§. 19. Of ſeruants amending that for which they are iuſtly reproued or corrected. to §. 27. Of ſeruants careleſneſſe ouer their maſters goods.

§. 19. Of ſeruants amending that for which they are iuſtly reproued or corrected.

More then patience is required of them that are deſeruedly rebuked or corrected for their faults: namely repentance, and amendment. Thus ſhall the ſmart and paine which ſeruants endure, be as good phyſicke vnto them, and turne to their good. True amendment of former faults may make one a better ſeruant then he was before he committed thoſe faults: witneſſe that which Saint Paul ſaith of Oneſimus,

in time paſt he was to thee vnprofitable, but now profitable to thee and me.

Contrary is their diſpoſition, who notwithſtanding all rebuke and correction goe on ſtill in their euill and lewd courſes: and continue to prouoke their maſter more and more, and ſo make them adde blow vnto blow, and ſtroke vnto ſtroke, till they haue no hope of them, but are forced to put them out

of doores. This commeth either from a ſcornfull, diſdainfull ſtomach (for a ſcorner heareth not rebuke) or from a baſe, ſeruile, ſtupid, blockiſh, brutiſh nature, that is not moued with any ſmart or paine, like a reſtie iade that will not ſtirre though he be whipt or beaten neuer ſo much. Solomon implieth thus much by putting into one leaſh an horſe, an aſſe, and a foole: meaning by a foole a ſcornfull, blockiſh ſeruant: to whoſe backe a rod is as a whip to an horſe: of ſuch a foole he ſaith, that an hundred ſtripes enter not into him: and againe, Though thou ſhouldeſt bray a foole in a morter among wheat with a peſtle, yet will not his fooliſhneſſe depart from him.

But what ſhall we ſay of ſuch as for rebuke and correction are the worſe? What, but that ſhame, beggery, and ſome ignominious death or other is like to befall them.

Hitherto of the kindes of ſeruants duties. The next point reſpecteth the manner of performing them.

§. 20. Of ſeruing with trembling.

The Manner how ſeruants ought to performe their duties is noted in foure phraſes:

The firſt whereof is this, with feare and trembling.

Feare is both as a fountaine from whence all other duties flow: and alſo as a ſawce to ſeaſon them all.

Commonly the ſeaſon and ſauour of waters commeth from the fountaine: which Saint Iames implieth, where he ſaith, no fountaine doth yeeld ſalt water and freſh: for if the fountaine be ſalt, the ſtreames iſſuing from thence will be ſalt: and freſh, if the fountaine be freſh: ſo if feare be ſeated in the heart of ſeruants, all their obedience and ſubmiſſion will be ſeaſoned therewith. Let therefore ſeruants here learne by their manner of performing all their duties, to declare that there is a true ſeruant-like feare ſeated in their hearts. Hereof I ſhall need ſay no more then what hath beene before deliuered.

The other word trembling added to feare, addeth emphaſis, ſhewing that it is no ſmall feare that is required of ſeruants: and it giueth them to wit that their maſters hauing a power to puniſh them, they muſt ſo carrie themſelues as they prouoke not their maſter to wrath, but be very carefull and circumſpect to auoid his diſpleaſure, that they giue him no iuſt occaſion

of offence. This care had that ſeruant of Dauid which firſt eſpied Abſolom hanging in a tree, and told Ioab thereof: he ſo feared the diſpleaſure of the king his maſter, as to gaine a thouſand ſhekels of ſiluer he durſt not kill Abſolom. The like is noted of Obadiah, who was afraid to tell his maſter Ahab where Eliah was, left his maſter might haue thought he had mocked him, if the Spirit had carried Eliah away.

This trembling feare is needfull in regard of the ſmall loue that ſeruants commonly beare to their maſters. There are not thoſe motiues to ſtirre vp loue in ſeruants to their maſters, as in children to their parents: except therefore through awe and dread they be kept in compaſſe, they will exceedingly tranſgreſſe: and becauſe this is ſo needfull, ſeruants muſt labour to nouriſh it, as a meanes to keepe them from ouer-much boldneſſe.

Contrary on the one ſide is a proud deſpiſing of a maſters authority (ſaying, if not with their mouthes, yet in their heart, as Gaal of Abimelech, who is he that we ſhould ſerue him? or as thoſe that deſpiſed the gouernment of Chriſt their maſter,

we will not haue this man to reigne ouer vs: and againe, let vs breake his bonds aſunder, and caſt away his cords from vs.) And on the other ſide a wretched careleſſeneſſe, not fearing any puniſhment before they feele it: like to many deſperate theeues that no whit feare the power of the Iudge, but deſperatly ſay, we haue but one death to pay. The authority of God himſelfe is deſpiſed, and his reuenging hand is lightly regarded by ſuch proud and deſperate ſeruants: ſo as their ſinne is no ſmall ſinne.

§. 21. Of ſeruing with ſincerity.

The ſecond branch concerning the manner of ſeruants performing their dutie is in theſe words, in ſingleneſſe of heart, ſo as all muſt be performed with an honeſt and vpright heart: whatſoeuer yee doe, doe it heartily, ſaith the Apoſtle to ſeruants in another place. Thus did Ioſeph in ſingleneſſe of heart ſerue his maſter: inſtance his refuſing to abuſe his miſtreſſe in a priuate chamber when ſhe deſired it, and no other body was in the houſe. Happy were it for maſters to haue ſuch ſeruants: then might they take no more care then Potiphar did, but put

all that they haue into their ſeruants hands. Neither would this rare vertue in ſeruants be only profitable to their maſters, but alſo very comfortable to themſelues, and bring them much peace of conſcience.

Contrary is hypocriticall ſeruice: when ſeruants haue a heart, and a heart, making ſhew-of one heart outwardly, and haue another, euen a cleane contrary heart within them. Such an one was Gehazi, who came in and ſtood before his maſter, as if he had performed ſome good ſeruice for his maſter, when he had moſt highly diſhonoured him: and ſuch an one was Iudas who carried as faire a face to his maſter as any of the diſciples, and yet was an arrant traitor: for when he was thought to goe out to buy prouiſion for his maſter, he went to betray him.

All eye-ſeruice is contrary to the forenamed ſingleneſſe of heart: when ſeruants are diligent ſo long as their maſters eye is on them: like little children that will doe any thing their mother will haue them doe, while her eye is vpon them; but nothing, when her backe is turned. The world is full of ſuch eye-ſeruing ſeruants, who while their maſters are preſent, will be as buſie 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 ſeruant whom Chriſt noteth in the parable Let the iudgement denounced againſt him be noted of ſuch ſeruants.

§. 22. Of ſeruing for conſcience ſake.

The third branch of the manner of ſeruants performing their dutie is in theſe words, as vnto Chriſt, as the ſeruants of Chriſt, doing the will of God, as to the Lord: all which doe ſet forth a good conſcience, or ſuch ſeruice as is performed for conſcience ſake, or for the Lords ſake, which is all one: becauſe the conſcience hath an eye only to the Lord, to his will, and to his ordinance. Though there were no other motiue in the world to moue them to obey their maſters, yet their conſcience to God would moue them. Such was Ioſephs manner of ſeruing his maſter, as the reaſon which he himſelfe rendreth to his miſtreſſe ſheweth, How can I doe this great wickedneſſe, and ſinne againſt God? The prayer which Abrahams ſeruant made to God, and the thanks

which he rendred to him for bleſſing his iourney, ſhew, that he ſerued his maſter for the Lords ſake. It is more cleare then needs be proued, that ſuch was Iaakobs ſeruice to his maſter. This is the rather to be noted of Chriſtian ſeruants, becauſe herein lieth the greateſt difference betwixt beleeuing ſeruants, and others: others may ſerue with feare and trembling, in ſingleneſſe of heart, and with good will; but only Saints doe ſeruice as to Chriſt for conſcience ſake: If this be not that which only they aime at, yet aſſuredly they doe chiefly and principally aime at it: which maketh them not to content themſelues with doing the thing, but to endeuour to doe it after the beſt manner that they can, ſo as God may beſt accept thereof: whereby as they approue themſelues to God, ſo they doe much good to their maſters, and bring much comfort vnto their owne ſoules.

Contrary is the minde of moſt, who doe all the ſeruice which they doe on by-reſpects: they may performe much dutie, and it may be doe much good to their maſters; and thereupon they may get good wages at their maſters hands, and extraordinarie recompence alſo, and liue in much quiet vnder them: but no reward can they looke for at Gods hands: ſo as I may ſay to ſuch ſeruants, as Chriſt ſaid to thoſe who did all to haue glory of men, They haue their reward.

§. 23. Of ſeruants willingneſſe to performe their dutie.

The fourth branch reſpecting the manner of ſeruants performing their dutie, is noted in this phraſe, with good will. This good will of a ſeruant to his maſter, hath reſpect partly to the diſpoſition of the ſeruant, and ſo it implieth willingneſſe and cheerefulneſſe; and partly to the benefit of the maſter, and ſo it implieth faithfulneſſe.

Of willingneſſe to doe that dutie which belongeth to a ſeruant, Chriſt Ieſus (who tooke vpon him the forme of a ſeruant) hath made himſelfe a worthy patterne. I delight to doe thy will, ſaith he to him that ſent him: and againe, My meat is to doe the will of him that ſent me, and to finiſh his worke. Doth not a man eat his meat willingly, with delight and cheerefulneſſe? euen ſo did Chriſt the worke of him that ſent him. So cheerefully did Iaakob ſerue his Vncle Laban, that ſeuen yeeres ſeemed to him but a few dayes.

Obiect. The reaſon thereof was the loue he had to Rachel.

1. Anſw. This was one reaſon, but not the only reaſon: had he not borne good will to his Vncle and Maſter, as well as loue to his wife, the time might haue ſeemed tedious enough: but both meeting together, made the time paſſe away the better.

2. Anſw. If the loue he had to Rachel made him doe his ſeruice ſo cheerefully: then if ſeruants loue God, for whoſe ſake they ought to doe their ſeruice, it will cheerefully be done.

1. That which the Apoſtle applieth to giuing of almes (2 Cor. 9. 7.) may be extended to all manner of duties which God requireth, God loueth cheerefulneſſe: that worke therefore which is not ſeaſoned therewith God regardeth not.

2. As cheerefulneſſe maketh God the better to like the worke, ſo it maketh the worke much more eaſie to him that doth it. Our common prouerbe noteth as much, Nothing is hard to a willing minde.

3. Let there be cheerefulneſſe in a ſeruants minde, and he is as free as his maſter: for ſuch a ſeruant is the Lords freeman (1 Cor. 7. 22.) and when he cannot be made free of his maſter, he doth after a manner make his ſeruice free.

Haue an eye to God, to his acceptation, and remuneration, and it will quicken thy ſpirit. Mans reward maketh poore men glad of worke, and cheerefull in doing their worke: it is as ſugar to ſharpe wine. Tradeſmen, Phyſitians, Lawyers, all ſorts of men, are by gaine drawne on with great willingneſſe to take great paines. Should not Gods recompence of our paines make vs much more willing? Surely it would, if we had ſuch an eye of faith as Moſes had, thereby to ſee the recompence of reward which he ſaw.

Contrary is heauineſſe of ſpirit, and diſcontentedneſſe of minde, when ſeruants doe their ſeruice lowringly, grudgingly, by compulſion (as Beares are brought to a ſtake) and of neceſſitie, as ſlaues in a galley. Such ſeruice muſt needs be vntowardly done: but though outwardly it be well done, yet can the doer haue little comfort therein, becauſe God accepteth it not.

§. 24. Of ſeruants quickneſſe and diligence in their ſeruice.

Seruants, in teſtimonie of their willingneſſe and cheerefulneſſe, muſt be both quicke and diligent in their ſeruice: for theſe

are effects of willingneſſe. Quickneſſe hath reſpect to the time of doing a thing. Diligence to the paines that is taken about it.

He that is quicke in his ſeruice taketh vp no more time about one thing then muſt needs; but is ready to doe one thing after another; and thus doth much more ſeruice. It is expreſly noted of Rebekah, that ſhe haſted, and let downe her pitcher: and haſted and emptied her pitcher, and ran againe to the Well. And Abrahams ſeruant hauing made what ſpeed he could to the place whither he was ſent, would not eat till he had told his errand: after he had told it, if he had not ſped, he would not haue delaied time, but haue gone againe forthwith: when he had well diſpatched all, he would not ſtay vpon any complements, but haſted away to his maſter. Ahimaaz ſtroue with Cuſhi who ſhould ſooneſt bring their meſſage to their maſter: and Ahimaaz outſtript Cuſhi, for he had a very willing minde to doe the buſineſſe. The manner of charge which Eliſha gaue to his ſeruant, implieth all the ſpeed he could make: it was this, Gird vp thy loynes, goe thy way: if thou meet any by the way, ſalute him not: and if any ſalute thee, anſwer him not againe.

He that is diligent in his ſeruice, will not only be quicke for the time, but alſo hold on, and imploy all the labour and paines that he can for the well effecting of that which he is to doe. That generall charge laid vpon all men, in particular appertaineth to a ſeruant ( In the ſweat of thy face thou ſhalt eat bread) and that which Solomon noteth ( what ſoeuer thine hand findeth to doe, doe it with thy might.) Great was Iaakobs diligence (for he ſaith of himſelfe in doing his maſters buſineſſe, In the day the drought conſumed me, and the frost by night, and my ſleepe departed from mine eyes.) Great alſo was the diligence of thoſe ſhepherds, that kept watch ouer their flocke by night: and of thoſe ſeruants, that by their paines doubled the talents which were committed to them. As diligence is by theſe and many like examples commended vnto vs, ſo is it further ſet forth by the many promiſes which are made vnto it, as, The hand of the diligent maketh rich:

The recompence of a mans hands ſhall be rendred vnto him:

The hand of the diligent ſhall be are rule:

In all labour there is profit.

The worke which ſeruants are by their maſter appointed to doe, is to them the worke of God: whereupon the Apoſtle ſaith

to ſeruants as well as to others, as God hath called euery one, ſo let him walke: but the worke of God is to be done with all diligence: for Curſed is he that doth the worke of the Lord negligently.

Contrary is the idleneſſe, lazineſſe, ſlothfulneſſe, and ſluggiſhneſſe of ſeruants. Theſe are faults too too common. Solomon much inueigheth againſt theſe vices, ſetting them forth in their kinde, and ſetting downe the many miſchiefes that follow thereupon.

Thus he deciphereth them; The ſlothfull man ſaith, there is a Lion in the way (that is, he pretendeth vnlikely danger) As the doore turneth vpon the hinges, ſo a ſlothfull man vpon his bed. The ſlothfull hideth his hand in his boſome, it grieueth him to bring it againe to his mouth.

Yet a little ſleepe, a little ſlumber, a little folding of the hands to ſleepe.

Theſe are the miſchiefes which he noteth to come from idleneſſe and ſloth, Pouertie,

Seruitude,

Fruitleſſe wiſhes and deſires,

Hunger,

Beggerie,

Death. And to ſhew what ſmall ioy or comfort maſters may haue in ſlothfull ſeruants, he compareth them to vineger and ſmoke, which are as irkeſome to the teeth and eyes as can be: As vineger (ſaith he) is to the teeth, and ſmoke to the eyes, ſo is the ſluggard to them that ſend him. And becauſe many idle packs thinke and ſay they doe no hurt, he further ſaith, that He that is ſlothfull in his worke is brother to him that is a great waſter: in which reſpect Chriſt ſtileth a ſlothfull ſeruant, a wicked and vnprofitable ſeruant: and giueth him the portion of thoſe who doe much hurt.

How lightly ſoeuer many ſeruants eſteeme idleneſſe and ſloth, the truth is, that it is a plaine theft. For the beſt ſeruice that ſeruants can doe, is due to their maſter: and they ought to be as diligent in their maſters worke, as if it were their owne. So as it is not enough to auoid idleneſſe in doing nothing at all, but they muſt take heed that they be not ſlothfull in doing ſomething: for as good not at all, as neuer a whit the better.

I haue the further preſſed this point, becauſe it is noted as a blemiſh in ſuch ſeruants as profeſſe religion to be moſt lazie and negligent, leaſt ſedulous and diligent. Much of that time which they ſhould ſpend about their maſters buſineſſe (which is their

particular calling) they ſpend in prating about ſtate, and Church-buſineſſe, (matters not belonging to them.) Thus they make their maſters weary of their ſeruice; and by reaſon thereof they are oft ſhifted from houſe to houſe, and as rolling ſtones, gather no moſſe: they neither learne skill, whereby they may, when they are of themſelues, maintaine themſelues, and doe good to others: nor lay vp any ſtocke or portion, as others which are diligent doe: yea they get ſuch an habit of idleneſſe, as they can neuer ſhake it off againe: for they who are ſlothfull being vnder maſters, ſeldome proue diligent when they are for themſelues. In theſe is Solomons prouerbe verified, The talke of the lips tendeth only to penury.

§. 25. Of ſeruants faithfulneſſe.

It was before noted, that the good will here required of ſeruants to their maſters had reſpect to the profit and benefit which ſeruants by their ſeruice might bring to their maſters: and in that reſpect it compriſeth faithfulneſſe vnder it, Faithfulneſſe (I ſay) whereby ſeruants doe well diſcharge that truſt which is committed to them. Expreſly it is commanded to ſeruants, To ſhew all good faithfulneſſe, and it is required in ſtewards that a man be found faithfull. The phraſe which is vſed of Moſes,

He was faithfull as a ſeruant, ſheweth that faithfulneſſe by a kinde of proprietie appertaineth to a ſeruant: and where Chriſt coupleth theſe two, good and faithfull, he giueth vs to vnderſtand that a ſeruants goodneſſe conſiſteth in his faithfulneſſe.

Great is the benefit that by ſeruants faithfulneſſe will redound both to maſter and ſeruant.

The benefit which commeth to the maſter, Solomon noteth in this prouerbe, As the cold of ſnow (is very acceptable, comfortable and profitable) in the time of harueſt (when men are euen ſweltered with heat) ſo is a faithfull meſſenger to them that ſend him: for he refreſheth the ſoule of his maſters: and againe in this, A faithfull ambaſſadour is health, that is, he bringeth ſafetie to his maſter.

The benefit which redoundeth to the ſeruant himſelfe by his faithfulneſſe Chriſt noteth in this his approbation, and remuneration thereof, Well done thou good and faithfull ſeruant,

thou haſt beene faithfull ouer a few things, I will make thee Ruler ouer many things, enter thou into the ioy of thy Lord. Euery ſeruant ſhall be called to his account: if not by his maſter on earth, yet by his maſter in heauen: he will ſay to euery one, Giue an account of thy ſtewardſhip: now then if ſeruants haue not beene faithfull, what other diſcharge can they looke for, then that which the wicked, ſlothfull, and vnprofitable ſeruant (who hid his talent in a napkin) receiued, namely this, Caſt ye the

vnprofitable ſeruant into outer darkneſſe, there ſhall be weeping and gnaſhing of teeth. Let all vnfaithfull ſeruants note this: for to faithfulneſſe is contrary all vnfaithfulneſſe, as negligence, deceit, theeuery, treachery, and ſuch like vices. Much dammage, diſgrace, and vexation is brought by ſuch ſeruants to maſters: and better it had beene that they neuer had come into a mans houſe.

But that the point of faithfulneſſe may be the better diſcerned, and obſerued, I will exemplifie it in ſeuen particulars whereabout it ought eſpecially to be exerciſed, which are, 1. The Goods, 2. The Buſineſſes and affaires, 3. The Counſels and ſecrets, 4. The other ſeruants, 5. the Children, 6. The Bedfellow, 7. The Perſon of their maſter or miſtreſſe.

§. 26. Of ſeruants faithfulneſſe about their maſters goods.

Two things are required of ſeruants to teſtifie their faithfulneſſe about their maſters goods.

• 1. A ſafe keeping of them.

• 2. An increaſing of them.

1. Whatſoeuer is committed by maſters vnto their ſeruants, they muſt ſo carefully preſerue, as it be not loſt, ſpoiled, or impaired vnder their hands, whether they be things within doores, or without. I may to this purpoſe not vnfitly apply that charge vnto ſeruants which in another caſe the Apoſtle gaue to Timothy,

Keepe that which is committed to thy truſt: the Metaphor is taken from ſeruants, and ſo ſheweth what is their dutie. Great was Ioſephs faithfulneſſe in this kinde, which made his maſter put all that he had into his hand. So great was Iackobs faithfulneſſe, that in twentie yeeres his maſters ewes and ſhe Goats, being vnder his hand, caſt not their young, nor the Rammes were deuoured: if any thing were torne of

beaſts, he brought it not to his maſter, but bare the loſſe of it himſelfe. If ſeruants eſpie any dammage or hurt done by others to their maſters goods, they muſt redreſſe it, if they can, or at leaſt make it knowne to their maſters, that he may giue order for the redreſſing of it: as the ſeruants of him that ſowed good ſeed among which tares were ſowed, mentioned in the parable.

Maſters that put ſeruants in truſt, ſecurely goe about other affaires, and looke not themſelues to thoſe goods which are vnder their ſeruants cuſtodie, which is to be preſuppoſed they would doe, if they truſted not their ſeruants. Great reaſon therefore it is that ſeruants be carefull of thoſe things which are ſo committed to them.

2. They ought further to doe what lieth in them to aduance their maſters eſtate, and to increaſe his ſtocke. The little which Laban had was by Iaakobs faithfulneſſe in this kinde increaſed vnto a multitude. The talents which were committed to the two faithfull ſeruants were by their induſtrie increaſed to as many more. So as it is not ſufficient for ſeruants not to impaire their maſters eſtate, but they muſt better it: for he that kept ſafe his maſters talent, and gaue him his owne againe, was counted an vnprofitable ſeruant, and receiued the doome of waſters.

Moſt maſters take ſeruants for their aduantage and benefit, for it is but little eaſe for a maſter to prouide diet and lodging for many ſeruants, and to giue them wages, if they reape no profit and benefit by them.

§. 27. Of ſeruants careleſneſſe ouer their maſters goods.

Contrary to ſeruants fidelitie in ſafe keeping their maſters goods committed to their charge is Careleſneſſe and negligence in ſuffering loſſe and dammage come to their maſters as in the fields, when they looke not to his ſences and gats: or neglect his cattell ſo as they be ſtolne, or ſuffer diſeaſes to grow vpon them, or giue them not fodder and water in due ſeaſon. Or in the houſe, when they leaue doores or windowes open, and theeues come in and take away, or hooke out their maſters goods: or careleſly leaue the fire, or let candles burne

ſo as the houſe may be ſee on fire: or ſuffer houſhold-ſtuffe, and apparell to lie till it be moth-eaten or otherwiſe ſpoiled: or ſuffer any thing in the houſe to be broken: or victuall to lie in corners moulding, or to be caſt vp and downe for dogs and cats. When Chriſt ſo increaſed the bread and fiſh, wherewith many thouſands were fed, that many fragments were left, he bid his diſciples gather vp what remained, and rendred this reaſon, that nothing be loſt. The dammage which may come by ſeruants careleſneſſe, may be more then euer they can be able to make ſatisfaction for: and therefore they ought the more carefully to preuent it.