THE PIOUS apprentice, OR, THE PRENTICES PIETY. Wherein is declared, how they that intend to be Prentices, may 1. Rightly enter into that Calling. 2. Faithfully abide in it. 3. Discreetly accomplish it. 4. And how they may be satisfied in conscience in such doubts as may arise upon some particular occasions and occurrences proper to that Calling: By A. J. LONDON, Printed by E.G. for M. spark and Joh. Hardisty, and are to be sold at the sign of the blue Bible in Green-Arbor. 1640. To all such as intend to be servants or Apprentices. WHosoever you are that in the purpose of your parents and friends; or by the bent of your own inclination; or urged by necessity; or by the concurrence of all these motives; or by any other incentive) are to undergo the condition of a servant or apprentice, to the end that you may live well and happily in that Calling; my purpose is in this little treatise, to set down such precepts& rules as J thought most profitable to conduce thereunto. These precepts I reduce to 4. heads. I. In the first of which, J show you what you are to do, before you enter into that Calling. II. in the second, how you ought to behave yourself in it. III. In the third, what course to take after you have accomplished it. IV. And in the fourth, how to be satisfied in some particular doubts that may trouble your conscience. I. First then, before you enter into that Calling, you are 1. To pray unto God you may be placed with an honest& religious Master. p. 3 2. To peruse such precepts, promises, threatenings, and examples as are recorded in the holy Scriptures, touching servants, pag. 4 3. To consider some sayings and writings of men to that purpose. 25 4. To red over again and again this little manual. p. 33 II. Secondly, when you are actually placed in this Calling, you must be careful to perform such duties as become you in respect both of matter and manner. p. 37 In respect of matter, you are to perform some duties towards God; some towards yourself; some towards your Master& Mistris; some towards their children, if they have any; some towards your fellow-servants; some towards those you are to deal with in your Masters business; some towards your neighbours and acquaintance; and some towards your parents, kinsfolks& friends. p. 37, 38 I. Your duty towards God, is set down in the first Table of the Commandements, and declared more at large in divers expositions upon the Decalogue, and something touched upon in this Treatise. p. 39 II. Your duty towards yourself are, 1 Sobriety. p. 43 2. Chastity. 49 3. Contentment. 53 III. The duties you owe to your Master and mistress, are, 1. Reverence. 57 2. fear. 60 3. Subjection. 62 4. faithfulness. 66 5. Obedience. 73 IV. Your duties towards your Masters children, are, 75, 76 1. Sincere love. 2. circumspectly carriage in their presence. 3. discreet reproof. V. Towards your fellow-servants you ought to bear true affection, and to manifest the same by endeavouring to help thē the best you can for their good p. 78 VI. With your Masters chapmen you must deal uprightly and justly. p. 83 VII. Towards your neighbours and acquaintance, your conversation must be harmless, discreet, humble, peaceable, plain, and modest p. 86 VIII. Towards your parents and kinsfolks, you must show yourself thankful by ordering your conversation so, that they not only hear well of you by others, but hear from you often by your own letters. p 92 Neither is it sufficient that you perform these duties in respect of the matter, unless you do them in a right manner, that is to say, 1. In sincerity. p. 96 2. With constancy, p. 101 3. With alacrity, p. 103 4. With Prayer, p. 104 III. Thirdly after you have accomplished the time of your apprenticeship, you ought not to set up for yourself, but upon serious deliberation, p. 104 IV. Fourthly and lastly, you have here the resolution of some doubts which may, perchance, upon some occasions trouble your conscience, p. 109 Now the God of Heaven, that powred his blessings upon Eliezer, lacob and joseph, and upon other godly & religious servants, so bless this little Treatise unto you, so fill you with his grace and heavenly benediction; so guide, direct, protect, and defend you, that not only your Masters bussines may prosper in your hands; but that you also may grow more and more in favour with God and with all good men. To this end let it be your care so to behave yourselves in your Calling, as that it may appear to them with whom you converse( but especially to your own conscience) that you believe indeed, that the eye of God is upon you, imagining that you see every where written in capital letters, CAVE, deus VIDET. And so I rest, Your weather in the Lord Jesus, Abraham jackson. THE PIOVS apprentice OR THE PRENTICES PIETY. CHAP. I. How he that intends to be a servant or apprentice ought to prepare himself for that calling. BEfore ye actually enter into the calling of a servant, or of an apprentice these four things are seriously to be performed by you. First, Pray to God, that you may be placed with an honest and religious Master. Secondly, Peruse such precepts, promises, threatenings and examples as are recorded in the holy Scriptures touching servants. Thirdly, Consider the sayings and writings of men, to that purpose. Fourthly, red over again and again this little manual. SECTION. I. FIrst then pray to God upon the bended knees both of your soul and body, A Jove principium, that by his fatherly providence you may be placed with a religious master; So shall you have liberty to serve God both privately in the family, and publicly in the congregation. And withall remember that you implore his Majesty to bestow upon you an understanding heart, and to furnish you with such gifts and graces, as are specially requisite for the due performance of all your employment. SECTION II. THe next thing that I commend unto you, is the perusal of such precepts, promises, threatenings and examples as are found in Gods book touching servants. For if David a king that had singular wisdom in himself, and had a wise counsel also to consult with made the word and laws of God his counsellors, Psal. 119.24. much more ought you, that are but young and unexperienced in the course of the world, and but a private person depend upon Gods word for counsel. Wherefore as the Israelites in the wilderness being ignorant of the way to Canaan, yet( following the direction of the pillar of fire by night, and the cloud by day) came at last to the promised land: so though you bee ignorant what course to take in the managing of any trade in respect either of matter or manner: yet if you make the word of God your direction, and day and night fix the eye of your meditation thereupon, you shall not only make a lawful entrance into that calling which God hath prepared for you, but you shall continue in it with a blessing. To the end therefore that you may with profit in this point peruse the word of God, consider First, The precepts directing servants how to behave themselves. Secondly, The promises encouraging them to walk according to these precepts. Thirdly, The threatenings terrifying them if they walk not according to these precepts. Fourthly, The examples of good servants to imitate: and of bad servants to avoid. 1 The precepts are given. 1 By Paul 1 Cor. 7.20.21.22. Eph 6.5, 6, 7, 8. Coloss 3.22.23.24, 25 1 Tim 6.1.2. Titus 2.9.10. 2 By Peter, 1 Pet. 2.18, 19, 20, 21. 2 The promises are made. 1 By Salom. Prov. 14.35. Prov. 17.2. Prov. 27.18. 2 By Ioel, Cap. 2.29. 3 By Christ, Lu. 12.37, 38 42.43.44. 3 The theatnings are denounced 1 By Salomon. Pro 14 25. 2 By Christ. 1 Math. 24 48. Luk. 12 45 46. 2 Luk. 12.47. 4 Examples are 1 Of good servants are 1 Eliezer, Gen. 24 5.9. 12, 13 14 33.56. 2 jacob, Gen 31.38.40. 3 joseph, 39.4.5, 6.&, 9, 10.21.22, 23. 4 Sauls servants, 1 Sam. 22.17. 5 Davids servants. 2 Sam. 15.15. 2 Of evil servants are 1 Hagar, Gen. 16.4.5, 6. 2 Doeg, 1 Sam 22 18. 3 Davids serve 2 Sa. 11.4. 4 joab, 2 Sam. 11.15. 5 Absolons servants, 2 Sa. 13 29, &c.& 2 Sa, 14.30. 6 Gehezi, 2 Ki. 5 20, 21, 25 7 joash his servants, 2 Cron. 24.21. 8 Nehucadnezzars servants Dan. 3 19.20. 9 Assuerus his servants, Est. 3.3. 1 Precepts. Let every man abide in the same calling, Paul 1 Cor, 7.20, 21, 22. wherein he was called. Art thou called being a servant? care not for it, but if thou mayest bee made free, use it rather. For he that is called being a servant is the Lords free man: likewise he that is called being free, is Christs servant. Servants be obedient unto them that are your Masters according to the flesh with fear and trembling; Ephes. 6, 5, 6, 7.8. in singleness of your heart as unto Christ. Not with eye-service as men-pleasers, but as the servants of Christ, doing the will of God from the heart, with good will doing service as to the Lord, and not to men, knowing that whatsoever good thing any man doth the same shall he receive of the Lord, whether he be bond or free. Servants obey in all things your Masters according to the flesh: Colos. 3.22, 23, 24, 25. not with eye-service, as men-pleasers, but in singleness of heart, fearing God. And whatsoever ye do, do it hearty as to the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of inheritance: for ye serve the Lord Christ. But he that doth wrong, shall receive for the wrong which he hath done, and there is no respect of persons. Let as many servants as are under the yoke, 1 Timoth. 6.1.2. count their own Masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they that have believing Masters, let them not despise them, because they are brethren, but rather do them service, because they are faithful, and beloved, partakers of the benefit. Exhort servants to bee obedient unto their own Masters, Titus 2.9.10. and to please them well in all things, not answering again: Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things. Peter. 1 Pet. 2.18.19, 20, 21. Servants bee subject to your Masters withall fear not onely to the good and gentle, but also to the froward: for this is thankworthy, if a man for conscience towards God endure grief, suffering wrongfully. For what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? But if when ye do well, and suffer it, ye take it patiently, this is acceptable with God. For even hereunto were ye called, because Christ also suffered for us. Leaving us an example, that ye should follow his steps. 2 Promises. The kings favour is towards a wise servant. 1 Salomon Pro. 13.33. A wise servant shall have rule over a son that causeth shane, Pro. 17.2. and shall have part of the inheritance among the brethren. Upon the servants, 2 Ioel. Ioel. 2.29. and upon the handmaides— will I power out my spirit. Blessed are those servants whom the Lord when he cometh shall find watching. 3 Christ. Luke 12.37, 38. Verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or in the third watch, and find them so blessed are those servants. — Who then is that faithful and wise steward, v. 42, 43, 44 whom the Lord shall make ruler over his household, to give them their portion of meate in due season. Blessed is that servant, whom his Lord when he cometh shall find so doing. Of a truth I say unto you that he will make him ruler over all that he hath, 3 threatenings. The kings wrath is against a servant that causeth shane. 1 Salomon. Pro. 14.25. The evil servant that shall say in his heart, 2 Christ. Mat. 24.48 Luke 12.45, 46. My Lord delayeth his coming, and begins to smite his fe●●ow servants, and to eat and drink with the drunken; The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not ware of, and shall cut him a sunder, and appoint him his portion with the hypocrites: there shall bee weeping and gnashing of teeth. The servant which knew his Lords will and prepared not himself, Luk. 12, 47. neither did according to his will, shall be beaten with many stripes. 4 Examples. 1 Of good servants to imitate. First, Eliezer Abrahams servant, who 1 Before he undertook his journey propounds doubts, Gen. 24. and desires to be advised by his master what he should do in case, such and such things should happen: v. 5. 2 Promised to follow his masters directions and did so, v. 9. 3 Prayed for good success upon the employment committed to his care, v. 12, 13, 14. 4 Would neither eat nor drink, till he had done his message. v, 33. 5 Would not be entreated to tarry longer then was necessary. v. 56. Secondly jacob, Gen. 31. who served his uncle Laban truly and faithfully. v. 31.38, 39, 40. This twenty yeares have I been with thee, thy ewes and shee goates have not cast their young, and the rams of thy flock have I not eaten. That which was torn of beasts I brought not unto thee, I bare the loss of it. Of my hand didst thou require it, whether stolen by day, or stolen by night. Thus I was in the day, the drought consumed me, and the frost by night, and my sleep departed from mine eyes. Thirdly joseph, Gen. 39. 1 Who pleased his master so well by his discreet and faithful carriage, as that he was made overseer of all his affairs, v. 4.5, 6. 2 Who would by no means wrong either his master, or his own conscience by yielding to the lascivious motions of his unchaste mistress, v. 8.9.10. 3 Who being cast in prison without cause, took it patiently and behaved himself so well, that the jailor put him in trust with all the prisoners under him, v. 21, 22, 23. 4 Who being advanced to the highest place of dignity under Pharaoh, Gen. 41. served the king truly and faithfully. Fourthly, 1 Sam. 22.17. Sauls servants who refused to murder the Priests at his Commandement. Fifthly, 2 Sam. 13.15. Davids servants who said unto him, behold we are ready to do whatsoever Thou shalt appoint. 2 Of evil servants to avoid. First Hagar, Gen. 16.4, 5, 6. who when she conceived, despised her mistress, and when shee was corrected for her fault ran away. Secondly Doeg, 1 Sam. 22.18. who was as ready to murder the Priests of the Lord as Saul was to bid him. Thirdly Davids servants that went to fetch Bathsheba unto him. 2 Sa. 11.4. Fourthly joab, 2 Sam. 11.15. who obeied the kings directions for the murder of uriah. Fiftly Absolons servants, who at their masters command 1 murdered Amnon. 2 Sam. 13.23. 2 burnt Ioabs barley. Sixthly Gehezi, 2 Sam. 14.30. who went to Naaman with a false message in his masters name, 2 Kin 5.20.21. took a bribe of him, with a purpose to convert it to his own use. vers. 25. And when his master examined him, denied what he had done. Seventhly joash his servants who at their masters command, 2 Cron. 24 21. stoned the prophet Zachariah to death. Eighthly, Dan. 3.19, 20. Nebuchadnezars servants, who at the commandement of their master, cast Shadrach, Mesach, and Abednego, into the fiery furnace. Ninthly, Est. 3.3. Assuerus his serservants who accused Mordecai. SECTION. III. THirdly for your better preparation. Consider the sayings and writings of prudent men to this purpose: And in particular, I will commend unto you: 1 The verses of johannes Campanus, an elegant Latin Poet, wherein he sets down how a good servant ought to be qualified. 2 The fancy of Apelles, a famous Painter, wherein he delineates with his pencil, an Emblematicall picture of a good servant. Campanus expresses himself thus: SCis mihi quâ Polydore, potes ratione placere, Si quae praescribam praecipiamqne facis. Lex igitur sit prima, fidem servato: deinde A domini mundas rebus habeto manus. Odi mendacem, non possum far protervum, N●c tu lusorem creed placere mihi. Odi qui multum seize mihi jactat:& odi Alterius famam, qui lacer ando premit. Displicet indocilis: nimium mihi displicet ille, Qui sine non duro murmur jussa facit. Non est quod durum non est quod litis amantem Contactum non est invidiâ, quod amem. Assentatorem plane non diligo, nec qui Desidiae fuerit deditus, atque gulae. Quis toleret famulum domini secret a volentem Scire? quis elatum, multiloquumque ferat? Fallaecem fugio ceu tartara: denique cultum Ingenuis hominem moribus esse volo. In English thus: COme boy, I'll tell thee how thou shalt me please, mark well my words and precepts which are these: First be religious, then be true to me, From thievish pilfering let thy hands be free. Lying I hate, I hate all impudence; All thriftlesse game, and all vain expense: I hate Thrasonicke boasting, and I blame The scandalising of anothers name. I like not blockish indocility, Nor him that doth his business grudgingly. No stubborn heart, no lover of debate Can I endure; The envious I do hate: I do abhor all glozing flattery, All idleness, and all gulositie: All prying into secret business, All swelling looks; all multiloquiousnesse; All guile as hell: If therefore thou'lt serve me, Thou must be graced with Christian honesty. 2 Apelles, to signify the properties of a good servant, set him out in a Table thus: he painted a man, 1 With the ears of an ass. 2 With the nose of a sow. 3 With his hands full of sundry sorts of tools or instruments. 4 With broad shoulders. 5 With a lank and empty belly. 6 With hinds feet. 7 With two padlocks upon his lips. 1 With the ears of an ass, to signify, that a servant ought to be very diligent in harkening to the counsel and direction of his Master. 2 With the nose of a sow, to show, that he ought to be of a quick sent, to smell out what may conduce to his Masters profit. 3 With his hands full of sundry tools or instruments, to note, that he ought to be furnished with a prompt and ready mind, to do any thing for his Master that he can. 4 With broad shoulders, to intimate, that he ought to be ready to bear what burdens his Master shall impose upon him. 5 With a lank and empty belly, to signify, that he must not be a man given to appetite; but oftentimes content even with an hungry meal, and a slender diet. 6 With Hinds feet, to show, how speedy he ought to be in doing his Masters business. 7 With two padlockes upon his lips, to note, that he ought to keep all the secrets of the house close locked up in the closet of taciturnitie. SECTION IIII. FOurthly, red over again and again these directions following, which I have gathered for you to be put in practise, when you are in service, by this means you shall make them so familiar unto you, as that you shall not be to seek for directions how to behave yourself as a Christian in all your occasions, and relative respects. Many good natured children, even at their first entering into service have been plunged over head and ears in the Ocean of many errors and offences, for want of the Rudder of precepts and directions to guide the ship of their behaviour; which otherwise might have made a good voyage, and ancord in a safe haven. Wherefore, that you may make good use of others errors, I thought fit to furnish you with such instructions as are most necessary for the accomplishment of that end I aim at; Optimum est alienâ insaniâ frui. which is an happy passing of the time of your apprenticeship to Gods glory, your Masters content, the comfort of your conscience, and the good estimation and opinion of all those that shall observe your godly and civill behaviour. CHAP. II. How an apprentice ought to behave himself, during the time of his apprenticeship. WHen therfore you are in service, if you have happened on such a Master as you desired of God to be placed with, account it as one special token of his love towards you; and be careful to express your thankfulness, not onely by words in your daily orisons, but by performing such duties as becometh you in regard of both, 1. Of matter, and 2. Of manner. 1. The material parts of an apprentices duty. The matter or substance of your duty is various, according to the divers objects you have relation unto. These objects are: 1. God. 2. yourself. 3. Your Master and mistress. 4. Their children, if any. 5. Your fellow servants. 6. Those you are to deal with for your Master. 7. Your neighbours, friends and acquaintance. 8. Your Parents and kinsfolks. SECTION I. His duty towards God. TOuching your duty towards God, howsoever it is contained in the first four Commandements of the Decalogue, and more largely expressed in divers expositions upon the same; to which I refer you. Yet my advice is this, that 1. Upon week daies, when you have any leisure from your particular employments, you spend it in reading of Gods book, and the books of Holy men, tending to piety and devotion: And that every morning and evening, you not onely offer up unto God the sacrifice of praise and thanksgiving, for all his benefit bestowed upon you, begging withall, a wise& understanding heart to perform the duties of your calling to his glory, your Masters profit, and the comfort of your own conscience; but also that you commend yourself, your affairs, and all that you have relation unto, to his merciful providence, guidance, and protection. 2. And upon the Lords day, and other holy daies, that you exercise yourself as is presented in the 13. Canon of the Church of England. But in any case do not think you have performed your duty towards God sufficiently when you have said your prayers in private, and heard the Word of God in public, unless your heart be set upon the practise of those graces you pray for, and are exhorted unto by the Word of God. You must labour to be so indeed, as you profess yourself to be, and would have men think you are: For the praise of a circumcised heart is not of men, but of God. And it is one of Gods peculiar properties to discern and know the thoughts and intentions of all mens hearts. He is also a spirit, and therefore is to be worshipped in spirit and in truth. Take heed therefore of hypocrisy in Gods service; shows of piety without substance, is abominable in his eyes. SECTION II. His duty towards himself. Touching your duty towards yourself, I commend unto you these three virtues: 1. Sobriety. 2. Chastity. 3. Contentment. 1. Of Sobriety. If your Master allow your plenty of meat and drink, let sobriety moderate your appetite. 1. In eating, observe these rules: 1. Eat not to satiety, but ever arise with an appetite: Fiat moderatè, quod faciendum est saepe. Remember, that nature is content with a little; that in fullness there is forgetfulness; that a full stomach sets up a Windmill in the head: Consider also, what a disgrace it is to be counted a glutton, and such a one as hath his mind wholly set on his meat. 2. Bee not dainty mouthed; for the proverb is, That he that hath a liquorice mouth is of a wanton disposition. 2. In drinking observe these rules: 1. Let the end of your drinking be the quenching of your thirst, which will best be done with ordinary drink. 2. If you may have access to strong bear or wine, be a faithful steward of it, when you are commanded; and not a lavish waster of it, when you are not allowed. 3. Above all, take heed you habituate not yourself to the love of strong drink of what kind soever by often sippings; for by that means you may come at length to swallow down whole draughts with delight. Praemonitus, praemunitus. forewarned forearmed. 4. But that you may for ever detest the 'vice of drunkenness, consider. 1. That it is a Paganish sin 1 Pet. 4.3. a work of the flesh, Gal. 5.21. a work of darkness, and of dishonesty, Rom. 13.13. 2. That it takes away the heart, 1. From a mans own self, Es. 28.7. 2. From Gods service, Hos. 4.11. 3. From the consideration of Gods judgments. 1. Present, Es. 5.11. 2. To come in death and judgement, Luk. 21.34. 3. That it causeth, 1. Rage and fury, Prov. 20.1. 2. Lust and filthy desires, Prov. 23.29. 3. Vomiting& vile uncleanness, Es. 28.8. 4. Mocking& contempt, Psal. 69.13. 5. Poverty and famine, Pro. 21.17. 6. The wrath and curse of God in general, Es. 5.11. 7. Damnation in the end, both of body and soul, 1 Cor. 6.10. Hitherto may be referred that which the author of the book called Theatrum diabolorum hath left in writing, viz. That that devil which is said to be the president of drunkenness, hath the leading of all the rest, or is set foremost in the train of devils, because he begetteth in the drunkard inconsideration and contempt of himself, of his neighbour, and of God. 2. Of Chastity. The second virtue you are to preserve in yourself is Chastity, which extends as well to the mind, keeping it voided of unchaste cogitations, consent, motion, or any manner of lascivious purpose; as to the body, restraining all filthy speech, words and actions that are contrary to the holy Will of God. St. Paul expresses it thus. This is the Will of God, 1 Thes. 4.3, 4, 5. even your sanctification, that you should abstain from fornication, That every one of you should know how to possess his vessel in sanctification and honour, Not in the lust of concupiscence, even as the Gentiles, which know not God. To the end then that you may endeavour to perform this duty; consider, 1. That God hath made a promise of love and favour to all those that do so. Seeing we have these promises( to wit, 2 Cor. 7.1. that God will receive us, and be a father unto us, and wee shall be his sons and daughters, 2 Cor. 6.17, 18.) let us cleanse ourselves from all filthiness of the flesh and spirit. 2. That Inordinate lusts and affections( if you entertain them) will make head and fight against your soul. Hence is that exhortation of Saint Peter. 1 Pet. 2.11. dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which fight against the soul. 3. That if they be not cast out, they will serve as a foundation for Satan to build his, strong holds upon which nothing but the mighty power of God can throw down. They will hinder the efficacy of the Word. They will weaken your trust on the grace of God. And in the end they will bring you to shane in this world, and to endless misery in the world to come. Wherefore, as you desire to live in the love and favour of God, to be freed from a treacherous enemy of your soul: to hinder Satan from building his strong holds in your heart, possess your vessel in holinesse and chastity. 3. Of Contentment. The third virtue is contentedness in your present condition, whereby you ought to be pleased with that estate wherein you are placed. This is that virtue which S. Paul learned of God, Phil. 4.11. I have learned in whatsoever state I am, therewith to be content. And this is that I desire you should learn of S. Paul, who in the 1 Cor. 7.20. saith, Let every man abide in the same calling wherein he was called. To this end consider, that the calling you are placed in, was appointed unto you by Gods particular providence, as knowing better what was fit for you then you yourself. To be discontented therefore with your calling, is to repined at Gods Providence, which is a cursed effect, proceeding either, 1. From envy: or, 2. From ambition: or, 3. From impatience. 1. From envy, when a man grieves to see him, that was sometimes his equal or inferior, placed( to outward seeming) in a more profitable, eminent, or easy course of life. 2. From ambition, when a man thinking better of himself then there is cause, falls into dislike with his present estate, and by all the means and friends he can make, seeks for a calling of more eminency. 3. From impatience, when a man meeting with crosses& troubles in the affairs incident to his employments, and being not able to brook them, resolves to relinquish his place, and either to live in another calling, which is ill; or in no calling, with is worse. Let it therefore be your care to shut the door of your heart against these evil guests, envy, ambition, impatience, and whatsoever else tends to the disturbance of your contentment in your present condition, esteeming always that calling best for you, wherein by Gods providence you are placed. SECTION III. His duty towards his Master and mistress. TO your Master and mistress, you owe 1. Reverence. 2. fear. 3. Subjection. 4. faithfulness. 5. Obedience. 1. Of Reverence. You are to behave yourself reverently in your Masters presence, and show it: 1. By gesture. 2. By words. 3. By action. 1. Your gesture must show your reverence: 1. By lowliness of countenance, free from supercilious pride, discontented sullenness, hateful swelling, disdainful cast of your eye, and the like. 2. By not presuming to sit or cover your head in his presence, unless your trade require it, or he command it. 2. Your words must testify your reverence: 1. By giving him such titles, and using such forms as are fit: as Sir, and forsooth, &c. 2. By not presuming saucily to contradict his sayings, or to interpose your own opinion, unless he bid you speak. 3. Your actions must manifest your reverence: 1. By not daring to do that behind his back, which you would not do in his presence. 2. By avoiding all rude and unseemly behaviour towards any ( as at all times, so) especially, when he either doth, or may behold you. 2. Of fear. Secondly, you ought to fear and stand in awe of your Master, so saith Saint Paul, Eph. 6.5. Servants, be obedient to them that are your Masters, according to the flesh, with fear and trembling: so saith St. Peter, 1 Pet. 2.18. Servants, be subject unto your Masters, with all fear, not onely to the good and gentle, but also to the froward. And this fear you must express: 1. By avoiding what may offend; as is all stubborn and sullen silence, when you are found fault with; this is noted by Salomon, Prov. 29.19. A servant will not be corrected by words: for, though he understand, he will not answer. 2. By not giving a cross or disobedient answer, Tit. 2.9. Exhort servants— not to answer again. 3. By using the best means you can to pacify his anger: which may be effected by an humble acknowledgement of your fault, and promise of amendment. 3. Of subjection. It is your duty to be subject to your Masters 1. Correction. 2. And restraints. 1. You must subject yourself to your Masters correction, though you deserve it not: so saith St. Peter, 1 Pet. 2.19. This is thank-worthy, if a man for conscience towards God, endure grief, suffering wrongfully: For, what glory is it, if when ye be buffeted for your faults, you shal take it patiently? but if when you do well, and suffer for it, you take it patiently, this is acceptable with God. The meaning is this; that though your Master should be so froward, as to beat you without cause, yet you ought to be subject for Conscience sake unto God: because this is a Christian mans case, and a great praise, when out of conscience to God, he doth his duty, and suffers wrongfully. 2. You must be subject to your masters restraints in respect: 1. Of diet. 2. Of place. 3. Of company. 4. Of apparel. 1. In respect of diet; you must not be your own carver; you must not grudge or repined, or find fault, either with the kind or measure of your fare, but take all in good part, and give God thankes. 2 In respect of place; you must keep the bounds of the family, and not at your pleasure be gadding out, either by night or day, upon any pretence, without leave. 3. In respect of company; you must not without your Masters liking, either bring in any company to the house, or keep company with them abroad, though never so honest, or near, or dear unto you. 4. In respect of apparel; you must be contented to wear such apparel, both for stuff and fashion, as your Master likes. Your will and fancy must be subject to his restraints in all these things. 4. Of faithfulness. The fourth duty you owe unto your Master, is faithfulness: so saith Saint Paul, Tit. 2.10. Exhort servants— that they show all good fidelity, And that in respect 1. Of the goods of the family. 2. Of the secrets of the house. 3. Of labour and pains taking. 4. Of trustiness. 5. Of dispatch. 1. In respect of the goods of the family, you must not purloin the least penny from your Master: as Saint Paul adviseth, Tit. 2.10. Exhort servants that they be no purloyners. If you chance to find any money, or jewels, or any other thing of value in any part of the house, which may seem to be lost, do not hid it, or conceal it, with a purpose to convert it to your own use; but bring it presently to your Master or Mistris, and ask if it be theirs, and tell them where you had it. Be careful that nothing be spoiled or lost, or miscarry by your default or negligence. To this purpose, let the example of jacob be ever before your eyes, who out of a good conscience, told his uncle Laban how careful he had been in all the business he was employed in for his profit, Gen. 31.37, 38, 39, 40. 2. You must not blaze abroad the secrets either of your Master or mistress of the family, or of the trade. 3. You must not eat the bread of idleness, but you must be diligent in all your employments, as well when your Masters eye is off you, as when he looketh on. It is a wretched fault in many servants, that as long as their Master or mistress are present they will be wonderful diligent in their business, and take a great deal of pains, even to the sweat of the brow; but when their backs are turned, they grow slacken and remiss. From this eye-service Saint Paul dehorts in two of his Epistles, Ephes. 6.5, 6. and Colos. 3.22, 23. 4. You must express your faithfulness, by discharging the trust committed unto you when your Master is from home. If your Master have occasion to go from home, and leave directions with you what he would have door in his absence, you must be as careful to perform his commands as if he were present: some servants have been so wicked, as when their Masters backs are turned, or when they be gone from home, then they take meat, drink, and leisure; then they fall to loitering, or get them out of doors, or( which is worse) fall to wantonness, drunkenness, filching, quarreling with their fellow-servants. This is a grievous sin, and such as shall be punished in the day that Christ shall come to Judgement, Math. 24.48, 49, 50, 51. Math. 24.48. If the evil servant shall say in his heart, My Lord delayeth his coming; and shall begin to smite his fellow servants, and to eat and drink with the drunken: The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not ware of; and shall cut him asunder, and appoint him his portion with the hypocrites; there shall be weeping and gnashing of teeth. 5. You must be faithful in the dispatch of those businesses you are employed in abroad; you must not be slothful, but speedy; you must not stay longer forth than is necessary. It is a wretched fault in many servants, when they are sent forth of the family about business, they cannot find the way in again in any time. 5. Of obedience. It is your duty to obey your Master in all things: so saith S. Paul, Col. 3.22. Servants, obey your Masters in all things. In all things, I say, that are not plainly opposite to the Commandements of God. If they seem to cross but your credit, your profit, your liking, your ease, &c. you must be obedient. Some servants are so head-strong, that they will do but what they list, and as they list, both in respect of time when; and of the manner how. If( in the pride of their hearts) they conceit the thing commanded be not agreeable to their birth or breeding, they will either not do it at all; or if they do, it will be so unseasonably, and in so ill a manner, as it would have been better they had never meddled with it. In any case take heed you be not guilty of such disobedience. SECTION IIII. His duty towards his Masters children. IF your Master and mistress have any children, it shall be your part, to express your hearty love towards them, and that according to their age. 1. If they bee but babes& sucklings, and it be your lot sometimes to attend them, take heed you repined not at the office, but accept it cheerfully, and tender them as jewels committed to your trust, and use all means you can to keep them quiet. I have heard of some iron-hearted servants, that being put to hold such infants, not liking the office, have pricked them with pins, to make them cry all the while they are in their arms, to the end they might be delivered of that employment. far be it from you to practise such cruelty. 2. If they be of pretty understanding, and prove to imitate the actions they see, and learn the words they hear; let it be your care neither to do any unseemly action in their presence, nor speak any evil word in their hearing, but let all your words and gestures be such as savour of good manners and religious integrity. 3. If they be of yeeres of discretion, and for want of experience all into some errors, and commmit some faults, do not presently complain of them to your Master or mistress; but lovingly admonish them of their slips, and tell them of their faults, and withall, advice them how to do better. And if notwithstanding all this, they stubbornly persist, then threaten to tell their parents; yet do not so, except you perceive them incurable by your warning and good counsel. SECTION V. His duty towards his fellow servants. IF in the family there be other servants beside yourself, take heed you disdain not to be of their fellowship and society; but make yourself equal even to them of the lower sort. And let it appear that this you do indeed, 1. By your true affection towards them: and, 2. By helping them in what you can for their good. 1. First, you ought to bear a sincere and true affection towards your fellow-servants, and not from the teeth outward, as is the fashion of too too many now adays, who speak faire to their fellowes faces, but( by secret plots and whisprings) never leave till they have wrought them out of their Masters favour; hoping thereby to screw themselves the faster into his liking and good opinion. But by the just judgement of God it falls out oftentimes to the contrary: For, when time shall discover their false-hearted treachery, and manifest the innocency of their fellowes behaviour, Sibi parrot malum qui alteri parrot malum. in stead of gaining their Masters favour, they deservedly purchase his just displeasure. 2. Secondly, you must endeavour to help them in what you may by wholesome counsel, by good example, by exhortation to virtue, by dehortation from 'vice: which is contrary to the practise of many lewd servants( as heretofore in all ages, so now also) who labour to draw their fellowes to evil by evil counsel; to corrupt them by wicked example; to dissuade them from subjection and obedience; and to 'allure them to all kind of lewdness and wantonness, whence it is, that as one scabbed sheep infects a whole flock, unica prava pecus inficit omne pecus. so one wicked servant doth oftentimes corrupt and mar a whole family. SECTION VI. His duty towards those he is to deal with in his Masters business. IF your Master shall employ you to deal with chapmen, you must observe the rules of particular justice: which is to perform the office of an even pair of scales between them, that you may wrong neither the one nor the other. There is no Trade or Calling, but there are some sins of deceit or fraud proper unto it. When you come to the knowledge thereof, you must avoid them as Satans baits to entrap your soul. And howsoever you may be persuaded that by mingling bad commodities with good, and by setting a gloss upon ill-conditioned wears, you may rid the shop of them and get a good rate promised for them, and so ingratiate yourself with your Master; yet the issue in the end will be nought: For, besides that, the chapman to whom they are sold, may never be able to make his money of them, and so be disabled to pay your Master according to covenant: even your Master also himself( if he be an honest man) will in his heart think the worse of you; that to please him, you would so wrong your conscience. Thus much in general I thought good to warn you of in this point. But touching particular trading with chapmen, I can say nothing, as being out of my Element. And therefore I leave you here to the honest directions of your religious Master, who I am persuaded, will command you nothing that shall derogate from Gods Commandements, or be prejudicial to a good conscience. SECTION VII. His duty towards his neighbours and acquaintance. YOur neighbour prentices and acquaintance with whom you shall be conversant, or dwell near unto, will not, perhaps, be all of a sort or disposition in respect of piety and religious conversation: for though some will love you the better for your virtue; yet others, perchance, will deride you and scorn you for it; others will wonder, that you run not with them in the same course of riot& vanity that they do: others it may be, will device wicked things against you; and cunningly bring it so about by the help of the father of lies, that it shal come to your Masters ears, to the end he may conceive an ill opinion of you, and so be alienated in affection from you. If it do so chance, know and remember that it is fallen out no otherwise to you then it happened to joseph. And therefore continue still faithful and upright towards God& towards all men as he did, and be sure that all will come to a blessed and happy issue. And if at any time you come to know who this is, that hath so maliciously abused you, do not recompense evil for evil, nor rebuk for rebuk, Rom. 12.17. But persist still in your integrity and honest carriage, that whereas they speak against you as an evil doer; they may by your good works, which they shall he hold glorify God in the day of visitation, 1 Pet. 2.12 that is, in that day, when God in mercy shall look upon them with the eye of pitty and compassion; and translate them out of darkness into his marvelous light. Howsoever, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven, Math. 5.16. that is, Let the light of religion, which you carry in your heart, so shine in your conversation, that men walking even in the darkness of iniquity, may see your good works, viz. your harmlessenes, free from courses of injury and revenge; your discretion free from speeches rash and foolish; your humility free from pride and vain-glory; your peaceableness free from busy meddling with other mens matters; your fidelity and plainness free from subtlety and worldly wisdom; your temperance and moderation free from the sinful and excessive use of any of Gods creatures, and so may glorify your Father which is in heaven; that is, praise and magnify his name, that hath given such graces unto men. SECTION VIII. His duty towards his own parents, kinsfolks and friends. IF you have any Parents and kinsfolks living, or any friends that have expressed their love unto you, either by gifts or good counsel, take heed you requited them not with ingratitude and neglect of acknowledging their beneficence and good will towards you. Give them no occasion to say, that they have cast their fish into a dry pool, or sown their seed upon the sand. Non est dignus dandis, qui non agit grates pro dotis. Gregor. in Moral. But be careful you return them such recompense as you can, which is thankes at least. And to this end, visit them as often as you meet with a convenient messenger,( and have time from your Masters business and religious exercises) with letters; yea, rather then fail to perform your duty in this kind, make use of some of that time that is allowed you for your own rest in the night, or recreation in the day. But in any case do not blot your paper with the discovery of domestical secrets, or the least complaints of your Master or Mistris, or any of the family, though you should be hardly used, or any way ill entreated. Yet, if you find more favour at their hands, th●n you can for any desert expect, do not silence that, but by all means acquaint your friends with it, that they may rejoice with you, and praise God for his goodness towards you in that respect. Thus of the Matter of your duty, in respect of it's divers objects. 2. It follows now, that I show you in what manner you are to perform these duties. It is not sufficient for you in the outward view of men, to perform your duty towards God yourself, your Master& Mistris, their children, your fellow-servants and acquaintance, your Masters chapmen, your neighbours& acquaintance, your Parents and kinsfolks; except you have the approbation of God and your own conscience in the doing of them: which, that you may have, be sure that whatsoever you do in any of these respects, you do it: 1. With sincerity. 2. With constancy. 3. With alacrity. 4. With Prayer. 1. You must do all these duties in sincerity and singlnesse of heart: you must perform them really and truly, even with your very heart, and inward intention of your mind, with all your power and best endeavour, out of mere conscience, because God hath commanded them, and not onely out of hope of reward, or fear of punishment. This is that perfection which God requires to be performed in his worship, Deut. 18.13. Thou shalt be perfect with the Lord thy God. And this is that which was practised by Zachary, and Elizabeth, Luke 1.6. They were both righteous before God, walking in all the Commandements and Ordinances of the Lord blameless: And this is that which must comfort you in all your actions, when you can truly say with St. Paul. 2 Cor. 1.12. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God wee have had our conversation in the world. The soul of this sincerity in the practise of holy duties is humility which will discover itself three ways. Nisi humilitas omnia, quae been sacimus,& praecesserit,& comitetur,& consecuta fuerit,& praeposita quam intuemur,& opposita cvi adhaereamus, et imposita qua, reprimamur, &c. August. Epist. 56. 1. Before the doing of any duty. 2. In the doing of it. 3. After the doing of it. 1. Before you do any of these duties, you will be sure that the end you propose unto yourself be Gods approbation, and not human praise, or self profit onely, or chiefly. 2. In the doing of them you will not trust yourself, but you will be affencted with a through sense of your own infirmity, and rest wholly upon the power of God, acknowledging, that what good soever you do, is by the strength you receive from him. 3. After the doing of them, if men commend you, humility will prompt you to give this modest answer: If I have done well, I was but the Instrument in Gods hand; and therefore all the praise is to be ascribed unto him. But if I have done any thing amiss( as I doubt not but I have, for in many things we offend all) that was from myself, and through my own infirmity, which I beseech God to pardon in me. 2. The second thing required in the manner of well doing is Constancy, so saith St. Paul, 2 Thes. 3.13. Be not weary of well-doing. It will not be sufficient for you to perform these duties for a fit, and by starts, to be off and on, but you must continue in well-doing: you must continue in prayer; Col. 4.2. you must continue in faith; Act. 14.22. you must continue in love. Heb. 13.1. And in a word you must continue in the performance of all the duties you owe to any in any respect, so doth Saint Paul exhort Timothy, 2 Tim. 3.14. Continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them. God hath made a most merciful promise of life everlasting, which is the comfort of all comforts, and without which the case of Gods children were of all most miserable: But this promise is made to them, and to them alone that continue faithful unto the end: Rev. 2.10. Be thou faithful unto the death, and I will give thee the crown of life: As therefore you tender the eternal salvation of your soul, be constant in the performance of al holy duties. 3. Thirdly, you must perfome all these duties with cheerfulness and and alacrity; not by coaction or constraint; not for fear of punishment, or shane of men, but freely, willingly, and gladly. You must with David delight to do the Will of God, Psal. 40.9. and keep his Law within your heart. And if you will follow St. Pauls direction; Col. 3.23. Whatsoever you do, you must do it hearty as to the Lord, and not unto men. 4. Lastly, you must sanctify all the duties of your calling with prayer, which is the Christians key to open the morning, and shut in the evening. CHAP. III. How he ought to behave himself after he hath accomplished the time of his apprenticeship. AFter you have accomplished the time of your apprenticeship, and are become a free-man, it may be( though you would never so feign) you will not be able by all the help your friends can make you, to set up for yourself. Wherefore my advice is this, that in any case you give not over the trade, and betake yourself to some other calling or course of life, as too many out of discontent or selfe-willednesse have done, to the utter ruin of their estates; but if your means will not fall out answerable to your mind, you must labour to frame your mind according to your means. And therefore, either continue with your old Master as a journeyman for competent wages, if he will entertain you, or if not, then place yourself with some other honest religious man of the same trade upon the like conditions, till by the fruits of your own industry( added to that which your friends either have already, or will bestow upon you) you have raised such a stock as with which you may be able to set up for yourself. And all the while you are in this condition, be sure that with sincerity, constancy, cheerfulness and prayer, you exercise and practise all the former duties towards God, yourself, your Master, &c. But if you have such help from your friends as shall enable you to set up for yourself, and to be your own Master, then do so in the name of God, and in such a manner as is usual to men of your calling. In which I will not take upon me to direct you, as presuming you have attained the knowledge of it by the experience of your seven yeeres service. Yet so far forth as is proper for a Divine to counsel you in that your change of condition and state of life, I will not be sparing to the uttermost of my power when time shall serve: For the present I commend to your diligent perusal and constant practise, these few precepts, contained in this little manual, which if you do, then may you expect Gods blessing upon your endeavour, which will so sweeten your service, as that the seven yeeres of your apprenticeship will seem but a few daies. CHAP. IV. Containing the resolutions of some doubts which the conscience of a servant may desire to be resolved in. 1. Quest. WHat if my Master command me to do that which is unseemly, and unfitting, may I not refuse to do it? Answ. Saint Paul bids servants obey their Masters in all things. If therefore your Master command you to do that which in your opinion may seem to be unmeet or unfit, if he in his own judgement do think it fit and expedient, though it seem to cross your credit, profit, ease or liking, you may not refuse to obey. 2. Quest. What if my Master command me to do a wicked or sinful thing, must I obey? Answ. 1. A thing may seem evil in your opinion, which is not so in it's own nature, wherefore, unless the thing required do appear to be sinful and wicked, either by the express Word of God, or by necessary consequence, you must obey. 2. If the thing commanded do evidently appear to be wicked, then know, that it is better to disobey your Master than offend God: but in refusing to obey, you must take heed of sturdy and insolent behaviour; you must beware of provoking words; you must express your unwillingness in mild speeches, and entreat him not to urge you to that which goes against your conscience to do: as being expressly forbidden by Gods Word. For know this, that though God free you from actual obedience of your Master in this case, yet he frees you not from reverence in the manner of your refusal to obey. Though in this case it be warrantable to disobey, in respect of doing, yet you must obey by suffering. 3. If the thing commanded be of an indifferent or doubtful nature, it is better to doubt and obey, than doubt and disobey. 3. Quest. What if my Master or Mistris should have a purpose to do any act, which, if it were done, in all likelihood would tend to the ruin of him or them, or the whole family, if it be not hindered by timely prevention; is it my part to discover it? Answ. Yes, if it be apparent in reason, that the discovery of the husbands intents to the wife, or the wives to the husband in time, may be a means to preserve him or her, or the whole family from destruction, or discredit; it is your duty so to do; after the example of Nabals servants, who( by acquainting their Mistris with their Masters churlish answer to Davids messengers) preserved them& the whole family from imminent destruction, 1 Sam 25.14. 4. Quest. If after I have served out my time, and upon trial had of the trade, I like it not; may I not lawfully betake myself to another calling that likes me better? Answ. If the calling( in which you are brought up) grow out of request, so that you cannot get an honest living in the practise of it, you may lawfully take upon you some other honest employment, or if( for the gifts of nature and education observed in you by those that are in authority) you be called to be either a public Magistrate or Officer, or captain of an army, or the like, you may in like manner give over the trade you were brought up in. But take heed of abandoning your calling upon every idle fancy, or fond conceit, or sudden occasion, or humorous dislike, or malcontented sullenness. The Conclusion. I Have now( by Gods help) finished what at first I intended. If therefore, according to these few precepts you pass the time of your apprenticeship, you shall certainly attain the end of your obedience; which is to live a good and comfortable life; and even in the bonds of servitude to enjoy a blessed freedom. FINIS. Imprimatur. Guil. Bray. Novemb. 22.