§. 78. Of the dutie of Schoolemaſters and Tutors. to §. 4. Of a ſeruants feare of his maſter.

§. 78. Of the dutie of Schoolemaſters and Tutors.

Among thoſe who are by voluntarie appointment ſet in the place of parents, are Schoolemaſters and Tutors to be reckoned. The authoritie and charge of a parent is for a time committed to them: therefore for that time they ought to performe a parents dutie.

Their dutie is appropriated to education: it appertaineth not to them to maintaine the children committed to them: they are rather themſelues by their paines that way maintained.

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

• 1. In learning.

• 2. In ciuilitie, and good manners.

• 3. In true pietie, and religion.

I ſhall not need to ſpeake more of theſe points then hath before beene deliuered: only to prouoke them to be diligent in well nurturing children in thoſe three points, let the benefit of good Schoolemaſters and Tutors be well noted.

Schoolemaſters commonly caſt the firſt ſeed into the hearts of children: they firſt ſeaſon them: as the ſeed is, ſuch will the crop be: as the firſt ſeaſoning is, ſo will the ſauour continue to be. If they ſowe no good ſeed at all, what harueſt can be looked for? If they ſowe a corrupt ſeed of rudeneſſe, licentiouſneſſe, profaneneſſe,

ſuperſtition, and any wickedneſſe, the crop muſt needs be anſwerable thereto. But if they ſowe the good ſeed of learning, ciuilitie, and pietie, there is great hope of a good crop.

Hence it followeth that they are of great vſe, and may bring much good, not only to the children themſelues, and their parents, but alſo to the Church and Common-wealth. Iulian the Apoſtat was not ignorant hereof: and therefore endeuouring to root Chriſtianitie out of the world, he ſuffered no man that profeſſed himſelfe a Chriſtian, to teach a ſchoole: but in ſtead of Chriſtian Schoolemaſters, he ſet vp in euery part of his dominions, heatheniſh Schoolemaſters.

Tutors, to whoſe gouernment young ſchollers, that are ſent to the Vniuerſities, are committed, haue to deale with children in their riper yeeres; euen when the time of ſetling them in a courſe is come: the very time wherein much good may be done to children, or elſe wherein they may be vtterly peruerted. There will be little hope of bowing them, and drawing them into another courſe after they be freed from the gouernment of a Tutor. Tutors therefore, as they haue need of great wiſdome, ſo of good conſcience, that they may haue the greater care of their Pupils, and take the greater paines in teaching them the three forenamed points, learning, ciuilitie, and pietie. A good Tutor may doe much to repaire the negligence, and amend the defects of a Schoolemaſter: but there remaine none to redreſſe the failings of a Tutor: children for the moſt part are paſt redreſſing, when they ceaſe to haue a Tutor.

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

The vices contrary to the forenamed dutie of Schoolemaſters, are theſe.

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

2. Couetouſneſſe. All that many ſeeke, is to multiply the number of their ſchollers, and to get as much as they can for boording, and teaching: they aime more at their owne gaine then at their ſchollers profit. Children are not like to thriue well vnder them.

3. Negligence. Many are loth to take the paines of a Schoolemaſter, and thereupon come as little into the ſchoole as they can: take euery ſmall occaſion to be gone againe: care not how much their children play: if they be able to hire a poore Vſher, all the burden ſhall be caſt vpon him. Little is that fruit that can be looked for from them.

4. Want of pietie. Many skilfull and painfull Schoolemaſters, vnder whoſe teaching children come forward exceeding well in learning, thinke it nothing appertaineth to them to teach the grounds of religion, ſo as they altogether neglect pietie. Aſſuredly they want it themſelues: for were their owne hearts ſeaſoned with true pietie, their conſciences would moue them to teach it to their children. The things of the kingdome of God are like vnto [gap]eauen, which ſeaſoneth the whole batch of dough with that ſeaſon and ſauour which it ſelfe hath. When children ſpend almoſt all their time with their Schoolemaſters, of whom ſhould they learne it, if not of them? What bleſſing can be hoped from the paines of ſuch Schoolemaſters?

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

The common fault of Tutors is altogether to neglect their Pupils. Many thinke a Tutor to be a meeretitular matter: no more to be required of them but to beare the very name; and to vndertake that the Colledge be diſcharged for their Pupils diet. This conceit, and the practiſe anſwerable thereunto, is the blemiſh and bane of the Vniuerſities. Many children well trained vp in ſchooles, vtterly loſe the benefit of all their former education when they are ſent to the Vniuerſitie, becauſe their Tutors altogether leaue them to themſelues: and ſo they are made a prey to idle and lewd companions. By reaſon hereof many parents are vtterly diſcouraged to ſend their children to the Vniuerſitie.

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

EPHES. 6. 5. Seruants be obedient to them that are your Maſters according to the fleſh, with feare and trembling in ſingleneſſe of your heart, as vnto Chriſt.

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

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

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

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

Seruants.

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

Therein he 1. Declareth their duties.

2. Addeth motiues to performe them.

I. In declaring ſeruants duties he noteth— 1. The kindes

of them.

2. The manner

3. The extent

1. The kindes of ſeruants duties are noted in two words,—

Obey, verſ. 5.

Serue, verſ. 7.

2. The manner is ſet downe

Affirmatiuely, verſ. 5, 7.

Negatiuely, verſ. 6, 7.

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

- 1. Feare and trembling.

- 2. Singleneſſe of heart.

- 3. Conſcience to Chriſt.

4. Good will. Vnder which are compriſed— 1. Cheerfulneſſe.

2. Readineſſe.

3. Diligence.

4. Faithfulneſſe.

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

1. Eie-ſeruice, which is oppoſed to doing of things—

as Chriſts ſeruants.

from the heart.

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

3. The extent of ſeruants duties is noted in theſe foure phraſes,— 1. Maſters after the fleſh, verſ. 5.

2. As to Chriſt, verſ. 5.

3. As ſeruants of Chriſt, verſ. 6.

4. Doing Gods will, verſ. 6.

II. The motiues which the Apoſtle vſeth are partly—

Implied.

Expreſſed.

They are implied three waies.

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

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

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

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

Therein theſe diſtinct points are noted in order.

- 1. The aſſurance thereof (knowing.)

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

-

3. The particular application thereof (whether bond or free.)

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

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

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

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

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

- 1. The Fountaine of ſeruants duties.

- 2. The Streames that iſſue from thence.

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

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

1. God hath giuen expreſſe commandement vnto maſters to gouerne their ſeruants: and vnto ſeruants to be ſubiect to their maſters. In the fourth commandement God giueth a charge to maſters ouer their ſeruants, to ſee that they doe no manner of worke. And the Angell biddeth Hagar

humble her ſelfe vnder her miſtreſſe hands. And here ſeruants are commanded to obey their maſters.

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

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

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

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

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

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

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

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

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

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

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

2. Obiect. It is againſt nature for one to be ſeruant, eſpecially a bond-ſeruant to another.

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

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

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

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

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

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

Anſw. To be a ſeruant in that place is not ſimply to be in ſubiection vnder another, and to doe ſeruice vnto him, but to be

ſo obſequious to a man, ſo addicted to pleaſe him, and ſo ſubiect to his will, as to doe whatſoeuer he will haue done: to regard nothing but his pleaſure: to prefer it before Gods word and will. It is not therefore the thing it ſelfe, but an exceſſe therein which is there forbidden.

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

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

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

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

Againe, on the other ſide, this feare will keepe men from of fending their maſters (which was one reaſon that moued Ioſeph not to yeeld to his miſtreſſe) and in this reſpect it may

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

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