A Servant’s Faithful and Willing Service

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

The firſt whereof is this, with feare and trembling.²⁵⁰

1. 250. I.

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 be²⁵¹ 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 beene²⁵² before deliuered.

1. 251. Iam. 3. 12. [moved in the edition]
2. 252. §. 4.

The other word²⁵³ 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 p. 616 of offence. This care had that ſeruant of Dauid which firſt eſpied Abſolom hanging in a tree, and told Ioab thereof:²⁵⁴ 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.²⁵⁵

1. 253. See Treat. 1. §. 124.
2. 254. 2 Sam. 18. 12.
3. 255. 1 King. 18. 9. &c.

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,²⁵⁶²⁵⁷ we will not haue this man to reigne ouer vs: and againe,²⁵⁸ 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.

1. 256. Iudg. 9. 28. [moved in the edition]
2. 257. Luk. 19. 14. [moved in the edition]
3. 258. Pſal. 2. 3. [moved in the edition]

The ſecond branch concerning the manner of ſeruants performing their dutie is in theſe words, in ſingleneſſe of heart,²⁵⁹ ſo as all muſt be performed with an honeſt and vpright heart: whatſoeuer yee doe, doe it heartily, ſaith the Apoſtle to ſeruants²⁶⁰ in another place. Thus did Ioſeph in ſingleneſſe of heart ſerue his maſter: inſtance his refuſing to abuſe his miſtreſſe in²⁶¹ 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 put²⁶² p. 617 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.

1. 259. 11.
2. 260. Col. 3. 23.
3. 261. Gen. 39. 11, 12.
4. 262. Gen. 39. 6. [moved in the edition]

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. Such²⁶³ an one was Gehazi, who came in and ſtood before his maſter, as if he had performed ſome good ſeruice for his maſter, when²⁶⁴ 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 to²⁶⁵ betray him.

1. 263. Pſal. 12. 2. [moved in the edition]
2. 264. 2. King 5. 25.
3. 265. Iohn 13. 29.

All eye-ſeruice is contrary to the forenamed ſingleneſſe of heart: when ſeruants are diligent ſo long as their maſters eye is on them:²⁶⁶ 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 parable²⁶⁷ Let the iudgement denounced againſt him be noted of ſuch ſeruants.

1. 266. Eye ſeruice.
2. 267. Matth. 24. 49.

The third branch of the manner of ſeruants performing²⁶⁸ 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? The²⁶⁹ prayer which Abrahams ſeruant made to God, and the thanks²⁷⁰ p. 618 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.

1. 268. III. Sit ſeruus non vt ſeruus ad oculum, ſed vt domini ſtudioſus. Conſtit. Apoſt. l. 4. c. 12.
2. 269. Gen. 39. 9. [moved in the edition]
3. 270. Gen. 24. 12, 27.

Contrary is the minde of moſt, who doe all the ſeruice which²⁷¹ 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.²⁷²

1. 271. Seruice on by-reſpects.
2. 272. Matth. 6. 2.

The fourth branch reſpecting the manner of ſeruants performing²⁷³ 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;²⁷⁴ and partly to the benefit of the maſter, and ſo it implieth faithfulneſſe.

1. 273. IIII.
2. 274. Seruice to be done cheerefully.

Of willingneſſe to doe that dutie which belongeth to a ſeruant, Chriſt Ieſus (who²⁷⁵ tooke vpon him the forme of a ſeruant) hath made himſelfe a worthy patterne.²⁷⁶ I delight to doe thy will, ſaith he to him that ſent him: and againe,²⁷⁷ 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, that²⁷⁸ ſeuen yeeres ſeemed to him but a few dayes.

1. 275. Phil. 2. 7. [moved in the edition]
2. 276. Pſal. 40. 8. [moved in the edition]
3. 277. Joh. 4. 34. [moved in the edition]
4. 278. Gen. 29. 20. [moved in the edition]

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.

3.²⁷⁹ 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.

1. 279. Apoſtolus ſeruos monet dominis ſuis ex animo cum bona voluntate ſeruire, vt ſcilicet ſi non poſſunt à dominis liberi fieri, ſuam ſeruitutem ipſi quodammedo liberam faciant. Aug de Ciu. Dei, l. 19. c. 15. Direction. [moved in the edition]

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 of²⁸⁰ faith as Moſes had, thereby to ſee the recompence of reward which he ſaw.

1. 280. Heb. 11. 26.

Contrary is heauineſſe of ſpirit, and diſcontentedneſſe of minde,²⁸¹ 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.

1. 281. Contrary, Diſcontentedneſſe.

Seruants, in teſtimonie of their willingneſſe and cheerefulneſſe, muſt be both quicke and diligent in their ſeruice: for theſe p. 620 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 about²⁸² 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 ſhe²⁸³ 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,²⁸⁴ would not eat till he had told his errand: after he had told it, if he had not ſped,²⁸⁵ he would not haue delaied time, but haue gone againe forthwith: when he had well diſpatched all,²⁸⁶ he would not ſtay vpon any complements, but haſted away to his maſter.²⁸⁷ 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,²⁸⁸ 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.

1. 282. Quickneſſe.
2. 283. Gen. 24. 18, 20. [moved in the edition]
3. 284. Gen. 24. 33. [moved in the edition]
4. 285. verſ. 49.
5. 286. verſ. 56.
6. 287. 2 Sam. 18. 23. [moved in the edition]
7. 288. 2 King. 4. 29. [moved in the edition]

He that is diligent in his ſeruice, will not only be quicke for the²⁸⁹ 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 (²⁹⁰ In the ſweat of thy face thou ſhalt eat bread) and that which Solomon noteth (²⁹¹ 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,²⁹² 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, that²⁹³ kept watch ouer their flocke by night: and of²⁹⁴ 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,²⁹⁵ The hand of the diligent maketh rich:²⁹⁶ The recompence of a mans hands ſhall be rendred vnto him:²⁹⁷ The hand of the diligent ſhall be are rule:²⁹⁸ In all labour there is profit.

1. 289. Diligence.
2. 290. Gen. 3. 19. [moved in the edition]
3. 291. Eccl. 9. 10. [moved in the edition]
4. 292. Gen. 31. 40. [moved in the edition]
5. 293. Luke 2. 8. [moved in the edition]
6. 294. Mat. 25. 16, 17.
7. 295. Pro. 10. 4. [moved in the edition]
8. 296. & 12. 14. [moved in the edition]
9. 297. verſ. 24. [moved in the edition]
10. 298. & 14. 23.

The worke which ſeruants are by their maſter appointed to doe, is to them the worke of God: whereupon the Apoſtle ſaith p. 621 to ſeruants as well as to others,²⁹⁹ as God hath called euery one, ſo let him walke: but the worke of God is to be done with all diligence: for³⁰⁰ Curſed is he that doth the worke of the Lord negligently.

1. 299. 1 Cor. 7. 17. [moved in the edition]
2. 300. Jer. 48. 10. [moved in the edition]

Contrary is the idleneſſe, lazineſſe, ſlothfulneſſe, and ſluggiſhneſſe³⁰¹ 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.

1. 301. Idleneſſe.

Thus he deciphereth them;³⁰² 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.³⁰³ Yet a little ſleepe, a little ſlumber, a little folding of the hands to ſleepe.

1. 302. Pro. 26. 13, 14, 15. [moved in the edition]
2. 303. & 24. 33.

Theſe are the miſchiefes which he noteth to come from idleneſſe and ſloth,³⁰⁴ Pouertie,³⁰⁵ Seruitude,³⁰⁶ Fruitleſſe wiſhes and deſires,³⁰⁷ Hunger,³⁰⁸ Beggerie,³⁰⁹ 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:³¹⁰ 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, that³¹¹ He that is ſlothfull in his worke is brother to him that is a great waſter: in which reſpect Chriſt ſtileth a ſlothfull ſeruant,³¹² a wicked and vnprofitable ſeruant: and giueth him the portion of thoſe who doe much hurt.

1. 304. & 10. 4. [moved in the edition]
2. 305. & 12. 24. [moved in the edition]
3. 306. & 13. 4. [moved in the edition]
4. 307. & 19. 15. [moved in the edition]
5. 308. & 20. 4. [moved in the edition]
6. 309. & 21. 25. [moved in the edition]
7. 310. & 10. 26. [moved in the edition]
8. 311. & 18. 9. [moved in the edition]
9. 312. Mat. 25. 26, 30. [moved in the edition]

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 p. 622 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.³¹³

1. 313. Pro. 14. 23.

It was³¹⁴ 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,³¹⁵ To ſhew all good faithfulneſſe, and³¹⁶ it is required in ſtewards that a man be found faithfull. The phraſe which is vſed of Moſes,³¹⁷ He was faithfull as a ſeruant, ſheweth that faithfulneſſe by a kinde of proprietie appertaineth to a ſeruant: and³¹⁸ where Chriſt coupleth theſe two, good and faithfull, he giueth vs to vnderſtand that a ſeruants goodneſſe conſiſteth in his faithfulneſſe.

1. 314. §. 23.
2. 315. Tit. 2. 10. [moved in the edition]
3. 316. 1 Cor. 4. 2. [moved in the edition]
4. 317. Heb. 3. 5. [moved in the edition]
5. 318. Mat. 25. 21.

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, comfortable³¹⁹ 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.³²⁰

1. 319. Pro. 25. 13.
2. 320. Pro. 13. 17. [moved in the edition]

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,³²¹ p. 623 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 beene³²² 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 the³²³ 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.

1. 321. Mat. 25. 21.
2. 322. Luk. 16. 2. [moved in the edition]
3. 323. Mat. 25. 30.

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.

Two things are required of ſeruants to teſtifie their faithfulneſſe about their maſters goods.³²⁴

• 1. A ſafe keeping of them.
• 2. An increaſing of them.

1. 324. 1.

1. Whatſoeuer is committed by maſters vnto their ſeruants, they muſt ſo carefully preſerue, as it be not loſt, ſpoiled, or impaired³²⁵ 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,³²⁶ 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 maſter³²⁷ put all that he had into his hand. So great was Iackobs faithfulneſſe, that³²⁸ 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 p. 624 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, mentioned³²⁹ in the parable.

1. 325. Seruants muſt well preſerue their maſters goods.
2. 326. 1 Tim. 6. 20. τὴν παρακαταθήκην φύλαξον.
3. 327. Gen. 39. 4. [moved in the edition]
4. 328. & 31. 38, 39.
5. 329. Mat. 13. 27. [moved in the edition]

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 aduance³³⁰ 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.

1. 330. Seruants muſt endeuour to increaſe their maſters eſtate. Gen. 30. 30. Mat. 25. 16, 17.

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.

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 p. 625 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 by³³¹ 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.

1. 331. Iohn 6. 12. [moved in the edition]

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.³³² The Apoſtle expreſly forbiddeth ſeruants to purloine. The word tranſlated purloine, is the ſame whereby the fraud of Ananias is ſet forth, who³³³ 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 of³³⁴ 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 maſters³³⁵ 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.)

1. 332. Tit. 2. 10. μὴ νοσφιζομένους.
2. 333. Acts 5. 2. ἐνοσφίσατο.
3. 334. Luke 16. 6, 7.
4. 335. 2 King. 5. 22. [moved in the edition]

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.³³⁶ 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.

1. 336. Gen. 31. 42.

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 his³³⁷ goods to the value of forty ſhillings, he is adiudged a felon by our ſtatute law.

1. 337. 21. Of Hen. 8. Stat. 7. And 5. of Eliz. Stat. 10.

In the buſineſſes which maſters commit to the care of³³⁸ 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,³³⁹ he was a proſperous man: we haue not only a pregnant proofe, but alſo an excellent direction for this point, in the³⁴⁰ 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. 338. II.
2. 339. Gen. 39. 2. [moved in the edition]
3. 340. Gen. 24.

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 of³⁴¹ Iaakob,³⁴² Ioſeph, and³⁴³ Dauid.

1. 341. Gen. 30. 27. [moved in the edition]
2. 342. & 39. 2. [moved in the edition]
3. 343. 1 Sam. 18. 14. [moved in the edition]

2. He³⁴⁴ 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 (³⁴⁵ It is in vaine to riſe vp early and ſit vp late, and to eat the bread of carefulneſſe, except Gods bleſſing accompany all.)

1. 344. Gen. 24. 12.
2. 345. Pſal. 127. 2. [moved in the edition]

3. He³⁴⁶ gaue thankes when he ſaw the Lord begin to proſper p. 627 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.

1. 346. Gen. 24. 27.

4. He tooke all the opportunities he could:³⁴⁷ 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,³⁴⁸ he preſented gifts to her:³⁴⁹ 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.

1. 347. Gen. 24. 17, 23.
2. 348. Verſ. 22.
3. 349. Verſ. 33.

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 p. 628 againſt God and their owne ſoules, ſo alſo againſt their maſter: it is not for maſters profit to keepe ſuch ſeruants.

By reaſon of that neare bond which is betwixt maſter³⁵⁰ 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: for³⁵¹ Ionathan is commended for diſcouering the miſchiefe which Saul had ſecretly intended againſt Dauid.

1. 350. III.
2. 351. 1 Sam. 20. 12. [moved in the edition]

For proofe of the point, note what Solomon ſaith,³⁵² He that is of a faithfull ſpirit concealeth a matter: namely, a ſecret matter. Note alſo how faithfull³⁵³ Ieremiah was in keeping Zedekiahs counſell: though the Princes enquired after it, yet would he not reueale it to them.

1. 352. Pro. 11. 13. [moved in the edition]
2. 353. Ier. 38. 27. [moved in the edition]

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 that³⁵⁴ 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 innermoſt³⁵⁵ p. 629 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 in³⁵⁶ 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.

1. 354. Pro. 11. 13. & 20. 19.
2. 355. Pro. 18. 8.
3. 356. Pro. 16. 28. Pro. 26. 20. [moved in the edition]

Where many fellow ſeruants are together, faithfulneſſe requireth that one be helpfull to another in what they may;³⁵⁷ 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.³⁵⁸

1. 357. IV.
2. 358. Mat. 24. 45, 46.

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 corrupt³⁵⁹ their fellowes (as that euill ſeruant, who, when his maſter was away, did eat and drinke with the drunken, that is, did cauſe³⁶⁰ 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 dreamer³⁶¹ 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 bonds³⁶² p. 630 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.)³⁶³ 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.

1. 359. Mat. 24. 49.
2. 360. Gen. 37. 18, &c.
3. 361. Mat. 24. 49.
4. 362. Pſal 2. 3.
5. 363. 2 Sam. 20. 1.

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 ſhewed³⁶⁴ 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 miſery³⁶⁵ ſuch wretches bring themſelues vnto, and how God meeteth with them, and that moſt fearefully.

1. 364. §. 11.
2. 365. Heb. 13. 4.

Great faithfulneſſe may ſeruants manifeſt to their maſters³⁶⁶ 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 p. 631 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 maſters³⁶⁷ ſonne, Maſter.

1. 366. V.
2. 367. Gen. 24. 65.

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 towards³⁶⁸ their maſters children, as is apparent by theſe particulars.

1. 368. Points of vnfaithfulneſſe in ſeruants about their maſters children.

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 communications³⁶⁹ 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.

1. 369. 1 Cor. 15. 33.

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.

p. 632 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 was³⁷⁰ before noted betwixt fellow ſeruants, by how much neerer and dearer children are to their parents then ſeruants to their maſters.

1. 370. §. 31.

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.

So faithfull ought ſeruants to be to their maſters and³⁷¹ 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.

1. 371. VI.

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.³⁷² 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 p. 633 to his maſter in theſe, He hath not kept backe any thing from me but thee, how then &c.

1. 372. Gen. 39. 7. &c. [moved in the edition]

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. Thus³⁷³ 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.

1. 373. 1 Sam. 25. 14. [moved in the edition]

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.

Maſters and Miſtreſſes are fleſh and bloud as well as ſeruants,³⁷⁴ 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,³⁷⁵ they inquired after meanes to eaſe him. So did Dauids ſeruants, when he being bedred,³⁷⁶ they ſought out one to cheriſh him. It was a point of faithfulneſſe in Naamans³⁷⁷ maid, to tell her miſtreſſe of a meanes whereby her maſter might be cured of his leproſie: and in his³⁷⁸ ſeruants, to perſwade him to vſe the meanes preſcribed by the Prophet.

1. 374. VII.
2. 375. 1 Sam. 16. 16.
3. 376. 1 King. 1. 2.
4. 377. 2 King. 5. 3.
5. 378. verſ. 13.

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,³⁷⁹ they that dwelt p. 634 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 did³⁸⁰ Ziba leaue Mephiboſheth in his greateſt need: and³⁸¹ 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, as³⁸² Rechab and Baanah; or to betray him to his enemies, as³⁸³ Indas betrayed the Lord Chriſt? what, but that ſuch traiterous ſeruants may looke for ſuch ends.

1. 379. Iob 19. 15, 16. [moved in the edition]
2. 380. 2 Sam. 19. 26. [moved in the edition]
3. 381. Mat. 26. 56.
4. 382. 2 Sam. 4. 6. [moved in the edition]
5. 383. Mat. 26. 15. [moved in the edition]