrath (for grieuous words ſtirre vp anger.)Pro. 15. 1.Prov 15:1

8. Vnſeaſonable interruption of their maſter: ſpeaking to him when he is ſeriouſly occupied in ſome weighty buſineſſe (as they who told Chriſt of his mother and brethren when he was preaching) or vnſeaſonably ſpeaking vntounto him while he Mar. 3. 32.Mark 3:32is in paſſion, whereby they oft bring much miſchiefe vponupon themſelues.

9. Anſwering their maſter at their owne leiſure, ſuffering him to call, and call againe and againe. This doth Iob complaine of, ſaying, I called my ſeruant and he gaue me no anſwer.Iob 19. 16.Job 19:16

10. Flapping their maſter in the mouth with a lie: like Gehazi, who, when he had lewdly fetched money and apparell of Naaman, and his maſter asked him where he had beene, ſaid with a faire face, Thy ſeruant went no whither. Let the iudgement 2 King. 5. 25.2 Kgs 5:25executed on him make all ſeruants take heed of the like ſinne. For Lying is in it ſelfe an hainous ſinne: yet ſo much the more hainous when it is told to one that hath authority ouer vsus, and by reaſon thereof ſtandeth in Gods place.

Laſtly, Euill language of their maſter behinde his backe. This is a ſinne, though that which is ſpoken to a maſters diſgrace p. 601be true: for the infirmities of a maſter ought rather to be couered, then reuealed and laid open by a ſeruant. How monſtrous a ſinne is it then, to raiſe ſlanderous reports againſt a maſter which are vntrue? This was Zibas ſinne againſt Mephiboſheth his maſter.2 Sam. 16. 3.2 Sam 16:3

Hitherto of ſeruants Reuerence in ſpeech to their maſters.

Their Reuerence in cariage followeth.

§. 8. Of ſeruants reuerend behauiour to their maſters.

For manifeſtation of a ſeruants reuerence in cariage towards his maſter, three things are eſpecially required.

1. Dutifull obeyſance.

2. Reſpectfull behauiour.

3. Modeſt apparell.

I. Such dutifull and ſubmiſſiue obeyſance and curteſie, as beſeemeth their ſex and place, and that according to the moſt vſuall 1. Seruants obeyſance to their maſters.cuſtome of the country and place where they are, muſt ſeruants performe to their maſters, as they hauehave occaſion to goe to them, to come from them, to receiue any charge of them, or to bring any meſſage vntounto them. Where Iſaak ſaith in his bleſſing giuen to Iaakob, Be lord ouer thy brethren, and let thy mothers ſonnes bowe Gen. 27. 29.Gen 27:29downe to thee, by that phraſe of bowing downe, he noteth the condition of a ſeruant, and withall implieth a ſeruants dutie: on this ground, when the children of the Prophets ſaw that the ſpirit of Eliah reſted on Eliſha, they taking it for an euident ſigne that God had made him a gouernour and maſter ouer them, they came to 2 King. 2. 15.2 Kgs 2:15meet him, and bowed themſelues to the ground before him.

II. Anſwerable to a ſeruants obeiſance muſt be his whole behauiour 2. Seruants dutifull behauiour before their maſters.before his maſter, ſeaſoned and ordered with ſuch modeſtie and humilitie, as may manifeſt an honourable reſpect to his maſter: as

1. To ſtand in his maſters preſence; which teſtifieth a readineſſe to performe any ſeruice which his maſter ſhall appoint him to doe: this was one thing noted, and commended by the Queene of Sheba in Solomons ſeruants: ſhe ſaw their dd1 King. 10. 5, 8.1 Kgs 10:51 Kgs 10:8ſtanding, and ſaid, happy are theſe thy ſeruants that ſtand before thee. Whereas it is ſaid that ſhe ſaw alſo their ſitting, that phraſe ſheweth a ſeemly order which they obſerued euen when they were out of his preſence, by giuing and taking their right and due place.

p. 6022. By vncouering their heads in their maſters preſence: this in our dayes, and in the parts of the world where we dwell, is in the male kinde a ſigne and token of ſubiection.

3. By ſobrietie and modeſtie both in countenance, and in the whole diſpoſition of bodie, eſpecially when ſeruants are in their maſters preſence: for to compoſe countenance and whole bodie ſoberly, becauſe of the preſence of one, argueth a reuerend reſpect of that perſon, for whoſe ſake that ſobrietie is ſhewed.

III. The apparell alſo which ſeruants weare muſt be ſo faſhioned 3. Seruants ſeemly apparell.and ordered, as it may declare them to be ſeruants, and vnderunder their maſters, and ſo it will argue a reuerend reſpect of their maſters. One end of apparell, is to ſhew a difference betwixt ſuperiours and inferiours, perſons in authoritie and vnderunder ſubiection. It pleaſed the Holy Ghoſt to note this particular (and their 1. King. 10. 5.1 Kgs 10:5apparell) as an obſeruable point in Solomons ſeruants.

§. 9. Of the faults of ſeruants contrary to reuerence in cariage.

The cariage of many ſeruants towards their maſter is cleane contrary to the forenamed reuerence. For

1. Some through rudeneſſe, and want of good bringing vp, 1. Rudeneſſe.come to their maſters, and goe from them, as to and from their fellowes: no teſtimonie of reuerence by any obeyſance: they know not how to giuegive it: whereby they diſhonour their parents, and manner of education.

2. Others, if at firſt comming to their maſter they giuegive ſome 2. Too much familiaritie.ſalutation, yet, through too much familiaritie with them, all the day after they will carry themſelues fellow-like, ſcarce vncouering their heads in their maſters preſence, not enduring to ſtand long before him, but either ſetting themſelues downe, or ſlinking away when they ſhould be in preſence. Doubtleſſe from this ouermuch familiaritie aroſe this prouerbe, Good morrow for all day. This vnmannerly familiaritie is commonly in ſuch ſeruants, as hauehave poore and meane maſters: for rich and great mens ſeruants can be ſo full of curteſie, as not a word ſhall be ſpoken by their maſters to them, or by them to their maſters, but the knee ſhall be bowed withall: they can ſtand houre after houre before their maſters, and not once put on their hat: if they be walking after their maſters, their maſter ſhall not turne ſooner then their hat will be off, and that ſo oft as he turneth or ſpeaketh to them. Why ſhould p. 603rich maſters hauehave ſo much reuerence ſhewed to them, and poore maſters none at all? Doe not the poore beare Gods image as well as the rich? Doth Gods word make any difference betwixt rich and poore? Doth it ſay, Serue rich maſters with feare and trembling? Surely it is the corruption of mans heart, which maketh this difference. Seruants naturally more regard their maſters outward abilitie, then inward authoritie: the honour which the world conferreth on men, more then the honour which God conferreth: for God hath giuen as much honour and authoritie to a poore maſter as to a rich, in that he is a maſter.

Seruants commonly moſt faile in this dutie of reuerence towards their maſters there where they ſhould moſt of all ſhew it, namely, in the courts of God, and aſſembly of Gods people, where the very Angels are preſent to behold our ſeemly cariage: thus they cauſe the miniſterie of the word to be euill ſpoken of, and thereby make their ſinne ſo much the more hainous.

3. Exceeding great is the fault of ſeruants in their exceſſe in apparell. 3. Pride.No diſtinction ordinarily betwixt a mans children and ſeruants: nay none betwixt maſters and their men, miſtreſſes and their maids. It may be while men and maids are at their maſters and miſtreſſes finding, difference may be made: though euen then alſo, if they can any way get wherewithall, they will do what they can to be as braue as they can. But if once they be at their owne finding, all ſhall be laid out vponupon apparell, but they will be as fine as maſter or miſtreſſe: if not ſo coſtly, yet in ſhew as ſpecious and braue. New faſhions are as ſoone got vp by ſeruants as by maſters and miſtreſſes. What is the end of this, but to be thought as good as maſter or miſtreſſe? If the Queene of Sheba were now liuing, ſhe would as much wonder at the diſorder of ſeruants in theſe dayes, as then ſhe wondred at the comely order of Solomons ſeruants. Let theſe proud ſeruants looke to it: for if God hauehave threatned to viſit Princes children that walke in ſtrange apparell, Zeph. 1. 8.Zeph 1:8can ſeruants that ſo walke thinke to goe ſcot-free?

Thus much of ſeruants reuerence.

Their obedience followeth.

§. 10. Of ſeruants obedience.

No inferiours are more bound to obedience then ſeruants: it p. 604is their maine, and moſt peculiar function, to obey their maſters. It is therefore here in my text expreſly mentioned (Seruants obey your maſters) and all other duties are compriſed vnderunder it. **Treat. 3. §. 17.The reaſons alleadged to moue wiues and children to obey, ought much more to moue ſeruants.Treat. 5. §. 11.

They who are contrary minded, who are rebellious, and diſdaine to be vnderunder the authority of another, and are ready to ſay of their Maſter, We will not hauehave this man to reigne ouer vsus, are fitter Luke 19. 14.Luke 19:14to liue among Anabaptiſts, then orthodoxall Chriſtians. For to what end is the lawfulneſſe of authoritie acknowledged, if ſubiection be not yeelded vntounto it? of the two a man were better be blinded with error, then not obey the truth which he knoweth.

In handling this point of obedience, I will follow the ſame order, which I did in laying forth the obedience of wiues and children, and conſider

1. The parts of ſeruants obedience wherein it conſiſteth.

2. The extent thereof, how farre it reacheth.

The parts are two,

One negatiue.

Another affirmatiue.

The negatiue is to abſtaine from doing things of their owne head, without or againſt their maſters conſent.

The affirmatiue is readily to yeeld to doe that which their maſters would they ſhould doe.

§. 11. Of ſeruants forbearing to doe things without their maſters conſent.

Seruants ought to forbeare doing of things on their owne heads without or againſt conſent of their maſters, becauſe while the time of their ſeruice laſteth, they are not their owne, neither ought the things which they doe, to be for themſelues: both their perſons and their actions are all their maſters: and the will of their maſter muſt be their rule and guide (in things which are not againſt Gods will.) The rite vſed vnderunder the Law of boaring a ſeruants eare, implied as much. Dauid therefore alluding vntounto Exo. 21. 6.Exod 21:6that rite, ſaith to God (both of himſelfe, and alſo of Chriſt, whom vnderunder a type he prefigured) mine eares haſt thou boared; and from thence inferreth that he would do the will of God. We hauehave Pſal. 40. 6.Ps 40:6a notable patterne hereof in Abrahams ſeruant, who in a buſineſſe committed to his charge propounds ſuch ſcruples as came p. 605Gen. 24. 5.Gen 24:5into his head to receiue direction from his maſter therein, leſt he ſhould be forced to doe ſomething of his owne head without particular warrant from his maſter.

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

1. Seruants may not goe whither they will. The phraſe which the Centurion vſeth (I ſay to one goe, and he goeth) implieth, that except his maſter bid him goe, he ought not to goe.Mat. 8. 9.Matt 8:9

2. They ought not to doe their owne buſineſſe and affaires. It is noted of Iaakob being Labans ſeruant, that, though he Gen. 30. 35, 36.Gen 30:35Gen 30:36had flockes of his owne, yet he fed his maſters flockes, and committed his owne to his ſonnes.

3. They ought not to doe what buſineſſe they liſt themſelues. Ahimaaz had a great deſire to carrie the newes of Abſoloms 2 Sam. 18. 19, &c.2 Sam 18:19death to Dauid: yet without the leaue of Ioab his Captaine and maſter he would not doe it. The good miſtreſſe giueth the portion to her maides, namely, the portion of worke: Pro. 31. 15.Prov 31:15that therefore muſt they doe which ſhe giueth them to doe. The ſeruants of the Centurion did eueryevery one as by their maſter Mat. 8. 9. Mat. 25. 16, 17.Matt 8:9Matt 25:16Matt 25:17they were inioyned: and the ſeruants that had talents committed to them looked each of them to their owne talent.

4. They ought not to mary while the time of their couenant for ſeruice laſteth, vnleſſe their maſter giuegive conſent thereto. The law of God thus ſetteth forth the lawfull mariages of ſeruants, If his maſter hauehave giuen him a wife: whereby is implied; Exo. 21. 4.Exod 21:4that if a ſeruant mary, it muſt be with his maſters conſent.

Obiect. The Apoſtle, without exception of ſeruants ſaith, to auoid fornication let eueryevery man hauehave his wife, &c.1 Cor. 7. 2.1 Cor 7:2

Anſw. He there ſheweth what meanes the Lord hath ſanctified to eueryevery one to auoid fornication, but he doth not thereby giuegive libertie to eueryevery one headily to vſe that meanes againſt that order which God hath ſet downe.

2. That precept is giuen to ſuch as are **Sui iuris.in their owne power: for of children he ſaith, that nn1 Cor. 7. 36, &c.1 Cor 7:36parents muſt ſee what is meet or not meet for them.

p. 6063. That which ſeruants are to gather from thence is, if need ſo require, to make knowne their deſire to their maſter, and to vſe all the good meanes they can by themſelues or others to obtaine their maſters conſent.

5. They ought not to diſpoſe their maſters goods at their owne pleaſure, no not for charitable vſes. The Steward which Luk. 16. 1, 2.Luke 16:1Luke 16:2waſted his maſters goods was iuſtly put out of office for it. Yea he is called vniuſt for diſpoſing ſome of them for his owne verſ. 8.future maintenance; therefore it was a point of iuſtice and vnlawfull.

Obiect. The Lord commended him therein.

Anſw. He commended his wiſdome, not his iniuſtice: his prouident care for the time to come, not the meanes of prouiding for himſelfe. In regard of his generall prouidence he is commended: in regard of the particular meanes by deceiuing his maſter, he is called vniuſt.

6. They may not before their couenanted time be expired goe away from their maſter. When ooGen. 30. 26.Gen 30:26Iaakob after long ſeruice had a minde to be gone, he asked leaue, and becauſe his vncle and maſter would not willingly let him goe, he tarried ſtill.

Obiect. Afterwards pp& 31. 20.Iaakob priuily ſtole away from his maſter.

Anſw. 1. His couenanted time was out. 2. He had an expreſſe warrant from God to be gone. 3. His manner of going away is not to be iuſtified, and in that reſpect it is no good patterne.

§. 12. Of the vnlawfull libertie which ſeruants take to themſelues.

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

1. When ſeruants watch their times to goe whither they liſt, and their maſter not know it: as when their maſters are seriouſly imployed, or abroad, or in bed. Thus that lewd ſeruant Gehazi watched his time to run after Naaman, thinking that 2 King. 5. 20.2 Kgs 5:20his maſter ſhould not know it.

2. When being bound to their maſters ſeruice, they doe their owne buſineſſe, and ſeeke their owne profit; and that without their maſters leaue. This aggrauated Gehazi his priuie p. 607ſtealing and withdrawing himſelfe from his maſter, that he went to receiue gifts for himſelfe. Many ſuch lewd ſeruants there be, that knowing ſuch and ſuch friends of their maſter, who will be ready to doe any kindneſſe for them, will vſe their maſters name to borow money, or get ſome other fauour, and neuer let their-maſters know of it.

3. When ſeruants will chuſe their owne worke, and doe that which liketh themſelues beſt, or elſe doe nothing at all. Thus where many ſeruants be in one houſe together, if they be not in ſuch places as they like themſelues, they will mumble, and grumble, and doe nothing well.

4. When ſeruants, eſpecially maid-ſeruants, that are bound, doe purpoſely mary to free themſelues: becauſe our lawes doe free a maide that is maried from her ſeruice to maſter and miſtreſſe.

5. When they are liberall of their maſters goods in giuing them away. Some thinke that becauſe they are of the houſe, they may diſpoſe the things of the houſe vponupon charitable vſes. But pretence of charitie is no excuſe for iniuſtice. Seruants may giuegive notice to their maſters or miſtreſſes, that there are in the houſe ſuch and ſuch things meet to be giuen away, or that there are ſuch and ſuch poore folkes that ſtand in great need: but priuily without any conſent at all, they may not giuegive away any thing of their maſters.

6. When vponupon diſcontent they run away from their maſters. The two ſeruants of Shemei which run from their maſter 1 King. 2. 39. Philem. ver. 12. Gen. 16. 9.1 Kgs 2:39Gen 16:9are taxed for it by the holy Ghoſt. One ſimus that run from his maſter is ſent backe againe by S. Paul: and Hagar is ſent backe by an Angell.

Obiect. What if maſter and miſtreſſe be ſharpe, rigorous, and cruell.

Anſw. An Angell from heauen giueth one anſwer, (Submit Gen. 16. 9.Gen 16:9thy ſelfe vnderunder her hands:) And an Apoſtle giueth another, Be ſubiect with all feare to the froward: for conſcience toward 1 Pet. 2. 18, 19.1 Pet 2:181 Pet 2:19God endure griefe, ſuffering wrongfully.

Theſe faults are thus noted, that ſeruants taking notice of them, may the more carefully auoid them.

p. 608§. 13. Of ſeruants obedience to their maſters commandements.

The affirmatiue and actiue part of ſeruants obedience, conſiſting in a ready yeelding to that which their maſters will hauehave done, hath reſpect (as the like kinde of childrens obedience) to the Commandement, Inſtruction, Reproofe, and Correction of their maſter.

I. A maſter hauing power to command his ſeruants, it is What maſters command, ſeruants muſt doe.a dutie of ſeruants to obey their maſter therein. The particular worke which appertaineth to a ſeruant by vertue of his place is to hauehave an eie to his maſter, to ſee what he requireth at his hands. Dauid thus deſcribes the property of good ſeruants, Their eies looke to the hand of their maſter. That looking, as it Pſal. 123. 2.Ps 123:2implieth an expectation of releefe and ſuccour, ſo alſo a readineſſe to receiue and execute any thing from them that they would hauehave done. The Centurion commendeth this duty Mat. 8. 9.Matt 8:9in the example of his ſeruants, who eueryevery one of them did what their maſter commanded them to doe. It is further commended in the examples of ddGen. 24. 9.Gen 24:9Abrams ſeruant, ee1 King. 18. 43.1 Kgs 18:43Eliahs ſeruant, and many others. Note how farre the Lord Chriſt exacteth this dutie of ſeruants; ffLuk. 17. 7, 8.Luke 17:7Luke 17:8Though a ſeruant hath beene all day plowing (a laborious and weariſome worke) yet when he commeth home, his maſter commanding him to dreſſe his ſupper and wait, he muſt doe it. By all theſe proofes it appeareth, that if a maſter bid his ſeruant, come, goe, doe this, or that, he muſt obey.

The contrary hereunto is the higheſt degree of diſobedience, Contrary. Refuſing to be at command. 2 Sam. 19. 26.2 Sam 19:26as when ſeruants refuſe to be at their maſters command, and to doe what they charge them to doe: as Ziba, who being commanded to ſaddle his maſters Aſſe, went away and did it not: and Iobs ſeruants, who being called would not anſwer. Iob 19. 16.Job 19:16Of all other offences this doth moſt prouoke maſters: for it is a plaine contempt of their authoritie.

§. 14. Of ſeruants hearkning to their maſters inſtructions in matters of their calling.

II. As a maſter hath power to command, ſo his dutie it is to See Treat. 8. §. 21, 38.inſtruct his ſeruants in the way of righteouſneſſe, and in that ciuill courſe of life wherein he is to walke. The dutie then of ſeruants it is, in both to hearken and be obedient vntounto them.

p. 6091. Such ſeruants as are vnderunder maſters to learne their trade, are bound many waies to hearken to them.

1. That for the time they may doe the better ſeruice to their maſters.

2. That by learning a trade or skill in any good calling they may be the better able when the time of their ſeruice is out to maintaine themſelues, to teach other ſeruants which ſhall be vnderunder them, and to doe the more good in the place where they ſhall liue.

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

Contrary is the idle, ſluggiſh, dull diſpoſition of many ſeruants, who by reaſon of their careleſneſſe and vntowardneſſe in doing that which they are taught, vex and grieue their maſters, yea and make them weary of inſtructing them. Many prentiſes ſpend all the time of their prentiſhip without reaping any good at all: they neuer proue their crafts maſters: ſo many in the countrey liue vnderunder good husbands, many Clearks vnderunder good Lawyers, many maids vnderunder good houſwiues, and that many yeares together, yet through their negligence get no good at all, whereas if they would hauehave beene attentiue and carefull, they might hauehave learned much. Enemies theſe are to their maſters, to themſelues, to the city and country where they liue, and to their friends and parents, eſpecially if they hauehave any aliue.

§. 15. Of ſeruants hearkning to their maſters inſtructions in piety.

Such ſeruants as hauehave religious maſters who are carefull to Obedience of ſeruants to pious inſtructions.inſtruct their houſhold in the way of righteouſneſſe, ought to be obedient to their inſtructions: ſo were Ioſuahs ſeruants, (or elſe could not Ioſuah hauehave vndertaken for them bbIoſ. 24. 15.Josh 24:15as he did) and the ſeruants of that Ruler of whom it was ſaid that himſelfe beleeued c Iohn 4. 53.John 4:53and all his houſe: and the ſeruants of Lidia, and of the Iay…er, concerning whom it is ſaid, ddActs 16. 15,Acts 16:15She was baptiſed and her houſhold: ee34.he beleeued in God and all his houſe. VnderUnder theſe words houſe and houſhold, none doubteth but that ſeruants are compriſed.

Now then if the ſeruants of theſe had not hearkened and p. 610yeelded to the inſtructions of their maſter and miſtreſſe, would they hauehave beleeued in him in whom their maſters beleeued, or beene baptiſed when their miſtreſſe was? The like may be gathered out of this phraſe, ffRom. 16. 5. Philem. v. 2.Rom 16:5The Church in their houſe: for thereby is implied that all in the houſe were of the ſame faith that their maſter and miſtreſſe were. It is expreſly noted of the ggAct. 10. 7.Acts 10:7Souldier that waited continually on Cornelius, that he was a deuout man, whereby it is preſuppoſed that he hearkned to his maſters inſtructions: for it is noted of the maſter alſo, that hhVerſ. 2.he was a deuout man and feared God.

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

1. The bond of duty.

2. The bond of profit and benefit to themſelues.

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

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

1. Many ſeruants are of ſo impious a minde, as of all maſters Contrary, 1. Loth to ſerue religious maſters.they will not ſerue ſuch as are religious, and make conſcience to inſtruct their ſeruants in the way to ſaluation: they had rather ſerue profane maſters, meere worldlings, and very Papiſts. For why? any thing better agreeth to corrupt nature then to be kept within the bounds of religion: few like the ſtrait gate and narrow way that leadeth to life: for the god of this world ſo blindeth mens eies, that they cannot ſee the bleſſing of life at the end of this way, they only ſee the ſtraitneſſe of it: or if they ſhould ſee it a farre off, yet they ſo ſauour the things of the fleſh, and of this preſent euill world, as they would not regard that which is ſo farre off. Now religious maſters will endeuour what they can to keepe all their ſeruants in that narrow p. 611way; but irreligious maſters will ſuffer them to follow the ſway of their owne corruption, to ſweare, to profane the Sabboth, and ſpend that whole day in ſleeping, ſporting, eating and drinking: to goe to bed without prayer, or catechizing, or reading the word of God, and ſo to riſe againe and goe about their buſineſſe: to which holy duties, ſuch deuout maſters as Cornelius was, will hold their ſeruants.

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

3. Some againe are the more negligent and diſſolute in their 3. Negligent becauſe maſters religious.buſineſſe, becauſe their maſters are religious. It is a common complaint, that profane, worldly maſters ſhal hauehave more ſeruice then religious and godly maſters, yea though theſe giuegive better wages, diet and lodging then thoſe. Many thinke the fault hereof to be in the maſter: but aſſuredly for the moſt part the fault is the corrupt diſpoſition of ſeruants, that eſteeme pleaſure in ſinne, and libertie thereunto more then wages, diet, and lodging: whereby they ſhew themſelues impious againſt God, vngratefull to their maſters, iniurious to themſelues. Let this peruerſe diſpoſition be noted, that the rule of the Apoſtle verie pertinent to this point, may be the better obſerued, They 1 Tim. 6. 2.1 Tim 6:2that hauehave beleeuing maſters let them not deſpiſe them, but rather doe them ſeruice, becauſe they are faithfull and beloued.

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

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

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

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

p. 6122. Readily to amend that for which they are iuſtly reproued or corrected.

For the firſt of theſe, ſeruants hauehave an expreſſe precept, enforced 1 Pet. 2. 18. &c.1 Pet 2:18by many reaſons in theſe words, Seruants be ſubiect to your maſters with all feare, not only to the good and gentle, but alſo to the froward. For this is thanke worthy if a man for conſcience toward God endure griefe, ſuffering wrongfully. For what glory is it if when ye be buffeted for your faults ye take it patiently? but if whey ye doe well and ſuffer for it, ye take it patiently, this is acceptable with God. Here we ſee,

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

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

3. That buffeting and that of a froward maſter is to be borne: therefore much more lighter correction of a good and gentle maſter. Ioſeph patiently endured bbPſal. 105. 18.Ps 105:18fetters, and yron chaines, and ccGen. 39. 20.Gen 39:20impriſonment inflicted vponupon him moſt vniuſtly, euen for his faithfulneſſe to his maſter. Great was the recompence which God made vntounto him: & aſſuredly God will recompence all the wrong, paine, and griefe, that in this caſe ſhall be endured for conſcience ſake. For the Apoſtle ſaith, that this is thankworthy, that is, worthy of praiſe and commendation, and ſo worthy of recompence and reward. Againe he ſaith that it is acceptable to God, ſo as God will recompence it, though men may account it but baſeneſſe and blockiſhneſſe: yea though vniuſt maſters may thereupon take occaſion the more to trample vponupon, and inſult ouer their ſeruants.

To theſe motiues I may adde the rule of our Chriſtian profeſſion (which is alſo intimated by the Apoſtle in theſe words, **1 Pet. 2. 21.1 Pet 2:21Euen hereunto were ye called.) For our Chriſtian calling requireth all men to ddRom. 12. 19.Rom 12:19giuegive place vntounto wrath: eeMatt. 5. 39.Matt 5:39To turne the other cheeke when one is ſmitten: ffRom. 12. 21.Rom 12:21To ouercome euill with goodneſſe. gg1 Pet. 2. 21.1 Pet 2:21If all Chriſtians muſt ſhew ſuch patience to all men, euen their equals: how much more ſeruants to maſters? The Apoſtle commendeth to ſeruants the example of Chriſt in this caſe: he was reuiled and much he ſuffered, and that moſt iniuriouſly, and p. 613yet patiently did he beare all: if ſeruants thus ſuffer with him, they alſo ſhall reigne with him.

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

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

1. Some being but reproued, though iuſtly, are ready to anſwer againe, and to chop word for word: a ſinne bbTit. 2. 9. foreign.Titus 2:9expreſly forbidden. It ſeemeth by the Apoſtles expreſſe mentioning of it, that anſwering againe hath beene an old euill quality in ſeruants.

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

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

2. Others ſcorne to be corrected: which diſdaine they manifeſt many waies: as

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

2. By running away, as **See §. 12.Hagar.

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

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

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

2. To endure puniſhment (that I may vſe Saint Peters p. 614word) is not otherwaies thanke-worthy. If iuſtly thou beeſt puniſhed, thou haſt but thy deſert. If forcibly ſo as thou canſt not reſiſt, neceſſity maketh thee beare it. The ſturdieſt theeues that be, being pinnied, ſuffer themſelues to be turned ouer, becauſe they ſee a neceſſity. But Chriſt (whoſe ee1 Pet. 2. 21.1 Pet 2:21example in this caſe is ſet before ſeruants) ffMat. 26. 53.Matt 26:53could hauehave freed himſelfe but would not. If ſeruants endure for conſcience ſake, they will not reſiſt, though they be able.

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

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

§. 19. Of ſeruants amending that for which they are iuſtly reproued or corrected.

More then patience is required of them that are deſeruedly rebuked or corrected for their faults: namely **See more of this point Treat. 5. §. 33. & 34.repentance, and amendment. Thus ſhall the ſmart and paine which ſeruants endure, be as good phyſicke vntounto them, and turne to their good. True amendment of former faults may make one a better ſeruant then he was before he committed thoſe faults: witneſſe that which Saint Paul ſaith of Oneſimus, bbPhilem. verſ. 11.in time paſt he was to thee vnprofitable, but now profitable to thee and me.

Contrary is their diſpoſition, who notwithſtanding all rebuke and correction goe on ſtill in their euill and lewd courſes: and continue to prouoke their maſter more and more, and ſo make them adde blow vntounto blow, and ſtroke vntounto ſtroke, till they hauehave no hope of them, but are forced to put them out p. 615of doores. This commeth either from a ſcornfull, diſdainfull ſtomach (for ccPro. 13. 1.Prov 13:1a ſcorner heareth not rebuke) or from a baſe, ſeruile, ſtupid, blockiſh, brutiſh nature, that is not moued with any ſmart or paine, like a reſtie iade that will not ſtirre though he be whipt or beaten neuer ſo much. ddPro. 26. 3.Prov 26:3Solomon implieth thus much by putting into one leaſh an horſe, an aſſe, and a foole: meaning by a foole a ſcornfull, blockiſh ſeruant: to whoſe backe a rod is as a whip to an horſe: of ſuch a foole he ſaith, that eePro. 17. 10.Prov 17:10an hundred ſtripes enter not into him: and againe, ffPro. 27. 22.Prov 27:22Though thou ſhouldeſt bray a foole in a morter among wheat with a peſtle, yet will not his fooliſhneſſe depart from him.

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

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

§. 20. Of ſeruing with trembling.

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

The firſt whereof is this, with feare and trembling.I.

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

Commonly the ſeaſon and ſauour of waters commeth from the fountaine: which Saint Iames implieth, where he ſaith, no fountaine doth yeeld ſalt water and freſh: for if the fountaine be Iam. 3. 12.Jas 3:12ſalt, the ſtreames iſſuing from thence will be ſalt: and freſh, if the fountaine be freſh: ſo if feare be ſeated in the heart of ſeruants, all their obedience and ſubmiſſion will be ſeaſoned therewith. Let therefore ſeruants here learne by their manner of performing all their duties, to declare that there is a true ſeruant-like feare ſeated in their hearts. Hereof I ſhall need ſay no more then what hath beene **§. 4.before deliuered.

The other word **See Treat. 1. §. 124.trembling added to feare, addeth emphaſis, ſhewing that it is no ſmall feare that is required of ſeruants: and it giueth them to wit that their maſters hauing a power to puniſh them, they muſt ſo carrie themſelues as they prouoke not their maſter to wrath, but be very carefull and circumſpect to auoid his diſpleaſure, that they giuegive him no iuſt occaſion p. 616of offence. This care had that ſeruant of Dauid which firſt eſpied Abſolom hanging in a tree, and told Ioab thereof: 2 Sam. 18. 12.2 Sam 18:12he ſo feared the diſpleaſure of the king his maſter, as to gaine a thouſand ſhekels of ſiluer he durſt not kill Abſolom. The like is noted of Obadiah, who was afraid to tell his maſter Ahab where Eliah was, left his maſter might hauehave thought he had mocked him, if the Spirit had carried Eliah away.1 King. 18. 9. &c.1 Kgs 18:9

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

Contrary on the one ſide is a proud deſpiſing of a maſters authority (ſaying, if not with their mouthes, yet in their heart, as Gaal of Abimelech, who is he that we ſhould ſerue him? or as thoſe that deſpiſed the gouernment of Chriſt their maſter, Iudg. 9. 28.Judg 9:28mmLuk. 19. 14.Luke 19:14we will not hauehave this man to reigne ouer vsus: and againe, nnPſal. 2. 3.Ps 2:3let vsus breake his bonds aſunder, and caſt away his cords from vsus.) And on the other ſide a wretched careleſſeneſſe, not fearing any puniſhment before they feele it: like to many deſperate theeues that no whit feare the power of the Iudge, but deſperatly ſay, we hauehave but one death to pay. The authority of God himſelfe is deſpiſed, and his reuenging hand is lightly regarded by ſuch proud and deſperate ſeruants: ſo as their ſinne is no ſmall ſinne.

§. 21. Of ſeruing with ſincerity.

The ſecond branch concerning the manner of ſeruants performing their dutie is in theſe words, in ſingleneſſe of heart, 11.ſo as all muſt be performed with an honeſt and vpright heart: whatſoeuer yee doe, doe it heartily, ſaith the Apoſtle to ſeruants Col. 3. 23.Col 3:23in another place. Thus did Ioſeph in ſingleneſſe of heart ſerue his maſter: inſtance his refuſing to abuſe his miſtreſſe in Gen. 39. 11, 12.Gen 39:11Gen 39:12a priuate chamber when ſhe deſired it, and no other body was in the houſe. Happy were it for maſters to hauehave ſuch ſeruants: then might they take no more care then Potiphar did, but put p. 617Gen. 39. 6.Gen 39:6all that they hauehave into their ſeruants hands. Neither would this rare vertue in ſeruants be only profitable to their maſters, but alſo very comfortable to themſelues, and bring them much peace of conſcience.

Contrary is hypocriticall ſeruice: when ſeruants hauehave a heart, and a heart, making ſhew-of one heart outwardly, and hauehave another, euen a cleane contrary heart within them. Such Pſal. 12. 2.Ps 12:2an one was Gehazi, who came in and ſtood before his maſter, as if he had performed ſome good ſeruice for his maſter, when 2. King 5. 25.2 Kgs 5:25he had moſt highly diſhonoured him: and ſuch an one was Iudas who carried as faire a face to his maſter as any of the diſciples, and yet was an arrant traitor: for when he was thought to goe out to buy prouiſion for his maſter, he went to Iohn 13. 29.John 13:29betray him.

All eye-ſeruice is contrary to the forenamed ſingleneſſe of heart: when ſeruants are diligent ſo long as their maſters eye is on them: Eye ſeruice.like little children that will doe any thing their mother will hauehave them doe, while her eye is vponupon them; but nothing, when her backe is turned. The world is full of ſuch eye-ſeruing ſeruants, who while their maſters are preſent, will be as buſie as Bees: but if he be away, then either idling at home, or gadding abroad, or nothing but wrangling, and eating, and drinking with the drunken; like that lewd ſeruant whom Chriſt noteth in the parable Matth. 24. 49.Matt 24:49Let the iudgement denounced againſt him be noted of ſuch ſeruants.

§. 22. Of ſeruing for conſcience ſake.

The third branch of the manner of ſeruants performing III. Sit ſeruus non vt ſeruus ad oculum, ſed vt domini ſtudioſus. Conſtit. Apoſt. l. 4. c. 12.their dutie is in theſe words, as vntounto Chriſt, as the ſeruants of Chriſt, doing the will of God, as to the Lord: all which doe ſet forth a good conſcience, or ſuch ſeruice as is performed for conſcience ſake, or for the Lords ſake, which is all one: becauſe the conſcience hath an eye only to the Lord, to his will, and to his ordinance. Though there were no other motiue in the world to moue them to obey their maſters, yet their conſcience to God would moue them. Such was Ioſephs manner of ſeruing his maſter, as the reaſon which he himſelfe rendreth to his miſtreſſe ſheweth, How can I doe this great wickedneſſe, and ſinne againſt God? The Gen. 39. 9.Gen 39:9prayer which Abrahams ſeruant made to God, and the thanks p. 618Gen. 24. 12, 27.Gen 24:12Gen 24:27which he rendred to him for bleſſing his iourney, ſhew, that he ſerued his maſter for the Lords ſake. It is more cleare then needs be proued, that ſuch was Iaakobs ſeruice to his maſter. This is the rather to be noted of Chriſtian ſeruants, becauſe herein lieth the greateſt difference betwixt beleeuing ſeruants, and others: others may ſerue with feare and trembling, in ſingleneſſe of heart, and with good will; but only Saints doe ſeruice as to Chriſt for conſcience ſake: If this be not that which only they aime at, yet aſſuredly they doe chiefly and principally aime at it: which maketh them not to content themſelues with doing the thing, but to endeuour to doe it after the beſt manner that they can, ſo as God may beſt accept thereof: whereby as they approue themſelues to God, ſo they doe much good to their maſters, and bring much comfort vntounto their owne ſoules.

Contrary is the minde of moſt, who doe all the ſeruice which Seruice on by-reſpects.they doe on by-reſpects: they may performe much dutie, and it may be doe much good to their maſters; and thereupon they may get good wages at their maſters hands, and extraordinarie recompence alſo, and liue in much quiet vnderunder them: but no reward can they looke for at Gods hands: ſo as I may ſay to ſuch ſeruants, as Chriſt ſaid to thoſe who did all to hauehave glory of men, They hauehave their reward.Matth. 6. 2.Matt 6:2

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

The fourth branch reſpecting the manner of ſeruants performing IIII.their dutie, is noted in this phraſe, with good will. This good will of a ſeruant to his maſter, hath reſpect partly to the diſpoſition of the ſeruant, and ſo it implieth willingneſſe and cheerefulneſſe; Seruice to be done cheerefully.and partly to the benefit of the maſter, and ſo it implieth faithfulneſſe.

Of willingneſſe to doe that dutie which belongeth to a ſeruant, Chriſt Ieſus (who bbPhil. 2. 7.Phil 2:7tooke vponupon him the forme of a ſeruant) hath made himſelfe a worthy patterne. ccPſal. 40. 8.Ps 40:8I delight to doe thy will, ſaith he to him that ſent him: and againe, ddJoh. 4. 34.John 4:34My meat is to doe the will of him that ſent me, and to finiſh his worke. Doth not a man eat his meat willingly, with delight and cheerefulneſſe? euen ſo did Chriſt the worke of him that ſent him. So cheerefully did Iaakob ſerue his Vncle Laban, that eeGen. 29. 20.Gen 29:20ſeuen yeeres ſeemed to him but a few dayes.

p. 619Obiect. The reaſon thereof was the louelove he had to Rachel.

1. Anſw. This was one reaſon, but not the only reaſon: had he not borne good will to his Vncle and Maſter, as well as louelove to his wife, the time might hauehave ſeemed tedious enough: but both meeting together, made the time paſſe away the better.

2. Anſw. If the louelove he had to Rachel made him doe his ſeruice ſo cheerefully: then if ſeruants louelove God, for whoſe ſake they ought to doe their ſeruice, it will cheerefully be done.

1. That which the Apoſtle applieth to giuing of almes (2 Cor. 9. 7.) may be extended to all manner of duties which God requireth, God loueth cheerefulneſſe: that worke therefore which is not ſeaſoned therewith God regardeth not.

2. As cheerefulneſſe maketh God the better to like the worke, ſo it maketh the worke much more eaſie to him that doth it. Our common prouerbe noteth as much, Nothing is hard to a willing minde.

3. **Apoſtolus ſeruos monet dominis ſuis ex animo cum bona voluntate ſeruire, vt ſcilicet ſi non poſſunt à dominis liberi fieri, ſuam ſeruitutem ipſi quodammedo liberam faciant. Aug de Ciu. Dei, l. 19. c. 15. Direction.Let there be cheerefulneſſe in a ſeruants minde, and he is as free as his maſter: for ſuch a ſeruant is the Lords freeman (1 Cor. 7. 22.) and when he cannot be made free of his maſter, he doth after a manner make his ſeruice free.

HaueHave an eye to God, to his acceptation, and remuneration, and it will quicken thy ſpirit. Mans reward maketh poore men glad of worke, and cheerefull in doing their worke: it is as ſugar to ſharpe wine. Tradeſmen, Phyſitians, Lawyers, all ſorts of men, are by gaine drawne on with great willingneſſe to take great paines. Should not Gods recompence of our paines make vsus much more willing? Surely it would, if we had ſuch an eye of Heb. 11. 26.Heb 11:26faith as Moſes had, thereby to ſee the recompence of reward which he ſaw.

Contrary is heauineſſe of ſpirit, and diſcontentedneſſe of minde, Contrary, Diſcontentedneſſe.when ſeruants doe their ſeruice lowringly, grudgingly, by compulſion (as Beares are brought to a ſtake) and of neceſſitie, as ſlaues in a galley. Such ſeruice muſt needs be vntowardly done: but though outwardly it be well done, yet can the doer hauehave little comfort therein, becauſe God accepteth it not.

§. 24. Of ſeruants quickneſſe and diligence in their ſeruice.

Seruants, in teſtimonie of their willingneſſe and cheerefulneſſe, muſt be both quicke and diligent in their ſeruice: for theſe p. 620are effects of willingneſſe. Quickneſſe hath reſpect to the time of doing a thing. Diligence to the paines that is taken about it.

He that is quicke in his ſeruice taketh vp no more time about Quickneſſe.one thing then muſt needs; but is ready to doe one thing after another; and thus doth much more ſeruice. It is expreſly noted of Rebekah, that ſhe bbGen. 24. 18, 20.Gen 24:18Gen 24:20haſted, and let downe her pitcher: and haſted and emptied her pitcher, and ran againe to the Well. And Abrahams ſeruant hauing made what ſpeed he could to the place whither he was ſent, ccGen. 24. 33.Gen 24:33would not eat till he had told his errand: after he had told it, if he had not ſped, ddverſ. 49.he would not hauehave delaied time, but hauehave gone againe forthwith: when he had well diſpatched all, eeverſ. 56.he would not ſtay vponupon any complements, but haſted away to his maſter. ff2 Sam. 18. 23.2 Sam 18:23Ahimaaz ſtroue with Cuſhi who ſhould ſooneſt bring their meſſage to their maſter: and Ahimaaz outſtript Cuſhi, for he had a very willing minde to doe the buſineſſe. The manner of charge which Eliſha gaue to his ſeruant, implieth all the ſpeed he could make: it was this, gg2 King. 4. 29.2 Kgs 4:29Gird vp thy loynes, goe thy way: if thou meet any by the way, ſalute him not: and if any ſalute thee, anſwer him not againe.

He that is diligent in his ſeruice, will not only be quicke for the Diligence.time, but alſo hold on, and imploy all the labour and paines that he can for the well effecting of that which he is to doe. That generall charge laid vponupon all men, in particular appertaineth to a ſeruant (hhGen. 3. 19.Gen 3:19 In the ſweat of thy face thou ſhalt eat bread) and that which Solomon noteth (iiEccl. 9. 10.Eccl 9:10 what ſoeuer thine hand findeth to doe, doe it with thy might.) Great was Iaakobs diligence (for he ſaith of himſelfe in doing his maſters buſineſſe, kkGen. 31. 40.Gen 31:40In the day the drought conſumed me, and the frost by night, and my ſleepe departed from mine eyes.) Great alſo was the diligence of thoſe ſhepherds, that llLuke 2. 8.Luke 2:8kept watch ouer their flocke by night: and of **Mat. 25. 16, 17.Matt 25:16Matt 25:17thoſe ſeruants, that by their paines doubled the talents which were committed to them. As diligence is by theſe and many like examples commended vntounto vsus, ſo is it further ſet forth by the many promiſes which are made vntounto it, as, mmPro. 10. 4.Prov 10:4The hand of the diligent maketh rich: nn& 12. 14.The recompence of a mans hands ſhall be rendred vntounto him: ooverſ. 24.The hand of the diligent ſhall be are rule: **& 14. 23.In all labour there is profit.

The worke which ſeruants are by their maſter appointed to doe, is to them the worke of God: whereupon the Apoſtle ſaith p. 621to ſeruants as well as to others, pp1 Cor. 7. 17.1 Cor 7:17as God hath called eueryevery one, ſo let him walke: but the worke of God is to be done with all diligence: for qqJer. 48. 10.Jer 48:10Curſed is he that doth the worke of the Lord negligently.

Contrary is the idleneſſe, lazineſſe, ſlothfulneſſe, and ſluggiſhneſſe Idleneſſe.of ſeruants. Theſe are faults too too common. Solomon much inueigheth againſt theſe vices, ſetting them forth in their kinde, and ſetting downe the many miſchiefes that follow thereupon.

Thus he deciphereth them; rrPro. 26. 13, 14, 15.Prov 26:13Prov 26:14Prov 26:15The ſlothfull man ſaith, there is a Lion in the way (that is, he pretendeth vnlikely danger) As the doore turneth vponupon the hinges, ſo a ſlothfull man vponupon his bed. The ſlothfull hideth his hand in his boſome, it grieueth him to bring it againe to his mouth. ſſ& 24. 33.Yet a little ſleepe, a little ſlumber, a little folding of the hands to ſleepe.

Theſe are the miſchiefes which he noteth to come from idleneſſe and ſloth, tt& 10. 4.Pouertie, uu& 12. 24.Seruitude, xx& 13. 4.Fruitleſſe wiſhes and deſires, yy& 19. 15.Hunger, zz& 20. 4.Beggerie, aa& 21. 25.Death. And to ſhew what ſmall ioy or comfort maſters may hauehave in ſlothfull ſeruants, he compareth them to vineger and ſmoke, which are as irkeſome to the teeth and eyes as can be: bb& 10. 26.As vineger (ſaith he) is to the teeth, and ſmoke to the eyes, ſo is the ſluggard to them that ſend him. And becauſe many idle packs thinke and ſay they doe no hurt, he further ſaith, that cc& 18. 9.He that is ſlothfull in his worke is brother to him that is a great waſter: in which reſpect Chriſt ſtileth a ſlothfull ſeruant, ddMat. 25. 26, 30.Matt 25:26Matt 25:30a wicked and vnprofitable ſeruant: and giueth him the portion of thoſe who doe much hurt.

How lightly ſoeuer many ſeruants eſteeme idleneſſe and ſloth, the truth is, that it is a plaine theft. For the beſt ſeruice that ſeruants can doe, is due to their maſter: and they ought to be as diligent in their maſters worke, as if it were their owne. So as it is not enough to auoid idleneſſe in doing nothing at all, but they muſt take heed that they be not ſlothfull in doing ſomething: for as good not at all, as neuer a whit the better.

I hauehave the further preſſed this point, becauſe it is noted as a blemiſh in ſuch ſeruants as profeſſe religion to be moſt lazie and negligent, leaſt ſedulous and diligent. Much of that time which they ſhould ſpend about their maſters buſineſſe (which is their p. 622particular calling) they ſpend in prating about ſtate, and Church-buſineſſe, (matters not belonging to them.) Thus they make their maſters weary of their ſeruice; and by reaſon thereof they are oft ſhifted from houſe to houſe, and as rolling ſtones, gather no moſſe: they neither learne skill, whereby they may, when they are of themſelues, maintaine themſelues, and doe good to others: nor lay vp any ſtocke or portion, as others which are diligent doe: yea they get ſuch an habit of idleneſſe, as they can neuer ſhake it off againe: for they who are ſlothfull being vnderunder maſters, ſeldome proue diligent when they are for themſelues. In theſe is Solomons prouerbe verified, The talke of the lips tendeth only to penury.Pro. 14. 23.Prov 14:23

§. 25. Of ſeruants faithfulneſſe.

It was **§. 23.before noted, that the good will here required of ſeruants to their maſters had reſpect to the profit and benefit which ſeruants by their ſeruice might bring to their maſters: and in that reſpect it compriſeth faithfulneſſe vnderunder it, Faithfulneſſe (I ſay) whereby ſeruants doe well diſcharge that truſt which is committed to them. Expreſly it is commanded to ſeruants, bbTit. 2. 10.Titus 2:10To ſhew all good faithfulneſſe, and cc1 Cor. 4. 2.1 Cor 4:2it is required in ſtewards that a man be found faithfull. The phraſe which is vſed of Moſes, ddHeb. 3. 5.Heb 3:5He was faithfull as a ſeruant, ſheweth that faithfulneſſe by a kinde of proprietie appertaineth to a ſeruant: and eeMat. 25. 21.Matt 25:21where Chriſt coupleth theſe two, good and faithfull, he giueth vsus to vnderſtand that a ſeruants goodneſſe conſiſteth in his faithfulneſſe.

Great is the benefit that by ſeruants faithfulneſſe will redound both to maſter and ſeruant.

The benefit which commeth to the maſter, Solomon noteth in this prouerbe, As the cold of ſnow (is very acceptable, comfortable Pro. 25. 13.Prov 25:13and profitable) in the time of harueſt (when men are euen ſweltered with heat) ſo is a faithfull meſſenger to them that ſend him: for he refreſheth the ſoule of his maſters: and againe in this, A faithfull ambaſſadour is health, that is, he bringeth ſafetie to his maſter.Pro. 13. 17.Prov 13:17

The benefit which redoundeth to the ſeruant himſelfe by his faithfulneſſe Chriſt noteth in this his approbation, and remuneration thereof, Well done thou good and faithfull ſeruant, p. 623Mat. 25. 21.Matt 25:21thou haſt beene faithfull ouer a few things, I will make thee Ruler ouer many things, enter thou into the ioy of thy Lord. EueryEvery ſeruant ſhall be called to his account: if not by his maſter on earth, yet by his maſter in heauen: he will ſay to eueryevery one, GiueGive an account of thy ſtewardſhip: now then if ſeruants hauehave not beene Luk. 16. 2.Luke 16:2faithfull, what other diſcharge can they looke for, then that which the wicked, ſlothfull, and vnprofitable ſeruant (who hid his talent in a napkin) receiued, namely this, Caſt ye the Mat. 25. 30.Matt 25:30vnprofitable ſeruant into outer darkneſſe, there ſhall be weeping and gnaſhing of teeth. Let all vnfaithfull ſeruants note this: for to faithfulneſſe is contrary all vnfaithfulneſſe, as negligence, deceit, theeuery, treachery, and ſuch like vices. Much dammage, diſgrace, and vexation is brought by ſuch ſeruants to maſters: and better it had beene that they neuer had come into a mans houſe.

But that the point of faithfulneſſe may be the better diſcerned, and obſerued, I will exemplifie it in ſeuen particulars whereabout it ought eſpecially to be exerciſed, which are, 1. The Goods, 2. The Buſineſſes and affaires, 3. The Counſels and ſecrets, 4. The other ſeruants, 5. the Children, 6. The Bedfellow, 7. The Perſon of their maſter or miſtreſſe.

§. 26. Of ſeruants faithfulneſſe about their maſters goods.

Two things are required of ſeruants to teſtifie their faithfulneſſe about their maſters goods.1.

1. A ſafe keeping of them.

2. An increaſing of them.

1. Whatſoeuer is committed by maſters vntounto their ſeruants, they muſt ſo carefully preſerue, as it be not loſt, ſpoiled, or impaired Seruants muſt well preſerue their maſters goods.vnderunder their hands, whether they be things within doores, or without. I may to this purpoſe not vnfitly apply that charge vntounto ſeruants which in another caſe the Apoſtle gaue to Timothy, bb1 Tim. 6. 20. foreign.1 Tim 6:20Keepe that which is committed to thy truſt: the Metaphor is taken from ſeruants, and ſo ſheweth what is their dutie. Great was Ioſephs faithfulneſſe in this kinde, which made his maſter ccGen. 39. 4.Gen 39:4put all that he had into his hand. So great was Iackobs faithfulneſſe, that dd& 31. 38, 39.in twentie yeeres his maſters ewes and ſhe Goats, being vnderunder his hand, caſt not their young, nor the Rammes were deuoured: if any thing were torne of p. 624beaſts, he brought it not to his maſter, but bare the loſſe of it himſelfe. If ſeruants eſpie any dammage or hurt done by others to their maſters goods, they muſt redreſſe it, if they can, or at leaſt make it knowne to their maſters, that he may giuegive order for the redreſſing of it: as the ſeruants of him that ſowed good ſeed among which tares were ſowed, mentioned Mat. 13. 27.Matt 13:27in the parable.

Maſters that put ſeruants in truſt, ſecurely goe about other affaires, and looke not themſelues to thoſe goods which are vnderunder their ſeruants cuſtodie, which is to be preſuppoſed they would doe, if they truſted not their ſeruants. Great reaſon therefore it is that ſeruants be carefull of thoſe things which are ſo committed to them.

2. They ought further to doe what lieth in them to aduance Seruants muſt endeuour to increaſe their maſters eſtate. Gen. 30. 30. Mat. 25. 16, 17.Gen 30:30Matt 25:16Matt 25:17their maſters eſtate, and to increaſe his ſtocke. The little which Laban had was by Iaakobs faithfulneſſe in this kinde increaſed vntounto a multitude. The talents which were committed to the two faithfull ſeruants were by their induſtrie increaſed to as many more. So as it is not ſufficient for ſeruants not to impaire their maſters eſtate, but they muſt better it: for he that kept ſafe his maſters talent, and gaue him his owne againe, was counted an vnprofitable ſeruant, and receiued the doome of waſters.

Moſt maſters take ſeruants for their aduantage and benefit, for it is but little eaſe for a maſter to prouide diet and lodging for many ſeruants, and to giuegive them wages, if they reape no profit and benefit by them.

§. 27. Of ſeruants careleſneſſe ouer their maſters goods.

Contrary to ſeruants fidelitie in ſafe keeping their maſters goods committed to their charge is Careleſneſſe and negligence in ſuffering loſſe and dammage come to their maſters as in the fields, when they looke not to his ſences and gats: or neglect his cattell ſo as they be ſtolne, or ſuffer diſeaſes to grow vponupon them, or giuegive them not fodder and water in due ſeaſon. Or in the houſe, when they leaue doores or windowes open, and theeues come in and take away, or hooke out their maſters goods: or careleſly leaue the fire, or let candles burne p. 625ſo as the houſe may be ſee on fire: or ſuffer houſhold-ſtuffe, and apparell to lie till it be moth-eaten or otherwiſe ſpoiled: or ſuffer any thing in the houſe to be broken: or victuall to lie in corners moulding, or to be caſt vp and downe for dogs and cats. When Chriſt ſo increaſed the bread and fiſh, wherewith many thouſands were fed, that many fragments were left, he bid his diſciples gather vp what remained, and rendred this reaſon, that nothing be loſt. The dammage which may come by Iohn 6. 12.John 6:12ſeruants careleſneſſe, may be more then euer they can be able to make ſatisfaction for: and therefore they ought the more carefully to preuent it.

§. 28. Of ſeruants fraud.

Contrary to the other branch of ſeruants faithfulneſſe in increaſing their maſters eſtate, is all manner of theft and fraud, whether it be by retaining that which is due to their maſters, or by purloining from them that which they hauehave. bbTit. 2. 10. foreign.Titus 2:10The Apoſtle expreſly forbiddeth ſeruants to purloine. The word tranſlated purloine, is the ſame whereby the fraud of Ananias is ſet forth, who ccActs 5. 2. foreign.Acts 5:2kept backe part of the price of a poſſeſſion which they ſold: ſo as thereby is forbidden not only open and manifeſt ſtealth, as pilfering money out of their maſters purſe, cheſt, or counter; or conueying away their corne, wares, or any other goods: but alſo putting more into the account of expences then hath beene expended, or into the account of debts leſſe then is due (as the vniuſt ſteward, who for a debt of an hundred meaſures of oyle put in fiftie, and for an hundred of Luke 16. 6, 7.Luke 16:6Luke 16:7wheat put in foureſcore) or ſpending more then needs, or bringing in ill company into the houſe when their maſters are abſent, and entertaining them on their maſters coſt, or concealing part of the price which hath beene taken for any wares, or borowing money in their maſters names, or taking greater fees then their maſters wot of, or receiuing bribes or gifts which their maſters refuſe (as Gehazi) or hiring others to doe their worke vponupon their maſters coſt, or inueagling away their maſters 2 King. 5. 22.2 Kgs 5:22cuſtomers, or purloining away other mens goods committed to their maſters truſt (as Taylors ſeruants, who thereby both much diſcredit their maſters, and alſo hinder their cuſtome.)

p. 626Obiect. What if maſters detaine their ſeruants wages? may they not by priuy meanes right themſelues?

Anſw. A maſters ſinne is no warrant to make ſeruants anſwer ſinne with ſinne. The law is as open for ſeruants as for maſters: if not, Gods eares are open for their complaints: he can and will redreſſe all, or here or hereafter. ffGen. 31. 42.Gen 31:42Note Iaakobs example. Many make this a iuſt pretence: but whether it be iuſt or no, it is not ſafe to open this gap of deceit.

Theſe and ſuch like kindes of deceit are the more hainous ſinnes becauſe of that truſt which maſters repoſe in ſeruants: for they violate both the bond of iuſtice, and of fidelity alſo. If a ſeruant imbezill or defraud his maſter of any of his 21. Of Hen. 8. Stat. 7. And 5. of Eliz. Stat. 10.goods to the value of forty ſhillings, he is adiudged a felon by our ſtatute law.

§. 29. Of ſeruants faithfulneſſe in the buſineſſes which they are to diſpatch for their maſters.

In the buſineſſes which maſters commit to the care of II.their ſeruants to be diſpatched by them, they muſt doe their beſt endeuour that all may proſper vnderunder their hands: as it is noted of Ioſeph, aaGen. 39. 2.Gen 39:2he was a proſperous man: we hauehave not only a pregnant proofe, but alſo an excellent direction for this point, in the bbGen. 24.Gen 24example of Abrahams ſeruant, who was very faithfull in diſpatching the buſineſſe of fetching a wife for Iſaak: therein let theſe particulars be noted.

1. He feared God: the whole cariage of that buſineſſe teſtifieth as much. There is a double bond to tie ſeruants hereunto: one in reſpect of themſelues, that in the thing which they doe they may be accepted of God: another in reſpect of their maſters, that their maſters buſineſſe may proſper vnderunder their hands: God proſpereth ſuch as feare him, in all things they take in hand: inſtance the examples of ccGen. 30. 27.Gen 30:27Iaakob, dd& 39. 2.Ioſeph, and ee1 Sam. 18. 14.1 Sam 18:14Dauid.

2. He ffGen. 24. 12.Gen 24:12called vponupon God to proſper his endeuours: now prayer is the beſt meanes that poſſibly can be vſed to obtaine any bleſſing from the Lord. Without it all our endeuours are vaine (ggPſal. 127. 2.Ps 127:2 It is in vaine to riſe vp early and ſit vp late, and to eat the bread of carefulneſſe, except Gods bleſſing accompany all.)

3. He hhGen. 24. 27.Gen 24:27gaue thankes when he ſaw the Lord begin to proſper p. 627that he tooke in hand: thankſgiuing for the beginning of a bleſſing, is an effectuall meanes for continuance of that bleſſing: yea it is alſo an effectuall meanes to moue God to proſper other things that we take in hand: ſo as, if ſeruants deſire to proſper in all the affaires which they vndertake for their maſters, they muſt render thanks for the firſt ſucceſſe which he hath giuen, and ſo for the ſecond, third, fourth, and for eueryevery ſucceſſe.

4. He tooke all the opportunities he could: iiGen. 24. 17, 23.Gen 24:17Gen 24:23when he ſaw a maid to inquire of, he ran to her, and inquired what was behouefull for his matter: when he had ground to thinke ſhe was the maid, kkVerſ. 22.he preſented gifts to her: llVerſ. 33.ſo ſoone as he was brought to the houſe, he falls vponupon the matter for which he came, euen before he did eat any thing: after matters to his liking were concluded, he maketh no tarrying, but with all ſpeed carieth the maid to Iſaak. In a word, he omitted nothing that in the vttermoſt of his wiſdome he conceiued to be behouefull for that matter: more he could not hauehave done, if the matter had wholly concerned himſelfe. I ſhall need no further to vrge this point, then by ſetting this patterne before ſeruants.

Contrary is their diſpoſition who care not whether the things which they doe for their maſter proſper or no: if they hauehave taken any paines therein, ſo as their maſter cannot ſay they hauehave altogether neglected it, there is all that they care for. If it ſucceed not well, they will ſay they are not in Gods place to make eueryevery thing which is done to proſper. But though the whole bleſſing reſt in God, yet hath he ſanctified meanes for obtaining his bleſſing (as faith, prayer, thankſgiuing, and the like) which becauſe they vſe not, they faile in this point of faithfulneſſe. Nay further, they vſe thoſe things which doe mainly hinder and keepe away Gods bleſſing, and in ſtead thereof bring a curſe vponupon all they do, as profaneneſſe, vncleanneſſe, drunkenneſſe, and all manner of riotouſneſſe, yea deſpiſing Gods word and holy ordinances, reproaching his Saints, taking his name in vaine by ſwearing, forſwearing, and blaſpheming, lying, alſo backbiting, pilfering, and other like vices. Theſe irreligious and wicked ſeruants, as they ſinne p. 628againſt God and their owne ſoules, ſo alſo againſt their maſter: it is not for maſters profit to keepe ſuch ſeruants.

§. 30. Of ſeruants faithfulneſſe in keeping their maſters ſecrets, and concealing their infirmities.

By reaſon of that neare bond which is betwixt maſter III.and ſeruants, and their neare and continuall abiding together, and the many imploiments which maſters hauehave for their ſeruants, ſeruants come to know many of their maſters ſecrets: faithfulneſſe therefore requireth to keepe them cloſe. Prouided that they be not ſuch ſecrets as tend to the diſhonour of God, or to the danger of the Commonwealth and Church, no nor of a priuate perſon: for aa1 Sam. 20. 12.1 Sam 20:12Ionathan is commended for diſcouering the miſchiefe which Saul had ſecretly intended againſt Dauid.

For proofe of the point, note what Solomon ſaith, bbPro. 11. 13.Prov 11:13He that is of a faithfull ſpirit concealeth a matter: namely, a ſecret matter. Note alſo how faithfull ccIer. 38. 27.Jer 38:27Ieremiah was in keeping Zedekiahs counſell: though the Princes enquired after it, yet would he not reueale it to them.

To this head is to be referred a faithfull concealing of maſters infirmities: for the beſt that be are ſubiect to many: and ſeruants which are vnderunder their maſters roofe continually waiting on them, cannot chuſe but eſpie many: if herein ſeruants be not faithfull, maſters were better be without ſeruants in their houſes.

Contrary to keeping cloſe the ſecrets of maſters, is blabbing abroad all ſuch things as ſeruants know concerning their maſters: which is too common a fault: for when ſeruants of diuers houſes men or maids meet together, all their talke for the moſt part is of their maſters and miſtreſſes, whereby it commeth to paſſe that all the ſecrets of an houſe are ſoone knowne about the whole towne or city. Solomon ſtileth ſuch an one a tale-bearer: A tale-bearer, ſaith he, reuealeth ſecrets: or, he that Pro. 11. 13. & 20. 19.Prov 11:13Prov 20:19reuealeth ſecrets is a tale-bearer: for many of Solomons prouerbs are conuertible, they may be turned either way. Now note how Solomon noteth out the miſchiefes that tale-bearers worke: The words of a tale-bearer are as wounds, (they wound the pretious name and credit of a man) and they goe downe into the innermoſt p. 629Pro. 18. 8.Prov 18:8part of the belly, that is, they doe, as it were, ſtrike thorow the very heart of a man. Againe he noteth them to be the cauſe of all ſtriſe, and to raiſe diſcord betwixt chiefe friends: and in Pro. 16. 28. Pro. 26. 20.Prov 16:28Prov 26:20that reſpect fitly reſembleth them to wood which is the very fuell of fire. What enemies then are ſuch ſeruants to an houſe? They are euen as treacherous ſpies, the moſt dangerous enemies that be. Thus we ſee that this is no light ſinne: yet is it ſo much the more odious when maſters and miſtreſſes infirmities (the publiſhing whereof may much impaire their credit) are made knowne.

§. 31. Of ſeruants faithfulneſſe in helping one another.

Where many fellow ſeruants are together, faithfulneſſe requireth that one be helpfull to another in what they may; IV.as by good example, good counſell, incouragement in good courſes, diſſwaſion from lewd and wicked practiſes, peace and vnity, with the like. The Lord Chriſt expreſly calleth ſuch an one a faithfull ſeruant, and pronounceth him bleſſed.Mat. 24. 45, 46.Matt 24:45Matt 24:46

Example and aduice of ones equall preuaileth much with another, ſo as a fellow ſeruant may in this kinde doe more good then the maſter himſelfe: and if by his meanes he bring his fellow ſeruants to be faithfull, his owne faithfulneſſe is doubled and trebled; and his maſter receiueth a double and treble benefit thereby: namely the benefit of this good ſeruants faithfulneſſe, and the benefit of all the other ſeruants faithfulneſſe whom he hath made faithfull.

Contrary is their practiſe who by their ill example corrupt Mat. 24. 49.Matt 24:49their fellowes (as that euill ſeruant, who, when his maſter was away, did eat and drinke with the drunken, that is, did cauſe Gen. 37. 18, &c.Gen 37:18others to be drunken with him) or by ill counſell draw one another on to euill (as the ſonnes of Iaakob, who when they ſaw Ioſeph a farre off, ſaid one to another, Behold this dreamer Mat. 24. 49.Matt 24:49commeth, come now and let us ſlay him, &c. and as they, who, when they ſaw their maſters ſonne, ſaid among themſelues, This is the heire, come let us kill him, and let us ſeize on his inheritance) or are euer quarrelling with their fellowes, and ſmiting them (as that forenamed euill ſeruant whom the Lord threatneth to cut off) or diſſwade one another from obedience and ſubiection (as they who ſaid, Let us breake their bonds p. 630Pſal 2. 3.Ps 2:3aſunder, and caſt away their cords from vsus; and as Sheba, who ſaid, we hauehave no part in Dauid: eueryevery man to his tents O Iſrael.) 2 Sam. 20. 1.2 Sam 20:1Theſe faults are very rife among ſeruants: whence it commeth to paſſe that there are ſo few good, and ſo many bad ſeruants: too true is this prouerbe, One skabbed ſheepe mars a whole flocke. Let there be in a great family one ſeruant that is profane, proud, riotous, ſtout, rebellious, or otherwiſe vicious, and all will ſoone be like him.

Among other parts of vnfaithfulneſſe in this kinde one of the moſt monſtrous (which yet is too too frequent) is to allure one another to vncleanneſſe, and men and maids to defile one another. We ſhewed **§. 11.before, that it was vnlawfull for ſeruants during the time of their ſeruice to marie without their maſters conſent: how abominable then is it to defile one another? The ſinne is doubled being betwixt ſeruants: for as it is a beaſtly ſin in it ſelfe, ſo in the forenamed reſpect it is greatly diſhonourable to their maſter and his houſe: beſides that the maid ſo defiled is oft diſabled to doe her ſeruice well: nay many times the charge of the childe lieth vponupon the maſter. Thus ſhame and diſhonour, griefe and vexation, loſſe and dammage all meet together, the more to gall & pierce him to the very heart. Is not this then a great part of vnfaithfulneſſe? Deſerueth it not to be ſeuerely puniſhed, and that openly, and publikely with ſhame and ſmart too, tht others may take warning thereby? Many vſe meanes to eſcape the reuenging hand of man: but though they eſcape mans hand, they ſhall be ſure to meet with Gods heauy vengeance: whoremongers God will iudge. Daily experience ſheweth what miſery **Heb. 13. 4.Heb 13:4ſuch wretches bring themſelues vntounto, and how God meeteth with them, and that moſt fearefully.

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

Great faithfulneſſe may ſeruants manifeſt to their maſters V.in and about their children: as while they are young and not able to looke to themſelues, to be tender ouer them, and well to tend them: maids eſpecially neatly to handle and looke to them, and cleanly to bring them vp: and they that hauehave a particular charge of them, to ſeeke their good in eueryevery thing they can, and giuegive them their due portion: and (becauſe p. 631children are much in ſeruants company) to vſe in their hearing ſuch ſpeech as may miniſter grace to them, and to teach them good things, and (when they grow to ſome ripeneſſe of yeares) to beare a reuerend reſpect to them, and eſteeme them their betters becauſe they are their maſters children. It is noted of Abrahams ſeruant, that he called his maſters Gen. 24. 65.Gen 24:65ſonne, Maſter.

Children are deare to parents: the honour and kindneſſe done to them they account as done to themſelues: this kinde of faithfulneſſe therefore muſt needs be highly eſteemed by maſters in their ſeruants: and aſſuredly it is a great meanes to worke a good reſpect in maſters towards them.

Yet Contrarily doe many ſeruants carrie themſelues towards Points of vnfaithfulneſſe in ſeruants about their maſters children.their maſters children, as is apparent by theſe particulars.

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

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

3. Others get from their maſters children what they can: and depriue them of their allowance, turning it to their owne gaine.

4. Others exceedingly corrupt their maſters children with their filthy and corrupt communication: teaching them to ſweare, blaſpheme, and vſe all manner of vncleane ſpeeches: thus is that prouerbe verified, euill communications 1 Cor. 15. 33.1 Cor 15:33corrupt good manners. Children oft times in their young yeeres learne ſuch ill language and behauiour of lewd ſeruants, as their parents can neuer get them to leaue againe: ſo as they may curſe the day that euer ſuch ſeruants came into their houſe.

5. Others allure them to ſtage-plaies, to dice-houſes, and other like places, which are the very bane of youth: and draw them to ſpend in riot ſuch allowance as their parents allow them, yea and beyond that allowance, ſo as they runne in debt, and get ſuch an habit of ſpending, as at length they make away their whole eſtate.

p. 6326. Others inueagle their affections: and oft draw them to folly and vncleanneſſe. This filthy kinde of vnfaithfulneſſe is ſo much worſe then that which was **§. 31.before noted betwixt fellow ſeruants, by how much neerer and dearer children are to their parents then ſeruants to their maſters.

7. Others that dare not commit this abominable wickedneſſe, ſticke not to doe that which is little better, namely to draw them on to be contracted, yea and maried to them often times, and that priuily without conſent of their parents: whereby parents affections are oft ſo alienated from their children, as they will not acknowledge them for children, but cleane caſt them off. Theſe are the fruits of this lewd kinde of vnfaithfulneſſe in ſeruants.

§. 33. Of ſeruants faithfulneſſe in regard of their maſters, or miſtreſſes bed-fellow.

So faithfull ought ſeruants to be to their maſters and VI.miſtreſſes, that if one of them ſhould labour to vſe a ſeruant in any manner of deceit to the other, the ſeruant ought not to yeeld. As if a maſter ſhould moue his maid priuily to take away iewels, plate, mony, linnen, or any ſuch thing as is in her miſtreſſe cuſtody. It skilleth not that the maſter hath the chiefeſt power ouer all the goods: a ſecret taking of them away without the priuity of the miſtreſſe in whoſe cuſtody they are, is in the ſeruant deceit, and a point of vnfaithfulneſſe. Much leſſe ought any ſeruants be moued by their miſtreſſe priuily to take away their maſters corne, wares, or any goods for her priuate vſe. Of the two this is the greater part of vnfaithfulneſſe.

If ſuch deceit ought not to be vſed about any goods, much leſſe about the body of maſter or miſtreſſe. As if a maſter ſhould allure his maid to commit folly with him, or a miſtreſſe her man, both their conſcience to God, and alſo their faithfulneſſe to their maſter or miſtreſſe ſhould make them vtterly to refuſe it, and to giuegive no place to any ſuch temptation. aaGen. 39. 7. &c.Gen 39:7Ioſeph is propounded as a patterne herein: and againſt the ſuggeſtion of his miſtreſſe he rendreth the two forenamed reaſons: his conſcience to God in theſe words, how can I doe this great wickedneſſe and ſinne againſt God? His faithfulneſſe p. 633to his maſter in theſe, He hath not kept backe any thing from me but thee, how then &c.

To this head may be referred ſeruants faithfulneſſe in making knowne to their maſter the ſinne of his wife, and to their miſtreſſe the ſinne of her husband, eſpecially if it be ſuch a ſinne as may tend to the ruine of the familie, and that by the knowledge thereof, the party that is not blinded and beſotted with the ſinne, but rather free from it, may be a meanes to redreſſe it. Thus bb1 Sam. 25. 14.1 Sam 25:14Nabals ſeruants made knowne to Abigail the churliſhneſſe of Nabal towards Dauids ſeruants: by which means the miſchiefe intended againſt the houſe was preuented. Thus if ſeruants know that their maſter intendeth ſome mortall reuenge againſt another, to tell his wife thereof in time, may be great faithfulneſſe: or if they know their miſtreſſe hath appointed to goe away priuily from her husband, to tell him of it, is a part of faithfulneſſe. This may be applied to many other like caſes.

The contrary is yeelding to maſters or miſtreſſes in any point of deceit one againſt another: whereunto ſeruants are too prone, becauſe they thinke to be boulſtred out by the authoritie of the partie that ſetteth them on worke to deceiue. But no authoritie can be a warrant for any deceit, or wickedneſſe.

§. 34. Of ſeruants faithfulneſſe about their maſters perſons.

Maſters and Miſtreſſes are fleſh and bloud as well as ſeruants, VII.and ſo ſubiect to weakneſſe, ſickneſſe, old age, and other diſtreſſes, wherein they may ſtand in great need of ſeruants helpe: ſeruants therefore muſt be faithfull in affording them the beſt helpe that they can. Sauls ſeruants did a part of faithfulneſſe to their maſter, when, he being vexed with an euill ſpirit, aa1 Sam. 16. 16.1 Sam 16:16they inquired after meanes to eaſe him. So did Dauids ſeruants, when he being bedred, bb1 King. 1. 2.1 Kgs 1:2they ſought out one to cheriſh him. It was a point of faithfulneſſe in Naamans cc2 King. 5. 3.2 Kgs 5:3maid, to tell her miſtreſſe of a meanes whereby her maſter might be cured of his leproſie: and in his ddverſ. 13.ſeruants, to perſwade him to vſe the meanes preſcribed by the Prophet.

Contrary is a ſeruants vngratefull and inhumane leauing of his maſter in his time of need, as the ſeruants of Iob did: for when the hand of God lay heauy vponupon him, and all his goods were taken from him, and his bodie full of ſore boiles, eeIob 19. 15, 16.Job 19:15Job 19:16they that dwelt p. 634in his houſe, and his maids counted him for a ſtranger: and he was an aliant in their ſight: he called his ſeruant, and he gaue him no anſwer. So did ff2 Sam. 19. 26.2 Sam 19:26Ziba leaue Mephiboſheth in his greateſt need: and ggMat. 26. 56.Matt 26:56the Diſciples flie from their maſter Ieſus Chriſt. But what ſhall we ſay of thoſe that take occaſion from their maſters impotencie to murder him themſelues, as hh2 Sam. 4. 6.2 Sam 4:6Rechab and Baanah; or to betray him to his enemies, as iiMat. 26. 15.Matt 26:15Indas betrayed the Lord Chriſt? what, but that ſuch traiterous ſeruants may looke for ſuch ends.

§. 35. Of the meanes to make ſeruants faithfull.

Among many other meanes to make ſeruants faithfull to their maſter, and carefull to performe other duties ſincerely, willingly, cheerefully, and diligently, as hath before beene noted, this is one of the moſt generall, namely, that ſeruants, in all things they doe for their maſter, make their maſters caſe their owne, and ſo doe for him as they would for themſelues, or as they would hauehave their owne ſeruants doe for them. The generall rule of the Law is, aaLeu. 19. 18.Lev 19:18LoueLove thy neighbour as thy ſelfe; and bbMat. 7. 12.Matt 7:12whatſoeuer you would that men ſhould doe to you, doe you even ſo to them. If thus eueryevery man muſt reſpect another, yea though he be a ſtranger, then much more muſt ſeruants reſpect their maſter, becauſe all that they can doe is after an eſpeciall manner as a debt due to their maſters: in which reſpect Chriſt ſaith, that when they hauehave done all that is Luke 17. 10.Luke 17:10commanded, they hauehave but done their dutie.

This I hauehave the rather noted, becauſe the practiſe of moſt ſeruants is contrary thereunto. For while they worke for their maſters, they will cry out that they are ouer-burdened, and tired with that worke which they will eaſily goe thorow withall when they worke for themſelues. They that while they worke for their maſter, muſt be called to it againe and againe, and forced to ſtand to it, and to hold out till it be done, what paines will they take, how early will they riſe, how late will they ſit vp, how diligent will they be for themſelues? When Iourneymen receiue increaſe of wages according to the worke which they doe, they will diſpatch more then a prentiſe that hath but cloth, food, and lodging. Againe, many that in their maſters goods are very lauiſh, and waſtfull, when they come to befor themſelues are very ſparing, ſauing, and prouident. What doe theſe things argue but that ſeruants doe not beare to their maſters that minde which they p. 635ſhould: they doe not for them as they would doe for themſelues. Very requiſite it is therefore that the forenamed generall rule be obſerued.

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

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

The extent of ſeruants duties is in my text only implied vnderunder this indefinite particle (Obey) (w^ch being not reſtrained to any particulars, muſt be extended to eueryevery thing) but in other places it is expreſly laid downe in theſe generall termes, aaCol. 3. 22.Col 3:22Obey in all things, bbTit. 2. 9.Titus 2:9Pleaſe well in all things. It is not therefore ſufficient that ſeruants performe their duties well in ſome things, they muſt doe it in all things, yea in things that may be againſt their owne minde and liking, if their maſter will hauehave it ſo. For this end let ſeruants note theſe two rules. The ſame extent and reſtraint Extent of ſeruants duties.that was **Treat. 3. §. 63, &c. & Treat. 5. §. 35.before noted in laying forth the duties of other inferiors, is here alſo to be obſerued in the duties of ſeruants: for therein they all agree. The ſame rules therfore that were before ſet downe, may here againe be applied. I refer the reader to thoſe places for a more large amplification of the generals: and here I will content my ſelfe with adding ſuch particular proofes as are moſt proper and pertinent to ſeruants.

1. That they labour to bring their iudgement to the bent of their maſters iudgement, and to thinke that meet and good which Seruants muſt labour to bring their iudgement to agree with their maſters.he doth. Thus the ccIudg. 19. 11, 12, &c.Judg 19:11Judg 19:12ſeruant of the Leuire which thought it meeteſt to turne into one of the Cities of the Iebuſites to lodge there, becauſe the day was far ſpent, when he ſaw his maſter to be of another minde, yeelded to him. So did ddLuk. 19. 25, &c.Luke 19:25thoſe ſeruants yeeld to their maſter, who at firſt thought it vnmeet that he that had ten talents ſhould hauehave one peece more: and eeMat. 13. 28, &c.Matt 13:28thoſe ſeruants alſo, that at firſt thought it meet that the tares ſhould be plucked vp from the wheat. This rule is to be obſerued in the particular points before deliuered, as the worke which ſeruants doe, and the manner p. 636of doing it, their apparell, their allowance, yea and in the correction which their maſter giueth them, and the reſt.

Contrary is that great conceit which many ſeruants hauehave of Seruants conceit of their owne wit.their owne iudgement, wit, and wiſdome, thinking themſelues wiſer then their maſters; as Gehazi, who oppoſing his owne wit to his maſters wiſdome, ſaid, ff2 King. 5. 20.2 Kgs 5:20Behold my maſter hath ſpared Naaman this Syrian, in not receiuing at his hands that which he brought: but as the Lord liueth, I will runne after him, and take ſomewhat of him. This was alſo a fault in gg2 King. 2. 16.2 Kgs 2:16the children of the Prophets, that would not reſt on Eliſhas iudgement, but importuned him againſt his minde to ſend ſome to ſeeke the bodie of Eliah. This ſelfe-conceit is the cauſe of many miſchiefes: as of diſcontentedneſſe at the worke their maſter appointeth them, and at the allowance of meat and drinke which they hauehave; of much libertie they take to themſelues, of pride in apparell, and other vices before noted: if the forenamed rule were duely obſerued, many of thoſe miſchiefes would be auoided, and much better obedience yeelded.

§. 37. Of ſeruants yeelding to doe ſuch things at their maſters command, as they cannot thinke to be moſt meet.

The ſecond rule which ſeruants muſt obſerue is this, that

Though they cannot in their iudgement thinke that fit to be done which their maſter will hauehave done, yet vponupon his peremptorie command they muſt yeeld to the doing of it: It appeareth by Peters anſwer to Chriſt that he did ſo, for being commanded to let downe his net for a draught, thus he anſwereth, Maſter, we hauehave toyled all the night, and hauehave taken nothing (here he ſheweth that Luke 5. 5.Luke 5:5his opinion was that it would be in vaine to let downe their nets) neuertheleſſe at thy word I will let downe the net (here is his obedience againſt his opinion.) More cleare is the example of Ioab for this purpoſe: when the King commanded him to number the 2 Sam. 24. 2, &c.2 Sam 24:2people, he declared that he thought it a very vnmeet thing to doe, by this phraſe, Why doth my Lord the King delight in this thing? yet againſt his iudgement he yeelded to the Kings peremptorie command, for it is ſaid, that the Kings word preuailed against Ioab.

Obiect. This is no fit example, becauſe Ioab ſinned in obeying.

Anſw. Ioab cannot iuſtly be charged with ſinne, becauſe it was p. 637not ſimply vnlawfull to number the people. Dauids ſinne was not in the act of numbring the people, but in his minde which moued him to doe it: for there was no iuſt cauſe to doe it: only pride and curioſitie moued him, as may be gathered out of his owne reaſon in theſe words, that I may know the number of the people. To doe ſuch a thing only to know it, was curioſitie. But why would he know it? ſurely on a proud conceit that he had ſo many worthies, ſo many Captaines, ſo many men of warre.

Out of Ioabs example ſeruants may here learne in humilitie and reuerence to render ſome reaſons to moue their maſter not to preſſe vponupon them that which they thinke to be vnmeet; but yet if their maſter will not hearken to their reaſons, but ſtand vponupon his authoritie, his word muſt preuaile.

Contrary is their peremptorineſſe, who by no meanes will be drawne to doe any thing at their maſters command, which they themſelues thinke not moſt meet to be done. Such an one is that foole whom Solomon thus deſcribeth, Though thou ſhouldeſt Pro. 27. 22.Prov 27:22bray a foole in a morter among wheat with a peſtle, yet will not his fooliſhneſſe depart from him. Theſe fooles bring much miſchiefe vponupon their owne pates in diſobeying their maſters: for exceedingly they prouoke his wrath who hath power to take vengeance of them. Neither let them thinke to receiue comfort in their ſuffering, becauſe they refuſe an vnmeet thing, for meetneſſe is not a ſufficient warrant againſt vnlawfulneſſe. To diſobey in a thing which lawfully may be done, is vnlawfull: if therefore the pretext be only an vnmeet thing, meetneſſe is preferred before lawfulneſſe, and vnlawfulneſſe leſſe accounted of then vnmeetneſſe.

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

That the extent of ſeruants obedience be not too farre ſtretched, Reſtraint of the extent of ſeruants dutiesthe Apoſtle ſetteth downe an excellent limitation thereof: and that in theſe foure phraſes, As vntounto Chriſt, As the ſeruants of Chriſt, Doing the will of God, As to the Lord; all which doe ſhew that the Obedience which ſeruants yeeld to their maſter See the cautions, Treat. 3. §. 51, 52, &c.muſt be ſuch as may ſtand with their obedience to Chriſt. So that if maſters command their ſeruants neuer ſo peremptorily to p. 638doe any vnlawfull thing, that is, any thing forbidden by Gods Nolite fieri ſerui hominum, i. nolite eis parere cùm turpia praecipiunt. Chryſ. in 1 Cor. 7. hom. 19. Exo. 1. 17.1 Cor 7Exod 1:17word, they may not yeeld to it. The midwiues of the Hebrew women did well in refuſing to doe any thing to helpe forward the murderous practiſes of the King of Egypt in ſlaying all the male-children of the Hebrewes: it is expreſly ſaid, that they feared God and did not as the King commanded them: ſo as their diſobedience in this kinde was a token of their feare of God. In this caſe Ioſeph is commended for not hearkening to his miſtreſſe: and the ſeruants of Saul for refuſing to ſlaie the Gen. 39. 9. 1 Sam. 22. 17.Gen 39:91 Sam 22:17Lords Prieſts at their maſters command. Thus if a maſter ſhould command his ſeruant to kill, to ſteale, to forſweare himſelfe, to lie, to vſe falſe meaſures and weights, to goe to maſſe, or doe any other vnlawfull thing, he ought not obey him.

Againe, if maſters forbid their ſeruants to doe that which Seruis competit vt obediant dominis in ijs quibus mandato Dei nihil derogatur. Baſil.God hath commanded them to doe, they muſt, notwithſtanding their maſters prohibition, doe it. The Rulers of Iſrael forbid the Apoſtles to preach, yet becauſe Chriſt had commanded them to preach, they would not forbeare: nor would Daniel forbeare to pray to God, though the King and Nobles Ethic. defin. 75. Act. 4. 19. Dan. 6. 10.Acts 4:19Dan 6:10by expreſſe decree forbad him. So if a profane or popiſh maſter ſhall forbid his ſeruant to goe to Church, or to heare the word, or to take the Sacrament, or to dwell with his wife if he be maried, or to make reſtitution of that which he hath fraudulently gotten, or any other bounden dutie, herein they muſt ſay, we ought to obey God rather then men. For when maſters Act. 5. 29.Acts 5:29command and forbid any thing againſt God, they goe beyond their commiſſion, and therein their authoritie ceaſeth.

Contrary to this reſtraint is both a paraſiticall pleaſing of maſters: and alſo a baſe feare of them. It is the property of a Ais? aio. Negas? nego. Terent. in Eun.paraſite to ſay what a maſter will hauehave him ſay, and denie what he will hauehave him denie, and ſo to doe what he will hauehave him to doe. Doeg that fawning dog at Sauls word ſlew all the Lords 1 Sam. 22. 18.1 Sam 22:18Prieſts: and Abſoloms ſeruants at his word killed Amnon: for 2 Sam. 13. 28, 29.2 Sam 13:282 Sam 13:29all the reaſon which they had to commit that murder was this ſpeech of their maſter, hauehave not I commanded you? So prone are ſeruants to ſooth their maſters, as there is no ſinne ſo horrible which at their maſters command they will not be ready to p. 639doe. Thus is that verified which the Prophet long ſince foretold, Iſa. 24 2.Isa 24:2like maſter like ſeruant, like mistreſſe like maid. It is alſo the propertie of baſe fearefull ſeruants to doe nothing but what their maſter will hauehave them doe, and to forbeare any dutie, though neuer ſo neceſſary, that he forbiddeth them to doe. What dutie more neceſſary then praier? We are commanded to pray continually: yet the ſeruants of Darius were content to 1 Theſſ. 5. 17. Dan. 6. 7, &c.1 Thess 5:17Dan 6:7forbeare that dutie thirtie daies together, becauſe it was againſt the decree of their Lord and King. The like is noted of the people in Chriſts time, they durſt not make open profeſſion of Ioh. 7. 13. & 9. 22.John 7:13John 9:22Chriſt for feare of the Iewes. So in our daies many ſeruants there be that dare not make profeſſion of the Goſpell, nor goe to Church, nor read the word, nor performe other holy religious duties, which they know to be bounden duties, for feare of their maſters. Had not then the Apoſtle iuſt cauſe to ſtrike ſo much vponupon this ſtring as here he hath done, expreſly forbidding eie-ſeruice, man-pleaſing, and doing ſeruice to men, namely in oppoſition to God?

§. 39. Of ſeruants chuſing good maſters.

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

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

2. It is behouefull that they continue and abide vnderunder good maſters: at leaſt if they continue ſeruants, and abide vnderunder any maſters.

That theſe conſequences iuſtly follow as aforeſaid, is euident: for ſeeing ſeruants are bound to obey in all things which are not againſt God, and muſt obey in nothing but what is in the Lord, it is very requiſite that ſeruants be vnderunder ſuch maſters as beare the Image of God in the inward diſpoſition, and grace of their heart, as well as in their outward function and place: and will goe along with God in vſing their authoritie, commanding nothing but what a ſeruant may doe with a good conſcience, and without tranſgreſſing againſt God: and forbidding nothing that God hath bound a ſeruant to doe. There will be comfort in ſeruing ſuch maſters: and our obedience p. 640to them will be obedience to God. Such maſters therefore muſt be choſen. Yea and with ſuch muſt ſeruants abide, (if not with the very ſame, yet with ſuch as they are, of the ſame diſpoſition) for if they goe to other, their former comfort will be taken away, and their ſeruitude will ſeeme ſo much the more miſerable, by how much more knowledge and experience they hauehave had of the benefit of their former libertie (for Qui fidelem habet dominum, ſaluo eius dominio, diligat vt patrem.we may well call ſeruice vnderunder vnconſcionable maſters ſeruitude, and in oppoſition thereunto, ſeruice vnderunder religious maſters, libertie.) He therefore that hath a maſter that is faithfull, due reſpect had to his authoritie, muſt louelove him as a father, and Conſtit. Apoſt. l. 4. c. 12.ſo abide with him.

For choice of good maſters, note what is aaExo. 12. 38.Exod 12:38recorded of many of the Egyptians and other people: they left their owne countrie, and went out with the Iſraelites: what ſhould moue them but conſcience of the true God whom they knew that Iſrael ſerued? Now many of theſe went out as ſeruants, as may be gathered from thoſe many bbLeu. 25. 45. Deut. 5. 14. & 12. 18. & 23. 15. & 23. 7.Lev 25:45Deut 5:14Deut 12:18Deut 23:15Deut 23:7lawes which were made in the behalfe of ſeruants that were ſtrangers, and in ſpeciall that were Egyptians. The knowledge which ccRuth 1. 16.Ruth 1:16Ruth had that Naomi her mother in law ſerued the true God, moued her to leaue her owne countrie, and to goe as a ſeruant with Naomi.

For abiding with good maſters we hauehave a worthy patterne in the twelue Diſciples. ddIoh. 6. 66. &c.John 6:66When many of Chriſts Diſciples at large, went backe, and walked no more with him, Chriſt asking the twelue whether they alſo would goe away, Peter in the name of all the reſt anſwered, Lord to whom ſhall we goe? Thou haſt the words of eternall life.

Contrary is the minde and practiſe of many ſeruants: they neuer inquire after the religious diſpoſition of their maſter, nor care though he be popiſh, or profane, ſo they may hauehave good wages, diet and lodging: and yet by this meanes, if at leaſt there be any ſparke of Gods feare in their heart, they caſt themſelues vponupon many ſore temptations, and bring themſelues into many hard ſtraits, and dangerous ſnares. And, if God open their eies to ſee that wretched condition whereinto they hauehave implunged themſelues, they will be forced to crie out and p. 641complaine as Dauid did, when he was in forraine countries where he could not freely ſerue his God, eePſal. 120. 5.Ps 120:5Woe is me that I ſoiourne in Meſech, that I dwell in the tents of Kedar.

Much more contrary is their minde and diſpoſition who refuſe to ſerue religious maſters, and ſhun them moſt of all: or being in their ſeruice are neuer quiet till they be out of it againe. Of theſe we ſpake **§. 16.before.

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

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

The firſt reaſon which the Apoſtle vſeth to inforce ſeruants I.duties is implied vnderunder this phraſe, as to Chriſt; it intimateth the place of a maſter, which is to be in Chriſts ſtead. In this reſpect the title Lord is giuen to a maſter. The word which the Apoſtle vſeth in Greeke is that which in the new teſtament foreign.anſwereth to that proper Hebrew name of God Iehouah, and it ſetteth forth the abſolute ſoueraignty of God, and power ouer all creatures: bbMatt. 28. 18.Matt 28:18which power Becauſe the Father hath giuen to his ſonne as Mediator, God-man, he is called the cc1 Cor. 8. 6. foreign.1 Cor 8:6one or only Lord: and becauſe maſters by vertue of their office and place beare Chriſts image, and ſtand in his ſtead, by communication of Chriſts authority to them, they are called Lords, yea alſo ddPſal. 82. 6.Ps 82:6Gods (for that which a Magiſtrate is in the Common-wealth a maſter is in the family)

Hence it followeth that ſeruants in performing duty to their maſter performe duty to Chriſt, and in rebelling againſt their maſter they rebell againſt Chriſt; as the Lord ſaid to Samuel of the peoples reiecting his gouernment, they hauehave not reiected 1 Sam. 8. 7.1 Sam 8:7thee, but they hauehave reiected me that I ſhould not raigne ouer them. Is not this a ſtrong motiue to prouoke ſeruants to all duty, and to reſtraine them from rebellion? if it be well weighed what Chriſt is, it cannot be but a weighty reaſon. For though maſters ſhould neither reward their good ſeruice, nor reuenge their ill ſeruice, yet will Chriſt doe both.

p. 642§. 41. Of the ſecond motiue, the place of ſeruants.

The ſecond reaſon is implied vnderunder this phraſe, as ſeruants II.of Chriſt: it noteth the place of a ſeruant: which though it may ſeeme to be a meane and baſe place, yet is it indeed an honourable place. Men count it an honour to bee ſeruants to a King: but Chriſt is higher then all Kings. On this ground the Apoſtle ſaith, Art thou called being a ſeruant? care not for it: 1 Cor. 7. 21, 22.1 Cor 7:211 Cor 7:22and that vponupon this reaſon, He that is called in the Lord being a ſeruant, is the Lords freeman. This reaſon is to be noted againſt the conceit that moſt hauehave of a ſeruants place, that it is ſo meane and baſe as there can be no honour nor comfort in doing the duties thereof. But that is a fooliſh, and vniuſt conceit: looke to Chriſt the higheſt maſter, and there is as much honour, and comfort in doing the duties of the loweſt ſeruants place, as of the higheſt maſters.

§. 42. Of the third motiue, Gods will.

The third reaſon is implied vnderunder this phraſe, doing the III.will of God, which declareth the ground of ſeruants ſubiection. God in his word hath plainly made it knowne that it is his pleaſure that they who are vnderunder the authority of maſters ſhould obey them, therefore as ſeruants would pleaſe God, they muſt obey: if they refuſe to obey, they thwart the will of God. This alſo is a motiue of moment: for Gods will is that marke which eueryevery one ought to aime at, and it is much vrged by the Holy Ghoſt, as a generall reaſon to all duty in theſe and ſuch like phraſes, bb1 Theſ. 4. 3.1 Thess 4:3This is the will of God, cc1 Pet. 2. 15.1 Pet 2:15So is the will of God: vponupon which ground we are exhorted to ddEphef. 5. 17.vnderſtand, and to eeRom. 12. 2.Rom 12:2proue what is the will of God.

Good reaſon there is to preſſe this reaſon: for

1. Gods will is the very ground of goodneſſe: things are therefore good becauſe they are agreeable to Gods will: Gods will giueth the very being to goodneſſe.

2. Gods will is a rule to ſquare all our actions by, euen as the kings ſtatutes and proclamations are to his ſubiects.

3. It is a perfect rule (the law of the Lord is perfect) ſo as we Pſal. 19. 7.Ps 19:7may be ſure not to ſwerue, if we hold cloſe thereunto.

p. 6434. It is a ſufficient rule, it will giuegive eueryevery one (and among other, ſeruants) direction how to carry themſelues in eueryevery thing they take in hand, yea in eueryevery thing that appertaineth to them. For, Gods word is giuen to make vsus perfect, thorowly 2 Tim. 3. 17.2 Tim 3:17furniſhed vntounto all good workes.

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

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

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

2. That no creature can diſpence with ſeruants, ſo as they ſhould be exempted from doing their duty to their maſter. If they could, they were greater then God, and their will aboue Gods will. Among creatures, maſters themſelues are to be reckoned: now becauſe it is Gods will that ſeruants ſhould be in ſubiection, their maſters cannot exempt them from it. Maſters may let them goe free: but retaining them as ſeruants, they cannot exempt them from a ſeruants ſubiection. Wherefore though maſters be careleſſe in exacting dutie, yet let ſeruants be conſcionable in yeelding duty, becauſe it is Gods will.

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

The fourth reaſon is plainly and largely expreſſed in theſe IIII.words, Knowing that whatſoeuer good thing any man doth, the Sciat ſeruus Deum redditurum ſeruitutis mercedem. Conſtit. Apoſt. l. 4. c. 12. Col. 3. 24.Col 3:24ſame ſhall he receiue of the Lord, whether he be bond or free. The generall ſumme whereof is a Declaration of the reward of good ſeruice. To which purpoſe ſaith the Apoſtle to ſeruants in another place, Of the Lordye ſhall receiue a reward.

This firſt is to be noted to adde force to the former reaſons. p. 644For if any aske, what if maſters ſtand in Chriſts ſtead, what maketh that to the purpose? ſurely it maketh much to moue ſeruants: becauſe maſters ſtand in his roome who will reward that which is done for his ſake.

If againe they aske, what benefit is it to be Chriſts ſeruant? it may be anſwered, very great: for Chriſt will reward all his ſeruants.

If further it be asked, what is gotten by doing Gods will?

Anſw. Euen that which all aime at, reward for ſeruice.

As this addeth weight to al the other reaſons, ſo is it in it ſelfe a weighty reaſon, as weighty as any can be to our corrupt nature. Hope of reward is it which maketh all ſorts of people to take the paines which they doe in their ſeuerall places. But hauing **Treat. 1. §. 127.before handled this generall point of reward, I will here more diſtinctly ſhew what kinde of reward it is wherewith the Lord will recompence the good ſeruice of faithfull ſeruants.

Gods reward is both of temporall and eternall bleſſings.

The temporall bleſſings which heretofore God hath beſtowed What reward God giueth to good ſeruants.on faithfull ſeruants, and which on that ground other like ſeruants may expect, are theſe eſpecially.

1. He will moue maſters to reſpect ſuch ſeruants, as he moued Eſt. 6. 3.Esth 6:3Ahaſh-veroſh to recompence the fidelity of Mordecai.

2. If maſters faile therein, he will moue ſtrangers to recompence them: as he moued ccGen. 39. 21.Gen 39:21the Iaylor to fauour Ioſeph when his maſter had caſt him in priſon: and dd& 41. 40.Pharaoh to aduance him to great dignity.

3. To draw the hearts of their maſters and others the more vntounto them, he will make the things which they take in hand to proſper. Thus did he bleſſe eeGen 39. 2.Gen 39:2Ioſeph, and ff& 24. 56.Abrahams ſeruant.

4. In dealing for themſelues he will bleſſe their labours, as he bleſſed ggGen. 30. 43.Gen 30:43Iaakobs.

5. He will, when they come to keepe ſeruants, prouide ſuch ſeruants for them, as they were to their maſters. hhGen. 43. 23.Gen 43:23In Egypt God bleſſed Ioſeph with a faithfull ſeruant. Dauid, who kk1 Sam. 17. 34.1 Sam 17:34ventured his life to ſaue his fathers ſheepe, had ll2 Sam. 21. 17. & 23. 15.2 Sam 21:172 Sam 23:15many ſeruants that ventured their liues for him.

To this purpoſe may be applied that prouerbe which p. 645Chriſt oft vſeth, mmLuk. 6. 38.Luke 6:38with what meaſure yee mete ſhall it be meaſured to you againe.

The eternall reward is expreſſed in this phraſe, nnCol. 3. 24.Col 3:24the reward of the inheritance, for that inheritance is meant which Chriſt mentioneth in this clauſe, ooMat. 25. 34.Matt 25:34Come ye bleſſed of my Father, inherit the kingdome prepared for you from the beginning of the world, and Saint Peter in this, pp1 Pet. 1. 4.1 Pet 1:4an inheritance incorruptible, and vndeſiled, and that fadeth not away, reſerued in heauen. What can be more ſaid? What ſhall not be vndergone for this reward? How willingly doe prentiſes paſſe ouer their prentiſhip in hope of a temporarie freedome of an earthly citie? qqGen. 29. 20.Gen 29:20Many yeares ſeruice were but as a few daies to Iaakob becauſe he liked his reward. But behold here a greater reward, which we muſt needs like much better. If this be not ſufficient to moue ſeruants to all dutie, I know not what can be ſufficient.