Then & Now · Volume IV · 3 of 10
A Servant’s Obedience to His Master
A Servant’s Obedience to His Master
§. 10. Of ſeruants obedience.
§. 10. Of servants obedience.
No inferiours are more bound to obedience then ſeruants: it p. 604 is their maine, and moſt peculiar function, to obey their maſters. It is therefore here in my text expreſly mentioned (Seruants obey your maſters) and all other duties are compriſed vnder it.188 The reaſons alleadged to moue wiues and children to obey, ought much more to moue ſeruants.189
No inferiors are more bound to obedience then servants: it is their main, and most peculiar function, to obey their masters. It is therefore here in my text expressly mentioned (servants obey your masters) and all other duties are comprised under it.188 The reasons alleged to move wives and children to obey, ought much more to move servants.189
They who are contrary minded, who are rebellious, and diſdaine to be vnder the authority of another, and are ready to ſay of their Maſter, We will not haue this man to reigne ouer vs, are fitter190 to liue among Anabaptiſts, then orthodoxall Chriſtians. For to what end is the lawfulneſſe of authoritie acknowledged, if ſubiection be not yeelded vnto it? of the two a man were better be blinded with error, then not obey the truth which he knoweth.
- 190. Luke 19. 14. [moved in the edition]
They who are contrary minded, who are rebellious, and disdain to be under the authority of another, and are ready to say of their master, We will not have this man to reign over us,190 are fitter to live among Anabaptists, then orthodoxal Christians. For to what end is the lawfulness of authority acknowledged, if subjection be not yielded unto it? Of the two a man were better be blinded with error, then not obey the truth which he knoweth.
- 190. Luke 19:‸14. [moved here by the editor]
In handling this point of obedience, I will follow the ſame order, which I did in laying forth the obedience of wiues and children, and conſider
In handling this point of obedience, I will follow the same order, which I did in laying forth the obedience of wives and children, and consider
- 1. The parts of ſeruants obedience wherein it conſiſteth.
- 2. The extent thereof, how farre it reacheth.
- The parts of servants obedience wherein it consisteth.
- The extent thereof, how far it reacheth.
The parts are two,
The parts are two,
- One negatiue.
- Another affirmatiue.
one negative, another affirmative.
The negatiue is to abſtaine from doing things of their owne head, without or againſt their maſters conſent.
The negative is to abstain from doing things of their own head, without or against their masters consent.
The affirmatiue is readily to yeeld to doe that which their maſters would they ſhould doe.
The affirmative is readily to yield to do that which their masters would they should do.
§. 11. Of ſeruants forbearing to doe things without their maſters conſent.
§. 11. Of servants forbearing to do things without their masters consent.
Seruants ought to forbeare doing of things on their owne heads without or againſt conſent of their maſters, becauſe while the time of their ſeruice laſteth, they are not their owne, neither ought the things which they doe, to be for themſelues: both their perſons and their actions are all their maſters: and the will of their maſter muſt be their rule and guide (in things which are not againſt Gods will.) The rite vſed vnder the Law of boaring a ſeruants eare, implied as much. Dauid therefore alluding vnto191 that rite, ſaith to God (both of himſelfe, and alſo of Chriſt, whom vnder a type he prefigured) mine eares haſt thou boared; and from thence inferreth that he would do the will of God. We haue192 a notable patterne hereof in Abrahams ſeruant, who in a buſineſſe committed to his charge propounds ſuch ſcruples as came193 p. 605 into his head to receiue direction from his maſter therein, leſt he ſhould be forced to doe ſomething of his owne head without particular warrant from his maſter.
Servants ought to forbear doing of things on their own heads without or against consent of their masters, because while the time of their service lasteth, they are not their own, neither ought the things which they do, to be for themselves: both their persons and their actions are all their masters: and the will of their master must be their rule and guide (in things which are not against God’s will.) The rite used under the Law of boring a servants ear,191 implied as much. David therefore alluding unto that rite, saith to God (both of himself, and also of Christ, whom under a type he prefigured) mine ears hast thou bored;192 and from thence inferreth that he would do the will of God. We have a notable pattern hereof in Abraham’s servant,193 who in a business committed to his charge propounds such scruples as came into his head to receive direction from his master therein, lest he should be forced to do something of his own head without particular warrant from his master.
This generall will the better be cleared, if it be exemplified in ſome particulars. Take therefore theſe inſtances gathered out of the Scriptures of things which ſeruants may not doe without their maſters conſent.
This general will the better be cleared, if it be exemplified in some particulars. Take therefore these instances gathered out of the Scriptures of things which servants may not do without their masters consent.
3. They ought not to doe what buſineſſe they liſt themſelues. Ahimaaz had a great deſire to carrie the newes of Abſoloms196 death to Dauid: yet without the leaue of Ioab his Captaine and maſter he would not doe it. The good miſtreſſe giueth the portion to her maides, namely, the portion of worke:197 that therefore muſt they doe which ſhe giueth them to doe. The ſeruants of the Centurion did euery one as by their maſter198 they were inioyned: and the ſeruants that had talents committed to them looked each of them to their owne talent.
3. They ought not to do what business they list themselves. Ahimaaz had a great desire to carry the news of Absoloms196 death to David: yet without the leave of Joab his Captain and master he would not do it. The good mistress giveth the portion to her maids, namely, the portion of work:197 that therefore must they do which she giveth them to do. The servants of the Centurion did every one as by their master198 they were enjoined: and the servants that had talents committed to them looked each of them to their own talent.
4. They ought not to mary while the time of their couenant for ſeruice laſteth, vnleſſe their maſter giue conſent thereto. The law of God thus ſetteth forth the lawfull mariages of ſeruants, If his maſter haue giuen him a wife: whereby is implied;199 that if a ſeruant mary, it muſt be with his maſters conſent.
- 199. Exo. 21. 4. [moved in the edition]
4. They ought not to marry while the time of their covenant for service lasteth, unless their master give consent thereto. The law of God thus setteth forth the lawful marriages of servants, If his master have given him a wife:199 whereby is implied; that if a servant marry, it must be with his masters consent.
- 199. Exod 21:‸4. [moved here by the editor]
Obiect. The Apoſtle, without exception of ſeruants ſaith, to auoid fornication let euery man haue his wife, &c.200
Object. The Apostle, without exception of servants saith, to avoid fornication let every man have his wife, etc‸.200
Anſw. He there ſheweth what meanes the Lord hath ſanctified to euery one to auoid fornication, but he doth not thereby giue libertie to euery one headily to vſe that meanes againſt that order which God hath ſet downe.
- 200. 1 Cor. 7. 2.
Answ. He there showeth what means the Lord hath sanctified to every one to avoid fornication, but he doth not thereby give liberty to every one headily to use that means against that order which God hath set down.
- 200. 1 Cor‸ 7:‸2.
p. 606 3. That which ſeruants are to gather from thence is, if need ſo require, to make knowne their deſire to their maſter, and to vſe all the good meanes they can by themſelues or others to obtaine their maſters conſent.
3. That which servants are to gather from thence is, if need so require, to make known their desire to their master, and to use all the good means they can by themselves or others to obtain their masters consent.
5. They ought not to diſpoſe their maſters goods at their owne pleaſure, no not for charitable vſes. The Steward which203 waſted his maſters goods was iuſtly put out of office for it. Yea he is called vniuſt for diſpoſing ſome of them for his owne204 future maintenance; therefore it was a point of iuſtice and vnlawfull.
5. They ought not to dispose their masters goods at their own pleasure, no not for charitable uses. The Steward which203 wasted his masters goods was justly put out of office for it. Yea he is called unjust for disposing some of them for his own204 future maintenance; therefore it was a point of injustice and unlawful.
Obiect. The Lord commended him therein.
Object. The Lord commended him therein.
Anſw. He commended his wiſdome, not his iniuſtice: his prouident care for the time to come, not the meanes of prouiding for himſelfe. In regard of his generall prouidence he is commended: in regard of the particular meanes by deceiuing his maſter, he is called vniuſt.
Answ. He commended his wisdom, not his injustice: his provident care for the time to come, not the means of providing for himself. In regard of his general providence he is commended: in regard of the particular means by deceiving his master, he is called unjust.
Obiect. Afterwards206 Iaakob priuily ſtole away from his maſter.
Object. Afterwards Jacob206 privily 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.
- 206. & 31. 20. [moved in the edition]
Answ. 1. His covenanted time was out. 2. He had an express warrant from God to be gone. 3. His manner of going away is not to be justified, and in that respect it is no good pattern.
- 206. Gen 31:‸20. [moved here by the editor]
§. 12. Of the vnlawfull libertie which ſeruants take to themſelues.
§. 12. Of the unlawful liberty which servants take to themselves.
Contrary to the forenamed limitations of ſeruants libertie are theſe, and ſuch like lewd and licentious pranks as follow.
Contrary to the forenamed limitations of servants liberty are these, and such like lewd and licentious pranks as follow.
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 p. 607 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.
2. When being bound to their masters service, they do their own business, and seek their own profit; and that without their masters leave. This aggravated Gehazi his privy stealing and withdrawing himself from his master, that he went to receive gifts for himself. Many such lewd servants there be, that knowing such and such friends of their master, who will be ready to do any kindness for them, will use their masters name to borrow money, or get some other favour, and never 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.
3. When servants will choose their own work, and do that which liketh themselves best, or else do nothing at all. Thus where many servants be in one house together, if they be not in such places as they like themselves, they will mumble, and grumble, and do 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.
4. When servants, especially maid-servants, that are bound, do purposely marry to free themselves: because our laws do free a maid that is married from her service to master and mistress.
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.
5. When they are liberal of their masters goods in giving them away. Some think that because they are of the house, they may dispose the things of the house upon charitable uses. But pretence of charity is no excuse for injustice. Servants may give notice to their masters or mistresses, that there are in the house such and such things meet to be given away, or that there are such and such poor folks that stand in great need: but privily without any consent at all, they may not give 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 maſter208 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.
- 208. 1 King. 2. 39. Philem. ver. 12. Gen. 16. 9.
Obiect. What if maſter and miſtreſſe be ſharpe, rigorous, and cruell.
Object. What if master and mistress be sharp, rigorous, and cruel.
Theſe faults are thus noted, that ſeruants taking notice of them, may the more carefully auoid them.
These faults are thus noted, that servants taking notice of them, may the more carefully avoid them.
§. 13. Of ſeruants obedience to their maſters commandements.
§. 13. Of servants obedience to their masters commandments.
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.
The affirmative and active part of servants obedience, consisting in a ready yielding to that which their masters will have done, hath respect (as the like kind of children’s obedience) to the Commandment, Instruction, Reproof, and Correction of their master.
I. A maſter hauing power to command his ſeruants, it is211 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 it212 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 duty213 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 of214 Abrams ſeruant,215 Eliahs ſeruant, and many others. Note how farre the Lord Chriſt exacteth this dutie of ſeruants;216 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.
I. A master having power to command his servants, it is211 a duty of servants to obey their master therein. The particular work which appertaineth to a servant by virtue of his place is to have an eye to his master, to see what he requireth at his hands. David thus describes the property of good servants, Their eyes look to the hand of their master.212 That looking, as it implieth an expectation of relief and succour, so also a readiness to receive and execute any thing from them that they would have done. The Centurion commendeth this duty213 in the example of his servants, who every one of them did what their master commanded them to do. It is further commended in the examples of Abram’s214 servant, Eliahs215 servant, and many others. Note how far the Lord Christ exacteth this duty of servants;216 Though a servant hath been all day plowing (a laborious and wearisome work) yet when he cometh home, his master commanding him to dress his supper and wait, he must do it. By all these proofs it appeareth, that if a master bid his servant, come, go, do this, or that, he must obey.
The contrary hereunto is the higheſt degree of diſobedience,217 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.218 Of all other offences this doth moſt prouoke maſters: for it is a plaine contempt of their authoritie.
The contrary hereunto is the highest degree of disobedience,217 as when servants refuse to be at their masters command, and to do what they charge them to do: as Ziba, who being commanded to saddle his masters Ass, went away and did it not: and Job’s servants, who being called would not answer.218 Of all other offences this doth most provoke masters: for it is a plain contempt of their authority.
§. 14. Of ſeruants hearkning to their maſters inſtructions in matters of their calling.
§. 14. Of servants hearkening to their masters instructions in matters of their calling.
p. 609 1. Such ſeruants as are vnder maſters to learne their trade, are bound many waies to hearken to them.
1. Such servants as are under masters to learn their trade, are bound many ways to hearken to them.
1. That for the time they may doe the better ſeruice to their maſters.
1. That for the time they may do the better service 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.
2. That by learning a trade or skill in any good calling they may be the better able when the time of their service is out to maintain themselves, to teach other servants which shall be under them, and to do the more good in the place where they shall live.
3. That thus they may the better diſcharge a good conſcience in that particular place wherein God hath ſet them.
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.
Contrary is the idle, sluggish, dull disposition of many servants, who by reason of their carelessness and untowardness in doing that which they are taught, vex and grieve their masters, yea and make them weary of instructing them. Many prentices spend all the time of their apprenticeship without reaping any good at all: they never prove their crafts masters: so many in the country live under good husbands, many Clerks under good Lawyers, many maids under good housewives, and that many years together, yet through their negligence get no good at all, whereas if they would have been attentive and careful, they might have learned much. Enemies these are to their masters, to themselves, to the city and country where they live, and to their friends and parents, especially if they have any alive.
§. 15. Of ſeruants hearkning to their maſters inſtructions in piety.
§. 15. Of servants hearkening to their masters instructions in piety.
Such ſeruants as haue religious maſters who are carefull to220 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 them221 as he did) and the ſeruants of that Ruler of whom it was ſaid that himſelfe beleeued222 and all his houſe: and the ſeruants of Lidia, and of the Iayler, concerning whom it is ſaid,223 She was baptiſed and her houſhold:224 he beleeued in God and all his houſe. Vnder theſe words houſe and houſhold, none doubteth but that ſeruants are compriſed.
Such servants as have religious masters who are careful to220 instruct their household in the way of righteousness, ought to be obedient to their instructions: so were Joshua’s servants, (or else could not Joshua have undertaken for them221 as he did) and the servants of that Ruler of whom it was said that himself believed222 and all his house: and the servants of Lydia, and of the Jailer, concerning whom it is said, She was baptised and her household:223 he believed in God and all his house.224 Under these words house and household, none doubteth but that servants are comprised.
Now then if the ſeruants of theſe had not hearkened and p. 610 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,225 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 the226 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, that227 he was a deuout man and feared God.
Now then if the servants of these had not hearkened and yielded to the instructions of their master and mistress, would they have believed in him in whom their masters believed, or been baptised when their mistress was? The like may be gathered out of this phrase, The Church in their house:225 for thereby is implied that all in the house were of the same faith that their master and mistress were. It is expressly noted of the226 Soldier that waited continually on Cornelius, that he was a devout man, whereby it is presupposed that he hearkened to his masters instructions: for it is noted of the master also, that he was a devout man and feared God.227
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.
The benefit which redoundeth to servants by obeying such instructions, is unspeakable: much more good may be got by following the spiritual directions of religious masters, then the witty and commodious directions of the wisest statesmen, and the skilfulest artists, or tradesmen that be: so as there is a double bond to bind servants to obey this kind of instructions:
- The bond of duty.
- The bond of profit and benefit to themselves.
§. 16. Of Seruants faults contrary to obedience in matters of religion.
§. 16. Of Servants 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.
Notwithstanding the forenamed duty be so behoveful to servants, yet of all other duties is it by many least thought to be a duty, and most neglected, the clean contrary for the most part being practised, as may appear by these particulars.
1. Many ſeruants are of ſo impious a minde, as of all maſters228 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 p. 611 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.
- 228. Contrary, 1. Loth to ſerue religious maſters.
1. Many servants are of so impious a mind, as of all masters228 they will not serve such as are religious, and make conscience to instruct their servants in the way to salvation: they had rather serve profane masters, mere 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 men’s eyes, that they cannot see the blessing of life at the end of this way, they only see the straitness of it: or if they should see it a far off, yet they so savour the things of the flesh, and of this present evil world, as they would not regard that which is so far off. Now religious masters will endeavour what they can to keep all their servants in that narrow way; but irreligious masters will suffer them to follow the sway of their own corruption, to swear, to profane the Sabbath, and spend that whole day in sleeping, sporting, eating and drinking: to go to bed without prayer, or catechizing, or reading the word of God, and so to rise again and go about their business: to which holy duties, such devout masters as Cornelius was, will hold their servants.
- 228. Contrary, 1. Loth to serve religious masters.
2. Others that are placed by their friends vnder ſuch deuout229 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.
- 229. 2. Mutter againſt them being in ſeruice.
2. Others that are placed by their friends under such devout229 masters, or not knowing before hand the disposition of their masters, have themselves covenanted with them to be their servants, after they have been a while in the house, think their masters house a prison to them, muttering and murmuring against their strait keeping in, as they deem 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 work and I will do it.
- 229. 2. Mutter against them being in service.
3. Some againe are the more negligent and diſſolute in their230 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, They231 that haue beleeuing maſters let them not deſpiſe them, but rather doe them ſeruice, becauſe they are faithfull and beloued.
3. Some again are the more negligent and dissolute in their230 business, because their masters are religious. It is a common complaint, that profane, worldly masters shall have more service then religious and godly masters, yea though these give better wages, diet and lodging then those. Many think the fault hereof to be in the master: but assuredly for the most part the fault is the corrupt disposition of servants, that esteem pleasure in sin, and liberty thereunto more then wages, diet, and lodging: whereby they show themselves impious against God, ungrateful to their masters, injurious to themselves. Let this perverse disposition be noted, that the rule of the Apostle very pertinent to this point, may be the better observed, They231 that have believing masters let them not despise them, but rather do them service, because they are faithful and beloved.
§. 17. Of ſeruants obedience to reproofe and correction.
§. 17. Of servants obedience to reproof 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 same directions may serve for yielding to reproof and correction: for they may both be brought to one head: and in the general they do both agree. For reproof is a verbal correction, and correction is a real reproof.
The obedience which ſeruants in regard of theſe muſt ſhew to their maſters is twofold.
The obedience which servants in regard of these must show to their masters is twofold.
1. Patiently to beare all manner of reproofe and correction.
1. Patiently to bear all manner of reproof and correction.
p. 612 2. Readily to amend that for which they are iuſtly reproued or corrected.
2. Readily to amend that for which they are justly reproved or corrected.
For the firſt of theſe, ſeruants haue an expreſſe precept, enforced232 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,
- 232. 1 Pet. 2. 18. &c.
For the first of these, servants have an express precept, enforced232 by many reasons in these words, servants be subject to your masters with all fear, not only to the good and gentle, but also to the froward. For this is thank worthy if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it if when ye be buffeted for your faults ye take it patiently? But if when ye do well and suffer for it, ye take it patiently, this is acceptable with God. Here we see,
- 232. 1 Pet‸ 2:‸18. etc‸.
1. That correction is patiently to be borne by ſeruants: if correction, then much more reproofe.
1. That correction is patiently to be borne by servants: if correction, then much more reproof.
2. That though correction be iniuſtly inflicted, yet it is patiently to be endured: therefore much more when it is deſerued.
2. That though correction be unjustly inflicted, yet it is patiently to be endured: therefore much more when it is deserved.
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 endured233 fetters, and yron chaines, and234 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.
3. That buffeting and that of a froward master is to be borne: therefore much more lighter correction of a good and gentle master. Joseph patiently endured fetters,233 and iron chains, and imprisonment234 inflicted upon him most unjustly, even for his faithfulness to his master. Great was the recompense which God made unto him: & assuredly God will recompense all the wrong, paine, and grief, 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 recompense and reward. Again he saith that it is acceptable to God, so as God will recompense it, though men may account it but baseness and blockishness: yea though unjust masters may thereupon take occasion the more to trample upon, and insult over their servants.
To theſe motiues I may adde the rule of our Chriſtian profeſſion (which is alſo intimated by the Apoſtle in theſe words,235 Euen hereunto were ye called.) For our Chriſtian calling requireth all men to236 giue place vnto wrath:237 To turne the other cheeke when one is ſmitten:238 To ouercome euill with goodneſſe.239 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 p. 613 yet patiently did he beare all: if ſeruants thus ſuffer with him, they alſo ſhall reigne with him.
To these motives I may add the rule of our Christian profession (which is also intimated by the Apostle in these words,235 Even hereunto were ye called.) For our Christian calling requireth all men to give place unto wrath:236237 To turn the other cheek when one is smitten:238 To overcome evil with goodness.239 If all Christians must show such patience to all men, even their equals: how much more servants to masters? The Apostle commendeth to servants the example of Christ in this case: he was reviled and much he suffered, and that most injuriously, and yet patiently did he bear all: if servants thus suffer with him, they also shall reign with him.
§. 18. Of the extremes contrary to ſeruants patient bearing of reproofe and correction.
§. 18. Of the extremes contrary to servants patient bearing of reproof 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.
Patient bearing of rebuke and blows, seemeth an hard saying to most servants: they cannot endure to hear it: for their mind and carriage is clean contrary thereunto.
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.
Object. If a master unjustly reprove his servant, and the servant answer not again, he wittingly suffereth his master to continue in his error, and so maketh himself accessary to his masters sin.
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.
Answ. There is difference betwixt a spiteful, revengeful contradicting of that which is spoken, and an humble, mild, reverend, seasonable apology for that which is unjustly censured. This is lawful: but that is forbidden.
2. Others ſcorne to be corrected: which diſdaine they manifeſt many waies: as
2. Others scorn to be corrected: which disdain they manifest many ways: 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.
1. By muttering, and saying they came not for that end. But though that were not the main end of their subjection, yet is it a means to keep them under subjection: and therefore to be endured by them.
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.
3. By struggling and striving with their master or mistress: and taking the staff 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?
Object. Shall I suffer my self wrongfully to be beaten, when I can help my self 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.
Answ. 1. Servants may not be their own Judges whether their correction be just or unjust: for men are so prone to sooth themselves and to extenuate the evil actions which they do, as if they be not corrected till they think it just, they would never be corrected.
2. To endure puniſhment (that I may vſe Saint Peters p. 614 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 (whoſe242 example in this caſe is ſet before ſeruants)243 could haue freed himſelfe but would not. If ſeruants endure for conſcience ſake, they will not reſiſt, though they be able.
2. To endure punishment (that I may use Saint Peter’s word) is not otherways thank-worthy. If justly thou beest punished, thou hast but thy desert. If forcibly so as thou canst not resist, necessity maketh thee bear it. The sturdiest thieves that be, being pinnied, suffer themselves to be turned over, because they see a necessity. But Christ (whose242 example in this case is set before servants)243 could have freed himself but would not. If servants 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.
3. Others if they be smitten by master or mistress, will give as much as they receive, they will smite again: a practise unbeseeming any Christian, but most unseemly for Christian servants: who manifest thereby a despite of God’s 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.
4. Others are so possessed with a devil, as they will seek all the revenge they can, if they be corrected: whence it cometh to pass that some hot, heady, hardy youth, stick not to challenge their masters into the field: and others, more maliciously minded, secretly endeavour to take away the life of their masters. Many that have not the opportunity to practise such villainies, do notwithstanding in their hearts wish their masters destruction, and make most fearful imprecations against them; whereby they make themselves guilty of blood before God.
§. 19. Of ſeruants amending that for which they are iuſtly reproued or corrected.
§. 19. Of servants amending that for which they are justly reproved or corrected.
More then patience is required of them that are deſeruedly rebuked or corrected for their faults: namely244 repentance, and amendment. Thus ſhall the ſmart and paine which ſeruants endure, be as good phyſicke vnto them, and turne to their good. True amendment of former faults may make one a better ſeruant then he was before he committed thoſe faults: witneſſe that which Saint Paul ſaith of Oneſimus,245 in time paſt he was to thee vnprofitable, but now profitable to thee and me.
More then patience is required of them that are deservedly rebuked or corrected for their faults: namely244 repentance, and amendment. Thus shall the smart and paine which servants endure, be as good physic unto them, and turn to their good. True amendment of former faults may make one a better servant then he was before he committed those faults: witness that which Saint Paul saith of Onesimus, in time past he was to thee unprofitable, but now profitable to thee and me.245
Contrary is their diſpoſition, who notwithſtanding all rebuke and correction goe on ſtill in their euill and lewd courſes: and continue to prouoke their maſter more and more, and ſo make them adde blow vnto blow, and ſtroke vnto ſtroke, till they haue no hope of them, but are forced to put them out p. 615 of doores. This commeth either from a ſcornfull, diſdainfull ſtomach (for246 a ſcorner heareth not rebuke) or from a baſe, ſeruile, ſtupid, blockiſh, brutiſh nature, that is not moued with any ſmart or paine, like a reſtie iade that will not ſtirre though he be whipt or beaten neuer ſo much.247 Solomon implieth thus much by putting into one leaſh an horſe, an aſſe, and a foole: meaning by a foole a ſcornfull, blockiſh ſeruant: to whoſe backe a rod is as a whip to an horſe: of ſuch a foole he ſaith, that248 an hundred ſtripes enter not into him: and againe,249 Though thou ſhouldeſt bray a foole in a morter among wheat with a peſtle, yet will not his fooliſhneſſe depart from him.
Contrary is their disposition, who notwithstanding all rebuke and correction go on still in their evil and lewd courses: and continue to provoke their master more and more, and so make them add blow unto blow, and stroke unto stroke, till they have no hope of them, but are forced to put them out of doors. This cometh either from a scornful, disdainful stomach (for a scorner heareth not rebuke)246 or from a base, servile, stupid, blockish, brutish nature, that is not moved with any smart or paine, like a resty jade that will not stir though he be whipt or beaten never so much. Solomon247 implieth thus much by putting into one leash an horse, an ass, and a fool: meaning by a fool a scornful, blockish servant: to whose back a rod is as a whip to an horse: of such a fool he saith, that an hundred stripes248 enter not into him: and again, Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.249
But what ſhall we ſay of ſuch as for rebuke and correction are the worſe? What, but that ſhame, beggery, and ſome ignominious death or other is like to befall them.
But what shall we say of such as for rebuke and correction are the worse? What, but that shame, beggary, and some ignominious death or other is like to befall them.
Hitherto of the kindes of ſeruants duties. The next point reſpecteth the manner of performing them.
Hitherto of the kinds of servants duties. The next point respecteth the manner of performing them.