Of Domestical Duties

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

Concerning the extent of a masters power in correcting his servant, this question is to be resolved, Whether a master have power for any fault to take away his servants life.

Answ. His power reacheth not so far, as is evident by these reasons.

1. There is no precept, nor approved example, nor any other warrant out of God's word for it. The Jews had great power over such servants as were strangers: Of them they might buy bond-men and bond-maids: they might have them for a possession: and take them for an inheritance for their children after them, to be bond-men forever: they might be put to the most toiling, droyling, base, and abject works that they had, as drawing water, hewing wood, and the like; but yet their masters had not power over their lives.

2. A master might not dismember his servant: if unawares he did smite out an eye or tooth of his servant, he must make a recompense: which was to let him go free. Much less therefore might he take away his servants life.

3. If a servant died under his masters hand when he corrected him, though he intended not willfully to murder him, that master was to be punished. It was not therefore lawful for a master wittingly to kill a servant.

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

5. The approved laws of men make it willful murder for a master to slay his servant wittingly, though the servants fault be never so heinous. Neither the authority of the master, nor desert of the servant, shall exempt the master that slayeth his servant from the guilt and punishment of felony.

§. 15. Of masters excess in correcting servants.

Contrary to their just and due power do they, who in their rage stab their servants, or otherwise make them away: yea they also who so unmercifully and unmeasurably beat them with rod, cudgel, or any other thing, as death follow thereupon: for many there be who having once begun to strike, know not when to cease, but lay on as if they were striking stocks and blocks, and not their own flesh. God foresaw that masters were prone to such cruelty, and therefore set a stint number of stripes, which none that beat another might exceed.

Among these may be reckoned such desperate masters as in their mood will strike their servant with anything that cometh next to hand, be it heavy, cragged, hard, or sharp, they care not ( As a mad man who casteth fire-brands, arrows, and death.) These things may endanger a servants life, if not, they may break his head, or otherwise wound, bruise, and lame him.

It is beyond a masters power by any correction to impair life, health, or strength of his servant, or any way in his body to disable him from doing that which otherwise he might have been able to do.

If masters, no not for punishment of any sin, may not take away or endanger the life of his servant, what may we think of such masters, as without any fault of their servants, cause them to be made away by putting them upon some desperate attempt, either to maintain their own quarrel, or for some other unjust end? David dealt thus with Uriah: but afterwards he sorely repented this part of injustice. At another time when three of his servants had fetched him water, which he longed for, with jeopardy of their lives, though in safety they returned, yet his heart smote him for his longing, and he would not drink of that water because they had ventured their lives to fetch it.

But what may we say of such masters, as cause their servants for their sakes to commit felony, murder, treason, rebellion, and such other things, as cause the public magistrate to unsheath his sword against them, & cut them off? We noted this before to be a grienous fault in regard of the unlawfulness of the thing: here further we may note it to be much more heinous in regard of the mischief that followeth thereupon, which is the loss of their servants life: so as thus they make themselves accessory to a detestable sin, and guilty of the blood of their servant.

§. 16. Of masters ordering that correction they give to their servants.

2. That masters may well order that correction which they give to their servants, 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 grown in years, as the younger sort. Yeares bring understanding, and a rebuke will make one of understanding more sory for a fault, and more careful to amend it, The direction prescribed to parents (Treat. 6. §. 47.) for well ordering that correction which they give to their children, may in many points be here fitly applied. Read it. then blows: smart more works upon the younger sort. But if notwithstanding their years they be stout, and will not regard words, their stoutness. must be beaten down with blows. Smite a scorner, saith the wise man: and again, Judgments are prepared for scorners, and stripes for the back of fools.

Seeing servants in years are in this case to be corrected, it is further requisite to put a difference betwixt the kind or measure of correction which is given to them, and to the younger sort: if they be corrected as children, they may either make a toy of it, or the more disdain at it. Blewnesse, wound, and stripes piercing into the inward parts of the belly, are a purging medicine against evil, to stout servants of ripe years.

2. If there be a master and mistress joint governors over an house, it is fittest for the master to correct men-servants, the mistress maids. Abraham put his maid over to Sarah in such a case. Yet if a maid should wax stout, and mannish, and turn against her mistress, she being weak, sickly, with child, or otherwise unable to master her maid, the master may and must beat down her stoutness and rebellion: so much did the law of God permit.

3. If servants be of an ingenious disposition, willing and forward to do that which belongeth unto them, sorry when they have committed a fault, and careful to amend their faults, many things may be passed over in them, which must be corrected in others. To this may be applied the counsel of the wiseman, Take no heed to all the words that are spoken.

4. Correction must be measured according to the greatness of the fault punished, and the circumstances whereby the fault may justly be aggravated. The servant 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 every branch of this direction, in that masters and mistresses in exercising this part of their power are carried away with passion, and do that which they do in this kind after their own pleasure. Thus they turn a duty into sin, and by undue correcting of their servants provoke God to correct them in his wrath, either here or in the world to come.

§. 17. Of masters power over their servants in and about their marriage.

The third point to be noted concerning a masters power over his servant, is about his servants marriage. Sundry questions are moved about this point, which I will briefly resolve.

§. 18. Of masters rigor in forcing marriages on servants: or in separating man and wife.

Contrary to a masters power do they, who force their servants to marie whom they like not: as when a master hath deflowered his maid, to cover his shame he will make one of his servants marie her.

They also do contrary to their power who seek to separate their servants that are married from their bed-fellow: some will keep 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 keep them one from another, for they will send one of them beyond sea for many years together, if not forever. These practices are against the law of marriage, and too rigorous and unjust.

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

The fourth point to be noted of a masters power over his servants respecteth their persons, which so properly belong to a master for the time of their service, as he may not only keep them himself for his own service, but also pass them over, and give, or sell them to another. By God's law not only strangers, but Jews also might be sold for servants.

The customs and statutes of our land do also permit masters to make over their servants from one to one: and on their death-beds to bequeath them to whom they will, even as their goods and possessions.

That this power be not abused, in the executing thereof, masters must principally respect the good of their servants: and for that end put them over to fit masters, such masters as may do them good and not evil, all the time of their abode with them, and service under them.

Contrary hereunto do they, who aim merely at their own advantage, not caring to whom they put over their servants, so they may make gain thereby. Some will sell them, namely, when they have them beyond sea, to Turks and Infidels; some to Papists, and other Idolaters; some to profane persons; some to cruel inhumane beasts; some to men of unlawful trades; some to men of no trades. Such masters as make their servants over 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 authority.

This Apostle in another place giveth this charge to masters, Give unto your servants that which is just and equal.

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

Justice respecteth the place, and service of servants.

Equity respecteth their mind, and manner of doing service.

All servants, in that they are servants, and do their masters work, must have that which of right belongeth to servants. This is Justice.

Such servants as bear an especial love and liking to their masters, doing service not by constraint, or with eye-service, as men-pleasers, but in singleness of heart with good will, and all good faithfulness, seeking to the uttermost of their power, their masters good, must be accordingly respected and dealt withal. This is Equity. As the Apostle compriseth Justice under this phrase (do the same things) for service give due recompense: so more especially he compriseth Equity under it: for servants good will and more then usual respect of their masters, let masters return good will, and more then ordinary respect to servants. S. Peter noteth these two virtues under two other words, good, gentle: A masters goodness hath relation to Justice: his gentleness to Equity.

§. 21. Of masters endeavoring the salvation of their servants.

That Justice which is required of masters respecteth the soul, body, and estate of their servants.

In respect of their souls good, masters must seek the spiritual edification of their servants. When Zacchaeus first believed, Christ said, Salvation is come to this house (Luk. 19. 9.) why to this house, rather then to this person, but because he knew that Zacchaeus would do the duty of a good master, and seek the salvation of his household? Herein must masters bear an impartial respect to all in their house: as the holy Fathers, who though about temporal goods they put difference betwixt the place of children, and condition of servants; yet in serving God, wherein eternal happiness is looked for, they did with an equal respect provide for all the members of their house. The proofs alleged for servants obedience to masters care in this point, do show that this duty appertaineth to masters. See Treat. 7. §. 15.

The respect which masters owe to God, themselves, their servants, the Church, and Common-wealth where they live, requireth as much.

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

2. Masters themselves reap great benefit by a faithful discharge of this duty: 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 under their government:) and also by bringing their servants to do more faithful service to them. For there is no such means to stir up servants to do all good duty, as the fear of God planted in their hearts. That servant that shall find true grace either first wrought, or further increased in him by his mastersmeanes, will think him self so beholding to such a master, as he shall never be able to make any sufficient recompense, & therefore will endeavor to do what good service he can in way of thankfulness: he will not only be faithful & diligent in his business, but he will call upon God to prosper his service for his masters good, and to recompense that kindness which his master hath done to him.

3. No earthly thing that a master can do for his servant (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 servant in grace.

4. Servants well instructed in piety are likeliest to prove most profitable not only to the family, but also to the Church and Common-wealth where they live.

That masters may the better edify their servants,

1. They must daily instruct them in the principles of religion, and all duties of piety: admirable is the profit which will arise from a daily and constant use of religious exercises: though but a little time be spent at once, yet will much knowledge be gained by a frequent use of them. This duty is so much the more necessary, because public Ministers cannot take such particular notice of every servant in their Parishes, as masters may in their families.

2. Masters must cause their servants to go to the public ministry of the word, and worship of God, to be further built up thereby, and confirmed in their faith. Masters under the Law were commanded to let their servants eat of the Passover, which was a solemn sacrament. The Law which enjoineth all males to appear on the solemn feast days before the Lord, implieth that servants also should go. This duty must especially be performed on the Lord's day: for the charge given to masters in the fourth commandment for sanctifying that day, is extended to servants in these words, Thou, nor thy man-servant, nor thy maid-servant.

3. Masters, beside instructing servants at home, and causing them to go to Church, must take an account of their profiting, both by the public, and also by the private means of edification. Otherwise they shall not know how to order their manner of instructing them: when to give them milk, & when strong meat.

4. To make the means more effectual and profitable, they must to instruction add prayer. Means, without God's blessing upon the means, are nothing. As they observe any grace wrought in their servants, they must be thankful unto God for the same, and pray for the increase of it.

§. 22. Of masters neglecting to edify their servants.

Contrary is the mind and practice of most masters: they think if they allow their servants sufficient diet, lodging, and clothing, or wages according to their covenant, they have done all that they need to do: and answerably they do no more: wherein they show themselves no better then the heathen. For do not the heathen so?

§. 23. Of allowing servants sufficient food.

In regard that servants have not bodies of brass, or steel, but of flesh and blood as all others, masters that have the benefit of their strength and ability of their bodies, must be careful of nourishing, and cherishing them: and that both in health, and sickness.

For preserving servants health, respect must be had to their Food, Clothing, Labor, Rest.

A due provision of food for servants is commended in Solomon's good house-wife, who giveth meat to her household. And in the direction which he giveth to householders, in these words, Let the milk of thy goats be sufficient for thy food, and for the food of thy family.

The food which masters provide for their servants must be for quality, good and wholesome; for quantity, sufficient to preserve health and increase strength; for time, given in due season. It is noted that the hired servants of the father of the prodigal child had bread (by bread according to the Scripture phrase is meant all kind of needful wholesome food: in which sense it must needs be there taken, because it is opposed to husks, which are not very wholesome, fitter for swine then men) yea they had bread enough. It is further noted of that good steward who was, as a master, ruler over the household, that he gave the household their portion of meat in due season.

§. 24. Of defect and excess in allowing servants food.

There are two extremes contrary to this duty. One of those that are too niggardly, and (as we speak) miserable in the allowance of food to their servants: and that sometimes in the quantity, when servants bellies are too much pinched: even so as their bodies are weakened for want of food. The Prodigal child was thus served: these are both unjust and injurious masters: unjust to their servants: injurious to their servants, and themselves too. Sometimes again such miserable masters offend in the quality of that food which they give to their servants, as when it is kept too long, and grown musty, mouldy, or otherwise unsavory: or when the worst kind of food, for cheapness sake, is bought, even such as is scarce fit for man's meat: the more abundance that there is of such stuff, the more loathsome it is.

Lastly, though I think it not meet to bind masters unto set hours for their servants meals (Christ affordeth a greater liberty unto masters, in the parable of a masters usage of his servant after he came from his work) yet there may be a fault, as there is, in many masters, in keeping their servants too long from meat, not suffering them to interrupt their work for meat sake, but to tarry for their supper till ten a clock at night, when they give over work: surely this cannot be good for the bodies health and strength.

Another extreme do such masters fall into, as bring up their servants too delicatly. Solomon hath expressly taxed such, and noteth that this mischief is like to follow thereupon, he shall have him become his son at the length: such a servant will forget his place, scorn to be as a servant, but aspire to be as his masters child, which is next to a masters mate.

§. 25. Of masters care about their servants apparel.

A wise care for servants clothing is also commended in the example of Solomon's good housewife, She is not afraid of the snow for her household, that is, for the coldest season in winter, for all her household are clothed with double garments: that is, with such clothing as is fit for cold weather.

Fit and decent apparel is both a means of preserving health, and also a matter of good report, tending to the credit of a master. Yet contrary is the humor of many: they care not how tagged and ragged their servants apparel is: insomuch as many servants have neither comely nor warm apparel.

The Hebrew word is oft used 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 have so translated it. The Kings translators have noted as much in the margin.

This point concerneth those masters especially that find their servants (as we speak) and provide all things for them: as in old time masters did for most servants, and as now they do for prentises whether male or female. If servants by covenant be at their own finding for apparel, masters are not so strictly bound therein: yet they must have a care that their servants fall neither into the one extreme of too base, slouen-like, or sluttish apparel, nor into the other of too garish, or too costly apparel. Masters having authority over their servants, must keep them in order and good compass, and have respect to decency in this as in other things. For apparel is one of those outward signs whereby the wisdom of masters and mistresses in well governing their servants is manifested to the world. If therefore servants be attired unseemly for their place and ability, all that see them will think their masters and mistresses are of such a mind as the servants are, or at least too remiss and careless of their government.

§. 26. Of moderating servants labor.

Though labor and pains be proper to a servants place, yet he may be so put unto it, as the health and strength of his body may be impaired thereby. For the well ordering of this therefore a duty lieth upon masters: and that in two things especially.

1. That they well moderate the labor whereunto they put their servants, so as they may be able for the time to undergo it, and to endure so long as their time of labor is appointed. It was a good reason which Saul rendered to keep David from entering combat with Goliath, because (as he thought) David was not able to fight against the Philistim, David being a youth, and Goliath a man of war.

And indeed if David's faith had not exceeded the strength of his body, it had been unmeet to have put David to that task.

They which are put to things above their ability, are like to fail, and sink under the burden of them.

It is contrary hereunto to put servants to such hard tasks as impair their strength, endanger their limbs, and venture their lives. Saul shall rise up in judgment against such: for he supposing that it was too hard a task for David to undertake combat with Goliath, was loath to put him to it. David exceedingly failed herein, when he gave direction that Uriah should be set in the forefront of the hottest battle, and yet the General with his strength to retire from him. Many servants being put to services above their strength, either lose their lives thereby, or (as we speak) are never their own men again.

It is also a fault in this kind, to put servants to such toiling works as are fitter for beasts then men: or to oppress them with too much work, as the Egyptians oppressed the Israelites. Let God's hearing the cry of those servants so oppressed, and revenging their oppressors for it, make all masters take heed of the like cruelty.

§. 27. Of affording servants fit means for their work.

2. The other thing required of masters for well ordering their servants work is, that they afford their servants things needful, and behooveful for that work whereunto they are put: which mind was commendable in Saul, who assayed if his armor might be fit for David when he was to go against Goliath. To reckon up all the particulars were an infinite task: every several trade and work hath proper means of help appertaining to it: this general direction may be sufficient to move masters to apply it to the particular works and services whereunto they put their servants. Fit means are such an help, as that which with them may easily be done, without them can hardly, if possibly at all be done.

It is contrary hereunto to deal with servants as the Egyptians did with the Israelites, exacting work at their hands, and not affording them means to do it: whereby many times they exact impossibilities. Some will have much work done in the night time, and not afford candle light: so in other particulars.

§. 28. Of affording seasonable rest to servants.

Intermission, ease, and rest from labor at seasonable times, is as needful and requisite, as food and apparel. The reason which God rendereth of the fourth commandment showeth that masters ought to afford rest to their servants: it is this, that thy servant may rest.

Without intermission and rest the body cannot endure labor: it will wax weak, faint, and utterly unable to continue: but, as labor decayeth strength, so rest repaireth it.

There are two especial times of rest, which servants may not be denied.

• 1. The rest of the night.
• 2. The rest of the Lord's day.

The first is ordinary for all living creatures: for it was one principal-reason why God caused the light of the Sun to be withdrawn from the face of the earth, that the inhabitants thereof might rest from their labor. Until the evening man goeth forth unto his labor and work. Time of darkness is more fit for rest then work. Let not this be so taken as if no work were to be done, after the light of the day is taken away: (then would but little work be done in the depth of winter, when the days are short: and then would not God have afforded artificial lights) but to show 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 divine institution. It was sanctified unto man in the time of Adams innocence, when he stood as a public head and stock of all mankind. The very name Sabbath, (which in Hebrew signifieth rest) and the express prohibition of doing any work on that day, do show that it is a day of rest: and that one end thereof was for servants to rest therein, is evident by the reason thereof, that thy servant may rest. So as there is a double bond to tie masters to afford rest to their servants on the Lord's day:

• 1. The bond of piety to God.
• 2. The bond of charity to servants: for in that God did think it meet for servants to rest one day in seven, we ought to think that it is needful and behooveful for them.

§. 29. Of denying seasonable rest to servants.

Contrary to both the forenamed times of rest do many masters offend: as first, they who make their servants watch too long at night, and again, rise too soon in the morning, not affording so much time of rest and sleep as is needful for refreshing their bodies, and repairing their strength: whereby it cometh to pass that (beside the wrong done to their poor servants) their work cannot be done so well.

§. 30. Of masters offense in keeping servants from the rest of the Lord's day.

2. Against the rest of the Lord's day, do too too many masters offend: as

1. By keeping servants at their ordinary work on that day.

2. By sending them up and down on that day on many errands, as to gather up debts, or to do such other services as they are loath to afford time for on other days.

3. By making that the greatest day of pains and labor, namely to such as are in the kitchen, or have any other business about feasts: for the Lord's day is by many ordinarily made a day of feasting.

4 By keeping them up too late on Saturday nights: even till one of the clock. Many that make some conscience of the Lord's day use to offend herein: for that their servants might not work on that day, they keep them up till the very moment that they think the Sabbath beginneth: but herein they commit a double fault: one in not allowing their servants sufficient time of rest: another in making them unfit through want of sleep to do the holy services of the Lord's day.

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

Concerning times of recreation, I may say as the Apostle doth in another case, I have no commandment of the Lord, namely express commandment to press upon the conscience of masters any set time for recreation: yet questionless it is very meet that servants should have sometimes to refresh themselves this way: for recreation rightly used is a great means to put life, and add spirit, to youth especially. With work and business not only men's bodies, but their minds also are occupied and employed: herein the labor and travel of men differeth from the labor of beasts: for refreshing therefore both of body and mind is good and moderate recreation needful. But I refer this point to the wise consideration of masters themselves, who may better by their own observation discern what in this kind is fittest, then we prescribe.

§. 32. Of masters care over their servants in sickness, and after death.

Masters provident care for the good of their servants is not to be restrained to the time of their health, but to the time of their sickness also, if it please God to visit them while they are in service. Wherefore all things needful are in this case to be provided for them by their master. First spiritual comfort for their soul, that so they may the better bear their infirmity: then such things as may for the present give them ease and refreshing, and also, if it please God to add his blessing, work a recovery. The care of the Centurion for his sick servant is in Scripture commended: he did as much for his servant as he could have done for his son: The King of Arams care also was in this kind commendable: he did not forbear to write to his enemy, and to make himself beholding to him, in the behalf of his servant that was leprous.

If the servant have been formerly a faithful, diligent, and profitable servant, recompense requireth as much. For it is a most unkind, and inhumane part to deny that servant succor in sickness, who in health hath been profitable to his master.

But if a master be careful of his sick servant, affording unto him the best means he can for his ease, and recovery, and that servant, through God's blessing upon the means, recover, he will, if he have any spark of goodness in him, hold himself so obliged to his master, as he shall never be able to make sufficient recompense: and thereupon be moved to use all the diligence he can for his masters good: so that a master may reapebenefit to himself by this kind of kindness.

But though the servant that is sick have in former time been unprofitable, and there be little hope of future benefit by him, yet for charity sake, and in subjection to God's disposing providence, whereby that servant is fallen sick in his masters house, must he in that case be well looked unto. If the Samaritan did well in taking care of a mere stranger out of his house, because he saw him succorless, surely that master which neglecteth his servant that is sick in his house, doth very ill.

§. 33. Of neglect of servants in sickness: and when they are dead.

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

1. Some, when they observe their servants begin to be sick, will put them out of their houses, and leave them to shift for themselves, as that cruel Amalekite who left his sick servant abroad in the fields. But note the vengeance of God which followed thereupon: The leaving of that sick servant in that case was the occasion of the destruction of that master and all his company. By that means they were discovered to their enemies.

2. Others, when they cannot remove their sick servants out of their house, will suffer them there to lie succorless, and to perish for want of things needful. Many rich men that are able to provide well enough for them, will send them to some out, back room, and take no more care for them. In this kind many of them show more kindness to a dog, or other beast that is not well, then to a servant. An inhumane part.

3. Others, that seem not so inhumane, deal too hardly with their servants in such a case: they will afford them things needful, but all at the poor servants cost: and if those servants have not present money, they will cut it off their wages if they recover health to do them service. Is this to undo the heavy burdens? Or is it not to lay burden upon burden?

4. Others, that are at some charges for their servants sickness, do so mutter at their servants, and fling out such discontented speeches (namely, that they took them for their work, and not to keep them in their bed: to get something by them, not to be at such cost with them: or that they make themselves more sick then needs: they may rise, if they will, (with many other like discontented speeches) that the poor sick servants are more grieved and troubled with their masters discontent, then with their sickness: and oft moved to strive above their strength to rise, even when death is seasing upon them, and so hasten the approach of death.

5. Many that may be careful enough of the bodily estate of their servants in sickness, have no respect at all to the spiritual comfort of their souls, they neither give them a word of comfort themselves, nor send for minister or any other to do it: but let them in this respect lie, and die as beasts. Of all points of unmercifulness this is the greatest: and most unbeseeming Christians.

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

Notice is to be taken of these in human carriages, that the detestation of them may make other masters more tender hearted towards their servants.

§. 34. Of masters providing for the future estate of servants.

Next to the Soul, and Body of servants, masters must have some care of their estate: and that not only to keep them while they are in their service, but also to endeavor and provide that they may live of themselves, and do good to others. When shall I provide for mine own house? saith Jacob to his master. Which expostulation showeth that this is a masters duty.

Contrary is the mind of most masters: for in entertaining servants they think of nothing but serving their own turn. Whence it cometh to pass that when masters die many servants are put to very hard shifts. Some forced to beg, others moved to filch and steal. 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 equal servants with children, I will note out four particulars which will show what manner of care and providence it is that is here required of masters in regard of their servants estate.

One is, that masters accustom their servants to pains.

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

A third is, that they give them sufficient wages.

A fouth is, that after sufficient service they suffer them to provide for themselves.

§. 35. Of well employing servants.

That charge which the master gave to his servants when he was going abroad (occupy till I come) showeth that masters must keep their servants exercised and employed about some business or other: which is also implied under this part of a good mistresses commendation, she giveth a portion to her maidens, meaning a portion of work. As there is never an idle member in a natural body, but everyone is employed, so should it be in a family.

1. Thus servants being, while they are in subjection, inured to pains, they will be more industrious when they are of themselves: yea they will both more willingly undergo, and more easily go thorough matters which require pains and diligence. Use maketh perfect.

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

3. Thus will many temptations be avoided, and evils prevented: continual employment to the corrupt nature of man is as a running stream which carrieth away all the mud and filth in a brook, so as none settleth there.

It is contrary hereunto to harbor idle-packes in a man's house: to give meat, and drink, and lodging to such as do no work at all. The Apostle expressly commanded, That if any man would not work, neither should he eat.

These are not only a prey to the devil, but also instruments of the devil, by which he worketh much mischief: for these are they that are most ready to discover the secrets of an house, to be tattling of everything that is done, to sort themselves with all companies, and not content to do no good themselves, disturb, interrupt, and draw away such as are busy at their work.

§. 36. Of exercising servants to a calling.

Though it be a good thing to keep a servant always occupied and employed, yet for the benefit of the servant it is further requisite, that his employment be about some settled matter, whereabout he may also exercise himself when he is out of service. This especially concerneth such as have taken prentises. They must teach them their trade.

• 1. For that end are prentises bound to masters.
• 2. The covenants on the masters part require as much.
• 3. The good which thence is like to come to the master himself, his prentise, and others, will recompense the pains.

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

It is contrary hereunto for masters to envy their prentises the mystery of their trade: to employ them from time to time about messages, and errands, and such things as tend only to the masters present need, but cannot be profitable for the servants in time to come. These are like old, grown, broad trees, which keep all the sunshine from the shrubs that grow under them, and so keep them down from growing.

§. 37. Of appointing to every servant his particular function.

For the better exercising of servants unto some calling, let these directions be noted.

1. That masters appoint to their servants their proper and peculiar work, that they may know what to do, and wherein to exercise themselves. And if there be many servants in one house, to set unto everyone their distinct function. The phrase before noted of the good mistress (she giveth a portion to her maidens) proveth thus much. This was one thing which the Queen of Sheba observed and admired in Solomon's house, the standing of his servants, namely, everyone in his own place, at his own task. To this purpose it is noted, that the great master gave to each of his servants their distinct talents. It is thus in the body natural: every member is not only employed, but also employed in his own function: the eye in seeing, the ear in hearing, the foot in standing or going, and so the rest. It is thus also in Christ's mystical body: one hath the spirit of wisdom, another of knowledge, another of faith, and so in other gifts. Thus also ought it to be in a family where are many servants.

This is an especial means to make everyone the more diligent and faithful. For when everyone hath his particular work, they know, that they in particular are to give an account thereof: so as if it be not done, or ill done, they shall bear all the blame: if done, and well done, they shall have all the praise.

2. Thus shall everyone be made skillful and expert in some thing, by continual attending upon it, and exercising themselves 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 having sundry servants do look that all things should be well done, and yet appoint no particular place or work to any one; but think and say, that everyone should be forward to do everything; and when they find not things done to their mind, they fret and fume, and complain that they keep so many servants, and yet nothing well done. Such servants are not free from all blame: but surely the masters have greatest cause to complain of themselves, and of their own disorder in governing. For their negligence in appointing no set work to their servants, is the cause that all is neglected. For where many things to be done are left to many servants, one will put off this, and another that, and say it belongeth not to them. Thus is it verified, that what is spoken to all is spoken to none: and that general charges, are no charges.

§. 39. Of masters overseeing the ways of their servants.

The second direction is, that masters use inspection over their servants, and have an eye upon their servants, to see how they spend their time, and dispatch the business committed to them. The good mistress looketh well to the ways of her household. This is noted of Booz, that he went to his field to see what his reapers did.

The eye of a master is a great motive to make a servant diligent and faithful: for thus he knoweth that both his diligence, and also his negligence shall be seen, and accordingly dealt withal. Hence arose that proverb, The eye of the master maketh the horse fat. The conceit which the evil servant had that his master delayed his coming, and so could not see what he did, made him so unfaithful as he was.

If a masters place will bear it, it is behooveful that he be present with his servants, and as a good president go before them. It is recorded of the good mistress, that she riseth and giveth a portion to her maids: she is with them her self; she worketh willingly with her hands. This note of difference is put betwixt a provident thriving master, and a dissolute careless master: This man saith to his servants, go ye: but that man saith, go we; or thus, go sirs, and ga'w sirs.

It is contrary hereunto to let all go (as we speak) at six and seuens; and never to see what servants do. How can such expect that their servants should be diligent in doing that which tendeth to their masters good, when they themselves are negligent in overseeing that which tendeth to their own good? Such masters as give themselves to gaming, and following their pastimes all day long, do much offend herein. So also such mistresses as spend all the morning in lying a bed and dressing themselves (a custom clean contrary to that which is noted of the good mistress) and at noon when they come out of their chamber, chide and brawl, because things are not more forward.

§. 40. Of provoking servants to their duty both by fair and foul means.

The third direction is, that masters use what means they can to provoke and stir up their servants to be diligent and faithful: as in the first place, exhortation, admonition, persuasion, promises of reward, with other like fair means. Such were the means which Saul used to make his servants faithful unto him, when he said, Will the son of Jesse give everyone of you fields, and vineyards, &c. had the thing which he expected from them been good, this manner of dealing with them had been commendable. But if fair means prevail not, then they may and ought to rebuke, threaten, and correct their servants.

And if servants be impudent in sinning, and neither fair nor foul means will reclaim them, they must then be thrust out of doors. Note what the master in the parable said to his servant, Thou mayest be no longer steward: to which purpose David also said, He that worketh deceit shall not dwell within mine house: he that telleth lies shall not tarry in my sight.

When Ishmael grew a scoffer at God's word, Abraham thrust him and his mother out of doors, and that by God's appointment. The parable of cutting down the fruitless fig tree may fitly be applied to this point: and the reason also there rendered (why combereth it the ground?) Why should incorrigible servants take up the room of good servants? yea why should they remain to insect and pervert other servants?

§. 41. Of paying servants their wages.

A third thing required of masters in respect of the estate of their servants, is to give them their just wages: even this is included under that general precept, render to all their dues: and more particularly expressed in the example of that master who hired laborers into his vineyard and at the end of their work gave them everyone their wages: yea there is an express law to this purpose.

§. 42. Of masters injustice about their servants wages.

Injustice contrary to the forenamed duty of due paying their servants wages is many ways committed.

1. When masters do altogether detain their servants wages: this is a crying sin, which entereth into the ears of God.

2. When they make their servants ask for their wages again and again, even till they be ashamed: yea to stay and wait for it till they be forced to sigh unto God: or else to filch and steal to supply their necessities: though these masters have not a purpose utterly to defraud their servants of their due, yet the putting them off, and delaying to pay it, putteth servants, that for the most part have but from hand to mouth, unto great straits: which the Lord well knew: and therefore expressly forbad the detaining of a servants hire one night. This therefore is a point not only of unkindness, but also of injustice.

3. When masters alter and change the covenanted wages, and seek to diminish it, as hard-hearted Laban did: they show thereby that they repine at their servants welfare, and seek only themselves.

§. 43. Of suffering servants to provide for themselves.

A fourth thing required of masters in regard of their servants estate is, that after sufficient service done they suffer their servants to provide for themselves. This Jacob required of Laban as a most equal and reasonable matter, saying, when shall I provide for mine own house also? (as was before noted in the general.) This hath respect especially unto such servants as have been a long time with masters as apprentices, and spent their time, labor, and pains only and wholly for their masters good. God's law took express order for such, that after certain years service they should go free. So do also the laws of our land, especially the orders of London.

Herein lieth a main difference betwixt servants (who are under subjection, and held to work for their own good) and beasts (which are only for man's service, and good.)

They therefore who are of a contrary mind, keeping servants as long as possibly they can, even all their life long unto hard labor, and under servitude, deserve to be served with beasts rather then men and women. This kind of masters rigor to their servants is in particular noted to be one of the causes of that great indignation of God against the Jews, whereby he was provoked to give them over, as captives to their enemies.

§. 44. Of kindness to be shown to good servants.

As masters must give that which is just to all servants, so that which is equal to them that deserve it: that is, they must be of an answerable mind and disposition to good, honest, loving, kind, faithful servants, who stand not so much upon that which is exacted, as upon that which they are able to do for their masters, and in that respect, as they see occasion do oft times much more then is exacted, or expected. Goodness requireth goodness; good will, good will; and this is to do the same things. This kind of Equity consisteth in these and such like particulars.

1. Masters must well esteem of such good servants: and have them in high account. Abram accounted his old good faithful servant as his child, and till he had a child thought of making him his heir. Great was that esteem which Potiphar had of Joseph, when of a bondslave he made him overseer over his house, Gen. 39. 4. Why is the title Father given to masters, (2. King. 5. 13.) and the title Sons to servants, (Ios. 7. 19. & 1 Sam. 24. 16.) but to show that servants should bear a childlike affection to their masters, and that masters should bear a fatherlike affection to such servants?

2. Masters must take notice of the goodness, and kindness of such servants: and manifest as much, both by giving them due praise, and a good reward: both which are noted in the pattern of that great master who said, well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things. Thus will those good servants be the more encouraged to hold on, and others will be moved to imitate them. This encouragement doth the Apostle give to all under authority, do that which is good, and thou shalt have praise of the same. Which phrase implieth that governors ought to praise those that do well.

3. If such servants be accused of any heinous crime, masters must not rashly give credit thereto, but rather thoroughly sift, and examine the matter. Herein Potiphar exceedingly failed, and by that means lost such a servant as he could never get again. If a good servant do by occasion slip, and commit a fault, his master ought in wisdom either to take no notice of it: or with some mild admonition pass it over: and not deal with him as with a lewd, graceless servant.

4. When such servants (their covenanted time being expired) depart, their masters must not let them go away empty: but help them in their marriage (as Moses his master did) or in their setting up, as the great master, who made his wise and faithful servant ruler over all his goods.

§. 45. Of unkind dealing with good servants.

Vnworthy they are of good and kind servants who are of a contrary mind: as many masters are For

1. Some make no difference betwixt servants: but esteem of bad and good all alike: they think that the best servants do but their duty, therefore no extraordinary respect is to be borne towards them. But it is a point of wisdom sometimes to account a duty as a kindness: especially when good will of heart is joined with outward performance of duty.

2. Others think it policy to take no notice of any servants extraordinary faithfulness and diligence to praise and reward the same, lest it puff them up too much. But there is much more fear of servants fainting, and waxing weary of doing good if they have no encouragement, then of growing insolent by encouragement.

3. Others will be more ready to check and rebuke such for every slip, and for failing in anything, then others: because others less regard their rebuke: whereby they show want of wisdom in well managing their authority.

4. Others when their servants are about to go away, or to marry, or to set up, will seek some occasion or other to fall out with them, of purpose to send them away empty. Many will carry a fair face toward profitable servants till the time of recompense cometh, and then begin to frown, as Laban did. Yea so far are some masters from seeking the prosperity of faithful, wise, diligent, skillful servants, as they will hinder them in what they can, and keep them down: fearing lest as their servants rise, they themselves should decay and fall. These are both unkind, and ungrateful masters. Would masters be so dealt with by their superiors? Thou oughtest so to live with thy inferior, as thou wouldest have thy superior live with thee.

§. 46. Of the subjection under which masters are.

There is in general but one reason alleged by the Apostle, to provoke masters to do their duties, but it is so laid down as it compriseth other forcible reasons under it.

The principal reason is taken from the subjection wherein masters are.

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

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

2. It is far surpassing all dignities on earth.

3. It is moved with no outward respect of anything.

The first reason which declareth the subjection of masters, in that they have a master over them, putteth them in mind of that account which they are to make, and reckoning which they are to give of the well using of their authority, and of their carriage towards such as are under them. For they are but as stewards over fellow servants: everyone of them therefore shall hear this charge, give an account of thy stewardship.

In this respect this reason is both as a spur, and as a curb unto masters.

As a spur, to prick them on forward conscionably to perform all those duties which are required of them: for they have a master that will take notice thereof, and reward them for it. As they approve, and recompense the good service which their servants do: so much more will their master approve and recompense them if they do well. Do masters therefore look that their servants should perform their duty? let them then perform 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 curb, to restrain masters from doing anything to their servants but what they can be able to justify unto their own master. With this curb did God hold in the Israelites, saying, Thou shalt not rule over thy servant with rigor, but shalt fear thy God. Joseph was held in with it, when he said, This do and live, for I fear God. And Nehemiah, when he said, The former Governors were chargeable to the people, but so did not I because of the fear of God. And Job, when he said, If I did despise the cause of my servant, when God visiteth, what shall I answer him? Think of this ô masters, when you are about to exact anything of your servants that is not lawful or meet, when you are incensed and in passion stirred up to strike your servants unjustly or cruelly, when you detain from them anything that is their due, when you lay more on them then they are able to bear, when any way you wrong or oppress them: think and say with yourselves, can this be justified? how shall we be able to hold up our head to our master when he calleth us to account? What stronger motive to do all duty? what stronger restraint from all injustice and rigor? The conceit which many have that they are free, under none, to give no account, maketh them both negligent of their own duty, and insolent over others; as Pharaoh, who said, Who is the Lord that I should obey him? and Sennacherib, who said, Shall your God deliver you out of mine hands? and Nebuchadnezzar, who said, Who is that God that shall deliver you out of mine hands? Note the issue of this insolency. Pharaoh after many extraordinary plagues laid on him and his people, was drowned in the red sea with all his host. Sennacherib after his host was destroyed, was slain by his own sons. Nebuchadnezzar became a very brute. But to let these abominable blasphemers pass, there be many masters who, though they utter not with their mouths such execrable blasphemies, yet by their carriage towards their servants show themselves to be little better minded, in that they make their own will a rule to their servants, and will have them do such things as are unmeet and unlawful, using their servants as slaves, or rather as beasts. Let all such masters know that they have a master.

§. 47. Of the equality betwixt masters and servants in relation to God.

The second reason in this particle also (your master also) declareth an equality betwixt masters and servants in relation to God. As God is the masters of servants, so he is the master of masters also. As servants are the Lord's freemen, so masters are the Lord's servants. In this respect they who are made rulers, and they who are under them, are called fellow servants. For howsoever in outward dignity there is great difference betwixt master and servant, yet as the servants of God they are of a like condition, and in many things may be accounted equal: especially if both be of the same faith, and so brethren in Christ. This is another spur and curb too.

A spur in that God will the more kindly accept that goodness which masters do to their servants, because it is done to God's servants.

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

Many think that all the kindness which is shown to servants is lost, because they are so mean as they are able to make no recompense. But their master is able.

Others think, their servants can never take any revenge of them, and thereupon use them as they list. But the master of servants, who is also the master of masters, can take vengeance, even such as shall make masters sorely repent all the wrong they have done.

If masters did duly weigh this point, that, howsoever in regard of outward government there be some difference betwixt them and their servants, yet before God they are as fellow servants, would they be over-rigorous and cruel? would they not be kind and gentle?

§. 48. Of God's being in heaven, how it is a motive to provoke masters well to respect their servants.

The third reason (taken from the place of God, in heaven) declareth the surpassing excellency of that great master, who is the common master of masters and of servants: and it addeth an edge to the former motives.

1. It showeth that though the wrong which masters do to their servants be within the walls of their house, so as no mortal eye can see it, yet God who is in heaven seeth it: and though servants cannot be admitted into the courts of men to make their complaint, yet heaven is open to them; to that great master that is in heaven they may have access when they will. That which made the evil steward deal hardly with his fellows, was the conceit which he had of his masters absence. But no such conceit can they have of this great master, who know that he is in heaven, and that as heaven is over every place, so the eyes of the Lord are in every place, and behold the evil and good: he seeth all the good, and all the evil that masters do to their servants.

2. It showeth that the kindness which the Lord will repay, and the vengeance which he will inflict, is infinitely greater then the good or evil that masters can do to their servants, even as heaven i, higher then earth, and as he that is in heaven is greater then they that are on earth. Doest thou therefore, who art a master on earth, rejoice, or grieve the soul of thy servant? God in heaven can much more make glad or sad thy soul. Doest thou therefore desire the favor, or fear the frowns of thy master in heaven? show favor to thy servant on earth, and forbear threatening. Remember the infinite disparity betwixt thy mastership and God's, and this will the more move thee to deal with thy servant, as thou wouldest have God deal with thee.

3. It showeth that there is much more reason we should take notice of our servants, of their pains, of their diligence, and of their faithfulness, then that God should take notice of ours: and less reason that we should scorn, or neglect our servants, then God scorn or neglect us. For there is far greater difference betwixt God and us, then betwixt us and our servants. We and our servants are all of the earth, of the same mould, nature, and disposition, subject to the same passion, and to the same dissolution. (The heathen observed as much.) But God is in heaven, eternal, unchangeable, every way surpassing glorious. How can we then look to be respected of this master, if we respect not our servants? O masters, in all your dealings with your servants, remember your master is in heaven.

§. 49. Of God's impartial respect of all.

The fourth reason (in these words, neither is there respect of persons with him) declareth God's just and equal manner of proceeding with all men, of what rank and degree soever. God will do the same things to all sorts of masters that they do to their servants. To the consideration of this impartial justice of God doth the Apostle call masters, both because of that outward power which they have over their servants, and also because for the most part masters are backed with the power and authority of magistrates on earth, who in matters of difference betwixt master and servant are ordinarily partial, respecting masters more then servants.

But let masters here learn to cast off all such fond conceits, and foolish hopes. Though they be higher in place, have more wealth, and better friends then their servants, and though men who have carnal eyes may thereby be much moved to respect them, yet will not God go an hairs breadth from justice for the whole world. If the greatest man that ever was in the world should have a servant that were the meanest that ever was, and a case betwixt that master and that servant should come before God, God would not any whit at all lean to that master more then to the servant. If the greatest that be abuse the meanest, they shall not escape. Wherefore, O masters, give no just cause of complaint to any servant.

The Apostles manner of setting down these points, noted in this word (knowing) implieth that ignorance of God, of that authority which he hath over masters, of that equality which in relation to God is betwixt masters and servants, and of God's heavenly excellency, and impartial respect towards all, maketh masters to abuse their power, by neglecting all duty, and insulting & tyrannizing over their servants: wherefore you that have heretofore been ignorant of these points, now take knowledge of them; and you that know them, oft call them to mind: and do that which becometh good masters, Knowing that your master also is in heaven, neither is there respect of persons with him.