Then & Now · Volume IV · 9 of 10
A Master’s Employing and Rewarding of His Servants
A Master’s Employing and Rewarding of His Servants
§. 35. Of well imploying ſeruants.
§. 35. Of well employing servants.
That charge which the maſter gaue to his ſeruants when he was going abroad (occupie till I come) ſheweth that maſters589 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,590 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.
That charge which the master gave to his servants when he was going abroad (occupy till I come)591 showeth that masters must keep their servants exercised and employed about some business or other: which is also implied under this part of a good mistresses commendation, she giveth a portion to her maidens,592 meaning a portion of work. As there is never an idle member in a natural body, but every one is employed, 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.
1. Thus servants being, while they are in subjection, inured to pains, they will be more industrious when they are of themselves: yea they will both more willingly undergo, and more easily go through matters which require pains and diligence. Use maketh perfect.
2. Thus will maſters themſelues, and others afterward receiue the more profit, and greater benefit by them.
2. Thus will masters themselves, and others afterward receive 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.
3. Thus will many temptations be avoided, and evils prevented: continual employment to the corrupt nature of man is as a running stream which carrieth away all the mud and filth in a brook, so as none settleth there.
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.
These are not only a prey to the devil, but also instruments of the devil, by which he worketh much mischief: for these are they that are most ready to discover the secrets of an house, to be tattling of every thing that is done, to sort themselves with all companies, and not content to do no good themselves, disturb, interrupt, and draw away such as are busy at their work.
§. 36. Of exerciſing ſeruants to a calling.
§. 36. Of exercising servants 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 p. 680 of ſeruice. This eſpecially concerneth ſuch as haue taken593 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.
- 593. Maſters muſt teach their prentiſes their trade.
Though it be a good thing to keep a servant always occupied and employed, yet for the benefit of the servant it is further requisite, that his employment be about some settled matter, whereabout he may also exercise himself when he is out of service. This especially concerneth such as have taken595 prentices. They must teach them their trade.
- For that end are prentices bound to masters.
- The covenants on the masters part require as much.
- The good which thence is like to come to the master himself, his prentice, and others, will recompense the pains.
- 595. Masters must teach their prentices their trade.
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.
Other servants also must be tied to a work which may be a means of maintenance: as in a great house, to offices about that house: in the country, to husbandry: in offices about the law, to some employment 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.
It is contrary hereunto for masters to envy their prentices the mystery of their trade: to employ 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 servants in time to come. These are like old, grown, broad trees, which keep all the sunshine from the shrubs that grow under them, and so keep them down 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.
Object. Prentices will be as ivy to the trees about which they cling, soon over-topping them, and soaking all the life out of them: they will hinder their masters trading, and get away all his custom, 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?
Answ. 1. This is but a mere surmise. It implieth that such masters as fear that which is pretended, deal not so currently, and faithfully with their customers as they should; or else how could they surmise that wise chapmen would leave one of whom they have had long and good experience, to go 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?
2. Daily experience showeth that God by his providence so ordereth men’s affairs, that masters who from time to time train up and send forth many prentices well exercised and skilful in their trade, do hold on, yea and increase in their own dealings and gain which they get thereby; and yet withal their prentices also come well forward. Why should any masters so distrust God’s providence, as to be afraid to make their prentices skilful 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? p. 681 And what if all maſters ſhould ſo deale? For what one doth in ſuch a caſe, he muſt preſuppoſe that all may doe.
3. When masters by death or otherwise give over trading, how shall trades be continued, if masters be so envious, and distrustful? What if their masters had so dealt with them? And what if all masters should so deal? For what one doth in such a case, he must presuppose that all may do.
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.
In this kind also do such mistresses offend as keep their maids many years together to drudgery work, and never teach them, nor afford them means or leisure to learn points of housewifery, things whereby they may get better maintenance for themselves.
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.
Such masters and mistresses use their servants as beasts, only for their own turn, without any respect to the servants good: whereby they pervert the main end of that relation betwixt master and servant, which is a mutual and reciprocal good to pass from the one to the other.
§. 37. Of appointing to euery ſeruant his particular function.
§. 37. Of appointing to every servant his particular function.
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)595 proueth thus much. This was one thing which the Queene of Sheba obſerued and admired in Solomons houſe, the ſtanding of596 his ſeruants, namely, euery one in his owne place, at his owne taske. To this purpoſe it is noted, that the great maſter gaue to597 each of his ſeruants their diſtinct talents. It is thus in the bodie naturall: euery member is not only imployed, but alſo imployed598 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.
1. That masters appoint to their servants their proper and peculiar work, that they may know what to do, and wherein to exercise themselves. And if there be many servants in one house, to set unto every one their distinct function. The phrase before noted of the good mistress (she giveth a portion to her maidens)597 proveth thus much. This was one thing which the Queen of Sheba observed and admired in Solomon’s house, the standing of598 his servants, namely, every one in his own place, at his own task. To this purpose it is noted, that the great master gave to599 each of his servants their distinct talents. It is thus in the body natural: every member is not only employed, but also employed600 in his own function: the eye in seeing, the ear in hearing, the foot in standing or going, and so the rest. It is thus also in Christ’s mystical body: one hath the spirit of wisdom, another of knowledge, another of faith, and so in other gifts. Thus also ought it to be in a family where are many servants.
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.
This is an especial means to make every one the more diligent and faithful. For when every one hath his particular work, they know, that they in particular are to give an account thereof: so as if it be not done, or ill done, they shall bear all the blame: if done, and well done, they shall have all the praise.
2. Thus ſhall euery one be made skilfull and expert in ſome p. 682 thing, by continuall attending vpon it, and exerciſing themſelues therein.
2. Thus shall every one be made skilful and expert in some thing, by continual attending upon it, and exercising themselves therein.
§. 38. Of diſorder in families through maſters negligence.
§. 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 finde599 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.
- 599. Praeter alias cauſas eoſunt in rebus communibus negligentiores, quod eus alijs curae eſſe exiſtiment: quemadmodum euenire ſolet in miniſterijs ſervilibus. Ariſt. loc. citat.
The great disorder which is in many families is contrary hereunto: for there are many masters that having sundry servants do look that all things should be well done, and yet appoint no particular place or work to any one; but think and say, that every one should be forward to do every thing; and when they find601 not things done to their mind, they fret and fume, and complain that they keep so many servants, and yet nothing well done. Such servants are not free from all blame: but surely the masters have greatest cause to complain of themselves, and of their own disorder in governing. For their negligence in appointing no set work to their servants, is the cause that all is neglected. For where many things to be done are left to many servants, 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 general charges, are no charges.
- 601. Praeter alias causas eosunt in rebus communibus negligentiores, quod eus alijs curae esse existiment: quemadmodum euenire solet in ministerijs servilibus. Arist. loc. citat.
§. 39. Of maſters ouerſeeing the wayes of their ſeruants.
§. 39. Of masters overseeing the ways of their servants.
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. This600 is noted of Booz, that he went to his field to ſee what his reapers did.
- 600. Pro. 31. 27. Ruth 2. 4. [moved in the edition]
The second direction is, that masters use inspection over their servants, and have an eye upon their servants, to see how they spend their time, and dispatch the business committed to them. The good mistress looketh well to the ways of her household.602 This is noted of Boaz, that he went to his field to see what his reapers did.
- 602. Prov 31:‸27. Ruth 2:‸4. [moved here by the editor]
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 horſe601 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.
- 601. Oculus Domini paſcit equum. Matt. 24. 48.
The eye of a master is a great motive to make a servant diligent and faithful: for thus he knoweth that both his diligence, and also his negligence shall be seen, and accordingly dealt withal. Hence arose that proverb, The eye of the master maketh the horse603 fat. The conceit which the evil servant had that his master delayed his coming, and so could not see what he did, made him so unfaithful as he was.
- 603. Oculus Domini pascit equum. Matt‸ 24:‸48.
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 a602 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 p. 683 man ſaith to his ſeruants, goe yee: but that man ſaith, goe we; or thus, goe ſirs, and ga’w ſirs.
- 602. Pro. 31. 13, 15.
If a masters place will bear it, it is behoveful that he be present with his servants, and as a good president go before them. It is recorded of the good mistress, that she riseth and giveth a604 portion to her maids: she is with them her self; she worketh willingly with her hands. This note of difference is put betwixt a provident thriving master, and a dissolute careless master: This man saith to his servants, go ye: but that man saith, go we; or thus, go sirs, and ga’w sirs.
- 604. Prov 31:‸13, 15.
It is contrary hereunto to let all goe (as we ſpeake) at ſix and603 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)604 and at noone when they come out of their chamber, chide and brawle, becauſe things are not more forward.
It is contrary hereunto to let all go (as we speak) at six and605 sevens; and never to see what servants do. How can such expect that their servants should be diligent in doing that which tendeth to their masters good, when they themselves are negligent in overseeing that which tendeth to their own good? Such masters as give themselves to gaming, and following their pastimes all day long, do much offend herein. So also such mistresses as spend all the morning in lying a bed and dressing themselves (a custom clean contrary to that which is noted of the good mistress)606 and at noon when they come out of their chamber, chide and brawl, because things are not more forward.
§. 40. Of prouoking ſeruants to their dutie both by faire and foule meanes.
§. 40. Of provoking servants to their duty both by fair and foul means.
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,605 &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 to606 rebuke, threaten, and correct their ſeruants.
The third direction is, that masters use what means they can to provoke and stir up their servants to be diligent and faithful: as in the first place, exhortation, admonition, persuasion, promises of reward, with other like fair means. Such were the means which Saul used to make his servants faithful unto him, when he said, Will the son of Jesse give every one of you fields, and vineyards,607 etc‸. Had the thing which he expected from them been good, this manner of dealing with them had been commendable. But if fair means prevail not, then they may and ought to608 rebuke, threaten, and correct their servants.
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 alſo607 ſaid, He that worketh deceit ſhall not dwell within mine houſe: he that telleth lies ſhall not tarry in my ſight.
- 607. Luke 16. 2. Pſal. 101. 7. [moved in the edition]
And if servants be impudent in sinning, and neither fair nor foul means will reclaim them, they must then be thrust out of doors. Note what the master in the parable said to his servant, Thou maist be no longer steward:609 to which purpose David also said, He that worketh deceit shall not dwell within mine house: he that telleth lies shall not tarry in my sight.
- 609. Luke 16:‸2. Ps 101:‸7. [moved here by the editor]
When Iſmael grew a ſcoffer at Gods word, Abraham thruſt608 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 ſeruants609 take vp the roome of good ſeruants? yea why ſhould they remaine to inſect and peruert other ſeruants?
When Ismael grew a scoffer at God’s word, Abraham thrust610 him and his mother out of doors, and that by God’s appointment. The parable of cutting down the fruitless figtree611 may fitly be applied to this point: and the reason also there rendered (why cumbereth it the ground?) Why should incorrigible servants take up the room of good servants? Yea why should they remain to infect and pervert other servants?
Obiect.
Object.
This is ſo farre from helping ſeruants in their eſtate, as it may proue their vtter vndoing.
This is so far from helping servants in their estate, as it may prove their utter undoing.
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.
Answ. 1. They have then none justly to blame but themselves. Justice (in case of necessity) must have her course, though through the iniquity of man some mischief follow thereupon.
2. The execution of this on ſome, may make others better looke to themſelues.
2. The execution of this on some, may make others better look to themselves.
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.
3. It may make them that are thrust out to be the more dutiful under another master, or more diligent in another course of life.
Contrary is their courſe who obſerue no courſe, or order610 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.
- 610. A ſeruant is not for euery offence to be thruſt out of doores.
Contrary is their course who observe no course, or order612 in drawing on their servants to do their duty, but begin with that which should be last: nay only use that remedy which should not be used, unless no remedy will serve the turn, which is to turn their servants out of doors for every small occasion. No instruction, persuasion, admonition, rebuke, threatening is used by many when their servants have offended, but this thunderbolt cast at them, be gone, get you out of doors. If this were taken notice of as a fault, longer might servants tarry in an house then ordinarily they do: and more good might master and servant reap one from another: yea and the secrets of an house be better kept; for the oft chopping and changing of servants is it that maketh all things done privately in houses to be blazed up and down.
- 612. A servant is not for every offence to be thrust out of doors.
§. 41. Of paying ſeruants their wages.
§. 41. Of paying servants 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,611 render to all their dues: and more particularly expreſſed in the example of612 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 expreſſe613 law to this purpoſe.
A third thing required of masters in respect of the estate of their servants, is to give them their just wages: even this is included under that general precept, render to all their dues:613 and more particularly expressed in the example of614 that master who hired labourers into his vineyard and at the end of their work gave them every one their wages: yea there is an express615 law to this purpose.
Obiect.
Object.
Theſe places concerne labourers hired by the day.
These places concern 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 p. 685 iuſtly paid, much rather a ſeruant, and labourer for a yeere and yeeres.
Answ. Servants are in the same rank: and the ground for both is the same: for both work for wages. Yea the argument will more strongly follow from the less to the greater thus, If a labourer and servant for a day must have his wages justly paid, much rather a servant, and labourer for a year and years.
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 Spirit614 S. Paul reckoneth Faith, meaning thereby fidelitie in keeping promiſe and couenant.
- 614. Gal. 5. 22. [moved in the edition]
1. A masters covenant requireth as much: if there were no other bond, yet that bond whereby he voluntarily bindeth himself, tieth him in conscience thereto. Among the fruits of the Spirit S. Paul616 reckoneth Faith, meaning thereby fidelity in keeping promise and covenant.
- 616. Gal‸ 5:‸22. [moved here by the editor]
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.
1. That there be a sufficient competency of wages allowed: even so much at least as may serve to provide such necessaries as are fit for a servant: for there is great reason, that he that worketh should live of his work.
2. That it be giuen in due ſeaſon.619 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.
- 619. Leu. 19. 13. Deut. 24. 15.
2. That it be given in due season.621 God would not have the labourers hire be unpaid one night after it was due. The time covenanted by a servant for his wages, is the seasonable time: then he expecteth it: to that time he putteth his occasions of using it: at that time therefore it ought to be given him.
- 621. Lev‸ 19:‸13. Deut‸ 24:‸15.
3. That it be paid to the full, according to the couenant: the maſters promiſe, and the ſeruants need require as much.
3. That it be paid to the full, according to the covenant: the masters promise, and the servants need require as much.
§. 42. Of maſters iniuſtice about their ſeruants wages.
§. 42. Of masters injustice about their servants wages.
Iniuſtice contrary to the forenamed dutie of due paying their ſeruants wages is many waies committed.
Injustice contrary to the forenamed duty of due paying their servants wages is many ways committed.
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 p. 686 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 therefore621 expreſly forbad the detaining of a ſeruants hire one night. This therefore is a point not only of vnkindneſſe, but alſo of iniuſtice.
- 621. Leu. 19. 13. Deut. 24. 15.
2. When they make their servants ask for their wages again and again, even till they be ashamed: yea to stay and wait for it till they be forced to sigh unto God: or else to filch and steal to supply their necessities: though these masters have not a purpose utterly to defraud their servants of their due, yet the putting them off, and delaying to pay it, putteth servants, that for the most part have but from hand to mouth, unto great straits: which the Lord well knew: and therefore623 expressly forbad the detaining of a servants hire one night. This therefore is a point not only of unkindness, but also of injustice.
- 623. Lev‸ 19:‸13. Deut‸ 24:‸15.
§. 43. Of ſuffering ſeruants to prouide for themſelues.
§. 43. Of suffering servants to provide for themselves.
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,623 when ſhall I prouide for mine owne houſe alſo? (as was624 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.625 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.
A fourth thing required of masters in regard of their servants estate is, that after sufficient service done they suffer their servants to provide for themselves. This Jacob required of Laban as a most equal and reasonable matter, saying, when shall I provide for mine own house also?625 (as was626 before noted in the general.) This hath respect especially unto such servants as have been a long time with masters as apprentices, and spent their time, labour, and pains only and wholly for their masters good.627 God’s law took express order for such, that after certain years service they should go free. So do also the laws 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.)
Herein lieth a main difference betwixt servants (who are under subjection, and held to work for their own good) and beasts (which are only for man’s service, and good.)
They therefore who are of a contrary minde, keeping ſeruants626 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 be627 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.
They therefore who are of a contrary mind, keeping servants628 as long as possibly they can, even all their life long unto hard labour, and under servitude, deserve to be served with beasts rather then men and women. This kind of masters rigour to their servants is in particular noted to be629 one of the causes of that great indignation of God against the Jews, whereby he was provoked to give them over, as captives to their enemies.
§. 44. Of kindneſſe to be ſhewed to good ſeruants.
§. 44. Of kindness to be showed to good servants.
As maſters muſt giue that which is iuſt to all ſeruants, ſo that which is628 equall to them that deſerue it: that is, they muſt be of an anſwerable minde and diſpoſition to good, honeſt, p. 687 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.
- 628. §. 20.
As masters must give that which is just to all servants, so that which is630 equal to them that deserve it: that is, they must be of an answerable mind and disposition to good, honest, loving, kind, faithful servants, who stand not so much upon that which is exacted, as upon that which they are able to do for their masters, and in that respect, as they see occasion do oft times much more then is exacted, or expected. Goodness requireth goodness; good will, good will; and this is to do the same things. This kind of Equity consisteth in these and such like particulars.
- 630. §. 20.
1. Maſters muſt well eſteeme of ſuch good ſeruants: and haue them in high account.629 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 Potiphar630 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?
1. Masters must well esteem of such good servants: and have them in high account. Abram631 accounted his old good faithful servant as his child, and till he had a child thought of making him his heir. Great was that esteem which Potiphar632 had of Joseph, when of a bondslave he made him overseer over his house, Gen‸ 39:‸4. Why is the title father given to masters, (2‸ Kgs 5:‸13‸) and the title sons to servants, (Josh 7:‸19. & 1 Sam‸ 24:‸16‸) but to show that servants should bear a child-like affection to their masters, and that masters should bear a fatherlike affection to such servants?
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 good631 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, and632 thou ſhalt haue praiſe of the ſame. Which phraſe implieth that gouernours ought to praiſe thoſe that doe well.
2. Masters must take notice of the goodness, and kindness of such servants: and manifest as much, both by giving them due praise, and a good reward: both which are noted in the pattern of that great master who said, well done thou good633 and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things. Thus will those good servants be the more encouraged to hold on, and others will be moved to imitate them. This encouragement doth the Apostle give to all under authority, do that which is good, and634 thou shalt have praise of the same. Which phrase implieth that governors ought to praise those that do 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 exceedingly633 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.
- 633. Gen. 39. 19. [moved in the edition]
3. If such servants be accused of any heinous crime, masters must not rashly give credit thereto, but rather thoroughly sift, and examine the matter. Herein Potiphar635 exceedingly failed, and by that means lost such a servant as he could never get again. If a good servant do by occasion slip, and commit a fault, his master ought in wisdom either to take no notice of it: or with some mild admonition pass it over: and not deal with him as with a lewd, graceless servant.
- 635. Gen‸ 39:‸19. [moved here by the editor]
4. When ſuch ſeruants (their couenanted time being expired) depart, their maſters muſt not let them goe away empty:634 p. 688 but helpe them in their mariage (as Moſes his maſter did) or635 in their ſetting vp, as the great maſter, who made his wiſe and faithfull ſeruant ruler ouer all his goods.636
§. 45. Of vnkinde dealing with good ſeruants.
§. 45. Of unkind dealing with good servants.
Vnworthy they are of good and kinde ſeruants who are of a contrary minde: as many maſters are For
Unworthy they are of good and kind servants who are of a contrary mind: as many masters are. For
1. Some make no difference betwixt ſeruants: but eſteeme of bad and good all alike: they thinke that the beſt ſeruants doe but their duty, therefore no extraordinary reſpect is to be borne towards them. But it is a point of wiſdome ſometimes to account a duty as a kindneſſe: eſpecially when good will of heart is ioyned with outward performance of duty.
1. Some make no difference betwixt servants: but esteem of bad and good all alike: they think that the best servants do but their duty, therefore no extraordinary respect is to be borne towards them. But it is a point of wisdom sometimes to account a duty as a kindness: especially when good will of heart is joined with outward performance of duty.
2. Others thinke it policy to take no notice of any ſeruants extraordinary faithfulneſſe and diligence to praiſe and reward the ſame, leſt it puffe them vp too much. But there is much more feare of ſeruants fainting, and waxing weary of doing good if they haue no incouragement, then of growing inſolent by incouragement.
2. Others think it policy to take no notice of any servants extraordinary faithfulness and diligence to praise and reward the same, lest it puff them up too much. But there is much more fear of servants fainting, and waxing weary of doing good if they have no encouragement, then of growing insolent by encouragement.
3. Others will be more ready to checke and rebuke ſuch for euery ſlip, and for failing in any thing, then others: becauſe others leſſe regard their rebuke: whereby they ſhew want of wiſdome in well managing their authority.
3. Others will be more ready to check and rebuke such for every slip, and for failing in any thing, then others: because others less regard their rebuke: whereby they show want of wisdom in well managing their authority.
4. Others when their ſeruants are about to goe away, or to marry, or to ſet vp, will ſeeke ſome occaſion or other to fall out with them, of purpoſe to ſend them away empty. Many will carry a faire face toward profitable ſeruants till the time of recompence commeth, and then beginne to frowne, as Laban637 did. Yea ſo farre are ſome maſters from ſeeking the proſperity of faithfull, wiſe, diligent, skilfull ſeruants, as they will hinder638 them in what they can, and keepe them downe: fearing leſt as their ſeruants riſe, they themſelues ſhould decay and fall. Theſe are both vnkinde, and vngratefull maſters. Would maſters be ſo dealt with by their ſuperiours? Thou oughteſt ſo to liue with thy inferiour, as thou wouldeſt haue thy ſuperiour liue with thee.
4. Others when their servants are about to go away, or to marry, or to set up, will seek some occasion or other to fall out with them, of purpose to send them away empty. Many will carry a fair face toward profitable servants till the time of recompense cometh, and then begin to frown, as Laban639 did. Yea so far are some masters from seeking the prosperity of faithful, wise, diligent, skilful servants, as they will hinder640 them in what they can, and keep them down: fearing lest as their servants rise, they themselves should decay and fall. These are both unkind, and ungrateful masters. Would masters be so dealt with by their superiors? Thou oughtest so to live with thy inferior, as thou wouldest have thy superior live with thee.
Hitherto of maſters duties. The reaſons to moue them to performe their duties follow.
Hitherto of masters duties. The reasons to move them to perform their duties follow.