THE SERVANT'S DUTY. OR THE CALLING AND CONDITION OF SERVANTS. Serving for the instruction, not only of Servants, but of Masters and Mistresses. By THOMAS FAUCET, Preacher of the Word of God. GEN. 16. 9 Return to thy Dame, and humble thyself under her hands. LONDON. Imprinted by G. Eld. 1613. TO THE THRICE WORTHY, AND WORSHIPFUL GENTLEMAN AND BOVNTIful housekeeper Master THOMAS SPENSER of Clardon in the County of Warwick Esquire Thomas Faucet wisheth the felicity of this life, and of that to come. IT is written of one Periander, who for his great wisdom was reputed of many to be one of the seven Sages and wisemen of Greece: that among other laws and ordinances, which he made for the Corinthians (over whom he ruled) this was one, that whosoever was proved unthankful for a good turn received should be put to death, to show (as I take it) what an unnatural and execrable sin unthankfulness is, and that he is unworthy to live, who is ungrateful and unkind to him by whom he liveth. Wherefore (Right worshipful) fearing lest I may seem to have incurred and run already into that odious and capital crime of unthankfulness, for the good turn and kindness which your worship bestowed upon me, now almost twenty years since: I gladly laid hold of this occasion, that hereby I might acknowledge, and confess unto the world, how much love and duty jowe unto you: howsoever, by reason of my poor and obscure estate, I have not been able all this while to manifest the same. Moreover I supposed that this little piece of work, containing the calling and duties of servants, could to no man more fitly be exhibited, then to him who is and hath been a long time so great an householder, and Master of many servants, many labourers and hirelings, and had experience (no doubt) both of the good, and evil, and so found that true by proof and practice, which we find written, and prescribed in the sacred and everlasting word of God. Wherefore (good Sir) pardon I beseech you this my boldness, whereunto necessity hath, as it were, urged me, and let not the greatness of your worship, and worth, despise this little and slender gift, but give it leave like an Orphan to cover and hide itself under the shadow of your excellent dignity, that it may the better creep into the hands of them it concerneth most, and for whose sake I wrote it: If it do good to any, honour be to God, and thanks to your worship for concurring to the same. For all the good that I have received from you, I have in my power but one thing that I can do, and that by God's leave I will. perform all the days of my life; I will pray to God above, the author and giver of all good things, long to bless, keep, and preserve you alive, that you may be more and more blessed upon the earth, that you may live as you have done along time in much peace and prosperity, and honour, and credit to your house, a great peacemaker in your country, full of good works as Dorcas, Act. 9 39 to the naked, to feed the hungry, to comfort the comfortless. That when the day of your dissolution shallbe at hand, and that you must needs enter into the way of all the world, you may sweetly and joyfully in a good old age fall a sleep in the Lord: and all those good deeds which you have done follow you (as witness of your faith) even to the Tribunal seat of Christ, where GOD will crown in you his own works. Your worship's humble and poor Orator. THOMAS FAUCET Minister at Ladbrooke. To the Reader. FOr three things (saith the wise man) the earth is Pro. 30. 21 moved, & for the fourth it cannot sustain itself; first, for a servant when he reigneth, etc. as if he had said, when a servant reigneth, that is despiseth his masters government, and followeth his own will, and his own ways, it is a thing so evil, and disorderly, that it maketh the earth to be moved, the whole house, yea sometimes the whole town, or city to be disquieted; many be the disorders of servants in these our days, and much is the trouble, & disquietness which cometh thereby; and the cause of all is this (as I am persuaded) that servants do not know their duties, neither consider the state and condition of life whereunto they be called, In tender pity and consideration whereof, and hoping of the good acceptance of my late published treatise, of the young man in the Gospel (good Christian Reader) I was the bolder, and willinger to divulge this little treatise, and short sermon, which doth contain and discover the duty, calling and condition of a servant, not for any worthiness or excellency that is in it, but to do good (if it may be) to the evil, to teach the inorant, to reprove the stubborn, and to let all servants see and understand what is required of them, & whereunto they be called and the rather for that this doctrine being so needful, so little or nothing (to my knowledge) hath been of late written thereof: although of many good matters, many good men, have written many good books, spent many good hours, to the honour of God, and edification of his church for all which blessed be the name of the Lord, from this time forth for evermore. Amen. Thomas Faucet THE CALLING AND CONdition of Servants, for the instruction of Servants and Masters. 1. PET. 2. 21. For hereunto ye are called, for Christ also suffered for us, leaving us an example that ye should follow his steps. WHen the Lord commanded Moses to build the Tabernacle, and to make all things belonging thereunto, namely the Ark, the propitiatory or mercy-seat, the table, the candlesticks, and the snuffers: for the form and fashion of all these he gave him this charge: See (said he) that thou make all things according to the pattern Exo. 25. 40 Hebr. 8 5 that was showed thee in the mount; for while Moses was in the mount with him, the Lord had showed him certain forms, imaginary forms, and samplers of all these things which he would have him to make, expressing thereby both the matter whereof, and the fashion how he would have them made, and here now again. Exod. 25. 40. he putteth him in mind thereof, and chargeth him that they be all made exactly and precisely according to those forms and patterns. So we Christians in the building of our spiritual Tabernacles, in building of our salvation upon the Rock jesus Christ, in framing and leading our lives according to God's holy will and his word, must do all things, frame out all our actions and works according to that sampler, which jesus Christ our Lord & Master did show us in the mount of Calvary, where he was crucified for us, that is, according to the passion of Christ, we must always have the bloody passion of Christ in our minds, as a frontlet betwixt our eyes, as a ring upon our fingers, and as a nosegay betwixt our breasts, according to that which is written in the Canticles: My beloved is unto me as a bundle Cant. 1. 12. of myrrh, he shall lie betwixt nay breasts. For what is the passion of Christ but a sampler and pattern of all piety, wherein the Lord hath described and set down for us the very Images and forms of many good virtues, needful for the leading of godly and christian lives, that we may learn thereby to be perfect, as our father in heaven is perfect. Mat. 5. 48. The passiion of Christ is as a book wherein wemay read many good sweet & comfortable lessons, it is a glass wherein we may see our defects & wants, and wherein we come short, of many good gifts and persections which are required of us, and wherein the Lord hath discovered unto us the ways of life and the paths of righteousness. There we may see and learn humility, obedience, charity, patience, hatred against sin, contempt of this world, and of all the riches, pleasures and vanities thereof; there we may see how the eternal and natural son of God, he that was equal to the father, and so equal that he thought it no wrong, nor robbery, to make himself equal unto him, because he was equal to him by nature Phil. 2. 6. and right: how he humbled himself and became obedient unto death, even the death of the cross, which was the most shameful and reproachful death of all other, and the lowest degree of humiliation that might be, there we may see a certain, admirable and miraculous love wherewith he loved us, and so loved us that he laid down his life for us. For greater love than this can no man have, then that a man die for his friends: john 15. 13 there we may learn patience in adversity, and how to suffer all the afflictions and miseries of this life, to enter into heaven by many tribulations, and to contemn this world, which is altogether set upon naughtiness. For as a good father saith; the man jesus suffered and endured all the evils and adversities of this world that he might teach us how they are to be suffered, and he despised and contemned all the pleasures, yea the best things of this life that he might show us how they are to be contemned, that neither in the one we should seek for our felicity, nor in the other fear adversity: but ever with a steadfast, and unmovable mind, and a good courage, go forward to the end; our hearts always there fixed where our treasure is, set upon the chief and supreme good: but the chiefest lesson that we may learn in this book is obedience: For what is it that brought the son of God from heaven into the Virgin womb, from the womb into the manger, from the manger to the cross, from the cross to the grave but obedience to do the will of his father, the will of him that sent him. Whereupon the prophet David in the Psalm, induceth and bringeth in the same son of God coming into the world, taking our nature upon him, and speaking to God the father thus: sacrifices and burnt-offerings thou wouldst Psal. 40. 6. Heb. 10. 5. not, but a body hast thou ordained me: then said I lo I come, that I should do thy will O Lord: where the holy Ghost confesseth, that the chiefest thing that brought jesus Christ from Heaven to earth was obedience, to apply himself to the will of God the Father in all things. So his self confesseth in the Gospel: And as my Father gave me commandment, so do joh. 14. 15 I. Wherefore seeing that every action of Christ is our instruction: and as a learned father speaketh: not only the words of the word jesus Christ, are our documents and lessons, but the facts and deeds of the word, are our examples also, it followeth that the first and greatest business whereunto we are to apply ourselves in this world is, to know the will of God, and to do it. And as our Lord and Master his self hath taught us this lesson, so his servants and Apostles, Peter 2. Pet. 3. 15 and Paul according to the wisdom given unto them, do urge and press the same: that as Christ obeyed God the Father for us, so ought we to obey the Lord our God in all things: yea that in God, and for God, every one in his place & calling is to obey his superiors, whom the Lord hath placed over him: subjects must obey their Princes, wives their husbands, children their parents, and servants their Masters with all fear. And to this end they lay before us this pattern and sampler, the sampler that was showed us in the mount, I mean, the passion of Christ and his obedience to move and stir us up thereunto, even as Antiochus the tyrant laid before 1. Matth. 6. the Elephants in the day of battle, the red and bloody juice of grapes and mulberries to make them fight more fiercely and valiantly. The passion of Christ is such a thing, if it be well considered of, that nothing to a Christian man can be so bitter but it may be endured, nothing so sweet but it may be refused. I mean that nothing is so powerful and able to withdraw a man from evil, and to stir him up to good, as is the passion of jesus Christ our Saviour. And here in this Chap. ver. 13. Peter beginneth with the duty and obedience of 1. Pet. 2. 13 subjects toward their Kings and Princes: Submit yourselves (saith he) to all manner of ordinance of man for the Lords sake, whether it be to the King as unto the superior, or unto governors as unto them that are sent of him for the punishment of evil doers, & for the praise of them that do well: for so is the will of God that by well doing, ye may put to silence the ignorance of foolish men. Where the Apostle giveth us two reasons why subjects must obey them that be in authority, first, for that (as he saith) so is the will of God, God will have it so, it is God's ordinance, which can not be resisted without sin. Secondly, that ye may (saith he) put to silence the ignorance of foolish men, that whereas foolishmen do ignorantly belly, and slander you, reporting you to be traitors and rebels, and enemies to the states and higher powers, by well-doing, that is, by your obedience and orderly subjection, ye may stop their mouths, and they have nothing whereby justly they may speak evil of you. Indeed in the primitive Church when the Christian faith first began many newly made Christians, new borne babes (as Peter calleth them) having 1. Pet 2 2 scrupulous consciences doubted whether they being now become the servants of jesus Christ, and entered into so holy a profession, might and ought to obey such wicked idolatrous kings, such as Nero & others which succeeded him then were: yea many servants then also being under the yoke, doubted after the same manner, whether obedience were to be performed by them to such Masters as were not only Infidels, but enemies also to Christ and his Kingdom, whether the liberty of the Gospel did not set them free from the yoke of bondage, under which they were called. O no, (saith Peter) submit yourselves to every one that hath power & authority over 1. Pet. 2. 13 you, to all public magistrates & officers, that no man may find fault with you, or challenge you in that behalf. Ye (saith Paul) let every soul be subject to the higher powers, for there is no power but of God, and Rom. 13. 1. the powers that be, are ordained of God. whosoever therefore etc. In which places ye may see and read how earnestly these faithful servants of jesus Christ do exhort, yea charge and command subjects to be obedient to their Kings, and Princes: and that not for fear of punishment, but for very conscience sake, under no less pain then everlasting condemnation. And this to deliver the Christian religion from slander, obloquy and reproach, that it might not be said that jesus Christ came into the world, to dissolve obedience, and good order, and to teach men so to do; for he came not to dissolve and to set men free from the law & lawful subjection; but to fulfil all obedience and righteousness, as he said to john the Baptist. Then the Apostle Peter cometh here in the 18. verse to the obedience of Mat. 3. 15 servants towards their Masters, because many of them doubted in this behalf what they might do, as I said before: Servants (saith he) be subject to your Masters 1. Pet. 2. 18 withal fear, not only to the good & courteous, but also to the froward: for this is thankworthy if a man for conscience toward God, endure grief, suffering wrongfully, for what praise is it, if when ye be buffeted for your faults ye take it not patiently? But & if when ye dowel ye suffer wrong and take it patiently, this is acceptable to God: then in the next verse he giveth them the reason why they must do so: for hereunto ye are called, God hath called you to this, that is, to obey and to suffer. For Christ suffered for you, and for us all much wrong, injury and contradiction, at the hands of sinners, and evil men: and therefore they which are the Servants of Christ ought much more so to do. For he suffered and obeyed, and did all that he did to teach you, and to leave you an example that you should follow his steps, that is, walk as he walked, obey as he obeyed, and suffer as he suffered: Yea saith that disciple whom jesus loved 1. Ioh, 2. 6 most, who also leaned his head in his bosom in the super-while: whosoever he be that saith that he abideth in him must walk as he walked. And in the next verse which is the two and twentieth verse; he urgeth the Servants further, that for as much as Christ did obey and suffer, therefore they ought so to do: and he useth an argument drawn a maiori ad minus, from greater to the lesser: who did no Isa. 53. 9 sin, neither was there any deceit found in his mouth: as if he should have said, Christ did no sin, was innocent and free from all sin, and punishments due for sin, Yea he is the Lamb of God which taketh away all sin, yet he for conscience and obedience to God vouchsafed both to obey, and to suffer: how much more than ought ye to do the same, who are sinners, and by your sins have and do daily deserve many plagues and punishments for the same? where note I pray you how he exhorteth servants to patience and obedience by the example of our Saviour jesus Christ. Hereunto ye are called, every man hath a calling, and every creature is called to some one thing wherein his calling doth consist, as the bird to fly, the fish to swim, and man (saith job) is called to travel, and labour as the sparks Job. 5. 7. fly upwards: yea men being all of one and the same nature have divers callings the King to rule, the master to teach, and command, & the servant to obey: yea the servant is called to three things, to labour, to suffer, and to serve. He is called to labour two ways, first in genere, generally, as he is a man. Secondly, as he is a Servant, generally as he is a man, because the whole life of a man in this world is a continual labour, as the bird is to get his food by flying, so is man by labour, and by the sweat of his brows. His days as Gen. 3. 19 job speaketh, are as the days of an hireling: as an hireling is hired of purpose to labour, so is every Christian man hired into the vineyard to labour continually and faithfully in his place and calling, yea Mat 20. 8. the time will come in the evening when the great steward shall call the labourers and give every man his hire: and that we shall all answer to this Interrogatory of his own accusing conscience: how hast thou laboured? what saith the preacher: all things are full of labour, every calling, state and condition of man. Man cannot Eccle. 8. utter it, and express with words how painful and laborious a thing the life of Eccls 18. 6. a man is, if men deal faithfully in their callings. When a man (saith wise Syrach) hath done his best, he must begin again, and when he thinketh to come to an end, he must go again to his labour. And job accounteth Job 5. 7. this one of the miseries of this life that a man is borne thus to travel. If man, speaking generally, if the whole nature of man be called thus to labour, then much more this man, this particular man, which is a servant. And if this seem much, that a servant should spend all his time in labour and pains, let them which be Christian Servants look upon the author, and the finisher of their faith, jesus Christ: who whereas he was the first begotten, Heb. 12. and heir of all things, the brightness of the glory of his father, and the very Image of his substance, that is, whereas he was God of God, light of light, very Heb. 1. 2. God of very God: that same great Lord of heaven and earth, at whose presence the pillars of Heaven do tremble, and in respect of whom the stars are not job. 26. 11 clean, for the ease and joy which was set before him, chose a laborious and painful Psal. 88 15. life: and (as the Prophet speaketh) from his youth upward suffered the labours and terrors of this life, was proved and tempted as we are in all things, Hebr. 4. sin only excepted. So that if thou be his disciple and servant, thou must not disdain that which thy Master chose. There is no disciple above his Master, no servant greater than his Lord; it is well and enough Mat. 10. 24 for the disciple, if he be as his Master is. It hath ever been the manner of good and loving scholars to like of, and to affect those things, which they saw in there Masters, yea many times their Masters very deformities, as it is written of Aristotle's scholars the Peripatetics, that because their Master had a hooked nose, and a crooked back, therefore it was a glory & a credit among them to have the same marks which their Master had, how much more than ought we Christians to love, delight in, and to imitate the virtues, the patience and obedience of our Lord and Master jesus Christ, at the least not to disdain and abhor that whereof he liked and made his choice. And therefore as he said unto the Apostles after he had washed their feet: If I being your Lord and Master have washed your feet, ye ought also to wash the feet one of an other, for I did it to give you an example. So say I to all servants that believe, and fear God, and make any conscience of their ways, if Christ being your Lord and Master, did not only like of, but choose a painful and laborious life, how much more doth it become you to endure that with patience which he suffered with joy, for he did it to teach you, & to give you a sampler how that by well-doing ye should endeavour to fulfil all righteousness. Christ hath taught you this lesson two ways, by his word and by his deed also, for he began (as S. Luke saith) facere & docere, to do and to Act. 1. 1. teach: to do, that thereby he might teach us to do, & indeed that is the best, and the most powerful kind of teaching: to teach, not with words only, but also with works and deeds, so to say, and so to do, and they that so teach and instruct other men to righteousness shallbe happy and blessed: for as the Prophet saith, They Dan. 12. 3. shall shine like stars in the firmament for ever and ever. The second thing whereunto a servant is called, is to suffer, what must he suffer? all those evils and injuries which his service and servitude doth bring with it, Why so? for hereunto he is called: and Christ suffered for us, leaving us an example that we should follow his steps: but what and how did he suffer? why saith Peter, when he was reviled he reviled not again, when he suffered he threatened not, but committed all to him that judgeth justly, when he was reviled, when they told him that he was a Samaritan, and had a devil, that he was a glutton, and a wine-bibber, a friend of Publicans and sinners. etc. he reviled them not, railed not upon them, But as a sheep before the Shearer, so opened he not his mouth, when the soldiers buffeted him, spit on him, and struck him on the head, he threatened not to be Isa. 53. 7 revenged, but with silence and patience he referred, and committed all to him, to whom it doth justly belong to punish and take vengeance: So saith this blessed Apostle Peter, you and all servants must do, if ye be reviled and wronged, ye must be silent, commit and commend your causes and cases, your bodies and souls, to your faithful God and creator, who hath a care over you, and in his word hath promised that not one hair of your head shall perish, that is, not the least evil which may be, shall happen unto you without his providence & your good, if ye be still patiented and expect the Lords leisure. And here as the Apostle doth teach, so he doth reprove many proud, stubborn and disobedient servants of this time, who in the pride of their hearts take scorn & disdain that their Masters should speak unto them sharply and roughly, & much more that they should give them a blow, though they deserve it never so much, such refractory and stubborn fellows forget God and themselves, they forget whereunto they be called, how and what Christ suffered for us, and for them: that it was to give them an example to follow him in humility, meekness, patience and obedience: they forget (I say) the sampler and pattern which was showed them in the mount. Let such servants read the story of Agar, Sara's handmaiden and servant, which Agar because Sara her dame or Gen. 16. mistress (seeing herself despised in her eyes) dealt roughly with her, fled away from her in to the wilderness. But the Angel of the Lord found her out, and because she was in misery comforted her, and advised her to return unto her mistress and to humble herself unto her, teaching thereby all servants that if they be dealt with after the same manner, that is, hardly and roughly, yet they must not run away, deny and detract from their masters their service, duty, and obedience: as the manner and practice of many proud and stubborn servants is to do, who when they be weary of their service, and cannot be set at liberty, at their own pleasures, and desires, than they take their heels and run away. To which Servants I say thus: that albeit their masters do not well to deal hardly and evilly with them, neither can they be excused for so doing, yet if the malice and perverseness of their masters be such, they notwithstanding being servants must not shake off the yoke, set themselves at liberty, and departed when they list, first because they have not power of their own selves, they covenanted with their masters, tied and bound themselves to serve them so long, and in such sort. And therefore to break those bonds, covenants and promises, is a thing neither good, honest, nor lawful by the laws of God or men: for it is plain, perfidia, falsehood, unfaithfulness, and evil dealing, and such Servants may be called (as the Carthaginians were) foedifragi, covenant and promise-breakers, starters aside, and runagates: a disobedient and stubborn generation, a generation whose Gen 16. 9 heart is not set aright, whose spirit is not faithful to God nor to man; and such are reproved by the words of the Angel Psal 78. 8. unto Agar Gen. 16. 9 Secondly they must not do so, because it is against their calling, I mean the calling of a servant, which is (as I have said) to labour and to suffer; it is against the example of jesus Christ our Lord, & consequently against his holy will, his mind and meaning. The servant that is in affliction as Agar was, hath none so good, and perfect a remedy to help and relieve himself, as according to the Angel's counsel, to humble himself under the hands of his Master, and with industry, labour & patience to get and recover his Master's favour, and so to win his Master with well-doing, with doing good for evil: and as blessed Rom. 12. 21 Paul doth counsel us all, to overcome evil with good. Moreover concerning your sufferings, and that ye are called to suffer: ye must in any wise look into 1. Pet. 4. 15 the cause for which ye suffer, That none of you suffer as a malefactor, a murderer, a thief, or as a busy body in other men's matters, take heed that ye suffer not so, for such evil causes, but if any of you suffer as a Christian, let him not be ashamed, but let him glorify God in that behalf: yea let him rejoice, in as much as ye are made thereby partakers of Christ's sufferings. In all suffereings' men must look into the cause for which they suffer, for it is not the pain or punishment which a man suffereth, but the cause for which he suffereth that deserveth praise, or is thankworthy, for many men suffer many and great things: Traitors suffer thieves and murderers suffer, and that cursed fellow which murdered, of late, the Noble French King suffered: but what? Digna factis? things worthy of that which they had done, these sufferings are so far from deserving pity or commendations, that they shallbe testimonies against them, and brand them with a mark of infamy for ever, he that suffereth for righteousness sake, that is, in a just and good cause: or unjustly with patience is happy and blessed, for 1. Pet 4. 14 he suffereth upon Christ's own cross, and the spirit of glory and of God shall rest upon him. Wherefore let not the Christian servant murmur nor grudge at this suffering if it be laid upon him, but let him remember that hereunto he is called; this is a burden which the Lord hath imposed upon him, this is the case and the place, and the state of life in which he must serve the LORD his GOD, if he will serve him at all, and look for the recompense of reward, Col. 3. 24 the reward of inheritance which is promised to all good and faithful servants. The third thing whereunto a servant is called, is to serve, that is, to obey and to be in subjection, to have no will of his own, nor power over himself, but wholly to reseigne himself to the will of his Master, and this is to obey; for what is obedience, but as it is defined by the learned, Spontaneum & rationabite voluntatis propriae sacrificium, a voluntary and reasonable sacrificing of a man's own will, voluntarily, freely, and without any constraint: and reasonably, that is, according to reason and religion in the obedience, and fear of God, to deny his own will, his own affections, and to submit himself altogether to the will of GOD, and his superiors in GOD, and that is called propria voluntas, a man's own will, which is contrary, and not subject, and subordinate unto the will of GOD, as Paul calleth the wisdom Rom. 8. 7 of the flesh, which is not, neither can be subject to the wisdom and law of God. Hear then servants may see and learn how they must serve and obey. They must be obedient at a word, at a call, and at a beck as the Servants of the Centurion were: who saith of them, if I say unto one go he goeth and to another come, he cometh, or to my servant do this, he doth it. So must servants Mat 8. 9 hearken with all willingness and alacrity of mind: they must say and do as the lad Samuel did who served under Eli the high priest in the temple of the lord: when the voice called him Samuel, Samuel, he 1. Sam. 3. 5. answered by and by, here I am, and ran quickly to Eli and said, behold here I am, for thou callest me. Where ye may observe and mark his readiness in hearing, and his speed in going, as soon as he heard himself called he made answer presently, here I am, and then he ran, it is not said that he went, but he ran, this confoundeth the carelessness, or rather the contempt of many ungodly Servants in these our days, who will not hear when they be called, but will abide many calllngs ', and answer when they list, and then not cheerfully, and willingly, but slowly, and grudgingly, and when they be dispose to come, they do not make haste and run as Samuel did, but they go as though they cared not whether they went or not. servants must perform their services, and do their duties willingly, and heartily, as the Apostle telleth the Collossians, and as to the Ephesians he saith: they must Col. 3. 23. do all from the heart with goodwill serving the Lord and not men: where he giveth Eph. 6. 5. them them the reason, why they must do it hearty and willingly, because in serving their masters they serve God, also they serve the Lord Christ, and whatsoever services, and duties are done to God & to our Lord jesus Christ, must be done joyfully, for God (as Paul saith) loveth a willing and a cheerful giver and doer in all things. 2 Cor 9 7. Wherefore I wish and exhort Servants, as many as fear God and be desirous to know and to do their parts and duties, for to search and read the scriptures, and chiefly these two places of the blessed Apostle Paul to the Ephesians, and to the Colossians. and there they may see how earnestly, and zealously he, yea rather the spirit of God by him doth move and stir up their minds to these good and Christian duties if they only read the places with consideration. And here now by this time ye may see who is a good servant, he that laboureth, he that suffereth, and he that obeyeth: and and if ye search the scriptures ye shall find that the praise of such a Servant is much, and the reward exceeding great. What saith our Saviour Christ to the Mat. 25. 21 good Servant who had laboured in his Master's service: It is well done, thou good and faithful Servant, because thou hast been faithful in a little, I will make thee ruler over much, enter into thy masters joy, as if he had said: because thou hast laboured, suffered, and obeyed, therefore thy labour shall not be in vain. But to the evil Servant, that is to him that hath not laboured, nor suffered, nor obeyed, but neglecting his masters will and commandment, carelessly had hid his masters talon, what is said? Cast therefore the unprofitable Servant into utter darkness, there shallbe weeping and gnashing of teeth: although indeed these Servants here spoken of in this parable mystically are we Christians, and he is a good Servant to the LORD our GOD, which laboureth in the service of God for the honour of God and his own good, not for the bread that perisheth, but for that which joh. 6. remaineth to life everlasting. He that suffereth all the afflictions and contradictions which a Godly and Christian life bringeth with it. He that obeyeth the Gospel, the will and the word of jesus Christ in all things, and to this Servant it is said, it is well done thou good and faithful servant etc. Enter into thy Master's joy, into everlasting life, where is fullness of joy and pleasures for ever. Now if it like you to walk abroad into the fields and pastures of the holy Scriptures, ye shall find examples both of good and evil servants, whereby ye may learn what to follow, and what to avoid. For the holy Scriptures lay before us (as a looking-glass) both the vices and virtues of men, their vices to avoid them, their virtues to follow them, to teach us both to decline from evil, and to do good: upon which two points all Christian doctrine Psal. 34. 14 is grounded. judas, the son of Iscariot, was a Servant, but neither good, nor faithful, for he was a Traitor and a Thief, he carried the bag, the purse and received Joh ●2. 6 those things which were given: yea he dealt falsely and kept that to himself which was given to jesus his Master; for the relief of himself, and of those which followed him. This covetousness, this inordinate desire of having, this root of all evil, increasing and growing in him more and more, at the length it brought him to that wicked and horrible designment, that he was content for lucre sake, to sell and betray his Master, his good Master, even the Lord of life, the King of glory: which when he had done, his own conscience became unto him, an accuser, a witness, a judge, and a hangman: and forthwith he Act. 1. 18 took an halter and hanged himself, his belly burst, and his bowels gushed out, and so he perished fearfully, to the great terror and admiration, not only of all that were then at jerusalem, but of all the world beside, as many as have or shall hear of it hereafter. Wherefore by his example let Servants beware and take heed how they be false, and deceive their Masters, let them be true and lust, and faithful in all things, let them take heed of covetousness which is such a pestiferous and cankerous thing, eating, and creeping still more and more into the hearts of men, that it consumeth and devoureth in them all faith to God, and love to men, and bringeth them to most wicked resolutions and attempts. Covetousness (saith an ancient father) neither feareth God nor regardeth man, neither spareth father, neither knoweth mother, with his brother he accordeth not, nor with his friend keepeth be truth. This made the 1 Tim. 6. Apostle Paul to say that the love of money is the root of all evil; and the wise man Syrach to conclude, that there is nothing worse than a covetous man nor Eccl. 10. a more wicked thing then the love of money, For (saith he) such a man will sell even his own soul, not only his friend and his master as judas did, but his own 4 Reg 5. soul also. Such a Servant had Elisha the Prophet, and man of God, called Gehezi, who crossed his good master in that which he hated, that is, in forging of lies and in taking gifts and bribes, when his master had healed the noble man of Syria freely, and as he freely received the gift, so freely had bestowed it for the honour of the God of Israel, this fellow esteeming a little money and raiment. more than the glory of God, and his masters credit, ran after him, and by a lie obtained money and apparel. But the Lord, to whose eyes all things are open and naked, discovered the fraud of Heb. 4. this servant unto his master, the Prophet who reproving him for it, the fearful plague of Leprosy, which he had that was cured, was laid upon this fraudulent fellow, to cleave to him, and to his seed for ever. Let Servants take heed of lying, dissembling, and such cunning practices to get unto themselves, without their masters knowledge, and let them show all good fidelity, and faithfulness, assuring themselves, that howsoever Eccls 23. 19 they may deceive the eyes of men, for a time, yet they cannot deceive the all seeing, and all-knowing God, whose eyes are ten thousand times brighter than the Sun, who will lighten the hidden 1. Cor. 4. 5. things of darkness, and make known the very counsels and thoughts of the heart. There be many servants in these days such as this Gehezi was, greedy bribing companions: yea one can not come to a man of any place or fashion to seek for favour, justice, and equity but Gehezi waiteth and gapeth for somewhat, or else he shall hardly be welcome, & he may chance to stand without. And thus Covetousness and Bribery began to creep into the houses of great men, of such as be in sublimity, and authority, by means of the Servants, but now the Masters perceiving this practice & gain of the servants, have taken it into their own hands, not that they would not have their servants covet, and take, but that they would have them do it for them, and not for themselves, the master his self will not be seen to take any bribe, or any way to be corrupted, because these things be directly evil, but he will have one about him that shall take bribes, out of the bosoms of men, and put them into his masters pocket. By which means much wickedness and many evils are committed, much wrong, oppression, and injustice, as in the days of Amos the Prophet, which made him complain against the Rulers & magistrates, and say: ye have turned judgement into gall and the fruit of righteousness into wormwood, meaning, that whereas Amos. 5. 7. men poor and oppressed looked for judgement and justice, help and delivery and thereby for joy and comfort, they on the contrary fide find nothing but bitterness of soul, sorrow and heaviness of heart. joab one of the sons of Zervia, was a servant to King David, and the chief Captain, and governor of his host, and Garrisons, but he was not a good servant and that for two causes, first for that he dealt not simply and plainly with his master the King, but by craft and subtlety practised to reconcile Absalon unto 2. Sa 14 2. his father, for he provided a bold and audacious woman, a subtle woman (saith the text) such an one as the world is full of now which can lie and dissemble. And this woman after this joab had instructed and taught her her lesson, cometh to the king, feigning, and counterfeiting a certain heaviness, putteth a case to him; the King being a merciful man, and one that ever pitied the needy and distressed, spoke so much and so comfortably unto her, that when he perceived what her drift and meaning was, he granted her request, and asked her whether the hand of joab were not in that business: where upon she confessed the whole matter, how he the said joab suborned her to that end, that is, to work that with the King by subtlety, and cunning, whereunto he would not have been brought with direct and plain dealing. The King because he had spoken the word was content that his incestuous, and rebellious son should be recalled from banishment, and come to the city: but not admitted to his sight, and presence; which fact of joabs the king remembering although he were content to be overruled for the present: yet ● King. 2. 6 when the time was come that he should die, and enter into the way of all the earth, he charged Solomon his son, that for this, and some other displeasures which he had taken against this joab, that he should not suffer his hoary head to go to the grave in peace, albeit that this joab was his old Servant, his near kinsman, even his own sister's son. Showing thereby that it is a great heinous offence, and almost not pardonable for a Servant toward his Master, or a subject toward his King to use any fraud and dissimulation, and not to deal simply, and singly with them in all things. Servants as they must serve their Masters in truth and fidelity, so must they Ephes. 6. 5. do it in singleness of heart, as unto Christ, all duplicity and double dealing, as it is evil in all men, so is it specially in every inferior toward his superior, whom the Lord hath commanded him to obey voluntarily, and conscionably, as to his own self. Secondly this joab was not a good servant, for that he did not only consent unto his Master's sin, but was the worker and finisher of the same. For whereas the King being possessed with the unlawful love of the wife of Urias, and lusting after her, wrote unto this his servant joab 2. Sam 11. 6. to make away this innocent man, he as soon as he received the letters, put it in execution, set him in the most dangerous place of the battle, where he was sure to be slain: which being effected, he sent word to the King, saying, Urias ●. Sa. 13. is dead, such were the servants of Absalon, evil servants of an evil Master, as ready to work wickedness and to do evil, as their Master was to command it. For when as Absalon of a malicious and revenging mind had bid them to smite, murder, and kill his brother Ammon at the table, when he and the rest of the King's sons were merry and full of wine: these swaggerers and hacsters' made no bones at it, but did so in deed, boldly and bloodily they kill the son of a King in the sight and presence of the rest of the King's sons, and other of the nobility, then and there assembled: This world is full of such ungodly servants, whose feet being (as the Prophet saith) swift to shed blood, and their right hand a right hand of iniquity, nothing can be by their Masters so abominably commanded, but it shallbe by them with speed desperately attempted, so must not servants do, they must not do evili under a colour and show of good, I mean of pleasing and obeying their Masters: they must please and obey, but in the Lord, in all good, honest and lawful things, so far as the Lord in his word doth will, command, or give them leave, usque ad Aras: and no further. All obedience must be subordinate unto the divine obedience due unto God. If thy Master bid thee do evil, hurt thy neighbours cattle, or steal his goods; if he command thee, or give thee example to cog and lie, to steal or use any fraud or deceit in buying, or selling, to sell that which is evil for good, to exact more than a thing is worth, to do any thing which you would not be content should be done to you: then say as Christ, the Master of us all said, when one told him that his mother and his brethren stood without Mat. 12 48 to speak with him: Who (saith he) is my mother, and who are my brethren etc. And as Peter and john answered to the Senate of the jews, when they forbade them to speak any more in the name of jesus, whether it be right in sight of God to obey you rather than God, judge ye. Act. 4▪ 19 Thus much of evil Servants, that ye may learn what to avoid and to take heed of: now look ye upon some good servants, that ye may see and know what to imitate and follow. jacob in his youth was a good servant to his Master Gen. 31. 38. 39 and uncle Laban, whom he served a long time, twenty years together in much labour, patience, affliction and tribulation both of body and mind: yea with all his might (as he confesseth in the sixth verse of the same Chapter) in the day time consumed with heat, and in the night with frost, even so much that he could not sleep. By which means God blessed Laban his Master, and increased his cattle for jacobs' sake. Yea this jacob is a notable example and a pattern of a good, godly, and faithful servant, and chiefly for having a special care over his Master's goods and cattle: which is a principal thing to be respected and required in a servant; for my servant is to me, alter ego, another myself, and is to have a care of my goods in mine absence as I myself have, and I must do that by my servant which I can not do by myself. It is said here by his own mouth, that for the space of those twenty years, neither his Master's Ewes nor Goats did cast their young ones, nor went over barren: none of his cattle perished to him. If any were stolen by day, or by night, torn and devoured of wild beasts, he supplied and made it good of his own, which although it were more than he was bound to do, yet it showed in him a marvelous love to his Master, and what a care and desire he had of his Master's profit and commodity, more than of his own. And this was more than his Master did deserve at his hands, for he dealt but hardly with him in many things. For whereas jacob served him seven years for Rahel, he beguiled him with Lea, blear eyed Lea, the worse for the better. Ten times changed he his wages, even so much that if the God, whom Abraham and Isaac served and feared, had not been with him and blessed him, this good servant jacob had come away empty, & having little enough. Where it appeareth that all this good service which jacob performed to his Master Laban, he performed it for very conscience sake, that is, because he knew that it was the duty of a servant so to do. Hear than servants may learn how to serve there Masters faithfully, carefully, and conscionably, to refuse no pains, no labours, heat nor cold, by day nor by night: to be careful for their Master's profit, studious and desirous to see them go forward and prosper in the world. And this the must do howsoever their Master's deal with them, and although they deserve it not. And yet this I say, that if any man have a good Servant which doth well: if he deal not kindly and friendly with him great is his sin and shame. But howsoever the Master dealeth, let the Servant do well in all things, and then look for the reward of recompense at the Lords hands. joseph Gen. 39 the son of this jacob, was a good Servant unto the Egyptian which bought him of the Ismacl●tes. Who because his Master loved him, and reposed a trust in him therefore he could by no means be brought to wrong him, but made a conscience to do or commit any thing against him, especially to defile 〈◊〉 marriage bed; for when his filthy and adulterous Mistress did move, solicit and importune him thereunto, he answered her: How can I do this great wickedness Gen. 39 9 and so sin against God, it is a great wickedness and sin against God, and against my Master: God hath been my good God, and the GOD of my Father Abraham, Isaac and jacob, my Master (as thou knowest) hath committed his house and all that he hath into mine hands, and hath reserved nothing to himself, but thee onoly which art his wife, how then can I do it? How can I do that which is against the duty which I own both to God, and to my Master, and also against this my resisting and reclaiming conscience? Many a bad servant if he meet with a Dame or a Mistress as bad as his self, will not say, how should I do this sin and wickedness, but with the reprobates. Come let us be partakers of wantonness, Wisd. ●. 9 let us enjoy the pleasures that are present, let us leave some token of pleasure behind us in every place. From which wicked resolution and unlawful love, there grow and spring many great and grievous sins, many thefts, and adulteries and murders. The Dame must needs steal from her husband, to maintain her man, to feed and nourish in them their unlawful lusts, their gluttony, drunkenness, chambering and wantonness: all which without cheer and charges cannot be maintained, but will wax cold. As for soul adulteries, filthy lusts, and long one after another, and sin that ceaseth not, their eyes are full of them and of nothing else. Moreover by these evil means, many an honest and innocent man is murdered, I mean through the unlawful love of the wife, as many lamentable examples, both of old and of late, yea as the prisons and galloses can testify: and all by the vices of wicked and evil disposed servants. Abraham had good servants, one especially, who in the Scriptures is commended Gen. 24. for his fidelity in seeking a wife for his Master's son Isaac. Yea all his servants were good and obedient, and such as are not now to be found in all the world. For when as the Lord had commanded him to circumcise himself, his son, and all the male servants of his Gen. 17. house, whether borne in his house, or bought with money, that every one should be circumcised, that is, have the foreskin of his flesh cut off round: Abraham like a good man full of faith and obedience went home presently, and put it in execution out of hand without delay: First he circumcised himself being ninety years of age and nine, than his young son Ishmael, but thirteen years old: next and immediately all his servants: who as the text faith, Every one without murmuring or resistance obeyed the will of God and their Master. Gen. 17. 26 The self same day was Abraham circumcised and Ishmael his son, and all the men of his house. And this (if ye mark and consider well of it) was a very admirable and strange thing, not only that Abraham should so soon circumcise and cut himself, and his son, of whom he had power, but chiefly that his servants would be brought so quickly to so great a matter as to have their skins cut in that place, and after that manner: being a thing not only exceeding painful, but very strange and never before heard of, since the world began, they had no scriptures nor laws so to command them, no examples so to show them: and therefore their obedience was the more marvelous and commendable that they would so speedily conform and resign themselves, and their wills to the will of God and their master, in a matter of so great importance. I think if ye seek all the world now ye shall find no such Servants: nay ye shall scant find any subjects that will do so much at the commandment of their Prince, much less shall ye find Christians which will be so obedient to the will and word of the Lord their God. But what was the cause that these Servants of Abraham were so tractable and willing to be ruled? Abraham himself was a good master, who had instructed them, and trained them up to this knowledge of their duty toward God and man▪ as himself doth testify for him: I know that Abraham will command Goe 18. 19 his sons and his household after him that they keep the way of the Lord, to do righteousness and judgement etc.▪ nothing maketh good servants so much as the goodness of the Masters; the better and the wiser masters be in governing, the better will the servants be in obeying, and serving, as a wise man Seneca saith: melius imperanti melius paretur. In like manner the Servants of the Centurion were so ready and willing that if their master had said but go, or come, or do this, forth with they hearkened and obeyed. How came this to pass? he was a good man and a good master, and esteemed his servants dear and precious unto him. When jesus (saith Saint Luke) entered into Luke 72. Capernaum, there was a certain Centurion's Servant sick which was dear unto him. One cause that there be now so many bad servants is, that there be so many bad masters, which esteem not, neither make any account of their Servants, but only to serve their own turns, as men do of their cattle, and not for the good of the servant, but only for their own gain and lucre, nay there be many men which respect not their servants so much as they do their dogs. I have known some men who when they have been all the day abroad swaggering and swearing, hunting and whoring, when they have come home at night would ask carefully what their dogs had, and how they had been served, and what was provided for them: which men I think verily in all their lives never once inquired of their servants how they were used, or what was provided for their suppers, although they had laboured never so hard all the day. And hence it is that servants, for the most part, are so bad and careless, and such as do not their work for love and for conscience sake as they ought to do, but only for fear and fashion-sake, with service to the eye as men-pleasers, and to speak the truth, servants many times and in many places are so badly used that some of them forsake all service, give themselves to idleness, become vagabonds, rogues and thieves. Wherefore let Masters in the fear of 2. Tim. 3. 16 God learn to know and perform their parts and duties in this behalf, and to this end let them search the Scriptures which are able not only to instruct them, but to make them perfect. The Col. 3. 22 same Scriptures which call upon servants to do their duties toward their Masters; the same cry also to the Masters to do the like unto their servants. After that the blessed Apostle Paul had charged the servants among the Collossians to be obedient to their Masters in all things, serving them in singleness of heart, fearing GOD, knowing that of the Lord they shall receive the reward of inheritance etc. By and by he turneth his speech to the Masters saying: And ye Masters do unto your servants that which Col. 4. 1 is just and equal, knowing that ye also have a Master in heaven. Where it is apparent that as servants own much duty to their Masters: so there Masters own a duty to them also, and that is to use them well, and to do nothing unto them but that which is just and meet, and beseeming men which profess piety and Christianity: and this is the reason which the Apostle giveth: Because they also have a Master in heaven, because there is one common Master of us all, who if Masters do abuse their servants and the power which they have over them, he will requite, repay, and revenge it: as it is said there by the Col. 3. 25 Apostle: He that doth wrong, shall receive for the wrong which he hath done, and there is no respect of persons with GOD; the Lord will reward abundantly all that do wrong and evil, whether they be Masters or Servants. Wherefore ye that be Masters hear this: it is your parts and duties if your servants do well, to use and entreat them as brethren and coheirs with you of the same grace, and of the same glory: as the lords freemen and Christ's 1. Cor 7. 22 joh. 15. 14 Servants: as the friends of Christ, as Christ's little ones, and as partakers of the benefit. That hard and cruel servitude, bondage, and slavery which was used among the Gentiles, which knew not God, is taken away by the law of grace, by that grace, mercy, love and commiseration which jesus Christ our Saviour bought us, brought us, and taught us one toward another. Yea God as he hath created us all alike, redeemed us all alike, and called us all alike, so he esteemeth us all alike. With him there is neither jew, nor Gentile, poor nor rich, young nor old, Master nor Servant: but in every Nation, in every state, calling, or degree of Act. 10 34 men: whosoever feareth him, and doth righteousness is accepted of him; and whosoever doth otherwise shall receive for the evil which he hath done, GOD is no acceptor of persons. hearken also what good counsel the Col. 3. 25 wise man giveth you. If thou have a faithful servant, let him be unto thee as thine own soul, entreat and use him as thy brother, for thou hast need Eccl. 3. 29 of him, as of thyself; and in another place he saith: Whereas thy Servant worketh truly, entreat him not evilly &c. Let thy soul love a good servant, and defraud him not of Eccl. 7. 20 his liberty, neither leave him a poor man. In Deut, also it is written: thou shalt not oppress the hired▪ servant that is poor and needy, neither of thy brethren nor of the stranger that is in thy land, within Deut. 24. 14 thy gates: thou shalt give him his hire for his day: neither shall the sun go down upon it, for he is poor, and therewith sustaineth his life, lest he cry against thee unto the Lord, and so thy sin remain: mark first what is said: thou shalt not oppress a poor hired servant, what is it to oppress him, to deny and detain from him his hire, his wages, for which thou hiredst him, thou must not detain Eccls 34. 14 and keep back this from him, no not one night, the sun shall not go down so much as once upon it, because his wages is that wherewith he nourisheth and maintaineth his life. The wages of the needy is the life of the poor servant; and therefore he that defraudeth him thereof taketh away his life, and so killeth him: take heed of this, for it followeth if he cry against thee, unto the Lord, the Lord will hear him: and then thy sin shall remain written and registered in Gods infallible knowledge: and in the book of thine own conscience as a thousand witnesses against thee. So Saint james speaketh to certain evil hard-hearted, and cruel rich men and masters ja. 4. 5 behold the bire of the Labourers which have reaped your fields (which is by you kept back by fraud) crieth, and their cries are entered into the ears of the Lord of hosts. Where ye may see and learn that it is a grievous, and a crying sin, to wrong and hurt a poor hired servant, and a poor labouring man, and specially to detain and keepebacke from them their hire and wages. And yet this notwithstanding (good Lord) it is an usual and common thing in every place so to do: many men have no remorse nor make any conscience at it; but when this wages is due, and there is great reason that the poor man had it, he is constrained to go to a justice, and fetch a warrant, or else he is sure to have none there and when the master hath promised and given his word before the justice to pay it, yet by your leave for all that he shall stay his masters leisure, and come twice for it before he have it, and perhaps in the end not have it at all. Some time (it may be) because they will not of malice; Some time because they cannot through want, and have it not. These be horrible crying sins, and the cries of them which be thus wronged (as james saith) entered into the ears of the LORD of Hosts, that is, of the GOD of Israel, and the same Lord will avenge them quickly, if they cry unto Luk. 18. 8. him day and night, and sure I am that the patiented abiding of the poor shall not be forgotten for ever. Wherefore (beloved Psal. 140. 12. in the LORD) let every man remember his vocation whereunto he is called. Art thou called to be a Servant? care not for it; Think thy state and condition 1. Cor. 7. 21 never the worse, thy salvation is never the further from thee: only endeavour that thou mayst be found faithful, and have the wages of the good Servant. Labour, suffer, serve. Labour faithfully, suffer patiently, obey diligently and humbly. Grudge not at thy labour, for thereunto thou art called. Labour is common to all men: yea jesus Christ himself made choice of a painful and laborious life. Grudge not at thy servitude, for it is God's ordinance, and the effect of sin, as all the evils and miseries of this life are: for if there had been no sin, there had been no misery, no servitude, no bondage. The Lord for a punishment of the woman's sin said unto her. Thou shalt be under the power Gen. 3. 16. of the man, and he shall rule over thee. Neither do thou murmur that men being all of one, and the same Nature are so unequally placed, one to rule, and another to obey: for this also is of GOD, even his good ordinance, which thou mayst not resist, nor cotemne. And to this end, I mean, that thou being a servant mayst perform these duties: pray unto the Lord to make thee meek and lowly, that thou mayst be in thine own eyes a little one, little not in sense and understanding, but concerning all maliciousness: otherwise thou wilt never humble and bow thyself to these good duties. For (as a wise man saith) and we see it by experience, only those things, quae exilia sunt, fllexibilia sunt, which are small and little are flexible and apt to bow, as in a twig or rod; look how much more it is little, so much the better will it bend and bow, even so a servant look how much more he is meek and lowly, that is, little in his own eyes, so much the better he playeth the servant, and bendeth his heart and affections to those things which are required of him. When a servant is proud, highminded, and well conceited of himself, there is no hope of him: Pro. 26. 12. there is more hope of a fool. There can be no true service and obedience without humility and lowliness of mind. Therefore hearken what your Lord and Master saith to you, and to us all, Mat 11. Come learn of me because I am meek and lowly of heart, and ye shall find rest for your souls. And now if ye know these things blessed are ye if you do them. joh. 13. 17 And that ye may the better do and perform them: The grace of our Lord jesus Christ, and his good spirit be with you, labour with you, and remain with you all for evermore. Amen. FINIS.