Commentary on Malachi, Commentary · Chapter 1 · Verse 6 (1 of 2)
VERSE VI.
A Sonne honoureth his Father, and a Servant his Maſter. If then I be a Father, where is mine honour? and if I be a Maſter, where is my feare, ſayth the Lord of Hoſtes unto you, O Prieſts, that deſpiſe my Name? and yee ſay, Wherein have we deſpiſed thy Name?
WEE have ſeen the firſt ſinne reproved in this people, together with the arguing of it, and the evincing of them of it. The ſecond followeth from this to the ninth verſe; It is contempt and prophanation of Gods ſervice and worſhip; and in it, as in the former, we have firſt, Gods accuſation; ſecondly, the debating of it. And in this, firſt, their anſwer and excuſe, ſecondly, Gods reply manifeſtly evicting them of it. In Gods accuſation, we conſider the vice he accuſeth them of, ſecondly, the perſons. In the firſt; the thing and the reaſon of it, which is firſt ſet down, then applyed. The ground is a plaine Axiome, in nature, or a rule of nature.
A Sonne honoureth his Father,] Though the handling of theſe duties ſeeme not ſo eſſentiall to this place, ayming at his own honor, rather then theirs; yet it being ſo neceſſary, and the contempt ſo great, it ſhall not be amiſſe to ſtand upon it. The coherence and meaning is plaine: we muſt ſpeake, firſt of the duty, then of party, to them: The duty is firſt, inward reverence, a reverent affection to them.
Doctr. Children, ſonnes and daughters, muſt inwardly reverence their parents, carry reverent affections and opinions towards them. This is a ſpeciall part of honour, to be performed to them: Solomon makes it the part of a wicked childe to deſpiſe his mother. Prov 15.20. he commands, not to deſpiſe the mother, no not when ſhe is old. Prov. 23.22. he threatens a fearfull curſe from God, to ſuch. Pro. 30.17. The eye that mocketh at his father, and deſpiſeth to obey his mother, the ravens of the vally ſhall picke it out, and the young Eagles ſhall eate it. And if the King muſt be well thought of, Eccle. 10.20. how the parent to whom our affection naturally is more? Chams curſe came in part for his unreverent thought towards his Father. Gen. 19.
Reaſ. 1 Becauſe God hath made them reverent, in that he hath communicated unto them part of his excellency and dignity: now then as a man cannot endure to ſee ſo much as his picture or image lightly regarded, and not ſet by, but caſt at the heels of thoſe, who ought to reverence it; ſo God who regardeth the heart and inward affection, as much or much more then the outward action, cannot abide to ſee any ſparke of his own image deſpiſed, or any unreverent thought conceived of thoſe, whom he hath graced with extraordinarie dignitie of excellency or authoritie.
Reaſ. 2 Becauſe they ought to love them, and if they doe love them, they cannot diſdaine them, nor deſpiſe them. For 1 Cor 13.5. Love diſdaineth not.
Reaſ. 3 Becauſe elſe outward reverence is unſound, fained & counterfeite, when the inward is wanting, as the inward is lame, maymed and unperfect without the outward.
Ʋſe 1 To teach every child to ſee his ſinne, even every one of us, for who can ſay that his heart is cleane, that hath had naturall parents living, when he had uſe of reaſon, to whom though he have given outward reſpect & reverence, for ſome ſiniſter reſpect, for feare, or ſhame, or gaine, of the rod, the world, or hope of ſome better portion, yet he hath had many diſdainefull and deſpiſing thoughts of his parents: which if they were diſliked and reſiſted were the leſſe ſinne; but not checked in them, they have proved the ſeed and ſpawn of many outward corruptions & unreverences toward them, yea of much diſobedience, and diſhonouring of them; for as the mouth ſpeaketh of the abundance of the heart, ſo the eye looketh ſcornefully, or the tongue ſpeaketh diſdainfully, or the whole outward cariage is diſloyall, when the heart is ſo corrupted: for Chams diſhonouring his father to his bretheren, roſe from the diſdaining of him in his heart in ſecret. But if it hath not broken out to this, but either grace hath ſubdued it, or worldly reſpect hath made us ſmother it, yet muſt it be put upon the account among our ſinnes, when we humble our ſelves before the Lord for them; to get a diſcharge of theſe as well as others.
Ʋſe 2 To teach every childe, to whom God hath given that comfort, that he hath parents, both or one, to labour for all good, and reverent affection towards them, to honor them in his heart, and inwardly to have all honourable eſtimation of them: for the Lord he lookes into the heart, and this he requires, as the other, and by all meanes labours againſt the contrary, and that which is condemned of God, which will make them contemne the counſells and advice of their Parents, whoſe perſons they diſdaine in their hearts, and take every thing from them in the worſe part, and ſo make their whole government unprofitable unto them. Beſides, the feare of Gods curſe threatned, Prov. 30. as he well ſaid, he was a ſinner with a witneſſe, whom the Holy Ghoſt gave witneſſe againſt; ſo he is accurſed with a witneſſe, whom the Holy Ghoſt ſo accurſeth; for it (ſaith Tremel.) God will condemne and bring that perſon to ſome evill end or other, who ſhall ſcorne and diſdaine his Parents; for his curſes are not threatnings alone, but inflictions; not denouncings, but performance. This were a good caveat to be written upon the doores of young mens and womens hearts, to baniſh and keepe out unreverent and ſcornefull thoughts of their Parents; and a fitter Poſie to be written upon the walls of Parents, than the vaine inventions of Poets and Painters.
The ſecond is outward reverence, both in word and carriage towards them.
Doctr. Children, ſonnes and daughters muſt outwardly reverence their Parents, that is, in behaviour and ſpeech, give them all reverent reſpect in geſture, and ſuch titles as are due unto them. For if inward, more outward, ſeeing the contrary is more offence to them who take notice of it, more griefe to their Parents that ſee and heare them. Here to belongs that, Prov. 30.11. There is a generation that curſeth their father, and hath not bleſſed their mother; and that he ſpeaketh of the eye, verſe 17. ſhewes that in the whole outward man is required reverence. Hence was the bleſſing of Shem and Japhet, Gen. 9.23, 26, 27. Hence was the excuſe of Rachel, Gen. 31.35. and the practice of Solomon, 1 King. 2.19, 20.
Reaſon. Beſides thoſe in the former point, this may confirme it, becauſe they have their bodies, whole, and parts from them, made of their ſeed, framed in her wombe, nurſed and nouriſhed up by them, then ought they by the whole and parts to doe them all the reverence they poſſibly can.
Ʋſe 1 To teach every one to ſee his ſins paſt or preſent, when they have beene in this marvellous defective, nay, doing the contrary, little reverence in geſture and ſpeech to their Parents, ſhort of that it ſhould have beene; nay, often carrying diſdainfull eyes, diſloyall and deſpightfull tongues, the ſinnes of our youth in this reſpect to be repented of. The cauſe with many why they are deſpiſed, and want this outward reverence of theirs, God uſing this retribution, becauſe they have done ſo; yea, and when they have children of yeares to diſcerne ſuch things, who ſee them unreverently uſe their Parents both in geſture and ſpeech, both with looks and words, who teach them how to uſe theirs, while they let them ſee how they uſe theirs. Yea, divers Parents, (my ſelfe have beene an eye-witnes of ſome) who teach their children when they are young, not onelyonly to diſdaine others, but themſelves; the father teaching the child to ſcoffe or miſcall his mother, and delight in it; which falls out juſtly, that they keepe the ſent of this liquor, and when they are elder, ſo deſpiſe and contemne them. But if now when they finde ſuch things from theirs, it is good to call to mind their owne ſinnes, and to think that they thus uſe me, for I have uſed mine the like, and yet never repented of it.
Ʋſe 2 To perſwade every child, (as before) to labour to give them all reverence both in his word and carriage, to thinke it little enough to reverence them with the whole and every part which they received from him. Let none thinke this is needleſſe, or too much curioſity to ſtand upon ſuch things; they acknowledge them their Parents, (and reſpect them ſomewhat) what need all this? for this muſt be done, and not greater things neglected;Nonnunquā in parvâ deterius quàm in majori culpâ peccatur; major enim culpa quo citiùs agnoſcitur, eò etiam celeriùs emendatur: minor verò dum quaſi nulla creditur, eò pejor eſt, quo & ſecuriùs in uſu retinetur. Greg. and the ſinnes of children in this kind are in ſome ſort greater than thoſe in the other of greater note: For as a man ſometimes ſinnes worſe in a ſmall than in a greater fault; for the greater by how much the ſooner 'tis acknowledged, 'tis quicklier mended,; but the leſſer, while 'tis counted almoſt none at all, is therefore worſe, becauſe we more ſecurely lived in it. So of this particular, though diſobedience and want of reverence differ in themſelves, yet is unreverence thus the greater, becauſe it is accounted as none, and men lye very ſecure in it. Therefore ought men to avoid it, and ſtrive againſt it, both becauſe they are forbidden, and becauſe as a little wound neglected, will feſter to a great one; ſo this unreverence accuſtomed, will breake out to a greater contempt and diſobedience; and if Chriſt make him culpable of ſinne, that ſaith but Raka to his equall, and him of hell-fire, which calleth him Foole, Matth. 5.20. what ſhall he be worthy of that calleth his Parents ſo, and uſeth them moſt unreverently? And if 2 Kings 2.23, 24. Children, that mockt the Prophet, were torne with Beares, how ſhall ſuch things eſcape a judgment? They ſhall not; for that of Solomon ſhall be true. Prov. 30.17. The outward reverence muſt not ſtand in ſignes and words onelyonly, but as 1 John 3.18. ſpeaks of love: My little children, let us not love in words, neither in tongue, but in deed and in truth; So ſay we of this; this reverence muſt appeare in our actions, and this will part it ſelfe into obedience and ſubjection: for the firſt ſo much.
Doctrine. Children, ſonnes and daughters muſt not onelyonly give inward and outward reverence in thoughts and words, but they muſt obey them, as Chriſt ſheweth by his condemning of the ſonne who obeyed not, Matth. 21.30. Hence are the Commandements, Coll. 3.20. Children obey your Parents in all things, for this is well pleaſing unto the Lord; in all lawfull things: as the like, 1 Cor. 9.22. To the weake became I as weake, that I might gaine the weake: I am made all things to all men, that I might by all meanes ſave ſome; as farre as I may lawfully, not ſeeking my owne profit; 1 Cor. 10.33. even as I pleaſe all men in all things, not ſeeking mine owne profit, but the profit of many, that they may be ſaved; in all lawfull things not ſeeking his owne profit, preferring the pleaſing of them before it; the oppoſition being betwixt his and their pleaſure and profit, not betwixt their profit and pleaſing of God: So in this, not betweene Parents and God, but their will and their Parents; ſhewing that the ſonne is not to obey his Father in what he will and liketh, but he is ſimply bound in all things, though never ſo diſlike to him, ſo they be not diſpleaſing to God. Hence is the Commandement, but with ſome limitation, Epheſ. 6.1. Children obey your Parents in the Lord, for this is right. The Lord, when he commends the Rechabites, Jer. 35. doth ſhew this thing as a duty.
Reaſ. 1 Becauſe it is a thing well pleaſing the Lord, Coloſſ. 3.20. ſo pleaſing, as that his owne obedience is more acceptable with it; and without it he will not like of his owne at all, as appeareth, Matth. 15.5, 6. But ye ſay, whoſoever ſhall ſay to his father or mother, it is a gift by whatſoever thou mighteſt be profited by me, and honour not his father or his mother, he ſhall be free: thus have ye made the Commandement of God of none effect by your tradition. And undoubtedly he that preferred pitty and mercy to men before ſacrifice, doth much account of piety towards Parents.
Reaſ. 2 Becauſe if not in all things, but where they pleaſe, and according to their owne will, then they preferre themſelves before their Parents, & indeed obey not their father, but themſelves. As they who love others from whom they looke for good, doe not love them, but themſelves: ſo in this; therefore is it that they muſt endeavour to obey in all things unpleaſing.
Ʋſe 1 To reprove all diſobedience that is found in Children of all ſorts to their Parents, young and elder, and all ages. If the Law, Deuter. 21.18, 19, 20, 21. were now in force, alas, how many Parents ſhould long before this be bereaved of all, ſome of divers of their children: becauſe not onelyonly negligence is to be found, and omiſſion, but in many, apparent contempts, upon whom the Law was to take hold. See your ſinnes, and forſake them, O children; elſe know, that if the former ſhall not goe unpuniſhed, leſſe this; and if ſuch puniſhments for that, more for this: And know you, that if you have, or may have children, and live to that, God ſhall make them revenge your Parents quarrell, and contempt, to bring you to repentance, or to puniſh you for it; and the more ſecurely you now contemne the admonitions of the Miniſters, the more ſharply ſhall God then puniſh you, and the more piercing ſhall it then be unto your Soules.
Ʋſe 2 Let this then admoniſh every childe to give obedience to his fathers commandements, whatſoever they are; not only when they are pleaſing to him, but even how croſſe ſoever they be to his liking, doing his fathers will, not his own, being affected in regard of his earthly father, as Chriſt was of his heavenly, John 6.38. For I came downe from heaven, not to doe my owne will, but the will of him that ſent mee; and therefore was contented to breake himſelfe of his owne will, rather then to croſſe his fathers will. Math. 26.39. ſo muſt they. To obey them in things that are pleaſing and profitable unto them, liking them well enough, is not ſo commendable, becauſe they may be led with theſe reſpects, rather then duty or love; but in things difficult and hard, croſſing their will and affections, is a double obedience, and ſhall receive a greater reward: Therefore endevour thus to obey them, and God in them; it is not his will of permiſſion, but of command, wherein Gods law is broken, if they be diſobedient: And not ſo onelyonly, but he will reject all ſervice done to them, when they neglect that they owe to theirs: ſo that he will be deafe to their prayers, contemn their ſervice, his eyes ſhall be ſhut to their miſeries; they may pray, he will not heare; ſtretch out long hands, he will not regard; yea cry to him, yet will he not accept: if the ſighes of thy father, and teares of thy mother, …me up before God, for thy rebellions towards them, thinke that thy prayers ſhall little be accepted of God.Num. 16. If Moſes his words to God for the rebellion of Corah before God, made not onelyonly their ſacrifice unacceptable, but brought a curſe upon them; think of it, and take heed of the like.
But ſome in this matter may doubt, and for it object and queſtion thus.Pomand. 17. Firſt, what if God commanded one thing, and mens parent another? It is anſwered, thou muſt then anſwer with the Apoſtles. Act. 5.29. We ought to obey God rather then Man; or heare from God. Mat. 15.3. why doe you alſo tranſgreſſe the commandements of God by your tradition? for ever his command is above them and theirs: elſe this were to make them gods, and God, man; and were a deed of Idolatry performed unto them. Martin Luther ſayd well, that in keeping of the firſt precept, was ſhewed obedience of all the reſt; for hereby we acknowledge God to be our God in preferring his will, before the will of any other. And ſo whoſe will we preferre before Gods, we take them to be our god. The Apoſtle makes the Devill to be the Prince of this World; becauſe men obey his will before Gods, ſo in this: Therefore if the queſtion be of theſe two, God muſt firſt be obeyed.aHonora patrem tuum, ſed ſi te à vero patre non ſeparat, tamdiu ſcito ſanguinis copulam; quamdiu ille ſuum noverit creatorem: alioquin, Pſal. 45.10. Hieron. Ep. 8. ad Furiam. Honour thy father; but ſo, as he draw thee not from thy true father, ſo long acknowledge the bond of blood, as he acknowledgeth his Creator; otherwiſe as it is, Pſal. 45. hearken, O daughter, forget thine owne people, and thy fathers houſe, ſaith St. Hierome to Furia. And his reaſon is,bNon es ejus cui nata es, ſed cui renata, & qui te grandi pretio redemit, ſanguine ſuo. thou art not his of whom thou wert borne, but new borne, who hath redeemed thee with a great price, even his blood. And Clemens Rom. Epiſtola. 4. to the ſayd purpoſe,cAuthores non ſunt vitae noſtrae parentes, ſed miniſtri; non enim vitam praebent, ſed ingrediendi in vitam exhibent miniſterium; ſolus deus vitae author & fons eſt. S. Clem. Rom. Ep. 4. Our parents are not the authors, but the inſtruments of our life, they give not life, but are the meanes of entring it, only God is the author and fountaine of life; he is then to be preferred, and his commandement; and not as many who have excuſe for things they doe, our fathers did ſo, or they commanded us: In things, wherein God hath neither commanded nor forbidden, it is ſufficient; but where either, there muſt they take notice of it, and obey him. But yet he muſt doe it with due reſpect and reverence, manifeſting no contempt of their authority.
Some will demand: The magiſtrate commands me one thing, and my parents a contrary, what muſt I doe, whom muſt I obey? It is anſwered, that the magiſtrate muſt be obeyed; … God hath given him a larger Commiſſion then to them, for they themſelves are ſubject, as their children; who neither may doe, nor command contrary to their authority, but doing ſo he ſinneth, and the ſonne ſinneth in obeying. Againe Princes commands commonly reſpect common good, and the good that is more common, is more excellent; a common good muſt not be neglected for a private; nor this preferred before it. A mans countrey is to be prefer… before his parents, and the goods of it: And to obey them, were not a good thing, fordBonum non ſuo loco non eſt bonum. a good thing out of its place, is not good; blood out of the veines in other veſſels is hurtfull, though in his place the life conſiſt in it. A good thing not done in his place, were better undone, yea it cannot be well done. Moreover, we muſt diſtinguiſh betwixt the affection and action. A man may love his parents better then the magiſtrate, but he muſt obey him rather; as he may love a good man, better then a great man, yet in many caſes he is not bound to doe ſo much for him. The firſt, becauſe God hath ſhewed his ſpeciall love more to him, then them. The ſecond, becauſe God hath given him a great authority of command. So 'tis in this inward affection, and outward obedience, becauſe the bond of nature is ſtronger in the one, and the force of authority is greater in the other. Finally, if the things prejudice the State, they muſt not be obeyed; but if it doe not prejudice the publique good, and be much benefit to a private parent, ſo the ends of the two be regarded, & no contempt of authority ſhewed, & a man be content to abide the penalty; A man may diſobey, and prefer Parents before Magiſtrates without ſinne to God. As in the caſe of Heſter and Mordecah: and the Jewes and the Kings commandement.
Ʋſe 3 What if my Father commands me one thing, and my maſter the contrary, I am a ſervant or an apprentice, What muſt I doe? Anſw. As before, obey thy maſter, for thy father hath given over his authority to him, over whom he hath no power, for his power is not ſubordinate to thy fathers, as a Steward, or Tutor, wherein there is reſervation, but abſolute: And thou art now of another regiment and corporation. But yet as before, thy affection may be more to thy Father, but thy labour and ſervice to thy maſter, thou mayſt wiſh his good more; but thou muſt work for and procure the others good; for, for that end thou waſt placed under his power. But if without neglect of thy maſters affaires, thou may be helpfull to thy parents, ſtanding in need of thy helpe; or by leave and conſent, thou art no more free to refuſe now, then before.
Ʋſe 4 I am the Daughter of my Father, he hath beſtowed me in marriage, if the commands of huſband and father croſſe one another: whom muſt I obey? undoubtedly thy huſband, for the father hath given over his authority to him: And more then in the former; both thy affection and action muſt be more to thy huſband, love him better, and obey him rather. For Gen. 2.24. is ſpoken comparatively, when the one muſt be forſaken, or in caſes that ſo fall out that both be in queſtion. For he ceaſeth not to be a father ſtill, but reſerveth to him as reverence, ſo obedience while it is not croſſe, yea in ſome things he may challenge it that are croſſe, if it be not to the prejudice of thy huſbands good, and greatly for his helpe; yea, and thou muſt obey him with ſome hazard of thy ſelfe; ſo there be no contempt of the authority of thy huſband: As in the caſe of Heſter, which ſerves both for a ſubject and a wife. Hitherto of their obedience, now of their ſubjection and ſubmiſſion; and this may conſiſt in theſe things. Firſt, for correction.
Doctr. Children, muſt ſubmit themſelves to their Parents, to be rebuked and corrected by them. It is that which we have. Pro. 15.5. A foole deſpiſeth his fathers inſtruction, but he that regardeth reproofe is prudent. When the Apoſtle maketh it a reaſon for ſubjection to God. Hebr. 12.9, 10. it muſt needs hold in this: yea, the Apoſtles will carry it, not only when they doe it juſtly, and from ſufficient matter, but for a wrong cauſe, which the tenth verſe ſheweth, implying thereby that this ſubmiſſion is required when they ſhall correct, of a ſpleene, or a humour, for their owne fancy and pleaſure only without good ground or manner: may not this be ſeen by that of Iſaac ſubmitting himſelfe to his father, to cut him at his pleaſure, Gen. 22. yea of Iſrael to be circumciſed; and of Chriſt to his mother. Luke 2.48, 49?
Reaſ. 1 Becauſe by this they ſhew wiſdome, Prov. 13.1. A wiſe ſonne heareth his fathers inſtruction, but a ſcorner heareth not rebuke; and they get and increaſe wiſdome; Prov. 29.15. The rod and reproofe give wiſedome, but a child left to himſelfe, bringeth his mother to ſhame: for they learne to avoid the like ſinnes, and to eſcape greater ſtroaks from their father. Reaſ. 2 That which gets wiſdome, muſt be ſubmitted to; becauſe by it they prevent greater deſtruction, and bring to ſalvation. They are called The way of life, Prov. 6.23. wholeſome things, though bitter: To prevent greater evill, and bring health, we eaſily ſubmit our ſelves to the Phyſitians hand to receive.
Reaſ. 3 Becauſe they come from love, Prov. 13.24. For thoſe men love not, or they hate in effect, under affection, thoſe they correct not.
Ʋſe 1 To reprove the ſtubborne and ſtiffe-necked children of our age, who repine at their fathers reproofe, their hearts ready to ſwell againſt them, if they check them for their carriage, ſpecially when they are of ſome few yeares, they will frowne as long as their Parents can doe: They imagine they know how to carry themſelves well enough, yea, better than their Parents, and often give them word for word, or mutter and murmure marvellouſly againſt them: the cauſe being not onelyonly want of grace in their owne hearts, but the omiſſion of correction and the rod when they were younger, becauſe they did not correct them betime. Many Parents, like Eli, neglecting the rod when they were young, cockering of them, that they get ſuch heads when they are growne, that they will not beare the rod; and better nothing at all by their reproofes, but they live often to ſee their periſhing, as Eli did his ſonnes. Whereas if they be duely and maturely uſed to the rod and correction, they will be nothing ſo audacious, and in the end a word ſhall doe more with them than many ſtripes.
Ʋſe 2 To teach children to give honour unto their Parents, in ſubmitting themſelves to their reproofes and correction. Wiſdome will make them take them from others who are farre off, when it may be doubtfull with what minde they doe it: how much more from Parents, of whoſe love they cannot doubt. It is profitable ſaith Chryſoſtome, Ho. 27. ad pop. A. to have many admoniſhers and keepers, many reprovers, is profitable; becauſe as a beaſt that is hunted and ſet on of all ſides, cannot eſcape: ſo ſhall not a ſinne or vice, but when ſuch as are ſo nigh us, who ſee in ſecret and open, it is farre better: But we could beare it if there were cauſe, and we had deſerved it; but when they doe it without cauſe, as we thinke unjuſtly, that is it which makes us repine. Firſt know, that the Phyſitian ſees often more than the Patient, ſo doth the Parent: But if yet there be no cauſe, the Apoſtle ſhews yet we ſhould ſubmit. And we ſhould conſider, as Hierome would have Salvina to judge of his reproofe, that it was ex abundantia amoris, and it is his cujus votum est, te neſcire, quae metuit. Beſides it is more thanke worthy, when a man can, in ſuch caſes, ſuppreſſe the riſing and ſwelling of his impatient and corrupt nature, onelyonly for conſcience of the commandement: for here being ſome conflict betwixt his word and our will, he taketh tryall of our obedience, who hath ſimply commanded ſubjection in this kind to children, which is to bee obeyed, as that thou ſhalt not ſteale: Therefore ſhould every one endeavour to it, and thinke it is the part of a good childe to kiſſe the rod that beates, as the hand that gives.
The ſecond thing, wherein their ſubjection is required, and ſubmiſſion, is for their calling and education.
Doctrine. Children muſt ſubmit themſelves unto their Parents, to what calling they ſhall thinke fit to bring them up in and to. So did Samuel to his Mother, he yeelded to her, to be ſet apart for the ſervice of God, and to be brought up to it. 1 Sam. 1.28. For that which ſhe gave he performed. So David ſubmitted himſelf to his father to be a ſhepherd, and ſome of his brethren ſouldiers; So Chriſt was diſpoſed of by his Parents, when he was fit to teach others; and for another manner of worke, Luke 2.46. yet he went and was ſubject to them, and in the ſame trade verſe 51. and Marke 6.3. Justin Martyr thinkes ſo: 'twas likely, the wiſedome of God to blind the wicked, and hide him from their eyes. Then as 1 Joh. 2.6. He that ſaith, he abideth in him, ought himſelfe alſo to walke, even as hee walked: ſo for this particular.
Reaſ. 1 Becauſe they in all reaſon are far better able to judge of them, and their parts and gifts, what they are fit for, and wherein they are moſt like to give them moſt comfort, and glorifie God, and profit themſelves, then they can of themſelves. That ſame borrowed ſpeech. Pſal. 127.4, 5. As arrowes are in the hand of a mighty man, ſo are Children of the youth; happie is the man that hath his quiver full of them, they ſhall not be aſhamed; but they ſhall ſpeake with the enemies in the gate; ſeemes to inſinuate ſomewhat, they are as arrowes of divers heads, ſome fit for one marke, ſome for another, he hath them in his hand, and knows beſt which is fit for which.
Reaſ. 2 Becauſe they are not in their owne power, but his, while they live in his houſe, and government; but part of his ſubſtance: therefore the Devill ſmote not Jobs wife as part of himſelfe, but his children, as part of his ſubſtance and temporall goods; 'tis equall then, he ſhould have the diſpoſition of his children, not themſelves or others.
Reaſ. 3 It ſhall appeare that he may diſpoſe of them in Marriages, and not any other, nor themſelves, which is then when they are of more yeares, and grown of greater diſcretion in the world, more when they are younger, and without experience.
Ʋſe 1 To reprove the ſinnes of many Children, who ſometime without asking conſent, if denyed, doe diſpoſe of themſelves ar their owne pleaſure in what calling they like, as if their parents had no power over them; as if they onelyonly knew what was fit for themſelves, and their parents wanted the wit and experience they have to diſpoſe of them for the beſt; the cauſe of many miſcarrying of them, and not proſpering in their profeſſion; becauſe they went not to it the right way, only led by their affection without judgement, not knowing what God had fitted them for; nor regarding their parents, whom God had ſet over them, for that purpoſe; whence often the curſe of God is upon them, that they proſper not in ſuch courſes: or if by the indulgence of God they proſper, that their parents ſee not their ruine, yet when they are dead, their ſinne living, not repented of, they are requited often in the ſame kinde againe; as they did to their Parents, ſo their children doe to them, yea often not without them, but farre worſe courſes then they tooke.
The third thing wherein their ſubjection is required, and ſubmiſſion, is for their portion and childes part.
Doctr. Children muſt ſubmit themſelves unto their parents, in receiving their proviſion and portion, and be content with that they have provided and allotted unto them; whether in their life, or at death, not being their owne carvers, nor ſharing it out as they liſt. The Prodigall ſonne amongſt much evils, is noted to bee free from this, to ſhare himſelfe; but was content his fathers portion: whereas his elder brother, though free from many other evils, yet is blotted with this, Luke 15.12, 29. It is commended in the ſonnes of Abraham, that they in this thing ſubmitted themſelves: At leaſt no contrary thing is manifeſted of them. Gen. 25.5, 6. As Adoniah is reproved for uſurping the kingdome, and making his fathers will for him, not content with his portion, ſo is it the commendations of the reſt of Davids children, that they were content with their portions, and never murmured that Solomon, not the eldeſt, but the ſon of Davids age, had the kingdome given him of his father, Kings 1. The reſt of the Patriarkes are not recorded to be malecontent, that Joſeph had a double portion among them.
Reaſ. 1 Becauſe they muſt thinke, they diſcerne better of their own eſtate, and what they are able to afford every one out of the ſtocke while they live, and they maintaine an honeſt and comely ſtate as before, and at their deaths; how that they have gathered will part it ſelfe to them, ſo ſome portion be for God, good uſes, and other thing neceſſary.
Reaſ. 2 Becauſe the father beſt knows them, and with leſſe partiality then themſelves, who hath beene to him the beſt childe, and who have more grace in them, according to which he may deale and diſpoſe: As did Iſaac to Jacob, Jacob to Joſeph, a double portion; all the other taynted with ſome groſſe ſinne; for their goods they may and ought to diſpoſe of according to grace and vertue, which makes the youngeſt the eldeſt; and ſo, è contra.
Reaſ. 3 Becauſe they are able beſt to diſcern, who is like to doe more good to Church & Common wealth; and ſee in ſome one more hope then in another: and if he ſo diſpoſe, they muſt be content.
Ʋſe 1 To reprove al diſcontented children, not content with the portion the father hath ſet out for them, neither living nor dead, but murmuring at the dealing of his father, as if his were leſſe, the other too much; as the Prodigall ſonnes elder brother, or as Adoniah, making choiſe of his own portion; and if they have not the allowance they would have, they think they may come by it as they can, and whatſoever they get from their father; they thinke it well gotten, and but of their own; and no ſin. But ſee what the holy Ghoſt ſayth, Pro. 28.24. who ſo robbeth his father or his mother, and ſaith it is no tranſgreſſion, the ſame is a companion of a deſtroyer; making ſuch a ſonne a companion and cozen german to a murtherer. At his death, and in his ſickneſſe, if either they be privy to his will, or gueſſe by his affection in his health, that that will not fall to their portion; they deſire to helpe to ſhorten his dayes, and haſten his end: he ſhall heare newes that they have ſhar'd for themſelves, as Adoniah; after his death, many a ſonne ſhewes himſelfe graceleſſe, telling abroad every where, how unkindely his father dealt with him, that his portion was ſo ſmall; not remembring in the courſe of common ſociety, de abſentibus & mortuis nil niſi bonum, much more for parents, whoſe infirmities muſt be covered being living, more dead: neither remembring how little they deſerved at their fathers hands, or how unkindely they uſed him in reſpect of others, or how little hope they gave him that they would uſe that well he ſhould leave them, and by it be profitable to God or man, Church or Common-wealth.
Ʋſe 2 To teach every child to be content with the portion his father ſets out for him, living or dead, whether more or leſſe, equall or inferiour to others: imputing ſomewhat and not a little to his fathers wiſdome, knowing his owne ability, ſeeing their preſent graces, or their future hopes; ſomewhat looking at home, how dutifull he hath beene in compariſon of others, how little deſerving, what little grace, and ſo leſſe goods. And if his father ſeeme not to have dealt ſo equally, yet it is his duty to ſuſpect his owne wiſdome rather than his fathers, to accuſe his owne demerits, yea, to cover it in every place, and every way ſhewing himſelfe contented. If Jacob ſee good cauſe to diſinherit Reuben, and to paſſe by Simeon and Levi, and leave the Lordſhip to Judahs hand, yea, if he ſhall ſkip over Dan and Aſher, and the reſt, till he come to Joſeph, from the eldeſt of all to the youngeſt, or ſtate one, and beſtow the double portion on him and his, the reſt muſt not be diſcontented with his diſtribution, but give him leave to doe with his owne as he liſt; honouring him thus, yea, and uſing his portion left thee for his honour, for increaſe and advantage, as the Talents; that the world may judge of the juſtice and uprightneſſe of thy fathers getting of his goods.
The fourth thing in this ſubmiſſion is, to be diſpoſed of for their marriages and matching.
Doctr. It is the duty of children to ſubmit themſelves to their Parents in their matches and marriages; to be given and taken in marriages, this is a part of their honour, for the Scripture gives this authority to the parents to beſtow them, as is proved, Deut. 7.3. 1 Cor. 7.38. yea, to break them, Exod. 22.16, 17. then muſt they and ought to be ſubject. Beſides the examples of all good children who have thus ſubmitted themſelves: And exempla ſanctorum pro regulis ſunt, ubi deeſt regula, vel contraria non datur; Iſaac ſubmitted to Abraham, Gen. 24.3. Jacob to Iſaac, Gen. 28.1, 2. Sampſon to his parents, Judg. 14.1. Rahel and Leah to their father Laban, Gen. 29.19. yea, even prophane and wicked have in ſome ſort done it: Iſmael, Gen. 21.21. Shechem Hamors ſonne, Gen. 34.3.6.
Reaſ. 1 Becauſe this is to honour them, when they thinke them wiſer and better able to provide for them than themſelves; whoſe advice if they muſt ſubmit themſelves to for their calling and portion, more for this, when they are led commonly by the heate of affection to the liking of the perſon onelyonly, when there are many other things as neceſſary to concurre as that; as religion, honeſty of kindred, good report, equality, and ſuch like; all which is rarely found in youth to be ſo duely reſpected, as parents by their experience reſpect, and are able to diſcerne.
Reaſ. 2 Becauſe he may not diſpoſe of the goods of his father without him, not ſell his land, or alienate any thing from him, but as he will diſpoſe; how then himſelfe?
Ʋſe 1 This reproveth thoſe children that diſpoſe themſelves without their parents conſent, prey upon their right, intangle and contract themſelves, yea, and conſummate marriages, they not witting, yea unwilling, or by ſome neceſſity forced to ſhew ſome willingneſſe, which is the cauſe of ſo many untoward, uncleane, and polluted families, and prophane ſucceſſion, as other times can witneſſe, ſo too many preſidents in our dayes. For as when children are compelled to match againſt their wills, and where they have juſt occaſion of exception, for ſome ſiniſter reſpect the parents have, there follows much uncleanneſſe and impiety: ſo when without the parents conſent, and not of their providing, but they are their owne chooſers; ſhewing where parents conſent is wanting, there Gods bleſſing is away; yea, where parents conſent is not, there is Gods curſe; as in Eſau and his poſterity, in Judah taking his Hoaſts daughter, Gen. 38.2. having Er and Onan, ſuch as God would not endure to live, but ſlew them himſelfe. Yea, that may alſo be ſeene, Gen. 6.2. in the ſonnes of Seth, the Church which matched with curſed Chams ſeed of themſelves, without parents conſent, had ſuch a wretched poſterity. This thing then is reproofe-worthy, yea, damnable in children without repentance; parents are often cauſes of it; and that firſt, to ſome it is Gods retribution, becauſe they ſo ſerved and abuſed their parents: Secondly, becauſe they give ſuch liberty to their daughters to wander, as Dinah; and ſo Ezek. 23.3. their breſts come to be preſſed, and the teats of their virginity bruiſed: or elſe their affections by often meeting are ſo intangled and inflamed, as the fathers threats will not looſe it, nor the mothers teares cannot quench it. It was not ſo, Prov. 30.18, 19. it ſhould not be ſo. Hierom to Demetr. Epiſt. 8.11. would not have Virgins alone, ſolae ſine matre: for in a flocke of Doves the Kite often will prey upon one when they are abroad; and it is a ſcabbed ſheep that loves wandring, and leaves the fold.
Thirdly, becauſe parents doe not take and uſe their right, and provide for them in due time mates fit for them, which makes them provide for themſelves, not without ſinne, but greatly ſinning; yet the parents partakers of it, and oftentimes of much ſhame and griefe, as it was with Tamar, Gen. 38.26. But howſoever, one mans ſinne cannot excuſe another, nor yet the parents the childs ſinne, nor will not exempt them from the curſe of God, when they thus match to the griefe of their parents, and the ſhortening of their dayes and life, by whom they received life, and ſhould have their lives continued and lengthened.
Ʋſe 2 To inſtruct children to be ſubject to their parents, knowing what power they have over them to guide their choyce, that without them they may not chuſe; and if they chuſe for them, they cannot without great cauſe and juſt exception ſtray themſelves from liking: ſmaller things they muſt endeavour to overcome, they muſt not ſuffer themſelves to be entangled by ſome who ſeeke by kind uſage of them to ſteale away their hearts from their parents, for their daughters, to advance them; as is the manner of ſome wretched and unconſcionable men. As Uſurers get their fathers inheritance from them by feeding them with money: ſo they muſt not ſet their affections by fervency of ſociety and company upon others, without parents, and where never like to give allowance. They ought to remember this is the fathers right, to chooſe, to diſpoſe of them, not onelyonly in the generall, but for the particular perſon: But what if he be farre off, and cannot ſee? If he give thee liberty, duely aſking it of him, he hath given his right from himſelfe, as Iſaac to Jacob, Gen. 28. But what if he upon ſome ſiniſter reſpect, deferre and paſſe the flower of her age? I anſwer; then hath God ordained the Magiſtrate as for their puniſhment, ſo for their reliefe, who is not to be ſought to but when moſt urgent neceſſity requireth, when the oppoſition ſtands betwixt Marriage and burning, becauſe that reveales the fathers fault, and bewrayes his or her infirmity. But what if he tender a match out of the Church, a Papiſt, or ſuch like? Then muſt the Child refuſe with reverence, not diſpoſing of himſelfe; for as it were ſinne to yeeld, ſo the other is ſinne to make choyce of himſelfe. But what if another that is not ſo religious and ſo fervent a lover of the Truth, as is to be wiſhed? No direct denyall is lawfull, but a wiſe delaying and a diſcreet gaining of time to ſollicite God with their prayers, who hath the heart of their Parents in his hand, and to intreate them by mediation of beſt friends; who if they can be diverted, it is well; if not, I know no warrant a Child hath to deny his fathers choyce, (though he thinke, and it may be he might chooſe better) and he may looke for a bleſſing from God, if in duty he thus ſubmit himſelfe to his Parents.
The laſt part of this honour is thankfulneſſe, which Children muſt performe to their Parents.
Doctrine. Children muſt performe all thankfulneſſe unto their Parents: that is, helpe them when they need, and in age, when their ſtate and bodies are decayed; and to be eyes, and leggs, and limbs unto them, and to adminiſter liberally according to their ſtate and ability to them, as they did to them when they were young, and when yet they had nothing, nor knew not how to get any thing, that this is a part of honour Chriſt ſheweth Math. 15.4, 5, 6. ſome thinke that of Pſal 128.3. when children are made Olive plants, not Olives onelyonly, and Olive branches, which was a ſigne of peace; ſo they to make peace and love betwixt their parents: but plants, ſuch as might ſtand under them, underpro… and uphold them in their weakneſſe: and thus verily have good Children honoured their parents▪ ſo did the ſons of Jacob Gen. 42.1, 2. ſo did Joſeph Gen. 47.12. ſo did Ruth, though but a daughter in law. To this purpoſe Paul forbids that the Church ſhould be burthened with widowes, but their children & Nephews ought to maintain them. 1 Tim. 5.4.
Reaſ. 1 Becauſe elſe he ſhould not onelyonly be unnaturall, but unjuſt, when the father by his ſpeciall care for him, and the mother by her prayers, bearing and carrying of him, watching with him, lending eyes and legs, and limbes to him, feeding and nouriſhing of him, deſerveth it. All which they the better deſerve, if they have children, with whom they have the like labour and endeavour: now juſtice requires to pay debt due and deſerved.
Reaſ. 2 Becauſe they had forme from them, as body, and members, and limbes, ſo their education, their trade, their ſtocke and portion, or both; whereby they are that they are, by the bleſſing of God; reaſon then, they relieve and maintaine them by it, if their need require.
Ʋſe 1 This reproves many graceleſſe children, who never perform any ſuch duty unto their parents: ſpecially if they ſtand in need of them indeed; but if they be baſe & poor, will hardly acknowledge them, as thinking it their reproach and ſhame, not forgetting, but diſdaining the rock whereout they were hewed, the pit whereout they were taken: or if they doe releeve them, or be kind unto them; it is either becauſe they have yet ſomewhat to give and beſtow, which till it be gotten, they uſe them kindly; yea if many children, they ſtrive which ſhould ſhew moſt kindneſſe; but once gotten, made over to them, they ſet them light, and turne them out; ſome making their parents complaine to authority againſt them, or if they keep them, decayed, they make them drudge as ſervants, they ſet them with the Hyndes: ſome ſo graceleſſe, as they complaine they are a burthen unto them, the beſt of them never tendering them, as they did them, nor maintaining them as they are able; neither anſwerable to their former condition, nor their owne preſent; and ſome driving them away, and not affording any entertainment of releefe: to theſe and ſuch like we apply that of Solomon, Prov. 19.26. He that waſteth his father, and chaſeth away his mother, is a ſonne that cauſeth ſhame, and bringeth reproach, and ſo eſteem of them, as God hath marked them.
Ʋſe 1 To teach Children to performe all thankefulneſſe to their parents, if they live to be able, and they to ſtand in need of them; if they be never ſo baſe, be not aſhamed of them; but remember the time was, when thou waſt naked and needy, and not only had nothing, but if thou hadſt had all the world, couldſt not have had helpe, but by them, or ſome in ſteed of them. And yet they covered thy nakedneſſe, were not aſhamed of thy infirmities, carryed thee in their armes, and nouriſhed thee carefully: Suppoſe and conſider, where thou hadſt been, if they had neglected thee, thinke how many nights without ſleepe, and dayes without reſt they ſpent about thee, when thou waſt young, or weake or ſicke, ſee how love made all their labour light, and all their charges as it were a gaine unto them: And if thou haſt any true naturall affection in thee, thou wilt thinke nothing too much for them: But feed and nouriſh them at thy table, with thy morſell and cup, carry and ſuſtaine them in their weakenes and infirmitie; yea, though they ſhould live as long, or longer in infirmities and wants, then thou waſt of them; there are ſome birds ſaith Baſill, who feed their dams, as long as they fed them, and carryed them, how much more Chriſtian Children? oftentimes when thy father is dead, his garment or his ring is deare to thee, this thou carrieſt upon thy finger, and wouldſt not loſe it for any thing; think how ſhould his body, when he is living, S. Aug. de Civ. D. lib. 1. or if thou ſee others ſo eſteeme them; apply it to thy ſelfe, and give them their whole honour; or elſe looke for the ſhortning of thy daies, and for the like recompence from thine.
His Father.] Having ſeene the duty, we muſt proceede now to the parties, to whom this duty and honour is to be performed; to the father and parents, as their parents, authors of their being, or at leaſt inſtruments of their being; God being Principall.
Doctrine. Children muſt performe all theſe duties, this honour to their parents, all their life long; nothing will free them from them, nor diſpence with the neglect and omiſſion; no greatneſſe nor excellency themſelves may come to, no ſtate nor condition of theirs; neither want, infirmity, and imperfection of theirs: This is manifeſt by the example of Joſeph, the ſecond in the kingdome of Aegypt, yet did not omit the leaſt duty to his father; but performed all in their places, obedience, ſubjection, mainteinance, reverence in his infirmity and weakeneſſe, and his own greatneſſe, Gen 48.12. (& caeteris capiti) Solomon to his mother, 1 King. 2.19, 20. Chriſt to his parents, Luke 2.51. Hence came the curſe upon Cham, pronounced by his father, and executed by God, notwithſtanding what he had to ſa…, and could hold out for his defence: his father was drunke and like a beaſt, Gen. 9. But Shem and Japheth bleſſed who did him reverence: To this purpoſe is that of Solomon, Prov. 23.22. Hearken unto thy father that begat thee, and deſpiſe not thy mother when ſhe is old; howſoever unworthy of it, yet thou muſt performe it, even to thy mother weaker by nature, ſubject to more infirmityes; by ſo much more apt to deſpiſe them; more then, when the infirmitie of their ſex, and the imperfections of the age are combyned together; yet we have no liberty to deſpiſe or deny duty.
Reaſ. 1 Becauſe neither the greatneſſe of the one, nor the weakeneſſe and infirmitie of the other can breake that relation which is betwixt childe and parents, which the Law of God being morall, hath made perpetuall unto everlaſting: And the reaſon of this is, becauſe as Chriſoſt. in Rom. 13. non principi ſed principatui, that honour, obedience and ſubjection, is required not ſo much to the Prince, as to the Princedome; not to the perſon, as to his place: So of this, the honour is due not to the father, but his fatherhood; not ſomuch to the perſon of him as he is a man, and ſo either a bad or a good man, as to his place & office, as he is a father: now he is a father, ſhe a mother; though of never ſo bad life or bad parts, and ſo to be honoured: and the childe is to give it, not as a man; and ſo great or baſe, high or low; but as a childe, which he ever is, and ſo muſt alwayes performe it.
Reaſ. 2 Becauſe they are the authors, or principall inſtruments of their lives; eſſence and being, which is that which never can be blotted out, but will ever remaine while they are, therefore is this to be performed: 'Tis Solomons ground, Prov. 23.22.
Ʋſe 1 This ſerves to condemne the Church of Rome, and their odious and impious poſitions, where they allow by doctrine, the childe to diſobey his parents; for they allow him not ſo much, as to acknowledge him to be his father, if he be an Hereticke, if a proteſtant; yea by the hereſie of the father, children are freed from all obedience; and the father deprived of all his naturall power. (Symancha. Juſtit. Cathol. Tit. 4. ſect. 74.) ſee yee not theſe men going againſt the current of humanity, and againſt the light of nature, and are oppiſite to the light of the word. Cham may not diſhonour his father though he be drunke, but he ſhall have the curſe; how ſhall they eſcape it? But Hereſie is a greater ſinne then drunkennes: undoubtedly not as they count Hereſie, which is to differ from the Church of Rome in any thing, ſpecially in matter of the ſeven Sacraments. And what is this in compariſon of that which makes a man a beaſt; which is worſe, ſayth Saint Chryſoſtome, then to bee a beaſt, becauſe iſtud naturae, illud culpae eſt: which ſome ſmall difference from them cannot make: But ſay it were greater, yet doth it not therefore diſſolve the knot, or relation betwixt them; for it is not in the greatneſſe of the ſinne, but when ſuch a ſinne can be given that doth breake the relation: for inſtance; Idolatry is a greater ſinner then adultery, yet this, not that, breaks and diſſolves marriage: Becauſe that, not this meets in cominter-poſition with the knot of marriage. In that they being and becomming one fleſh with another, 1 Cor. 6.10. and ſo cutteth himſelfe from her, he was knit to before: in this they are onelyonly one ſpirit with an Idol, and ceaſe to be one ſpirit with the Lord. So this, It is not hereſie for his greatneſſe, that can diſſolve this naturall bond, which is perpetuall; for it cannot make that he had not his eſſence and being from his father, and the duty depending upon this, obey thy father that begat thee: hath he begotten thee, it is no matter what he is, thou muſt honour him. Then impious are their poſitions; but no marvaile if they teach rebellions, and diobedience, and murthering of Princes; if they allow diſhonouring of parents.
Ʋſe 2 To teach every child to performe this, honour his Parents, whatſoever he is, whatſoever they are. Art thou higher and richer, and wiſer than they? yet muſt thou doe them honour; and by it ſhalt thou have theſe the more. Looke upon Joſeph, Solomon, and Chriſt, and no thing can be in thee that can give thee freedome from it, when they did it, the two firſt ex debito, Chriſt ex placito, to fulfill all righteouſneſſe, and give us example. Though then thou be married or advanced, or howſoever, yet ſtill they are thy Parents, and thou muſt not deny, but performe honour unto them; for thou hadſt thy being from them, and till that be diſſolved, thou oweſt them ſtill the duties, the bonds remaining; yea, whatſoever infirmity is in them, no ſinne diſſolveth the bond, it makes not an annullity of the duty: for as Gold is Gold, though it be ſmeared over with durt and filth; ſo are they thy Parents, whatſoever their lives and manners be. Thinke with thy ſelfe, how their love made them beare with many naturall infirmities of thy Childhood, and not to neglect thee for the many untoward carriages of thy youth, and not to caſt thee off from them: And thinke what duty now ſhould bind thee unto; if they for their perfect love, and upon ſome hope of comfort many yeares after, did paſſe over all, how much more thou in duty and in lieu of thankfulneſſe for that which thou enjoyeſt from them? Children muſt not be like Flies (as Plutarch) which ſlip along the glaſſe where it is ſmooth, but catch hold of it where there are any ſcratches or flawes: They muſt turne away their eyes from their infirmities, and forget their hard uſage, if it have beene any; and not be undutifull for that, becauſe they have their being and education from them. Take heed of Chams curſe, and ſeeke Shems bleſſing, by not ſeeing their infirmities, but covering and performing duty to them; accounting it to be a ſin to be repented of, when they cannot find their hearts ſo cheerefull in their duties as they ought, becauſe of their Parents infirmities.
A ſervant his maſter.] The ſecond rule of nature, the ground or other pillar of Gods reaſon againſt this people: For the meaning 'tis plaine; the duties here required are in the generall the ſame for the moſt part with the former, though not in every particular. The firſt is reverence, and this both inward and outward; To joyne them together.
Doctr. Servants muſt give all reverence unto their Maſter, all inward good affection and eſtimation of them, and all reverent reſpect in geſture and ſpeech, Eph. 6.5. 1 Tim. 6.1. Eccleſ. 10.20. It may be applyed to Maſters, for the King is but a great Maſter, and the Maſter a little King. The outward in words, as not replying unreverently, Titus 2.9. not ſpeaking their infirmities to others, as 1 Sam. 25.17. giving them all reverent ſpeech and ſubmiſſive geſture, as 2 King. 5.13. not deſpiſing them as Hagar did Sarah.
Reaſ. 1 Becauſe God hath made them reverent, in that he hath communicated unto them part of his excellency and dignity, that is, his Lordſhip and Dominion, making them his Vicegerents and Lords over their family: therefore they ought to reverence them.
Reaſ. 2 Becauſe his Commandements are ſpirituall, and reach to the inward man, and without it were all outward but hypocriticall and counterfeit, which is abhominable: And this without the outward is imperfect, if it may be ſuppoſed it may be without it, and ſo cannot be acceptable.
Ʋſe 1 This is to let ſervants ſee their ſinnes paſt or preſent, when they have or doe carry themſelves unreverently towards their Maſters in heart and outward man, in eye and tongue, to their faces and behind their backs, they are all guilty of the breach of the decree of the moſt High, and indeed all; for where ſhall we finde a ſervant any thing neere performing the carriage he ought to his Maſter and Miſtris? that he hath a baſe thought, opinion, and eſtimation of him, appeares by his ſpeech and carriage; his ſpeeches ſo void of reverence, nay, his anſwers full of contempt, his eye and carriage ſo full of ſcorne and diſdaine: Hagar deſpiſing Sarah, looking ſcornfully upon her, which muſt needs argue unreverence in the heart; for by theſe things many a man well knows what is in the privy Chamber of the heart, and by this outward pulſe thus beating, may we diſcerne how the inward parts are affected. For he that will ſpeake ſo frowardly, and looke ſo ſcornfully and doggedly, as many will, it muſt needs ſhew he hath no reverence, but his heart is full of deſpight and contempt; and he that will ſpeake ſo to his face, and in his preſence, what will he to others behind his back, and in his abſence? Where is the feare and trembling Paul calls for? Where is all the honour Peter exacts, when ye will thus bourd them often, thus diſdaine them? when ye will anſwer them frowardly, or murmuring when their backs are turned; when you tell their weakneſſe not to your fellows, but to neighbours ſervants, whereby their eſtimation is impaired. Thinke you the Apoſtles call for theſe in vaine, or ſhall ſuch things goe unpuniſhed? Aſſuredly no: for when the Apoſtle ſaith to ſervants, to encourage them that are good, Eph. 6.7, 8. with good will doing ſervice, as to the Lord, and not to men; knowing that whatſoever good thing any man doth, the ſame ſhall he receive of the Lord, whether he be bond or free; did he not meane the contrary? and would have you to underſtand, that whatſoever evill thing a man doth, that ſhall he receive of the Lord, whether he be bond or free? ſo expect it in this particular; ſee then that, unreverent and contemptuous ſervants; expect you to receive from the Lord ſome fearefull thing, and let it be a reſtraint in you of ſuch irreverence in the things ſpoken of, or the like. But of this ſin Maſters are often the cauſes of it, and they that bring it upon themſelves.
Firſt, becauſe they have beene ſuch ſervants to their Maſters, and ſo have lived in it ever ſince without repentance; even then when God recompenceth them home, yet they will not remember their owne ſinne, but are ſtill brawling with their ſervants, and ſo it is Gods juſt retribution: whereas if they would repent of that, they ſhould better reforme this, Eccleſ. 7.21, 22. Take no heed to all words that are ſpoken, leſt thou heare thy ſervant curſe thee; for oft-times alſo thy owne heart knoweth, that thou thy ſelfe haſt alſo curſed others. It may be applyed to this, though it carry ſomewhat more: That a Maſter, when his ſervant revileth him, or uſeth him irreverently, ſhould remember even this ſentence, to make him penitent and moderate.
Secondly, becauſe they have remitted of that ancient ſeverity in their government, which we heare men, that can remember times that are paſt, ſpeake of; not having thoſe ſtrait eyes, nor hard hands over them as they ought, not ſo ſharply correcting them as the offence and nature of a ſervant requireth; ſo that they little reverence them, for they feare them not, becauſe they forget that of Prov. 29.19. A ſervant will not be corrected by words, for though he understand, he will not anſwer.
Thirdly, becauſe they bring them up too liberally for diet and apparrell, and ſo when the belly is full, and the back fine, the Maſter is not ſo regarded. A ſervant is like in this thing to a Horſe full fed and pampered, he will caſt his rider; like to Bucephalus, Alexanders Horſe; while he was bare-backt he would carry any man; but if once he had his trappings and furniture, none, or hardly Alexander himſelfe. It is the complaint of many, that ſervants are thus inſolent to themſelves and others; many, though not all, are the cauſes of it themſelves; (ſomewhat there is in the nature of a ſervant and other things) for they bring them up ſo delicately, as Prov. 29.21. He that delicately bringeth up his ſervant from a child, ſhall have him become his ſonne at the length. Whatſoever their fare is, their apparrell is farre exceeding; a ſervant going better than a man of his Maſters place and wealth did ſome few yeares agoe. And though they will not allow it themſelves, yet they can be content their friends, or themſelves, if their fortune be allotted unto them, ſhould provide it for themſelves: And if, when they are thus gay without, they uſe them as Hagar did her Miſtris, when ſhe was bigge with child, is it not juſt with them? A great cauſe of this, is taking of Apprentices with great portions, and ſo as Mulier cum dote, is imperioſa, ſo they and their friends. The cauſe you muſt have ſuch portions with them, more than in former times, is this, becauſe they muſt thus be maintained, more than in former times. But better it were that you had leſſe, and kept them more meanely; better for you, you ſhould have more reverence and reſpect: better for them, for thus you bring ſin upon them for the preſent, and in future time juſt contempt, as they have contemned you.
Ʋſe 2 To perſwade ſervants to uſe their Maſters with all reverence and good reſpect that may be, they muſt feare them, and reverence them; Nature it ſelfe hath taught it, and heathen ſervants have performed it, as in Naamans ſervants; how much more ſhould religious Chriſtian ſervants, and the more Chriſtian or religious, the more they ought to performe this duty; not onelyonly not to contemne and deſpiſe, but to reverence them with all the reverent carriage and ſpeech that may be? and that not outward onelyonly, but inward, for God requires more than Nature; his Law is ſpirituall, and he will have all inward and outward reſpect, the heart as well as the tongue; and the outward will not be, or not continue; or if ſo, yet not accepted of God: yea, he that wants this, it can never be expected the other of obedience, &c. and let him who lookes and hopes to be one day a Maſter, and to have his ſervants ſuch as he would, be now ſuch a ſervant as he ſhould, Ephe. 6.8. knowing that whatſoever good any man doth, the ſame ſhall he receive of the Lord, whether he be bond or free.
The ſecond duty of ſervants is obedience, for whom men feare, them they obey.
Doctrine. Servants muſt give unto their Maſters and governours all obedience: hence it followes, becauſe they muſt feare; and whom men feare them they obey, when they command: this proved, Ephe. 6.5. Col. 3.26. Titus 2.9. And this obedience if it be ſuch as Chriſtians ought to performe, it muſt neytheir be clipt, nor counterfeit, not in ſome things onelyonly, nor in ſhew to the eye: for the firſt, Col. 3.21. in all things, that is, in all lawfull things, whether they be liking, and taſting unto him or otherwiſe, though never ſo diſliking, for he muſt pleaſure his maſter, Titus 2. q. for the 2 Ephe. 6.5, 6. Col. 3, 22. ſingleneſſe of heart is required, and eye ſervice forbidden.
Reaſ. 1 Becauſe they are bound either by Indenture, or condition &c. then they muſt obey.
Reaſ. 2 Becauſe they are maintained by them, and learne and get that under them, they may live by hereafter.
Reaſ. 3 Becauſe if in onelyonly things they like, they obey themſelves, not maſters (as in obedience of children.)
Reaſ. 4 Becauſe in this obedience they ſerve God and Chriſt, Ephe. 6.5, 6, 7. who lookes in the heart and ſingleneſſe of it: And though outward and eye ſervice may be for thy maſter, and may bleare his eyes, yet not the Lord, who as he cannot endure hypocriſie or imperfect ſerving immediately; ſo not in that which is mediate to man.
Ʋſe 1 To let ſervants ſee their ſinnes paſt or preſent, not obeying and doing the things their maſters command, but onelyonly ſuch things as they pleaſe, and when they pleaſe, and when they doe, they clip their ſervice and performe it by halves, and doe it in hypocriſie and to the eye: and ſo go no further then nature, who teacheth a man onelyonly to ſave himſelfe, as neere as he can from any harme that may enſue, when his maſter is diſpleaſed, or to ſeek to get ſomewhat, if he have hope of ought; by ſeeking of his favor, and ſo ſeeming willing to doe any ſervice unto him; but they muſt know, that as Barnard, ſi in hoc obedimus, non autem in illo, fractus eſt nummus. This obedience is like clipt coyne, and will not paſſe for good payment before God, though thy maſter let it paſſe, and be content to put it up; yet God will call thee one day to an account for it, and though thou canſt keepe it cloſe from the one, yet thou canſt not conceale it from the other: and as we ſee in mony that is clipped, or a piece of gold that wants a little of its waight, makes it refuſed in paiment ſo the want of obedience in any one thing, unleſſe thou repent thee in regard of God, and make amends to thy maſter for it, ſhall make God to refuſe, and not to regard the reſt of thy obedience, becauſe he requires it to be whole and entire. I, but ſay thou doeſt all, yet it is in the eye, & in preſence or ſight, murmuring when he is gone, or regarding not: then ſayth Bernard, falſus eſt nummus ejus, plumbum habet non argentum, dolosè agit ſed in Dei conſpectu. This obedience is counterfeit, in ſtead of ſilver it is lead, he dealeth deceitfully with his maſter, but he doth it in Gods ſight, whoſe eyes no man can bleare or beguile: ſuch ſervants let them know, though they may have their maſters favour, becauſe he can finde no fault with them, and can ſee no further then their outward and open behaviour, yet they ſhall never have but Gods diſpleaſure, that regardeth the heart more then the hand, the affection more then the action, and the manner of doing of it, more then the deed: So that they, when they have received their maſters wages or his yeerely allowance, or what other matter, of no great moment for the moſt part, he ſhall thinke good to beſtow on them; they have, as Chriſt ſaid of the Phariſees, who did all their workes only to be ſeene of men, they have received all their reward; they have all they deſired, and all they deſerved; they can looke for nothing at Gods hands for their labour: And yet they ſhall have a reward from him without true repentance, lege Talionis, ſuch ſervants, who ſhall performe them ſuch hollow hypocriticall and eye ſervice, if they ever come to be able to keepe any; or if this feare them not, becauſe they thinke they can hamper their ſervants well enough, and being privy to their own corruptions they will provide for them; yet let them ſee what follows, they ſhall have their portion with Hypocrites, as Chriſt ſaid of the bad ſervant, who played revels in his maſters abſence, Math. 24.51.
Ʋſe 2 This may perſwade and inſtruct ſervants, to obey their maſters, and to obey as they ought, in things though diſliking, though he do not over ſee or can come to knowledge of; & performe whole and ſincere obedience to them, knowing that to obey them, is to obey the Lord, and Nummus iſtae obedientiae, ut Deo debitus, ita Deo ſolvendus, ſaith one: As thy maſter conſtrayneth thee to obey him, ſo thy God hath commanded thee, and it muſt be payd and performed, not according to thy maſters power, but according to Gods precept, not ſo farre as thy maſter can urge thee, but as farre as God requireth of thee, and he is ſapiens nummularius, imò ipſa ſapientia, cui neceſſe habemus reddere hunc nummum obedientiae. He can eaſily diſcerne, if thy payment be any thing faulty or wanting: Learne then to obey in all things: thy maſters will and command muſt be thy rule & ſquare of thy actions, and not thy own fancy, or pleaſure: Remember that of Paul: they muſt labour to pleaſe them in all things, Titus 2.9. Intereſt enim hoc, ſaith Bernard, Inter conjugium & ſervitium, that howſoever the wife is bound to obey the voyce of her husband,Gen. 3.17. yet he is likewiſe to have regard of her pleaſure; therefore is that, Gen. 21.12. And God ſaid unto Abraham, let it not be grievous in thy ſight, becauſe of the lad, and becauſe of thy bondwoman: In all that Sarah hath ſayd unto thee, hearken unto her voyce; for in Iſaac ſhall thy ſeed be called; but in this ſervice there is not this viciſſitudo voluntatum required, for that were to ſet maſter and man almoſt on equall termes; the maſter is not bound to regard his ſervants minde, but he to obſerve his maſters pleaſure, and therefore though the maſter may be ſomewhat croſſe and crooked in his commandement, yet the ſervants obedience is not ſtraight in Gods ſight, when it ſwarveth from that which he requireth; he muſt then ſerve and obey in all things. And as thus, ſo not with eye ſervice, but as faithfully behinde his backe, as if he were preſent: That which Ariſtotle ſaid ſhould not onelyonly be true, Oculus Domini impinguat equum, veſtigium domini impinguat agrum, the maſters eye makes a fat horſe, and the maſters footſteps a fertile field, as contenting themſelves with eye ſervice, ſight obedience; but Chriſtians muſt learne that of Chryſoſtome, God is foreign, an overſeer of thir workes, and a rewarder of them, and ſo performe them as lawfully & exactly, when none is by to take notice of it, as to do them in the ſight & preſence of others; they that ſhall thus in conſcience of Gods will ſerve them, as if they ſerved them in their perſons, though their maſters reward them not, yet will God, and if they deale liberally with them, Gods reward ſhall be never the leſſe; becauſe they ſerve the Lord Jeſus, Ephe. 6.8. the ſervant ſhall have his reward as well as any other in their place of obedience, Chriſt will make him his freeman, 1 Cor. 7.14. God ſhall bleſſe him with good ſervants, and obedient here, and make him partaker with the good ſervant hereafter, Math. 24.46, 47. that is, partaker of his kingdome. But here may be moved the ſame doubts and queſtions, which were in the obedience of Children. Firſt, If God and my maſter command divers things, whom muſt I obey? God, for the reaſons before, and that of Chriſt, Math. 23.8. one is your maſter, that is Chriſt; that is chiefe and principall, who muſt firſt and eſpecially be ſerved. But yet thou that art a ſervant, take heed, thou make not an oppoſition, when there is none, yet at leaſt not in thy obedience, though there may be in his command, only to ſhift off his ſervice, and to eaſe thy ſelf, or for other ſiniſter reſpect; for this know, that thou mayſt doe things at his command, which happily he commands not lawfully, and which thou couldſt not doe lawfully without his command. Inſtances will make the point more evident; for thee to withdraw thy ſelf on the Lords Sabboth, from publique exerciſes is unlawfull; But thy maſter commands thee to ſtay at home, either whole or part of the day; I ſee not, but thou mayſt doe it, and without ſinne: The maſter may command it without ſinne, if he dwell farre from neighbours, as in the Country, for the preſervation of the things God hath given him; and if nigh unto neighbors, yet for his children, who either muſt be troubleſome to the congregation, as too many are, and hinder many from hearing, or muſt be kept at home, which cannot be without danger, if ſome one of diſcretion be not with them: here he may lawfully command, and thou lawfully obey, which thou couldeſt not doe without: But he may doe it unlawfully, when he hath no ſuch occaſion, yet thou muſt doe it and may, ſo he imploy thee not about ſervile workes on that day, and in that time: The reaſon is, becauſe the Lords day may be ſanctified privately, and publique exerciſes are not of abſolute neceſſity in the ſanctifying of it; for then priſoners and ſicke perſons, and ſuch as lye lame, ſhould not be able to ſanctifie it: They onelyonly are of neceſſity, when they can be had without apparent breach of ſome other commandements; and yet maiſt thou make this unlawfull to thee; when if thou be left at home, thy Maſter and Miſtris are gone to Church, but thou art with a child in thy armes, or without gazing at the dore, or gadding abroad, or having thy companions comming to thee, and ſpendeſt thy time prophanely, when thou oughteſt, ſo much as may be, to ſpend it in reading the word, meditating on that thou haſt heard in the forenoon or former time, or ſuch like. And in this thou muſt take heed how thou ſetſt God, and thy maſter, one againſt another: another inſtance, thy maſter commands, that is unlawfull for him to bid, not for the thing, but his affection; thou muſt obey, having firſt wiſely and humbly ſought to turne thy maſter from ſuch a ſinne: As betwixt David and Joabs numbring of the people, 2 Sam. 24.2, 3. But the thing he commands is unlawfull, as well as his affection, I meane not ſimply, but by circumſtance or conſequent, yet thou mayſt obey, as being an Officers Clerke to receive more fees then is due, being extortion; or a Noble mans bailiffe his extreame racke rents; providing that in humility thou ſhew thy diſlike of it, ſeeke to reforme it, or doe it with ſorrow and griefe while thou art bound to it, and get thy ſelf rid of ſuch a ſervice ſo ſoone as thou may. But if he command thee any thing ſimply that is ſinne, as to ſweare for his gaine, to lye for his commodity, to deceive, to ſteale, or any ſuch things, thou mayſt not obey, and yet not rebell, but ſuffer.
Queſt. 2 If the Magiſtrate and my Maſter command divers thing, whether muſt I obey?
Anſw. The Magiſtrate, ut ſupra, and for the reaſons there; beſides, if it carry not any excuſe, neither is it any plea in law; my Maſter bids me doe it; It muſt needs follow that the Magiſtrate muſt be obeyed: It would not excuſe Abſolons ſervants, their Maſter bade them kill Amnon, for which he was glad to flee; for the power of the maſter is but ſubordinate to the Magiſtrate; thy obedience then to thy Maſter hath this reſtraint, becauſe it cannot be lawfull. But ſay the Magiſtrate commands me that which doth marvellouſly redound to the hurt of my maſter, whoſe good I am bound to procure? If it be very profitable to the Common-wealth, a publique good muſt be preferred: if not prejudiciall to it, ſo there be no contempt of the Magiſtrate and his authority, he being content to beare the penalty, if it be executed and exacted from him, I ſee not but he may preferre his maſter before, as in the caſe of Children, and inſtance of Eſter.
Queſt. 3 My Maſter and my Father are oppoſites, whether muſt I obey?
Anſw. I anſwer as before in Children; there is ſomewhat beſides in thoſe who are borne ſervants, Exod. 21.4.
Queſt. 4 My Maſter and my Huſband, as the caſe may fall out in the meaner ſort, (who are to be inſtructed as others) or my ſtate requires this of me, wife and children, but my Maſter another.
Anſw. I anſwer, his Maſter; the Maſter is to be obeyed, becauſe he ought, Pſal. 15.4. not to change, though he ſwore to his hurt. The equity of it ſtands for any covenant, that muſt be preferred before his profit; and if before his owne, then his wives or huſbands: for the man, ſee an example in Jacob, who would not labour for his owne family, but obey his Maſter, Gen. 30.30. For the woman, if ſhe be a ſervant borne, and given in marriage, as the manner was, ſtill ſhe was to obey her Maſter. Exod. 21.4. If ſhe be a ſervant by covenant, and conſent of her Huſband, during the time of her covenant, ſhe is to obey and keepe the conditions of the covenant; for he for the time hath remitted his authority.
The third duty of ſervants is ſubmiſſion, that is, to their reproofe and corrections; for thoſe men whom they feare, they will ſuffer both at their hands.
Doctr. Servants muſt ſubmit themſelves unto their Maſters to be controuled and corrected by them, whether they doe it juſtly or unjuſtly; whether deſervedly, or not; they muſt feare them, and therefore ſuffer from them. When God allows the Maſter to reprove and correct his ſervant as he doth, Prov. 29.19. then it muſt imply that his ſervant muſt ſuffer it: 1 Pet. 2.19. for this is thank-worthy, if a man for conſcience toward God, endure griefe, ſuffering wrongfully, Tit. 2.9. not giving croſſe words one for another. Hence is that, Gen. 16.9. And the Angell of the Lord ſaid unto her, Returne to thy Miſtris, and ſubmit thy ſelfe under her hands. The example of Abrahams ſervants is commendable, Gen. 17.23. his ſervants ſubmitted to Circumciſion, and by proportion the example ſerves for this purpoſe.
Reaſ. 1 Becauſe if it be for well doing in conſcience, it is thanke-worthy; and if it be borne with meekneſſe, the Lord ſhall give a man the more reward. 1 Pet. 2.19, 20.
Reaſ. 2 Becauſe they are called to this; 1 Pet. 2.21. this is the Croſſe that Chriſt hath called them to take up and beare after him; this is the Croſſe that God hath annexed to their calling, as every calling hath ſome croſſe or other; and for the wrong that is offered them, God, as St. Paul ſaith, Coloſſ. 3.25. will right and revenge them, &c.
Ʋſe 1 To reprove many and moſt ſervants amongſt us, who goe not ſo farre as nature it ſelfe would teach them, few ſo farre as Religion doth teach them; for ſome cannot ſo farre ſubdue their crooked natures, to ſubmit themſelves to their maſters; ſo farre as they can doe, no otherwiſe; becauſe it is in vaine to ſtruggle with the yoke when a man cannot ſlip it, nor ſhift it off. But if ſome come to this, yet can they hardly ſuffer with patience hard meaſure, though they ſuffer deſervedly; when as naturall equity condemneth him that doth otherwiſe.
And be it, that ſome can thus ſubdue themſelves, yet is it no more than the Heathens and Publicanes will doe: it is but Canina patientia, a dog-like enduring, ſaith Bernard, ſuch as God will not accept, when either he dare not whine, or hath done ſome foule fact, and deſerved it. But if they have not, or thinke they have not deſerved it, how ready are their anſwers? how ſoone will they turne upon their Maſters, and take the rod by the end? and if they be rebuked, they murmure; if they be corrected, they either will reſiſt, or clamorouſly complaine, or wickedly ſeeke revenge. Let theſe know and ſee their ſin, and looke for a recompence from the Lord; for, ſaith St. Peter, they have loſt their thankes, it is not thankes worthy, if they had ſuffered for evill; what when they will not? undoubtedly let them looke from God, which rewardeth every man, they ſhall have their recompence from him, if they repent not; it may be in this life with the like, (if not in the life to come) with wicked and lewd ſervants. But of this ſinne, if we may enquire the cauſes of it, we ſhall find in many, to come from the Parents and friends, either in their education, bringing them up cockeringly, never uſing them to reproofes, to the rod, and to the yoke; but as my young Maſters, and ſuch as never ſhould come to ſerve; ſo that when they muſt to it, by no meanes they can apply themſelves unto it, but in it endure and ſuffer nothing, not ſo much as ſharpe words, but no blowes, deſerved, or not. But this is not all their fault, for it is ſeconded with as bad when they are in ſervice, and find ſome hardneſſe, and as they onelyonly thinke, ſharpneſſe; they remembring the fondneſſe of their affection, complaine to them, who doe not as they ſhould, correct them ſoundly, and ſend them home againe; but goe to their Maſters, and expoſtulate the matter for them; extenuate the fact, aggravate the Maſters hard dealing, upbraid him with what he gave him with his friend or child, and ſo animate them, that they will be in nothing ſufferers after, or never without grudging and repining. Another cauſe is in the maſter, either becauſe he was ſuch, and is ſuch becauſe he hath not repented; and ſo it is Gods retribution, ut ante; or becauſe he hath beene too remiſſe to let faults, many and little, eſcape without reproofe and correction, that when he would for greater, he cannot ſubdue them; or paſſed by ſome greater faults in ſome other of his ſervants for ſome ſiniſter reſpect, as becauſe he would not be accounted cruell and ſevere, which in the juſtice of God, and the cankred nature of another ſervant is payed him home, becauſe he never feared to be accounted cruell of God, and ſuch an one as hates his ſervant; for that will hold in ſervants, Prov. 13.24. He that ſpareth his rod, hateth his ſonne; but he that loveth him, chaſteneth him betimes; and ſo being aſhamed in a licentious and corrupt age to be accounted hard and ſtrait, he hath ſhame laid upon him by a rebellious ſervant, as we may apply, Prov. 29.15. The rod and reproofe giveth wiſedome, but a Child left to himſelfe, bringeth his mother to ſhame. A third cauſe is in the Magiſtrate, to whom the maſter complains, as he may and muſt in a deſperate cauſe, who by the ſervants friends or meanes he makes to him, will either reprove and checke the maſter, which he ought not to doe, though there be ſome ſmall cauſe; nor, if great cauſe, yet not before the friends or face of the ſervant, and little or not at all reprove, or not ſeverely correct that ſervant, by which not onelyonly he is made more bold againſt his maſter, but even other ſervants are animated againſt theirs, and the maſters utterly diſcouraged to ſeeke any helpe from them.
To admoniſh all ſervants to ſubject and ſubmit themſelves unto their maſters, to be reproved or corrected by them as well unjuſty as juſtly, not anſwering croſly, or rejecting their ſtripes. If they ſuffer juſtly, it is not thank-worthy for a Chriſtian, when a naturall man will doe the ſame; for nature teacheth that it is no hard dealing, when they ſuffer evill, that have done evill before. Then, as Chriſt, except your righteouſneſſe exceed, &c. ſo except your ſubjection exceed that which a naturall man will performe, you ſhall have no thanke from God, no reward. How then muſt you exceed it? if not onelyonly this, but even when you are wrongfully afflicted, reproved, and chaſtiſed, in truth or in your apprehenſion of things, if for conſcience ſake towards God you endure griefe. 1 Pet. 2.19.*Inſipida & inſulſa omnis tum obedientia, tum patientia, niſi omnium quae agimus vel patimur ipſe ſit cauſa. Bernard. Obedience and patience are unſavoury, unleſſe God be the cauſe, and it be for conſcience.
But how farre muſt we ſuffer? I anſwer, So long as he kils not, or diſmembers not; but if wrongfully he be corrected he may expoſtulate and defend himſelfe, in humility and meeknes, his maſter giving him leave, as Job. 31.13.
The fourth duty of ſervants is faithfulneſſe, for thoſe whom men feare, to them are they faithfull if they truſt them with any thing.
Doctr. Servants muſt performe all faithfulneſſe to their maſters; that is, they muſt not themſelves diminiſh or hinder their eſtate, neither ſuffer it, ſo much as poſſibly they can withſtand, to be hindred by other, but by all meanes uphold, maintaine and increaſe it to the utmoſt of their power. This is manifeſt, Titus 2.10. not purloyning, but ſhewing all good fidelity, that they may adorne the Doctrine of God our Saviour in all things. Where, as faithfulneſſe is expreſly required, ſo the contrary is forbidden, and manifeſted wherein that doth conſiſt, by the contrary, in maintaining and not diminiſhing his maſters ſtate and condition: This Chriſt teacheth by the faithfull and evill ſervant: Math. 24, 45.48, &c. As alſo in the parable of the worldly wiſe, but wicked ſteward, Luke 16.2. Thus Jacob played a good ſervant, Gen. 37, 38, 39. In this he was a good ſervant, though faulty otherwiſe. 1 Sam. 25.14, 15, 17. Joab alſo, Chron. 21.3.
Reaſ. 1 Becauſe the commandement requires it of every man, one to another in common juſtice. Thou ſhall not ſteale, not diminiſh another mans ſubſtance, nay maintaine and increaſe it, in the affirmative, then much more a ſervant.
Reaſ. 2 Becauſe the maſters family is as a little common wealth as that is a great family. Now as all ſubjects are members, and ought to labour for the common good, and be faithfull to the Prince, ſo every ſervant is a member, and muſt bee faithfull unto the whole body.
Reaſ. 3 Becauſe they are put in truſt often with part or his whol ſtate; where there is truſt, treachery is intolerable.
Reaſ. 4 Becauſe by this meanes they ſhall adorn the doctrine of Chriſt which they profeſſe. Titus 2.10.
Ʋſe 2 To let ſervants ſee their ſinnes that they have not been faithfull, but unfaithfull to their Maſters; unfaithfull, firſt, by hindring his profit and diminiſhing his ſtate, either ſpending his Maſters goods riotouſly, at home with his fellow ſervants, as he Mat. 24. or abroad as the prodigall ſonne, upon harlots and wicked perſons, playing and dancing, drinking and dycing, and ſuch like. The former, of ſervants accounted no ſinne, the latter but a ſmall ſinne; and yet neither of them inferiour to robbery by the highway, and in divers circumſtances greater: And ſuch a ſinne, without recompence to his maſter, and repentance in the ſight of God, ſhall have his juſt recompence from God, and ſhall never be forgiven him,Many for the ſicknes times have in Gods Rols long Records againſt them, yea great inditments they muſt plead guilty to, for which ſome of their fellows have anſwered already. for if he that deceives another, or defrauds and oppreſſeth him, ſhall not eſcape, he leſſe that deales ſo with his maſter. But ſay he ſpends it not, but convert it to his owne uſe, and inrich himſelf by it? he is more bound to make reſtitution, or let him ſuſpect that of Auguſtine ſhall be true.*Non remittitur peccatū niſi reſtituitur ablatum. Auguſt. The ſinne is not pardoned unleſſe the theft be reſtored: and as long as he keeps it, he keeps Gods curſe with it, proſper he never ſo well for a while, and if he leave it to his, that it will be a ſparke to burne up his houſe and ſubſtance, in his ſight; he ſhall leave the curſe of God with it to his wife and children, when he is burning in Hell for it and other ſins; yet if many be free from this kind of unfaithfulnes, yet how few can waſh their hands from the other, not upholding & encreaſing their maſters ſtate and condition; the Apoſtle forbad not only ſtealing and pilfering, but commands all good faithfulneſſe, that they by all meanes poſſible ſhould encreaſe it, by all their diligence, ſkill and ſpeech; when as they have beene ſloathfull and negligent, when they have by their careleſneſſe loſt their maſter ſomewhat, which might honeſtly have been had, or not prevented ſome loſſe by their wiſdome and forecaſt, if they ſaw it comming; yea when they have murmured to breake their ſleeps or mend their pace, to beare the heat in the day, and the froſt in the night, for their Maſters ſpeciall advantage and honeſt gaine: they have not performed this faithfulneſſe in all theſe things: looke upon your reckonings, your guilty conſciences; and know you that if God will recompence your wrong to your maſter, Col. 3.25. he will much more recompence you for them, if you repent not. Now the cauſe of this unfaithfulneſſe (to ſay nothing of Gods retribution and ſervants corrupt hearts) is to be found in ſome, becauſe they doe not take ſtrait accounts of their ſervants, but do it negligently or ſeldome, by which he is imboldened to ſpend or inabled to ſhift when his account is to be given.
Secondly in others, becauſe they paſſe over apparent unfaithfulnes in ſome of their ſervants, without due correction and puniſhment, and ſo other of their fellows & themſeves are heartned to the like, when they have no feare of God, nor feel nothing from their Maſters after their deſerts.
Thirdly, from parents that allowed them to ſpend, and brought them up idly, before ever they bound them, & from many a maſter who would be content his eldeſt ſervant ſhould keep good fellowſhip and company, and ſpend of his owne, to bring them cuſtomers, by which the reſt have their teeth ſet on edge, in their corruptions, and Gods hand is againſt them to puniſh them by others, when they had no care of the former.
Fourthly, becauſe they had no care to take ſuch ſervants as are religious and towardly, and ſuch as know how to be faithfull; nor yet to teach them any religion, when they have them, that they might learne to be faithfull of conſcience, and not for other ſiniſter reſpect: and ſo when they have no care, with Abraham, to teach their ſervants to be faithfull with God, no marvell though they be unfaithfull to them, in their ſtates, bodies, children, and in all things.
Ʋſe 2 This may inſtruct, and perſwade ſervants to perform faithfulneſſe to their maſters for the time to come, and to repent, make them recompence for that is paſt, if they ſee their ſinne, if in mis-ſpending their maſters goods at home or abroad, if by negligence loſing him commodity, or by hindring of it, or for want of diligence not advancing it, ſorrow and mourne for that is paſt, as it is a ſin againſt God and man, and make thy maſter amends by a double care and diligence in thy ſervice, elſe make account that thy ſinne ſtands upon the ſcore againſt thee, for a judgement to come. And if thy unfaithfulnes hath been ſo great, that thou haſt appropriated his goods unto thy ſelfe, looke (whether thou be in his ſervice or out) that thou make him recompence, and give him his owne againe, make him reſtitution, or elſe all ſhall not be accepted of God, while thou haſt his goods in thy hand; looke how many pence or pounds, ſo many witneſſes againſt thee; yea, ſo many as call for a curſe upon the reſt of thy ſubſtance, thou either haſt, or may have: And for other ſervants, let, if not conſcience reſtrain them, yet this, that thou muſt make reſtitution, or never have remiſſion before God; beſides the guilt and gall of thy conſcience, if thou go not aſleepe to hell; finally let ſervants in all things ſhew all good faithfulneſſe, ſpecially ſuch as have any taſte of religion, that you may adorn the doctrine of Chriſt; that you make not the wicked ſcoffe at your profeſſion, and the good juſtly tax you of hypocriſie, Chryſoſt. Hom. 16. in Tim. hath theſe words; If not otherwiſe, yet as ſervants obey and reſpect their maſters, ſo let us the Lord. They expoſe their lives for their eaſe, it is their work and ſtudy to care for their maſters, the things of their maſters they care for all the day, but a little part for their owne; would God we could this exhort upon as good ground & true, ſure it is, ſo it ſhould be; and thus faithfull ſhould every one be, and if you be, look for Gods bleſſing by like ſervants, and a reward hereafter with the good ſervants, if you be ſuch of conſcience, and for the Lord.
His Maſter.] As we have ſeen the duty and feare, ſo we muſt ſee the parties to whom it is due to be performed: To their Maſter whatſoever he may be, ſo he be their Maſter, it ſkils not, to him muſt they performe it.
Doctrine. Servants, muſt give this feare, and performe all theſe duties to him that is their Maſter; be he what he may be, or let them be what they can be, yet while they are ſervants, and they Maſters, they muſt performe it; ſay he be in birth, in parts, in graces, in religion, inferiour to them, ſay he be cruell and churliſh, a very Nabal, ſay he be prophane and irreligious, an Atheiſt or Hereticke, yet they muſt feare, and in feare performe theſe duties to them: this is that the Apoſtle ſpeaketh, 1 Pet. 2.18. and 1 Tim. 6.1. To what ſervants ſpeaketh the Apoſtle, to ſuch as did beleeve, and were come to the knowledge of the truth; of what maſters, ſuch as yet were enemies to God and his truth, loved not, knew not, had not taſted of the truth: Laban was an Idolater, yet did Jacob give him faithfull ſervice, and all duty, yea a churliſh and deceitfull unconſcionable Maſter: Potiphar was an heathen, yet Joſeph feared him, and ſerved him faithfully. The Prophet never forbade Naaman his ſervice to his Maſter, after he was become a Jew, that is, a ſervant of God.He ſpeakes to thoſe who are free, not to bind themſelves to ſuch. 2 King. 5.23. hereto may we apply that, 1 Cor. 7.20, 21, 22. not to deny ſervice, but to alter the manner of ſervice, before for feare of Maſters diſpleaſure, now for conſcience of Gods command, before their Maſters onelyonly, now Chriſt in their Maſter.
Reaſ. 1 Becauſe (as was noted in Children out of Chryſoſt.) it is due to their place, not perſon; as Non principi, ſed principatui; ſo Non magiſtro, ſed magiſterio. The feare is due, not to his perſon, and ſo good or bad, high or low, gentle or churliſh; but to his place and authority, as a maſter, which he may be, of what quality or condition ſoever he be, and from them as ſervants, whatſoever their perſons, and quality, and gifts may be.
Reaſ. 2 Particularly for ſuch as are religious, that they bring not diſhonour upon Gods Name and Doctrine, 1 Tim. 6.1. but may honour him.
Reaſ. 3 For both, becauſe it ſhall be more reſpected of God, the leſſe it is deſerved by any thing in thy maſter; for then it is done of conſcience, and for God, as a good worke ought to be.
Ʋſe 1 This will condemne the Doctrine of the Church of Rome, howſoever bragging it ſelfe to be Apoſtolicall, yet holds it but few of the Apoſtles doctrines, which it hath not either corrupted, or taught ſomething to the contrary: And in this point moſt directly to Peter and Paul, forbidding feare and faithfulneſſe to be performed of ſervants to their maſters, and them who put them in truſt. Symacha ſaith Inſtit. Cathol. Tit. 46. ſect. 74. that all keepers of forts, and all other vaſſals and ſlaves are freed from the oath of ſubjection to their Lord and Maſter, he being an Heretick; affirming that by it, he is deprived of his civill power he hath over his ſervants; the ground of the unfaithfulneſſe of Sr. William Stanly in yeelding up Daventer, an act approved and commended by Cardinall Allen; how unlike are theſe ſpirits to the ſpirit of Saint Peter and Saint Paul, who will have faithfulneſſe to the good and bad, to the Infidell aſwell as the beleever; ſhall not that be verified of them, Math. 5.19? But they will ſay, Hereſie is a greater ſinne then infidelity; firſt, I anſwer, not as they make Hereſie, ut ante; ſecondly, be that true of Auguſt. Sanata vulnere infidelitatis, ſed gravius percuſſa vulnere Idololatriae, yet all Hereſie is not Idolatrie, neither can this, if it be, deſtroy the knot and bond of this duty, which is not faith, nor the foundation of divine religion; but a politique title, having force and ſtrength from the law of nature; which is not to be diſſolved by Hereſie not contrary to it: And the Apoſtles reaſon will be here, aſwell as in Infidelity, it will make the name of God, and his doctrine ill ſpoken of. But the truth is, this is but a ſhift of theirs, for they teach no faith to be kept with ſuch, and ſo no faithfulneſſe with ſuch as are heathen or Infidels: If we may gather the leſſe from the greater, Ʋladiſlaus (he was I take it the King of Hungary and Poland) in a battaile againſt the Turkes,Amurath the ſecond of that name. had the better hand, ſo that the Turke offered to yeeld to any conditions; whereupon, Ʋladiſlaus and the Turke ſwore to Articles of Agreement; but preſently a Legate came frome the Pope, and urged Ʋladiſlaus to ſet upon the Turke againe,Eugenius. 4. neere vanquiſhed already, telling him that the Pope had power to diſpence with his Oath; which he attempted, though ſore againſt his will: Then the Turke cryed out,O Crucifixe, crucifixe, vide gentem tuam perfidam. Oh thou crucified, thou crucified, take notice of thy treacherous people: And ſo beſtirred himſelf, that he overthrew Ʋ ladiſlaus, which hath ever ſince turned to the greateſt detriment of all Chriſtendome: out of this by proportion we may ſee it is but a colour of their diſtinction of Hereſie and Infidelity.
Ʋſe 2 To reprove all ſuch ſervants as thinke they owe no feare nor duty, or leſſe feare and duty to their Maſters, becauſe of ſome defects in them, or ſome excellency in themſelves; if he be baſe borne, and they of worſhipfull Parents; if he be irreligious, and they have ſomewhat or more taſte of piety; if he be poore, ſo when they came to him, or impoveriſhed after, &c. But they muſt know that none of theſe will diſpenſe with omiſſion of any duty. Is he their Maſter? If they give him not all reſpect, they ſinne againſt his place and dominion, and ſo againſt God that hath given it him. If God had allowed only rich men, or religious men, or good, and courteous Men to be his Vicegerents in the family, then it were ſomewhat, but he hath given this to the rich and the poor alike, he hath lightned both their eyes, the good and the bad hath the ſeale of the Commiſſion alike, therefore they who doe not alike reverence their maſters, one as other, are guilty of ſinne before God, and ſhall have no reward from God, becauſe he doth it not in conſcience to Gods Commandement, but for ſiniſter reſpect, for which they may receive their reward from men, but a heavy one from God.
Ʋſe 3 To perſwade ſervants to feare, and doe all duty to their Maſters whatſoever they are, one or other; he that is well borne muſt forget his father and his fathers houſe, and looke not upon his maſter whence he came, but what he is; he that is religious, remember he muſt adorne his profeſſion, and looke not upon his maſter what he is of himſelfe, corrupt and prophane, but what God hath made him, his owne Vicegerent, and his maſter; and thinke what unworthineſſe ſoever be in thy maſter, yet that thou art moſt unworthy to doe him any diſgrace, or to deny him any duty. Remember, that what is due to him, it is not to his perſon, but place; indeed, not to him, but God, and to him in Gods ſtead; and the more unworthy he is of any duty, the more readily thou perform'ſt it, the more reward thou ſhalt have from God; yea, for the preſent it is a ſpeciall proofe of true grace in the heart. For as it is, Rom. 5.7, 8. ſo every one will obey a great and a good maſter; but that is true obedience, when the maſter is neither great nor good, or great, and not good; or good, and not great: for ſo have good ſervants and holy men done in times paſt unto their maſters.
If I be a father, where is my honour?] Here is the application of the former ground and rule, to himſelfe and them, not ſpeaking in generall, but applying it particularly, teaching in his example what is the beſt and moſt profitable kind of preaching, when application is joyned with doctrine. Vide Heb. 12.1.
If I be a father.] Here is firſt the father-hood of God to be conſidered, and ſo he is in two reſpects, of his Creation and Election; out of both we have ſomewhat to learne.
Doctrine. Men in regard of their Creation being ſo the ſonnes of God, ought to honour him, and doe him ſervice and obedience: thus much the Lords reaſoning imports and inforceth. It is manifeſt alſo by that, Deut. 32.6. Doe ye thus requite the Lord, O fooliſh people and unwiſe? Is not he thy father that hath bought thee? Hath he not made thee, and eſtabliſhed thee? Thus much David prayed, Pſal. 119.73. Thy hands have made me, and faſhioned me, give me underſtanding that I may learne thy Commandements; this ſhews he ought to pay ſo much to God.