§. 28. Of ſeruants fraud. to §. 36. Of ſeruants endeuour to make their iudgement agree with their maſters.

§. 28. Of ſeruants fraud.

Contrary to the other branch of ſeruants faithfulneſſe in increaſing their maſters eſtate, is all manner of theft and fraud, whether it be by retaining that which is due to their maſters, or by purloining from them that which they haue. The Apoſtle expreſly forbiddeth ſeruants to purloine. The word tranſlated purloine, is the ſame whereby the fraud of Ananias is ſet forth, who kept backe part of the price of a poſſeſſion which they ſold: ſo as thereby is forbidden not only open and manifeſt ſtealth, as pilfering money out of their maſters purſe, cheſt, or counter; or conueying away their corne, wares, or any other goods: but alſo putting more into the account of expences then hath beene expended, or into the account of debts leſſe then is due (as the vniuſt ſteward, who for a debt of an hundred meaſures of oyle put in fiftie, and for an hundred of wheat put in foureſcore) or ſpending more then needs, or bringing in ill company into the houſe when their maſters are abſent, and entertaining them on their maſters coſt, or concealing part of the price which hath beene taken for any wares, or borowing money in their maſters names, or taking greater fees then their maſters wot of, or receiuing bribes or gifts which their maſters refuſe (as Gehazi) or hiring others to doe their worke vpon their maſters coſt, or inueagling away their maſters cuſtomers, or purloining away other mens goods committed to their maſters truſt (as Taylors ſeruants, who thereby both much diſcredit their maſters, and alſo hinder their cuſtome.)

Obiect. What if maſters detaine their ſeruants wages? may they not by priuy meanes right themſelues?

Anſw. A maſters ſinne is no warrant to make ſeruants anſwer ſinne with ſinne. The law is as open for ſeruants as for maſters: if not, Gods eares are open for their complaints: he can and will redreſſe all, or here or hereafter. Note Iaakobs example. Many make this a iuſt pretence: but whether it be iuſt or no, it is not ſafe to open this gap of deceit.

Theſe and ſuch like kindes of deceit are the more hainous ſinnes becauſe of that truſt which maſters repoſe in ſeruants: for they violate both the bond of iuſtice, and of fidelity alſo. If a ſeruant imbezill or defraud his maſter of any of his goods to the value of forty ſhillings, he is adiudged a felon by our ſtatute law.

§. 29. Of ſeruants faithfulneſſe in the buſineſſes which they are to diſpatch for their maſters.

In the buſineſſes which maſters commit to the care of their ſeruants to be diſpatched by them, they muſt doe their beſt endeuour that all may proſper vnder their hands: as it is noted of Ioſeph,

he was a proſperous man: we haue not only a pregnant proofe, but alſo an excellent direction for this point, in the example of Abrahams ſeruant, who was very faithfull in diſpatching the buſineſſe of fetching a wife for Iſaak: therein let theſe particulars be noted.

1. He feared God: the whole cariage of that buſineſſe teſtifieth as much. There is a double bond to tie ſeruants hereunto: one in reſpect of themſelues, that in the thing which they doe they may be accepted of God: another in reſpect of their maſters, that their maſters buſineſſe may proſper vnder their hands: God proſpereth ſuch as feare him, in all things they take in hand: inſtance the examples of Iaakob,

Ioſeph, and Dauid.

2. He called vpon God to proſper his endeuours: now prayer is the beſt meanes that poſſibly can be vſed to obtaine any bleſſing from the Lord. Without it all our endeuours are vaine ( It is in vaine to riſe vp early and ſit vp late, and to eat the bread of carefulneſſe, except Gods bleſſing accompany all.)

3. He gaue thankes when he ſaw the Lord begin to proſper

that he tooke in hand: thankſgiuing for the beginning of a bleſſing, is an effectuall meanes for continuance of that bleſſing: yea it is alſo an effectuall meanes to moue God to proſper other things that we take in hand: ſo as, if ſeruants deſire to proſper in all the affaires which they vndertake for their maſters, they muſt render thanks for the firſt ſucceſſe which he hath giuen, and ſo for the ſecond, third, fourth, and for euery ſucceſſe.

4. He tooke all the opportunities he could: when he ſaw a maid to inquire of, he ran to her, and inquired what was behouefull for his matter: when he had ground to thinke ſhe was the maid, he preſented gifts to her: ſo ſoone as he was brought to the houſe, he falls vpon the matter for which he came, euen before he did eat any thing: after matters to his liking were concluded, he maketh no tarrying, but with all ſpeed carieth the maid to Iſaak. In a word, he omitted nothing that in the vttermoſt of his wiſdome he conceiued to be behouefull for that matter: more he could not haue done, if the matter had wholly concerned himſelfe. I ſhall need no further to vrge this point, then by ſetting this patterne before ſeruants.

Contrary is their diſpoſition who care not whether the things which they doe for their maſter proſper or no: if they haue taken any paines therein, ſo as their maſter cannot ſay they haue altogether neglected it, there is all that they care for. If it ſucceed not well, they will ſay they are not in Gods place to make euery thing which is done to proſper. But though the whole bleſſing reſt in God, yet hath he ſanctified meanes for obtaining his bleſſing (as faith, prayer, thankſgiuing, and the like) which becauſe they vſe not, they faile in this point of faithfulneſſe. Nay further, they vſe thoſe things which doe mainly hinder and keepe away Gods bleſſing, and in ſtead thereof bring a curſe vpon all they do, as profaneneſſe, vncleanneſſe, drunkenneſſe, and all manner of riotouſneſſe, yea deſpiſing Gods word and holy ordinances, reproaching his Saints, taking his name in vaine by ſwearing, forſwearing, and blaſpheming, lying, alſo backbiting, pilfering, and other like vices. Theſe irreligious and wicked ſeruants, as they ſinne

againſt God and their owne ſoules, ſo alſo againſt their maſter: it is not for maſters profit to keepe ſuch ſeruants.

§. 30. Of ſeruants faithfulneſſe in keeping their maſters ſecrets, and concealing their infirmities.

By reaſon of that neare bond which is betwixt maſter and ſeruants, and their neare and continuall abiding together, and the many imploiments which maſters haue for their ſeruants, ſeruants come to know many of their maſters ſecrets: faithfulneſſe therefore requireth to keepe them cloſe. Prouided that they be not ſuch ſecrets as tend to the diſhonour of God, or to the danger of the Commonwealth and Church, no nor of a priuate perſon: for Ionathan is commended for diſcouering the miſchiefe which Saul had ſecretly intended againſt Dauid.

For proofe of the point, note what Solomon ſaith, He that is of a faithfull ſpirit concealeth a matter: namely, a ſecret matter. Note alſo how faithfull Ieremiah was in keeping Zedekiahs counſell: though the Princes enquired after it, yet would he not reueale it to them.

To this head is to be referred a faithfull concealing of maſters infirmities: for the beſt that be are ſubiect to many: and ſeruants which are vnder their maſters roofe continually waiting on them, cannot chuſe but eſpie many: if herein ſeruants be not faithfull, maſters were better be without ſeruants in their houſes.

Contrary to keeping cloſe the ſecrets of maſters, is blabbing abroad all ſuch things as ſeruants know concerning their maſters: which is too common a fault: for when ſeruants of diuers houſes men or maids meet together, all their talke for the moſt part is of their maſters and miſtreſſes, whereby it commeth to paſſe that all the ſecrets of an houſe are ſoone knowne about the whole towne or city. Solomon ſtileth ſuch an one a tale-bearer: A tale-bearer, ſaith he, reuealeth ſecrets: or, he that

reuealeth ſecrets is a tale-bearer: for many of Solomons prouerbs are conuertible, they may be turned either way. Now note how Solomon noteth out the miſchiefes that tale-bearers worke: The words of a tale-bearer are as wounds, (they wound the pretious name and credit of a man) and they goe downe into the innermoſt

part of the belly, that is, they doe, as it were, ſtrike thorow the very heart of a man. Againe he noteth them to be the cauſe of all ſtriſe, and to raiſe diſcord betwixt chiefe friends: and in that reſpect fitly reſembleth them to wood which is the very fuell of fire. What enemies then are ſuch ſeruants to an houſe? They are euen as treacherous ſpies, the moſt dangerous enemies that be. Thus we ſee that this is no light ſinne: yet is it ſo much the more odious when maſters and miſtreſſes infirmities (the publiſhing whereof may much impaire their credit) are made knowne.

§. 31. Of ſeruants faithfulneſſe in helping one another.

Where many fellow ſeruants are together, faithfulneſſe requireth that one be helpfull to another in what they may; as by good example, good counſell, incouragement in good courſes, diſſwaſion from lewd and wicked practiſes, peace and vnity, with the like. The Lord Chriſt expreſly calleth ſuch an one a faithfull ſeruant, and pronounceth him bleſſed.

Example and aduice of ones equall preuaileth much with another, ſo as a fellow ſeruant may in this kinde doe more good then the maſter himſelfe: and if by his meanes he bring his fellow ſeruants to be faithfull, his owne faithfulneſſe is doubled and trebled; and his maſter receiueth a double and treble benefit thereby: namely the benefit of this good ſeruants faithfulneſſe, and the benefit of all the other ſeruants faithfulneſſe whom he hath made faithfull.

Contrary is their practiſe who by their ill example corrupt their fellowes (as that euill ſeruant, who, when his maſter was away, did eat and drinke with the drunken, that is, did cauſe others to be drunken with him) or by ill counſell draw one another on to euill (as the ſonnes of Iaakob, who when they ſaw Ioſeph a farre off, ſaid one to another, Behold this dreamer

commeth, come now and let us ſlay him, &c. and as they, who, when they ſaw their maſters ſonne, ſaid among themſelues, This is the heire, come let us kill him, and let us ſeize on his inheritance) or are euer quarrelling with their fellowes, and ſmiting them (as that forenamed euill ſeruant whom the Lord threatneth to cut off) or diſſwade one another from obedience and ſubiection (as they who ſaid, Let us breake their bonds

aſunder, and caſt away their cords from vs; and as Sheba, who ſaid, we haue no part in Dauid: euery man to his tents O Iſrael.) Theſe faults are very rife among ſeruants: whence it commeth to paſſe that there are ſo few good, and ſo many bad ſeruants: too true is this prouerbe, One skabbed ſheepe mars a whole flocke. Let there be in a great family one ſeruant that is profane, proud, riotous, ſtout, rebellious, or otherwiſe vicious, and all will ſoone be like him.

Among other parts of vnfaithfulneſſe in this kinde one of the moſt monſtrous (which yet is too too frequent) is to allure one another to vncleanneſſe, and men and maids to defile one another. We ſhewed before, that it was vnlawfull for ſeruants during the time of their ſeruice to marie without their maſters conſent: how abominable then is it to defile one another? The ſinne is doubled being betwixt ſeruants: for as it is a beaſtly ſin in it ſelfe, ſo in the forenamed reſpect it is greatly diſhonourable to their maſter and his houſe: beſides that the maid ſo defiled is oft diſabled to doe her ſeruice well: nay many times the charge of the childe lieth vpon the maſter. Thus ſhame and diſhonour, griefe and vexation, loſſe and dammage all meet together, the more to gall & pierce him to the very heart. Is not this then a great part of vnfaithfulneſſe? Deſerueth it not to be ſeuerely puniſhed, and that openly, and publikely with ſhame and ſmart too, tht others may take warning thereby? Many vſe meanes to eſcape the reuenging hand of man: but though they eſcape mans hand, they ſhall be ſure to meet with Gods heauy vengeance: whoremongers God will iudge. Daily experience ſheweth what miſery ſuch wretches bring themſelues vnto, and how God meeteth with them, and that moſt fearefully.

§. 32. Of ſeruants faithfulneſſe about their maſters children.

Great faithfulneſſe may ſeruants manifeſt to their maſters in and about their children: as while they are young and not able to looke to themſelues, to be tender ouer them, and well to tend them: maids eſpecially neatly to handle and looke to them, and cleanly to bring them vp: and they that haue a particular charge of them, to ſeeke their good in euery thing they can, and giue them their due portion: and (becauſe

children are much in ſeruants company) to vſe in their hearing ſuch ſpeech as may miniſter grace to them, and to teach them good things, and (when they grow to ſome ripeneſſe of yeares) to beare a reuerend reſpect to them, and eſteeme them their betters becauſe they are their maſters children. It is noted of Abrahams ſeruant, that he called his maſters ſonne, Maſter.

Children are deare to parents: the honour and kindneſſe done to them they account as done to themſelues: this kinde of faithfulneſſe therefore muſt needs be highly eſteemed by maſters in their ſeruants: and aſſuredly it is a great meanes to worke a good reſpect in maſters towards them.

Yet Contrarily doe many ſeruants carrie themſelues towards their maſters children, as is apparent by theſe particulars.

1. Some in their cariage are very hoggiſh and churliſh to their maſters children when their parents are out of ſight.

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

3. Others get from their maſters children what they can: and depriue them of their allowance, turning it to their owne gaine.

4. Others exceedingly corrupt their maſters children with their filthy and corrupt communication: teaching them to ſweare, blaſpheme, and vſe all manner of vncleane ſpeeches: thus is that prouerbe verified, euill communications

corrupt good manners. Children oft times in their young yeeres learne ſuch ill language and behauiour of lewd ſeruants, as their parents can neuer get them to leaue againe: ſo as they may curſe the day that euer ſuch ſeruants came into their houſe.

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

6. Others inueagle their affections: and oft draw them to folly and vncleanneſſe. This filthy kinde of vnfaithfulneſſe is ſo much worſe then that which was before noted betwixt fellow ſeruants, by how much neerer and dearer children are to their parents then ſeruants to their maſters.

7. Others that dare not commit this abominable wickedneſſe, ſticke not to doe that which is little better, namely to draw them on to be contracted, yea and maried to them often times, and that priuily without conſent of their parents: whereby parents affections are oft ſo alienated from their children, as they will not acknowledge them for children, but cleane caſt them off. Theſe are the fruits of this lewd kinde of vnfaithfulneſſe in ſeruants.

§. 33. Of ſeruants faithfulneſſe in regard of their maſters, or miſtreſſes bed-fellow.

So faithfull ought ſeruants to be to their maſters and miſtreſſes, that if one of them ſhould labour to vſe a ſeruant in any manner of deceit to the other, the ſeruant ought not to yeeld. As if a maſter ſhould moue his maid priuily to take away iewels, plate, mony, linnen, or any ſuch thing as is in her miſtreſſe cuſtody. It skilleth not that the maſter hath the chiefeſt power ouer all the goods: a ſecret taking of them away without the priuity of the miſtreſſe in whoſe cuſtody they are, is in the ſeruant deceit, and a point of vnfaithfulneſſe. Much leſſe ought any ſeruants be moued by their miſtreſſe priuily to take away their maſters corne, wares, or any goods for her priuate vſe. Of the two this is the greater part of vnfaithfulneſſe.

If ſuch deceit ought not to be vſed about any goods, much leſſe about the body of maſter or miſtreſſe. As if a maſter ſhould allure his maid to commit folly with him, or a miſtreſſe her man, both their conſcience to God, and alſo their faithfulneſſe to their maſter or miſtreſſe ſhould make them vtterly to refuſe it, and to giue no place to any ſuch temptation. Ioſeph is propounded as a patterne herein: and againſt the ſuggeſtion of his miſtreſſe he rendreth the two forenamed reaſons: his conſcience to God in theſe words, how can I doe this great wickedneſſe and ſinne againſt God? His faithfulneſſe

to his maſter in theſe, He hath not kept backe any thing from me but thee, how then &c.

To this head may be referred ſeruants faithfulneſſe in making knowne to their maſter the ſinne of his wife, and to their miſtreſſe the ſinne of her husband, eſpecially if it be ſuch a ſinne as may tend to the ruine of the familie, and that by the knowledge thereof, the party that is not blinded and beſotted with the ſinne, but rather free from it, may be a meanes to redreſſe it. Thus Nabals ſeruants made knowne to Abigail the churliſhneſſe of Nabal towards Dauids ſeruants: by which means the miſchiefe intended againſt the houſe was preuented. Thus if ſeruants know that their maſter intendeth ſome mortall reuenge againſt another, to tell his wife thereof in time, may be great faithfulneſſe: or if they know their miſtreſſe hath appointed to goe away priuily from her husband, to tell him of it, is a part of faithfulneſſe. This may be applied to many other like caſes.

The contrary is yeelding to maſters or miſtreſſes in any point of deceit one againſt another: whereunto ſeruants are too prone, becauſe they thinke to be boulſtred out by the authoritie of the partie that ſetteth them on worke to deceiue. But no authoritie can be a warrant for any deceit, or wickedneſſe.

§. 34. Of ſeruants faithfulneſſe about their maſters perſons.

Maſters and Miſtreſſes are fleſh and bloud as well as ſeruants, and ſo ſubiect to weakneſſe, ſickneſſe, old age, and other diſtreſſes, wherein they may ſtand in great need of ſeruants helpe: ſeruants therefore muſt be faithfull in affording them the beſt helpe that they can. Sauls ſeruants did a part of faithfulneſſe to their maſter, when, he being vexed with an euill ſpirit, they inquired after meanes to eaſe him. So did Dauids ſeruants, when he being bedred, they ſought out one to cheriſh him. It was a point of faithfulneſſe in Naamans maid, to tell her miſtreſſe of a meanes whereby her maſter might be cured of his leproſie: and in his ſeruants, to perſwade him to vſe the meanes preſcribed by the Prophet.

Contrary is a ſeruants vngratefull and inhumane leauing of his maſter in his time of need, as the ſeruants of Iob did: for when the hand of God lay heauy vpon him, and all his goods were taken from him, and his bodie full of ſore boiles, they that dwelt

in his houſe, and his maids counted him for a ſtranger: and he was an aliant in their ſight: he called his ſeruant, and he gaue him no anſwer. So did Ziba leaue Mephiboſheth in his greateſt need: and the Diſciples flie from their maſter Ieſus Chriſt. But what ſhall we ſay of thoſe that take occaſion from their maſters impotencie to murder him themſelues, as Rechab and Baanah; or to betray him to his enemies, as Indas betrayed the Lord Chriſt? what, but that ſuch traiterous ſeruants may looke for ſuch ends.

§. 35. Of the meanes to make ſeruants faithfull.

Among many other meanes to make ſeruants faithfull to their maſter, and carefull to performe other duties ſincerely, willingly, cheerefully, and diligently, as hath before beene noted, this is one of the moſt generall, namely, that ſeruants, in all things they doe for their maſter, make their maſters caſe their owne, and ſo doe for him as they would for themſelues, or as they would haue their owne ſeruants doe for them. The generall rule of the Law is, Loue thy neighbour as thy ſelfe; and whatſoeuer you would that men ſhould doe to you, doe you even ſo to them. If thus euery man muſt reſpect another, yea though he be a ſtranger, then much more muſt ſeruants reſpect their maſter, becauſe all that they can doe is after an eſpeciall manner as a debt due to their maſters: in which reſpect Chriſt ſaith, that when they haue done all that is

commanded, they haue but done their dutie.

This I haue the rather noted, becauſe the practiſe of moſt ſeruants is contrary thereunto. For while they worke for their maſters, they will cry out that they are ouer-burdened, and tired with that worke which they will eaſily goe thorow withall when they worke for themſelues. They that while they worke for their maſter, muſt be called to it againe and againe, and forced to ſtand to it, and to hold out till it be done, what paines will they take, how early will they riſe, how late will they ſit vp, how diligent will they be for themſelues? When Iourneymen receiue increaſe of wages according to the worke which they doe, they will diſpatch more then a prentiſe that hath but cloth, food, and lodging. Againe, many that in their maſters goods are very lauiſh, and waſtfull, when they come to befor themſelues are very ſparing, ſauing, and prouident. What doe theſe things argue but that ſeruants doe not beare to their maſters that minde which they

ſhould: they doe not for them as they would doe for themſelues. Very requiſite it is therefore that the forenamed generall rule be obſerued.

Hitherto of the ſeuerall kindes of ſeruants duties, and of the manner of performing them. It remaineth to ſpeake both of the extent of their duties, and alſo of the reſtraint of that extent.

§. 36. Of ſeruants endeuour to make their iudgement agree with their maſters.

The extent of ſeruants duties is in my text only implied vnder this indefinite particle (Obey) (wch being not reſtrained to any particulars, muſt be extended to euery thing) but in other places it is expreſly laid downe in theſe generall termes, Obey in all things,

Pleaſe well in all things. It is not therefore ſufficient that ſeruants performe their duties well in ſome things, they muſt doe it in all things, yea in things that may be againſt their owne minde and liking, if their maſter will haue it ſo. For this end let ſeruants note theſe two rules. The ſame extent and reſtraint that was before noted in laying forth the duties of other inferiors, is here alſo to be obſerued in the duties of ſeruants: for therein they all agree. The ſame rules therfore that were before ſet downe, may here againe be applied. I refer the reader to thoſe places for a more large amplification of the generals: and here I will content my ſelfe with adding ſuch particular proofes as are moſt proper and pertinent to ſeruants.

1. That they labour to bring their iudgement to the bent of their maſters iudgement, and to thinke that meet and good which he doth. Thus the ſeruant of the Leuire which thought it meeteſt to turne into one of the Cities of the Iebuſites to lodge there, becauſe the day was far ſpent, when he ſaw his maſter to be of another minde, yeelded to him. So did thoſe ſeruants yeeld to their maſter, who at firſt thought it vnmeet that he that had ten talents ſhould haue one peece more: and thoſe ſeruants alſo, that at firſt thought it meet that the tares ſhould be plucked vp from the wheat. This rule is to be obſerued in the particular points before deliuered, as the worke which ſeruants doe, and the manner

of doing it, their apparell, their allowance, yea and in the correction which their maſter giueth them, and the reſt.

Contrary is that great conceit which many ſeruants haue of their owne iudgement, wit, and wiſdome, thinking themſelues wiſer then their maſters; as Gehazi, who oppoſing his owne wit to his maſters wiſdome, ſaid, Behold my maſter hath ſpared Naaman this Syrian, in not receiuing at his hands that which he brought: but as the Lord liueth, I will runne after him, and take ſomewhat of him. This was alſo a fault in the children of the Prophets, that would not reſt on Eliſhas iudgement, but importuned him againſt his minde to ſend ſome to ſeeke the bodie of Eliah. This ſelfe-conceit is the cauſe of many miſchiefes: as of diſcontentedneſſe at the worke their maſter appointeth them, and at the allowance of meat and drinke which they haue; of much libertie they take to themſelues, of pride in apparell, and other vices before noted: if the forenamed rule were duely obſerued, many of thoſe miſchiefes would be auoided, and much better obedience yeelded.