Treatise 8: Duties of Masters

§. 1. Of the heads of masters' duties.

Ephesians 6:9. And you masters do the same things to them: forbearing threatening: knowing that your Master also is in heaven: 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 notes, 1. The kinds of their duties. 2. A reason to enforce the same.

The kinds are set forth | Generally (do the same things.) | Particularly (forbearing threatening.) |

The reason is taken from that subjection wherein masters are to a higher master (knowing that your master also.) And it is amplified, 1. By the equal subjection of masters and servants to that master (your also.) 2. By the place where that master is (in heaven.) 3. By his property, in this phrase (neither is there respect of persons with him.)

Because the several duties of masters are here but pointed at, and enfolded under general terms, I will (as in former treatises has been done) propound a distinct order, whereby we may the better find out their duties, and handle them one after another.

All may be drawn to these two heads. 1. Care in choosing good servants. 2. Conscience in well using them.

For well using their servants, masters must have an eye to their place, and authority: and in respect thereof, 1. Wisely maintain their authority. 2. Rightly manage the same.

The well managing of their authority is generally noted in this phrase, do the same things: but more particularly in another place referred to these two branches 1. Justice. 2. Equity (Colossians 4:1).

Of these in order.

§. 2. Of masters choosing good servants.

The first thing that a man, who takes upon him to be a master, must take care of, is to entertain good servants into his service. My eyes (says David) shall be upon the faithful of the land, that they may dwell with me: he that walks in a perfect way he shall serve me (Psalm 101:6). What does this phrase (my eyes shall be upon the faithful) imply, but that he will diligently and carefully inquire after such: indeed my eyes (says he) not another man's eyes: he would not put all the trust upon others: he would himself make what proof and trial he could. Such an emphasis has this phrase (my eyes) where Job says; whom I shall see for myself, and my eyes shall behold, and not another for me (Job 19:27).

1. Servants are of all other things (except wife and children) of best and greatest use. If then men be careful in well choosing other things, as houses, land, household stuff, horses, and all manner of cattle (as men are very circumspect therein) should they not be much more careful in well choosing servants?

2. Thus will masters show that they seek, and aim at the good of their family: indeed and in their family at the good of church and commonwealth: for good members of a family are likeliest to prove profitable to church and commonwealth.

3. When good servants are chosen, there is hope of receiving the more good from them, and doing more good to them. They will be pliable to all good admonition, docile by all good instruction, serviceable in all things they take in hand.

Object. A master may make a bad servant to become a good one.

Answer. There is a great hazard and venture therein, especially if they be grown to ripe years: no creature is easily tamed, or brought from the natural course it has taken, after it is grown up: a bough that has grown crooked many years together will hardly be made straight. It is not in man's power to make a bad servant good: neither can man expect God's blessing therein, when he observes not a right course warranted by God.

Quest. What course is fittest for choice of servants?

1. If they be young, see how they have been from their infancy educated. Great is the benefit of good education: and much good may be expected from there: for it is the means which God has sanctified for good.

But if they be grown to ripe years, choose such as fear God, such were they upon whom David cast his eyes (Psalm 101:6).

On this ground did Saint Paul advise Philemon to take Onesimus again, because grace was then wrought in his heart (Philemon 10).

1. God's fear is the ground of all good obedience and faithfulness: note the examples of such good and faithful servants as are commended in Scripture, and you shall find them all to fear God.

2. Such will not only be diligent in their work, but they will also faithfully call upon God to prosper those things which they take in hand in their master's behalf, instance the example of Abraham's servant (Genesis 24:12).

3. God will have such respect to those servants which fear his name, as for their sakes to bless their master's house. Thus was Potiphar's house blessed for Joseph's sake (Genesis 39:5).

2. Make some trial of their fitness to that calling, work and service to which you will put them. From such there may be hope of profit and benefit by their service. Laban made trial of Jacob a month before he covenanted for any long continuance (Genesis 29:14).

3. Take such especially as are of mean and poor estate, and know not how to maintain themselves but by service. Thus will a double work of charity be done therein: and thus may you look for better service: for commonly such are most industrious, and most obedient to their masters.

Object. When men have taken all the care they can in their choice, they may be deceived.

Answer 1. Then much more likely is it, that if they be careless therein, they shall be deceived.

2. Diligent, and wise search, is a means to find out the disposition and ability of servants.

3. If having used the means men be deceived, they may have the more comfort in bearing the cross, because they have not wittingly or carelessly pulled it upon themselves.

§. 3. Of masters' carelessness in choosing servants.

Contrary is their carelessness, who are ready to receive any into their house, even Atheists, Papists, swearers, swaggerers, profane wretches, unclean persons, and such like, against whom David protests, he would not have him that works deceit to dwell in his house; nor him that tells lies to stay in his sight (Psalm 101:7). They who entertain such, make their houses to be cages of unclean birds, seminaries of wicked persons, and unprofitable members: for one scabbed sheep is enough to infect a whole flock. No marvel though many mischiefs fall upon such a family: for a man were as good bring so many snakes and adders into his house, as such persons: indeed with them is brought God's curse. Can any good then be looked for? Such foolish masters regard neither themselves, nor their household: no nor yet church or commonwealth. If none would entertain such, it might be a means to make them alter their condition.

Many are not only careless in choosing good servants, but also except against such as are religious; thinking it a matter of reproach to entertain them. By which conceit they often put away God's blessing from their house.

Others so stand upon a great portion of money with a prentice, or a clerk, or other servant, as they will take none but rich men's children. From where it comes to pass, that this point (which is a great point) of charity is neglected: persons most unfit for service are entertained, and such many times as scorn to do service. Thus their masters grow weary of them: the servants lose their time: never prove to be their craftsmasters: and their parents repent the giving of such a portion with them.

§. 4. Of masters maintaining their authority.

After that masters have chosen good servants, their duty is well to use them: which by reason of the difference between masters and servants cannot be well done, except masters wisely maintain their authority. A master therefore must be able well to rule his own house: this is a duty which the Apostle in particular requires of a Bishop, who is master of a house, but it appertains in general to all masters of families. Women also who by virtue of their places are mistresses, are commanded to guide the house, or to rule, and perform the part of a mistress therein. It was the Centurion's commendation, that having servants under him, he had them at his command.

1. God's image and authority, which a master carries, is thus preserved.

2. Thus shall a master have much better service done. Not one servant of a thousand, that is not kept under authority, will do good service. A like duty to this was enjoined to a husband in relation to a wife, Treatise 4.

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

For this end three things are to be observed.

1. That masters carry themselves worthy of their place, and worthy of that honor which is due to them: which may best be done by making themselves a pattern of such good things as in their places appertain to them. I and my house will fear the Lord, says Joshua: he would not only put them to it, but he also would do it, he would go before them. I will behave myself wisely, I will walk within my house with a perfect heart, says David.

2. That masters keep their servants in awe and fear. Children must be kept in subjection: much more servants.

3. That masters do the things which they do in their carriage towards their servants with authority: Command, forbid, rebuke (to use the Apostle's phrase) with all authority. The manner of speech which the Centurion used to his servants (go, come, do this) savor of authority. So the Church taking upon her the person of a mistress, uses a word of authority, I charge you not to do this.

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

The aberrations in the defect contrary to the forenamed duty and point of wisdom, are many: as

1. When masters carry themselves basely and abjectly before their servants: being light in their behavior, foolish in their carriage, given to drunkenness, uncleanness, lewd company, and other vices. Nabal was such a one: for his servant could say of him, He is a son of Belial. David, though he did not give himself over to such foul sins as these are, yet he often failed in an unseemly carriage before his servants, as when he changed his behavior, and feigned himself mad, and scrabbled on doors, and let his spittle fall down upon his beard: and again, when he gave such reins to his passion, for the death of his traitorous son Absalom, as his people being ashamed stole away from him, and Joab his servant was forced roundly to tell him of it, saying, you have shamed this day the faces of all your servants, etc.

Mistresses often lose their authority by conspiring with their servants to go abroad, take away goods, gossip, and do such other like things privately without their husband's consent: they make themselves thereby slaves to their servants, not daring to do anything which may offend their servants, lest they should discover to their masters such lewd pranks as their Mistresses did.

2. When masters are too remiss and sheepish: entreating and praying their servants to do such things as they ought to command and require at their hands: and if it be not done, all their remedy is patience, or else to do it themselves. However this might be counted meekness, and gentleness towards equals and strangers, over whom we have no authority, yet towards servants it is too base remissness: indeed it is a relinquishing of that power which God has given, and of which God will take an account.

3. When masters suffer their servants to be their companions, playing, drinking, reveling with them, and saying (as it is in the proverb) hail fellows met. Thus servants often take liberty to presume above their master: for men are naturally prone to ambition; and, if an inch be given, they will take an ell. They who in this kind so far debase themselves, as to give their servants power over their own body, do make both themselves, and their true lawful bedfellow to be despised: themselves, in that such servants as are so made one flesh, will think to keep in awe such a master or mistress, as they have known, through fear of revealing that sin: their bedfellow, in that such servants will think to be maintained, and bolstered up by the master or mistress, whom they have so known. On this ground was Sarah despised in the eyes of Hagar her maid.

4. When masters are overruled by their servants to do any unjust or unlawful thing: as Joash, who by his servants was drawn to idolatry: and Zedekiah, who gave the Prophet Jeremiah into his servants' hands, using this base and abject speech, The King is not he that can do anything against you. Thus will servants soon prove masters: and if they once come to this high pitch to rule, rather than to be ruled, they will quickly prove intolerable. For this is one of the four things noted by the wise man, which the earth cannot bear, namely, a servant when he reigns: and this is one of those evils which proceed from rulers, that servants ride upon horses, that is, are advanced above their place and degree: from where it follows, that Governors walk as servants upon the earth, they are dejected below their place and degree. It falls out in this case between servants and masters, as between scales, or balances; if the weights that use to lie in one balance to keep it down be taken away, it will suddenly fly up, and so the other balance will be kept down.

§. 6. Of masters' too great rigor.

The contrary in the excess is too great rigour and austerity manifested in look, speech, and actions.

1. In look, when a master cannot cast a good eye on his servant. Jacob was much discountenanced by the countenance of his master (Genesis 31:2, 5). Many masters by their continual frowning brows, and fiery eyes, do much terrify their servants.

2. In speech, when masters cannot give a good word to their servants, but if they be moved never so little, cast upon them all the reproachful names that they can call to mind: little thinking of this fearful doom, Whoever shall say, you fool, shall be in danger of hell fire (Matthew 5:22).

Thus did Saul manifest a malicious and mischievous mind against Jonathan and David by the foul language he gave. Some have such a contrary and perverse tongue, as they can never speak directly to their servants: but if they command or forbid a thing, they will do it after such a manner as their servant can scarce tell what they mean: and this not only when their servant has offended them, but in their best mood. So shrewish are others, as their tongues seldom lie still: but they are ever chiding upon every small occasion: whereby it comes to pass that their servants are no more moved with it, than the doves, and starlings that continually abide in belfries, are moved with the ringing of bells. Such bitterness also is mixed with the chidings of many, as they belch out of their black mouths, most direful imprecations. What can be said of such tongues, but that they are set on fire of hell (James 3:6)? As other aberrations wherein masters are reproved, are to be applied to mistresses, so this especially. For mistresses do commonly most offend in shrewishness of speech.

3. In actions, when masters are too frequent, and too furious strikers: striking their servants on every occasion, not caring how they strike. In these and other like evidences of too much austerity and plain arrogance masters forget that they are men. Though for outward order a master be more excellent than a servant, yet as a man he ought to judge himself equal. This extreme can be no good means to maintain authority: but it is a plain abuse thereof. Masters ought so to carry themselves as their servants may rather reverence, than dread them.

§. 7. Of masters' commanding power restrained to things lawful.

That a master may the better know how to maintain his authority, I will distinctly declare the extent of his power, and that in these four particulars, 1. In commanding. 2. In correcting. 3. In ordering the marriage of their servants. 4. In disposing their person.

Within the lists of these two virtues justice and equity (to which all the duties which masters owe their servants shall afterward be referred) must the commanding power of masters be bounded. 1. Justice requires two things, 1. A restraint of masters' commandments. 2. An execution thereof.

The restraint is to God's law, that a master command nothing against it, but what is agreeable to it. Abishai would fain have had David's warrant to have killed Saul: but David was so far from commanding him to do it, as he kept him from it (Nothing unlawful to be commanded by masters, 1 Samuel 26:9).

Masters are but subordinate ministers under God: they must therefore command nothing against his law. As a Judge, high-Sheriff, and all other officers under the King, must make the King's law the ground of all those things which they require of the King's subjects: so masters must make God's law the ground of all those things which they require of their servants, who are also the servants of Christ. Besides, to what purpose is it to command that which a servant may and must refuse to do? But in no unlawful thing may he obey.

§. 8. Of masters presuming above their authority.

Contrary is the arrogance and presumption of many masters, who make their own will the rule of their servants' obedience. This must needs be a leaden rule, which may be bowed this way, that way, and every way, because of the flexible and variable humor of man. Hence is it that many most vile and horrible things are commanded, because they are agreeable to the commander's humor. Absalom bid his servants commit a most detestable murder upon his own brother, and note how he presses it, Have not I commanded you (2 Samuel 13:28)?

More presumptuous is he that takes upon him to be the great commander of all Christians, the Pope of Rome, and other masters and governors of Jesuits, Friars, Monks, and other like orders, who command such as are under their authority to commit treasons, raise rebellions, kill kings, and do other like execrable villanies.

And to justify the Pope from whom all inferior governors receive their power, and by whose will they must be ruled, these blasphemous positions do Papists hold of his power, He can do all things of right as God. He is as God having on earth fullness of power. If he shall draw with him innumerable souls of men into hell, yet none may say to him, what do you? Does not the Apostle's description of that man of sin, the son of perdition, agree to him of whom those things are spoken (2 Thessalonians 2:4)? Is he not in Papists' account, as God, showing himself that he is God? Which is further confirmed by that power which they give him of making laws to bind the conscience, and coining new articles of faith.

Not only popish, but profane masters also too much exceed in this presumptuous use of their power above their power: as they who enjoin their servants to kill, to steal, to swear, to forswear, to lie, to give false measures, and weights, to go to mass, to profane the Sabbath, with other like sins. In all these, and all other things like to these, being against God's law, masters have no power to command: they go above their commission: and shall accordingly answer for it.

§. 9. Of masters commanding servants to do their duty.

2. The execution of a master's commanding power consists in those things which God has enjoined as bounden duties. These a master by virtue of his authority must command his servants to do: as to worship God, to sanctify his Sabbath, to be diligent and conscientious in his calling, with other like duties, which God comprises under these words, the way of the Lord, righteousness and judgment: and says that he knew that Abram would command his household to do them (Genesis 18:19).

The charge given to masters in the fourth commandment concerning servants, (you nor your male servant, nor your female servant) proves as much. Josiah is commended for causing his people to stand to the covenant of God (Exodus 20:10; 2 Chronicles 34:32). On this ground if a master have servants that are papists, separatists, or profane persons, he ought to command them, and cause them to go to the holy ordinances of God.

It is one of the principal ends why God has given power and authority to some over others, that by their authority they may cause them which are under them to observe the commandments of God: even as inferior officers have authority given them, to see the King's laws kept.

§. 10. Of the sin of masters in suffering servants to neglect their duty.

It is contrary to that commanding power which God has given to masters, to suffer their servants to omit, and neglect those bounden duties which God has commanded them: as if a servant be so popish or profane as to refuse to go to the word, or Sacrament, or to perform any duty to which he is bound, to let him alone. Though they themselves do those duties, and though they do not hinder and keep their servants from doing them, yet if they cause not their servants also to do them, they make themselves accessory to their servants' sin.

Objection. Every man's conscience is free, and cannot be forced; therefore masters may not compel servants to such things as are against their conscience.

Answer. Though the conscience be free to a man, and out of another's power, yet their outward actions are not free: and though faith, piety, righteousness, nor any grace can be forced into men, yet they may be forced to use the means which God has sanctified for the breeding and increasing of them. Though they cannot be forced to have a religious and righteous heart, yet they may be forced to do religious and righteous duties: or if a master cannot force these, yet he may and ought to do his utmost endeavor: by which means though he cannot free his servant from death, yet he shall free his own soul from the guilt of his death.

§. 11. Of a master's wisdom in ordering things indifferent.

Equity has respect to those things which are in a master's power to command or not command: such are all civil actions as concern himself, concerning the particulars of which God has given no direct charge for an absolute performance of them: as to go of such an errand, to do such a message, to dispatch such a business. Concerning these things I may say of a master's power, as the Apostle does of a parent's power in another case; If he sees it meet to be done, and commands his servant to do it, he does well, he sins not. If he sees it not meet to be done, and commands it not, he does also well, he sins not. Of this kind of things speaks the Centurion, where he says, I say to one, go, to another, come, to a third, do this (1 Corinthians 7:36-37; Matthew 8:9).

The mark which masters must aim at in commanding or forbidding these, must be expediency: for all things that are lawful, are not expedient. Expediency depends much upon circumstances, and consequences which may follow upon the doing of any thing: in observing which the wisdom of him who has power to have a thing done, or not done, especially appears. When David suffered not Hushai his good friend, and wise counselor, to go with him when he fled from Absalom, but bade him return to the city and there abide, he had an eye to the good consequence that might follow thereupon (2 Samuel 15:33-34). And when Joab commanded Cushi rather than Ahimaaz to carry the news of Absalom's death, he had an eye to the fitness of the persons, and to the kind of message (1 Corinthians 10:23; 2 Samuel 18:20-21).

To apply this to our purpose, Equity requires that masters (in commanding things indifferent, which they have power to command or not to command) have an eye to their servants' ability, sex, age, disposition, conscience, and other like circumstances, that the thing which they command be somewhat agreeable to them, not above their ability, not unbecoming their sex, not unfitting their age, not thwarting their disposition, not against their conscience.

§. 12. Of masters' offense against expediency.

It is contrary to equity for a master to regard only himself, and his own mind, even in things that are lawful. Paul was not of this mind, when he said, He sought not his own profit: no nor his own will. Expediency and inexpediency were great motives to him, to forbear things which were otherwise lawful: yet little is this regarded by many: for (1 Corinthians 10:33).

1. Many command things to the very utmost of their servants' strength, if not above it, (as Pharaoh) or else things dangerous, which may bring much mischief upon them (Exodus 5:7). David was touched in heart for moving only by a wish his servants to fetch him water with the danger of their lives (2 Samuel 23:17).

2. Others against comeliness put men to do maids' works, and maids to do men's work.

3. Others upon mere partiality keep under old and good servants, and prefer much younger before them.

4. Others will forcibly make servants do things against their natural disposition, as to handle, indeed and eat such things as they cannot endure to touch or see.

5. Others in doubtful matters will urge and press them against their conscience.

However in these and other such like things not unlawful, servants ought to do what they can to satisfy their master's command, if he be peremptory in urging them: yet ought not a master to be too peremptory in pressing his authority and power.

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

The second point wherein a master's power consists is correction: which may be given by looks, words, or deeds.

By a man's look his anger and wrath against another is manifested. In Hebrew the same word signifies a face, and wrath: because wrath soonest shows itself in a man's face. It is noted of Cain, that being very wrathful his countenance fell down (Genesis 4:5). Now the manifestation of a master's wrath against his servant is a correction.

But words whether of rebuke, or threatening, do much more declare the same. This phrase which Solomon uses (Proverbs 29:19) — a servant will not be corrected with words — shows that there is a correction by words: and though it be negatively propounded, yet does it not imply that correction by words is not to be used to a servant, but rather, if thereby he be not moved, that blows must be added thereto: which is a correction by deeds, of which Christ makes mention in the parable of those servants that according to the greatness of their fault are to be beaten with many stripes (Luke 12:47). It is therefore in a master's power to correct his servant with stripes, or blows. Which being so, I will show, 1. How far his power herein extends. 2. How it is to be ordered.

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

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

Answer. His power reaches 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 bondmen and bondmaids: they might have them for a possession: and take them for an inheritance for their children after them, to be bondmen forever: they might be put to the most toiling, drudging, 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 servant's life.

3. If a servant died under his master's 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 does all things in open public places, that so there may be many witnesses of his just proceeding. If masters had this power, many might privately 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 servant's fault be never so heinous. Neither the authority of the master, nor desert of the servant, shall exempt the master that slays his servant from the guilt and punishment of felony.

Object. In ancient times masters had this power.

Answer. They never of right had it, though some might exercise it. Among God's people it was never exercised in any age of the world. That liberty which was taken, was among the heathen: and yet among them as polities came to be more and more civilly governed, that usurped liberty by the laws of magistrates was much restrained: and when emperors and kings became Christians, it was utterly taken away.

Object. If a man take an enemy by war, he has power to kill him.

Answer. If in the time of the war he does not slay him, but then spares him, and takes him as a captive, and makes him his servant, though but a bondslave, he has not power of his life.

§. 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: indeed they also who so unmercifully and unmeasurably beat them with rod, cudgel, or any other thing, as death follows 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 fixed 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 any thing that comes next to hand, be it heavy, craggy, hard, or sharp, they care not (as a mad man who casts firebrands, arrows, and death). These things may endanger a servant's life, if not, they may break his head, or otherwise wound, bruise, and lame him.

It is beyond a master's 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 unsheathe his sword against them, and cut them off? We noted this before to be a grievous 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 follows thereupon, which is the loss of their servants' lives: 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 between 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. Years bring understanding, and a rebuke will make one of understanding more sorry for a fault, and more careful to amend it. The direction prescribed to parents (Treatise 6, §. 47.) for well ordering that correction which they give to their children, may in many points be here fitly applied. [reconstructed: Read it; then note that blows and smart correction work more upon the younger sort.] But if notwithstanding their years they be stout, and will not regard words, their stubbornness must be beaten down with blows. Smite a scorner, says 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 between 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. Blueness, 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 a house, it is fittest for the master to correct menservants, 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 stubbornness 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 belongs to 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 wise man, 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 master's 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 (Luke 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 master's power over his servant, is about his servant's marriage. Sundry questions are moved about this point, which I will briefly resolve.

1. Question. Have masters power to order and dispose their servants' marriage as they please?

Answer. No, not without the free consent of the servants themselves: for marriages must be made with the free consent of the parties that are married.

Objection. The law implies that a master has power to give his servant a wife, for it shows whose those children shall be that are born to that servant, to whom a master has given a wife (Exodus 21:4).

Answer. 1. That law is to be understood of such servants as being strangers were bond-slaves, over whom masters had a more absolute power than over others.

2. The master's power of giving did not simply force the servant to marry the party so given: but restrained the servant from marrying any other than whom the master should give.

2. Question. Is not a master's power in the matter of marriage as great over a servant, as a parent's over a child?

Answer. No. See the reason Treatise 5. §. 20.

3. Question. May a master deny his servant liberty to marry?

Answer. Indeed, for the time that the servant has covenanted to be a servant with his master. For that time a servant is part of his master's goods and possessions. As bond servants were a master's possession forever: so covenanted servants are his possession for the time of their covenant. When God gave the devil leave to seize on all that Job had, by virtue of that permission he seized on all kinds of Job's servants bond and free, as well as on his goods: which he could not have done, if Job's servants had not been as his goods (Job 1:15-16).

Yet notwithstanding if servants shall make it known to their master, that necessity requires they should marry, such respect ought to be had to the chastity even of servants, as in this case I may use the phrase the Apostle uses in reference to children, Let them be married (1 Corinthians 7:36).

4. Question. What if servants marry without consent of masters, is that marriage nullified thereby?

Answer. No. The marriage being otherwise rightly performed, remains a firm marriage: though the servants in so doing have sinned: for which their master may justly punish them.

5. Question. May a master keep his servants so married without his consent from their bed-fellows?

Answer. He may exact the whole time of his covenant for service: but that power which by the bond of marriage husbands and wives have over one another's bodies, suffers them not to be altogether separated one from another. Besides, our law frees a maid-servant when she is married, from her master's covenant (1 Corinthians 7:3-4).

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

Contrary to a master's power do they, who force their servants to marry whom they like not: as when a master has deflowered his maid, to cover his shame he will make one of his servants marry 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: indeed 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 master's power over his servants respects 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 (Leviticus 25:39, 44).

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 to this 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 gives this charge to masters, Give to your servants that which is just and equal (Colossians 4:1).

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

Justice respects the place, and service of servants.

Equity respects their mind, and manner of doing service.

All servants, in that they are servants, and do their master's work, must have that which of right belongs to servants. This is Justice.

Such servants as bear a special 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 utmost of their power, their master's good, must be accordingly respected and dealt withal. This is equity. As the Apostle comprises justice under this phrase (do the same things) — for service give due recompense — so more especially he comprises equity under it: for servants' good will and more than usual respect of their masters, let masters return good will, and more than ordinary respect to servants. Saint Peter notes these two virtues under two other words, good, gentle: a master's goodness has relation to justice; his gentleness to equity.

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

That justice which is required of masters respects the soul, body, and estate of their servants.

In respect of their souls' good, masters must seek the spiritual edification of their servants. When Zacheus first believed, Christ said, Salvation is come to this house (Luke 19:9) — why to this house, rather than to this person, but because he knew that Zacheus 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 between 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 appertains to masters. See Treatise 7. §. 15.

The respect which masters owe to God, themselves, their servants, the Church, and commonwealth where they live, requires as much.

1. God has commanded as much (Deuteronomy 6:7) as this charge implies, You shall talk of my laws when you sit in your house: and God has manifested his approbation thereof, by commending Abraham for commanding his children and household to keep the way of the Lord (Genesis 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 requires this at their hands, in that he has 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 who shall find true grace either first worked, or further increased in him by his master's means, will think himself so beholden to such a master, as he shall never be able to make any sufficient recompense, and therefore will endeavor to do what good service he can in way of thankfulness: he will not only be faithful and diligent in his business, but he will call upon God to prosper his service for his master's good, and to recompense that kindness which his master has 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 commonwealth 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 enjoins all males to appear on the solemn feast days before the Lord, implies 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, You, nor your male servant, nor your female servant.

3. Masters, besides 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, and 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 worked in their servants, they must be thankful to 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 accordingly they do no more: wherein they show themselves no better than the heathen. For do not the heathen so?

Objection. At first taking of a servant no more was covenanted.

Answer. There are two covenants to which a master stands bound: one with God; the other with his servant. Though his covenant with his servant requires no more than some temporal commodities, yet God's covenant requires spiritual edification. Many masters are so greedy of their servants' work, as they are loath to afford any time, at morning or evening, for religious exercises: they think by their servants' labor to thrive, and think not of God's blessing which makes rich. Some go so far therein, as they keep their servants from the public worship of God, even on the Lord's day. Thus it comes to pass, that servants, who came ignorant and profane to a master, after long abode with him, so go away as they came. Many that themselves make some conscience of fearing God, much fail herein: they regard not to teach their servants the fear of God, whereby they deprive themselves of much blessing, and pull God's curse upon their persons and houses.

§. 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 housewife, who gives meat to her household. And in the direction which he gives to householders, in these words, Let the milk of your goats be sufficient for your food, and for the food of your 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 than men) — yes, 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.

Quest. May not servants be stinted of their food?

Answ. In regard of superfluity they may and ought to be stinted, but not in regard of sufficiency. It is not meet that all servants should have as much as they can devour: for then many of them would do but little work: but most meet it is that every one should have as much as is needful for strength, that so he may be the better able to do and endure his work: the Greek word translated in the place before quoted portion, implies as much.

There is a double bond to tie masters to perform this duty: one in regard of themselves: the other in regard of their servants.

Masters themselves shall have the profit and benefit of the health and strength of their servants: for their own sakes therefore it is requisite to afford them sufficient food. Men that desire to have their work well done by their beasts, or in their journey to be well carried to the end thereof, will be careful that their beasts shall be well fed.

But beside this, considering the health and strength of servants is spent in their masters' business, justice requires that their health and strength should be repaired and preserved by them.

Section 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, moldy, 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 to set hours for their servants' meals (Christ affords a greater liberty to masters, in the parable of a master's 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's sake, but to tarry for their supper till ten o'clock at night, when they give over work: surely this cannot be good for the body's health and strength.

Another extreme do such masters fall into, as bring up their servants too delicately. Solomon has expressly taxed such, and notes 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 master's child, which is next to a master's mate.

Section 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 often used for scarlet. But according to the proper notation of it, it signifies things doubled: which I take to be most pertinent to this place, and therefore I have so translated it. The King's translators have noted as much in the margin.

Section

This point concerns 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 apprentices 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, slovenly, 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.

Section 26. Of moderating servants' labor.

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

1. That they well moderate the labor to which 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 Philistine, David being a youth, and Goliath a man of war (1 Samuel 17:33).

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

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

It is contrary to this 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 (1 Samuel 17:33). David exceedingly failed in this, 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 (2 Samuel 11:15). 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 than 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 (Exodus 1:13-14).

§. 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 for that work to which 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 (1 Samuel 17:38). To reckon up all the particulars were an infinite task: every several trade and work has 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 to which they put their servants. Fit means are such a help, as that which with them may easily be done, without them can hardly, if possibly at all, be done.

It is contrary to this 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 (Exodus 5:7). 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 renders of the fourth commandment shows that masters ought to afford rest to their servants: it is this, that your servant may rest (Deuteronomy 5:14).

Without intermission and rest the body cannot endure labor: it will grow weak, faint, and utterly unable to continue: but, as labor decays strength, so rest repairs 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 goes forth to his labor and work (Psalm 104:23). Time of darkness is more fit for rest than 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 between 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 to man in the time of Adam's innocency, when he stood as a public head and stock of all mankind (Genesis 2:3). The very name Sabbath, (which in Hebrew signifies 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 your 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 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 comes to pass that (beside the wrong done to their poor servants) their work cannot be done so well.

Objection. It is said of the forenamed good housewife, that her candle is not put out by night.

Answer. That is a tropical speech: and somewhat hyperbolic. The word night is put for a part thereof. The phrase only implies vigilance, showing that she is not, as many, in the evening early in bed, and in the morning late up; but late down and early up. This phrase (she rises while it is yet night) used before, shows that what I have noted is the true sense. If not putting out her candle by night should imply a sitting up all night long, how could it be said that she rises up (verse 15)?

Question. What time may be thought sufficient to afford sleep to servants?

Answer. As the same quantity of food is not over-strictly to be proportioned to all alike, so nor the same continuance of sleep. Yet by experience it has been observed that for sound and healthy bodies, five hours is the least time that may be allowed, and seven hours is time sufficient for any.

§. 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 far 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 begins: 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 does 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 some times to refresh themselves this way (1 Corinthians 7:25): 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 differs 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, than 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. Therefore 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 (Matthew 8:6): he did as much for his servant as he could have done for his son: The King of Aram's care also was in this kind commendable: he did not forbear to write to his enemy, and to make himself beholden to him, in the behalf of his servant that was leprous (2 Kings 5:6).

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

But if a master be careful of his sick servant, affording to 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 master's good: so that a master may reap benefit 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 master's house, must he in that case be well looked to. 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 neglects his servant that is sick in his house, does very ill.

1. Quest. What if he be not a covenanted servant for a set time, but a Journeyman at will, or one that works by the day or week?

Answ. Though a master be not so much bound to such a one, yet if he fall sick in his house, he may not in that case thrust him out of doors, unless he knows where he may be well provided for.

2. Quest. What if a master be poor, and not able to provide that which is requisite for a sick person?

Answ. If the sick person has friends and kindred that are better able, they must provide for him: if not, the Church must help: but it is the master's duty, to make the sick man's case known to his friends, or to the Church.

If, after all good means are used for recovery, the servant die, his master must see the last duty in some seemly manner, performed for him, which is Christian burial. Herein lies a main difference between the usage of men's bodies which after death shall be raised again, and beasts that utterly perish. Jacob's care of burying his mother's nurse is expressly mentioned, in way of commendation (Genesis 35:8).

§. 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 (1 Samuel 30:13). 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, than 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 servant's 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 (Isaiah 58:6)?

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 than 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, than with their sickness: and oft moved to strive above their strength to rise, even when death is seizing 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 unbecoming 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 inhumane carriages, that the detestation of them may make other masters more tenderhearted towards their servants.

Section 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 my own house? says Jacob to his master. Which expostulation shows that this is a master's duty (Genesis 30:30).

Contrary is the mind of most masters: for in entertaining servants they think of nothing but serving their own turn. From where it comes to pass that when masters die many servants are put to very hard shifts. Some forced to beg, others moved to steal. Thus caterpillars are nourished to annoy the commonwealth.

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

Section 35. Of well employing servants.

That charge which the master gave to his servants when he was going abroad (occupy till I come) shows that masters must keep their servants exercised and employed about some business or other: which is also implied under this part of a good mistress's commendation, she gives a portion to her maidens, meaning a portion of work (Luke 19:13; Proverbs 31:15). As there is never an idle member in a natural body, but every one is employed, so should it be in a family.

1. Thus servants being, while they are in subjection, inured to pains, they will be more industrious when they are of themselves: indeed they will both more willingly undergo, and more easily go through matters which require pains and diligence. Use makes 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 carries away all the mud and filth in a brook, so as none settles there.

It is contrary to this to harbor idle-packs 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 (2 Thessalonians 3:10).

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

Section 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, about which he may also exercise himself when he is out of service. This especially concerns such as have taken apprentices. They must teach them their trade. 1. For that end are apprentices bound to masters. 2. The covenants on the masters' part require as much. 3. The good which from there is likely to come to the master himself, his apprentice, 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 to this for masters to envy their apprentices 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.

Objection. Apprentices will be as ivy to the trees about which they cling, soon overtopping them, and [reconstructed: draining all the life out of them]: they will hinder their masters' trading, and get away all his custom, if they be too expert in his trade.

Answer 1. This is but a mere surmise. It implies that such masters as fear that which is pretended, deal not so honestly and faithfully with their customers as they should; or else how could they surmise that wise merchants would leave one of whom they have had long and good experience, to go to a new beginner?

2. Daily experience shows that God by his providence so orders men's affairs, that masters who from time to time train up and send forth many apprentices well exercised and skillful in their trade, do hold on, indeed and increase in their own dealings and gain which they get thereby; and yet moreover their apprentices also come well forward. Why should any masters so distrust God's providence, as to be afraid to make their apprentices skillful in their trade?

3. When masters by death or otherwise give over trading, how shall trades be continued, if masters be so envious, and distrustful? What if their masters had so dealt with them? And what if all masters should so deal? For what one does in such a case, he must presuppose that all may do.

In this kind also do such mistresses offend as keep their maids many years together to drudgery work, and never teach them, nor afford them means or leisure to learn points of housewifery, things whereby they may get better maintenance for themselves.

Such masters and mistresses use their servants as beasts, only for their own turn, without any respect to the servants' good: whereby they pervert the main end of that relation between master and servant, which is a mutual and reciprocal good to pass from the one to the other.

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

For the better exercising of servants to 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 to every one their distinct function. The phrase before noted of the good mistress (she gives a portion to her maidens) proves thus much. This was one thing which the Queen of Sheba observed and admired in Solomon's house, the standing of his servants, namely, every one 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 has 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 every one the more diligent and faithful. For when every one has 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 every one 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 to this: for there are many masters that having sundry servants do look that all things should be well done, and yet appoint no particular place or work to any one; but think and say, that every one should be forward to do every thing; and when they 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 belongs 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 looks well to the ways of her household (Proverbs 31:27). This is noted of Boaz, that he went to his field to see what his reapers did (Ruth 2:4).

The eye of a master is a great motive to make a servant diligent and faithful: for thus he knows that both his diligence, and also his negligence shall be seen, and accordingly dealt with. Hence arose that proverb, The eye of the master makes the horse fat. The notion 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 (Matthew 24:48).

If a master's place will bear it, it is fitting that he be present with his servants, and as a good precedent go before them. It is recorded of the good mistress, that she rises and gives a portion to her maids: she is with them herself; she works willingly with her hands. This note of difference is put between a provident thriving master, and a dissolute careless master: this man says to his servants, go you: but that man says, go we; or thus, go sirs, and go we sirs (Proverbs 31:13, 15).

It is contrary to this to let all go (as we speak) at six and sevens; and never to see what servants do. How can such expect that their servants should be diligent in doing that which tends to their masters' good, when they themselves are negligent in overseeing that which tends 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 in 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 (Proverbs 31:15).

§. 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 to him, when he said, Will the son of Jesse give every one of you fields, and vineyards, etc. had the thing which he expected from them been good, this manner of dealing with them had been commendable (1 Samuel 22:7). 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, You may be no longer steward: to which purpose David also said, He that works deceit shall not dwell within my house: he that tells lies shall not stay in my sight (Luke 16:2; Psalm 101:7).

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 encumbers it the ground?) Why should incorrigible servants take up the room of good servants? Indeed why should they remain to [reconstructed: infect] and pervert other servants?

Objection.

This is so far from helping servants in their estate, as it may prove their utter undoing.

Answer 1. They have then none justly to blame but themselves, Justice (in case of necessity) must have her course, though through the iniquity of man some mischief follow thereupon.

2. The execution of this on some, may make others better look to themselves.

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

Contrary is their course who observe no course, or order in drawing on their servants to do their duty, but begin with that which should be last: or rather only use that remedy which should not be used, unless no remedy will serve the turn, which is to turn their servants out of doors for every small occasion. No instruction, persuasion, admonition, rebuke, threatening is used by many when their servants have offended, but this thunderbolt cast at them, be gone, get you out of doors. If this were taken notice of as a fault, longer might servants stay in a house than ordinarily they do: and more good might master and servant reap one from another: indeed and the secrets of a house be better kept; for the oft chopping and changing of servants is it that makes all things done privately in houses to be blazed up and down.

Section 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 every one their wages: indeed there is an express law to this purpose.

Objection.

These places concern laborers hired by the day.

Answer. Servants are in the same rank: and the ground for both is the same: for both work for wages. Indeed the argument will more strongly follow from the less to the greater thus, If a laborer and servant for a day must have his wages justly paid, much rather a servant, and laborer for a year and years.

1. A master's covenant requires as much: if there were no other bond, yet that bond whereby he voluntarily binds himself, ties him in conscience thereto. Among the fruits of the Spirit Saint Paul reckons Faith, meaning thereby fidelity in keeping promise and covenant (Galatians 5:22).

2. Common equity and justice requires as much: for wages is as due for labor, as money for wares. Christ takes it for an undeniable principle, that the laborer is worthy of his hire: so also does the Apostle (Luke 10:7; 1 Timothy 5:18).

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

In giving servants their wages these three things are to be observed.

1. That there be a sufficient competency of wages allowed: even so much at least as may serve to provide such necessaries as are fit for a servant: for there is great reason, that he that works should live of his work.

2. That it be given in due season. God would not have the laborer's hire be unpaid one night after it was due. The time covenanted by a servant for his wages, is the seasonable time: then he expects it: to that time he puts his occasions of using it: at that time therefore it ought to be given him.

3. That it be paid to the full, according to the covenant: the master's promise, and the servant's need require as much.

Section 42. Of masters' injustice about their servants' wages.

Injustice contrary to the aforementioned 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 enters into the ears of God.

2. When they make their servants ask for their wages again and again, even till they be ashamed: indeed to stay and wait for it till they be forced to sigh to 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, puts servants, that for the most part have but from hand to mouth, to great straits: which the Lord well knew: and therefore expressly forbade the detaining of a servant's 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 resent their servants' welfare, and seek only themselves.

Section 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 my own house also? (as was before noted in the general.) This has respect especially to 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 of service they should go free. So do also the laws of our land, especially the orders of London.

Herein lies a main difference between 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 to hard labor, and under servitude, deserve to be served with beasts rather than men and women. This kind of master's 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.

Section 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 often times much more than is exacted, or expected. Goodness requires goodness; good will, good will; and this is to do the same things. This kind of equity consists 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 bondservant he made him overseer over his house (Genesis 39:4). Why is the title Father given to masters (2 Kings 5:13), and the title Sons to servants (Joshua 7:19 and 1 Samuel 24:16), but to show that servants should bear a child-like affection to their masters, and that masters should bear a fatherlike affection to such servants?

2. Masters must take notice of the 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 you good and faithful servant, you have been faithful over a few things, I will make you ruler over many things (Matthew 25:21). Thus will those good servants be the more encouraged to hold on, and others will be moved to imitate them. This encouragement does the Apostle give to all under authority, do that which is good, and you shall have praise of the same (Romans 13:3). Which phrase implies 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 to it, 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 (Genesis 39:19). If a good servant does 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) (Deuteronomy 15:13; Exodus 2:21), or in their setting up, as the great master, who made his wise and faithful servant ruler over all his goods (Matthew 24:47).

Section 45. Of unkind dealing with good servants.

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

1. Some make no difference between 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 toward 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 servant's 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 growing weary of doing good if they have no encouragement, than of growing insolent by encouragement.

3. Others will be more ready to check and rebuke such for every slip, and for failing in anything, than 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 comes, and then begin to frown, as Laban did (Genesis 31:2). Indeed 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? You ought so to live with your inferior, as you would have your superior live with you.

Hitherto of masters' duties. The reasons to move them to perform their duties follow.

Section 46. Of the subjection under which masters are.

Ephesians 6:9. Knowing that your master also is in heaven: neither is there respect of persons with him.

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 comprises 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 between 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 declares the subjection of masters, in that they have a master over them, puts 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 toward such as are under them. For they are but as stewards over fellow servants: every one of them therefore shall hear this charge, give an account of your stewardship (Luke 16:2).

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

As a spur, to prick them on forward conscientiously 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 to their own master. With this curb did God hold in the Israelites, saying, You shall not rule over your servant with rigor, but shall fear your God. Joseph was held in with it, when he said, Do this 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 visits, what shall I answer him? Think of this, O masters, when you are about to exact anything of your servants that is not lawful or fitting, 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 than 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 calls us to account? What stronger motive to do all duty? What stronger restraint from all injustice and rigor? The notion which many have that they are free, under none, to give no account, makes 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 my hands? And Nebuchadnezzar, who said, Who is that God that shall deliver you out of my 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 are many masters who, though they utter not with their mouths such execrable blasphemies, yet by their conduct toward 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 unfit and unlawful, using their servants as slaves, or rather as beasts. Let all such masters know that they have a master.

Section 47. Of the equality between masters and servants in relation to God.

The second reason in this particle also (your master also) declares an equality between masters and servants in relation to God. As God is the master 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 however in outward dignity there is great difference between 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 brothers 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 please. 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, however in regard of outward government there be some difference between 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?

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

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

1. It shows 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 sees 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 harshly with his fellows, was the notion which he had of his master's absence. But no such notion 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 sees all the good, and all the evil that masters do to their servants.

2. It shows that the kindness which the Lord will repay, and the vengeance which he will inflict, is infinitely greater than the good or evil that masters can do to their servants, even as heaven is higher than earth, and as he that is in heaven is greater than they that are on earth. Do you therefore, who are a master on earth, rejoice, or grieve the soul of your servant? God in heaven can much more make glad or sad your soul. Do you therefore desire the favor, or fear the frowns of your master in heaven? Show favor to your servant on earth, and forbear threatening. Remember the infinite disparity between your mastership and God's, and this will the more move you to deal with your servant, as you would have God deal with you.

3. It shows that there is much more reason we should take notice of our servants, of their pains, of their diligence, and of their faithfulness, than that God should take notice of ours: and less reason that we should scorn, or neglect our servants, than God scorn or neglect us. For there is far greater difference between God and us, than between us and our servants. We and our servants are all of the earth, of the same mold, 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) declares God's just and equal manner of proceeding with all men, of whatever rank and degree. 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 does 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 between master and servant are ordinarily partial, respecting masters more than 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 than their servants, and though men who have carnal eyes may thereby be much moved to respect them, yet will not God go a hair's 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 between that master and that servant should come before God, God would not any whit at all lean to that master more than to the servant. If the greatest that be abuse the meanest, they shall not escape. Therefore, O masters, give no just cause of complaint to any servant.

The Apostle's manner of setting down these points, noted in this word (knowing) implies that ignorance of God, of that authority which he has over masters, of that equality which in relation to God is between masters and servants, and of God's heavenly excellency, and impartial respect towards all, makes masters to abuse their power, by neglecting all duty, and insulting and tyrannizing over their servants: therefore you that have previously been ignorant of these points, now take knowledge of them; and you that know them, often call them to mind: and do that which becomes good masters, Knowing that your master also is in heaven, neither is there respect of persons with him.