§. 37. Of appointing to euery ſeruant his particular function. to §. 44. Of kindneſſe to be ſhewed to good ſeruants.

§. 37. Of appointing to euery ſeruant his particular function.

For the better exerciſing of ſeruants vnto ſome calling, let theſe directions be noted.

1. That maſters appoint to their ſeruants their proper and peculiar worke, that they may know what to doe, and wherein to exerciſe themſelues. And if there be many ſeruants in one houſe, to ſet vnto euery one their diſtinct function. The phraſe before noted of the good miſtreſſe (ſhe giueth a portion to her maidens) proueth thus much. This was one thing which the Queene of Sheba obſerued and admired in Solomons houſe, the ſtanding of

his ſeruants, namely, euery one in his owne place, at his owne taske. To this purpoſe it is noted, that the great maſter gaue to each of his ſeruants their diſtinct talents. It is thus in the bodie naturall: euery member is not only imployed, but alſo imployed in his owne function: the eye in ſeeing, the eare in hearing, the foot in ſtanding or going, and ſo the reſt. It is thus alſo in Chriſts myſticall bodie: one hath the ſpirit of wiſdome, another of knowledge, another of faith, and ſo in other gifts. Thus alſo ought it to be in a familie where are many ſeruants.

This is an eſpeciall meanes to make euery one the more diligent and faithfull. For when euery one hath his particular worke, they know, that they in particular are to giue an account thereof: ſo as if it be not done, or ill done, they ſhall beare all the blame: if done, and well done, they ſhall haue all the praiſe.

2. Thus ſhall euery one be made skilfull and expert in ſome

thing, by continuall attending vpon it, and exerciſing themſelues therein.

§. 38. Of diſorder in families through maſters negligence.

The great diſorder which is in many families is contrary hereunto: for there are many maſters that hauing ſundry ſeruants doe looke that all things ſhould be well done, and yet appoint no particular place or worke to any one; but thinke and ſay, that euery one ſhould be forward to doe euery thing; and when they finde not things done to their minde, they fret and fume, and complaine that they keepe ſo many ſeruants, and yet nothing well done. Such ſeruants are not free from all blame: but ſurely the maſters haue greateſt cauſe to complaine of themſelues, and of their owne diſorder in gouerning. For their negligence in appointing no ſet worke to their ſeruants, is the cauſe that all is neglected. For where many things to be done are left to many ſeruants, one will put off this, and another that, and ſay it belongeth not to them. Thus is it verified, that what is ſpoken to all is ſpoken to none: and that generall charges, are no charges.

§. 39. Of maſters ouerſeeing the wayes of their ſeruants.

The ſecond direction is, that maſters vſe inſpection ouer their ſeruants, and haue an eye vpon their ſeruants, to ſee how they ſpend their time, and diſpatch the buſineſſe committed to them. The good miſtreſſe looketh well to the wayes of her houſhold. This is noted of Booz, that he went to his field to ſee what his reapers did.

The eye of a maſter is a great motiue to make a ſeruant diligent and faithfull: for thus he knoweth that both his diligence, and alſo his negligence ſhall be ſeene, and accordingly dealt withall. Hence aroſe that prouerbe, The eye of the maſter maketh the horſe

fat. The conceit which the euill ſeruant had that his maſter delayed his comming, and ſo could not ſee what he did, made him ſo vnfaithfull as he was.

If a maſters place will beare it, it is behouefull that he be preſent with his ſeruants, and as a good preſident goe before them. It is recorded of the good miſtreſſe, that ſhee riſeth and giueth a

portion to her maids: ſhee is with them her ſelfe; ſhee worketh willingly with her hands. This note of difference is put betwixt a prouident thriuing maſter, and a diſſolute careleſſe maſter: This

man ſaith to his ſeruants, goe yee: but that man ſaith, goe we; or thus, goe ſirs, and ga'w ſirs.

It is contrary hereunto to let all goe (as we ſpeake) at ſix and

ſeuens; and neuer to ſee what ſeruants doe. How can ſuch expect that their ſeruants ſhould be diligent in doing that which tendeth to their maſters good, when they themſelues are negligent in ouerſeeing that which tendeth to their owne good? Such maſters as giue themſelues to gaming, and following their paſtimes all day long, doe much offend herein. So alſo ſuch miſtreſſes as ſpend all the morning in lying a bed and dreſſing themſelues (a cuſtome cleane contrary to that which is noted of the good miſtreſſe) and at noone when they come out of their chamber, chide and brawle, becauſe things are not more forward.

§. 40. Of prouoking ſeruants to their dutie both by faire and foule meanes.

The third direction is, that maſters vſe what meanes they can to prouoke and ſtirre vp their ſeruants to be diligent and faithfull: as in the firſt place, exhortation, admonition, perſwaſion, promiſes of reward, with other like faire meanes. Such were the meanes which Saul vſed to make his ſeruants faithfull vnto him, when he ſaid, Will the ſonne of Ieſſe giue euery one of you fields, and vineyards, &c. had the thing which he expected from them beene good, this manner of dealing with them had beene commendable. But if faire meanes preuaile not, then they may and ought to rebuke, threaten, and correct their ſeruants.

And if ſeruants be impudent in ſinning, and neither faire nor foule meanes will reclaime them, they muſt then be thruſt out of doores. Note what the maſter in the parable ſaid to his ſeruant, Thou maiſt be no longer ſteward: to which purpoſe Dauid alſo ſaid, He that worketh deceit ſhall not dwell within mine houſe: he that telleth lies ſhall not tarry in my ſight.

When Iſmael grew a ſcoffer at Gods word, Abraham thruſt him and his mother out of doores, and that by Gods appointment. The parable of cutting downe the fruitleſſe figtree may fitly be applied to this point: and the reaſon alſo there rendred (why combereth it the ground?) Why ſhould incorrigible ſeruants take vp the roome of good ſeruants? yea why ſhould they remaine to inſect and peruert other ſeruants?

Obiect.

This is ſo farre from helping ſeruants in their eſtate, as it may proue their vtter vndoing.

Anſw. 1. They haue then none iuſtly to blame but themſelues, Iuſtice (in caſe of neceſſitie) muſt haue her courſe, though through the iniquitie of man ſome miſchiefe follow thereupon.

2. The execution of this on ſome, may make others better looke to themſelues.

3. It may make them that are thruſt out to be the more dutifull vnder another maſter, or more diligent in another courſe of life.

Contrary is their courſe who obſerue no courſe, or order in drawing on their ſeruants to doe their dutie, but begin with that which ſhould be laſt: nay only vſe that remedy which ſhould not be vſed, vnleſſe no remedy will ſerue the turne, which is to turne their ſeruants out of doores for euery ſmall occaſion. No inſtruction, perſwaſion, admonition, rebuke, threatning is vſed by many when their ſeruants haue offended, but this thunderbolt caſt at them, be gone, get you out of doores. If this were taken notice of as a fault, longer might ſeruants tarry in an houſe then ordinarily they doe: and more good might maſter and ſeruant reape one from another: yea and the ſecrets of an houſe be better kept; for the oft chopping and changing of ſeruants is it that maketh all things done priuatly in houſes to be blazed vp and downe.

§. 41. Of paying ſeruants their wages.

A third thing required of maſters in reſpect of the eſtate of their ſeruants, is to giue them their iuſt wages: euen this is included vnder that generall precept, render to all their dues: and more particularly expreſſed in the example of that maſter who hired labourers into his vineyard and at the end of their worke gaue them euery one their wages: yea there is an expreſſe law to this purpoſe.

Obiect.

Theſe places concerne labourers hired by the day.

Anſw. Seruants are in the ſame ranke: and the ground for both is the ſame: for both worke for wages. Yea the argument will more ſtrongly follow from the leſſe to the greater thus, If a labourer and ſeruant for a day muſt haue his wages

iuſtly paid, much rather a ſeruant, and labourer for a yeere and yeeres.

1. A maſters couenant requireth as much: if there were no other bond, yet that bond whereby he voluntarily bindeth himſelfe, tyeth him in conſcienc thereto. Among the fruits of the Spirit S. Paul reckoneth Faith, meaning thereby fidelitie in keeping promiſe and couenant.

2. Common equitie and iuſtice requireth as much: for wages is as due for labour, as money for wares. Chriſt taketh it for an vndeniable principle, that the labourer is worthy of his hire: ſo alſo doth the Apoſtle.

This dutie is to be performed to ſuch as are hired for wages: of them that are found all things by their maſter, I ſpake before.

In giuing ſeruants their wages theſe three things are to be obſerued.

1. That there be a ſufficient competency of wages allowed: euen ſo much at leaſt as may ſerue to prouide ſuch neceſſaries as are fit for a ſeruant: for there is great reaſon, that he that worketh ſhould liue of his worke.

2. That it be giuen in due ſeaſon. God would not haue the labourers hire be vnpaid one night after it was due. The time couenanted by a ſeruant for his wages, is the ſeaſonable time: then he expecteth it: to that time he putteth his occaſions of vſing it: at that time therefore it ought to be giuen him.

3. That it be paid to the full, according to the couenant: the maſters promiſe, and the ſeruants need require as much.

§. 42. Of maſters iniuſtice about their ſeruants wages.

Iniuſtice contrary to the forenamed dutie of due paying their ſeruants wages is many waies committed.

1. When maſters doe altogether detaine their ſeruants wages: this is a crying ſinne, which entreth into the eares of God.

2. When they make their ſeruants aske for their wages againe and againe, euen till they be aſhamed: yea to ſtay and wait for it till they be forced to ſigh vnto God: or elſe to filch and ſteale to ſupply their neceſſities: though theſe maſters

haue not a purpoſe vtterly to defraud their ſeruants of their due, yet the putting them off, and delaying to pay it, putteth ſeruants, that for the moſt part haue but from hand to mouth, vnto great ſtraits: which the Lord well knew: and therefore expreſly forbad the detaining of a ſeruants hire one night. This therefore is a point not only of vnkindneſſe, but alſo of iniuſtice.

3. When maſters alter and change the couenanted wages, and ſeeke to diminiſh it, as hard-hearted Laban did: they ſhew thereby that they repine at their ſeruants welfare, and ſeeke only themſelues.

§. 43. Of ſuffering ſeruants to prouide for themſelues.

A fourth thing required of maſters in regard of their ſeruants eſtate is, that after ſufficient ſeruice done they ſuffer their ſeruants to prouide for themſelues. This Iaakob required of Laban as a moſt equall and reaſonable matter, ſaying, when ſhall I prouide for mine owne houſe alſo? (as was before noted in the generall.) This hath reſpect eſpecially vnto ſuch ſeruants as haue beene a long time with maſters as apprentiſes, and ſpent their time, labour, and paines only and wholly for their maſters good. Gods law tooke expreſſe order for ſuch, that after certaine yeeres ſeruice they ſhould goe free. So doe alſo the lawes of our land, eſpecially the orders of London.

Herein lyeth a maine difference betwixt ſeruants (who are vnder ſubiection, and held to worke for their owne good) and beaſts (which are only for mans ſeruice, and good.)

They therefore who are of a contrary minde, keeping ſeruants as long as poſſibly they can, euen all their life long vnto hard labour, and vnder ſeruitude, deſerue to be ſerued with beaſts rather then men and women. This kinde of maſters rigour to their ſeruants is in particular noted to be one of the cauſes of that great indignation of God againſt the Iewes, whereby he was prouoked to giue them ouer, as captiues to their enemies.

§. 44. Of kindneſſe to be ſhewed to good ſeruants.

As maſters muſt giue that which is iuſt to all ſeruants, ſo that which is equall to them that deſerue it: that is, they muſt be of an anſwerable minde and diſpoſition to good, honeſt,

louing, kinde, faithfull ſeruants, who ſtand not ſo much vpon that which is exacted, as vpon that which they are able to doe for their maſters, and in that reſpect, as they ſee occaſion doe oft times much more then is exacted, or expected. Goodneſſe requireth goodneſſe; good will, good will; and this is to doe the ſame things. This kinde of Equitie conſiſteth in theſe and ſuch like particulars.

1. Maſters muſt well eſteeme of ſuch good ſeruants: and haue them in high account. Abram accounted his old good faithfull ſeruant as his childe, and till he had a childe thought of making him his heire. Great was that eſteeme which Potiphar had of Ioſeph, when of a bondſlaue he made him ouerſeer ouer his houſe, Gen. 39. 4. Why is the title Father giuen to maſters, (2. King. 5. 13.) and the title Sonnes to ſeruants, (Ioſ. 7. 19. & 1 Sam. 24. 16.) but to ſhew that ſeruants ſhould beare a child-like affection to their maſters, and that maſters ſhould beare a fatherlike affection to ſuch ſeruants?

2. Maſters muſt take notice of the goodneſſe, and kindneſſe of ſuch ſeruants: and manifeſt as much, both by giuing them due praiſe, and a good reward: both which are noted in the patterne of that great maſter who ſaid, well done thou good

and faithfull ſeruant, thou haſt beene faithfull ouer a few things, I will make thee ruler ouer many things. Thus will thoſe good ſeruants be the more encouraged to hold on, and others will be moued to imitate them. This incouragement doth the Apoſtle giue to all vnder authoritie, doe that which is good, and

thou ſhalt haue praiſe of the ſame. Which phraſe implieth that gouernours ought to praiſe thoſe that doe well.

3. If ſuch ſeruants be accuſed of any hainous crime, maſters muſt not raſhly giue credit thereto, but rather thorowly ſift, and examine the matter. Herein Potiphar exceedingly failed, and by that meanes loſt ſuch a ſeruant as he could neuer get againe. If a good ſeruant doe by occaſion ſlip, and commit a fault, his maſter ought in wiſdome either to take no notice of it: or with ſome milde admonition paſſe it ouer: and not deale with him as with a lewd, graceleſſe ſeruant.

4. When ſuch ſeruants (their couenanted time being expired) depart, their maſters muſt not let them goe away empty:

but helpe them in their mariage (as Moſes his maſter did) or in their ſetting vp, as the great maſter, who made his wiſe and faithfull ſeruant ruler ouer all his goods.