Obiect. Afterwards Iaakob priuily ſtole away from his maſter. to Obiect. Shall I ſuffer my ſelfe wrongfully to be beaten, when I can helpe my ſelfe and hinder it?

Obiect. Afterwards Iaakob priuily ſtole away from his maſter.

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

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

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

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

2. When being bound to their maſters ſeruice, they doe their owne buſineſſe, and ſeeke their owne profit; and that without their maſters leaue. This aggrauated Gehazi his priuie

ſtealing and withdrawing himſelfe from his maſter, that he went to receiue gifts for himſelfe. Many ſuch lewd ſeruants there be, that knowing ſuch and ſuch friends of their maſter, who will be ready to doe any kindneſſe for them, will vſe their maſters name to borow money, or get ſome other fauour, and neuer let their-maſters know of it.

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

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

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

6. When vpon diſcontent they run away from their maſters. The two ſeruants of Shemei which run from their maſter are taxed for it by the holy Ghoſt. One ſimus that run from his maſter is ſent backe againe by S. Paul: and Hagar is ſent backe by an Angell.

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

Anſw. An Angell from heauen giueth one anſwer, (Submit

thy ſelfe vnder her hands:) And an Apoſtle giueth another, Be ſubiect with all feare to the froward: for conſcience toward

God endure griefe, ſuffering wrongfully.

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

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

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

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

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

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

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

1. Such ſeruants as are vnder maſters to learne their trade, are bound many waies to hearken to them.

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

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

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

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

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

Such ſeruants as haue religious maſters who are carefull to inſtruct their houſhold in the way of righteouſneſſe, ought to be obedient to their inſtructions: ſo were Ioſuahs ſeruants, (or elſe could not Ioſuah haue vndertaken for them as he did) and the ſeruants of that Ruler of whom it was ſaid that himſelfe beleeued

and all his houſe: and the ſeruants of Lidia, and of the Iay [gap]er, concerning whom it is ſaid, She was baptiſed and her houſhold:

he beleeued in God and all his houſe. Vnder theſe words houſe and houſhold, none doubteth but that ſeruants are compriſed.

Now then if the ſeruants of theſe had not hearkened and

yeelded to the inſtructions of their maſter and miſtreſſe, would they haue beleeued in him in whom their maſters beleeued, or beene baptiſed when their miſtreſſe was? The like may be gathered out of this phraſe, The Church in their houſe: for thereby is implied that all in the houſe were of the ſame faith that their maſter and miſtreſſe were. It is expreſly noted of the Souldier that waited continually on Cornelius, that he was a deuout man, whereby it is preſuppoſed that he hearkned to his maſters inſtructions: for it is noted of the maſter alſo, that he was a deuout man and feared God.

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

• 1. The bond of duty.

• 2. The bond of profit and benefit to themſelues.

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

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

1. Many ſeruants are of ſo impious a minde, as of all maſters they will not ſerue ſuch as are religious, and make conſcience to inſtruct their ſeruants in the way to ſaluation: they had rather ſerue profane maſters, meere worldlings, and very Papiſts. For why? any thing better agreeth to corrupt nature then to be kept within the bounds of religion: few like the ſtrait gate and narrow way that leadeth to life: for the god of this world ſo blindeth mens eies, that they cannot ſee the bleſſing of life at the end of this way, they only ſee the ſtraitneſſe of it: or if they ſhould ſee it a farre off, yet they ſo ſauour the things of the fleſh, and of this preſent euill world, as they would not regard that which is ſo farre off. Now religious maſters will endeuour what they can to keepe all their ſeruants in that narrow

way; but irreligious maſters will ſuffer them to follow the ſway of their owne corruption, to ſweare, to profane the Sabboth, and ſpend that whole day in ſleeping, ſporting, eating and drinking: to goe to bed without prayer, or catechizing, or reading the word of God, and ſo to riſe againe and goe about their buſineſſe: to which holy duties, ſuch deuout maſters as Cornelius was, will hold their ſeruants.

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

3. Some againe are the more negligent and diſſolute in their buſineſſe, becauſe their maſters are religious. It is a common complaint, that profane, worldly maſters ſhal haue more ſeruice then religious and godly maſters, yea though theſe giue better wages, diet and lodging then thoſe. Many thinke the fault hereof to be in the maſter: but aſſuredly for the moſt part the fault is the corrupt diſpoſition of ſeruants, that eſteeme pleaſure in ſinne, and libertie thereunto more then wages, diet, and lodging: whereby they ſhew themſelues impious againſt God, vngratefull to their maſters, iniurious to themſelues. Let this peruerſe diſpoſition be noted, that the rule of the Apoſtle verie pertinent to this point, may be the better obſerued, They

that haue beleeuing maſters let them not deſpiſe them, but rather doe them ſeruice, becauſe they are faithfull and beloued.

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

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

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

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

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

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

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

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

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

To theſe motiues I may adde the rule of our Chriſtian profeſſion (which is alſo intimated by the Apoſtle in theſe words, Euen hereunto were ye called.) For our Chriſtian calling requireth all men to giue place vnto wrath: To turne the other cheeke when one is ſmitten: To ouercome euill with goodneſſe. If all Chriſtians muſt ſhew ſuch patience to all men, euen their equals: how much more ſeruants to maſters? The Apoſtle commendeth to ſeruants the example of Chriſt in this caſe: he was reuiled and much he ſuffered, and that moſt iniuriouſly, and

yet patiently did he beare all: if ſeruants thus ſuffer with him, they alſo ſhall reigne with him.

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

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

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

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

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

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

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

2. By running away, as Hagar.

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

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

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

2. To endure puniſhment (that I may vſe Saint Peters

word) is not otherwaies thanke-worthy. If iuſtly thou beeſt puniſhed, thou haſt but thy deſert. If forcibly ſo as thou canſt not reſiſt, neceſſity maketh thee beare it. The ſturdieſt theeues that be, being pinnied, ſuffer themſelues to be turned ouer, becauſe they ſee a neceſſity. But Chriſt (whoſe example in this caſe is ſet before ſeruants) could haue freed himſelfe but would not. If ſeruants endure for conſcience ſake, they will not reſiſt, though they be able.

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

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