Of Domestical Duties, Treatise 8

Of Domestical Duties · Treatise 8

p. 646The eighth Treatiſe. Duties of Maſters.

§. 1. Of the heads of Maſters duties.

EPHES. 6. 9.

And yee Maſters doe the ſame things vntounto them: forbearing threatning: Knowing that your Maſter alſo is in heauen: neither is there reſpect of perſons with him.

IN the laſt place the duties of maſters are declared by the Apoſtle, and that in this verſe, where he noteth,

1. The kindes of their duties.

2. A Reaſon to enforce the ſame.

The reaſon is taken from that ſubiection wherein maſters are to an higher maſter (knowing that your maſter alſo.) And it is amplified,

1. By the equall ſubiection of maſters and ſeruants to that maſter (your alſo.)

2. By the place where that maſter is (in heauen.)

3. By his property, in this phraſe (neither is there reſpect of perſons with him.)

Becauſe the ſeuerall duties of maſters are here but pointed at, and infolded vnderunder generall termes, I will (as in former p. 647treatiſes hath beene done) propound a diſtinct order, whereby we may the better finde out their duties, and handle them one after another.

All may be drawne vntounto theſe two heads.

1. Care in chooſing good ſeruants.

2. Conſcience in well vſing them.

For well vſing their ſeruants, maſters muſt hauehave an eie to their place, and authority: and in reſpect thereof,

1. Wiſely maintaine their authority.

2. Rightly manage the ſame.

The well managing of their authority is generally noted in this phraſe, doe the ſame things: but more particularly in aaCol. 4. 1.Col 4:1another place referred to theſe two branches

1. Iuſtice.

2. Equity.

Of theſe in order.

§. 2. Of maſters chooſing good ſeruants.

The firſt thing that a man, who taketh vponupon him to be a maſter, muſt take care of, is to entertaine good ſeruants into his ſeruice. bbPſal. 101. 6.Ps 101:6Mine eies (ſaith Dauid) ſhall be vponupon the faithfull of the land, that they may dwell with me: he that walketh in a perfect way he ſhall ſerue me. What doth this phraſe (mine eies ſhall be vponupon the faithfull) imply, but that he will diligently and carefully inquire after ſuch: yea mine eies (ſaith he) not another mans eies: he would not put all the truſt vponupon others: he would himſelfe make what proofe and triall he could. Such an emphaſis hath this phraſe (mine eies) where ccIob 19. 27.Job 19:27Iob ſaith; whom I ſhall ſee for my ſelfe, and mine eies ſhall behold, and not another for me.

1. Seruants are of all other things (except wife and children) Reaſons.of beſt and greateſt vſe. If then men be carefull in well chooſing other things, as houſes, land, houſhold-ſtuffe, horſes, and all manner of cattell (as men are very circumſpect therein) ſhould they not be much more carefull in well chooſing ſeruants?

2. Thus will maſters ſhew that they ſeeke, and aime at the good of their family: yea and in their family at the good of Church and common-wealth: for good members of a family are likelieſt to proue profitable to Church & common-wealth.

p. 6483. When good ſeruants are choſen, there is hope of receiuing the more good from them, and doing more good vntounto them. They will be pliable to all good admonition, docible by all good inſtruction, ſeruiceable in all things they take in hand.

Obiect. A maſter may make a bad ſeruant to become a good one.

Anſw. There is a great hazard and venture therein, eſpecially if they be growne to ripe yeares: no creature is eaſily tamed, or brought from the naturall courſe it hath taken, after it is growne vp: a bough that hath growne crooked many yeares together will hardly be made ſtraight. It is not in mans power to make a bad ſeruant good: neither can man expect Gods bleſſing therein, when he obſerueth not a right courſe warranted by God.

Queſt. What courſe is fitteſt for choice of ſeruants?Direction for chooſing of ſeruants.

1. If they be young, ſee how they hauehave beene from their infancy educated. Great is the benefit of good education: and much good may be expected from thence: for it is the means which God hath ſanctified for good.

But if they be growne to ripe yeares, chooſe ſuch as feare God, ſuch were they vponupon whom ddPſal. 101. 6.Ps 101:6Dauid caſt his eies.

On this ground did eePhilem. verſ 10.Saint Paul aduiſe Philemon to take Oneſimus againe, becauſe grace was then wrought in his heart.

1. Gods feare is the ground of all good obedience and Why ſuch ſeruants as feare God are to be choſen.faithfulneſſe: note the examples of ſuch good and faithfull ſeruants as are commended in Scripture, and you ſhall finde them all to feare God.

2. Such will not only be diligent in their worke, but they will alſo faithfully call vponupon God to proſper thoſe things which they take in hand in their maſters behalfe, inſtance the example of ffGen. 24. 12.Gen 24:12Abrahams ſeruant.

3. God will hauehave ſuch reſpect vntounto thoſe ſeruants which feare his name, as for their ſakes to bleſſe their maſters houſe. Thus was ggGen. 39. 5.Gen 39:5Potiphars houſe bleſſed for Ioſephs ſake.

2. Make ſome triall of their fitneſſe to that calling, worke p. 649and ſeruice whereunto thou ſhalt put them. From ſuch there may be hope of profit & benefit by their ſeruice. hhGen. 29. 14.Gen 29:14Laban made triall of Iaakob a monethmonth before he couenanted for any long continuance.

3. Take ſuch eſpecially as are of meane and poore eſtate, and know not how to maintaine themſelues but by ſeruice. Thus will a double worke of charitie be done therein: and thus maiſt thou looke for better ſeruice: for commonly ſuch are moſt induſtrious, and moſt obedient to their maſters.

Obiect. When men hauehave taken all the care they can in their choice, they may be deceiued.

Anſw. 1. Then much more likely is it, that if they be careleſſe therein, they ſhall be deceiued.

2. Diligent, and wiſe ſearch, is a meanes to finde out the diſpoſition and abilitie of ſeruants.

3. If hauing vſed the meanes men be deceiued, they may hauehave the more comfort in bearing the croſſe, becauſe they hauehave not wittingly or careleſly pulled it vponupon themſelues.

§. 3. Of maſters careleſneſſe in chuſing ſeruants.

Contrary is their careleſneſſe, who are ready to receiue any into their houſe, euen Atheiſts, Papiſts, ſwearers, ſwaggerers, profane wretches, vncleane perſons, and ſuch like, againſt whom Dauid proteſteth, he would not hauehave him that worketh deceit to dwell in Pſal. 101. 7.Ps 101:7his houſe; nor him that telleth lies to tarrie in his ſight. They who entertaine ſuch, make their houſes to be cages of vncleane birds, ſeminaries of wicked perſons, and vnprofitable members: for one ſcabbed ſheepe is enough to infect a whole flocke. No maruell though many miſchiefes fall vponupon ſuch a familie: for a man were as good bring ſo many Snakes and Adders into his houſe, as ſuch perſons: yea with them is brought Gods curſe. Can any good then be looked for? Such fooliſh maſters regard neither themſelues, nor their houſhold: no nor yet Church or Common-wealth. If none would entertaine ſuch, it might be a meanes to make them alter their condition.

Many are not only careleſſe in chuſing good ſeruants, but alſo except againſt ſuch as are religious; thinking it a matter of reproach to entertaine them. By which conceit they oft put away Gods bleſſing from their houſe.

Others ſo ſtand vponupon a great portion of money with a prentiſe, p. 650or a clerke, or other ſeruant, as they will take none but rich mens children. Whence it commeth to paſſe, that this point (which is a great point) of charitie is neglected: perſons moſt vnfit for ſeruice are entertained, and ſuch many times as ſcorne to doe ſeruice. Thus their maſters grow weary of them: the ſeruants loſe their time: neuer proue to be their crafts-maſters: and their parents repent the giuing of ſuch a portion with them.

§. 4. Of maſters maintaining their authoritie.

After that maſters hauehave choſen good ſeruants, their dutie is well to vſe them: which by reaſon of the difference betwixt maſters and ſeruants cannot be well done, except maſters wiſely maintaine their authoritie. A maſter therefore muſt be able aa1 Tim. 3. 4. foreign.1 Tim 3:4well to rule his owne houſe: this is a dutie which the Apoſtle in particular requireth of a Biſhop, who is maſter of an houſe, but it appertaineth in generall to all maſters of families. Women alſo who by vertue of their places are miſtreſſes, are commanded bb1 Tim. 5. 14. foreign.1 Tim 5:14to guide the houſe, or to rule, and performe the part of a miſtreſſe therein. It was the ccMat. 8. 9.Matt 8:9Centurions commendation, that hauing ſeruants vnderunder him, he had them at his command.

1. Gods image and authoritie, which a maſter carrieth, is thus preſerued.

2. Thus ſhall a maſter hauehave much better ſeruice done. Not one ſeruant of a thouſand, that is not kept vnderunder authoritie, will doe good ſeruice. A like dutie to this was enioyned to an husband in relation to a wife, Treat. 4.

§. 4. Some of the reaſons, directions, & other points there handled, may be here applied. Read it therefore.

For this end three things are to be obſerued.Direction.

1. That maſters carrie themſelues worthy of their place, and worthy of that honour which is due to them: which may beſt be done by making themſelues a patterne of ſuch good things as in their places appertaine to them. ddJoſ. 24. 15.Josh 24:15I and my houſe will feare the Lord, ſaith Ioſuah: he would not only put them to it, but he alſo would doe it, he would goe before them. I will behaue my ſelfe wiſely, I will walke within my houſe with a perfect heart, ſaith Pſal. 101. 2.Ps 101:2Dauid.

2. That maſters keepe their ſeruants in awe and feare. ee1 Tim. 3. 4.1 Tim 3:4Children muſt be kept in ſubiection: much more ſeruants.

p. 6513. That maſters doe the things which they doe in their cariage towards their ſeruants with authoritie: Command, forbid, rebuke (to vſe ffTit. 2. 15.Titus 2:15the Apoſtles phraſe) with all authoritie. The manner of ſpeech which the Centurion vſed to his ſeruants (ggMat. 8. 9.Matt 8:9 goe, come, doe this) ſauour of authoritie. So the Church taking vponupon her the perſon of a miſtreſſe, vſeth a word of authoritie, hhCant. 3. 5.Song 3:5I charge you not to doe this.

§. 5. Of maſters making their authoritie to be deſpiſed.

The aberrations in the defect contrary to the forenamed dutie How maſters loſe their honour.and point of wiſdome, are many: as

1. When maſters carrie themſelues baſely and abiectly before 1. By baſenes.their ſeruants: being light in their behauiour, fooliſh in their cariage, giuen to drunkenneſſe, vncleanneſſe, lewd companie, and other vices. Nabal was ſuch an one: for his ſeruant could ſay of him, aa1 Sam. 25. 17.1 Sam 25:17He is a ſonne of Belial. Dauid, though he did not giuegive himſelfe ouer to ſuch foule ſinnes as theſe are, yet he oft failed in an vnſeemly cariage before his ſeruants, as when bb1 Sam. 21. 13.1 Sam 21:13he changed his behauiour, and fained himſelfe mad, and ſcrabled on doores, and let his ſpittle fall downe vponupon his beard: and againe, cc2 Sam. 19. 3, 5.2 Sam 19:32 Sam 19:5when he gaue ſuch reines to his paſſion, for the death of his traiterous ſonne Abſolom, as his people being aſhamed ſtole away from him, and Ioab his ſeruant was forced roundly to tell him of it, ſaying, thou haſt ſhamed this day the faces of all thy ſeruants, &c.

Miſtreſſes oft loſe their authoritie by conſpiring with their ſeruants to goe abroad, take away goods, goſſip, and doe ſuch other like things priuily without their husbands conſent: they make themſelues thereby ſlaues to their ſeruants, not daring to doe any thing which may offend their ſeruants, leſt they ſhould diſcouer to their maſters ſuch lewd pranks as their Miſtreſſes did.

2. When maſters are too remiſſe and ſheepiſh: intreating and 2. By remiſnes.praying their ſeruants to doe ſuch things as they ought to command and require at their hands: and if it be not done, all their remedie is patience, or elſe to doe it themſelues. Howſoeuer this might be counted meekneſſe, and gentleneſſe towards equals and ſtrangers, ouer whom we hauehave no authoritie, yet towards ſeruants it is too baſe remiſneſſe: yea it is a relin quiſhing of that power which God hath giuen, and whereof God will take an account.

3. When maſters ſuffer their ſeruants to be their companions, p. 6523. By familiaritie.playing, drinking, reuelling with them, and ſaying (as it is in the prouerbe) haile fellowes met. Thus ſeruants oft take libertie to preſume aboue their maſter: for men are naturally prone to ambition; and, if an inch be giuen, they will take an ell. They who in this kinde ſo farre debaſe themſelues, as to giuegive their ſeruants power ouer their owne bodie, doe make both themſelues, and their true lawfull bedfellow to be deſpiſed: themſelues, in that ſuch ſeruants as are ſo made one fleſh, will thinke to keepe in awe ſuch a maſter or miſtreſſe, as they hauehave knowne, through feare of reuealing that ſinne: their bedfellow, in that ſuch ſeruants will thinke to be maintained, and boulſtered vp by the maſter or miſtreſſe, whom they hauehave ſo knowne. On this ground was ddGen. 16. 3, 4.Gen 16:3Gen 16:4Sarah deſpiſed in the eyes of Hagar her maid.

4. When maſters are ouer-ruled by their ſeruants to doe any 4. By letting goe the reines.vniuſt or vnlawfull thing: as ee2 Chro. 14. 17.2 Chr 14:17Ioaſh, who by his ſeruants was drawne to idolatrie: and ffIer. 38. 5.Jer 38:5Zedekiah, who gaue the Prophet Ieremiah into his ſeruants hands, vſing this baſe and abiect ſpeech, ffIer. 38. 5.Jer 38:5The King is not he that can doe any thing againſt you. Thus will ſeruants ſoone proue maſters: and if they once come to this high pitch to rule, rather then to be ruled, they will quickly proue intolerable. For ggPro. 30. 22.Prov 30:22this is one of the foure things noted by the Wiſeman, which the earth cannot beare, namely, a ſeruant when he reigneth: and hhEccl. 10. 5, 7.Eccl 10:5Eccl 10:7this is one of thoſe euils which proceed from rulers, that ſeruants ride vponupon horſes, that is, are aduanced aboue their place and degree: whence it followeth, that hhEccl. 10. 5, 7.Eccl 10:5Eccl 10:7Gouernours walke as ſeruants vponupon the earth, they are deiected below their place and degree. It falleth out in this caſe betwixt ſeruants and maſters, as betwixt ſcoales, or ballances; if the weights that vſe to lie in one ballance to keepe it downe be taken away, it will ſuddenly flie vp, and ſo the other ballance will be kept downe.

§. 6. Of maſters too great rigour.

The contrary in the exceſſe is too great rigour and aufterity manifeſted in looke, ſpeech, and actions.

1. In looke, when a maſter cannot caſt a good eie on his ſeruant. iiGen. 31. 2, 5.Gen 31:2Gen 31:5Iaakob was much diſcountenanced by the countenance of his maſter. Many maſters by their continuall frowning browes, and fiery eies, doe much terrifie their ſeruants.

2. In ſpeech, when maſters cannot giuegive a good word to their p. 653ſeruants, but if they be moued neuer ſo little, caſt vponupon them all the reproachfull names that they can call to minde: little thinking of this fearfull doome, kkMat. 5. 22.Matt 5:22Whoſoeuer ſhall ſay, thou foole, ſhall be in danger of hell fire.

Thus did Saul manifeſt a malitious and miſchieuous minde againſt Ionathan and Dauid by the foule language he gaue. Some hauehave ſuch a froward and peruerſe tongue, as they can neuer ſpeake directly to their ſeruants: but if they command or forbid a thing, they will doe it after ſuch a manner as their ſeruant can ſcarce tell what they meane: and this not only when their ſeruant hath offended them, but in their beſt mood. So ſhrewiſh are others, as their tongues ſeldome lie ſtill: but they are euer chiding vponupon eueryevery ſmall occaſion: whereby it commeth to paſſe that their ſeruants are no more moued with it, then the Doues, and Stares that continually abide in Belfraies, are moued with the ringing of bels. Such bitterneſſe alſo is mixed with the childings of many, as they belch out of their blacke mouthes, moſt direfull imprecations. What can be ſaid of ſuch tongues, but that they are llIam. 3. 6.Jas 3:6ſet on fire of hell? As other aberrations wherein maſters are reproued, are to be applied to miſtreſſes, ſo this eſpecially. For miſtreſſes doe commonly moſt offend in ſhrewiſhneſſe of ſpeech.

3. In actions, when maſters are too frequent, and too furious Quamuis dominus ſeruo praeſtet, tamen ſe aequalem iudicet quatenus homo exiſtit. Conſtit. Apoſt. l. 4. c. 12.ſtrikers: ſtriking their ſeruants on eueryevery occaſion, not caring how they ſtrike. In theſe and other like euidences of too much auſteritie and plaine arrogancy maſters forget that they are men. Though for outward order a maſter be more excellent then a ſeruant, yet as a man he ought to iudge himſelfe equall. This extreme can be no good meanes to maintaine authoritie: but it is a plaine abuſe thereof. Maſters ought ſo Serui colant potius te quàm timeant. Senec. epiſt. 47.to carrie themſelues as their ſeruants may rather reuerence, then dread them.

§. 7. Of maſters commanding power reſtrained to things lawfull.Extent of maſters power.

That a maſter may the better know how to maintaine his authoritie, I will diſtinctly declare the extent of his power, and that in theſe foure particulars, 1. In Commanding. 2. In Correcting. 3. In ordering the mariage of their ſeruants. 4. In diſpoſing their perſon.

p. 654Within the liſts of theſe two vertues Iuſtice and Equitie (whereunto all the duties which maſters owe their ſeruants ſhall **§. 20, 21, &c.afterward be referred) muſt the commanding power of maſters be bounded.

1. Iuſtice requireth two things,

1. A reſtraint of maſters commandements.

2. An execution thereof.

The reſtraint is vntounto Gods law, that a maſter command nothing againſt it, but what is agreeable to it. Abiſhai would Nothing vnlawfull to be commanded by maſters. 1 Sam. 26. 9.1 Sam 26:9faine hauehave had Dauids warrant to hauehave killed Saul: but Dauid was ſo farre from commanding him to doe it, as he kept him from it.

Maſters are but ſubordinate miniſters vnderunder God: they muſt therefore command nothing againſt his law. As a Iudge, high-Sheriffe, and all other officers vnderunder the King, muſt make the Kings law the ground of all thoſe things which they require of the Kings ſubiects: ſo maſters muſt make Gods law the ground of all thoſe things which they require of their ſeruants, who are alſo the ſeruants of Chriſt. Beſides, to what purpoſe is it to command that which a ſeruant may and muſt refuſe to doe? But in no **Treat. 7. §. 38vnlawfull thing may he obey.

§. 8. Of maſters preſuming aboue their authoritie.

Contrary is the arrogancie and preſumption of many maſters, who make their owne will the rule of their ſeruants obedience. This muſt needs be a leaden rule, which may be bowed this way, that way, and eueryevery way, becauſe of the flexible and variable humour of man. Hence is it that many moſt vile and horrible things are commanded, becauſe they are agreeable to the commanders humour. Abſolom bid his ſeruants commit a moſt deteſtable murder vponupon his owne brother, and note how he preſſeth it, HaueHave not I commanded you?2 Sam. 13. 28.2 Sam 13:28

More preſumptuous is he that taketh vponupon him to be the The Popes preſumption.great commander of all Chriſtians, the Pope of Rome, and other maſters and gouernours of Ieſuites, Friers, Monkes, and other like orders, who command ſuch as are vnderunder their authoritie to commit treaſons, raiſe rebellions, kill Kings, and doe other like execrable villanies.

And to iuſtifie the Pope from whom all inferiour gouernours p. 655receiue their power, and by whoſe will they muſt be ruled, theſe blaſphemous poſitions doe Papiſts hold of his power, He can doe all things of right as God. He is as God hauing Extrauag. de maior. & obed. Alban. in lib. de poteſtat. Pap. & Eccleſ. Gratian. in Decret. diſt. 40.on earth fulneſſe of power. If he ſhall draw with him innumerable ſoules of men into hell, yet none may ſay to him, what doeſt thou? Doth not the Apoſtles **2 Theſſ. 2. 4. In Eccleſia cath. ſemper creditum eſt Rom. Pontificem poſſe ſua authoritate leges ferre, quae in conſcientia obligent. Bellar. de Rom. Pontif. l. 4. c. 15.2 Thess 2:4deſcription of that man of ſinne, the ſonne of perdition, agree to him of whom thoſe things are ſpoken? Is he not in Papiſts account, as God, ſhewing himſelfe that he is God? Which is further confirmed by that power which they giuegive him of making lawes to binde the conſcience, and coining new articles of faith.

Not only popiſh, but profane maſters alſo too much exceed in this preſumptuous vſe of their power aboue their power: as they who enioyne their ſeruants to kill, to ſteale, to ſweare, to forſweare, to lie, to giuegive falſe meaſures, and weights, to goe to maſſe, to profane the Sabbath, with other like ſinnes. In all theſe, and all other things like to theſe, being againſt Gods law, maſters hauehave no power to command: they goe aboue their commiſſion: and ſhall accordingly anſwer for it.

§. 9. Of maſters commanding ſeruants to doe their dutie.

2. The execution of a maſters commanding power conſiſteth in thoſe things which God hath enioyned as bounden duties. Theſe a maſter by vertue of his authoritie muſt command his ſeruants to doe: as to worſhip God, to ſanctifie his Sabbath, to be diligent and conſcionable in his calling, with other like duties, which God compriſeth vnderunder theſe words, the way of the Lord, righteouſneſſe and iudgement: and ſaith that he knew that Abram would command his houſhold to doe them.Gen. 18. 19.Gen 18:19

The charge giuen to maſters in the fourth commandement concerning ſeruants, (thou nor thy man-ſeruant, nor thy maidſeruant) Exo. 20. 10.Exod 20:10proueth as much. Ioſiah is commended for cauſing his 2 Chr. 34. 32.2 Chr 34:32people to ſtand to the couenant of God. On this ground if a maſter hauehave ſeruants that are papiſts, ſeparatiſts, or profane perſons, he ought to command them, and cauſe them to goe to the holy ordinances of God.

It is one of the principall ends why God hath giuen power and authoritie to ſome ouer others, that by their authoritie they may cauſe them which are vnderunder them to obſerue the p. 656commandements of God: euen as inferiour officers hauehave authoritie giuen them, to ſee the Kings lawes kept.

§. 10. Of the ſinne of maſters in ſuffering ſeruants to neglect their dutie.

It is contrary to that commanding power which God hath giuen to maſters, to ſuffer their ſeruants to omit, and neglect thoſe bounden duties which God hath commanded them: as if a ſeruant be ſo popiſh or profane as to refuſe to goe to the word, or Sacrament, or to performe any dutie whereunto he is bound, to let him alone. Though they themſelues doe thoſe duties, and though they doe not hinder and keepe their ſeruants from doing them, yet if they cauſe not their ſeruants alſo to doe them, they make themſelues acceſſarie to their ſeruants ſinne.

Obiect. EueryEvery mans conſcience is free, and cannot be forced; therefore maſters may not compell ſeruants to ſuch things as are againſt their conſcience.

Anſw. Though the conſcience be free to a man, and out of anothers power, yet their outward actions are not free: and though faith, pietie, righteouſneſſe, nor any grace can be forced into men, yet they may be forced to vſe the meanes which God hath ſanctified for the breeding and increaſing of them. Though they cannot be forced to hauehave a religious and righteous heart, yet they may be forced to doe religious and righteous duties: or if a maſter cannot force theſe, yet he may and ought to doe his vttermoſt endeuour: by which means though he cannot free his ſeruant from death, yet he ſhall free his owne ſoule from the guilt of his death.

§. 11. Of a maſters wiſdome in ordering things indifferent.

Equitie hath reſpect to thoſe things which are in a maſters power to command or not command: ſuch are all ciuill actions as concerne himſelfe, concerning the particulars whereof God hath giuen no direct charge for an abſolute performance of them: as to goe of ſuch an errand, to doe ſuch a meſſage, to diſpatch ſuch a buſineſſe. Concerning theſe things I may ſay of a maſters power, as the Apoſtle doth of a parents power in 1 Cor. 7. 36, 37.1 Cor 7:361 Cor 7:37another caſe; If he ſeeth it meet to be done, and commandeth his ſeruant to doe it, he doth well, he ſinneth not. If he ſeeth it p. 657not meet to be done, and commandeth it not, he doth alſo well, he ſinneth not. Of this kinde of things ſpeaketh the Centurian, Matt. 8. 9.Matt 8:9where he ſaith, I ſay to one, goe, to another, come, to a third, doe this.

The marke which maſters muſt aime at in commanding or forbidding theſe, muſt be expediency: for all things that are 1 Cor. 10. 23.1 Cor 10:23lawfull, are not expedient. Expediency dependeth much vponupon circumſtances, and conſequences which may follow vponupon the doing of any thing: in obſeruing whereof the wiſdome of him who hath power to hauehave a thing done, or not done, eſpecially appeareth. When Dauid ſuffered not Huſhai his good friend, 2 Sam. 15. 33, 34.2 Sam 15:332 Sam 15:34and wiſe counſeller, to goe with him when he fled from Abſolom, but bid him returne to the citie and there abide, he had an eie to the good conſequence that might follow thereupon. And when Ioab commanded Cuſhi rather then Ahimaaz to 2 Sam. 18. 20, 21.2 Sam 18:202 Sam 18:21carrie the newes of Abſoloms death, he had an eie to the meetneſſe of the perſons, and to the kinde of meſſage.

To apply this to our purpoſe, Equity requireth that maſters (in commanding things indifferent, which they hauehave power to command or not to command) hauehave an eie to their ſeruants ability, ſex, age, diſpoſition, conſcience, and other like circumſtances, that the thing which they command be ſomewhat agreeable to them, not aboue their ability, not vnbeſeeming their ſex, not vnfitting their age, not thwarting their diſpoſition, not againſt their conſcience.

§. 12. Of maſters offence againſt expediency.

It is contrary to equity for a maſter to regard only himſelfe, and his own mind, euen in things that are lawfull. Paul was not 1 Cor. 10. 33.1 Cor 10:33of this minde, when he ſaid, He ſought not his owne profit: no nor his owne will. Expediency and inexpediency were great motiues vntounto him, to forbeare things which were otherwiſe lawfull: yet little is this regarded by many: for

1. Many command things to the very vttermoſt of their ſeruants ſtrength, if not aboue it, (as Pharaoh) or elſe things dangerous, Exod. 5. 7.Exod 5:7which may bring much miſchiefe vponupon them. Dauid 2 Sam. 23. 17.2 Sam 23:17was touched in heart for mouing only by a wiſh his ſeruants to fetch him water with the danger of their liues.

p. 6582. Others againſt comelineſſe put men to doe maids workes, and maids to doe mens worke.

3. Others vponupon meere partiality keepe vnderunder old and good ſeruants, and preferre much younger before them.

4. Others will forcibly make ſeruants doe things againſt their naturall diſpoſition, as to handle, yea and eat ſuch things as they cannot endure to touch or ſee.

5. Others in doubtfull matters will vrge and preſſe them againſt their conſcience.

Howſoeuer in theſe and other ſuch like things not vnlawfull, ſeruants ought to doe what they can to ſatisfie their maſters command, if he be peremptory in vrging them: yet ought not a maſter to be too peremptory in preſſing his authoritie and power.

§. 13. Of the power of maſters to correct their ſeruants.

The ſecond point wherein a maſters power conſiſteth is correction: which may be giuen by lookes, words, or deeds.

By a mans looke his anger and wrath againſt another is manifeſted. **foreignIn Hebrew the ſame word ſignifieth a face, and wrath: becauſe wrath ſooneſt ſheweth it ſelfe in a mans face. It is noted of Cain, that being very wrath his countenance fell Si quis in domo per inobedientiam domeſticae paci aduerſatur, corripiatur ſeu verbo, ſeu verbere, ſea quo. libet alio genere poenae iuſto at que licito. Aug. de Ciu. Deil. 19. c. 16.downe, Gen. 4. 5. Now the manifeſtation of a maſters wrath againſt his ſeruant is a correction.

But words whether of rebuke, or threatning, doe much more declare the ſame. This phraſe which Solomon vſeth Pro. 29. 19. (a ſeruant will not be corrected with words) ſheweth that there is a correction by words: and though it be negatiuely propounded, yet doth it not imply that correction by words is not to be vſed to a ſeruant, but rather, if thereby he be not moued, that blowes muſt be added thereto: which is a correction by deeds, whereof Chriſt maketh mention in the parable of thoſe ſeruants that according to the greatneſſe of their fault are Luke 12. 47.Luke 12:47to be beaten with many ſtripes. It is therefore in a maſters power to correct his ſeruant with ſtripes, or blowes. Which being ſo, I will ſhew,

1. How farre his power herein extendeth.

2. How it is to be ordered.

p. 659§. 14. Of the reſtraint of maſters power: that it reacheth not to their ſeruants life.

Concerning the extent of a maſters power in correcting his ſeruant, this queſtion is to be reſolued, Whether a maſter hauehave power for any fault to take away his ſeruants life.

Anſw. His power reacheth not ſo farre, as is euident by theſe reaſons.

1. There is no precept, nor approued example, nor any other warrant out of Gods word for it. The Iewes had great power ouer ſuch ſeruants as were ſtrangers: Of them they might Leu. 25. 44, 45, 46.Lev 25:44Lev 25:45Lev 25:46buy bond-men and bond-maids: they might hauehave them for a poſſeſſion: and take them for an inheritance for their children after them, to be bond-men for euer: they might be put to the moſt toyling, droyling, baſe, and abiect workes that they had, as drawing water, hewing wood, and the like; but yet their maſters Ioſ. 9. 27.Josh 9:27had not power ouer their liues.

2. A maſter might not diſmember his ſeruant: if vnawares he did ſmite out an eie or tooth of his ſeruant, he muſt make a recompence: which was to let him goe free. Much leſſe therefore Exod. 21. 26.Exod 21:26might he take away his ſeruants life.

3. If a ſeruant died vnderunder his maſters hand when he corrected him, though he intended not wilfully to murder him, that maſter was to be puniſhed. It was not therfore lawfull for Exod. 21. 20.Exod 21:20a maſter wittingly to kill a ſeruant.

4. The power of life is proper to the publike magiſtrate, who doth all things in open publike places, that ſo there may be many witneſſes of his iuſt proceeding. If maſters had this power, many might priuily be put to death, and no man know for what cauſe, as it is in popiſh inquiſitions.

5. **Si Dominus ſeruum ceciderit, vel lethale vulnus inflixerit, reus homicidij ſit. Iuſtin. Cod. l. 9. tit. 18.The approued lawes of men make it wilfull murder for a maſter to ſlay his ſeruant wittingly, though the ſeruants fault be neuer ſo hainous. Neither the authority of the maſter, nor deſert of the ſeruant, ſhall exempt the maſter that ſlayeth his ſeruant from the guilt and puniſhment of felony.

Obiect. In ancient times maſters had this power.

Anſw. They neuer of right had it, though ſome might exerciſe it. Among Gods people it was neuer exerciſed in any age of the world. That liberty which was taken, was among p. 660the heathen: and yet among them as polities came to be more Apud Gentes animaduertere poſſumus Dominis in ſeruos vitae, neciſ que poteſtatem fuiſſe. Sed hoc tempore nullis hominibus qui ſub imperio noſtro ſunt, licet fine cauſa legibus cognita in ſeruos ſuos ſupra modum ſaeuire Nam ex conſtit. Antonini qui ſine cauſe ſeruum ſuum occiderit, non minus puniri iubetur, quam ſi alienum ſeruum occiderit. Iuſtin. Jnſtit. l. 1. Tit. 8. Domini mitiores eſſe debent. Cypr. Teſtim. l. 3. c. 73.and more ciuilly gouerned, that vſurped liberty by the lawes of Magiſtrates was much reſtrained: and when Emperors and Kings became Chriſtians, it was vtterly taken away.

Obiect. If a man take an enemie by warre, he hath power to kill him.

Anſw. If in the time of the warre he ſlay him not, but then ſpare him, and take him as a captiue, and make him his ſeruant, though but a bondſlaue, he hath not power of his life.

§. 15. Of maſters exceſſe in correcting ſeruants.

Contrary to their iuſt and due power doe they, who in their rage ſtab their ſeruants, or otherwiſe make them away: yea they alſo who ſo vnmercifully and vnmeaſurably beat them with rod, cudgell, or any other thing, as death follow thereupon: for many there be who hauing once begunne to ſtrike, know not when to ceaſe, but lay on as if they were ſtriking ſtocks and blocks, and not their owne fleſh. God foreſaw that maſters were prone to ſuch cruelty, and therefore aaDeut. 25. 3.Deut 25:3ſet a ſtint number of ſtripes, which none that beat another might exceed.

Among theſe may be reckoned ſuch deſperate maſters as in their moode will ſtrike their ſeruant with any thing that commeth next to hand, be it heauy, cragged, hard, or ſharpe, they care not (bbPro. 26. 18.Prov 26:18 As a mad man who caſteth fire-brands, arrowes, and death.) Theſe things may endanger a ſeruants life, if not, they may breake his head, or otherwiſe wound, bruiſe, and lame him.

It is beyond a maſters power by any correction to impaire life, health, or ſtrength of his ſeruant, or any way in his body to diſable him from doing that which otherwiſe he might hauehave beene able to doe.

If maſters, no not for puniſhment of any ſinne, may not take away or endanger the life of his ſeruant, what may we thinke of ſuch maſters, as without any fault of their ſeruants, cauſe them to be made away by putting them vponupon ſome deſperate attempt, either to maintaine their owne quarrell, or for ſome other vniuſt end? cc2 Sam. 11. 15.2 Sam 11:15Dauid dealt thus with Uriah: but afterwards he ddPſal. 51. 14.Ps 51:14ſorely repented this part of iniuſtice. At another p. 661ee2 Sam. 23. 15, &c.2 Sam 23:15time when three of his ſeruants had fetched him water, which he longed for, with ieopardy of their liues, though in ſafety they returned, yet his heart ſmote him for his longing, and he would not drinke of that water becauſe they had ventured their liues to fetch it.

But what may we ſay of ſuch maſters, as cauſe their ſeruants for their ſakes to commit felony, murther, treaſon, rebellion, and ſuch other things, as cauſe the publike magiſtrate to vnſheath his ſword againſt them, & cut them off? We noted this **§. 8.before to be a grienous fault in regard of the vnlawfulneſſe of the thing: here further we may note it to be much more hainous in regard of the miſchiefe that followeth thereupon, which is the loſſe of their ſeruants life: ſo as thus they make themſelues acceſſary to a deteſtable ſinne, and guilty of the bloud of their ſeruant.

§. 16. Of maſters ordering that correction they giuegive to their ſeruants.

2. That maſters may well order that correction which they giuegive to their ſeruants, difference muſt be put betwixt the age, ſex, diſpoſition, and faults of thoſe whom they correct.

1. Maſters ought not to be ſo forward to ſtrike ſuch as are growne in yeares, as the younger ſort. Yeares bring vnderſtanding, and a rebuke will make one of vnderſtanding more ſory for a fault, and more carefull to amend it, The direction preſcribed to parents (Treat. 6. §. 47.) for well ordering that correction which they giuegive to their children, may in many points be here fitly applied. Read it. then blowes: ſmart more workes vponupon the younger ſort. But if notwithſtanding their yeares they be ſtout, and will not regard words, their ſtoutneſſe. muſt be beaten downe with blowes. aaPro. 19. 25, 29.Prov 19:25Prov 19:29Smite a ſcorner, ſaith the wiſe man: and againe, Iudgements are prepared for ſcorners, and ſtripes for the backe of fooles.

Seeing ſeruants in yeares are in this caſe to be corrected, it is further requiſite to put a difference betwixt the kinde or meaſure of correction which is giuen to them, and to the younger ſort: if they be corrected as children, they may either p. 662make a toy of it, or the more diſdaine at it. ccPro. 20. 30. Heris in famulos ſaeuitia adhibenda eſt, ſi aliter teneri non poſſunt. Cic. Offic. l. 2.Prov 20:30Blewneſſe, wound, and ſtripes piercing into the inward parts of the belly, are a purging medicine againſt euill, to ſtout ſeruants of ripe yeares.

2. If there be a maſter and miſtreſſe ioynt gouernours ouer an houſe, it is fitteſt for the maſter to correct men-ſeruants, the miſtreſſe maids. **Seruam verberare viro maximae ignominiae eſt. Chryſ. hom. 26. in 1 Cor. 11.1 Cor 11Abraham put his maid ouer to Sarah in ſuch a caſe. Yet if a maid ſhould wax ſtout, and manniſh, and turne againſt her miſtreſſe, ſhe being weake, ſickly, with child, or otherwiſe vnable to maſter her maid, the maſter may and muſt beat downe her ſtoutneſſe and rebellion: eeExo. 21. 20.Exod 21:20ſo much did the law of God permit.

3. If ſeruants be of an ingenious diſpoſition, willing and forward to doe that which belongeth vntounto them, ſorry when they hauehave committed a fault, and carefull to amend their faults, many things may be paſſed ouer in them, which muſt be corrected in others. To this may be applied the counſell of the wiſeman, Take no heed to all the words that are Eccl. 7. 21.Eccl 7:21ſpoken.

4. Correction muſt be meaſured according to the greatneſſe —Adſit Regula peccat is quae poenas irroget aequas: Nec ſcutica dignum horribili ſectere flagello. Horat. l. 1. Sat. 3.of the fault puniſhed, and the circumſtances whereby the fault may iuſtly be aggrauated. The ſeruant that knew his maſters will and did it not ſhall be beaten with many ſtripes: But he that knew not and did commit things worthy of ſtripes, ſhall be beaten with few ſtripes, Luk. 12. 47, 48.

Many aberrations are daily committed contrary to eueryevery branch of this direction, in that maſters and miſtreſſes in exerciſing this part of their power are carried away with paſſion, and doe that which they doe in this kinde after their owne pleaſure. Thus they turne a dutie into ſinne, and by vndue correcting of their ſeruants prouoke God to correct them in his wrath, either here or in the world to come.

§. 17. Of maſters power ouer their ſeruants in and about their mariage.

The third point to be noted concerning a maſters power ouer his ſeruant, is about his ſeruants mariage. Sundry queſtions p. 663are moued about this point, which I will briefly reſolue.

1. Queſt. HaueHave maſters power to order and diſpoſe their ſeruants mariage as they pleaſe?

Anſw. No, not without the free conſent of the ſeruants themſelues: for mariages muſt be made with the free conſent of the parties that are maried.

Obiect. The law implieth that a maſter hath power to giuegive Exo. 21. 4.Exod 21:4his ſeruant a wife, for it ſheweth whoſe thoſe children ſhall be that are borne to that ſeruant, to whom a maſter hath giuen a wife.

Anſw. 1. That law is to be vnderſtood of ſuch ſeruants as being ſtrangers were bond-ſlaues, ouer whom maſters had a more abſolute power then ouer others.

2. The maſters power of giuing did not ſimply force the ſeruant to marie the party ſo giuen: but reſtrained the ſeruant from marying any other then whom the maſter ſhould giuegive.

2. Queſt. Is not a maſters power in the matter of mariage as great ouer a ſeruant, as a parents ouer a childe?

Anſw. No. See the reaſon Treat. 5. §. 20.

3. Queſt. May a maſter denie his ſeruant liberty to marie?

Anſw. Yea, for the time that the ſeruant hath couenanted to be a ſeruant with his maſter. For that time a ſeruant is part of his maſters goods, and poſſeſſions. As bond ſeruants were a maſters poſſeſſion for euer: ſo couenanted ſeruants are his poſſeſſion for the time of their couenant. When God gaue the deuill leaue to ſeize on all that Iob had, by vertue of that Iob 1. 15, 16.Job 1:15Job 1:16permiſſion he ſeized on all kindes of Iobs ſeruants bond and free, as well as on his goods: which he could not hauehave done, if Iobs ſeruants had not beene as his goods.

Yet notwithſtanding if ſeruants ſhall make it knowne to their maſter, that neceſſity requireth they ſhould marie, ſuch reſpect ought to be had to the chaſtity euen of ſeruants, as in this caſe I may vſe the phraſe with the Apoſtle vſeth in reference to children, Let them be maried.1 Cor. 7. 36.1 Cor 7:36

4. Queſt. What if ſeruants marie without conſent of maſters, is that mariage nullified thereby?

Anſw. No. The mariage being otherwiſe rightly performed, Quod fieri non debet factum valet.remaineth a firme mariage: though the ſeruants in p. 664ſo doing hauehave ſinned: for which their maſter may iuſtly puniſh them.

5. Queſt. May a maſter keepe his ſeruants ſo maried without his conſent from their bed-fellowes?

Anſw. He may exact the whole time of his couenant for ſeruice: but that power which by the bond of mariage huſbands and wiues hauehave ouer one anothers bodies, ſuffereth 1 Cor. 7. 3, 4.1 Cor 7:31 Cor 7:4them not to be altogether ſeparated one from another. Beſides, our law freeth a maid-ſeruant when ſhe is maried, from her maſters couenant.

§. 18. Of maſters rigour in forcing mariages on ſeruants: or in ſeparating man and wife.

Contrary to a maſters power doe they, who force their ſeruants to marie whom they like not: as when a maſter hath defloured his maid, to couer his ſhame he will make one of his ſeruants marie her.

They alſo doe contrary to their power who ſeeke to ſeparat their ſeruants that are maried from their bed-fellow: ſome will keepe the man at his houſe day and night from his wife, and ſo the wife from her husband: others will ſend one of them into remote parts of the land, where the other ſhall not know: yea others will be ſure to keepe them one from another, for they will ſend one of them beyond ſea for many yeares together, if not for euer. Theſe practiſes are againſt the law of mariage, and too rigorous and vniuſt.

§. 19. Of maſters power to diſpoſe their ſeruants perſons.

The fourth point to be noted of a maſters power ouer his ſeruants reſpecteth their perſons, which ſo properly belong to a maſter for the time of their ſeruice, as he may not only keepe them himſelfe for his owne ſeruice, but alſo paſſe them ouer, and giuegive, or ſell them to another. By Gods law not only Leu. 25. 39, 44.Lev 25:39Lev 25:44ſtrangers, but Iewes alſo might be ſold for ſeruants.

The cuſtomes and ſtatutes of our land doe alſo permit maſters Maſters care in putting off ſeruants.to make ouer their ſeruants from one to one: and on their death-beds to bequeath them to whom they will, euen as their goods and poſſeſſions.

That this power be not abuſed, in the executing thereof, p. 665maſters muſt principally reſpect the good of their ſeruants: and for that end put them ouer to fit maſters, ſuch maſters as may doe them good and not euill, all the time of their abode with them, and ſeruice vnderunder them.

Contrary hereunto doe they, who aime meerely at their owne aduantage, not caring to whom they put ouer their ſeruants, ſo they may make gaine thereby. Some will ſell them, namely, when they hauehave them beyond ſea, to Turks and Infidels; ſome to Papiſts, and other Idolaters; ſome to profane perſons; ſome to cruell inhumane beaſts; ſome to men of vnlawfull trades; ſome to men of no trades. Such maſters as make their ſeruants ouer to ſuch as theſe are, or like to theſe, ſhall anſwer for all the wrong is done to them.

§. 20. Of maſters well managing their authoritie.

This Apoſtle in **Coloſſ. 4. 1. foreign.Col 4:1another place giueth this charge to maſters, GiueGive vntounto your ſeruants that which is iuſt and equall.

By doing theſe two things maſters ſhall well manage their authoritie.

Iuſtice reſpecteth the place, and ſeruice of ſeruants.Difference betwixt iuſt and equall dealing.

Equitie reſpecteth their minde, and manner of doing ſeruice.

All ſeruants, in that they are ſeruants, and doe their maſters worke, muſt hauehave that which of right belongeth to ſeruants. This is Iuſtice.

Such ſeruants as beare an eſpeciall louelove and liking to their maſters, doing ſeruice not by conſtraint, or with eye-ſeruice, as men-pleaſers, but in ſingleneſſe of heart with good will, and all good faithfulneſſe, ſeeking to the vttermoſt of their power, their maſters good, muſt be accordingly reſpected and dealt withall. This is Equitie. As the Apoſtle compriſeth Iuſtice vnderunder this phraſe (doe the ſame things) for ſeruice giuegive due recompence: ſo more eſpecially he compriſeth Equitie vnderunder it: for ſeruants good will and more then vſuall reſpect of their maſters, let maſters returne good will, and more then ordinarie reſpect to ſeruants. S. Peter noteth theſe two vertues vnderunder two other words, good, 1 Pet. 2. 18.1 Pet 2:18gentle: A maſters goodneſſe hath relation to Iuſtice: his gentleneſſe to Equitie.

p. 666§. 21. Of maſters endeuouring the ſaluation of their ſeruants.

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 ſpirituall 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.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.

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 diſcharge 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.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 vnderunder 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 vponupon God p. 667to proſper his ſeruice for his maſters good, and to recompence that kindneſſe which his maſter hath done to him.

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, Directions for edifying ſeruants.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 eueryevery ſeruant in their Pariſhes, as maſters may in their families.

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 vnderunder the Law were Exo. 12. 44.Exod 12:44commanded to let their ſeruants eat of the Paſſeouer, which was a ſolemne ſacrament. The Law which enioyneth all males to appeare Deut. 16. 16.Deut 16:16on 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.

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 giuegive them milke, & when ſtrong meat.

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

p. 668§. 22. Of maſters neglecting to edifie their ſeruants.

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 hauehave 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?

Obiect. At firſt taking of a ſeruant no more was couenanted.

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 vponupon their perſons and houſes.

§. 23. Of allowing ſeruants ſufficient food.

In regard that ſeruants hauehave not bodies of braſſe, or ſteele, II.but of fleſh and bloud as all others, maſters that hauehave 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.

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

A due prouiſion of food for ſeruants is commended in Solomons Sufficient food to be allowed to ſeruants. Pro. 31. 15. & 27. 27.Prov 31:15Prov 27:27good 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.

The food which maſters prouide for their ſeruants muſt be p. 669for 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 the Luk. 15. 17.Luke 15:17prodigall 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, that Luk. 12. 42.Luke 12:42he gaue the houſhold their portion of meat in due ſeaſon.

Queſt. May not ſeruants be ſtinted of their food?

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 hauehave as much as they can deuoure: for then many of them would doe but little worke: but moſt meet it is that eueryevery one ſhould hauehave 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 the **Luk. 12. 42. foreign.Luke 12:42place before quoted portion, implieth as much.

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 hauehave 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 hauehave 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.

§. 24. Of defect and exceſſe in allowing ſeruants food.

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. 670childe was thus ſerued: theſe are both vniuſt and iniurious Luk. 15. 16.Luke 15:16maſters: 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 giuegive 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.

Laſtly, though I thinke it not meet to binde maſters vntounto ſet houres for their ſeruants meales (Chriſt affordeth a greater Luk. 17. 7, &c.Luke 17:7libertie vntounto 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 giuegive ouer worke: ſurely this cannot be good for the bodies health and ſtrength.

Another extreme doe ſuch maſters fall into, as bring vp their Pro. 29. 21.Prov 29:21ſeruants too delicatly. Solomon hath expreſly taxed ſuch, and noteth that this miſchiefe is like to follow thereupon, he ſhall hauehave 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.

§. 25. Of maſters care about their ſeruants apparell.

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 with Pro. 31. 21. foreignProv 31:21double garments: that is, with ſuch clothing as is fit for cold weather.

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 hauehave 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 hauehave ſo tranſlated it. The Kings tranſlators hauehave noted as much in the margin.

p. 671This 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 hauehave 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 hauehave 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.

§. 26. Of moderating ſeruants labour.

Though labour and paines be proper to a ſeruants place, yet he may be ſo put vntounto it, as the health and ſtrength of his body may be impaired thereby. For the well ordering of this therefore a dutie lieth vponupon 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 from 1 Sam. 17. 33.1 Sam 17:33entring 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.

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

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

It is contrary hereunto to put ſeruants to ſuch hard taskes p. 672as 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 exceedingly 1 Sam. 17. 33.1 Sam 17:33failed herein, when he gaue direction that Vriah ſhould be ſet in the forefront of the hotteſt battell, and yet the Generall 2 Sam. 11. 15,2 Sam 11:15with 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.

It is alſo a fault in this kinde, to put ſeruants to ſuch toiling Memineris ſeruos homines eſſe. Cato. Exo. 1. 13, 14.Exod 1:13Exod 1:14workes 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 heed & 3. 7.of the like crueltie.

§. 27. Of affording ſeruants fit meanes for their worke.

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 his 1 Sam. 17. 38.1 Sam 17:38armour might be fit for Dauid when he was to goe againſt Goliah. To reckon vp all the particulars were an infinite taske: eueryevery 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.

It is contrary hereunto to deale with ſeruants as the Egyptians did with the Iſraelites, exacting worke at their hands, and Exo. 5. 7.Exod 5:7not affording them meanes to doe it: whereby many times they exact impoſſibilities. Some will hauehave much worke done in the night time, and not afford candle light: ſo in other particulars.

§. 28. Of affording ſeaſonable reſt to ſeruants.

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. 673that maſters ought to afford reſt to their ſeruants: it is this, that Deut. 5. 14.Deut 5:14thy ſeruant may reſt.

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 one Seruants muſt reſt in the night time.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 man Pſal. 104. 23.Ps 104:23goeth forth vntounto 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 hauehave 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.

The other time of reſt (being the Sabbath day) is by diuine Seruants muſt reſt on the Lords day. Gen. 2. 3.Gen 2:3inſtitution. It was ſanctified vntounto 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 to Maſters who afford not time enough of ſleepe to ſeruants offend.thinke that it is needfull and behouefull for them.

§. 29. Of denying ſeaſonable reſt to ſeruants.

Contrary to both the forenamed times of reſt doe many maſters offend: as firſt, they who make their ſeruants watch p. 674too 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.

Obiect. It is ſaid of the forenamed good houſwife, that her Pro. 31. 18.Prov 31:18candle is not put out by night.

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) Verſ. 15.vſed before, ſheweth that that which I hauehave 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?

Queſt. What time may be thought ſufficient to afford ſleepe How long time for ſleepe to be allowed.vntounto 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 hauehave 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. 675not 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 hauehave no commandement of the Lord, 1 Cor. 7. 25.1 Cor 7:25namely expreſſe commandement to preſſe vponupon the conſcience of maſters any ſet time for recreation: yet queſtionleſſe it is very meet that ſeruants ſhould hauehave 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 giuegive 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 Matt. 8. 6.Matt 8:6in Scripture commended: he did as much for his ſeruant as he could hauehave done for his ſonne: The King of Arams care alſo 2 King. 5. 6.2 Kgs 5:6was 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 hauehave beene formerly a faithfull, diligent, and Reaſons. 1. Recompence.profitable ſeruant, recompence requireth as much. For it is p. 676a 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 vntounto 2. Future benefit.him the beſt meanes he can for his eaſe, and recouery, and that ſeruant, through Gods bleſſing vponupon the meanes, recouer, he will, if he hauehave 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 hauehave in former time 3. Charity.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 vntounto. If the Samaritan Luke 10. 33, 34.Luke 10:33Luke 10:34did 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 hauehave 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 Seruants that die, to be decently buried.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. 677Iaakobs care of burying his mothers nurſe is expreſly mentioned, Gen. 35. 8.Gen 35:8in 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 1 Sam 30. 13.1 Sam 30:13abroad 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 hauehave 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 vponupon Iſa. 58. 6.Isa 58:6burden?

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. 678ſtriue aboue their ſtrength to riſe, euen when death is ſeaſing vponupon them, and ſo haſten the approach of death.

5. Many that may be carefull enough of the bodily eſtate of their ſeruants in ſickneſſe, See. §. 21, 22.hauehave no reſpect at all to the ſpirituall comfort of their ſoules, they neither giuegive 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 hauehave 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 Gen. 30. 30.Gen 30:30maſter. 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 giuegive them ſufficient wages.

p. 679A 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 Luk. 19. 13.Luke 19:13muſt keepe their ſeruants exerciſed and imployed about ſome buſineſſe or other: which is alſo implied vnderunder this part of a good miſtreſſes commendation, ſhe giueth a portion to her maidens, Pro. 31. 15.Prov 31:15meaning a portion of worke. As there is neuer an idle member in a naturall body, but eueryevery 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 Contrary.houſe: to giuegive meat, and drinke, and lodging to ſuch as doe no worke at all. The Apoſtle expreſly commanded, That if 2 Theſ. 3. 10.2 Thess 3:10any 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 eueryevery 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 p. 680of ſeruice. This eſpecially concerneth ſuch as hauehave taken Maſters muſt teach their prentiſes their trade.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 vnderunder 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 hauehave 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 giuegive ouer trading, how ſhall trades be continued, if maſters be ſo enuious, and diſtruſtfull? What if their maſters had ſo dealt with them? p. 681And 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.

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

For the better exerciſing of ſeruants vntounto ſome calling, let theſe Directions for fitting ſeruants to ſome function.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 vntounto eueryevery one their diſtinct function. The phraſe before noted of the good miſtreſſe (ſhe giueth a portion to her maidens) Pro. 31. 15.Prov 31:15proueth thus much. This was one thing which the Queene of Sheba obſerued and admired in Solomons houſe, the ſtanding of 1 King. 10. 5.1 Kgs 10:5his ſeruants, namely, eueryevery one in his owne place, at his owne taske. To this purpoſe it is noted, that the great maſter gaue to Matt. 25. 15.Matt 25:15each of his ſeruants their diſtinct talents. It is thus in the bodie naturall: eueryevery member is not only imployed, but alſo imployed 1 Cor. 12. 8. &c. Quod plurimorum commune eſt, in eo procurando minima diligentia adhibetur. Rerum enim propriarum maximam curam habent, communium autem minorem. Ariſt. de Repub. l. 2. c. 3.1 Cor 12:8in 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 eueryevery one the more diligent and faithfull. For when eueryevery one hath his particular worke, they know, that they in particular are to giuegive 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 hauehave all the praiſe.

2. Thus ſhall eueryevery one be made skilfull and expert in ſome p. 682thing, by continuall attending vponupon 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 eueryevery one ſhould be forward to doe eueryevery thing; and when they finde Praeter alias cauſas eoſunt in rebus communibus negligentiores, quod eus alijs curae eſſe exiſtiment: quemadmodum euenire ſolet in miniſterijs ſervilibus. Ariſt. loc. citat.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 hauehave 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 hauehave an eye vponupon 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 Pro. 31. 27. Ruth 2. 4.Prov 31:27Ruth 2:4is 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 Oculus Domini paſcit equum. Matt. 24. 48.Matt 24:48fat. 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 Pro. 31. 13, 15.Prov 31:13Prov 31:15portion 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. 683man 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 Contrary, careleſneſſe.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 giuegive 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) Prou. 31. 15.Prov 31:15and 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 vntounto him, when he ſaid, Will the ſonne of Ieſſe giuegive eueryevery one of you fields, and vineyards, 1 Sam. 22. 7.1 Sam 22:7&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 **See §. 13.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 Luke 16. 2. Pſal. 101. 7.Luke 16:2Ps 101:7ſaid, 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 Gen. 21. 9. &c.Gen 21:9him 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 Luke 13. 7. &c.Luke 13:7take vp the roome of good ſeruants? yea why ſhould they remaine to inſect and peruert other ſeruants?

p. 684Obiect.

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

Anſw. 1. They hauehave then none iuſtly to blame but themſelues, Iuſtice (in caſe of neceſſitie) muſt hauehave 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 vnderunder another maſter, or more diligent in another courſe of life.

Contrary is their courſe who obſerue no courſe, or order A ſeruant is not for eueryevery offence to be thruſt out of doores.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 eueryevery ſmall occaſion. No inſtruction, perſwaſion, admonition, rebuke, threatning is vſed by many when their ſeruants hauehave 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 giuegive them their iuſt wages: euen this is included vnderunder that generall precept, aaRom. 13. 7.Rom 13:7render to all their dues: and more particularly expreſſed in the example of bbMatt. 20. 8.Matt 20:8that maſter who hired labourers into his vineyard and at the end of their worke gaue them eueryevery one their wages: yea there is an expreſſe ccDeut. 24. 15.Deut 24:15law 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 hauehave his wages p. 685iuſtly 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 ddGal. 5. 22.Gal 5:22S. 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 eeLuke 10. 7.Luke 10:7the labourer is worthy of his hire: ſo alſo doth ff1 Tim. 5. 18.1 Tim 5:18the 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 **§. 23, 25.before.

In giuing ſeruants their wages theſe three things are to be Direction for giuing wages.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. ggLeu. 19. 13. Deut. 24. 15.Lev 19:13Deut 24:15God would not hauehave 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: hhDeut. 24. 15. Jam. 5. 4.Deut 24:15Jas 5:4this 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 vntounto God: or elſe to filch and ſteale to ſupply their neceſſities: though theſe maſters p. 686hauehave 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 hauehave but from hand to mouth, vntounto great ſtraits: which the Lord well knew: and therefore iiLeu. 19. 13. Deut. 24. 15.Lev 19:13Deut 24:15expreſly 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 kkGen. 31. 41.Gen 31:41hard-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, llGen. 30. 30.Gen 30:30when ſhall I prouide for mine owne houſe alſo? (as was **§. 34.before noted in the generall.) This hath reſpect eſpecially vntounto ſuch ſeruants as hauehave beene a long time with maſters as apprentiſes, and ſpent their time, labour, and paines only and wholly for their maſters good. mmExod. 21. 2. Deut. 15. 12.Exod 21:2Deut 15:12Gods 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 vnderunder 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 Contrary.as long as poſſibly they can, euen all their life long vntounto hard labour, and vnderunder 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 nnIer. 34. 16, 17.Jer 34:16Jer 34:17one of the cauſes of that great indignation of God againſt the Iewes, whereby he was prouoked to giuegive them ouer, as captiues to their enemies.

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

As maſters muſt giuegive that which is iuſt to all ſeruants, ſo that which is **§. 20.equall to them that deſerue it: that is, they muſt be of an anſwerable minde and diſpoſition to good, honeſt, p. 687louing, kinde, faithfull ſeruants, who ſtand not ſo much vponupon that which is exacted, as vponupon 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 hauehave them in high account. bbGen. 15. 2, 3.Gen 15:2Gen 15:3Abram 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 Qui vere patresfamilias ſunt, ſeruis in familia ſua tanquam filijs conſulunt. Aug. de Ciu. Dei, l. 19. c. 16.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 Matth. 25. 21.Matt 25:21and 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 giuegive to all vnderunder authoritie, doe that which is good, and Rom. 13. 3.Rom 13:3thou ſhalt hauehave 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 giuegive credit thereto, but rather thorowly ſift, and examine the matter. Herein Potiphar exceedingly Gen. 39. 19.Gen 39:19failed, 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: p. 688Deut. 15. 13.Deut 15:13but helpe them in their mariage (as Moſes his maſter did) or Exod. 2. 21.Exod 2:21in their ſetting vp, as the great maſter, who made his wiſe and faithfull ſeruant ruler ouer all his goods.Matth. 24. 47.Matt 24:47

§. 45. Of vnkinde dealing with good ſeruants.

Vnworthy they are of good and kinde ſeruants who are of a contrary minde: 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.

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 hauehave no incouragement, then of growing inſolent by incouragement.

3. Others will be more ready to checke and rebuke ſuch for eueryevery 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.

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 Laban Gen. 31. 2.Gen 31:2did. Yea ſo farre are ſome maſters from ſeeking the proſperity of faithfull, wiſe, diligent, skilfull ſeruants, as they will hinder Sic cum inferiore viuas, quemadmodum tecum ſuperiorem velles viuere. Senec. epiſt. 47.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 hauehave thy ſuperiour liue with thee.

Hitherto of maſters duties. The reaſons to moue them to performe their duties follow.

p. 689§. 46. Of the ſubiection vnderunder which maſters are.

Epheſ. 6. 9.

Knowing that your maſter alſo is in heauen: neither is there reſpect of perſons with him.

There is in generall but one reaſon alledged by the Apoſtle, to prouoke maſters to doe their duties, but it is ſo laid downe as it compriſeth other forcible reaſons vnderunder it.

The principall reaſon is taken from the ſubiection wherein maſters are.

The other reaſons are taken from the deſcription of that authority vnderunder which maſters are: for it is ſuch an authority, as,

1. In relation to it there is no difference betwixt maſter and ſeruant.

2. It is farre ſurpaſſing all dignities on earth.

3. It is moued with no outward reſpect of any thing.

The firſt reaſon which declareth the ſubiection of maſters, in that they hauehave a maſter ouer them, putteth them in minde of that account which they are to make, and reckoning which they are to giuegive of the well vſing of their authority, and of their cariage towards ſuch as are vnderunder them. For they are but as ſtewards ouer fellow ſeruants: eueryevery one of them therefore ſhall heare this charge, giuegive an account of thy ſtewardſhip.Luke 16. 2.Luke 16:2

In this reſpect this reaſon is both as a ſpur, and as a curbe vntounto maſters.

As a ſpur, to pricke them on forward conſcionably to performe all thoſe duties which are required of them: for they hauehave a maſter that will take notice thereof, and reward them for it. As they approue, and recompence the good ſeruice which their ſeruants doe: ſo much more will their maſter approue and recompence them if they doe well. Doe maſters therefore looke that their ſeruants ſhould performe their duty? let them then performe theirs: for there is the ſame reaſon of both. Let this be applied to all the particular duties before mentioned.

It is alſo as a curbe, to reſtraine maſters from doing any thing p. 690to their ſeruants but what they can be able to iuſtifie vntounto their owne maſter. With this curbe did God hold in the Iſraelites, ſaying, bbLeu. 25. 43.Lev 25:43Thou ſhalt not rule ouer thy ſeruant with rigor, but ſhalt feare thy God. Ioſeph was held in with it, when he ſaid, ccGen. 42. 18.Gen 42:18This doe and liue, for I feare God. And Nehemiah, when he ſaid, ddNeh. 5. 15.Neh 5:15The former Gouernours were chargeable to the people, but ſo did not I becauſe of the feare of God. And Iob, when he ſaid, eeIob 31. 13, 14.Job 31:13Job 31:14If I did deſpiſe the cauſe of my ſeruant, when God viſiteth, what ſhall I anſwer him? Thinke of this ô maſters, when you are about to exact any thing of your ſeruants that is not lawfull or meet, when you are incenſed and in paſſion ſtirred vp to ſtrike your ſeruants vniuſtly or cruelly, when you detaine from them any thing that is their due, when you lay more on them then they are able to beare, when any way you wrong or oppreſſe them: thinke and ſay with your ſelues, can this be iuſtified? how ſhall we be able to hold vp our head to our maſter when he calleth vsus to account? What ſtronger motiue to doe all dutie? what ſtronger reſtraint from all iniuſtice and rigour? The conceit which many hauehave that they are free, vnderunder none, to giuegive no account, maketh them both negligent of their owne dutie, and inſolent ouer others; as Pharaoh, who ſaid, ggExod. 5. 2.Exod 5:2Who is the Lord that I ſhould obey him? and Sennacherib, who ſaid, hh2 Chr. 32. 15.2 Chr 32:15Shall your God deliuer you out of mine hands? and Nebuchadnezzar, who ſaid, iiDan. 3. 15.Dan 3:15Who is that God that ſhall deliuer you out of mine hands? Note the iſſue of this inſolency. Pharaoh after many extraordinarie plagues laid on him and his people, kkExod. 14. 28.Exod 14:28was drowned in the red ſea with all his hoſt. llIſa. 37. 36, 38.Isa 37:36Isa 37:38Sennacherib after his hoſt was deſtroied, was ſlaine by his owne ſonnes. mmDan. 4. 30.Dan 4:30Nebuchadnezzar became a very bruit. But to let theſe abominable blaſphemers paſſe, there be many maſters who, though they vtter not with their mouthes ſuch execrable blaſphemies, yet by their carriage towards their ſeruants ſhew themſelues to be little better minded, in that they make their owne will a rule to their ſeruants, and will hauehave them doe ſuch things as are vnmeet and vnlawfull, vſing their ſeruants as ſlaues, or rather as beaſts. Let all ſuch maſters know that they hauehave a maſter.

p. 691§. 47. Of the equality betwixt maſters and ſeruants in relation to God.

The ſecond reaſon in this particle alſo (your maſter alſo) declareth an equality betwixt maſters and ſeruants in relation to God. As God is the maſters of ſeruants, ſo he is the maſter of maſters alſo. As ſeruants are the Lords aa1 Cor. 7. 22.1 Cor 7:22freemen, ſo maſters are the Lords ſeruants. In this reſpect they who are made rulers, and they who are vnderunder them, are called bbMatt. 24. 49. …ominus fidelem habens ſeruum di'igat vt fra…rem propter fidei ſocietatem ſalua ſibi ſeruitute. Conſtit. Apoſt. l. 4. c. 12. Dominum patrem familiae appellauerunt, ſeruos familiares. Se…ec. Epiſt. 47.Matt 24:49fellow ſeruants. For howſoeuer in outward dignity there is great difference betwixt maſter and ſeruant, yet as the ſeruants of God they are of a like condition, and in many things may be accounted equall: eſpecially if both be of the ſame faith, and ſo brethren in Chriſt. This is another ſpur and curbe too.

A ſpur in that God will the more kindly accept that goodneſſe which maſters doe to their ſeruants, becauſe it is done to Gods ſeruants.

A curbe, in that ſeruants ſhall be heard before God as well as maſters, for he is the maſter of both.

Many thinke that all the kindneſſe which is ſhewed to ſeruants is loſt, becauſe they are ſo meane as they are able to make no recompence. But their maſter is able.

Others thinke, their ſeruants can neuer take any reuenge of them, and thereupon vſe them as they liſt. But the maſter of ſeruants, who is alſo the maſter of maſters, can take vengeance, euen ſuch as ſhall make maſters ſorely repent all the wrong they hauehave done.

If maſters did duely weigh this point, that, howſoeuer in regard of outward gouernment there be ſome difference betwixt them and their ſeruants, yet before God they are as fellow ſeruants, would they be ouer-rigorous and cruell? would they not be kinde and gentle?

§. 48. Of Gods being in heauen, how it is a motiue to prouoke maſters well to reſpect their ſeruants.

The third reaſon (taken from the place of God, in heauen) declareth the ſurpaſſing excellencie of that great maſter, who is the common maſter of maſters and of ſeruants: and it addeth an edge to the former motiues.

p. 6921. It ſheweth that though the wrong which maſters doe to their ſeruants be within the walls of their houſe, ſo as no mortall eye can ſee it, yet God who is in heauen ſeeth it: and though ſeruants cannot be admitted into the courts of men to make their complaint, yet heauen is open to them; to that great maſter that is in heauen they may hauehave acceſſe when they will. That which made the euill ſteward deale hardly with his fellowes, was the conceit Mat. 24. 48.Matt 24:48which he had of his maſters abſence. But no ſuch conceit can they hauehave of this great maſter, who know that he is in heauen, and Pro. 15. 3.Prov 15:3that as heauen is ouer eueryevery place, ſo the eyes of the Lord are in eueryevery place, and behold the euill and good: he ſeeth all the good, and all the euill that maſters doe to their ſeruants.

2. It ſheweth that the kindneſſe which the Lord will repay, and the vengeance which he will inflict, is infinitely greater then the good or euill that maſters can doe to their ſeruants, euen as heauen i, higher then earth, and as he that is in heauen is greater then they that are on earth. Doeſt thou therefore, who art a maſter on earth, reioyce, or grieue the ſoule of thy ſeruant? God in heauen can much more make glad or ſad thy ſoule. Doeſt thou therefore deſire the fauour, or feare the frownes of thy maſter in heauen? ſhew fauour to thy ſeruant on earth, and forbeare threatning. Remember the infinite diſparitie betwixt thy maſterſhip and Gods, and this will the more moue thee to deale with thy ſeruant, as thou wouldeſt hauehave God deale with thee.

3. It ſheweth that there is much more reaſon we ſhould take notice of our ſeruants, of their paines, of their diligence, and of their faithfulneſſe, then that God ſhould take notice of ours: and leſſe reaſon that we ſhould ſcorne, or neglect our ſeruants, then God ſcorne or neglect vsus. For there is far greater difference betwixt God and vsus, then betwixt vsus and our ſeruants. We and our Vis tu cogitare iſtum quem ſeruum … vocas, exijſdem ſeminibus ortum, eodem fruicoelo, aequè ſpirare, aequè viuere, aequè mori. Senec. Epiſt. 47.ſeruants are all of the earth, of the ſame mould, nature, and diſpoſition, ſubiect to the ſame paſſion, and to the ſame diſſolution. (The heathen obſerued as much.) But God is in heauen, eternall, vnchangeable, eueryevery way ſurpaſſing glorious. How can we then looke to be reſpected of this maſter, if we reſpect not our ſeruants? O maſters, in all your dealings with your ſeruants, remember your maſter is in heauen.

p. 693§. 49. Of Gods impartiall reſpect of all.

The fourth reaſon (in theſe words, neither is there reſpect of perſons with him) declareth Gods iuſt and equall manner of proceeding with all men, of what ranke and degree ſoeuer. God will doe the ſame things to all ſorts of maſters that they doe to their ſeruants. To the conſideration of this impartiall iuſtice of God doth the Apoſtle call maſters, both becauſe of that outward power which they hauehave ouer their ſeruants, and alſo becauſe for the moſt part maſters are backt with the power and authority of magiſtrates on earth, who in matters of difference betwixt maſter and ſeruant are ordinarily partiall, reſpecting maſters more then ſeruants.

But let maſters here learne to caſt off all ſuch fond conceits, and fooliſh hopes. Though they be higher in place, hauehave more wealth, and better friends then their ſeruants, and though men who hauehave carnall eies may thereby be much moued to reſpect them, yet will not God goe an haires bredth from iuſtice for the whole world. If the greateſt man that euer was in the world ſhould hauehave a ſeruant that were the meaneſt that euer was, and a caſe betwixt that maſter and that ſeruant ſhould come before God, God would not any whit at all leane to that maſter more then to the ſeruant. If the greateſt that be abuſe the meaneſt, they ſhall not eſcape. Wherfore, O maſters, giuegive no iuſt cauſe of complaint to any ſeruant.

The Apoſtles manner of ſetting downe theſe points, noted in this word (knowing) implieth that ignorance of God, of that authority which he hath ouer maſters, of that equality which in relation to God is betwixt maſters and ſeruants, and of Gods heauenly excellency, and impartiall reſpect towards all, maketh maſters to abuſe their power, by neglecting all dutie, and inſulting & tyrannizing ouer their ſeruants: wherefore you that hauehave heretofore beene ignorant of theſe points, now take knowledge of them; and you that know them, oft call them to minde: and doe that which becommeth good maſters, Knowing that your maſter alſo is in heauen, neither is there reſpect of perſons with him.

FINIS.

Some faults eſcaped thus to be corrected.

PAge 215. line 25. ſuch a diſſolution. pag. 218. lin. 28. hauehave no direct. ibid. in ma…g. l. 8. viro. pag. 268. l. 25. the fift com. pag. 297. l. 6. A fift reaſon. p. 412. l. 2. and alſo. p. 606. l. 9 point of iniuſtice. p. 629. l. 18. of one equall.

End of the text · William Gouge, Of Domestical Duties (1622)