§. 37. Of ſeruants yeelding to doe ſuch things at their maſters command, as they cannot thinke to be moſt meet. to §. 2. Of maſters chooſing good ſeruants.

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

The ſecond rule which ſeruants muſt obſerue is this, that

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

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

Anſw. Ioab cannot iuſtly be charged with ſinne, becauſe it was

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

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

Contrary is their peremptorineſſe, who by no meanes will be drawne to doe any thing at their maſters command, which they themſelues thinke not moſt meet to be done. Such an one is that foole whom Solomon thus deſcribeth, Though thou ſhouldeſt

bray a foole in a morter among wheat with a peſtle, yet will not his fooliſhneſſe depart from him. Theſe fooles bring much miſchiefe vpon their owne pates in diſobeying their maſters: for exceedingly they prouoke his wrath who hath power to take vengeance of them. Neither let them thinke to receiue comfort in their ſuffering, becauſe they refuſe an vnmeet thing, for meetneſſe is not a ſufficient warrant againſt vnlawfulneſſe. To diſobey in a thing which lawfully may be done, is vnlawfull: if therefore the pretext be only an vnmeet thing, meetneſſe is preferred before lawfulneſſe, and vnlawfulneſſe leſſe accounted of then vnmeetneſſe.

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

That the extent of ſeruants obedience be not too farre ſtretched, the Apoſtle ſetteth downe an excellent limitation thereof: and that in theſe foure phraſes, As vnto Chriſt, As the ſeruants of Chriſt, Doing the will of God, As to the Lord; all which doe ſhew that the Obedience which ſeruants yeeld to their maſter

muſt be ſuch as may ſtand with their obedience to Chriſt. So that if maſters command their ſeruants neuer ſo peremptorily to

doe any vnlawfull thing, that is, any thing forbidden by Gods word, they may not yeeld to it. The midwiues of the Hebrew women did well in refuſing to doe any thing to helpe forward the murderous practiſes of the King of Egypt in ſlaying all the male-children of the Hebrewes: it is expreſly ſaid, that they feared God and did not as the King commanded them: ſo as their diſobedience in this kinde was a token of their feare of God. In this caſe Ioſeph is commended for not hearkening to his miſtreſſe: and the ſeruants of Saul for refuſing to ſlaie the Lords Prieſts at their maſters command. Thus if a maſter ſhould command his ſeruant to kill, to ſteale, to forſweare himſelfe, to lie, to vſe falſe meaſures and weights, to goe to maſſe, or doe any other vnlawfull thing, he ought not obey him.

Againe, if maſters forbid their ſeruants to doe that which God hath commanded them to doe, they muſt, notwithſtanding their maſters prohibition, doe it. The Rulers of Iſrael forbid the Apoſtles to preach, yet becauſe Chriſt had commanded them to preach, they would not forbeare: nor would Daniel forbeare to pray to God, though the King and Nobles by expreſſe decree forbad him. So if a profane or popiſh maſter ſhall forbid his ſeruant to goe to Church, or to heare the word, or to take the Sacrament, or to dwell with his wife if he be maried, or to make reſtitution of that which he hath fraudulently gotten, or any other bounden dutie, herein they muſt ſay, we ought to obey God rather then men. For when maſters command and forbid any thing againſt God, they goe beyond their commiſſion, and therein their authoritie ceaſeth.

Contrary to this reſtraint is both a paraſiticall pleaſing of maſters: and alſo a baſe feare of them. It is the property of a paraſite to ſay what a maſter will haue him ſay, and denie what he will haue him denie, and ſo to doe what he will haue him to doe. Doeg that fawning dog at Sauls word ſlew all the Lords Prieſts: and Abſoloms ſeruants at his word killed Amnon: for all the reaſon which they had to commit that murder was this ſpeech of their maſter, haue not I commanded you? So prone are ſeruants to ſooth their maſters, as there is no ſinne ſo horrible which at their maſters command they will not be ready to

doe. Thus is that verified which the Prophet long ſince foretold, like maſter like ſeruant, like mistreſſe like maid. It is alſo the propertie of baſe fearefull ſeruants to doe nothing but what their maſter will haue them doe, and to forbeare any dutie, though neuer ſo neceſſary, that he forbiddeth them to doe. What dutie more neceſſary then praier? We are commanded to pray continually: yet the ſeruants of Darius were content to forbeare that dutie thirtie daies together, becauſe it was againſt the decree of their Lord and King. The like is noted of the people in Chriſts time, they durſt not make open profeſſion of

Chriſt for feare of the Iewes. So in our daies many ſeruants there be that dare not make profeſſion of the Goſpell, nor goe to Church, nor read the word, nor performe other holy religious duties, which they know to be bounden duties, for feare of their maſters. Had not then the Apoſtle iuſt cauſe to ſtrike ſo much vpon this ſtring as here he hath done, expreſly forbidding eie-ſeruice, man-pleaſing, and doing ſeruice to men, namely in oppoſition to God?

§. 39. Of ſeruants chuſing good maſters.

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

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

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

That theſe conſequences iuſtly follow as aforeſaid, is euident: for ſeeing ſeruants are bound to obey in all things which are not againſt God, and muſt obey in nothing but what is in the Lord, it is very requiſite that ſeruants be vnder ſuch maſters as beare the Image of God in the inward diſpoſition, and grace of their heart, as well as in their outward function and place: and will goe along with God in vſing their authoritie, commanding nothing but what a ſeruant may doe with a good conſcience, and without tranſgreſſing againſt God: and forbidding nothing that God hath bound a ſeruant to doe. There will be comfort in ſeruing ſuch maſters: and our obedience

to them will be obedience to God. Such maſters therefore muſt be choſen. Yea and with ſuch muſt ſeruants abide, (if not with the very ſame, yet with ſuch as they are, of the ſame diſpoſition) for if they goe to other, their former comfort will be taken away, and their ſeruitude will ſeeme ſo much the more miſerable, by how much more knowledge and experience they haue had of the benefit of their former libertie (for we may well call ſeruice vnder vnconſcionable maſters ſeruitude, and in oppoſition thereunto, ſeruice vnder religious maſters, libertie.) He therefore that hath a maſter that is faithfull, due reſpect had to his authoritie, muſt loue him as a father, and ſo abide with him.

For choice of good maſters, note what is recorded of many of the Egyptians and other people: they left their owne countrie, and went out with the Iſraelites: what ſhould moue them but conſcience of the true God whom they knew that Iſrael ſerued? Now many of theſe went out as ſeruants, as may be gathered from thoſe many lawes which were made in the behalfe of ſeruants that were ſtrangers, and in ſpeciall that were Egyptians. The knowledge which Ruth had that Naomi her mother in law ſerued the true God, moued her to leaue her owne countrie, and to goe as a ſeruant with Naomi.

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

Contrary is the minde and practiſe of many ſeruants: they neuer inquire after the religious diſpoſition of their maſter, nor care though he be popiſh, or profane, ſo they may haue good wages, diet and lodging: and yet by this meanes, if at leaſt there be any ſparke of Gods feare in their heart, they caſt themſelues vpon many ſore temptations, and bring themſelues into many hard ſtraits, and dangerous ſnares. And, if God open their eies to ſee that wretched condition whereinto they haue implunged themſelues, they will be forced to crie out and

complaine as Dauid did, when he was in forraine countries where he could not freely ſerue his God, Woe is me that I ſoiourne in Meſech, that I dwell in the tents of Kedar.

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

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

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

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

Hence it followeth that ſeruants in performing duty to their maſter performe duty to Chriſt, and in rebelling againſt their maſter they rebell againſt Chriſt; as the Lord ſaid to Samuel of the peoples reiecting his gouernment, they haue not reiected

thee, but they haue reiected me that I ſhould not raigne ouer them. Is not this a ſtrong motiue to prouoke ſeruants to all duty, and to reſtraine them from rebellion? if it be well weighed what Chriſt is, it cannot be but a weighty reaſon. For though maſters ſhould neither reward their good ſeruice, nor reuenge their ill ſeruice, yet will Chriſt doe both.

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

The ſecond reaſon is implied vnder this phraſe, as ſeruants

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

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

The third reaſon is implied vnder this phraſe, doing the

will of God, which declareth the ground of ſeruants ſubiection. God in his word hath plainly made it knowne that it is his pleaſure that they who are vnder the authority of maſters ſhould obey them, therefore as ſeruants would pleaſe God, they muſt obey: if they refuſe to obey, they thwart the will of God. This alſo is a motiue of moment: for Gods will is that marke which euery one ought to aime at, and it is much vrged by the Holy Ghoſt, as a generall reaſon to all duty in theſe and ſuch like phraſes, This is the will of God,

So is the will of God: vpon which ground we are exhorted to vnderſtand, and to proue what is the will of God.

Good reaſon there is to preſſe this reaſon: for

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

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

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

4. It is a ſufficient rule, it will giue euery one (and among other, ſeruants) direction how to carry themſelues in euery thing they take in hand, yea in euery thing that appertaineth to them. For, Gods word is giuen to make vs perfect, thorowly

furniſhed vnto all good workes.

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

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

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

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

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

The fourth reaſon is plainly and largely expreſſed in theſe words, Knowing that whatſoeuer good thing any man doth, the

ſame ſhall he receiue of the Lord, whether he be bond or free. The generall ſumme whereof is a Declaration of the reward of good ſeruice. To which purpoſe ſaith the Apoſtle to ſeruants in another place, Of the Lordye ſhall receiue a reward.

This firſt is to be noted to adde force to the former reaſons.

For if any aske, what if maſters ſtand in Chriſts ſtead, what maketh that to the purpose? ſurely it maketh much to moue ſeruants: becauſe maſters ſtand in his roome who will reward that which is done for his ſake.

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

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

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

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

Gods reward is both of temporall and eternall bleſſings.

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

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

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

3. To draw the hearts of their maſters and others the more vnto them, he will make the things which they take in hand to proſper. Thus did he bleſſe Ioſeph, and Abrahams ſeruant.

4. In dealing for themſelues he will bleſſe their labours, as he bleſſed Iaakobs.

5. He will, when they come to keepe ſeruants, prouide ſuch ſeruants for them, as they were to their maſters. In Egypt God bleſſed Ioſeph with a faithfull ſeruant. Dauid, who ventured his life to ſaue his fathers ſheepe, had many ſeruants that ventured their liues for him.

To this purpoſe may be applied that prouerbe which

Chriſt oft vſeth, with what meaſure yee mete ſhall it be meaſured to you againe.

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

§. 1. Of the heads of Maſters duties.

EPHES. 6. 9. And yee Maſters doe the ſame things vnto them: forbearing threatning: Knowing that your Maſter alſo is in heauen: neither is there reſpect of perſons with him.

IN the laſt place the duties of maſters are declared by the Apoſtle, and that in this verſe, where he noteth,

• 1. The kindes of their duties.

• 2. A Reaſon to enforce the ſame.

The kindes are ſet forth Generally (doe the ſame things.)

Particularly (forbearing threatning.)

The reaſon is taken from that ſubiection wherein maſters are to an higher maſter (knowing that your maſter alſo.) And it is amplified,

• 1. By the equall ſubiection of maſters and ſeruants to that maſter (your alſo.)

• 2. By the place where that maſter is (in heauen.)

• 3. By his property, in this phraſe (neither is there reſpect of perſons with him.)

Becauſe the ſeuerall duties of maſters are here but pointed at, and infolded vnder generall termes, I will (as in former

treatiſes hath beene done) propound a diſtinct order, whereby we may the better finde out their duties, and handle them one after another.

All may be drawne vnto theſe two heads.

• 1. Care in chooſing good ſeruants.

• 2. Conſcience in well vſing them.

For well vſing their ſeruants, maſters muſt haue an eie to their place, and authority: and in reſpect thereof,

• 1. Wiſely maintaine their authority.

• 2. Rightly manage the ſame.

The well managing of their authority is generally noted in this phraſe, doe the ſame things: but more particularly in another place referred to theſe two branches

- 1. Iuſtice.

- 2. Equity.

Of theſe in order.

§. 2. Of maſters chooſing good ſeruants.

The firſt thing that a man, who taketh vpon him to be a maſter, muſt take care of, is to entertaine good ſeruants into his ſeruice. Mine eies (ſaith Dauid) ſhall be vpon the faithfull of the land, that they may dwell with me: he that walketh in a perfect way he ſhall ſerue me. What doth this phraſe (mine eies ſhall be vpon the faithfull) imply, but that he will diligently and carefully inquire after ſuch: yea mine eies (ſaith he) not another mans eies: he would not put all the truſt vpon others: he would himſelfe make what proofe and triall he could. Such an emphaſis hath this phraſe (mine eies) where Iob ſaith; whom I ſhall ſee for my ſelfe, and mine eies ſhall behold, and not another for me.

1. Seruants are of all other things (except wife and children) of beſt and greateſt vſe. If then men be carefull in well chooſing other things, as houſes, land, houſhold-ſtuffe, horſes, and all manner of cattell (as men are very circumſpect therein) ſhould they not be much more carefull in well chooſing ſeruants?

2. Thus will maſters ſhew that they ſeeke, and aime at the good of their family: yea and in their family at the good of Church and common-wealth: for good members of a family are likelieſt to proue profitable to Church & common-wealth.

3. When good ſeruants are choſen, there is hope of receiuing the more good from them, and doing more good vnto them. They will be pliable to all good admonition, docible by all good inſtruction, ſeruiceable in all things they take in hand.