§. 9. Of maſters commanding ſeruants to doe their dutie. to §. 16. Of maſters ordering that correction they giue to their ſeruants.

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

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

The charge giuen to maſters in the fourth commandement concerning ſeruants, (thou nor thy man-ſeruant, nor thy maidſeruant) proueth as much. Ioſiah is commended for cauſing his

people to ſtand to the couenant of God. On this ground if a maſter haue ſeruants that are papiſts, ſeparatiſts, or profane perſons, he ought to command them, and cauſe them to goe to the holy ordinances of God.

It is one of the principall ends why God hath giuen power and authoritie to ſome ouer others, that by their authoritie they may cauſe them which are vnder them to obſerue the

commandements of God: euen as inferiour officers haue authoritie giuen them, to ſee the Kings lawes kept.

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

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

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

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

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

Equitie hath reſpect to thoſe things which are in a maſters power to command or not command: ſuch are all ciuill actions as concerne himſelfe, concerning the particulars whereof God hath giuen no direct charge for an abſolute performance of them: as to goe of ſuch an errand, to doe ſuch a meſſage, to diſpatch ſuch a buſineſſe. Concerning theſe things I may ſay of a maſters power, as the Apoſtle doth of a parents power in another caſe; If he ſeeth it meet to be done, and commandeth his ſeruant to doe it, he doth well, he ſinneth not. If he ſeeth it

not meet to be done, and commandeth it not, he doth alſo well, he ſinneth not. Of this kinde of things ſpeaketh the Centurian, where he ſaith, I ſay to one, goe, to another, come, to a third, doe this.

The marke which maſters muſt aime at in commanding or forbidding theſe, muſt be expediency: for all things that are

lawfull, are not expedient. Expediency dependeth much vpon circumſtances, and conſequences which may follow vpon the doing of any thing: in obſeruing whereof the wiſdome of him who hath power to haue a thing done, or not done, eſpecially appeareth. When Dauid ſuffered not Huſhai his good friend, and wiſe counſeller, to goe with him when he fled from Abſolom, but bid him returne to the citie and there abide, he had an eie to the good conſequence that might follow thereupon. And when Ioab commanded Cuſhi rather then Ahimaaz to carrie the newes of Abſoloms death, he had an eie to the meetneſſe of the perſons, and to the kinde of meſſage.

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

§. 12. Of maſters offence againſt expediency.

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

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

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

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

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

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

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

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

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

By a mans looke his anger and wrath againſt another is manifeſted. In Hebrew the ſame word ſignifieth a face, and wrath: becauſe wrath ſooneſt ſheweth it ſelfe in a mans face. It is noted of Cain, that being very wrath his countenance fell

downe, Gen. 4. 5. Now the manifeſtation of a maſters wrath againſt his ſeruant is a correction.

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

• 1. How farre his power herein extendeth.

• 2. How it is to be ordered.

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

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

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

1. There is no precept, nor approued example, nor any other warrant out of Gods word for it. The Iewes had great power ouer ſuch ſeruants as were ſtrangers: Of them they might

buy bond-men and bond-maids: they might haue them for a poſſeſſion: and take them for an inheritance for their children after them, to be bond-men for euer: they might be put to the moſt toyling, droyling, baſe, and abiect workes that they had, as drawing water, hewing wood, and the like; but yet their maſters had not power ouer their liues.

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

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

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

5. The approued lawes of men make it wilfull murder for a maſter to ſlay his ſeruant wittingly, though the ſeruants fault be neuer ſo hainous. Neither the authority of the maſter, nor deſert of the ſeruant, ſhall exempt the maſter that ſlayeth his ſeruant from the guilt and puniſhment of felony.

Obiect. In ancient times maſters had this power.

Anſw. They neuer of right had it, though ſome might exerciſe it. Among Gods people it was neuer exerciſed in any age of the world. That liberty which was taken, was among

the heathen: and yet among them as polities came to be more and more ciuilly gouerned, that vſurped liberty by the lawes of Magiſtrates was much reſtrained: and when Emperors and Kings became Chriſtians, it was vtterly taken away.

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

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

§. 15. Of maſters exceſſe in correcting ſeruants.

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

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

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

If maſters, no not for puniſhment of any ſinne, may not take away or endanger the life of his ſeruant, what may we thinke of ſuch maſters, as without any fault of their ſeruants, cauſe them to be made away by putting them vpon ſome deſperate attempt, either to maintaine their owne quarrell, or for ſome other vniuſt end? Dauid dealt thus with Uriah: but afterwards he ſorely repented this part of iniuſtice. At another

time when three of his ſeruants had fetched him water, which he longed for, with ieopardy of their liues, though in ſafety they returned, yet his heart ſmote him for his longing, and he would not drinke of that water becauſe they had ventured their liues to fetch it.

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

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

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

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

Seeing ſeruants in yeares are in this caſe to be corrected, it is further requiſite to put a difference betwixt the kinde or meaſure of correction which is giuen to them, and to the younger ſort: if they be corrected as children, they may either

make a toy of it, or the more diſdaine at it. Blewneſſe, wound, and ſtripes piercing into the inward parts of the belly, are a purging medicine againſt euill, to ſtout ſeruants of ripe yeares.

2. If there be a maſter and miſtreſſe ioynt gouernours ouer an houſe, it is fitteſt for the maſter to correct men-ſeruants, the miſtreſſe maids. Abraham put his maid ouer to Sarah in ſuch a caſe. Yet if a maid ſhould wax ſtout, and manniſh, and turne againſt her miſtreſſe, ſhe being weake, ſickly, with child, or otherwiſe vnable to maſter her maid, the maſter may and muſt beat downe her ſtoutneſſe and rebellion: ſo much did the law of God permit.

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

ſpoken.

4. Correction muſt be meaſured according to the greatneſſe of the fault puniſhed, and the circumſtances whereby the fault may iuſtly be aggrauated. The ſeruant that knew his maſters will and did it not ſhall be beaten with many ſtripes: But he that knew not and did commit things worthy of ſtripes, ſhall be beaten with few ſtripes, Luk. 12. 47, 48.

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