Obiect. A maſter may make a bad ſeruant to become a good one. to §. 8. Of maſters preſuming aboue their authoritie.

Obiect. A maſter may make a bad ſeruant to become a good one.

Anſw. There is a great hazard and venture therein, eſpecially if they be growne to ripe yeares: no creature is eaſily tamed, or brought from the naturall courſe it hath taken, after it is growne vp: a bough that hath growne crooked many yeares together will hardly be made ſtraight. It is not in mans power to make a bad ſeruant good: neither can man expect Gods bleſſing therein, when he obſerueth not a right courſe warranted by God.

Queſt. What courſe is fitteſt for choice of ſeruants?

1. If they be young, ſee how they haue beene from their infancy educated. Great is the benefit of good education: and much good may be expected from thence: for it is the means which God hath ſanctified for good.

But if they be growne to ripe yeares, chooſe ſuch as feare God, ſuch were they vpon whom Dauid caſt his eies.

On this ground did Saint Paul aduiſe Philemon to take Oneſimus againe, becauſe grace was then wrought in his heart.

1. Gods feare is the ground of all good obedience and faithfulneſſe: note the examples of ſuch good and faithfull ſeruants as are commended in Scripture, and you ſhall finde them all to feare God.

2. Such will not only be diligent in their worke, but they will alſo faithfully call vpon God to proſper thoſe things which they take in hand in their maſters behalfe, inſtance the example of Abrahams ſeruant.

3. God will haue ſuch reſpect vnto thoſe ſeruants which feare his name, as for their ſakes to bleſſe their maſters houſe. Thus was Potiphars houſe bleſſed for Ioſephs ſake.

2. Make ſome triall of their fitneſſe to that calling, worke

and ſeruice whereunto thou ſhalt put them. From ſuch there may be hope of profit & benefit by their ſeruice. Laban made triall of Iaakob a moneth before he couenanted for any long continuance.

3. Take ſuch eſpecially as are of meane and poore eſtate, and know not how to maintaine themſelues but by ſeruice. Thus will a double worke of charitie be done therein: and thus maiſt thou looke for better ſeruice: for commonly ſuch are moſt induſtrious, and moſt obedient to their maſters.

Obiect. When men haue taken all the care they can in their choice, they may be deceiued.

Anſw. 1. Then much more likely is it, that if they be careleſſe therein, they ſhall be deceiued.

2. Diligent, and wiſe ſearch, is a meanes to finde out the diſpoſition and abilitie of ſeruants.

3. If hauing vſed the meanes men be deceiued, they may haue the more comfort in bearing the croſſe, becauſe they haue not wittingly or careleſly pulled it vpon themſelues.

§. 3. Of maſters careleſneſſe in chuſing ſeruants.

Contrary is their careleſneſſe, who are ready to receiue any into their houſe, euen Atheiſts, Papiſts, ſwearers, ſwaggerers, profane wretches, vncleane perſons, and ſuch like, againſt whom Dauid proteſteth, he would not haue him that worketh deceit to dwell in

his houſe; nor him that telleth lies to tarrie in his ſight. They who entertaine ſuch, make their houſes to be cages of vncleane birds, ſeminaries of wicked perſons, and vnprofitable members: for one ſcabbed ſheepe is enough to infect a whole flocke. No maruell though many miſchiefes fall vpon ſuch a familie: for a man were as good bring ſo many Snakes and Adders into his houſe, as ſuch perſons: yea with them is brought Gods curſe. Can any good then be looked for? Such fooliſh maſters regard neither themſelues, nor their houſhold: no nor yet Church or Common-wealth. If none would entertaine ſuch, it might be a meanes to make them alter their condition.

Many are not only careleſſe in chuſing good ſeruants, but alſo except againſt ſuch as are religious; thinking it a matter of reproach to entertaine them. By which conceit they oft put away Gods bleſſing from their houſe.

Others ſo ſtand vpon a great portion of money with a prentiſe,

or a clerke, or other ſeruant, as they will take none but rich mens children. Whence it commeth to paſſe, that this point (which is a great point) of charitie is neglected: perſons moſt vnfit for ſeruice are entertained, and ſuch many times as ſcorne to doe ſeruice. Thus their maſters grow weary of them: the ſeruants loſe their time: neuer proue to be their crafts-maſters: and their parents repent the giuing of ſuch a portion with them.

§. 4. Of maſters maintaining their authoritie.

After that maſters haue choſen good ſeruants, their dutie is well to vſe them: which by reaſon of the difference betwixt maſters and ſeruants cannot be well done, except maſters wiſely maintaine their authoritie. A maſter therefore muſt be able well to rule his owne houſe: this is a dutie which the Apoſtle in particular requireth of a Biſhop, who is maſter of an houſe, but it appertaineth in generall to all maſters of families. Women alſo who by vertue of their places are miſtreſſes, are commanded to guide the houſe, or to rule, and performe the part of a miſtreſſe therein. It was the Centurions commendation, that hauing ſeruants vnder him, he had them at his command.

1. Gods image and authoritie, which a maſter carrieth, is thus preſerued.

2. Thus ſhall a maſter haue much better ſeruice done. Not one ſeruant of a thouſand, that is not kept vnder authoritie, will doe good ſeruice. A like dutie to this was enioyned to an husband in relation to a wife, Treat. 4.

§. 4. Some of the reaſons, directions, & other points there handled, may be here applied. Read it therefore.

For this end three things are to be obſerued.

1. That maſters carrie themſelues worthy of their place, and worthy of that honour which is due to them: which may beſt be done by making themſelues a patterne of ſuch good things as in their places appertaine to them. I and my houſe will feare the Lord, ſaith Ioſuah: he would not only put them to it, but he alſo would doe it, he would goe before them. I will behaue my ſelfe wiſely, I will walke within my houſe with a perfect heart, ſaith Dauid.

2. That maſters keepe their ſeruants in awe and feare. Children muſt be kept in ſubiection: much more ſeruants.

3. That maſters doe the things which they doe in their cariage towards their ſeruants with authoritie: Command, forbid, rebuke (to vſe the Apoſtles phraſe) with all authoritie. The manner of ſpeech which the Centurion vſed to his ſeruants ( goe, come, doe this) ſauour of authoritie. So the Church taking vpon her the perſon of a miſtreſſe, vſeth a word of authoritie, I charge you not to doe this.

§. 5. Of maſters making their authoritie to be deſpiſed.

The aberrations in the defect contrary to the forenamed dutie and point of wiſdome, are many: as

1. When maſters carrie themſelues baſely and abiectly before their ſeruants: being light in their behauiour, fooliſh in their cariage, giuen to drunkenneſſe, vncleanneſſe, lewd companie, and other vices. Nabal was ſuch an one: for his ſeruant could ſay of him, He is a ſonne of Belial. Dauid, though he did not giue himſelfe ouer to ſuch foule ſinnes as theſe are, yet he oft failed in an vnſeemly cariage before his ſeruants, as when he changed his behauiour, and fained himſelfe mad, and ſcrabled on doores, and let his ſpittle fall downe vpon his beard: and againe, when he gaue ſuch reines to his paſſion, for the death of his traiterous ſonne Abſolom, as his people being aſhamed ſtole away from him, and Ioab his ſeruant was forced roundly to tell him of it, ſaying, thou haſt ſhamed this day the faces of all thy ſeruants, &c.

Miſtreſſes oft loſe their authoritie by conſpiring with their ſeruants to goe abroad, take away goods, goſſip, and doe ſuch other like things priuily without their husbands conſent: they make themſelues thereby ſlaues to their ſeruants, not daring to doe any thing which may offend their ſeruants, leſt they ſhould diſcouer to their maſters ſuch lewd pranks as their Miſtreſſes did.

2. When maſters are too remiſſe and ſheepiſh: intreating and praying their ſeruants to doe ſuch things as they ought to command and require at their hands: and if it be not done, all their remedie is patience, or elſe to doe it themſelues. Howſoeuer this might be counted meekneſſe, and gentleneſſe towards equals and ſtrangers, ouer whom we haue no authoritie, yet towards ſeruants it is too baſe remiſneſſe: yea it is a relin quiſhing of that power which God hath giuen, and whereof God will take an account.

3. When maſters ſuffer their ſeruants to be their companions,

playing, drinking, reuelling with them, and ſaying (as it is in the prouerbe) haile fellowes met. Thus ſeruants oft take libertie to preſume aboue their maſter: for men are naturally prone to ambition; and, if an inch be giuen, they will take an ell. They who in this kinde ſo farre debaſe themſelues, as to giue their ſeruants power ouer their owne bodie, doe make both themſelues, and their true lawfull bedfellow to be deſpiſed: themſelues, in that ſuch ſeruants as are ſo made one fleſh, will thinke to keepe in awe ſuch a maſter or miſtreſſe, as they haue knowne, through feare of reuealing that ſinne: their bedfellow, in that ſuch ſeruants will thinke to be maintained, and boulſtered vp by the maſter or miſtreſſe, whom they haue ſo knowne. On this ground was Sarah deſpiſed in the eyes of Hagar her maid.

4. When maſters are ouer-ruled by their ſeruants to doe any vniuſt or vnlawfull thing: as Ioaſh, who by his ſeruants was drawne to idolatrie: and Zedekiah, who gaue the Prophet Ieremiah into his ſeruants hands, vſing this baſe and abiect ſpeech, The King is not he that can doe any thing againſt you. Thus will ſeruants ſoone proue maſters: and if they once come to this high pitch to rule, rather then to be ruled, they will quickly proue intolerable. For this is one of the foure things noted by the Wiſeman, which the earth cannot beare, namely, a ſeruant when he reigneth: and this is one of thoſe euils which proceed from rulers, that ſeruants ride vpon horſes, that is, are aduanced aboue their place and degree: whence it followeth, that Gouernours walke as ſeruants vpon the earth, they are deiected below their place and degree. It falleth out in this caſe betwixt ſeruants and maſters, as betwixt ſcoales, or ballances; if the weights that vſe to lie in one ballance to keepe it downe be taken away, it will ſuddenly flie vp, and ſo the other ballance will be kept downe.

§. 6. Of maſters too great rigour.

The contrary in the exceſſe is too great rigour and aufterity manifeſted in looke, ſpeech, and actions.

1. In looke, when a maſter cannot caſt a good eie on his ſeruant. Iaakob was much diſcountenanced by the countenance of his maſter. Many maſters by their continuall frowning browes, and fiery eies, doe much terrifie their ſeruants.

2. In ſpeech, when maſters cannot giue a good word to their

ſeruants, but if they be moued neuer ſo little, caſt vpon them all the reproachfull names that they can call to minde: little thinking of this fearfull doome, Whoſoeuer ſhall ſay, thou foole, ſhall be in danger of hell fire.

Thus did Saul manifeſt a malitious and miſchieuous minde againſt Ionathan and Dauid by the foule language he gaue. Some haue ſuch a froward and peruerſe tongue, as they can neuer ſpeake directly to their ſeruants: but if they command or forbid a thing, they will doe it after ſuch a manner as their ſeruant can ſcarce tell what they meane: and this not only when their ſeruant hath offended them, but in their beſt mood. So ſhrewiſh are others, as their tongues ſeldome lie ſtill: but they are euer chiding vpon euery ſmall occaſion: whereby it commeth to paſſe that their ſeruants are no more moued with it, then the Doues, and Stares that continually abide in Belfraies, are moued with the ringing of bels. Such bitterneſſe alſo is mixed with the childings of many, as they belch out of their blacke mouthes, moſt direfull imprecations. What can be ſaid of ſuch tongues, but that they are ſet on fire of hell? As other aberrations wherein maſters are reproued, are to be applied to miſtreſſes, ſo this eſpecially. For miſtreſſes doe commonly moſt offend in ſhrewiſhneſſe of ſpeech.

3. In actions, when maſters are too frequent, and too furious ſtrikers: ſtriking their ſeruants on euery occaſion, not caring how they ſtrike. In theſe and other like euidences of too much auſteritie and plaine arrogancy maſters forget that they are men. Though for outward order a maſter be more excellent then a ſeruant, yet as a man he ought to iudge himſelfe equall. This extreme can be no good meanes to maintaine authoritie: but it is a plaine abuſe thereof. Maſters ought ſo to carrie themſelues as their ſeruants may rather reuerence, then dread them.

§. 7. Of maſters commanding power reſtrained to things lawfull.

That a maſter may the better know how to maintaine his authoritie, I will diſtinctly declare the extent of his power, and that in theſe foure particulars, 1. In Commanding. 2. In Correcting. 3. In ordering the mariage of their ſeruants. 4. In diſpoſing their perſon.

Within the liſts of theſe two vertues Iuſtice and Equitie (whereunto all the duties which maſters owe their ſeruants ſhall afterward be referred) muſt the commanding power of maſters be bounded.

• 1. Iuſtice requireth two things,

• 1. A reſtraint of maſters commandements.

• 2. An execution thereof.

The reſtraint is vnto Gods law, that a maſter command nothing againſt it, but what is agreeable to it. Abiſhai would faine haue had Dauids warrant to haue killed Saul: but Dauid was ſo farre from commanding him to doe it, as he kept him from it.

Maſters are but ſubordinate miniſters vnder God: they muſt therefore command nothing againſt his law. As a Iudge, high-Sheriffe, and all other officers vnder the King, muſt make the Kings law the ground of all thoſe things which they require of the Kings ſubiects: ſo maſters muſt make Gods law the ground of all thoſe things which they require of their ſeruants, who are alſo the ſeruants of Chriſt. Beſides, to what purpoſe is it to command that which a ſeruant may and muſt refuſe to doe? But in no vnlawfull thing may he obey.

§. 8. Of maſters preſuming aboue their authoritie.

Contrary is the arrogancie and preſumption of many maſters, who make their owne will the rule of their ſeruants obedience. This muſt needs be a leaden rule, which may be bowed this way, that way, and euery way, becauſe of the flexible and variable humour of man. Hence is it that many moſt vile and horrible things are commanded, becauſe they are agreeable to the commanders humour. Abſolom bid his ſeruants commit a moſt deteſtable murder vpon his owne brother, and note how he preſſeth it, Haue not I commanded you?

More preſumptuous is he that taketh vpon him to be the great commander of all Chriſtians, the Pope of Rome, and other maſters and gouernours of Ieſuites, Friers, Monkes, and other like orders, who command ſuch as are vnder their authoritie to commit treaſons, raiſe rebellions, kill Kings, and doe other like execrable villanies.

And to iuſtifie the Pope from whom all inferiour gouernours

receiue their power, and by whoſe will they muſt be ruled, theſe blaſphemous poſitions doe Papiſts hold of his power, He can doe all things of right as God. He is as God hauing

on earth fulneſſe of power. If he ſhall draw with him innumerable ſoules of men into hell, yet none may ſay to him, what doeſt thou? Doth not the Apoſtles deſcription of that man of ſinne, the ſonne of perdition, agree to him of whom thoſe things are ſpoken? Is he not in Papiſts account, as God, ſhewing himſelfe that he is God? Which is further confirmed by that power which they giue him of making lawes to binde the conſcience, and coining new articles of faith.

Not only popiſh, but profane maſters alſo too much exceed in this preſumptuous vſe of their power aboue their power: as they who enioyne their ſeruants to kill, to ſteale, to ſweare, to forſweare, to lie, to giue falſe meaſures, and weights, to goe to maſſe, to profane the Sabbath, with other like ſinnes. In all theſe, and all other things like to theſe, being againſt Gods law, maſters haue no power to command: they goe aboue their commiſſion: and ſhall accordingly anſwer for it.