Q. But don't you think it hard to be ſilent, when Servants know themſelves to be unjuſtly reprov'd, and are condemn'd for what they never did?

A. I have already own'd this to you; but it being a Hardſhip belonging to their State, they are bound to be prepar'd for it: And if they cannot ſubmit, they are not ſuch Chriſtians, as their Condition requires them to be. Hear from S. Peter's Advice, what he expects from Servants: Servants, ſays the Apoſtle, be ſubject to your Maſters with all Fear, not only to the Good and Gentle, but alſo to the Froward, 1 Pet. 2. 18. He expects from them, that with Patience they bear the Inconveniencies of their Maſter's Paſſion: And he gives ſufficient Encouragement, by ſhewing them, That if they do well, and ſuffering for it, take it patiently, it is acceptable to God. Here he ſuppoſes, it may be their Caſe to ſuffer wrongfully; and inſtead of expreſſing his Compaſſion towards them, he adviſes them to ſubmit with Patience, with the Aſſurance of doing in this what is well-pleaſing to God.

Here then you ſee Servants have the ſame Eucouragement to bear with the uneaſie Temper of thoſe over them, and likewiſe whatever Trouble theſe give them, as all other Chriſtians have to bear patiently all the Difficulties and Misfortunes of Life; and this Encouragement is, that Patient Suffering is well-pleaſing to God, and that he will be their Reward.

Q. When again are Servants to practiſe this Silence?

A. When by Obſervation they find thoſe, who are over them, to be naturally of a Fretful and Uneaſie Temper, which ſeldom ſeems pleas'd with any thing, and therefore ſcarce knows any other Language with Servants, beſides making Exceptions, and finding Fault.

Q. When again?

A. When they have Reaſon to believe, that the Occaſion of their Maſter being in Paſſion with them, is becauſe of ſome Trouble, Misfortune or Pain, which has put him out of Humor. In theſe two Caſes, 'tis beſt for Servants to be Silent under all manner of Reproof, becauſe, tho' it may be expreſs'd with Sharpneſs, yet they have reaſon to believe, that it is either nothing more than their common way of ſpeaking; or that the Paſſion is not rais'd againſt them, but only fell upon them, as they by chance came in the way: And that if they let it paſs, all will be ſoon compos'd again.

It is a common Duty of all Chriſtians to bear with the natural Imperfections of their Neighbors, and peaceably to ſubmit to the Mortification of their Diſagreeable or Uneaſie Temper, as there may be occaſion for it. And this Duty preſſes more particularly in regard of thoſe, who have Authority and Command over us, ſo that we cannot impatiently complain of their difficult Humor, without a Fault. Have not then Servants Reaſon to bear in Silence the uneaſie Temper of Maſters, ſince there is no Perſon in whatever Condition, but who is oblig'd to diſſemble many an Uneaſineſs given them by thoſe, with whom they live, for the keeping of Peace; and thoſe, who have not Patience for this, how is it poſſible they ſhould eſcape being in a perpetual Fret within, and a perpetual War without? The Caſe therefore of Servants is not ſo particular in this Point, but it belongs to other States, all having this Hardſhip to bear in ſome degree or other: And this many Servants find, who changing their Condition, in hopes of being reliev'd in their preſent Complaints, ſee themſelves oblig'd to another fort of Compliance, ſuch as makes them think all their paſt Uneaſineſs to have been a Happineſs, in compariſon of what they now ſuffer.

Q. Then you recommend Silence, as a General Rule for Servants, under all manner of Reproof?

A. There muſt however be ſome Exceptions, as when a Maſter preſſes a Servant to give an Anſwer; for thus it may prove, that there may be as great a Direſpect in this Stubborn Silence, as there is at other times in being too forward in anſwering. It may likewiſe be allow'd them, in any Reproof, to make their Plea in ſhort, by declaring the Truth; and if this be not accepted, then to ſubmit in Silence and Patience, rather than juſtifie themſelves by Paſſion. It cannot likewiſe be diſapprov'd in Servants to ſpeak, when they can do it in a Reſpectful manner, and Maſters ſeem eaſie in the Liberty they take.

All therefore that I diſcourage here in Servants, is only ſuch Speaking, ſuch Replies, and ſuch Anſwers, as are not becoming their Condition; but having ſomething of Diſreſpect in them, are to be condemn'd as Offences againſt the General Duty of their State. And this being a Duty, which God has impos'd on them, they are bound to comply with it, as they deſire to be his Servants. If it be troubleſome, it is a Trouble, which may be overcome by watchful Endeavors; their own Intereſt obliges them to take Pains in this Victory, that they may have Peace here, and hereafter.

Q. HOW are Servants to ſatisfie the other part of Fidelity, which is that, Of managing with Care, whatever is entruſted with them?

A. They ſatisfie this, by being ſo Careful and Juſt in all they undertake, that their Maſter be not a Loſer in any Way, thro' their Fault.

By this then Servants are oblig'd, Firſt, To be ſo careful of whatever Goods are under their Charge, that they be not injur'd, loſt or ſtoln, by their Sloth or Neglect. You know how many things require the Care of Servants, as in all belonging to Furniture, Cloaths, to Eating and Drinking, &c. Without this due Care, ſome of them are very much prejudiced, others become wholly Uſeleſs, and the Maſters are often great Sufferers, by Servants not being diligent in what they undertake, and is their Duty to do.

Secondly, They are oblig'd to ſee, there be no Waſte of any thing under their Charge, but muſt manage all with as much Care and Frugality, as if it were their own. I need not here mention Particulars; they, who know what belongs to a Family, know likewiſe, there is ſcarce any thing in it, but what is ſubject to Waſte; and that tho' the Concern ſeems not much, yet at the Years end 'tis a great Expence to the Maſter, if in the Uſe and Care of every thing, there be not that due Management in Servants, which is neceſſary to prevent the Waſte of them.

Thirdly, They are oblig'd to ſee, that nothing under their Care be miſ-ſpent, broken or loſt. And they are to reckon all that miſ-ſpent, which is not employ'd according to their Order, whom they ſerve. Whence it cannot be allow'd them, either to give away, or to treat Companions or Friends, with what belongs to their Maſter, any further, than they have his Order, or have ſufficient Reaſon to preſume of his Conſent. And as they are not to do this themſelves, ſo neither are they to give Opportunity to others of doing it, thro' their Neglect, by careleſly leaving the Keys of things under their Charge, in publick, or by letting Doors or Boxes be open, which they ought to keep lockt. For whatever comes thus to be taken away, muſt be charg'd to them, as occaſion'd by their Neglect. Tho' all Servants are, in ſome degree or other, concern'd in this, yet none more than Apprentices, who have the Care of a Shop left to them; and therefore, if theſe, by Careleſneſs, or by talking with Companions, or by leaving the Shop, are the Occaſion of their Maſter being defrauded or robb'd, they muſt anſwer for the Wrong done; ſince the Care of Goods being entruſted with them, 'tis the ſame thing to the Maſter, whether he be robb'd by his own Servants, or by ſuch as are invited and encourag'd by their Careleſneſs.

Fourthly, They are oblig'd to be juſt in all Accompts of Money; ſo as neither to take Money from thoſe, whom they ſerve, nor ſet down to their Accompt any more, than has been laid out by their Order. In this they ought to be very Juſt, notwithſtanding the faireſt Opportunities of defrauding the Maſter, without any Poſſibility of his coming to the Knowledge of it. As they are not to wrong him, by taking Money, ſo neither by keeping what is his in their Hands, unknown to him: And therefore nothing of this can be done, without an evident Injuſtice, which tho' hid from Man, is known to God, and will be ſeverely puniſh'd by him, even more than common Theft, ſince the Truſt repos'd in Servants makes their Crime worſe than that of Robbers.

Fifthly, They are oblig'd to be Juſt, in whatever Money they lay out for their Maſter, and never to make ſuch Bargains, in which they themſelves may be Gainers by their Maſter's Loſs. They muſt not therefore, by the Encouragement of Bribes, be perſwaded, either to give more for what they Buy, or take leſs for what they Sell, than they would do, were the Concern altogether their own. They muſt not Buy at a Shop, which allows them ſomething for their Cuſtom, when they might buy either better Goods, or better Cheap at another Place, which gives no ſuch Encouragement. If by their Induſtry or Art, they have made a better Bargain in Buying or Selling, than their Maſter expects, the Advantage is to be their Maſter's, and not their own: If he will reward them for it, he may; but they muſt not reward themſelves, by either ſetting down more than what the thing coſt, in Buying, or reſerve any part to themſelves of the Price receiv'd in Selling.

Q. VVHat is the Obedience Servants owe their Maſters?

A. S. Paul declares this Duty, Coloſ. 3. 22. Servants, obey in all things your Maſters, according to the Fleſh; not with Eye-Service, as pleaſing Men, but in Singleneſs of Heart, fearing God. And whatever you do, do it heartily, as to the Lord, and not to Men; knowing, that of the Lord you ſhall receive the Reward of the Inheritance: For you ſerve the Lord Chriſt. But he that does Wrong, ſhall receive the Wrong he has done; for with God there is no Reſpect of Perſons.

Here you ſee the full Duty of Servants, as to this Point: Firſt, That there is an exact Obedience due from Servants to Maſters, in all that is not Sinful. 2dly, That this ought not to be done, upon the Motive of Human Reſpect, of Hypocriſie, Flattery or Intereſt, but Sincerely, in Submiſſion to the Order of God. 3dly, That they are to conſider the Authority of God in him, whom they ſerve. 4thly, That they are not to regard the Failings, Weakneſſes, or Ill Humors of their Maſter, but the Authority of Jeſus Chriſt, whom they ſerve in him, and by whoſe Authority he commands. 5thly, That whatever they do upon Command, they be mindful to do it, in Obedience to God, and in ſuch a manner, as to hope for a Recompence from him. Laſtly, That if the Maſter deals unjuſtly with them, they are to deſire no Revenge, but remit their Cauſe to God, who will puniſh Injuſtice, whether in Maſter or Servant, without Diſtinction of Perſons.

In this Direction given by S. Paul, who ſhews, what is to be the Obedience of Servants, you may obſerve,

Firſt, That Servants offend God by diſobeying their Maſters, and by ſo doing, are guilty of Sin. 2dly, That if they grumble, and expreſs an Unwillingneſs to comply with their Maſter's Commands, they fall ſhort of what S. Paul requires of them, which is, To do their Service with Good Will. 3dly, If they do not what he commands, heartily, and as ſerving God, notwithſtanding all the Moroſe and Peeviſh Humors, to which he may be ſubject, they wrong their own Souls, and cannot expect the Reward promis'd to thoſe, who do all their Service heartily, as to the Lord.

Q. THeſe are the Principal Duties of Servants to thoſe, who are over them; but are there not other Duties or Rules to be obſerv'd to Companions or Fellow-Servants?

A. There are; and they are ſuch, that if they are not carefully obſerv'd, 'tis impoſſible they ſhould be good Servants, or ſatisfie thoſe Duties they owe their Maſters.

Q. Which are theſe?

A. The Firſt is that of being Mild and Moderate both in Words and Actions; this is neceſſary for living in peace with Fellow-Servants; becauſe ſome are ſo ſubject to Paſſion, that a moroſe or harſh word is enough to raiſe it, and occaſion a Quarrel. This Moderation is with the more reaſon expected from Servants to their Companions, becauſe they know how diſagreeable and uneaſie it is to them to be treated with harſhneſs by thoſe, whom they ſerve; and having often occaſion of feeling this in themſelves, one would think it ſhould make them very careful, in not giving a like uneaſineſs to their Companions. And hence their little Reflection is very ſurprizing, who knowing not how to take a haſty word from thoſe, who are over them, without Reſentments and Complaints of their ill Humor, upon the leaſt occaſion are ſo Snappiſh and Moroſe to their Fellow-Servants, as if none had any Senſe of Ill Uſage, beſides themſelves.

This is a Point I preſs to the Conſideration of Servants, for their Common Peace; for that living under the ſame Roof, they are bound to maintain a ſtricter Bond of Charity with their Fellow-Members of the ſame Body, than with Strangers, and therefore ought to be very careful in avoiding all that, which may give any diſturbance, or cauſe uneaſineſs in their Companions. For this end they ought to be ever mindful of doing, as they would be done by, and not treat them in ſuch a manner, as they themſelves cannot bear with Patience even from their Maſters. With greater reaſon then they ought to govern their Paſſions, and not take the liberty of abuſing their Fellow-Servants with ill Language, or reproachful Names, becauſe this is ſtill more provoking, and being the ready way to breed Contention, is directly contrary to that Charity, which the Goſpel demands of them.

A Second Duty, is that of having Patience with one another, and mutually bearing with one another's Infirmities. For tho' there would not be much need of this, if the former Rule were ſtrictly obſerv'd; yet ſince it cannot be expected, but that ſome may be wanting in the Duty there preſcrib'd, and inſtead of doing all with that Moderation and Meekneſs, as is requir'd, may give Provocations and great Uneaſineſs to their Companions; hence there is a neceſſity, that all Servants ſhould learn to have Patience, and bear with one another. The General Reaſon for this is, becauſe without obſerving this Rule, there can be no poſſibility of preſerving that Peace and Charity, which are neceſſary in a Chriſtian Family: And this Peace is ſo valuable, both as to the Public, and in reſpect of every Particular Perſon, that it is very well worth all that Patience, that can be neceſſary for maintaining it; and thoſe, who will not be at the trouble of it, ſhall certainly be at more trouble for want of it.

Such therefore, as will not take any Croſs, Peeviſh or Snappiſh Word from their Fellow-Servants, without returning it again in the ſame Language of Ill Humor or Paſſion, have neither the Wiſdom of this World, or the next, becauſe they will be generally engag'd in Quarrels, and ſeldom be ſo peaceable within themſelves, as to be in a diſpoſition of ſerving God.

Where-ever there is but a moderate degree of Prudence, it will teach Servants, for their own Quiet, to bear with others. It will oblige them to Reflect, that as they themſelves are ſometimes out of Humor, ſo may others be ſo too: That, as they deſire others ſhould bear with them, ſo they ought to take their turn, and bear with others: That great Allowances are to be given to every Body, as to their Particular Humor or Way: That they are not to expect every one to follow the Rule they preſcribe to themſelves, and judge beſt: That the Peeviſhneſs of others may be the Effect of ſome Indiſpoſition of Body or Mind, which they would willingly Remedy, but know not how: That it may be a greater Trouble to themſelves, than to others, whom they provoke: That to be Angry at ſuch their Weakneſs, is no more reaſonable, than to be Angry becauſe they Stammer or Squint. So far Common Prudence will direct them; and if they have any Principles of Charity or the Goſpel, it will teach them not only this Patience▪ but likewiſe to bear with the Provocations of Ill-will and Malice, to return Good for Evil, to pray for and love their Enemies. And therefore it muſt be concluded, that thoſe Servants, who will not patiently bear with the ill Humors or Provocations given them by their Companions, but make returns of them, and improve every little Occaſion into a Contention or Quarrel, have neither the Reaſon, which belongs to them, as Men, nor the Virtue, which belongs to them, as Chriſtians. To give no Provocations then is one Part of their Duty, and to take no Notice of ſuch, as are given, is the other: One Part without the other makes but a Lame Chriſtian: Peace and Charity cannot be preſerv'd without both.