A Master’s Authority Rightly Maintained

EPHES. 6. 9. And yee Maſters doe the ſame things vnto them: forbearing threatning: Knowing that your Maſter alſo is in heauen: neither is there reſpect of perſons with him.

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

• 1. The kindes of their duties.
• 2. A Reaſon to enforce the ſame.

The kindes are ſet forth Generally (doe the ſame things.)

Particularly (forbearing threatning.)

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

• 1. By the equall ſubiection of maſters and ſeruants to that maſter (your alſo.)
• 2. By the place where that maſter is (in heauen.)
• 3. By his property, in this phraſe (neither is there reſpect of perſons with him.)

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

All may be drawne vnto theſe two heads.

• 1. Care in chooſing good ſeruants.
• 2. Conſcience in well vſing them.

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

• 1. Wiſely maintaine their authority.
• 2. Rightly manage the ſame.

The well managing of their authority is generally noted in this phraſe, doe the ſame things: but more particularly in⁴⁵⁵ another place referred to theſe two branches

• 1. Iuſtice.
• 2. Equity.

1. 455. Col. 4. 1.

Of theſe in order.

The firſt thing that a man, who taketh vpon him to be a maſter, muſt take care of, is to entertaine good ſeruants into his ſeruice.⁴⁵⁶ Mine eies (ſaith Dauid) ſhall be vpon the faithfull of the land, that they may dwell with me: he that walketh in a perfect way he ſhall ſerue me. What doth this phraſe (mine eies ſhall be vpon the faithfull) imply, but that he will diligently and carefully inquire after ſuch: yea mine eies (ſaith he) not another mans eies: he would not put all the truſt vpon others: he would himſelfe make what proofe and triall he could. Such an emphaſis hath this phraſe (mine eies) where⁴⁵⁷ Iob ſaith; whom I ſhall ſee for my ſelfe, and mine eies ſhall behold, and not another for me.

1. 456. Pſal. 101. 6. [moved in the edition]
2. 457. Iob 19. 27. [moved in the edition]

1. Seruants are of all other things (except wife and children)⁴⁵⁸ of beſt and greateſt vſe. If then men be carefull in well chooſing other things, as houſes, land, houſhold-ſtuffe, horſes, and all manner of cattell (as men are very circumſpect therein) ſhould they not be much more carefull in well chooſing ſeruants?

1. 458. Reaſons.

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

p. 648 3. When good ſeruants are choſen, there is hope of receiuing the more good from them, and doing more good vnto them. They will be pliable to all good admonition, docible by all good inſtruction, ſeruiceable in all things they take in hand.

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

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

1. 459. Direction for chooſing of ſeruants.

But if they be growne to ripe yeares, chooſe ſuch as feare God, ſuch were they vpon whom⁴⁶⁰ Dauid caſt his eies.

1. 460. Pſal. 101. 6. [moved in the edition]

On this ground did⁴⁶¹ Saint Paul aduiſe Philemon to take Oneſimus againe, becauſe grace was then wrought in his heart.

1. 461. Philem. verſ 10.

1. Gods feare is the ground of all good obedience and⁴⁶² faithfulneſſe: note the examples of ſuch good and faithfull ſeruants as are commended in Scripture, and you ſhall finde them all to feare God.

1. 462. Why ſuch ſeruants as feare God are to be choſen.

2. Such will not only be diligent in their worke, but they will alſo faithfully call vpon God to proſper thoſe things which they take in hand in their maſters behalfe, inſtance the example of⁴⁶³ Abrahams ſeruant.

1. 463. Gen. 24. 12. [moved in the edition]

3. God will haue ſuch reſpect vnto thoſe ſeruants which feare his name, as for their ſakes to bleſſe their maſters houſe. Thus was⁴⁶⁴ Potiphars houſe bleſſed for Ioſephs ſake.

1. 464. Gen. 39. 5. [moved in the edition]

2. Make ſome triall of their fitneſſe to that calling, worke p. 649 and ſeruice whereunto thou ſhalt put them. From ſuch there may be hope of profit & benefit by their ſeruice.⁴⁶⁵ Laban made triall of Iaakob a moneth before he couenanted for any long continuance.

1. 465. Gen. 29. 14. [moved in the edition]

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

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

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

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

Contrary is their careleſneſſe, who are ready to receiue any into their houſe, euen Atheiſts, Papiſts, ſwearers, ſwaggerers, profane wretches, vncleane perſons, and ſuch like, againſt whom Dauid proteſteth, he would not haue him that worketh deceit to dwell in⁴⁶⁶ his houſe; nor him that telleth lies to tarrie in his ſight. They who entertaine ſuch, make their houſes to be cages of vncleane birds, ſeminaries of wicked perſons, and vnprofitable members: for one ſcabbed ſheepe is enough to infect a whole flocke. No maruell though many miſchiefes fall vpon ſuch a familie: for a man were as good bring ſo many Snakes and Adders into his houſe, as ſuch perſons: yea with them is brought Gods curſe. Can any good then be looked for? Such fooliſh maſters regard neither themſelues, nor their houſhold: no nor yet Church or Common-wealth. If none would entertaine ſuch, it might be a meanes to make them alter their condition.

1. 466. Pſal. 101. 7.

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

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

After that maſters haue choſen good ſeruants, their dutie is well to vſe them: which by reaſon of the difference betwixt maſters and ſeruants cannot be well done, except maſters wiſely maintaine their authoritie. A maſter therefore muſt be able⁴⁶⁷ well to rule his owne houſe: this is a dutie which the Apoſtle in particular requireth of a Biſhop, who is maſter of an houſe, but it appertaineth in generall to all maſters of families. Women alſo who by vertue of their places are miſtreſſes, are commanded⁴⁶⁸ to guide the houſe, or to rule, and performe the part of a miſtreſſe therein. It was the⁴⁶⁹ Centurions commendation, that hauing ſeruants vnder him, he had them at his command.

1. 467. 1 Tim. 3. 4. τοῦ ἰδίου οἴκου καλῶς προϊστάμενον. [moved in the edition]
2. 468. 1 Tim. 5. 14. οἰκοδεσποτεῖν.
3. 469. Mat. 8. 9.

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

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

For this end three things are to be obſerued.⁴⁷⁰

1. 470. Direction.

1. That maſters carrie themſelues worthy of their place, and worthy of that honour which is due to them: which may beſt be done by making themſelues a patterne of ſuch good things as in their places appertaine to them.⁴⁷¹ I and my houſe will feare the Lord, ſaith Ioſuah: he would not only put them to it, but he alſo would doe it, he would goe before them. I will behaue my ſelfe wiſely, I will walke within my houſe with a perfect heart, ſaith⁴⁷² Dauid.

1. 471. Joſ. 24. 15. [moved in the edition]
2. 472. Pſal. 101. 2.

2. That maſters keepe their ſeruants in awe and feare.⁴⁷³ Children muſt be kept in ſubiection: much more ſeruants.

1. 473. 1 Tim. 3. 4.

p. 651 3. That maſters doe the things which they doe in their cariage towards their ſeruants with authoritie: Command, forbid, rebuke (to vſe⁴⁷⁴ the Apoſtles phraſe) with all authoritie. The manner of ſpeech which the Centurion vſed to his ſeruants (⁴⁷⁵ goe, come, doe this) ſauour of authoritie. So the Church taking vpon her the perſon of a miſtreſſe, vſeth a word of authoritie,⁴⁷⁶ I charge you not to doe this.

1. 474. Tit. 2. 15.
2. 475. Mat. 8. 9. [moved in the edition]
3. 476. Cant. 3. 5. [moved in the edition]

The aberrations in the defect contrary to the forenamed dutie⁴⁷⁷ and point of wiſdome, are many: as

1. 477. How maſters loſe their honour.

1. When maſters carrie themſelues baſely and abiectly before⁴⁷⁸ their ſeruants: being light in their behauiour, fooliſh in their cariage, giuen to drunkenneſſe, vncleanneſſe, lewd companie, and other vices. Nabal was ſuch an one: for his ſeruant could ſay of him,⁴⁷⁹ He is a ſonne of Belial. Dauid, though he did not giue himſelfe ouer to ſuch foule ſinnes as theſe are, yet he oft failed in an vnſeemly cariage before his ſeruants, as when⁴⁸⁰ he changed his behauiour, and fained himſelfe mad, and ſcrabled on doores, and let his ſpittle fall downe vpon his beard: and againe,⁴⁸¹ when he gaue ſuch reines to his paſſion, for the death of his traiterous ſonne Abſolom, as his people being aſhamed ſtole away from him, and Ioab his ſeruant was forced roundly to tell him of it, ſaying, thou haſt ſhamed this day the faces of all thy ſeruants, &c.

1. 478. 1. By baſenes.
2. 479. 1 Sam. 25. 17. [moved in the edition]
3. 480. 1 Sam. 21. 13. [moved in the edition]
4. 481. 2 Sam. 19. 3, 5.

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

2. When maſters are too remiſſe and ſheepiſh: intreating and⁴⁸² praying their ſeruants to doe ſuch things as they ought to command and require at their hands: and if it be not done, all their remedie is patience, or elſe to doe it themſelues. Howſoeuer this might be counted meekneſſe, and gentleneſſe towards equals and ſtrangers, ouer whom we haue no authoritie, yet towards ſeruants it is too baſe remiſneſſe: yea it is a relin quiſhing of that power which God hath giuen, and whereof God will take an account.

1. 482. 2. By remiſnes.

3. When maſters ſuffer their ſeruants to be their companions,⁴⁸³ p. 652 playing, drinking, reuelling with them, and ſaying (as it is in the prouerbe) haile fellowes met. Thus ſeruants oft take libertie to preſume aboue their maſter: for men are naturally prone to ambition; and, if an inch be giuen, they will take an ell. They who in this kinde ſo farre debaſe themſelues, as to giue their ſeruants power ouer their owne bodie, doe make both themſelues, and their true lawfull bedfellow to be deſpiſed: themſelues, in that ſuch ſeruants as are ſo made one fleſh, will thinke to keepe in awe ſuch a maſter or miſtreſſe, as they haue knowne, through feare of reuealing that ſinne: their bedfellow, in that ſuch ſeruants will thinke to be maintained, and boulſtered vp by the maſter or miſtreſſe, whom they haue ſo knowne. On this ground was⁴⁸⁴ Sarah deſpiſed in the eyes of Hagar her maid.

1. 483. 3. By familiaritie.
2. 484. Gen. 16. 3, 4. [moved in the edition]

4. When maſters are ouer-ruled by their ſeruants to doe any⁴⁸⁵ vniuſt or vnlawfull thing: as⁴⁸⁶ Ioaſh, who by his ſeruants was drawne to idolatrie: and⁴⁸⁷ Zedekiah, who gaue the Prophet Ieremiah into his ſeruants hands, vſing this baſe and abiect ſpeech,⁴⁸⁸ The King is not he that can doe any thing againſt you. Thus will ſeruants ſoone proue maſters: and if they once come to this high pitch to rule, rather then to be ruled, they will quickly proue intolerable. For⁴⁸⁹ this is one of the foure things noted by the Wiſeman, which the earth cannot beare, namely, a ſeruant when he reigneth: and⁴⁹⁰ this is one of thoſe euils which proceed from rulers, that ſeruants ride vpon horſes, that is, are aduanced aboue their place and degree: whence it followeth, that⁴⁹¹ Gouernours walke as ſeruants vpon the earth, they are deiected below their place and degree. It falleth out in this caſe betwixt ſeruants and maſters, as betwixt ſcoales, or ballances; if the weights that vſe to lie in one ballance to keepe it downe be taken away, it will ſuddenly flie vp, and ſo the other ballance will be kept downe.

1. 485. 4. By letting goe the reines.
2. 486. 2 Chro. 14. 17. [moved in the edition]
3. 487. Ier. 38. 5. [moved in the edition]
4. 488. Ier. 38. 5. [moved in the edition]
5. 489. Pro. 30. 22.
6. 490. Eccl. 10. 5, 7.
7. 491. Eccl. 10. 5, 7. [moved in the edition]

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

1. In looke, when a maſter cannot caſt a good eie on his ſeruant.⁴⁹² Iaakob was much diſcountenanced by the countenance of his maſter. Many maſters by their continuall frowning browes, and fiery eies, doe much terrifie their ſeruants.

1. 492. Gen. 31. 2, 5. [moved in the edition]

2. In ſpeech, when maſters cannot giue a good word to their p. 653 ſeruants, but if they be moued neuer ſo little, caſt vpon them all the reproachfull names that they can call to minde: little thinking of this fearfull doome,⁴⁹³ Whoſoeuer ſhall ſay, thou foole, ſhall be in danger of hell fire.

1. 493. Mat. 5. 22. [moved in the edition]

Thus did Saul manifeſt a malitious and miſchieuous minde againſt Ionathan and Dauid by the foule language he gaue. Some haue ſuch a froward and peruerſe tongue, as they can neuer ſpeake directly to their ſeruants: but if they command or forbid a thing, they will doe it after ſuch a manner as their ſeruant can ſcarce tell what they meane: and this not only when their ſeruant hath offended them, but in their beſt mood. So ſhrewiſh are others, as their tongues ſeldome lie ſtill: but they are euer chiding vpon euery ſmall occaſion: whereby it commeth to paſſe that their ſeruants are no more moued with it, then the Doues, and Stares that continually abide in Belfraies, are moued with the ringing of bels. Such bitterneſſe alſo is mixed with the childings of many, as they belch out of their blacke mouthes, moſt direfull imprecations. What can be ſaid of ſuch tongues, but that they are⁴⁹⁴ ſet on fire of hell? As other aberrations wherein maſters are reproued, are to be applied to miſtreſſes, ſo this eſpecially. For miſtreſſes doe commonly moſt offend in ſhrewiſhneſſe of ſpeech.

1. 494. Iam. 3. 6. [moved in the edition]

3. In actions, when maſters are too frequent, and too furious⁴⁹⁵ ſtrikers: ſtriking their ſeruants on euery occaſion, not caring how they ſtrike. In theſe and other like euidences of too much auſteritie and plaine arrogancy maſters forget that they are men. Though for outward order a maſter be more excellent then a ſeruant, yet as a man he ought to iudge himſelfe equall. This extreme can be no good meanes to maintaine authoritie: but it is a plaine abuſe thereof. Maſters ought ſo⁴⁹⁶ to carrie themſelues as their ſeruants may rather reuerence, then dread them.

1. 495. Quamuis dominus ſeruo praeſtet, tamen ſe aequalem iudicet quatenus homo exiſtit. Conſtit. Apoſt. l. 4. c. 12.
2. 496. Serui colant potius te quàm timeant. Senec. epiſt. 47.

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

1. 497. Extent of maſters power.

p. 654 Within the liſts of theſe two vertues Iuſtice and Equitie (whereunto all the duties which maſters owe their ſeruants ſhall⁴⁹⁸ afterward be referred) muſt the commanding power of maſters be bounded.

• 1. Iuſtice requireth two things,
  • 1. A reſtraint of maſters commandements.
  • 2. An execution thereof.

1. 498. §. 20, 21, &c.

The reſtraint is vnto Gods law, that a maſter command nothing againſt it, but what is agreeable to it. Abiſhai would⁴⁹⁹ faine haue had Dauids warrant to haue killed Saul: but Dauid was ſo farre from commanding him to doe it, as he kept him from it.

1. 499. Nothing vnlawfull to be commanded by maſters. 1 Sam. 26. 9. [moved in the edition]

Maſters are but ſubordinate miniſters vnder God: they muſt therefore command nothing againſt his law. As a Iudge, high-Sheriffe, and all other officers vnder the King, muſt make the Kings law the ground of all thoſe things which they require of the Kings ſubiects: ſo maſters muſt make Gods law the ground of all thoſe things which they require of their ſeruants, who are alſo the ſeruants of Chriſt. Beſides, to what purpoſe is it to command that which a ſeruant may and muſt refuſe to doe? But in no⁵⁰⁰ vnlawfull thing may he obey.

1. 500. Treat. 7. §. 38

Contrary is the arrogancie and preſumption of many maſters, who make their owne will the rule of their ſeruants obedience. This muſt needs be a leaden rule, which may be bowed this way, that way, and euery way, becauſe of the flexible and variable humour of man. Hence is it that many moſt vile and horrible things are commanded, becauſe they are agreeable to the commanders humour. Abſolom bid his ſeruants commit a moſt deteſtable murder vpon his owne brother, and note how he preſſeth it, Haue not I commanded you?⁵⁰¹

1. 501. 2 Sam. 13. 28.

More preſumptuous is he that taketh vpon him to be the⁵⁰² great commander of all Chriſtians, the Pope of Rome, and other maſters and gouernours of Ieſuites, Friers, Monkes, and other like orders, who command ſuch as are vnder their authoritie to commit treaſons, raiſe rebellions, kill Kings, and doe other like execrable villanies.

1. 502. The Popes preſumption.

And to iuſtifie the Pope from whom all inferiour gouernours p. 655 receiue their power, and by whoſe will they muſt be ruled, theſe blaſphemous poſitions doe Papiſts hold of his power, He can doe all things of right as God. He is as God hauing⁵⁰³ on earth fulneſſe of power. If he ſhall draw with him innumerable ſoules of men into hell, yet none may ſay to him, what doeſt thou? Doth not the Apoſtles⁵⁰⁴ deſcription of that man of ſinne, the ſonne of perdition, agree to him of whom thoſe things are ſpoken? Is he not in Papiſts account, as God, ſhewing himſelfe that he is God? Which is further confirmed by that power which they giue him of making lawes to binde the conſcience, and coining new articles of faith.

1. 503. Extrauag. de maior. & obed. Alban. in lib. de poteſtat. Pap. & Eccleſ. Gratian. in Decret. diſt. 40.
2. 504. 2 Theſſ. 2. 4. In Eccleſia cath. ſemper creditum eſt Rom. Pontificem poſſe ſua authoritate leges ferre, quae in conſcientia obligent. Bellar. de Rom. Pontif. l. 4. c. 15.

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

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.⁵⁰⁵

1. 505. Gen. 18. 19.

The charge giuen to maſters in the fourth commandement concerning ſeruants, (thou nor thy man-ſeruant, nor thy maidſeruant)⁵⁰⁶ proueth as much. Ioſiah is commended for cauſing his⁵⁰⁷ 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.

1. 506. Exo. 20. 10.
2. 507. 2 Chr. 34. 32. [moved in the edition]

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 p. 656 commandements of God: euen as inferiour officers haue authoritie giuen them, to ſee the Kings lawes kept.

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.

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 in⁵⁰⁸ 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 p. 657 not meet to be done, and commandeth it not, he doth alſo well, he ſinneth not. Of this kinde of things ſpeaketh the Centurian,⁵⁰⁹ where he ſaith, I ſay to one, goe, to another, come, to a third, doe this.

1. 508. 1 Cor. 7. 36, 37. [moved in the edition]
2. 509. Matt. 8. 9.

The marke which maſters muſt aime at in commanding or forbidding theſe, muſt be expediency: for all things that are⁵¹⁰ 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,⁵¹¹ 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 to⁵¹² carrie the newes of Abſoloms death, he had an eie to the meetneſſe of the perſons, and to the kinde of meſſage.

1. 510. 1 Cor. 10. 23.
2. 511. 2 Sam. 15. 33, 34. [moved in the edition]
3. 512. 2 Sam. 18. 20, 21.

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.

It is contrary to equity for a maſter to regard only himſelfe, and his own mind, euen in things that are lawfull. Paul was not⁵¹³ 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. 513. 1 Cor. 10. 33.

1. Many command things to the very vttermoſt of their ſeruants ſtrength, if not aboue it, (as Pharaoh) or elſe things dangerous,⁵¹⁴ which may bring much miſchiefe vpon them. Dauid⁵¹⁵ was touched in heart for mouing only by a wiſh his ſeruants to fetch him water with the danger of their liues.

1. 514. Exod. 5. 7. [moved in the edition]
2. 515. 2 Sam. 23. 17.

p. 658 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.