Queſt. What time may be thought ſufficient to afford ſleepe vnto ſeruants? to §. 36. Of exerciſing ſeruants to a calling.

Queſt. What time may be thought ſufficient to afford ſleepe vnto ſeruants?

Anſw. As the ſame quantity of food is not ouer-ſtrictly to be proportioned to all alike, ſo nor the ſame continuance of ſleepe. Yet by experience it hath beene obſerued that for ſound and healthy bodies, fiue houres is the leaſt time that may be allowed, and ſeuen houres is time ſufficient for any.

§. 30. Of maſters offence in keeping ſeruants from the reſt of the Lords day.

2. Againſt the reſt of the Lords day, doe too too many maſters offend: as

1. By keeping ſeruants at their ordinary worke on that day.

2. By ſending them vp and downe on that day on many errands, as to gather vp debts, or to doe ſuch other ſeruices as they are loth to afford time for on other daies.

3. By making that the greateſt day of paines and labour, namely to ſuch as are in the kitchin, or haue any other buſineſſe about feaſts: for the Lords day is by many ordinarily made a day of feaſting.

4 By keeping them vp too late on Saturday nights: euen till one of the clocke. Many that make ſome conſcience of the Lords day vſe to offend herein: for that their ſeruants might

not worke on that day, they keepe them vp till the very moment that they thinke the Sabbath beginneth: but herein they commit a double fault: one in not allowing their ſeruants ſufficient time of reſt: another in making them vnfit through want of ſleepe to doe the holy ſeruices of the Lords day.

§. 31. Of allowing time of recreation to ſeruants.

Concerning times of recreation, I may ſay as the Apoſtle doth in another caſe, I haue no commandement of the Lord, namely expreſſe commandement to preſſe vpon the conſcience of maſters any ſet time for recreation: yet queſtionleſſe it is very meet that ſeruants ſhould haue ſome times to refreſh themſelues this way: for recreation rightly vſed is a great meanes to put life, and adde ſpirit, to youth eſpecially. With worke and buſineſſe not only mens bodies, but their mindes alſo are occupied and imployed: herein the labour and trauell of men differeth from the labour of beaſts: for refreſhing therefore both of body and minde is good and moderate recreation needfull. But I referre this point to the wiſe conſideration of maſters themſelues, who may better by their owne obſeruation diſcerne what in this kinde is fitteſt, then we preſcribe.

§. 32. Of maſters care ouer their ſeruants in ſickneſſe, and after death.

Maſters prouident care for the good of their ſeruants is not to be reſtrained to the time of their health, but to the time of their ſickneſſe alſo, if it pleaſe God to viſit them while they are in ſeruice. Wherefore all things needfull are in this caſe to be prouided for them by their maſter. Firſt ſpirituall comfort for their ſoule, that ſo they may the better beare their infirmity: then ſuch things as may for the preſent giue them eaſe and refreſhing, and alſo, if it pleaſe God to adde his bleſſing, worke a recouery. The care of the Centurion for his ſicke ſeruant is in Scripture commended: he did as much for his ſeruant as he could haue done for his ſonne: The King of Arams care alſo was in this kinde commendable: he did not forbeare to write to his enemie, and to make himſelfe beholding to him, in the behalfe of his ſeruant that was leprous.

If the ſeruant haue beene formerly a faithfull, diligent, and profitable ſeruant, recompence requireth as much. For it is

a moſt vnkinde, and inhumane part to denie that ſeruant ſuccour in ſickneſſe, who in health hath beene profitable to his maſter.

But if a maſter be carefull of his ſicke ſeruant, affording vnto him the beſt meanes he can for his eaſe, and recouery, and that ſeruant, through Gods bleſſing vpon the meanes, recouer, he will, if he haue any ſparke of goodneſſe in him, hold himſelfe ſo obliged to his maſter, as he ſhall neuer be able to make ſufficient recompence: and thereupon be moued to vſe all the diligence he can for his maſters good: ſo that a maſter may reapebenefit to himſelfe by this kinde of kindneſſe.

But though the ſeruant that is ſicke haue in former time beene vnprofitable, and there be little hope of future benefit by him, yet for charity ſake, and in ſubiection to Gods diſpoſing prouidence, whereby that ſeruant is fallen ſicke in his maſters houſe, muſt he in that caſe be well looked vnto. If the Samaritan did well in taking care of a meere ſtranger out of his houſe, becauſe he ſaw him ſuccourleſſe, ſurely that maſter which neglecteth his ſeruant that is ſicke in his houſe, doth very ill.

1. Queſt. What if he be not a couenanted ſeruant for a ſet time, but a Iourney-man at will, or one that worketh by the day or weeke?

Anſw. Though a maſter be not ſo much bound to ſuch an one, yet if he fall ſicke in his houſe, he may not in that caſe thruſt him out of doores, vnleſſe he know where he may be wel prouided for.

2. Queſt. What if a maſter be poore, and not able to prouide that which is requiſite for a ſicke perſon?

Anſw. If the ſicke perſon haue friends and kindred that are better able, they muſt prouide for him: if not, the Church muſt helpe: but it is the maſters duty, to make the ſicke mans caſe knowne to his friends, or to the Church.

If, after all good meanes are vſed for recouery, the ſeruant die, his maſter muſt ſee the laſt duty in ſome ſeemely manner, performed for him, which is Chriſtian buriall. Herein lieth a maine difference betwixt the vſage of mens bodies which after death ſhall be raiſed againe, and beaſts that vtterly periſh.

Iaakobs care of burying his mothers nurſe is expreſly mentioned, in way of commendation.

§. 33. Of neglect of ſeruants in ſickneſſe: and when they are dead.

Many maſters much offend in the contrary to the forenamed duties. For

1. Some, when they obſerue their ſeruants begin to be ſicke, will put them out of their houſes, and leaue them to ſhift for themſelues, as that cruell Amalekite who left his ſicke ſeruant abroad in the fields. But note the vengeance of God which followed thereupon: The leauing of that ſicke ſeruant in that caſe was the occaſion of the deſtruction of that maſter and all his company. By that meanes they were diſcouered to their enemies.

2. Others, when they cannot remoue their ſicke ſeruants out of their houſe, will ſuffer them there to lie ſuccourleſſe, and to periſh for want of things needfull. Many rich men that are able to prouide well enough for them, will ſend them to ſome out, backe roome, and take no more care for them. In this kinde many of them ſhew more kindneſſe to a dogge, or other beaſt that is not well, then to a ſeruant. An inhumane part.

3. Others, that ſeeme not ſo inhumane, deale too hardly with their ſeruants in ſuch a caſe: they will afford them things needfull, but all at the poore ſeruants coſt: and if thoſe ſeruants haue not preſent money, they will cut it off their wages if they recouer health to doe them ſeruice. Is this to vndoe the heauy burdens? Or is it not to lay burden vpon burden?

4. Others, that are at ſome charges for their ſeruants ſickneſſe, doe ſo mutter at their ſeruants, and fling out ſuch diſcontented ſpeeches (namely, that they tooke them for their worke, and not to keepe them in their bed: to get ſome thing by them, not to be at ſuch coſt with them: or that they make themſelues more ſicke then needs: they may riſe, if they will, (with many other like diſcontented ſpeeches) that the poore ſicke ſeruants are more grieued and troubled with their maſters diſcontent, then with their ſickneſſe: and oft moued to

ſtriue aboue their ſtrength to riſe, euen when death is ſeaſing vpon them, and ſo haſten the approach of death.

5. Many that may be carefull enough of the bodily eſtate of their ſeruants in ſickneſſe, haue no reſpect at all to the ſpirituall comfort of their ſoules, they neither giue them a word of comfort themſelues, nor ſend for miniſter or any other to doe it: but let them in this reſpect lie, and die as beaſts. Of all points of vnmercifulneſſe this is the greateſt: and moſt vnbeſeeming Chriſtians.

6. Others, if their ſeruants die, will ſcarce afford them a winding ſheet, but ſay, let any one that will, burie them for their clothes.

Notice is to be taken of theſe in humane cariages, that the deteſtation of them may make other maſters more tender hearted towards their ſeruants.

§. 34. Of maſters prouiding for the future eſtate of ſeruants.

Next to the Soule, and Body of ſeruants, maſters muſt haue ſome care of their eſtate: and that not only to keepe them while they are in their ſeruice, but alſo to endeuour and prouide that they may liue of themſelues, and doe good to others. When ſhall I prouide for mine owne houſe? ſaith Iaakob to his maſter. Which expoſtulation ſheweth that this is a maſters dutie.

Contrary is the mind of moſt maſters: for in entertaining ſeruants they thinke of nothing but ſeruing their owne turne. Whence it commeth to paſſe that when maſters die many ſeruants are put to very hard ſhifts. Some forced to beg, others moued to filch and ſteale. Thus caterpillars are nouriſhed to annoy the common-wealth.

That I may not be thought to lay the care of parents on maſters, and to equall ſeruants with children, I will note out foure particulars which will ſhew what manner of care and prouidence it is that is here required of maſters in regard of their ſeruants eſtate.

One is, that maſters accuſtome their ſeruants to paines.

Another is, that they exerciſe them in ſome vſefull calling.

A third is, that they giue them ſufficient wages.

A fouth is, that after ſufficient ſeruice they ſuffer them to prouide for themſelues.

§. 35. Of well imploying ſeruants.

That charge which the maſter gaue to his ſeruants when he was going abroad (occupie till I come) ſheweth that maſters muſt keepe their ſeruants exerciſed and imployed about ſome buſineſſe or other: which is alſo implied vnder this part of a good miſtreſſes commendation, ſhe giueth a portion to her maidens, meaning a portion of worke. As there is neuer an idle member in a naturall body, but euery one is imploied, ſo ſhould it be in a family.

1. Thus ſeruants being, while they are in ſubiection, inured to paines, they will be more induſtrious when they are of themſelues: yea they will both more willingly vndergoe, and more eaſily goe thorow matters which require paines and diligence. Uſe maketh perfect.

2. Thus will maſters themſelues, and others afterward receiue the more profit, and greater benefit by them.

3. Thus will many temptations be auoided, and euils preuented: continuall imployment to the corrupt nature of man is as a running ſtreame which carrieth away all the mud and filth in a brooke, ſo as none ſetleth there.

It is contrary hereunto to harbour idle-packes in a mans houſe: to giue meat, and drinke, and lodging to ſuch as doe no worke at all. The Apoſtle expreſly commanded, That if

any man would not worke, neither ſhould he eat.

Theſe are not only a prey to the deuill, but alſo inſtruments of the deuill, by which he worketh much miſchiefe: for theſe are they that are moſt ready to diſcouer the ſecrets of an houſe, to be tatling of euery thing that is done, to ſort themſelues with all companies, and not content to doe no good themſelues, diſturbe, interrupt, and draw away ſuch as are buſie at their worke.

§. 36. Of exerciſing ſeruants to a calling.

Though it be a good thing to keepe a ſeruant alwaies occupied and imploied, yet for the benefit of the ſeruant it is further requiſite, that his imployment be about ſome ſetled matter, whereabout he may alſo exerciſe himſelfe when he is out

of ſeruice. This eſpecially concerneth ſuch as haue taken prentiſes. They muſt teach them their trade.

• 1. For that end are prentiſes bound to maſters.

• 2. The couenants on the maſters part require as much.

• 3. The good which thence is like to come to the maſter himſelfe, his prentiſe, and others, will recompence the paines.

Other ſeruants alſo muſt be tied to a worke which may be a meanes of maintenance: as in a great houſe, to offices about that houſe: in the country, to husbandry: in offices about the law, to ſome imployment therein; and ſo in other callings.

It is contrary hereunto for maſters to enuy their prentiſes the myſterie of their trade: to imploy them from time to time about meſſages, and errands, and ſuch things as tend only to the maſters preſent need, but cannot be profitable for the ſeruants in time to come. Theſe are like old, growne, broad trees, which keepe all the ſunſhine from the ſhrubs that grow vnder them, and ſo keepe them downe from growing.

Obiect. Prentiſes will be as iuy to the trees about which they cling, ſoone ouer-topping them, and foking all the life out of them: they will hinder their maſters trading, and get away all his cuſtome, if they be too expert in his trade.

Anſw. 1. This is but a meere ſurmiſe. It implieth that ſuch maſters as feare that which is pretended, deale not ſo currently, and faithfully with their cuſtomers as they ſhould; or elſe how could they ſurmiſe that wiſe chapmen would leaue one of whom they haue had long and good experience, to goe to a new beginner?

2. Daily experience ſheweth that God by his prouidence ſo ordereth mens affaires, that maſters who from time to time traine vp and ſend forth many prentiſes well exerciſed and skilfull in their trade, doe hold on, yea and increaſe in their owne dealings and gaine which they get thereby; and yet withall their prentiſes alſo come well forward. Why ſhould any maſters ſo diſtruſt Gods prouidence, as to be afraid to make their prentiſes skilfull in their trade?

3. When maſters by death or otherwiſe giue ouer trading, how ſhall trades be continued, if maſters be ſo enuious, and diſtruſtfull? What if their maſters had ſo dealt with them?

And what if all maſters ſhould ſo deale? For what one doth in ſuch a caſe, he muſt preſuppoſe that all may doe.

In this kinde alſo doe ſuch miſtreſſes offend as keepe their maids many yeares together to drudgery worke, and neuer teach them, nor afford them meanes or leiſure to learne points of huſwifery, things whereby they may get better maintenance for themſelues.

Such maſters and miſtreſſes vſe their ſeruants as beaſts, only for their owne turne, without any reſpect to the ſeruants good: whereby they peruert the maine end of that relation betwixt maſter and ſeruant, which is a mutuall and reciprocall good to paſſe from the one to the other.