To Quest. 1. I answer, There is a slavery to which some men may be lawfully put, and there is a slavery to which none may be put; and there is a slavery to which only the criminal may be put, by way of penalty.

1. No man may be put to such a slavery as under the first Direction is denied, that is, such as shall injure God's interest and service, or the man's salvation. 2. No man, but as a just punishment for his crimes, may be so enslaved, as to be deprived of those liberties, benefits and comforts, which brotherly love obligeth every man to grant to another for his good, as far as is within our power, all things considered. That is, the same man is a servant and a brother, and therefore must at once be used as both. 3. Though poverty or necessity do make a man consent to sell himself to a life of lesser misery, to escape a greater, or death itself; yet is it not lawful for any other so to take advantage by his necessity, as to bring him into a condition that shall make him miserable, or in which we shall not exercise so much love, as may tend to his sanctification, comfort and salvation. Because no justice is beseeming a Christian or a man, which is not conjoined with a due measure of charity.

But 1. He that deserveth it by way of penalty may be penally used. 2. He that stole and cannot restore may be forced to work it out as a servant; and in both these cases more may be done against another's ease or liberty, than by mere contract or consent. He that may hang a flagitious offender doth him no wrong if he put him to a slavery, which is less penal than death. 3. More also may be done against enemies taken in a lawful war, than could be done against the innocent by necessitated consent. 4. A certain degree of servitude or slavery is lawful by the necessitated consent of the innocent. That is so much, (1.) As wrongeth no interest of God. (2.) Nor of mankind by breaking the laws of nations. (3.) Nor the person himself, by hindering his salvation, or the needful means thereof; nor those comforts of life, which nature giveth to man as man. (4.) Nor the commonwealth or society where we live.

Quest. 2. To the second Question, I answer, 1. As men must be variously loved according to the various degrees of amiableness in them; so various degrees of love must be

exercised towards them: therefore good and real Christians must be used with more love and brotherly tenderness than others. 2. It is meet also, that infidels have so much mercy shewed them in order to the saving of their souls, as that they should be invited to Christianity by fit encouragements and so, that they should know that if they will turn Christians, they shall have more privileges and emoluments than the enemies of truth and piety shall have. It is therefore well done of princes who make laws that infidel-slaves shall be freemen, when they are duly Christened. 3. But yet a nominal Christian, who by wickedness forfeiteth his life or freedom, may penally be made a slave as well as infidels. 4. And a poor and needy Christian may sell himself into a harder state of servitude than he would choose, or we could otherwise put him into. But 5. To go as pirates and catch up podr negroes or people of another land, that never forfeited life or liberty, and to make them slaves, and sell them, is one of the worst kinds of thievery in the world; and such persons are to be taken for the common enemies of mankind; and they that buy them and use them as beasts, for their mere commodity, and betray, or destroy, or neglect their souls, are fitter to be called incarnate devils than Christians, though they be no Christians whom they so abuse.

Quest. 3. To the third Question, I answer, That the solution of this case is to be gathered from what is said already. A servant and a voluntary-slave were both freemen, till they sold or hired themselves; and a criminal person was a freeman till he forfeited his life or liberty. But afterwards the difference is this; that 1. A free servant is my servant, no further than his own covenant made him so; which is supposed to be, (1.) To a certain kind, and measure of labour according to the meaning of his contract. (2.) For a limited time, expressed in the contract, whether a year, or two, or three, or seven.

2. A slave by mere contract is one that, (1.) Usually selleth himself absolutely to the will of another as to his labour both for kind and measure; where yet the limitations of God and nature after (and before) named, are supposed among Christians to take place. (2.) He is one that selleth himself to such labour, during life.

3. A slave by just penalty, is liable to so much servitude as the magistrate doth judge him to, which may be, (1.) Not only such labour, as aforesaid, as pleaseth his master to impose. (2.) And that for life. (3.) But it may be also to stripes and severities which might not lawfully be inflicted on another.

1. The limitations of a necessitated-slavery by contract or consent through poverty are these, (1.) Such a one's soul must be cared for and preserved, though he should consent to the contrary. He must have time to learn the Word of God, and time to pray, and he must rest on the Lord's day, and employ it in God's service; he must be instructed, and exhorted, and kept from sin. (2.) He may not be forced to commit any sin against God. (3.) He may not (though he forcedly consent) be denied such comforts of this life, as are needful to his cheerful serving of God in love and thankfulness, according to the peace of the Gospel state; and which are called by the name of our daily bread. No man may deny a slave any of this, that is not a criminal, punished slave.

2. And the most criminal slave may not be forced to sin, nor denied necessary helps to his salvation. But he may penally be beaten and denied part of his daily bread; so it be not done more rigorously than true justice doth require. Quest. But, what if men buy Negroes or other slaves of such as we have just cause to believe did steal them by piracy, or buy them of those that have no power to sell them, and not hire or buy them by their own consent, or by the consent of those that had power to sell them, nor take them captives in a lawful war, what must they do with them afterwards?'

Answ. 1. It is their heinous sin to buy them, unless it be in charity to deliver them. 2. Having done it, undoubtedly they are presently bound to deliver them: because by right the man is his own, and therefore no man else can have just title to him.

Quest. But may I not sell him again and make my meney of him, seeing I leave him but as I found him?'

Answ. No; because when you have taken possession of him, and a pretended propriety, then the injury that is done him is by you; which before was only by another. And

though the wrong be no greater than the other did him, yet being now done by you, it is your sin.

Quest. But may I not return him to him that I bought him of?'

Answ. No: for that is but injuring him by delivering him to another to continue the injury. To say as Pilate, "I am innocent of the blood of this just man," will be no proof of your innocency, yea, God's law bindeth you to love, and works of love, and therefore you should do your best to free him he that is bound to help to save a man, that is fallen into the hands of thieves by the highway, if he should buy that man as a slave of the thieves, may not after give him up to the thieves again. But to proceed in the Directions.

Direct. III. So serve your own necessities by your slaves as to prefer God's interest, and their spiritual and everlasting happiness.' Teach them the way to heaven, and do all for their souls which I have before directed you to do for all your other servants. Though you may make some difference in their labour, and diet, and clothing, yet none as to the furthering of their salvation. If they be infidels, use them so as tendeth to win them to Christ, and the love of religion, by shewing them that Christians are less worldly, less cruel and passionate, and more wise, and charitable, and holy, and meek, than any other persons are. Woe to them that by their cruelty and covetousness do scandalize even slaves, and hinder their conversion and salvation.

Direct. Iv. By how much the hardness of their condition doth make their lives uncomfortable, and God hath cast them lower than yourselves, by so much the more let your charity pity them, and labour to abate their burden, and sweeten their lives to them, as much as your condition will allow.' And remember that even a slave may be one of those neighbours that you are bound to love as yourselves, and to do to as you would be done by, if your case were his. Which if you do, you will need no more direction for his relief.

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Direct. v. Remember that you may require no more of an innocent slave, than you would or might do of an ordimary servant, if he were at your will, and did not by con

tract except something as to labour or usage, which else you would think just and meet to have required of him.'

Direct. vI. If they are infidels, neither be too hasty in baptizing them, when they desire it, nor too slow.' Not so hasty as to put them on it, before they understand what the baptismal covenant is; or before you see any likelihood that they should be serious in making such a covenant. Nor yet so slow as to let them alone to linger out their lives in the state of those without the church. But hasten them to learn, and stir up their desires, and look after them, as the ancient churches did after their catechumens; and when you see them fit by knowledge, belief, desire, and resolution, to vow themselves to God on the terms of the holy covenant, then put them on to be baptized. But if you should feel an abatement of your desires of their conversion, because you shall lose their service (much more if ever you had a wish that they might not be converted, which is plain devilism), let it be the matter of your deep humiliation and repentance.

Direct. VII. Make it your chief end in buying and using slaves, to win them to Christ, and save their souls. Do not only endeavour it on the by, when you have first consulted your own commodity, but make this more of your end, than your commodity itself; and let their salvation be far more valued by you than their service: and carry yourselves to them, as those that are sensible that they are redeemed with them by Christ from the slavery of satan, and may live with them in the liberty of the saints in glory.

CHAPTER XV.

The Duties of Children and Fellow-servants to one another.

It is not easy to resolve, Whether good governors, or good fellow-servants, in a family, be the greater help and benefit, to each of the inferiors. For servants are so much together, and so free and familiar with each other, that they have the more opportunity to be useful to each other, if they have but abilities and hearts. It is needful therefore, that you