Then & Now · Volume IV · 5 of 10
A Servant’s Duty and Its Limits under God
A Servant’s Duty and Its Limits under God
§. 35. Of the meanes to make ſeruants faithfull.
§. 35. Of the means to make servants faithful.
Among many other meanes to make ſeruants faithfull to their maſter, and carefull to performe other duties ſincerely, willingly, cheerefully, and diligently, as hath before beene noted, this is one of the moſt generall, namely, that ſeruants, in all things they doe for their maſter, make their maſters caſe their owne, and ſo doe for him as they would for themſelues, or as they would haue their owne ſeruants doe for them. The generall rule of the Law is,384 Loue thy neighbour as thy ſelfe; and385 whatſoeuer you would that men ſhould doe to you, doe you even ſo to them. If thus euery man muſt reſpect another, yea though he be a ſtranger, then much more muſt ſeruants reſpect their maſter, becauſe all that they can doe is after an eſpeciall manner as a debt due to their maſters: in which reſpect Chriſt ſaith, that when they haue done all that is386 commanded, they haue but done their dutie.
Among many other means to make servants faithful to their master, and careful to perform other duties sincerely, willingly, cheerfully, and diligently, as hath before been noted, this is one of the most general, namely, that servants, in all things they do for their master, make their masters case their own, and so do for him as they would for themselves, or as they would have their own servants do for them. The general rule of the Law is, love thy neighbour as thy self;384 and whatsoever you would that men should do to you, do you even so to them.385 If thus every man must respect another, yea though he be a stranger, then much more must servants respect their master, because all that they can do is after an especial manner as a debt due to their masters: in which respect Christ saith, that when they have done all that is386 commanded, they have but done their duty.
This I haue the rather noted, becauſe the practiſe of moſt ſeruants is contrary thereunto. For while they worke for their maſters, they will cry out that they are ouer-burdened, and tired with that worke which they will eaſily goe thorow withall when they worke for themſelues. They that while they worke for their maſter, muſt be called to it againe and againe, and forced to ſtand to it, and to hold out till it be done, what paines will they take, how early will they riſe, how late will they ſit vp, how diligent will they be for themſelues? When Iourneymen receiue increaſe of wages according to the worke which they doe, they will diſpatch more then a prentiſe that hath but cloth, food, and lodging. Againe, many that in their maſters goods are very lauiſh, and waſtfull, when they come to befor themſelues are very ſparing, ſauing, and prouident. What doe theſe things argue but that ſeruants doe not beare to their maſters that minde which they p. 635 ſhould: they doe not for them as they would doe for themſelues. Very requiſite it is therefore that the forenamed generall rule be obſerued.
This I have the rather noted, because the practise of most servants is contrary thereunto. For while they work for their masters, they will cry out that they are over-burdened, and tired with that work which they will easily go through withal when they work for themselves. They that while they work for their master, must be called to it again and again, and forced to stand to it, and to hold out till it be done, what pains will they take, how early will they rise, how late will they sit up, how diligent will they be for themselves? When Journeymen receive increase of wages according to the work which they do, they will dispatch more then a prentice that hath but cloth, food, and lodging. Again, many that in their masters goods are very lavish, and wasteful, when they come to be for themselves are very sparing, saving, and provident. What do these things argue but that servants do not bear to their masters that mind which they should: they do not for them as they would do for themselves. Very requisite it is therefore that the forenamed general rule be observed.
Hitherto of the ſeuerall kindes of ſeruants duties, and of the manner of performing them. It remaineth to ſpeake both of the extent of their duties, and alſo of the reſtraint of that extent.
Hitherto of the several kinds of servants duties, and of the manner of performing them. It remaineth to speak both of the extent of their duties, and also of the restraint of that extent.
§. 36. Of ſeruants endeuour to make their iudgement agree with their maſters.
§. 36. Of servants endeavour to make their judgment agree with their masters.
The extent of ſeruants duties is in my text only implied vnder this indefinite particle (Obey) (wch being not reſtrained to any particulars, muſt be extended to euery thing) but in other places it is expreſly laid downe in theſe generall termes,387 Obey in all things,388 Pleaſe well in all things. It is not therefore ſufficient that ſeruants performe their duties well in ſome things, they muſt doe it in all things, yea in things that may be againſt their owne minde and liking, if their maſter will haue it ſo. For this end let ſeruants note theſe two rules. The ſame extent and reſtraint389 that was390 before noted in laying forth the duties of other inferiors, is here alſo to be obſerued in the duties of ſeruants: for therein they all agree. The ſame rules therfore that were before ſet downe, may here againe be applied. I refer the reader to thoſe places for a more large amplification of the generals: and here I will content my ſelfe with adding ſuch particular proofes as are moſt proper and pertinent to ſeruants.
The extent of servants duties is in my text only implied under this indefinite particle (Obey) (which being not restrained to any particulars, must be extended to every thing) but in other places it is expressly laid down in these general terms, Obey in all things,387 Please well in all things.388 It is not therefore sufficient that servants perform their duties well in some things, they must do it in all things, yea in things that may be against their own mind and liking, if their master will have it so. For this end let servants note these two rules. The same extent and restraint389 that was390 before noted in laying forth the duties of other inferiors, is here also to be observed in the duties of servants: for therein they all agree. The same rules therefore that were before set down, may here again be applied. I refer the reader to those places for a more large amplification of the generals: and here I will content my self with adding such particular proofs as are most proper and pertinent to servants.
1. That they labour to bring their iudgement to the bent of their maſters iudgement, and to thinke that meet and good which391 he doth. Thus the392 ſeruant of the Leuire which thought it meeteſt to turne into one of the Cities of the Iebuſites to lodge there, becauſe the day was far ſpent, when he ſaw his maſter to be of another minde, yeelded to him. So did393 thoſe ſeruants yeeld to their maſter, who at firſt thought it vnmeet that he that had ten talents ſhould haue one peece more: and394 thoſe ſeruants alſo, that at firſt thought it meet that the tares ſhould be plucked vp from the wheat. This rule is to be obſerued in the particular points before deliuered, as the worke which ſeruants doe, and the manner p. 636 of doing it, their apparell, their allowance, yea and in the correction which their maſter giueth them, and the reſt.
1. That they labour to bring their judgment to the bent of their masters judgment, and to think that meet and good which391 he doth. Thus the392 servant of the Levite which thought it meetest to turn into one of the Cities of the Jebusites to lodge there, because the day was far spent, when he saw his master to be of another mind, yielded to him. So did393 those servants yield to their master, who at first thought it unmeet that he that had ten talents should have one piece more: and394 those servants also, that at first thought it meet that the tares should be plucked up from the wheat. This rule is to be observed in the particular points before delivered, as the work which servants do, and the manner of doing it, their apparel, their allowance, yea and in the correction which their master giveth them, and the rest.
Contrary is that great conceit which many ſeruants haue of395 their owne iudgement, wit, and wiſdome, thinking themſelues wiſer then their maſters; as Gehazi, who oppoſing his owne wit to his maſters wiſdome, ſaid,396 Behold my maſter hath ſpared Naaman this Syrian, in not receiuing at his hands that which he brought: but as the Lord liueth, I will runne after him, and take ſomewhat of him. This was alſo a fault in397 the children of the Prophets, that would not reſt on Eliſhas iudgement, but importuned him againſt his minde to ſend ſome to ſeeke the bodie of Eliah. This ſelfe-conceit is the cauſe of many miſchiefes: as of diſcontentedneſſe at the worke their maſter appointeth them, and at the allowance of meat and drinke which they haue; of much libertie they take to themſelues, of pride in apparell, and other vices before noted: if the forenamed rule were duely obſerued, many of thoſe miſchiefes would be auoided, and much better obedience yeelded.
Contrary is that great conceit which many servants have of395 their own judgment, wit, and wisdom, thinking themselves wiser then their masters; as Gehazi, who opposing his own wit to his masters wisdom, said, Behold my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but as the Lord liveth, I will run after him, and take somewhat of him.396 This was also a fault in397 the children of the Prophets, that would not rest on Elisha’s judgment, but importuned him against his mind to send some to seek the body of Elijah. This self-conceit is the cause of many mischiefs: as of discontentedness at the work their master appointeth them, and at the allowance of meat and drink which they have; of much liberty they take to themselves, of pride in apparel, and other vices before noted: if the forenamed rule were duly observed, many of those mischiefs would be avoided, and much better obedience yielded.
§. 37. Of ſeruants yeelding to doe ſuch things at their maſters command, as they cannot thinke to be moſt meet.
§. 37. Of servants yielding to do such things at their masters command, as they cannot think to be most meet.
The ſecond rule which ſeruants muſt obſerue is this, that
The second rule which servants must observe 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 that398 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 the399 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.
Though they cannot in their judgment think that fit to be done which their master will have done, yet upon his peremptory command they must yield to the doing of it: It appeareth by Peter’s answer to Christ that he did so, for being commanded to let down his net for a draught, thus he answereth, master, we have toiled all the night, and have taken nothing398 (here he showeth that his opinion was that it would be in vain to let down their nets) nevertheless at thy word I will let down the net (here is his obedience against his opinion.) More clear is the example of Joab for this purpose: when the King commanded him to number the399 people, he declared that he thought it a very unmeet thing to do, by this phrase, Why doth my Lord the King delight in this thing? yet against his judgment he yielded to the Kings peremptory command, for it is said, that the Kings word prevailed against Joab.
Obiect. This is no fit example, becauſe Ioab ſinned in obeying.
Object. This is no fit example, because Joab sinned in obeying.
Anſw. Ioab cannot iuſtly be charged with ſinne, becauſe it was p. 637 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.
Answ. Joab cannot justly be charged with sin, because it was not simply unlawful to number the people. David’s sin was not in the act of numbering the people, but in his mind which moved him to do it: for there was no just cause to do it: only pride and curiosity moved him, as may be gathered out of his own reason in these words, that I may know the number of the people. To do such a thing only to know it, was curiosity. But why would he know it? Surely on a proud conceit that he had so many worthies, so many Captains, so many men of war.
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.
Out of Joab’s example servants may here learn in humility and reverence to render some reasons to move their master not to press upon them that which they think to be unmeet; but yet if their master will not hearken to their reasons, but stand upon his authority, his word must prevail.
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 ſhouldeſt400 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.
- 400. Pro. 27. 22.
Contrary is their peremptoriness, who by no means will be drawn to do any thing at their masters command, which they themselves think not most meet to be done. Such an one is that fool whom Solomon thus describeth, Though thou shouldest400 bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him. These fools bring much mischief upon their own pates in disobeying their masters: for exceedingly they provoke his wrath who hath power to take vengeance of them. Neither let them think to receive comfort in their suffering, because they refuse an unmeet thing, for meetness is not a sufficient warrant against unlawfulness. To disobey in a thing which lawfully may be done, is unlawful: if therefore the pretext be only an unmeet thing, meetness is preferred before lawfulness, and unlawfulness less accounted of then unmeetness.
- 400. Prov 27:‸22.
§. 38. Of ſeruants forbearing to obey their maſter againſt God.
§. 38. Of servants forbearing to obey their master against God.
That the extent of ſeruants obedience be not too farre ſtretched,401 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 maſter402 muſt be ſuch as may ſtand with their obedience to Chriſt. So that if maſters command their ſeruants neuer ſo peremptorily to p. 638 doe any vnlawfull thing, that is, any thing forbidden by Gods403 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 the404 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.
That the extent of servants obedience be not too far stretched,401 the Apostle setteth down an excellent limitation thereof: and that in these four phrases, As unto Christ, As the servants of Christ, Doing the will of God, As to the Lord; all which do show that the obedience which servants yield to their master402 must be such as may stand with their obedience to Christ. So that if masters command their servants never so peremptorily to do any unlawful thing, that is, any thing forbidden by God’s403 word, they may not yield to it. The midwives of the Hebrew women did well in refusing to do any thing to help forward the murderous practises of the King of Egypt in slaying all the male-children of the Hebrews: it is expressly said, that they feared God and did not as the King commanded them: so as their disobedience in this kind was a token of their fear of God. In this case Joseph is commended for not hearkening to his mistress: and the servants of Saul for refusing to slay the404 Lord’s Priests at their masters command. Thus if a master should command his servant to kill, to steal, to forswear himself, to lie, to use false measures and weights, to go to mass, or do any other unlawful thing, he ought not obey him.
Againe, if maſters forbid their ſeruants to doe that which405 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 Nobles406 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 maſters407 command and forbid any thing againſt God, they goe beyond their commiſſion, and therein their authoritie ceaſeth.
Again, if masters forbid their servants to do that which405 God hath commanded them to do, they must, notwithstanding their masters prohibition, do it. The Rulers of Israel forbid the Apostles to preach, yet because Christ had commanded them to preach, they would not forbear:406 nor would Daniel forbear to pray to God, though the King and Nobles by express decree forbad him.407 So if a profane or popish master shall forbid his servant to go to Church, or to hear the word, or to take the Sacrament, or to dwell with his wife if he be married, or to make restitution of that which he hath fraudulently gotten, or any other bounden duty, herein they must say, we ought to obey God rather then men.408 For when masters command and forbid any thing against God, they go beyond their commission, and therein their authority ceaseth.
Contrary to this reſtraint is both a paraſiticall pleaſing of maſters: and alſo a baſe feare of them. It is the property of a408 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 Lords409 Prieſts: and Abſoloms ſeruants at his word killed Amnon: for410 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 p. 639 doe. Thus is that verified which the Prophet long ſince foretold,411 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 to412 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 of413 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?
Contrary to this restraint is both a parasitical pleasing of masters: and also a base fear of them. It is the property of a409 parasite to say what a master will have him say, and deny what he will have him deny, and so to do what he will have him to do. Doeg that fawning dog at Saul’s word slew all the Lord’s410 Priests: and Absoloms servants at his word killed Amnon: for411 all the reason which they had to commit that murder was this speech of their master, have not I commanded you? So prone are servants to sooth their masters, as there is no sin so horrible which at their masters command they will not be ready to do. Thus is that verified which the Prophet long since foretold,412 like master like servant, like mistress like maid. It is also the property of base fearful servants to do nothing but what their master will have them do, and to forbear any duty, though never so necessary, that he forbiddeth them to do. What duty more necessary then prayer? We are commanded to pray continually:413 yet the servants of Darius were content to forbear that duty thirty days together, because it was against the decree of their Lord and King. The like is noted of the people in Christ’s time, they durst not make open profession of414 Christ for fear of the Jews. So in our days many servants there be that dare not make profession of the Gospel, nor go to Church, nor read the word, nor perform other holy religious duties, which they know to be bounden duties, for fear of their masters. Had not then the Apostle just cause to strike so much upon this string as here he hath done, expressly forbidding eye-service, man-pleasing, and doing service to men, namely in opposition to God?
§. 39. Of ſeruants chuſing good maſters.
§. 39. Of servants choosing 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.
As a just consequence following from the forenamed extent and restraint of servants duties, I may further gather these two lessons for servants.
1. It is very behouefull that ſeruants make choice of good maſters: at leaſt if it be in their power to chuſe.
1. It is very behoveful that servants make choice of good masters: at least if it be in their power to choose.
2. It is behouefull that they continue and abide vnder good maſters: at leaſt if they continue ſeruants, and abide vnder any maſters.
2. It is behoveful that they continue and abide under good masters: at least if they continue servants, and abide under 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 p. 640 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 (for414 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, and415 ſo abide with him.
That these consequences justly follow as aforesaid, is evident: for seeing servants 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 servants be under such masters as bear the Image of God in the inward disposition, and grace of their heart, as well as in their outward function and place: and will go along with God in using their authority, commanding nothing but what a servant may do with a good conscience, and without transgressing against God: and forbidding nothing that God hath bound a servant to do. There will be comfort in serving such masters: and our obedience to them will be obedience to God. Such masters therefore must be chosen. Yea and with such must servants abide, (if not with the very same, yet with such as they are, of the same disposition) for if they go to other, their former comfort will be taken away, and their servitude will seem so much the more miserable, by how much more knowledge and experience they have had of the benefit of their former liberty (for we may well call service under unconscionable masters servitude, and in opposition thereunto, service under religious masters, liberty.) He therefore that hath a master that is faithful, due respect had to his authority, must love him as a father,415 and so abide with him.
- 415. Qui fidelem habet dominum, saluo eius dominio, diligat vt patrem. Constit. Apost. l. 4. c. 12. [moved here by the editor]
For choice of good maſters, note what is416 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 many417 lawes which were made in the behalfe of ſeruants that were ſtrangers, and in ſpeciall that were Egyptians. The knowledge which418 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 choice of good masters, note what is416 recorded of many of the Egyptians and other people: they left their own country, and went out with the Israelites: what should move them but conscience of the true God whom they knew that Israel served? Now many of these went out as servants, as may be gathered from those many417 laws which were made in the behalf of servants that were strangers, and in special that were Egyptians. The knowledge which Ruth418 had that Naomi her mother in law served the true God, moved her to leave her own country, and to go as a servant with Naomi.
For abiding with good maſters we haue a worthy patterne in the twelue Diſciples.419 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.
- 419. Ioh. 6. 66. &c.
For abiding with good masters we have a worthy pattern in the twelve Disciples.419 When many of Christ’s Disciples at large, went back, and walked no more with him, Christ asking the twelve whether they also would go away, Peter in the name of all the rest answered, Lord to whom shall we go? Thou hast the words of eternal life.
- 419. John 6:‸66. etc‸.
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 p. 641 complaine as Dauid did, when he was in forraine countries where he could not freely ſerue his God,420 Woe is me that I ſoiourne in Meſech, that I dwell in the tents of Kedar.
- 420. Pſal. 120. 5. [moved in the edition]
Contrary is the mind and practise of many servants: they never inquire after the religious disposition of their master, nor care though he be popish, or profane, so they may have good wages, diet and lodging: and yet by this means, if at least there be any spark of God’s fear in their heart, they cast themselves upon many sore temptations, and bring themselves into many hard straits, and dangerous snares. And, if God open their eyes to see that wretched condition whereinto they have implunged themselves, they will be forced to cry out and complain as David did, when he was in foreign countries where he could not freely serve his God, Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar.420
- 420. Ps 120:‸5. [moved here by the editor]
Hitherto haue we dealt about ſeruants duties. The reaſons which the Apoſtle rendreth to enforce thoſe duties remaine to be declared.
Hitherto have we dealt about servants duties. The reasons which the Apostle rendereth to enforce those duties remain to be declared.
§. 40. Of the firſt motiue, the place of maſters.
§. 40. Of the first motive, the place of masters.
The firſt reaſon which the Apoſtle vſeth to inforce ſeruants422 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 teſtament423 anſwereth to that proper Hebrew name of God Iehouah, and it ſetteth forth the abſolute ſoueraignty of God, and power ouer all creatures:424 which power Becauſe the Father hath giuen to his ſonne as Mediator, God-man, he is called the425 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 alſo426 Gods (for that which a Magiſtrate is in the Common-wealth a maſter is in the family)
The first reason which the Apostle useth to enforce servants422 duties is implied under this phrase, as to Christ; it intimateth the place of a master, which is to be in Christ’s stead. In this respect the title Lord is given to a master. The word which the Apostle useth in Greek is that which in the new testament423 answereth to that proper Hebrew name of God Jehovah, and it setteth forth the absolute sovereignty of God, and power over all creatures:424 which power because the father hath given to his son as Mediator, God-man, he is called the425 one or only Lord: and because masters by virtue of their office and place bear Christ’s image, and stand in his stead, by communication of Christ’s authority to them, they are called Lords, yea also Gods426 (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 reiected427 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.
- 427. 1 Sam. 8. 7.
Hence it followeth that servants in performing duty to their master perform duty to Christ, and in rebelling against their master they rebel against Christ; as the Lord said to Samuel of the people’s rejecting his government, they have not rejected427 thee, but they have rejected me that I should not reign over them. Is not this a strong motive to provoke servants to all duty, and to restrain 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 service, nor revenge their ill service, yet will Christ do both.
- 427. 1 Sam‸ 8:‸7.
§. 41. Of the ſecond motiue, the place of ſeruants.
§. 41. Of the second motive, the place of servants.
The ſecond reaſon is implied vnder this phraſe, as ſeruants428 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:429 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.
The second reason is implied under this phrase, as servants428 of Christ: it noteth the place of a servant: which though it may seem to be a mean and base place, yet is it indeed an honourable place. Men count it an honour to be servants to a King: but Christ is higher then all Kings. On this ground the Apostle saith, Art thou called being a servant? Care not for it:429 and that upon this reason, He that is called in the Lord being a servant, is the Lord’s freeman. This reason is to be noted against the conceit that most have of a servants place, that it is so mean and base as there can be no honour nor comfort in doing the duties thereof. But that is a foolish, and unjust conceit: look to Christ the highest master, and there is as much honour, and comfort in doing the duties of the lowest servants place, as of the highest masters.
§. 42. Of the third motiue, Gods will.
§. 42. Of the third motive, God’s will.
The third reaſon is implied vnder this phraſe, doing the430 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,431 This is the will of God,432 So is the will of God: vpon which ground we are exhorted to433 vnderſtand, and to434 proue what is the will of God.
The third reason is implied under this phrase, doing the430 will of God, which declareth the ground of servants subjection. God in his word hath plainly made it known that it is his pleasure that they who are under the authority of masters should obey them, therefore as servants would please God, they must obey: if they refuse to obey, they thwart the will of God. This also is a motive of moment: for God’s will is that mark which every one ought to aim at, and it is much urged by the Holy Ghost, as a general reason to all duty in these and such like phrases, This is the will of God,431 So is the will of God:432 upon which ground we are exhorted to understand,433 and to prove what is the will of God.434
Good reaſon there is to preſſe this reaſon: for
Good reason there is to press 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.
1. God’s will is the very ground of goodness: things are therefore good because they are agreeable to God’s will: God’s will giveth the very being to goodness.
2. Gods will is a rule to ſquare all our actions by, euen as the kings ſtatutes and proclamations are to his ſubiects.
2. God’s will is a rule to square all our actions by, even as the kings statutes and proclamations are to his subjects.
p. 643 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, thorowly436 furniſhed vnto all good workes.
- 436. 2 Tim. 3. 17.
4. It is a sufficient rule, it will give every one (and among other, servants) direction how to carry themselves in every thing they take in hand, yea in every thing that appertaineth to them. For, God’s word is given to make us perfect, thoroughly436 furnished unto all good works.
- 436. 2 Tim‸ 3:‸17.
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.
5. It is a good warrant to justify us in all our actions: so as, going along with it, we need not care what any man can say against us. If a man be sure that he have 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.
From this reason which is of such weight, I gather two propositions to add force to this motive.
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.
1. That servants obey their masters, is no arbitrary matter, but a necessary duty: not left to his will whether he will do it or no, but a thing whereunto he is bound: and that not only by civil constitutions of men, but also by a divine institution of God: so as it is not only a matter of civil 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.
2. That no creature can dispense with servants, so as they should be exempted from doing their duty to their master. If they could, they were greater then God, and their will above God’s will. Among creatures, masters themselves are to be reckoned: now because it is God’s will that servants should be in subjection, their masters cannot exempt them from it. Masters may let them go free: but retaining them as servants, they cannot exempt them from a servants subjection. Wherefore though masters be careless in exacting duty, yet let servants be conscionable in yielding duty, because it is God’s will.
§. 43. Of the fourth reaſon, the reward of good ſeruice.
§. 43. Of the fourth reason, the reward of good service.
The fourth reaſon is plainly and largely expreſſed in theſe437 words, Knowing that whatſoeuer good thing any man doth, the438 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.
The fourth reason is plainly and largely expressed in these437 words, Knowing that whatsoever good thing any man doth, the438 same shall he receive of the Lord, whether he be bond or free. The general sum whereof is a Declaration of the reward of good service. To which purpose saith the Apostle to servants in another place, Of the Lord ye shall receive a reward.
This firſt is to be noted to adde force to the former reaſons. p. 644 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.
This first is to be noted to add force to the former reasons. For if any ask, what if masters stand in Christ’s stead, what maketh that to the purpose? Surely it maketh much to move servants: because masters stand in his room 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 again they ask, what benefit is it to be Christ’s servant? It may be answered, very great: for Christ will reward all his servants.
If further it be asked, what is gotten by doing Gods will?
If further it be asked, what is gotten by doing God’s will?
Anſw. Euen that which all aime at, reward for ſeruice.
Answ. Even that which all aim at, reward for service.
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 hauing439 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.
- 439. Treat. 1. §. 127.
As this addeth weight to all the other reasons, so is it in it self 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 pains which they do in their several places. But having439 before handled this general point of reward, I will here more distinctly show what kind of reward it is wherewith the Lord will recompense the good service of faithful servants.
- 439. Treat. 1. §. 127.
Gods reward is both of temporall and eternall bleſſings.
God’s reward is both of temporal and eternal blessings.
5. He will, when they come to keepe ſeruants, prouide ſuch ſeruants for them, as they were to their maſters.447 In Egypt God bleſſed Ioſeph with a faithfull ſeruant. Dauid, who448 ventured his life to ſaue his fathers ſheepe, had449 many ſeruants that ventured their liues for him.
The eternall reward is expreſſed in this phraſe,451 the reward of the inheritance, for that inheritance is meant which Chriſt mentioneth in this clauſe,452 Come ye bleſſed of my Father, inherit the kingdome prepared for you from the beginning of the world, and Saint Peter in this,453 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?454 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.
The eternal reward is expressed in this phrase, the reward of the inheritance,451 for that inheritance is meant which Christ mentioneth in this clause, Come ye blessed of my father, inherit the kingdom prepared for you from the beginning of the world,452 and Saint Peter in this, an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven.453 What can be more said? What shall not be undergone for this reward? How willingly do prentices pass over their apprenticeship in hope of a temporary freedom of an earthly city?454 Many years service were but as a few days to Jacob because he liked his reward. But behold here a greater reward, which we must needs like much better. If this be not sufficient to move servants to all duty, I know not what can be sufficient.