A Master’s Care for His Servants’ Souls and Bodies

That Iuſtice which is required of maſters reſpecteth the ſoule, bodie, and eſtate of their ſeruants.

In reſpect of their ſoules good, maſters muſt ſeeke the ſpirituall⁵⁴⁷ edification of their ſeruants. When Zacheus firſt beleeued, Chriſt ſaid, Saluation is come to this houſe (Luk. 19. 9.) why to this houſe, rather then to this perſon, but becauſe he knew that Zacheus would doe the dutie of a good maſter, and ſeeke the ſaluation of his houſhold? Herein muſt maſters beare an impartiall reſpect to all in their houſe: as the holy Fathers, who though about temporall goods they put difference betwixt the place of children, and condition of ſeruants; yet in ſeruing God, wherein eternall happineſſe is looked for, they did with an equall reſpect prouide for all the members of their houſe. The proofes alleadged for ſeruants obedience to maſters care in this point, doe ſhew that this dutie appertaineth to maſters. See Treat. 7. §. 15.

1. 547. I. Iuſti patres ſecundum haec temporalia bona, filiorum ſortem à ſeruorum conditione diſtinguebant: ad Deum autem colendum, in quo aeterna bona ſperanda ſunt, omnibus domus ſuae membris pari dilectione conſulebant. Aug. de Ciu. Dei l. 19. c. 15.

The reſpect which maſters owe to God, themſelues, their ſeruants, the Church, and Common-wealth where they liue, requireth as much.

1. God hath commanded as much (Deut. 6. 7.) as this charge implieth, Thou ſhalt talke of my Lawes when thou ſittest in thine houſe: and God hath manifeſted his approbation thereof, by commending Abraham for commanding his children and houſehold to keepe the way of the Lord, Gen. 18. 19.

2. Maſters themſelues reape great benefit by a faithfull diſcharge⁵⁴⁸ of this dutie: and that both by diſcharging a good conſcience to God, (who requireth this at their hands, in that he hath made them prophets and prieſts in their houſe, as well as kings; and will require an account of them for all that are vnder their gouernment:) and alſo by bringing their ſeruants to doe more faithfull ſeruice to them. For there is no ſuch meanes to ſtirre vp ſeruants to doe all good dutie, as the feare of God planted in their hearts. That ſeruant that ſhall finde true grace either firſt wrought, or further increaſed in him by his maſtersmeanes, will thinke him ſelfe ſo beholding to ſuch a maſter, as he ſhall neuer be able to make any ſufficient recompence, & therefore will endeuour to do what good ſeruice he can in way of thankfulnes: he will not only be faithfull & diligent in his buſineſſe, but he will call vpon God p. 667 to proſper his ſeruice for his maſters good, and to recompence that kindneſſe which his maſter hath done to him.

1. 548. De ſalute eorum qui in domo tua ſunt ſollicitus, ac peruigil exiſtas, quia pro omnibus tibi ſubiectis rationē Domino reddes. Aug. de ſalut. docum. cap. 29.

3. No earthly thing that a maſter can doe for his ſeruant (be it portion of money, preferment to any place of profit or credit, or skill in a good trade and calling) can be comparable to the edifying of a ſeruant in grace.

4. Seruants well inſtructed in pietie are likelieſt to proue moſt profitable not only to the familie, but alſo to the Church and Common-wealth where they liue.

That maſters may the better edifie their ſeruants,

1. They muſt daily inſtruct them in the principles of religion,⁵⁴⁹ and all duties of pietie: admirable is the profit which will ariſe from a daily and conſtant vſe of religious exerciſes: though but a little time be ſpent at once, yet will much knowledge be gained by a frequent vſe of them. This dutie is ſo much the more neceſſarie, becauſe publike Miniſters cannot take ſuch particular notice of euery ſeruant in their Pariſhes, as maſters may in their families.

1. 549. Directions for edifying ſeruants.

2. Maſters muſt cauſe their ſeruants to goe to the publike miniſterie of the word, and worſhip of God, to be further built vp thereby, and confirmed in their faith. Maſters vnder the Law were⁵⁵⁰ commanded to let their ſeruants eat of the Paſſeouer, which was a ſolemne ſacrament. The Law which enioyneth all males to appeare⁵⁵¹ on the ſolemne feaſt dayes before the Lord, implieth that ſeruants alſo ſhould goe. This dutie muſt eſpecially be performed on the Lords day: for the charge giuen to maſters in the fourth commandement for ſanctifying that day, is extended to ſeruants in theſe words, Thou, nor thy man-ſeruant, nor thy maid-ſeruant.

1. 550. Exo. 12. 44.
2. 551. Deut. 16. 16.

3. Maſters, beſide inſtructing ſeruants at home, and cauſing them to goe to Church, muſt take an account of their profiting, both by the publike, and alſo by the priuate meanes of edification. Otherwiſe they ſhall not know how to order their manner of inſtructing them: when to giue them milke, & when ſtrong meat.

4. To make the meanes more effectuall and profitable, they muſt to inſtruction adde prayer. Meanes, without Gods bleſſing vpon the meanes, are nothing. As they obſerue any grace wrought in their ſeruants, they muſt be thankfull vnto God for the ſame, and pray for the increaſe of it.

Contrary is the minde and practiſe of moſt maſters: they thinke if they allow their ſeruants ſufficient diet, lodging, and clothing, or wages according to their couenant, they haue done all that they need to doe: and anſwerably they doe no more: wherein they ſhew themſelues no better then the heathen. For doe not the heathen ſo?

Anſw. There are two couenants whereunto a maſter ſtandeth bound: one with God; the other with his ſeruant. Though his couenant with his ſeruant requireth no more then ſome temporall commodities, yet Gods couenant requireth ſpirituall edification. Many maſters are ſo greedie of their ſeruants worke, as they are loth to afford any time, at morning or euening, for religious exerciſes: they thinke by their ſeruants labour to thriue, and thinke not of Gods bleſſing which maketh rich. Some goe ſo far therein, as they keepe their ſeruants from the publike worſhip of God, euen on the Lords day. Thus it commeth to paſſe, that ſeruants, who came ignorant and profane to a maſter, after long abode with him, ſo goe away as they came. Many that themſelues make ſome conſcience of fearing God, much faile herein: they regard not to teach their ſeruants the feare of God, whereby they depriue themſelues of much bleſſing, and pull Gods curſe vpon their perſons and houſes.

In regard that ſeruants haue not bodies of braſſe, or ſteele,⁵⁵² but of fleſh and bloud as all others, maſters that haue the benefit of their ſtrength and abilitie of their bodies, muſt be carefull of nouriſhing, and cheriſhing them: and that both in health, and ſickneſſe.

1. 552. II.

For preſeruing ſeruants health, reſpect muſt be had to their Food, Clothing, Labour, Reſt.

A due prouiſion of food for ſeruants is commended in Solomons⁵⁵³ good houſe-wife, who giueth meat to her houſhold. And in the direction which he giueth to houſholders, in theſe words, Let the milke of thy goats be ſufficient for thy food, and for the food of thy family.

1. 553. Sufficient food to be allowed to ſeruants. Pro. 31. 15. & 27. 27.

The food which maſters prouide for their ſeruants muſt be p. 669 for qualitie, good and wholeſome; for quantitie, ſufficient to preſerue health and increaſe ſtrength; for time, giuen in due ſeaſon. It is noted that the hired ſeruants of the father of the⁵⁵⁴ prodigall childe had bread (by bread according to the Scripture phraſe is meant all kinde of needfull wholſome food: in which ſenſe it muſt needs be there taken, becauſe it is oppoſed to huskes, which are not very wholſome, fitter for ſwine then men) yea they had bread enough. It is further noted of that good ſteward who was, as a maſter, ruler ouer the houſhold, that⁵⁵⁵ he gaue the houſhold their portion of meat in due ſeaſon.

1. 554. Luk. 15. 17.
2. 555. Luk. 12. 42.

Anſw. In regard of ſuperfluitie they may and ought to be ſtinted, but not in regard of ſufficiencie. It is not meet that all ſeruants ſhould haue as much as they can deuoure: for then many of them would doe but little worke: but moſt meet it is that euery one ſhould haue as much as is needfull for ſtrength, that ſo he may be the better able to doe and endure his worke: the Greeke word tranſlated in the⁵⁵⁶ place before quoted portion, implieth as much.

1. 556. Luk. 12. 42. σιτομέτριον.

There is a double bond to tie maſters to performe this dutie: one in regard of themſelues: the other in regard of their ſeruants.

Maſters themſelues ſhall haue the profit and benefit of the health and ſtrength of their ſeruants: for their owne ſakes therefore it is requiſite to afford them ſufficient food. Men that deſire to haue their worke well done by their beaſts, or in their iourney to be well carried to the end thereof, will be carefull that their beaſts ſhall be well fed.

But beſide this, conſidering the health and ſtrength of ſeruants is ſpent in their maſters buſineſſe, iuſtice requireth that their health and ſtrength ſhould be repaired and preſerued by them.

There are two extremes contrary to this dutie. One of thoſe that are too niggardly, and (as we ſpeake) miſerable in the allowance of food to their ſeruants: and that ſometimes in the quantitie, when ſeruants bellies are too much pinched: euen ſo as their bodies are weakned for want of food. The Prodigall p. 670 childe was thus ſerued: theſe are both vniuſt and iniurious⁵⁵⁷ maſters: vniuſt to their ſeruants: iniurious to their ſeruants, and themſelues too. Sometimes againe ſuch miſerable maſters offend in the qualitie of that food which they giue to their ſeruants, as when it is kept too long, and growne muſty, mouldy, or otherwiſe vnſauoury: or when the worſt kinde of food, for cheapneſſe ſake, is bought, euen ſuch as is ſcarce fit for mans meat: the more abundance that there is of ſuch ſtuffe, the more loathſome it is.

1. 557. Luk. 15. 16. [moved in the edition]

Laſtly, though I thinke it not meet to binde maſters vnto ſet houres for their ſeruants meales (Chriſt affordeth a greater⁵⁵⁸ libertie vnto maſters, in the parable of a maſters vſage of his ſeruant after he came from his worke) yet there may be a fault, as there is, in many maſters, in keeping their ſeruants too long from meat, not ſuffering them to interrupt their worke for meat ſake, but to tarry for their ſupper till ten a clocke at night, when they giue ouer worke: ſurely this cannot be good for the bodies health and ſtrength.

1. 558. Luk. 17. 7, &c.

Another extreme doe ſuch maſters fall into, as bring vp their⁵⁵⁹ ſeruants too delicatly. Solomon hath expreſly taxed ſuch, and noteth that this miſchiefe is like to follow thereupon, he ſhall haue him become his ſonne at the length: ſuch a ſeruant will forget his place, ſcorne to be as a ſeruant, but aſpire to be as his maſters childe, which is next to a maſters mate.

1. 559. Pro. 29. 21.

A wiſe care for ſeruants cloathing is alſo commended in the example of Solomons good houſewife, She is not afraid of the ſnow for her houſhold, that is, for the coldeſt ſeaſon in winter, for all her houſhold are clothed with⁵⁶⁰ double garments: that is, with ſuch clothing as is fit for cold weather.

1. 560. Pro. 31. 21. שנים

Fit and decent apparell is both a meanes of preſeruing health, and alſo a matter of good report, tending to the credit of a maſter. Yet contrary is the humour of many: they care not how tagged and ragged their ſeruants apparell is: inſomuch as many ſeruants haue neither comely nor warme apparell.

The Hebrew word is oft vſed for ſcarlet. But according to the proper notation of it, it ſignifieth things doubled: which I take to be moſt pertinent to this place, and therefore I haue ſo tranſlated it. The Kings tranſlators haue noted as much in the margin.

p. 671 This point concerneth thoſe maſters eſpecially that finde their ſeruants (as we ſpeake) and prouide all things for them: as in old time maſters did for moſt ſeruants, and as now they doe for prentiſes whether male or female. If ſeruants by couenant be at their owne finding for apparell, maſters are not ſo ſtrictly bound therein: yet they muſt haue a care that their ſeruants fall neither into the one extreme of too baſe, ſlouen-like, or ſluttiſh apparell, nor into the other of too gariſh, or too coſtly apparell. Maſters hauing authority ouer their ſeruants, muſt keepe them in order and good compaſſe, and haue reſpect to decencie in this as in other things. For apparell is one of thoſe outward ſignes whereby the wiſdome of maſters and miſtreſſes in well gouerning their ſeruants is manifeſted to the world. If therefore ſeruants be attired vnſeemly for their place and abilitie, all that ſee them will thinke their maſters and miſtreſſes are of ſuch a minde as the ſeruants are, or at leaſt too remiſſe and careleſſe of their gouernment.

Though labour and paines be proper to a ſeruants place, yet he may be ſo put vnto it, as the health and ſtrength of his body may be impaired thereby. For the well ordering of this therefore a dutie lieth vpon maſters: and that in two things eſpecially.

1. That they well moderate the labour whereunto they put their ſeruants, ſo as they may be able for the time to vndergoe it, and to endure ſo long as their time of labour is appointed. It was a good reaſon which Saul rendred to keepe Dauid from⁵⁶¹ entring combat with Goliah, becauſe (as he thought) Dauid was not able to fight againſt the Philiſtim, Dauid being a youth, and Goliah a man of warre.

1. 561. 1 Sam. 17. 33.

And indeed if Dauids faith had not exceeded the ſtrength of his body, it had beene vnmeet to haue put Dauid to that taske.

They which are put to things aboue their abilitie, are like to faile, and ſinke vnder the burden of them.

It is contrary hereunto to put ſeruants to ſuch hard taskes p. 672 as impaire their ſtrength, endanger their lims, and venture their liues. Saul ſhall riſe vp in iudgement againſt ſuch: for he ſuppoſing that it was too hard a taske for Dauid to vndertake combat with Goliah, was loth to put him to it. Dauid exceedingly⁵⁶² failed herein, when he gaue direction that Vriah ſhould be ſet in the forefront of the hotteſt battell, and yet the Generall⁵⁶³ with his ſtrength to retire from him. Many ſeruants being put to ſeruices aboue their ſtrength, either loſe their liues thereby, or (as we ſpeake) are neuer their owne men againe.

1. 562. 1 Sam. 17. 33. [moved in the edition]
2. 563. 2 Sam. 11. 15, [moved in the edition]

It is alſo a fault in this kinde, to put ſeruants to ſuch toiling⁵⁶⁴ workes as are fitter for beaſts then men: or to oppreſſe them with too much worke, as the Egyptians oppreſſed the Iſraelites. Let Gods hearing the cry of thoſe ſeruants ſo oppreſſed, and reuenging their oppreſſors for it, make all maſters take heed⁵⁶⁵ of the like crueltie.

1. 564. Memineris ſeruos homines eſſe. Cato. Exo. 1. 13, 14.
2. 565. & 3. 7. [moved in the edition]

2. The other thing required of maſters for wel ordering their ſeruants worke is, that they afford their ſeruants things needfull, and behouefull for that worke whereunto they are put: which minde was commendable in Saul, who aſſaied if his⁵⁶⁶ armour might be fit for Dauid when he was to goe againſt Goliah. To reckon vp all the particulars were an infinite taske: euery ſeuerall trade and worke hath proper meanes of helpe appertaining to it: this generall direction may be ſufficient to moue maſters to applie it to the particular workes and ſeruices whereunto they put their ſeruants. Fit meanes are ſuch an helpe, as that which with them may eaſily be done, without them can hardly, if poſſibly at all be done.

1. 566. 1 Sam. 17. 38.

It is contrary hereunto to deale with ſeruants as the Egyptians did with the Iſraelites, exacting worke at their hands, and⁵⁶⁷ not affording them meanes to doe it: whereby many times they exact impoſſibilities. Some will haue much worke done in the night time, and not afford candle light: ſo in other particulars.

1. 567. Exo. 5. 7. [moved in the edition]

Intermiſſion, eaſe, and reſt from labour at ſeaſonable times, is as needfull and requiſite, as food and apparell. The reaſon which God rendreth of the fourth commandement ſheweth p. 673 that maſters ought to afford reſt to their ſeruants: it is this, that⁵⁶⁸ thy ſeruant may reſt.

1. 568. Deut. 5. 14.

Without intermiſſion and reſt the body cannot endure labour: it will wax weake, faint, and vtterly vnable to continue: but, as labour decaieth ſtrength, ſo reſt repaireth it.

There are two eſpeciall times of reſt, which ſeruants may not be denied.

• 1. The reſt of the night.
• 2. The reſt of the Lords day.

The firſt is ordinary for all liuing creatures: for it was one⁵⁶⁹ principall-reaſon why God cauſed the light of the Sunne to be withdrawen from the face of the earth, that the inhabitants thereof might reſt from their labour. Vntill the euening man⁵⁷⁰ goeth forth vnto his labour and worke. Time of darkneſſe is more fit for reſt then worke. Let not this be ſo taken as if no worke were to be done, after the light of the day is taken away: (then would but little worke be done in the depth of winter, when the daies are ſhort: and then would not God haue afforded artificiall lights) but to ſhew that difference muſt be made betwixt the day and night: and that the night is afforded for that time wherein men are moſt to reſt.

1. 569. Seruants muſt reſt in the night time.
2. 570. Pſal. 104. 23.

The other time of reſt (being the Sabbath day) is by diuine⁵⁷¹ inſtitution. It was ſanctified vnto man in the time of Adams innocency, when he ſtood as a publike head and ſtocke of all mankinde. The very name Sabbath, (which in Hebrew ſignifieth reſt) and the expreſſe prohibition of doing any worke on that day, doe ſhew that it is a day of reſt: and that one end thereof was for ſeruants to reſt therein, is euident by the reaſon thereof, that thy ſeruant may reſt. So as there is a double bond to tie maſters to afford reſt to their ſeruants on the Lords day:

• 1. The bond of piety to God.
• 2. The bond of charity to ſeruants: for in that God did thinke it meet for ſeruants to reſt one day in ſeuen, we ought to⁵⁷² thinke that it is needfull and behouefull for them.

1. 571. Seruants muſt reſt on the Lords day. Gen. 2. 3.
2. 572. Maſters who afford not time enough of ſleepe to ſeruants offend.

Contrary to both the forenamed times of reſt doe many maſters offend: as firſt, they who make their ſeruants watch p. 674 too long at night, and againe, riſe too ſoone in the morning, not affording ſo much time of reſt and ſleepe as is needfull for refreſhing their bodies, and repairing their ſtrength: whereby it commeth to paſſe that (beſide the wrong done to their poore ſeruants) their worke cannot be done ſo well.

Anſw. That is a tropicall ſpeech: and ſome-what hyperbolicall. The word night is put for a part thereof. The phraſe only implieth vigilancy, ſhewing that ſhe is not, as many, in the euening betimes in bed, and in the morning late vp; but late downe and early vp. This phraſe (ſhe riſeth while it is yet night)⁵⁷⁴ vſed before, ſheweth that that which I haue noted, is the true ſenſe. If not putting out her candle by night, ſhould imply a ſitting vp all night long, how could it be ſaid that ſhe riſeth vp?

1. 573. Pro. 31. 18.
2. 574. Verſ. 15.

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.

1. 575. How long time for ſleepe to be allowed.

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 p. 675 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.

Concerning times of recreation, I may ſay as the Apoſtle doth in another caſe, I haue no commandement of the Lord,⁵⁷⁶ 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.

1. 576. 1 Cor. 7. 25.

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 is⁵⁷⁷ in Scripture commended: he did as much for his ſeruant as he could haue done for his ſonne: The King of Arams care alſo⁵⁷⁸ 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.

1. 577. Matt. 8. 6. [moved in the edition]
2. 578. 2 King. 5. 6. [moved in the edition]

If the ſeruant haue beene formerly a faithfull, diligent, and⁵⁷⁹ profitable ſeruant, recompence requireth as much. For it is p. 676 a moſt vnkinde, and inhumane part to denie that ſeruant ſuccour in ſickneſſe, who in health hath beene profitable to his maſter.

1. 579. Reaſons. 1. Recompence.

But if a maſter be carefull of his ſicke ſeruant, affording vnto⁵⁸⁰ 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.

1. 580. 2. Future benefit.

But though the ſeruant that is ſicke haue in former time⁵⁸¹ 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 Samaritan⁵⁸² 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. 581. 3. Charity.
2. 582. Luke 10. 33, 34.

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.

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 ſeruant⁵⁸³ 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. p. 677 Iaakobs care of burying his mothers nurſe is expreſly mentioned,⁵⁸⁴ in way of commendation.

1. 583. Seruants that die, to be decently buried.
2. 584. Gen. 35. 8. [moved in the edition]

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 ſeruant⁵⁸⁵ 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.

1. 585. 1 Sam 30. 13.

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 vpon⁵⁸⁶ burden?

1. 586. Iſa. 58. 6.

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 p. 678 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,⁵⁸⁷ 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.

1. 587. See. §. 21, 22.

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.

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 his⁵⁸⁸ maſter. Which expoſtulation ſheweth that this is a maſters dutie.

1. 588. Gen. 30. 30. [moved in the edition]

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.

p. 679 A fouth is, that after ſufficient ſeruice they ſuffer them to prouide for themſelues.