THE DUTIES OF HUSBANDS and WIVES. (continued 2)

7. The manner wherein this obedience is to be performed, is largely declared by both the apostles. Obey your masters, saith St. Paul, with fear and trembling. This indeed is not to be taken literally: it is a proverbial expression, denoting the utmost care, watchfulness, and diligence. Do it fearing God; from a principle of loving fear, a fear of offending your master who is in heaven. Be subject to your masters with all fear, saith St. Peter, with earnest, tender reverence. With a constant fear, either of injuring, grieving or displeasing them, by any part of your behaviour.

8. So proper is this fear of his master in a servant, that the want of it is a denial of his master’s place and power. This God intimates in that expostulation (Mal. i. 6.) If I be a master, where is my fear? That is, you plainly shew, you do not account me your master, because there is no fear of me in your heart. But wherever it is, it will draw servants on to perform all duty. And the more it abounds, the more desire and endeavour there will be to do all things well.

9. An especial means to create and preserve this fear is, a due consideration of the ground of their master’s place and power: which is, the appointment of God: 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 them. There can therefore be no excuse for despising them, tho’ they should be poor, mean, weak, or aged. The poorest and weakest have the same place and authority, which the richest and strongest have. All bear the image of God: therefore, to despise them shews, that you regard not God’s image at all.

10. This fear may be shewn either in speech or behaviour: in the former, 1. By sparing to speak in the presence of their master, without some necessary cause: 2. By forbearing to reply, when they observe their masters unwilling they should speak any more: 3. By attending to what their masters speak: shewing such a respect to them, as Samuel did to God, when he said, speak; for thy servant heareth. When they have just occasion to speak, this fear may be shewn, 1. By giving proper titles to their masters, 2. By not talking more than the occasion requires, 3. By speaking in a meek and humble manner, 4. By chusing a fit season, both when he is at leisure to hear, and when his mind is calm, not troubled with any passion, and lastly, by giving a present and ready answer, to whatever their master says to them.

11. Servants should shew a due fear of their masters in their behaviour, 1. By such dutiful and submissive obeisance, as becomes their sex and place, according to the custom of the country and place where they are, when they have occasion to come to them, to go from them, or to receive any charge of them. 2. By standing in his master’s presence. 3. By uncovering their heads before him, and 4. Sobriety and modesty both in countenance and in the whole carriage. And from the same principle you should endeavour to please them well in all things, (Tit. ii. 9.) Do every thing in the most obliging manner. If it be possible, please them in every thing: study to give them satisfaction in whatever you do. Do it in the way which they like best: labour that your whole service, your whole behaviour may be acceptable to them. And do all this with good will, (Eph. vi. 7.) with cordial benevolence, with love to them, springing from love to God: with an earnest desire to make their lives as easy and happy and comfortable as you can.

12. Yet all this time, beware that you do not act as men-pleasers, as having no further design than to please men, to gain their approbation or esteem, to be well-thought of and well-spoken of; or to acquire any temporal advantage which may result from their favour or good-will. Serve not with eye-service, (a certain consequence of serving as men-pleasers) but to do just the same in the absence of your master, as you do when under his eye. Let his absence or presence make no difference in your industry and activity. You may examine yourself by this rule: there is no surer guard against self-deceit. Do I labour in the very same manner at other times, as when my master is looking on? If I do not, I am no better than a man-pleaser, I am a vile eye-servant in the sight of God.

13. An infallible way of avoiding this, is to obey them with singleness of heart, that is, without any temporal motive, with a single eye, with the one view of pleasing God. The apostle insists upon this over and over, and that in the strongest manner. Obey your masters in the singleness of your heart as unto Christ, not with eye-service, but as the servants of Christ, doing service unto the Lord, not unto men. And again, servants obey your masters in all things, with singleness of heart; and whatsoever ye do, do it as unto the Lord, not unto men. For in whatsoever you do with a single eye, ye serve the Lord, Christ. Whatsoever is thus done to any earthly master, he accounts done unto himself. And for all this he will say to you in that day, Well done, good and faithful servants: inasmuch as ye have done it to one of these, for my sake, ye have done it unto me.

14. Therefore in all things which ye do for your masters, consider yourselves as doing the will of God. The will of your master is the will of God to you. His voice is, as it were, the voice of God. His work is to you the work of God, whom you obey in obeying him. But in all this, there is one restriction to be observed: masters, as well as parents, are to be obeyed only in the Lord: only so far as their commands are not contrary to the commands of God. If ever this should be the case, you cannot obey them: you must obey God rather than man. You must humbly and respectfully declare, that in all things else you are ready to obey: but that this you apprehend to be contrary to the plain word of God, and therefore you dare not do it. Neither may you refrain from obeying a plain command of God, because your master forbids you so to do. You must at some times, (if not so often as you otherwise would) hear the word of God, join in public prayer, attend the table of the Lord, and call upon him in private. And if any master violently hinder you from so doing, you should at all hazards quit his service as soon as possible. Let no gain, no temporal consideration whatever, induce you to continue therein. For what is a man profited, if he shall gain the whole world, and lose his own soul?

15. *But whatsoever ye do, that is not contrary to the commands of God, do it heartily, ἐκ ψυχῆς from your soul, your whole soul, from the bottom of your heart. This naturally results from the doing it, as unto the Lord, and is therefore twice mentioned in the same sentence with it. Whatsoever you do, do it with your might, do it as quick as you can, and as well as you can. Do it at least as well as you would do, if it were for yourself. If you are hired by the day, do as much work in each day as you can. The custom of the trade is nothing to you, nor the example of those that work with you. Do as much to-day as you can without hurting yourself, or disabling you from doing the same to-morrow: and just as much as you would, if it were your own work, or if you were to be paid by the piece. Do the same thing, if you are an houshold-servant; putting forth all your strength, ridding away all the business that you can, and using therein all the understanding which God has given you, in order to do every thing in the most excellent manner, whereof you are capable.

16. These general directions, all servants are to observe, of conscience toward God, and that whether their masters be good or bad, Heathens, (in fact, if not in name) or Christians. For the character of the master, while he is such, does not vacate the duty of the servant. Suppose they are mere Heathens, men that neither love nor fear, nor serve God, (a very possible case even in what we call a Christian country) still let as many servants as are under the yoke (for the service of these is a yoke indeed) count their own masters worthy of all honour¹. Tho’ they are unbelieving and unholy, yet in consideration of the place which God has assigned them, for his sake, and in obedience to his appointment, count them worthy of all the honour above described. Pay them all the reverence in your heart, and shew them all that outward respect, both in word and action, that the name of God and his doctrine be not blasphemed by those ungodly men, who would not fail to lay the blame of your neglect, on the religion which you profess. On the other hand, as many as have faithful masters, real believers in Christ, let not this administer any pretence, for less exactness in their duty. Let them not despise them, because they are brethren. Let them not on this account abate any thing of the inward reverence they owe, or of their outward respect and obedience. But rather do them service, observe the preceding directions with regard to them, more earnestly and exactly, because they are faithful and beloved, partakers of the benefit: enjoying the same communion with God on earth, and looking for the same inheritance in heaven.

17. But besides these general ones, there are several particular directions given by the apostle to all Christian servants. As 1. Be honest, not purloining, (Tit. ii. 10.) not secreting, or privately keeping back any thing for yourself: not taking, using, disposing, or giving away the least thing belonging to thy master, without his leave, without his knowledge and consent first asked and obtained. To do otherwise is no better than plain theft, and cuts off all the pretensions to honesty. Equally dishonest it is to hurt or waste any thing, or to let it be lost thro’ their carelessness or negligence. Whatever therefore your fellow-servants do, keep yourself pure: and let not the custom of the world, but the word of God be the rule of all your actions.

18. Secondly, Be true, not barely, tell no willful lie, either to your master or your fellow-servants, but let all your conversation be in simplicity, and godly sincerity. Even if you are overtaken in a fault, use no deceit, no equivocating or prevarication to hide it, or to excuse either yourself or any of your fellow-servants, or prevent anger that may ensue. Herein also St. Peter observes, Christ left you an example, that you might tread in his steps. He not only did, committed, no sin, but there was no guile found in his mouth. Let there be none found in yours: in spite of all temptations to the contrary, speak the truth from your heart, and whatever inconveniences spring herefrom, God will turn them all into blessings.

♦19. Thirdly, Be faithful: as St. Paul expresses it, shew all good fidelity, Tit. ii. 10. This is good, beautiful, honourable in all men. It ennobles the lowest station, and causes it to shine in the eyes of God and man. Be faithful, 1. With regard to your master’s goods. Preserving, yea, and increasing them to the uttermost of your power. Whatever is committed to your trust, whether within doors or without, so carefully preserve, that it be not lost, spoiled, or impaired under your hands. If you see any damage done to your goods, redress it yourself, if you can: if you can’t immediately make it known to your master, that he may find means of redressing it. And not only preserve, but do all that in you lies, to increase your master’s goods. The talents which were committed to the faithful servants, were by their industry increased to as many more. So that it is not sufficient, not to lessen your master’s substance, but you should labour to better it. Study his interest as you would your own, and promote it by all possible means. Regard not your pleasure, your ease, nor any thing but your conscience, in comparison of it. Be faithful, 2. With regard to his reputation. Conceal his faults and infirmities as far as possible. Some of these you can hardly avoid observing, being continually under his roof. But whatever you observe of this kind, keep it in your own breast. Let it go no farther; reveal it not to strangers, no, nor even to your fellow-servants. Never make either his supposed or real failings, the subject of your discourse. Beware you do not wound him behind his back, nor suffer others to do it in your presence. Endure no tatling or tale-bearing concerning him in the family, but prevent or stop it with all diligence. Whenever you can do it consistently with truth, and so far as you can, defend him. And in every point, be just as tender of his character as of your own. To this head may be referred faithfulness in keeping the secrets of your master. Many of these you cannot but know, by reason of the close connexion which is between you, your continually abiding so near together, and the many employments he has for you. All these therefore you are carefully to conceal, provided they tend not to the dishonour of God, or to the danger of the church or common-wealth, or indeed of any private person. For Jonathan is commended for discovering the mischief which Saul had secretly intended against David, 1 Sam. xx. 12. Be faithful, 3. with regard to his soul. With all plainness which your station allows, and yet with all respect and humility rebuke, and suffer not sin upon him. The time, the manner, and the other circumstances relating to this difficult task, God will give you to chuse aright, if your eye be single, and you seek his direction by earnest prayer.

20. Fourthly, Be patient. In your patience possessing your souls, ♦steadily follow the preceding directions, and be thus subject, not only to the good and gentle masters, but also to the froward: to those who are neither good nor gentle, who have neither religion nor good-nature, that it may appear you do your service unto the Lord, and not unto men. But it may be proper in the mean time to observe, that the state of English servants, is widely different from the state of those to whom St. Paul and St. Peter wrote. Many of those, perhaps the greater part were slaves, who by the miserable constitution of their country, were the absolute property of their master, as much as were his sheep and oxen. Therefore it was not in their power to leave or change their master, but they were constrained to stay with them till death. Consequently, those directions were peculiarly necessary for those who were in such a situation: This is thank-worthy, if a man for conscience toward God, endure grief, suffering wrongfully. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? But if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God, 1 Pet. ii. 19, 20. But to those who are born under an happier constitution, undoubtedly the first advice should be, If thou mayst be free, from a froward, ill-natured man, then use it rather. Do not bind yourself at all, if you can honestly avoid it (as you generally may) to any, who you have reason to believe is an unjust or an unmerciful man. And if you are bound to such an one already, yet if you should suffer wrongfully from him, if you do well, and suffer notwithstanding, it is by no means your duty to endure it. Rather it is your duty to appeal to the magistrate, who is the minister of God to thee for good, and to desire of him such a remedy, as the laws of your country allow. In this manner commit yourself and your cause to him that judgeth righteously. But even in this case, till you are free from the unrighteous man, remember the example Christ has left: Who when he was reviled, reviled not again, when he suffered, he threatened not. How much more should you tread in these his steps, with regard to things of smaller moment, with regard to those inconsiderable instances either of injustice or unkindness, which are to be expected almost in every family, and for which even our laws provide no remedy? Here undoubtedly you are called to suffer: and see that you do so with all meekness and gentleness. Not only when you are reviled, revile not again, but answer not again, Tit. ii. 10. Open not your mouth, unless silence might have the appearance of sullenness or disrespect: and then do it in as few words, as the matter will bear, and with all the softness you are master of.

21. Before he closes the subject, St. Paul does not fail to remind you, what great encouragement you have, to persevere in all these duties of your station, whatever difficulties you meet with therein. For hereby you may adorn the gospel of God our Saviour in all things. So strong an expression is scarce to be found in all the writings of the apostle; when he speaks to persons of the highest rank, as he here uses to men of low degree. You therefore are peculiarly called of God, to be an honour to your profession, your general profession of Christians; to shew what manner of men they are who serve the Lord Christ: see then that you in particular walk circumspectly, accurately, exactly: that either your unbelieving masters may be won by your conversation, or at least believers confirmed and comforted.

22. Still further encouragement you have in knowing that of the Lord ye shall receive the reward of the inheritance: that inheritance reserved for you in heaven, which is of infinitely greater value, than any which your master now enjoys, or any which you can receive on earth. You know that the day is coming when your common Master will descend in the clouds of heaven: and you are assured, in that day, Whatsoever good thing a man hath done, while he was serving God in his generation, the same shall he receive from the Lord, whether he be bond or free: The same—That is, a reward proportionable thereto, in an additional degree of glory. Therefore, let nothing be wanting now. Work your work betimes, and in his time he will give you your reward. Now be honest, be true, be faithful, be patient. Now obey your masters with fear, yea, with fear and trembling. Do them service with singleness of heart, with good-will, with your whole soul. Do this for the honour of the gospel, for the glory of God your Saviour, for the present good of your own soul, and for the increase of your eternal inheritance.