Treatise 7: Duties of Servants

§. 1. A Resolution of the Apostles direction to Servants.

_Ephesians 6._5. Servants be obedient to them that are your Masters according to the flesh, with fear and trembling in singleness of your heart, as to Christ. 6. Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart. 7. With good will doing service, as to the Lord, and not to men. 8. Knowing that whatever good thing any man does, the same shall he receive of the Lord, whether he be bond or free.

The third and last couple of a family are— | Masters. | Servants. | |

The direction which the Apostle gives to servants is in this text set down.

Therein he | 1. Declares their duties. | 2. Adds motives to perform them. | |

1. In declaring servants duties he notes— | 1. The kinds | of them. | 2. The manner | | | 3. The extent | | |

1. The kinds of servants duties are noted in two words,— | Obey, verse 5. | Serve, verse 7. | |

2. The manner is set down | Affirmatively, verse 5, 7. | Negatively, verse 6, 7. | |

1. Affirmatively by showing what graces are requisite: to which purpose he reckons up four particulars. 1. Fear and trembling. 2. Singleness of heart. 3. Conscience to Christ.

4. Good will. Under which are comprised— | 1. Cheerfulness. | 2. Readiness. | | 3. Diligence. | | 4. Faithfulness. | |

2. Negatively, by showing what vices are to be avoided, and these are two especially,

1. Eye-service, which is opposed to doing of things— | as Christ's servants. | from the heart. | |

2. Men-pleasing, which is opposed to doing the will of God.

3. The extent of servants duties is noted in these four phrases,— | 1. Masters after the flesh, verse 5. | 2. As to Christ, verse 5. | | 3. As servants of Christ, verse 6. | | 4. Doing God's will, verse 6. | |

2. The motives which the Apostle uses are partly— | Implied. | Expressed. | |

They are implied three ways. 1. By declaring the place of a Master (as to Christ.) 2. By noting out the honor of their service (as servants of Christ.) 3. By showing the ground of servants subjection (God's will.)

The motive expressed is the recompense which servants shall have for their pains largely laid forth, verse 8.

Therein these distinct points are noted in order. 1. The assurance thereof (knowing.) 2. The ground thereof, taken from a general rule (whatever good thing any man does.) 3. The particular application thereof (whether bond or free.) 4. The kind thereof (the same shall he receive.) 5. The author and giver thereof (of the Lord.)

§. 2. Of the lawfulness of a masters place and power.

In handling servants duties I will proceed according to the order propounded. In the first place therefore I will note out the kinds of servants duties.

For finding out the kinds, I will observe the method followed in handling children's duties. Note then 1. The fountain of servants duties. 2. The streams that issue from there.

The fountain rests partly in the opinion, and partly in the affection of servants.

In their opinion they must be informed and resolved that the place of a master and a servant is lawful and warrantable: that God in general ordained degrees of superiority and inferiority, of authority and subjection: and in particular gave to masters the authority which they have, and put servants in that subjection wherein they are. Till the judgment be resolved hereof, neither reverence nor obedience will be yielded as it ought. For reverence has reference to eminence and superiority: and obedience to authority and power. Who will reverence or obey him whom he takes to be his equal? This was the ground of the conspiracy of Korah, Dathan and Abiram, that they thought Moses and Aaron took too much upon them, and lifted themselves up above the congregation of the Lord. Therefore I will here note the grounds of a master's authority, and servants' subjection.

1. God has given express commandment to masters to govern their servants: and to servants to be subject to their masters. In the fourth commandment God gives a charge to masters over their servants, to see that they do no manner of work. And the Angel bids Hagar humble herself under her mistress's hands. And here servants are commanded to obey their masters.

2. Many directions are given both to masters and servants in regard of their different places how to carry themselves one to another. Read for this purpose the many laws which Moses prescribed to both: the many counsels which Solomon, in his proverbs especially, gives also to both: and particularly the directions of this and other Apostles.

3. Saints in all ages have been set in these places: some in the places of masters, and some in the places of servants: and according to the place wherein God has set them, they have performed their duty: masters the duties of masters, and servants the duties of servants.

4. The many parables which Christ uses taken from the power which masters have and exercise over their servants, and the subjection which servants yield to their masters, show that the authority of the one, and subjection of the other, are things without question granted and not denied.

5. God has made many promises of reward both to masters, and servants, that conscientiously perform the duties of their place: and has made many threats against the one and the other that are negligent therein.

All these grounds are so clearly and plentifully noted in the Scripture, that any one who is any whit acquainted therewith may know them to be so. Were there no other arguments than this text which I have in hand, it were enough to confound all gainsayers: and to move such as believe the rather for their faith and profession's sake to serve their masters after the flesh.

§. 3. Of the Anabaptists arguments against the authority of masters, and subjection of servants.

Contrary to this first ground of servants' subjection is the opinion of Anabaptists, who teach that all are alike, and that there is no difference between masters and servants. Their reasons, whereby they would make show to prove their unreasonable opinion, are these.

1. Objection. Masters are either Infidels or Christians, and so servants either one or other. If masters be Infidels, and servants Christians, how unfit is it that Christians should be subject to Infidels? And if master and servant be both Christians, they are brothers: but brothers are equals, and neither subject to other.

Answer. Rule and subjection are matters of outward policy, they tend to the outward preservation of Church, Commonwealth, and family, in this world: but faith, piety, and such graces are inward matters of the soul, tending to a better life.

These being thus different, one that is more excellent in the one, may be inferior in the other. Indeed though there be an equality in the one, namely, in spiritual things, yet there may be a disparity in the other, namely, in civil and temporal matters. And though saints may be far inferior to infidels in outward estate, yet they are not a whit the less glorious before God. The honor proper and peculiar to saints is inward, not visible to the carnal eye of a natural man.

2. Objection. It is against nature for one to be servant, especially a bond-servant to another.

Answer. To grant that it is against that absolute and perfect nature wherein at first God created man, and that it came in by sin, yet is it not against that order and course of nature wherein God has now settled man. God has turned many punishments of sin to be bound duties; as subjection of wife to husband, and man's eating bread in the sweat of his brow.

3. Objection. It is the prerogative of Christians to be all one: but subjection of servants to masters is against that prerogative.

Answer. That prerogative is merely spiritual: for in Christ all are one, as they are members of Christ, which is a spiritual body: not as they are members of a politic body. A [reconstructed: politic] inequality is not against a spiritual equality.

4. Objection. This subjection is against the liberty that Christ has purchased for us, and with which he has made us free.

Answer. It is not. For that liberty is from the curse and rigor of the moral law: from the ceremonial law and the rites thereof: from Satan, sin, death, and damnation: but not from those degrees which God has established between man and man, for the good of mankind.

5. Objection. We are expressly forbidden to be servants of men.

Answer. To be a servant in that place is not simply to be in subjection under another, and to do service to him, but to be so obsequious to a man, so addicted to please him, and so subject to his will, as to do whatever he will have done: to regard nothing but his pleasure: to prefer it before God's word and will. It is not therefore the thing itself, but an excess therein which is there forbidden.

§. 4. Of a servant's fear of his master.

The other part of that fountain, from which the duties of servants flow, rests in the affection: and it is in one word Fear: which is an awful dread of a master. An awe in regard of his master's place: a dread in regard of his master's power. An awe is such a reverent esteem of his master, as makes him account his master worthy of all honor: which Saint Paul expressly enjoins servants to do. A dread is such a fear of provoking his master's wrath, as makes him think and cast every way how to please him. This is it which the Apostle here intimates under these two words, fear and trembling. In both these respects Saint Peter commands servants to be subject in all fear (1 Timothy 6:1) (1 Peter 2:18).

So proper is this fear to a servant in relation to his master, as where it is wanting, there is a plain denial of his master's place and power; which God intimates under this expostulation, If I be a master, where is my fear? That is, you plainly show that you account me not your master, because in your heart there is no fear of me (Malachi 1:6).

This fear will draw servants on, cheerfully to perform all duty: the more it abounds, the more desire and endeavor there will be to please, and to give good contentment (and this is a point commanded to servants, to please well in all things (Titus 2:9)): indeed it will glad the heart of a servant to see his service prosper well: hereof we have a worthy pattern in Abraham's servant, whose care to do his business, as his master would have it, and prayer for God's assistance therein, and thanks for God's blessing thereon, shows an awful respect which he bore to his master (Genesis 24).

Again, on the other side, this fear will keep men from offending their masters (which was one reason that moved Joseph not to yield to his mistress) and in this respect it may prevent many mischiefs which their master's offense and wrath might bring upon them (Genesis 39:8).

One especial means to breed and preserve this fear in servants, is, a due consideration of the ground of their master's place and power: which is God's appointment: God has placed them in his stead, and in part given them his power: they are the deputies and ministers of God, and therefore in Scripture the title (Lord) is after a peculiar manner given to them. What makes subjects stand in awe of inferior magistrates? Is it not because they bear the King's person, and have authority and power given to them of the King [illegible] (Genesis 24:9) [illegible] (Ephesians 6:5)?

§. 5. Of the extremes contrary to servants' fear of their masters.

Two extremes are contrary to this servant-like fear.

1. In the excess a slavish fear: when they fear nothing but the revenging power of their master: the staff or the cudgel, as we speak: so they may avoid that, they care not whether their master be pleased or no. This makes them oft to wish that their masters had no power over them: or that they were dead. This was that fear which possessed the heart of that unprofitable servant, who said to his master, I knew you that you are a hard man, and I was afraid (Matthew 25:24-25). Such servile servants will never be profitable.

2. In the defect, a light esteem and plain contempt of masters. That this is contrary to fear is evident by that opposition which God makes between them in these words, If I be a master, where is my fear, O you that despise my name? As if he had said; Hereby you show that you fear me not as a master, because you despise me. This sin of despising masters is expressly forbidden (1 Timothy 6:2): and for it was Hagar dealt harshly withal (Genesis 16:6). When masters are poor, mean, weak, aged, or otherwise impotent, then proud servants are prone to despise them: which argues a base mind, showing that they respect their master's power more than his place: the poorest and weakest have the same place and authority over servants, that the richest and strongest have; all bear God's image alike: but disdainful proud servants show that they regard not God's image at all (Malachi 1:6).

§. 6. Of servants' reverence in speech.

The two main streams which issue out of the forenamed fountain, are — | Reverence. | Obedience. | |

Reverence is manifested in | Speech. | Carriage. | |

In Speech by | Refraining | Speech. | Well ordering | | |

Servants' reverence in refraining speech is manifested 3 ways.

1. By sparing to speak, without just cause in their master's presence or audience: this phrase (they stand continually before you and hear your wisdom) spoken of Solomon's servants, shows that they were slow to speak and swift to hear in their master's presence.

2. By forbearing to reply when they observe their master's unwillingness that they should speak any more. Thus did Peter forbear when his master gave him this short answer, What is that to you?

3. By attending to that which their masters shall deliver to them: for servants ought to show such a respect to their master's speaking to them, as Samuel did to God, when he said, Speak for your servant hears. The titles of Lord and Servant do show, that this speech is taken from the duty of servants. The meaning of the Greek word used by the Apostle, and translated Obey, implies as much. This reverence did Abraham's servant show to his master, when he gave him a charge about choosing a wife for his son.

Servants for well ordering their speech to their masters must observe five cautions.

1. That they have just occasion to speak: and that is either when their masters require them to speak (as the disciples) or when they see it needful for their masters that they should speak. In such cases speech argues reverence, as well as silence in other cases. The general points which were before delivered of the reverence of wives to their husbands, and of children to their parents, may be applied to servants: and pressed upon them as an argument from the less to the greater thus, If wives (who in many things have a joint authority with their husbands) and children (who are not in so servile a degree subject to their parents, as servants to their masters) must manifest their inward fear of their husbands and parents by outward reverence, much more must servants to their masters. To declare the force of this consequence so much the more, let it be noted that the Apostle adds another kind of word here, than he did before, either in wives or children's duties, namely trembling.

Quest. In what cases may it be needful for masters that their servants speak to them?

Answ. 1. When they know anything that may be profitable for their masters, they ought to declare it, though they be not asked: as that maid who told her mistress Naaman's wife, that there was a Prophet in Samaria that could deliver him of his leprosy.

2. When masters through ignorance, passion, or such like cause, refuse to do that which their servants know to be good for them, they ought to persuade their masters to do it; as Naaman's servants persuaded their master to wash himself in Jordan as the Prophet advised him.

3. When servants are not fully instructed in those things which they ought to do for their master, they ought to ask of him what is to be done, as the disciples who said to their master, where will you that we prepare for you to eat the Passover?

4. When some scruple arises in their minds about any charge that their master shall give them, they may inquire of their master, as Abraham's servant when he said, what if the woman will not come with me?

5. When their master unjustly suspects any evil of them, they may speak to clear their own innocence, as David did to Saul.

A second caution for servants well ordering their speech is,

That the very form and manner of their speech when they have just occasion to speak to their masters, do savor of reverence: for which purpose let these particulars be noted.

1. That servants give reverent titles to their masters.

It was in an honorable respect of their master that the servants of Naaman, called him Father. In Scripture one of God's titles is attributed to masters, as Lord.

2. That their words be few, no more than must needs, even when they have occasion to speak: as may be gathered out of the forenamed examples alleged to show when servants might and ought to speak.

3. That all their words spoken to their master be meek, mild and humble: note for this purpose how the children of the Prophets framed their speech to their master.

1. They humbly beg leave for themselves to go to Jordan.

2. They entreat him to go, in these words, vouchsafe I pray you to go with your servants.

3. When one of them had lost the head of his hatchet, as if he dared not be so bold as to speak to his master to get it for him again, he refers the thing to his good pleasure, saying, Alas master it was but borrowed.

A third caution is,

That they observe a fit season to speak to their master: as when he is at leisure to hear them: (thus it is noted of the disciples that when their master was alone they propounded their questions to him) or when his mind is quiet, not troubled with passion (thus when David observed that Saul's mind was somewhat pacified towards him, by that speech he used, Is this your voice my son David, then he took occasion more freely to speak to him.)

A fourth caution is,

That they give a ready and present answer to their master. This is often commended in Peter, that when Christ propounded any question to his disciples, he would presently and readily answer.

A fifth caution is,

That all their speeches and answers to their master be true, not daring to tell a lie to them: this argues a very reverent respect of a master. When Eli demanded of Samuel what the Lord had said to him, Samuel told him every whit and hid nothing from him. And when David bid the woman of Tekoa not to hide the thing that he should ask her from him, she told him the whole truth. There is a double bond to tie servants to this.

- 1. Their conscience towards God, who is a God of truth. - 2. Their respect to their masters with whom they ought to deal faithfully.

Lastly, a servant's reverence ought to be manifested by his speech of his master even behind his back: speaking good of him, and no evil: this part of reverence also did Abraham's servant show to his master. Thus shall they show themselves good, true-hearted, faithful servants, and not parasites.

Section 7. Of the vices contrary to a servant's reverence in speech.

Offences contrary to the forenamed reverence of servants to their masters are these.

1. Sauciness and boldness in servants when they have no more respect to their master's presence than to any others, but are full of prate, and loud in speech before their master, or in the room next to him, where they may be heard as well as if they were in the same room: much offence is thus often times given to masters.

2. Importunity in speaking, and replying again and again, though their masters do not only show their dislike thereof, but also expressly charge them to speak no more. Scolding maids that will have the last words of their mistress much offend herein. This is directly against the Apostle's prohibition to servants, that they answer not again.

3. Impatience, when they cannot endure to hear their master make an end of his speech, but either they will interrupt him, or fling away.

4. Stoutness, when (as Solomon notes) though they understand, they will not speak: though they know very well that it is their master's pleasure they should speak, indeed though they are bidden to speak, yet their stout stomach, and sullen heart will not suffer them to speak: not though it be never so needful for their masters: if they know that their master goes on in a course very prejudicial to him, yet will not they tell him of it: in fact if their master unjustly suspect any evil of them, they will let him abide in that jealousy rather than speak to clear themselves: and if their master does not expressly appoint them from time to time what to do, they will never ask: nor if they be doubtful of that which he gives them in charge, will they further inquire to be resolved thereof. This kind of silence, in these and such like cases, argues more doggedness than dutifulness.

5. Disdain, when they scorn to give the title Master to him that is set over them, because he is a poor and mean man.

6. Arrogancy, when their words are high and lofty against their master, pretending that they are as good as he, though for a time they be under him. Clerks, apprentices, waiting women, and such like, being born of gentlemen, and men of good degree, are for the most part guilty of this fault: the reason is, because their birth and parentage makes them forget their present place and condition; or else (which is worse) makes them willfully presume above it.

7. Muttering and murmuring upon every occasion of discontent: whereby it comes to pass that they often provoke much wrath (for grievous words stir up anger.)

8. Unseasonable interruption of their master: speaking to him when he is seriously occupied in some weighty business (as they who told Christ of his mother and brethren when he was preaching) or unseasonably speaking to him while he is in passion, whereby they often bring much mischief upon themselves.

9. Answering their master at their own leisure, suffering him to call, and call again and again. This does Job complain of, saying, I called my servant and he gave me no answer.

10. Flapping their master in the mouth with a lie: like Gehazi, who, when he had lewdly fetched money and apparel of Naaman, and his master asked him where he had been, said with a fair face, Your servant went nowhere. Let the judgment executed on him make all servants take heed of the like sin. For lying is in itself a heinous sin: yet so much the more heinous when it is told to one that has authority over us, and by reason thereof stands in God's place.

Lastly, evil language of their master behind his back. This is a sin, though that which is spoken to a master's disgrace be true: for the infirmities of a master ought rather to be covered, than revealed and laid open by a servant. How monstrous a sin is it then, to raise slanderous reports against a master which are untrue? This was Ziba's sin against Mephibosheth his master.

Hitherto of servants' reverence in speech to their masters.

Their reverence in carriage follows.

§. 8. Of servants' reverend behavior to their masters.

For manifestation of a servant's reverence in carriage towards his master, three things are especially required. 1. Dutiful obeisance. 2. Respectful behavior. 3. Modest apparel.

1. Such dutiful and submissive obeisance and courtesy, as befits their sex and place, and that according to the most usual custom of the country and place where they are, must servants perform to their masters, as they have occasion to go to them, to come from them, to receive any charge of them, or to bring any message to them. Where Isaac says in his blessing given to Jacob, Be lord over your brethren, and let your mother's sons bow down to you, by that phrase of bowing down, he notes the condition of a servant, and withal implies a servant's duty: on this ground, when the children of the Prophets saw that the spirit of Elijah rested on Elisha, they taking it for an evident sign that God had made him a governor and master over them, they came to meet him, and bowed themselves to the ground before him.

2. Answerable to a servant's obeisance must be his whole behavior before his master, seasoned and ordered with such modesty and humility, as may manifest an honorable respect to his master: as

1. To stand in his master's presence; which testifies a readiness to perform any service which his master shall appoint him to do: this was one thing noted, and commended by the Queen of Sheba in Solomon's servants: she saw their standing, and said, happy are these your servants that stand before you. Whereas it is said that she saw also their sitting, that phrase shows a seemly order which they observed even when they were out of his presence, by giving and taking their right and due place.

2. By uncovering their heads in their master's presence: this in our days, and in the parts of the world where we dwell, is in the male kind a sign and token of subjection.

3. By sobriety and modesty both in countenance, and in the whole disposition of body, especially when servants are in their master's presence: for to compose countenance and whole body soberly, because of the presence of one, argues a reverend respect of that person, for whose sake that sobriety is shown.

3. The apparel also which servants wear must be so fashioned and ordered, as it may declare them to be servants, and under their masters, and so it will argue a reverend respect of their masters. One end of apparel, is to show a difference between superiors and inferiors, persons in authority and under subjection. It pleased the Holy Ghost to note this particular (and their apparel) as an observable point in Solomon's servants.

§. 9. Of the faults of servants contrary to reverence in carriage.

The carriage of many servants towards their master is clean contrary to the forenamed reverence. For

1. Some through rudeness, and want of good bringing up, come to their masters, and go from them, as to and from their fellows: no testimony of reverence by any obeisance: they know not how to give it: whereby they dishonor their parents, and manner of education.

2. Others, if at first coming to their master they give some salutation, yet, through too much familiarity with them, all the day after they will carry themselves fellow-like, scarce uncovering their heads in their master's presence, not enduring to stand long before him, but either setting themselves down, or slinking away when they should be in presence. Doubtless from this overmuch familiarity arose this proverb, Good morrow for all day. This unmannerly familiarity is commonly in such servants, as have poor and mean masters: for rich and great men's servants can be so full of courtesy, as not a word shall be spoken by their masters to them, or by them to their masters, but the knee shall be bowed withal: they can stand hour after hour before their masters, and not once put on their hat: if they be walking after their masters, their master shall not turn sooner than their hat will be off, and that so often as he turns or speaks to them. Why should rich masters have so much reverence shown to them, and poor masters none at all? Do not the poor bear God's image as well as the rich? Does God's word make any difference between rich and poor? Does it say, Serve rich masters with fear and trembling? Surely it is the corruption of man's heart, which makes this difference. Servants naturally more regard their master's outward ability, than inward authority: the honor which the world confers on men, more than the honor which God confers: for God has given as much honor and authority to a poor master as to a rich, in that he is a master.

Servants commonly most fail in this duty of reverence towards their masters there where they should most of all show it, namely, in the courts of God, and assembly of God's people, where the very angels are present to behold our seemly carriage: thus they cause the ministry of the word to be evil spoken of, and thereby make their sin so much the more heinous.

3. Exceeding great is the fault of servants in their excess in apparel. No distinction ordinarily between a man's children and servants: no, none between masters and their men, mistresses and their maids. It may be while men and maids are at their master's and mistress's finding, difference may be made: though even then also, if they can any way get wherewithall, they will do what they can to be as fine as they can. But if once they be at their own finding, all shall be laid out upon apparel, but they will be as fine as master or mistress: if not so costly, yet in show as specious and fine. New fashions are as soon got up by servants as by masters and mistresses. What is the end of this, but to be thought as good as master or mistress? If the Queen of Sheba were now living, she would as much wonder at the disorder of servants in these days, as then she wondered at the comely order of Solomon's servants. Let these proud servants look to it: for if God has threatened to visit princes' children that walk in strange apparel, can servants that so walk think to go scot-free?

Thus much of servants' reverence. Their obedience follows.

Section 10. Of servants' obedience.

No inferiors are more bound to obedience than 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. The reasons alleged to move wives and children to obey, ought much more to move servants.

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, are fitter to live among Anabaptists, than orthodox Christians. For to what end is the lawfulness of authority acknowledged, if subjection be not yielded to it? Of the two a man were better be blinded with error, than not obey the truth which he knows.

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 servants' obedience wherein it consists. - 2. The extent thereof, how far it reaches.

The parts are two,

- One negative. - Another affirmative.

The negative is to abstain from doing things of their own head, without or against their master's consent.

The affirmative is readily to yield to do that which their masters would they should do.

Section 11. Of servants forbearing to do things without their master's consent.

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 lasts, 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 master's: 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 servant's ear, implied as much. David therefore alluding to that rite, says to God (both of himself, and also of Christ, whom under a type he prefigured) mine ears have you bored; and from there infers that he would do the will of God. We have a notable pattern hereof in Abraham's servant, 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 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 master's consent.

1. Servants may not go where they will. The phrase which the Centurion uses (I say to one go, and he goes) implies, that except his master bid him go, he ought not to go.

2. They ought not to do their own business and affairs. It is noted of Jacob being Laban's servant, that, though he had flocks of his own, yet he fed his master's flocks, and committed his own to his sons.

3. They ought not to do what business they please themselves. Ahimaaz had a great desire to carry the news of Absalom's death to David: yet without the leave of Joab his Captain and master he would not do it. The good mistress gives the portion to her maids, namely, the portion of work: that therefore must they do which she gives them to do. The servants of the Centurion did every one as by their master 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 marry while the time of their covenant for service lasts, unless their master gives consent to that. The law of God sets forth the lawful marriages of servants thus: "If his master has given him a wife" — by which is implied that if a servant marries, it must be with his master's consent (Exodus 21:4).

Objection. The Apostle, without exception of servants, says, "To avoid fornication let every man have his wife," etc.

Answer. He there shows what means the Lord has sanctified to every one to avoid fornication, but he does not thereby give liberty to every one rashly to use that means against that order which God has set down.

2. That precept is given to such as are in their own power: for of children he says that parents must see what is fitting or not fitting for them (1 Corinthians 7:36, etc.).

3. That which servants are to gather from this 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 master's consent.

5. They ought not to dispose their master's goods at their own pleasure, not even for charitable uses. The steward who wasted his master's goods was justly put out of office for it. Indeed, he is called unjust for disposing some of them for his own future maintenance; therefore it was a point of injustice and unlawful.

Objection. The Lord commended him in that.

Answer. 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.

6. They may not go away from their master before their covenanted time is expired. When Jacob, after long service, had a mind to be gone, he asked leave, and because his uncle and master would not willingly let him go, he stayed still (Genesis 30:26).

Objection. Afterwards Jacob privately stole away from his master.

Answer. 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.

Section 12. Of the unlawful liberty which servants take to themselves.

Contrary to the aforementioned limitations of servants' liberty are these, and such like wicked and licentious pranks as follow.

1. When servants watch their times to go where they please, and their master not know it: as when their masters are seriously employed, or abroad, or in bed. Thus that wicked servant Gehazi watched his time to run after Naaman, thinking that his master should not know it (2 Kings 5:20).

2. When being bound to their master's service, they do their own business, and seek their own profit; and that without their master's leave. This aggravated Gehazi's private stealing and withdrawing himself from his master, that he went to receive gifts for himself. Many such wicked 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 master's name to borrow money, or get some other favor, and never let their masters know of it.

3. When servants will choose their own work, and do that which pleases 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 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 liberal of their master's 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 pretense 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 fitting to be given away, or that there are such and such poor folks that stand in great need: but privately without any consent at all, they may not give away anything of their master's.

6. When upon discontent they run away from their masters. The two servants of Shimei who ran from their master are rebuked for it by the Holy Ghost. Onesimus, who ran from his master, is sent back again by Saint Paul: and Hagar is sent back by an Angel (1 Kings 2:39; Philemon verse 12; Genesis 16:9).

Objection. What if master and mistress be harsh, rigorous, and cruel?

An Angel from heaven gives one answer: "Submit yourself under her hands." And an Apostle gives another: "Be subject with all fear to the obstinate; for conscience toward God endure grief, suffering wrongfully" (Genesis 16:9; 1 Peter 2:18-19).

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

Section 13. Of servants' obedience to their master's commandments.

The affirmative and active part of servants' obedience, consisting in a ready yielding to that which their masters will have done, has respect (as the like kind of children's obedience) to the commandment, instruction, reproof, and correction of their master.

1. A master having power to command his servants, it is a duty of servants to obey their master therein. The particular work which pertains to a servant by virtue of his place is to have an eye to his master, to see what he requires at his hands. David thus describes the property of good servants: "Their eyes look to the hand of their master" (Psalm 123:2). That looking, as it implies an expectation of relief and succor, so also a readiness to receive and execute anything from them that they would have done. The centurion commends this duty in the example of his servants, who every one of them did what their master commanded them to do (Matthew 8:9). It is further commended in the examples of Abraham's servant, Elijah's servant, and many others (Genesis 24:9; 1 Kings 18:43). Note how far the Lord Christ exacts this duty of servants: though a servant has been all day plowing — a laborious and wearisome work — yet when he comes home, his master commanding him to dress his supper and wait, he must do it (Luke 17:7-8). By all these proofs it appears that if a master bids his servant come, go, do this, or that, he must obey.

The contrary to this is the highest degree of disobedience, as when servants refuse to be at their master's command, and to do what they charge them to do: as Ziba, who being commanded to saddle his master's donkey, went away and did it not (2 Samuel 19:26): and Job's servants, who being called would not answer (Job 19:16). Of all other offenses this does most provoke masters: for it is a plain contempt of their authority.

Section 14. Of servants' hearkening to their master's instructions in matters of their calling.

2. As a master has power to command, so his duty it is to instruct his servants in the way of righteousness, and in that civil course of life wherein he is to walk. The duty then of servants it is, in both to hearken and be obedient 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 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 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 has set them.

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, indeed and make them weary of instructing them. Many apprentices spend all the time of their apprenticeship without reaping any good at all: they never prove their craftmasters: 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 servants hearkening to their masters' instructions in piety.

Such servants as have religious masters who are careful to 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 them as he did) and the servants of that Ruler of whom it was said that himself believed and all his house: and the servants of Lydia, and of the Jailer, concerning whom it is said, She was baptized and her household: he believed in God and all his house. Under these words house and household, none doubts but that servants are comprised.

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 baptized when their mistress was? The like may be gathered out of this phrase, The Church in their house: for thereby is implied that all in the house were of the same faith that their master and mistress were. It is expressly noted of the soldier that waited continually on Cornelius, that he was a devout man, whereby it is presupposed that he hearkened to his master's instructions: for it is noted of the master also, that he was a devout man and feared God.

The benefit which accrues to servants by obeying such instructions, is unspeakable: much more good may be got by following the spiritual directions of religious masters, than the witty and advantageous directions of the wisest statesmen, and the most skillful artists, or tradesmen that be: so as there is a double bond to bind servants to obey this kind of instructions: 1. The bond of duty. 2. The bond of profit and benefit to themselves.

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

Notwithstanding the forenamed duty be so beneficial 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 practiced, as may appear by these particulars.

1. Many servants are of so impious a mind, as of all masters 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? anything better agrees with corrupt nature than to be kept within the bounds of religion: few like the strait gate and narrow way that leads to life: for the god of this world so blinds 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 afar off, yet they so savor 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 endeavor 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.

2. Others that are placed by their friends under such devout masters, or not knowing beforehand 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 master's 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.

3. Some again are the more negligent and dissolute in their business, because their masters are religious. It is a common complaint, that profane, worldly masters shall have more service than religious and godly masters, indeed though these give better wages, diet and lodging than those. Many think the fault thereof 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 to it more than 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 the better be observed, They that have believing masters let them not despise them, but rather do them service, because they are faithful and beloved (1 Timothy 6:2).

§. 17. Of servants' obedience to reproof and correction.

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 servants in regard of these must show to their masters is twofold.

1. Patiently to bear all manner of reproof and correction.

2. Readily to amend that for which they are justly reproved or corrected.

For the first of these, servants have an express precept, enforced 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 you be buffeted for your faults you take it patiently? But if when you do well and suffer for it, you take it patiently, this is acceptable with God (1 Peter 2:18, etc.). Here we see,

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

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. Joseph patiently endured fetters, and iron chains, and imprisonment inflicted upon him most unjustly, even for his faithfulness to his master (Psalm 105:18; Genesis 39:20). Great was the recompense which God made to him: and assuredly God will recompense all the wrong, pain, and grief, that in this case shall be endured for conscience sake. For the Apostle says, that this is thank-worthy, that is, worthy of praise and commendation, and so worthy of recompense and reward. Again he says that it is acceptable to God, so as God will recompense it, though men may account it but baseness and blockishness: indeed though unjust masters may thereupon take occasion the more to trample upon, and insult over their servants.

To these motives I may add the rule of our Christian profession (which is also intimated by the Apostle in these words, Even hereunto were you called). For our Christian calling requires all men to give place to wrath: to turn the other cheek when one is smitten: to overcome evil with goodness. If all Christians must show such patience to all men, even their equals: how much more servants to masters? The Apostle commends to servants the example of Christ in this case (1 Peter 2:21): he was reviled and much he suffered, and that most injuriously, and yet patiently did he bear all (Romans 12:19; Matthew 5:39; Romans 12:21): if servants thus suffer with him, they also shall reign with him.

§. 18. Of the extremes contrary to servants' patient bearing of reproof and correction.

Patient bearing of rebuke and blows seems a hard saying to most servants: they cannot endure to hear it: for their mind and carriage is clean contrary to it.

1. Some being but reproved, though justly, are ready to answer again, and to chop word for word: a sin expressly forbidden (Titus 2:9). It seems by the Apostle's express mentioning of it, that answering again has been an old evil quality in servants.

Objection. If a master unjustly reprove his servant, and the servant answer not again, he wittingly suffers his master to continue in his error, and so makes himself accessory to his master's sin.

Answer. There is difference between a spiteful, revengeful contradicting of that which is spoken, and an humble, mild, reverent, seasonable apology for that which is unjustly censured. This is lawful: but that is forbidden.

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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 main end of their subjection, yet is it a means to keep them under subjection: and therefore to be endured by them.

2. By running away, as Hagar (see §. 12).

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.

Objection. Shall I suffer myself wrongfully to be beaten, when I can help myself and hinder it?

Answer. 1. Servants may not be their own judges whether their correction be just or unjust: for men are so prone to soothe 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 use Saint Peter's word) is not otherwise thank-worthy. If justly you are punished, you have but your desert. If forcibly so as you cannot resist, necessity makes you bear it. The sturdiest thieves that be, being pinioned, suffer themselves to be turned over, because they see a necessity. But Christ (whose example in this case is set before servants) (1 Peter 2:21) could have freed himself but would not (Matthew 26:53). If servants endure for conscience sake, they will not resist, though they be able.

3. Others if they be smitten by master or mistress, will give as much as they receive, they will smite again: a practice unbecoming 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 devil, as they will seek all the revenge they can, if they be corrected: from where it comes to pass that some hot, heady, hardy youth, stick not to challenge their masters into the field: and others, more maliciously minded, secretly endeavor to take away the life of their masters. Many that have not the opportunity to practice such villanies, 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 servants amending that for which they are justly reproved or corrected.

More than patience is required of them that are deservedly rebuked or corrected for their faults: namely repentance, and amendment. Thus shall the smart and pain which servants endure, be as good physic to them, and turn to their good. True amendment of former faults may make one a better servant than he was before he committed those faults: witness that which Saint Paul says of Onesimus, in time past he was to you unprofitable, but now profitable to you and me (Philemon 1:11).

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 to blow, and stroke to stroke, till they have no hope of them, but are forced to put them out of doors. This comes either from a scornful, disdainful stomach (for a scorner hears not rebuke) or from a base, servile, stupid, blockish, brutish nature, that is not moved with any smart or pain, like a restive jade that will not stir though he be whipped or beaten never so much. Solomon implies thus much by putting into one leash a horse, an ass, and a fool: meaning by a fool a scornful, blockish servant: to whose back a rod is as a whip to a horse: of such a fool he says, that a hundred stripes enter not into him (Proverbs 17:10): and again, Though you should bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him (Proverbs 13:1; Proverbs 26:3; Proverbs 27:22).

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.

So far of the kinds of servants duties. The next point respects the manner of performing them.

§. 20. Of serving with trembling.

The manner how servants ought to perform their duties is noted in four phrases:

The first of which is this, with fear and trembling.

Fear is both as a fountain from where all other duties flow: and also as a sauce to season them all.

Commonly the season and savor of waters comes from the fountain: which Saint James implies, where he says, no fountain yields salt water and fresh (James 3:12): for if the fountain be salt, the streams issuing from there will be salt: and fresh, if the fountain be fresh: so if fear be seated in the heart of servants, all their obedience and submission will be seasoned therewith. Let therefore servants here learn by their manner of performing all their duties, to declare that there is a true servant-like fear seated in their hearts. Of this I shall need say no more than what has been before delivered (§ 4).

The other word trembling added to fear, adds emphasis, showing that it is no small fear that is required of servants: and it gives them to know that their masters having a power to punish them, they must so carry themselves as they provoke not their master to wrath, but be very careful and circumspect to avoid his displeasure, that they give him no just occasion of offence. This care had that servant of David which first espied Absalom hanging in a tree, and told Joab thereof: he so feared the displeasure of the king his master, as to gain a thousand shekels of silver he dared not kill Absalom (2 Samuel 18:12). The like is noted of Obadiah, who was afraid to tell his master Ahab where Elijah was, lest his master might have thought he had mocked him, if the Spirit had carried Elijah away (1 Kings 18:9, etc.).

This trembling fear is needful in regard of the small love that servants commonly bear to their masters. There are not those motives to stir up love in servants to their masters, as in children to their parents: except therefore through awe and dread they be kept in compass, they will exceedingly transgress: and because this is so needful, servants must labor to nourish it, as a means to keep them from over-much boldness.

Contrary on the one side is a proud despising of a master's authority (saying, if not with their mouths, yet in their heart, as Gaal of Abimelech, who is he that we should serve him (Judges 9:28)? or as those that despised the government of Christ their master, we will not have this man to reign over us (Luke 19:14): and again, let us break his bonds asunder, and cast away his cords from us (Psalm 2:3).) And on the other side a wretched carelessness, not fearing any punishment before they feel it: like to many desperate thieves that no whit fear the power of the judge, but desperately say, we have but one death to pay. The authority of God himself is despised, and his revenging hand is lightly regarded by such proud and desperate servants: so as their sin is no small sin.

§. 21. Of serving with sincerity.

The second branch concerning the manner of servants performing their duty is in these words, in singleness of heart, so as all must be performed with an honest and upright heart: whatever you do, do it heartily, says the Apostle to servants in another place (Colossians 3:23). Thus did Joseph in singleness of heart serve his master: instance his refusing to abuse his mistress in a private chamber when she desired it, and no other body was in the house (Genesis 39:11-12). Happy were it for masters to have such servants: then might they take no more care than Potiphar did, but put all that they have into their servants hands (Genesis 39:6). Neither would this rare virtue in servants be only profitable to their masters, but also very comfortable to themselves, and bring them much peace of conscience.

Contrary is hypocritical service: when servants have a heart, and a heart, making show of one heart outwardly, and have another, even a clean contrary heart within them. Such an one was Gehazi, who came in and stood before his master, as if he had performed some good service for his master, when he had most highly dishonored him (2 Kings 5:25): and such an one was Judas who carried as fair a face to his master as any of the disciples, and yet was an arrant traitor: for when he was thought to go out to buy provision for his master, he went to betray him (John 13:29).

All eye-service is contrary to the forenamed singleness of heart: when servants are diligent so long as their master's eye is on them: like little children that will do anything their mother will have them do, while her eye is upon them; but nothing, when her back is turned. The world is full of such eye-serving servants, who while their masters are present, will be as busy as bees: but if he be away, then either idling at home, or gadding abroad, or nothing but wrangling, and eating, and drinking with the drunken; like that lewd servant whom Christ notes in the parable (Matthew 24:49). Let the judgment denounced against him be noted of such servants.

§. 22. Of serving for conscience sake.

The third branch of the manner of servants performing their duty is in these words, as to Christ, as the servants of Christ, doing the will of God, as to the Lord: all which do set forth a good conscience, or such service as is performed for conscience sake, or for the Lord's sake, which is all one: because the conscience has an eye only to the Lord, to his will, and to his ordinance. Though there were no other motive in the world to move them to obey their masters, yet their conscience to God would move them. Such was Joseph's manner of serving his master, as the reason which he himself renders to his mistress shows, How can I do this great wickedness, and sin against God? The prayer which Abraham's servant made to God, and the thanks which he rendered to him for blessing his journey, show, that he served his master for the Lord's sake. It is more clear than needs be proved, that such was Jacob's service to his master. This is the rather to be noted of Christian servants, because herein lies the greatest difference between believing servants, and others: others may serve with fear and trembling, in singleness of heart, and with good will; but only Saints do service as to Christ for conscience sake: If this be not that which only they aim at, yet assuredly they do chiefly and principally aim at it: which makes them not to content themselves with doing the thing, but to endeavor to do it after the best manner that they can, so as God may best accept thereof: whereby as they approve themselves to God, so they do much good to their masters, and bring much comfort to their own souls.

Contrary is the mind of most, who do all the service which they do on by-respects: they may perform much duty, and it may be do much good to their masters; and thereupon they may get good wages at their masters' hands, and extraordinary recompense also, and live in much quiet under them: but no reward can they look for at God's hands: so as I may say to such servants, as Christ said to those who did all to have glory of men, They have their reward.

§. 23. Of servants' willingness to perform their duty.

The fourth branch respecting the manner of servants performing their duty, is noted in this phrase, with good will. This good will of a servant to his master, has respect partly to the disposition of the servant, and so it implies willingness and cheerfulness; and partly to the benefit of the master, and so it implies faithfulness.

Of willingness to do that duty which belongs to a servant, Christ Jesus (who took upon him the form of a servant) has made himself a worthy pattern. I delight to do your will, says he to him that sent him: and again, My food is to do the will of him that sent me, and to finish his work. Does not a man eat his food willingly, with delight and cheerfulness? Even so did Christ the work of him that sent him. So cheerfully did Jacob serve his uncle Laban, that seven years seemed to him but a few days.

Objection. The reason thereof was the love he had to Rachel.

1. Answer. This was one reason, but not the only reason: had he not borne good will to his uncle and master, as well as love to his wife, the time might have seemed tedious enough: but both meeting together, made the time pass away the better.

2. Answer. If the love he had to Rachel made him do his service so cheerfully: then if servants love God, for whose sake they ought to do their service, it will cheerfully be done.

1. That which the Apostle applies to giving of alms (2 Corinthians 9:7) may be extended to all manner of duties which God requires, God loves cheerfulness: that work therefore which is not seasoned therewith God regards not.

2. As cheerfulness makes God the better to like the work, so it makes the work much more easy to him that does it. Our common proverb notes as much, Nothing is hard to a willing mind.

3. Let there be cheerfulness in a servant's mind, and he is as free as his master: for such a servant is the Lord's freeman (1 Corinthians 7:22) and when he cannot be made free of his master, he does after a manner make his service free.

Have an eye to God, to his acceptance, and remuneration, and it will quicken your spirit. Man's reward makes poor men glad of work, and cheerful in doing their work: it is as sugar to sharp wine. Tradesmen, Physicians, Lawyers, all sorts of men, are by gain drawn on with great willingness to take great pains. Should not God's recompense of our pains make us much more willing? Surely it would, if we had such an eye of faith as Moses had, thereby to see the recompense of reward which he saw.

Contrary is heaviness of spirit, and discontentedness of mind, when servants do their service lowringly, grudgingly, by compulsion (as bears are brought to a stake) and of necessity, as slaves in a galley. Such service must needs be untowardly done: but though outwardly it be well done, yet can the doer have little comfort therein, because God accepts it not.

§. 24. Of servants' quickness and diligence in their service.

Servants, in testimony of their willingness and cheerfulness, must be both quick and diligent in their service: for these are effects of willingness. Quickness has respect to the time of doing a thing. Diligence to the pains that is taken about it.

He that is quick in his service takes up no more time about one thing than must needs; but is ready to do one thing after another; and thus does much more service. It is expressly noted of Rebekah, that she hastened, and let down her pitcher: and hastened and emptied her pitcher, and ran again to the Well. And Abraham's servant having made what speed he could to the place where he was sent, would not eat until he had told his errand: after he had told it, if he had not sped, he would not have delayed time, but have gone again forthwith: when he had well dispatched all, he would not stay upon any compliments, but hastened away to his master. Ahimaaz strove with Cushi who should soonest bring their message to their master: and Ahimaaz outstripped Cushi, for he had a very willing mind to do the business. The manner of charge which Elisha gave to his servant, implies all the speed he could make: it was this, Gird up your loins, go your way: if you meet any by the way, do not greet him: and if any greet you, do not answer him back.

He that is diligent in his service will not only be quick for the time, but also hold on, and employ all the labor and pains that he can for the well effecting of that which he is to do. That general charge laid upon all men in particular appertains to a servant (In the sweat of your face you shall eat bread) and that which Solomon notes (whatever your hand finds to do, do it with your might.) Great was Jacob's diligence (for he says of himself in doing his master's business, In the day the drought consumed me, and the frost by night, and my sleep departed from my eyes.) Great also was the diligence of those shepherds that kept watch over their flock by night, and of those servants that by their pains doubled the talents which were committed to them. As diligence is by these and many like examples commended to us, so is it further set forth by the many promises which are made to it, as, The hand of the diligent makes rich; The recompense of a man's hands shall be rendered to him; The hand of the diligent shall bear rule; In all labor there is profit.

The work which servants are by their master appointed to do is to them the work of God: whereupon the Apostle says to servants as well as to others, as God has called everyone, so let him walk; but the work of God is to be done with all diligence: for Cursed is he that does the work of the Lord negligently.

Contrary is the idleness, laziness, slothfulness, and sluggishness of servants. These are faults far too common. Solomon much inveighs against these vices, setting them forth in their kind, and setting down the many mischiefs that follow thereupon.

Thus he describes them: The slothful man says, there is a Lion in the way (that is, he pretends unlikely danger); As the door turns upon the hinges, so a slothful man upon his bed. The slothful hides his hand in his bosom, it grieves him to bring it again to his mouth. Yet a little sleep, a little slumber, a little folding of the hands to sleep.

These are the mischiefs which he notes to come from idleness and sloth: Poverty, Servitude, Fruitless wishes and desires, Hunger, Beggary, Death. And to show what small joy or comfort masters may have in slothful servants, he compares them to vinegar and smoke, which are as irksome to the teeth and eyes as can be: As vinegar (says he) is to the teeth, and smoke to the eyes, so is the sluggard to them that send him. And because many idle packs think and say they do no hurt, he further says that he that is slothful in his work is brother to him that is a great waster; in which respect Christ styles a slothful servant a wicked and unprofitable servant, and gives him the portion of those who do much hurt.

However lightly many servants esteem idleness and sloth, the truth is that it is a plain theft. For the best service that servants can do is due to their master, and they ought to be as diligent in their master's work as if it were their own. So as it is not enough to avoid idleness in doing nothing at all, but they must take heed that they be not slothful in doing something: for as good not at all, as never a whit the better.

I have further pressed this point, because it is noted as a blemish in such servants as profess religion to be most lazy and negligent, least sedulous and diligent. Much of that time which they should spend about their master's business (which is their particular calling) they spend in prating about state and church business (matters not belonging to them.) Thus they make their masters weary of their service, and by reason thereof they are often shifted from house to house, and as rolling stones, gather no moss; they neither learn skill, whereby they may, when they are of themselves, maintain themselves and do good to others, nor lay up any stock or portion, as others which are diligent do. Indeed they get such a habit of idleness as they can never shake it off again, for they who are slothful being under masters seldom prove diligent when they are for themselves. In these is Solomon's proverb verified, The talk of the lips tends only to poverty.

§. 25. Of servants' faithfulness.

It was before noted that the good will here required of servants to their masters had respect to the profit and benefit which servants by their service might bring to their masters, and in that respect it comprises faithfulness under it — faithfulness (I say) whereby servants do well discharge that trust which is committed to them. Expressly it is commanded to servants, To show all good faithfulness, and it is required in stewards that a man be found faithful. The phrase which is used of Moses, he was faithful as a servant, shows that faithfulness by a kind of propriety appertains to a servant, and where Christ couples these two, good and faithful, he gives us to understand that a servant's goodness consists in his faithfulness.

Great is the benefit that by servants' faithfulness will redound both to master and servant.

The benefit which comes to the master, Solomon notes in this proverb, As the cold of snow (is very acceptable, comfortable and profitable) in the time of harvest (when men are even sweltered with heat) so is a faithful messenger to them that send him, for he refreshes the soul of his masters; and again in this, A faithful ambassador is health, that is, he brings safety to his master.

The benefit which redounds to the servant himself by his faithfulness Christ notes in this his approbation and remuneration thereof, Well done you good and faithful servant, you have been faithful over a few things, I will make you ruler over many things, enter you into the joy of your Lord. Every servant shall be called to his account: if not by his master on earth, yet by his master in heaven; he will say to every one, Give an account of your stewardship. Now then if servants have not been faithful, what other discharge can they look for, than that which the wicked, slothful, and unprofitable servant (who hid his talent in a napkin) received, namely this, Cast the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth. Let all unfaithful servants note this, for to faithfulness is contrary all unfaithfulness, as negligence, deceit, thievery, treachery, and such like vices. Much damage, disgrace, and vexation is brought by such servants to masters, and better it had been that they never had come into a man's house.

But that the point of faithfulness may be the better discerned, and observed, I will exemplify it in seven particulars about which it ought especially to be exercised, which are: 1. The goods, 2. The businesses and affairs, 3. The counsels and secrets, 4. The other servants, 5. The children, 6. The bedfellow, 7. The person of their master or mistress.

§. 26. Of servants' faithfulness about their master's goods.

Two things are required of servants to testify their faithfulness about their master's goods: 1. A safe keeping of them. 2. An increasing of them.

Whatever is committed by masters to their servants, they must so carefully preserve, as it be not lost, spoiled, or impaired under their hands, whether they be things within doors, or without. I may to this purpose not unfitly apply that charge to servants which in another case the Apostle gave to Timothy, "Keep that which is committed to your trust" (1 Timothy 6:20): the metaphor is taken from servants, and so shows what is their duty. Great was Joseph's faithfulness in this kind, which made his master put all that he had into his hand (Genesis 39:4). So great was Jacob's faithfulness, that in twenty years his master's ewes and she-goats, being under his hand, cast not their young, nor were the rams devoured (Genesis 31:38-39): if anything were torn by beasts, he brought it not to his master, but bore the loss of it himself. If servants see any damage or hurt done by others to their master's goods, they must redress it, if they can, or at least make it known to their masters, that he may give order for the redressing of it: as the servants of him that sowed good seed among which tares were sowed, mentioned in the parable (Matthew 13:27).

Masters that put servants in trust, securely go about other affairs, and look not themselves to those goods which are under their servants' custody, which is to be presupposed they would do, if they trusted not their servants. Great reason therefore it is that servants be careful of those things which are so committed to them.

They ought further to do what lies in them to advance their master's estate, and to increase his stock. The little which Laban had was by Jacob's faithfulness in this kind increased to a multitude. The talents which were committed to the two faithful servants were by their industry increased to as many more (Genesis 30:30; Matthew 25:16-17). So as it is not sufficient for servants not to impair their master's estate, but they must better it: for he that kept safe his master's talent, and gave him his own again, was counted an unprofitable servant, and received the doom of wasters.

Most masters take servants for their advantage and benefit, for it is but little ease for a master to provide diet and lodging for many servants, and to give them wages, if they reap no profit and benefit by them.

§. 27. Of servants' carelessness over their master's goods.

Contrary to servants' fidelity in safe keeping their master's goods committed to their charge is carelessness and negligence in suffering loss and damage to come to their masters — as in the fields, when they look not to his [reconstructed: fences and gates]: or neglect his cattle so as they be stolen, or suffer diseases to grow upon them, or give them not fodder and water in due season. Or in the house, when they leave doors or windows open, and thieves come in and take away, or hook out their master's goods: or carelessly leave the fire, or let candles burn so as the house may be [reconstructed: set on fire]: or suffer household stuff, and apparel to lie till it be moth-eaten or otherwise spoiled: or suffer anything in the house to be broken: or victual to lie in corners molding, or to be cast up and down for dogs and cats. When Christ so increased the bread and fish, wherewith many thousands were fed, that many fragments were left, he told his disciples to gather up what remained, and gave this reason, that nothing be lost (John 6:12). The damage which may come by servants' carelessness may be more than ever they can be able to make satisfaction for: and therefore they ought the more carefully to prevent it.

§. 28. Of servants' fraud.

Contrary to the other branch of servants' faithfulness in increasing their master's estate, is all manner of theft and fraud, whether it be by retaining that which is due to their masters, or by pilfering from them that which they have. The Apostle expressly forbids servants to purloin (Titus 2:10): the word translated "purloin" is the same by which the fraud of Ananias is set forth, who kept back part of the price of a possession which they sold (Acts 5:2): so as thereby is forbidden not only open and manifest theft, as pilfering money out of their master's purse, chest, or counter; or conveying away their corn, wares, or any other goods: but also putting more into the account of expenses than has been expended, or into the account of debts less than is due (as the unjust steward, who for a debt of a hundred measures of oil put in fifty, and for a hundred of wheat put in fourscore (Luke 16:6-7)): or spending more than needs, or bringing in ill company into the house when their masters are absent, and entertaining them on their master's cost, or concealing part of the price which has been taken for any wares, or borrowing money in their master's names, or taking greater fees than their masters know of, or receiving bribes or gifts which their masters refuse (as Gehazi (2 Kings 5:22)): or hiring others to do their work upon their master's cost, or enticing away their master's customers, or pilfering away other men's goods committed to their master's trust (as tailors' servants, who thereby both much discredit their masters, and also hinder their custom).

Object. What if masters detain their servants' wages? May they not by privy means right themselves?

Answer. A master's sin is no warrant to make servants answer sin with sin. The law is as open for servants as for masters: if not, God's ears are open for their complaints: he can and will redress all, either here or hereafter. Note Jacob's example (Genesis 31:42). Many make this a just pretense: but whether it be just or no, it is not safe to open this gap of deceit.

These and such like kinds of deceit are the more heinous sins because of that trust which masters repose in servants: for they violate both the bond of justice, and of fidelity also. If a servant embezzles or defrauds his master of any of his goods to the value of forty shillings, he is adjudged a felon by our statute law.

§. 29. Of servants' faithfulness in the businesses which they are to dispatch for their masters.

In the businesses which masters commit to the care of their servants to be dispatched by them, they must do their best endeavor that all may prosper under their hands: as it is noted of Joseph, he was a prosperous man: we have not only a pregnant proof, but also an excellent direction for this point, in the example of Abraham's servant, who was very faithful in dispatching the business of fetching a wife for Isaac: therein let these particulars be noted.

1. He feared God: the whole carriage of that business testifies as much. There is a double bond to tie servants to this: one in respect of themselves, that in the thing which they do they may be accepted of God: another in respect of their masters, that their masters' business may prosper under their hands: God prospers such as fear him, in all things they take in hand: instance the examples of Jacob, Joseph, and David.

2. He called upon God to prosper his endeavors: now prayer is the best means that possibly can be used to obtain any blessing from the Lord. Without it all our endeavors are vain (It is in vain to rise up early and sit up late, and to eat the bread of carefulness, except God's blessing accompany all.)

3. He gave thanks when he saw the Lord begin to prosper that he took in hand: thanksgiving for the beginning of a blessing is an effectual means for continuance of that blessing: indeed it is also an effectual means to move God to prosper other things that we take in hand: so as, if servants desire to prosper in all the affairs which they undertake for their masters, they must render thanks for the first success which he has given, and so for the second, third, fourth, and for every success.

4. He took all the opportunities he could: when he saw a maid to inquire of, he ran to her, and inquired what was necessary for his matter: when he had ground to think she was the maid, he presented gifts to her: so soon as he was brought to the house, he falls upon the matter for which he came, even before he did eat anything: after matters to his liking were concluded, he makes no delay, but with all speed carries the maid to Isaac. In a word, he omitted nothing that in the uttermost of his wisdom he conceived to be necessary for that matter: more he could not have done, if the matter had wholly concerned himself. I shall need no further to urge this point, than by setting this pattern before servants.

Contrary is their disposition who care not whether the things which they do for their master prosper or no: if they have taken any pains therein, so as their master cannot say they have altogether neglected it, there is all that they care for. If it succeed not well, they will say they are not in God's place to make every thing which is done to prosper. But though the whole blessing rests in God, yet has he sanctified means for obtaining his blessing (as faith, prayer, thanksgiving, and the like) which because they use not, they fail in this point of faithfulness. In fact, further, they use those things which do mainly hinder and keep away God's blessing, and instead thereof bring a curse upon all they do, as profaneness, uncleanness, drunkenness, and all manner of riotousness, indeed despising God's word and holy ordinances, reproaching his saints, taking his name in vain by swearing, forswearing, and blaspheming, lying, also backbiting, pilfering, and other like vices. These irreligious and wicked servants, as they sin against God and their own souls, so also against their master: it is not for the master's profit to keep such servants.

§. 30. Of servants' faithfulness in keeping their masters' secrets, and concealing their infirmities.

By reason of that near bond which is between master and servants, and their near and continual abiding together, and the many employments which masters have for their servants, servants come to know many of their masters' secrets: faithfulness therefore requires to keep them close. Provided that they be not such secrets as tend to the dishonor of God, or to the danger of the Commonwealth and Church, nor of a private person: for Jonathan is commended for discovering the mischief which Saul had secretly intended against David.

For proof of the point, note what Solomon says, He that is of a faithful spirit conceals a matter: namely, a secret matter. Note also how faithful Jeremiah was in keeping Zedekiah's counsel: though the princes inquired after it, yet would he not reveal it to them.

To this head is to be referred a faithful concealing of masters' infirmities: for the best that be are subject to many: and servants which are under their masters' roof continually waiting on them, cannot choose but espy many: if herein servants be not faithful, masters were better be without servants in their houses.

Contrary to keeping close the secrets of masters, is blabbing abroad all such things as servants know concerning their masters: which is too common a fault: for when servants of various houses, men or maids, meet together, all their talk for the most part is of their masters and mistresses, whereby it comes to pass that all the secrets of a house are soon known about the whole town or city. Solomon styles such a one a tale-bearer: A tale-bearer, says he, reveals secrets: or, he that reveals secrets is a tale-bearer: for many of Solomon's proverbs are convertible, they may be turned either way. Now note how Solomon notes out the mischiefs that tale-bearers work: The words of a tale-bearer are as wounds, (they wound the precious name and credit of a man) and they go down into the innermost part of the belly, that is, they do, as it were, strike through the very heart of a man. Again he notes them to be the cause of all strife, and to raise discord between chief friends: and in that respect fittingly resembles them to wood which is the very fuel of fire. What enemies then are such servants to a house? They are even as treacherous spies, the most dangerous enemies that be. Thus we see that this is no light sin: yet is it so much the more odious when masters' and mistresses' infirmities (the publishing of which may much impair their credit) are made known.

§. 31. Of servants' faithfulness in helping one another.

Where many fellow servants are together, faithfulness requires that one be helpful to another in what they may; as by good example, good counsel, encouragement in good courses, dissuasion from lewd and wicked practices, peace and unity, with the like. The Lord Christ expressly calls such a one a faithful servant, and pronounces him blessed.

Example and advice of one's equal prevails much with another, so as a fellow servant may in this kind do more good than the master himself: and if by his means he bring his fellow servants to be faithful, his own faithfulness is doubled and trebled; and his master receives a double and treble benefit thereby: namely the benefit of this good servant's faithfulness, and the benefit of all the other servants' faithfulness whom he has made faithful.

Contrary is their practice who by their ill example corrupt their fellows (as that evil servant, who, when his master was away, did eat and drink with the drunken, that is, did cause others to be drunk with him (Matthew 24:49)) or by ill counsel draw one another on to evil (as the sons of Jacob, who when they saw Joseph a far off, said one to another, Behold this dreamer comes, come now and let us slay him, etc. (Genesis 37:18, etc.) and as they, who, when they saw their master's son, said among themselves, This is the heir, come let us kill him, and let us seize on his inheritance) or are ever quarreling with their fellows, and smiting them (as that forenamed evil servant whom the Lord threatens to cut off (Matthew 24:49)) or dissuade one another from obedience and subjection (as they who said, Let us break their bonds asunder, and cast away their cords from us (Psalm 2:3); and as Sheba, who said, we have no part in David: every man to his tents O Israel (2 Samuel 20:1)). These faults are very rife among servants: from where it comes to pass that there are so few good, and so many bad servants: too true is this proverb, One scabbed sheep mars a whole flock. Let there be in a great family one servant that is profane, proud, riotous, stout, rebellious, or otherwise vicious, and all will soon be like him.

Among other parts of unfaithfulness in this kind one of the most monstrous (which yet is too too frequent) is to allure one another to uncleanness, and men and maids to defile one another. We showed before, that it was unlawful for servants during the time of their service to marry without their master's consent: how abominable then is it to defile one another? The sin is doubled being between servants: for as it is a beastly sin in itself, so in the forenamed respect it is greatly dishonorable to their master and his house: besides that the maid so defiled is oft disabled to do her service well: indeed many times the charge of the child lies upon the master. Thus shame and dishonor, grief and vexation, loss and damage all meet together, the more to gall and pierce him to the very heart. Is not this then a great part of unfaithfulness? Does it not deserve to be severely punished, and that openly, and publicly with shame and smart too, that others may take warning thereby? Many use means to escape the revenging hand of man: but though they escape man's hand, they shall be sure to meet with God's heavy vengeance: whoremongers God will judge (Hebrews 13:4). Daily experience shows what misery such wretches bring themselves to, and how God meets with them, and that most fearfully.

§. 32. Of servants' faithfulness about their master's children.

Great faithfulness may servants manifest to their masters in and about their children: as while they are young and not able to look to themselves, to be tender over them, and well to tend them: maids especially neatly to handle and look to them, and cleanly to bring them up: and they that have a particular charge of them, to seek their good in every thing they can, and give them their due portion: and (because children are much in servants' company) to use in their hearing such speech as may minister grace to them, and to teach them good things, and (when they grow to some ripeness of years) to bear a reverent respect to them, and esteem them their betters because they are their master's children. It is noted of Abraham's servant, that he called his master's son, Master (Genesis 24:65).

Children are dear to parents: the honor and kindness done to them they account as done to themselves: this kind of faithfulness therefore must needs be highly esteemed by masters in their servants: and assuredly it is a great means to work a good respect in masters towards them.

Yet contrarily do many servants carry themselves towards their master's children, as is apparent by these particulars.

1. Some in their carriage are very hoggish and churlish to their master's children when their parents are out of sight.

2. Others are very careless of them, and tend them very sluttishly, not caring how they go: whereby they oft procure great displeasure from their master and mistress.

3. Others get from their master's children what they can: and deprive them of their allowance, turning it to their own gain.

4. Others exceedingly corrupt their master's children with their filthy and corrupt communication: teaching them to swear, blaspheme, and use all manner of unclean speeches: thus is that proverb verified, evil communications corrupt good manners (1 Corinthians 15:33). Children oft times in their young years learn such ill language and behavior of lewd servants, as their parents can never get them to leave again: so as they may curse the day that ever such servants came into their house.

5. Others allure them to stage-plays, to dice-houses, and other like places, which are the very bane of youth: and draw them to spend in riot such allowance as their parents allow them, indeed and beyond that allowance, so as they run in debt, and get such a habit of spending, as at length they make away their whole estate.

6. Others inveigle their affections: and oft draw them to folly and uncleanness. This filthy kind of unfaithfulness is so much worse than that which was before noted between fellow servants, by how much nearer and dearer children are to their parents than servants to their masters.

7. Others that dare not commit this abominable wickedness, stick not to do that which is little better, namely to draw them on to be contracted, indeed and married to them often times, and that privately without consent of their parents: whereby parents' affections are oft so alienated from their children, as they will not acknowledge them for children, but clean cast them off. These are the fruits of this lewd kind of unfaithfulness in servants.

§. 33. Of servants' faithfulness in regard of their master's or mistress's bed-fellow.

So faithful ought servants to be to their masters and mistresses, that if one of them should labor to use a servant in any manner of deceit to the other, the servant ought not to yield. As if a master should move his maid privately to take away jewels, plate, money, linen, or any such thing as is in her mistress's custody. It matters not that the master has the chiefest power over all the goods: a secret taking of them away without the knowledge of the mistress in whose custody they are, is in the servant deceit, and a point of unfaithfulness. Much less ought any servants be moved by their mistress privately to take away their master's corn, wares, or any goods for her private use. Of the two this is the greater part of unfaithfulness.

If such deceit ought not to be used about any goods, much less about the body of master or mistress. As if a master should allure his maid to commit folly with him, or a mistress her man, both their conscience to God, and also their faithfulness to their master or mistress should make them utterly to refuse it, and to give no place to any such temptation. Joseph is proposed as a pattern herein: and against the suggestion of his mistress he renders the two forenamed reasons: his conscience to God in these words, how can I do this great wickedness and sin against God? His faithfulness to his master in these, He has not kept back anything from me but you, how then, and so forth (Genesis 39:7).

To this head may be referred servants' faithfulness in making known to their master the sin of his wife, and to their mistress the sin of her husband, especially if it be such a sin as may tend to the ruin of the family, and that by the knowledge thereof, the party that is not blinded and besotted with the sin, but rather free from it, may be a means to redress it. Thus Nabal's servants made known to Abigail the churlishness of Nabal towards David's servants: by which means the mischief intended against the house was prevented (1 Samuel 25:14). Thus if servants know that their master intends some mortal revenge against another, to tell his wife thereof in time, may be great faithfulness: or if they know their mistress has appointed to go away privately from her husband, to tell him of it, is a part of faithfulness. This may be applied to many other like cases.

The contrary is yielding to masters or mistresses in any point of deceit one against another: to which servants are too prone, because they think to be bolstered out by the authority of the party that sets them on work to deceive. But no authority can be a warrant for any deceit, or wickedness.

Section 34. Of servants' faithfulness about their masters' persons.

Masters and mistresses are flesh and blood as well as servants, and so subject to weakness, sickness, old age, and other distresses, wherein they may stand in great need of servants' help: servants therefore must be faithful in affording them the best help that they can. Saul's servants did a part of faithfulness to their master, when, he being vexed with an evil spirit, they inquired after means to ease him (1 Samuel 16:16). So did David's servants, when he being bedridden, they sought out one to cherish him (1 Kings 1:2). It was a point of faithfulness in Naaman's maid, to tell her mistress of a means whereby her master might be cured of his leprosy: and in his servants, to persuade him to use the means prescribed by the Prophet (2 Kings 5:3; verse 13).

Contrary is a servant's ungrateful and inhumane leaving of his master in his time of need, as the servants of Job did: for when the hand of God lay heavy upon him, and all his goods were taken from him, and his body full of sore boils, they that dwelt in his house, and his maids counted him for a stranger: and he was an alien in their sight: he called his servant, and he gave him no answer (Job 19:15-16). So did Ziba leave Mephibosheth in his greatest need: and the disciples flee from their master Jesus Christ (2 Samuel 19:26; Matthew 26:56). But what shall we say of those that take occasion from their master's impotence to murder him themselves, as Rechab and Baanah; or to betray him to his enemies, as Judas betrayed the Lord Christ (2 Samuel 4:6; Matthew 26:15)? What, but that such traitorous servants may look for such ends.

Section 35. Of the means to make servants faithful.

Among many other means to make servants faithful to their master, and careful to perform other duties sincerely, willingly, cheerfully, and diligently, as has before been noted, this is one of the most general, namely, that servants, in all things they do for their master, make their master's 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 your neighbor as yourself; and whatever you would that men should do to you, do you even so to them (Leviticus 19:18; Matthew 7:12). If thus every man must respect another, yes 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 says, that when they have done all that is commanded, they have but done their duty (Luke 17:10).

This I have the rather noted, because the practice of most servants is contrary to it. 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 with 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 than an apprentice that has but cloth, food, and lodging. Again, many that in their master's 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.

Here ends the several kinds of servants' duties, and the manner of performing them. It remains to speak both of the extent of their duties, and also of the restraint of that extent.

Section 36. Of servants' endeavor to make their judgment agree with their masters'.

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, Please well in all things. It is not therefore sufficient that servants perform their duties well in some things, they must do it in all things, yes 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 restraint that was before noted in laying forth the duties of other inferiors, is here also to be observed in the duties of servants: for in that 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 myself with adding such particular proofs as are most proper and pertinent to servants.

1. That they labor to bring their judgment to the bent of their master's judgment, and to think that meet and good which he does. Thus the servant of the Levite who thought it most fitting 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 did those servants yield to their master, who at first thought it unfitting that he that had ten talents should have one piece more: and those servants also, that at first thought it fitting 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, yes and in the correction which their master gives them, and the rest.

Contrary is that great conceit which many servants have of their own judgment, wit, and wisdom, thinking themselves wiser than their masters; as Gehazi, who opposing his own wit to his master's wisdom, said, Behold my master has spared Naaman this Syrian, in not receiving at his hands that which he brought: but as the Lord lives, I will run after him, and take somewhat of him. This was also a fault in the children of the Prophets, that would not rest on Elisha's judgment, but urged 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 appoints 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.

Section 37. Of servants yielding to do such things at their master's command, as they cannot think to be most fitting.

The second rule which servants must observe is this, that

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 appears by Peter's answer to Christ that he did so, for being commanded to let down his net for a draught, thus he answers, Master, we have toiled all the night, and have taken nothing (here he shows that his opinion was that it would be in vain to let down their nets) nevertheless at your 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 the people, he declared that he thought it a very unfitting thing to do, by this phrase, Why does my Lord the King delight in this thing? Yet against his judgment he yielded to the King's peremptory command, for it is said, that the King's word prevailed against Joab.

Objection. This is no fit example, because Joab sinned in obeying.

Answer. 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 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 unfitting; but yet if their master will not listen to their reasons, but stand upon his authority, his word must prevail.

Contrary is their peremptoriness, who by no means will be drawn to do any thing at their master's command, which they themselves think not most fitting to be done. Such a one is that fool whom Solomon thus describes, Though you should 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 heads in disobeying their masters: for exceedingly they provoke his wrath who has power to take vengeance of them. Neither let them think to receive comfort in their suffering, because they refuse an unfitting thing, for fitness 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 unfitting thing, fitness is preferred before lawfulness, and unlawfulness less accounted of than unfitness.

Section 38. Of servants forbearing to obey their master against God.

That the extent of servants' obedience be not too far stretched, the Apostle sets down an excellent limitation thereof: and that in these four phrases, As to Christ, As the servants of Christ, Doing the will of God, As to the Lord; all which show that the obedience which servants yield to their master 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's 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 practices 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 the Lord's Priests at their master's 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.

Again, if masters forbid their servants to do that which God has commanded them to do, they must, notwithstanding their master's prohibition, do it. The Rulers of Israel forbid the Apostles to preach, yet because Christ had commanded them to preach, they would not forbear: nor would Daniel forbear to pray to God, though the King and Nobles by express decree forbad him. 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 has fraudulently gotten, or any other bounden duty, herein they must say, we ought to obey God rather than men. For when masters command and forbid any thing against God, they go beyond their commission, and therein their authority ceases.

Contrary to this restraint is both a parasitical pleasing of masters: and also a base fear of them. It is the property of a 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's Priests: and Absalom's servants at his word killed Amnon: for 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 soothe their masters, as there is no sin so horrible which at their master's command they will not be ready to do. Thus is that verified which the Prophet long since foretold, 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 forbids them to do. What duty more necessary than prayer? We are commanded to pray continually: 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 of 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 has done, expressly forbidding eye-service, man-pleasing, and doing service to men, namely in opposition to God?

§. 39. Of servants choosing good masters.

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 behooving that servants make choice of good masters: at least if it be in their power to choose.

2. It is behooving that they continue and abide under good masters: at least if they continue servants, and abide under any masters.

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 has 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. Indeed 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 to that, service under religious masters, liberty.) He therefore that has a master that is faithful, due respect had to his authority, must love him as a father, and so abide with him.

For choice of good masters, note what is recorded of many of the Egyptians and other people: they left their 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 many laws which were made in the behalf of servants that were strangers, and in special that were Egyptians. The knowledge which Ruth 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 have a worthy pattern in the twelve Disciples. 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? You have the words of eternal life.

Contrary is the mind and practice 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 into which they have plunged 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 Meshech, that I dwell in the tents of Kedar.

Much more contrary is their mind and disposition who refuse to serve religious masters, and shun them most of all: or being in their service are never quiet till they be out of it again. Of these we spoke before.

Up to this point we have dealt about servants' duties. The reasons which the Apostle renders to enforce those duties remain to be declared.

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

The first reason which the Apostle uses to enforce servants' duties is implied under this phrase, as to Christ; it intimates 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 uses in Greek is that which in the new testament answers to that proper Hebrew name of God Jehovah, and it sets forth the absolute sovereignty of God, and power over all creatures: which power because the Father has given to his Son as Mediator, God-man, he is called the 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, indeed also Gods (for that which a Magistrate is in the commonwealth a master is in the family).

Hence it follows 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 rejected you, 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.

§. 41. Of the second motive, the place of servants.

The second reason is implied under this phrase, as servants of Christ: it notes the place of a servant: which though it may seem to be a mean and base place, yet is it indeed an honorable place. Men count it an honor to be servants to a King: but Christ is higher than all Kings. On this ground the Apostle says, Are you called being a servant? Care not for it: 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 notion that most have of a servant's place, that it is so mean and base as there can be no honor nor comfort in doing the duties thereof. But that is a foolish, and unjust notion: look to Christ the highest master, and there is as much honor, and comfort in doing the duties of the lowest servant's place, as of the highest master's.

§. 42. Of the third motive, God's will.

The third reason is implied under this phrase, doing the will of God, which declares the ground of servants' subjection. God in his word has 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, So is the will of God: upon which ground we are exhorted to understand, and to prove what is the will of God.

Good reason there is to press this reason: for

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 gives the very being to goodness.

2. God's will is a rule to square all our actions by, even as the king's statutes and proclamations are to his subjects.

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

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, indeed in every thing that appertains to them. For, God's word is given to make us perfect, thoroughly furnished to all good works.

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 has statute law, or the king's proclamation on his side, he is bold.

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

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 to which 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 dispense with servants, so as they should be exempted from doing their duty to their master. If they could, they were greater than 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 servant's subjection. Therefore though masters be careless in exacting duty, yet let servants be conscientious in yielding duty, because it is God's will.

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

The fourth reason is plainly and largely expressed in these words, Knowing that whatever good thing any man does, the same shall he receive of the Lord, whether he be bond or free. The general sum of which is a declaration of the reward of good service. To which purpose says the Apostle to servants in another place, From the Lord you shall receive a reward (Colossians 3:24).

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 makes that to the purpose? Surely it makes much to move servants: because masters stand in his room who will reward that which is done for his sake.

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 God's will?

Answer: Even that which all aim at, reward for service.

As this adds weight to all the other reasons, so is it in itself a weighty reason, as weighty as any can be to our corrupt nature. Hope of reward is it which makes all sorts of people to take the pains which they do in their several places. But having before handled this general point of reward, I will here more distinctly show what kind of reward it is with which the Lord will recompense the good service of faithful servants.

God's reward is both of temporal and eternal blessings.

The temporal blessings which previously God has bestowed on faithful servants, and which on that ground other like servants may expect, are these especially.

1. He will move masters to respect such servants, as he moved [reconstructed: Ahasuerus] to recompense the fidelity of Mordecai (Esther 6:3).

2. If masters fail therein, he will move strangers to recompense them: as he moved the jailer to favor Joseph when his master had cast him in prison (Genesis 39:21), and Pharaoh to advance him to great dignity (Genesis 41:40).

3. To draw the hearts of their masters and others the more to them, he will make the things which they take in hand to prosper. Thus did he bless Joseph (Genesis 39:2), and Abraham's servant (Genesis 24:56).

4. In dealing for themselves he will bless their labors, as he blessed Jacob's (Genesis 30:43).

5. He will, when they come to keep servants, provide such servants for them, as they were to their masters. In Egypt God blessed Joseph with a faithful servant (Genesis 43:23). David, who ventured his life to save his father's sheep (1 Samuel 17:34), had many servants that ventured their lives for him (2 Samuel 21:17; 23:15).

To this purpose may be applied that proverb which Christ often uses, with what measure you measure shall it be measured to you again (Luke 6:38).

The eternal reward is expressed in this phrase, the reward of the inheritance, for that inheritance is meant which Christ mentions in this clause, Come you blessed of my Father, inherit the kingdom prepared for you from the beginning of the world (Matthew 25:34), and Saint Peter in this, an inheritance incorruptible, and undefiled, and that fades not away, reserved in heaven (1 Peter 1:4). What can be more said? What shall not be undergone for this reward? How willingly do apprentices pass over their apprenticeship in hope of a temporary freedom of an earthly city? Many years' service were but as a few days to Jacob because he liked his reward (Genesis 29:20). 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.