§. 5. Of the extremes contrary to ſeruants feare of their maſters. to Obiect. The Lord commended him therein.

§. 5. Of the extremes contrary to ſeruants feare of their maſters.

Two extremes are contrary to this ſeruant-like feare.

1. In the exceſſe a ſlauiſh feare: when they feare nothing but the reuenging power of their maſter: the ſtaffe or the cudgell, as we ſpeake: ſo they may auoid that, they care not whither their maſter be pleaſed or no. This maketh them oft to wiſh that their maſters had no power ouer them: or that they were dead. This was that feare which poſſeſſed the heart of that vnprofitable ſeruant, who ſaid to his maſter, I knew thee that

thou art an hard man, and I was afraid. Such ſeruile ſeruants will neuer be profitable.

2. In the defect, a light eſteeme and plaine contempt of maſters. That this is contrary to feare is euident by that oppoſition which God maketh betwixt them in theſe words, If I be a maſter, where is my feare, ô ye that deſpiſe my name? As if he had ſaid; Hereby ye ſhew that ye feare me not as a maſter, becauſe ye deſpiſe me. This ſinne of deſpiſing maſters is expreſly forbidden: and for it was Hagar dealt hardly withall. When maſters are poore, meane, weake, aged, or otherwiſe impotent, then proud ſeruants are prone to deſpiſe them: which argueth a baſe minde, ſhewing that they reſpect their maſters power more then his place: the pooreſt and weakeſt haue the ſame place and authority ouer ſeruants, that the richeſt and ſtrongeſt haue; all beare Gods image alike: but diſdainfull proud ſeruants ſhew that they regard not Gods image at all.

§. 6. Of ſeruants reuerence in ſpeech.

The two maine ſtreames which iſſue out of the forenamed fountaine, are—

Reuerence.

Obedience.

Reuerence is manifeſted in

Speech.

Cariage.

In Speech by

Refraining

Speech.

Well ordering

Seruants reuerence in refraining ſpeech is manifeſted 3. waies.

1. By ſparing to ſpeake, without iuſt cauſe in their maſters preſence or audience: This phraſe ( they ſtand continually before thee and heare thy wiſdome) ſpoken of Salomons ſeruants, ſheweth that they were ſlow to ſpeake and ſwift to heare in their maſters preſence.

2. By forbearing to reply when they obſerue their maſters vnwilling that they ſhould ſpeake any more. Thus did Peter forbeare when his maſter gaue him this ſhort anſwer, What is that to thee?

3. By attending to that which their maſters ſhall deliuer to them: for ſeruants ought to ſhew ſuch a reſpect to their maſters ſpeaking to them, as Samuel did to God, when he ſaid, Speake for thy ſeruant heareth. The titles of Lord and Seruant doe ſhew, that this ſpeech is taken from the duty of ſeruants. The notation of the Greeke word vſed by the Apoſtle, & tranſlated Obey, implieth as much. This reuerence did Abrahams ſeruant ſhew to his maſter, when he gaue him a charge about chooſing a wife for his ſon.

Seruants for well ordering their ſpeech vnto their maſters muſt obſerue fiue cautions.

1. That they haue iuſt occaſion to ſpeake: and that is either when their maſters require them to ſpeake (as the diſciples) or when they ſee it behouefull for their maſters that they ſhould ſpeake. In ſuch caſes ſpeech argueth reuerence, as well as ſilence in other caſes. The generall points which were before deliuered of the reuerence of wiues to their husbands, and of children to their parents, may be applied to ſeruants: and preſſed vpon them as an argument from the leſſe to the greater thus, If wiues (who in many things haue a ioynt authority with their husbands) & children (who are not in ſo ſeruile a degree ſubiect to their parents, as ſeruants to their maſters) muſt manifeſt their inward feare of their huſbands and parents by outward reuerence, much more muſt ſeruants to their maſters. To declare the force of this conſequence ſo much the more, let it be noted that the Apoſtle addeth another kind of word here, then he did before, either in wiues or childrens duties, namely trembling.

Queſt. In what caſes may it be behouefull for maſters that their ſeruants ſpeake to them?

Anſw. 1. When they know any thing that may be profitable for their maſters, they ought to declare it, though they be not asked: as that maide which told her miſtreſſe Naamans wife, that there was a Prophet in Samaria that could deliuer him of his leproſie.

2. When maſters through ignorance, paſſion, or ſuch like cauſe, refuſe to doe that which their ſeruants know to be good for them, they ought to perſwade their maſters to doe it; as Naamans ſeruants perſwaded their maſter to waſh himſelfe in Iordan as the Prophet aduiſed him.

3. When ſeruants are not fully inſtructed in thoſe things which they ought to doe for their maſter, they ought to aske of him what is to be done, as the diſciples who ſaid to their maſter, where wilt thou that we prepare for thee to eat the

paſſeouer?

4. When ſome ſcruple ariſeth in their minds about any charge that their maſter ſhall giue them, they may inquire of their maſter, as Abrahams ſeruant when he ſaid, what if the woman

will not come with me?

5. When their maſter vniuſtly ſuſpecteth any euill of them, they may ſpeake to cleere their owne innocency, as Dauid did to Saul.

A ſecond caution for ſeruants well ordering their ſpeech is,

That the very forme and manner of their ſpeech when they haue iuſt occaſion to ſpeake to their maſters, doe ſauour of reuerence: for which purpoſe let theſe particulars be noted.

1. That ſeruants giue reuerend titles to their maſters.

It was in an honourable reſpect of their maſter that the ſeruants

of Naaman, called him Father. In Scripture one of Gods titles is attributed to maſters, as Lord.

2. That their words be few, no more then muſt needs, euen when they haue occaſion to ſpeake: as may be gathered out of the forenamed examples alleaged to ſhew when ſeruants might and ought to ſpeake.

3. That all their words ſpoken to their maſter be meeke, milde and humble: note for this purpoſe how the children of the Prophets framed their ſpeech to their maſter.

1. They humbly beg leaue for themſelues to goe to Iorden.

2. They intreat him to goe, in theſe words, vouchſafe I pray thee to goe with thy ſeruants.

3. When one of them had loſt the head of his hatchet, as if he durſt not be ſo bold as to ſpeake to his maſter to get it him againe, he referreth the thing to his good pleaſure, ſaying, Alas maſter it was but borrowed.

A third caution is,

That they obſerue a fit ſeaſon to ſpeake to their maſter: as when he is at leaſure to heare them: (thus it is noted of the diſciples that when their maſter was alone they propounded their queſtions vnto him) or when his minde is quiet, not troubled with paſſion (thus when Dauid obſerued that Sauls minde was ſomewhat pacified towards him, by that ſpeech he vſed, Is this thy voice my ſonne Dauid, then he tooke occaſion more freely to ſpeake to him.)

A fourth caution is,

That they giue a ready and preſent anſwer to their maſter. This is oft commended in Peter, that when Chriſt propounded any queſtion to his diſciples, he would preſently and readily anſwer.

A fift caution is,

That all their ſpeeches and anſwers to their maſter be true, not daring to tell a lie vnto them: this argueth a very reuerend reſpect of a maſter. When Eli demanded of Samuel what the Lord had ſaid to him, Samuel told him euery whit and hid nothing from him. And when Dauid bid the woman of Tekoah not to hide the thing that he ſhould aske her from him,

ſhe told him the whole truth. There is a double bond to tie ſeruants hereunto.

• 1. Their conſcience towards God, who is a God of truth.

• 2. Their reſpect to their maſters with whom they ought to deale faithfully.

Laſtly, a ſeruants reuerence ought to be manifeſted by his ſpeech of his maſter euen behinde his backe: ſpeaking good of him, and no euill: this part of reuerence alſo did Abrahams ſeruant ſhew to his maſter. Thus ſhall they ſhew themſelues good, true-hearted, faithfull ſeruants, and not paraſites.

§. 7. Of the vices contrary to a ſeruants reuerence in ſpeech.

Offences contrary to the forenamed Reuerence of ſeruants to their maſters are theſe.

1. Sawcineſſe and boldneſſe in ſeruants when they haue no more reſpect to their maſters preſence then to any others, but are full of prate, and loud in ſpeech before their maſter, or in the roome next to him, where they may be heard as well as if they were in the ſame roome: much offence is thus oft times giuen to maſters.

2. Importunity in ſpeaking, and replying againe and againe, though their maſters doe not only ſhew their diſlike thereof, but alſo expreſly charge them to ſpeake no more. Scolding maids that will haue the laſt words of their miſtreſſe much offend herein. This is directly againſt the Apoſtles prohibition to ſeruants, that they anſwer not againe.

3. Impatiency, when they cannot endure to heare their maſter make an end of his ſpeech, but either they will interrupt him, or fling away.

4. Stoutneſſe, when (as Solomon noteth) though they vnderſtand,

they will not ſpeake: though they know very well that it is their maſters pleaſure they ſhould ſpeake, yea though they are bidden to ſpeake, yet their ſtout ſtomach, and ſullen heart will not ſuffer them to ſpeake: no though it be neuer ſo behouefull for their maſters: if they know that their maſter goeth on in a courſe very preiudiciall to him, yet will not they tell him of it: nay if their maſter vniuſtly ſuſpect any euill of them, they will let him abide in that iealouſly rather then ſpeake to cleare themſelues: and if their maſter doe not expreſly

appoint them from time to time what to doe, they will neuer aske: nor if they be doubtfull of that which he giueth them in charge, will they further inquire to be reſolued thereof. This kinde of ſilence, in theſe and ſuch like caſes, argueth more doggedneſſe then dutifulneſſe.

5. Diſdaine, when they ſcorne to giue the title Maſter to him that is ſet ouer them, becauſe he is a poore and meane man.

6. Arrogancy, when their words are high and lofty againſt their maſter, pretending that they are as good as he, though for a time they be vnder him. Clerkes, prentiſes, waiting women, and ſuch like, being borne of gentlemen, and men of good degree, are for the moſt part guilty of this fault: the reaſon is, becauſe their birth and parentage maketh them forget their preſent place and condition; or elſe (which is worſe) maketh them wilfully preſume aboue it.

7. Muttering and murmuring vpon euery occaſion of diſcontent: whereby it commeth to paſſe that they oft prouoke much wrath (for grieuous words ſtirre vp anger.)

8. Vnſeaſonable interruption of their maſter: ſpeaking to him when he is ſeriouſly occupied in ſome weighty buſineſſe (as they who told Chriſt of his mother and brethren when he was preaching) or vnſeaſonably ſpeaking vnto him while he is in paſſion, whereby they oft bring much miſchiefe vpon themſelues.

9. Anſwering their maſter at their owne leiſure, ſuffering him to call, and call againe and againe. This doth Iob complaine of, ſaying, I called my ſeruant and he gaue me no anſwer.

10. Flapping their maſter in the mouth with a lie: like Gehazi, who, when he had lewdly fetched money and apparell of Naaman, and his maſter asked him where he had beene, ſaid with a faire face, Thy ſeruant went no whither. Let the iudgement executed on him make all ſeruants take heed of the like ſinne. For Lying is in it ſelfe an hainous ſinne: yet ſo much the more hainous when it is told to one that hath authority ouer vs, and by reaſon thereof ſtandeth in Gods place.

Laſtly, Euill language of their maſter behinde his backe. This is a ſinne, though that which is ſpoken to a maſters diſgrace

be true: for the infirmities of a maſter ought rather to be couered, then reuealed and laid open by a ſeruant. How monſtrous a ſinne is it then, to raiſe ſlanderous reports againſt a maſter which are vntrue? This was Zibas ſinne againſt Mephiboſheth his maſter.

Hitherto of ſeruants Reuerence in ſpeech to their maſters.

Their Reuerence in cariage followeth.

§. 8. Of ſeruants reuerend behauiour to their maſters.

For manifeſtation of a ſeruants reuerence in cariage towards his maſter, three things are eſpecially required.

- 1. Dutifull obeyſance.

- 2. Reſpectfull behauiour.

- 3. Modeſt apparell.

I. Such dutifull and ſubmiſſiue obeyſance and curteſie, as beſeemeth their ſex and place, and that according to the moſt vſuall cuſtome of the country and place where they are, muſt ſeruants performe to their maſters, as they haue occaſion to goe to them, to come from them, to receiue any charge of them, or to bring any meſſage vnto them. Where Iſaak ſaith in his bleſſing giuen to Iaakob, Be lord ouer thy brethren, and let thy mothers ſonnes bowe

downe to thee, by that phraſe of bowing downe, he noteth the condition of a ſeruant, and withall implieth a ſeruants dutie: on this ground, when the children of the Prophets ſaw that the ſpirit of Eliah reſted on Eliſha, they taking it for an euident ſigne that God had made him a gouernour and maſter ouer them, they came to

meet him, and bowed themſelues to the ground before him.

II. Anſwerable to a ſeruants obeiſance muſt be his whole behauiour before his maſter, ſeaſoned and ordered with ſuch modeſtie and humilitie, as may manifeſt an honourable reſpect to his maſter: as

1. To ſtand in his maſters preſence; which teſtifieth a readineſſe to performe any ſeruice which his maſter ſhall appoint him to doe: this was one thing noted, and commended by the Queene of Sheba in Solomons ſeruants: ſhe ſaw their ſtanding, and ſaid, happy are theſe thy ſeruants that ſtand before thee. Whereas it is ſaid that ſhe ſaw alſo their ſitting, that phraſe ſheweth a ſeemly order which they obſerued euen when they were out of his preſence, by giuing and taking their right and due place.

2. By vncouering their heads in their maſters preſence: this in our dayes, and in the parts of the world where we dwell, is in the male kinde a ſigne and token of ſubiection.

3. By ſobrietie and modeſtie both in countenance, and in the whole diſpoſition of bodie, eſpecially when ſeruants are in their maſters preſence: for to compoſe countenance and whole bodie ſoberly, becauſe of the preſence of one, argueth a reuerend reſpect of that perſon, for whoſe ſake that ſobrietie is ſhewed.

III. The apparell alſo which ſeruants weare muſt be ſo faſhioned and ordered, as it may declare them to be ſeruants, and vnder their maſters, and ſo it will argue a reuerend reſpect of their maſters. One end of apparell, is to ſhew a difference betwixt ſuperiours and inferiours, perſons in authoritie and vnder ſubiection. It pleaſed the Holy Ghoſt to note this particular (and their

apparell) as an obſeruable point in Solomons ſeruants.

§. 9. Of the faults of ſeruants contrary to reuerence in cariage.

The cariage of many ſeruants towards their maſter is cleane contrary to the forenamed reuerence. For

1. Some through rudeneſſe, and want of good bringing vp, come to their maſters, and goe from them, as to and from their fellowes: no teſtimonie of reuerence by any obeyſance: they know not how to giue it: whereby they diſhonour their parents, and manner of education.

2. Others, if at firſt comming to their maſter they giue ſome ſalutation, yet, through too much familiaritie with them, all the day after they will carry themſelues fellow-like, ſcarce vncouering their heads in their maſters preſence, not enduring to ſtand long before him, but either ſetting themſelues downe, or ſlinking away when they ſhould be in preſence. Doubtleſſe from this ouermuch familiaritie aroſe this prouerbe, Good morrow for all day. This vnmannerly familiaritie is commonly in ſuch ſeruants, as haue poore and meane maſters: for rich and great mens ſeruants can be ſo full of curteſie, as not a word ſhall be ſpoken by their maſters to them, or by them to their maſters, but the knee ſhall be bowed withall: they can ſtand houre after houre before their maſters, and not once put on their hat: if they be walking after their maſters, their maſter ſhall not turne ſooner then their hat will be off, and that ſo oft as he turneth or ſpeaketh to them. Why ſhould

rich maſters haue ſo much reuerence ſhewed to them, and poore maſters none at all? Doe not the poore beare Gods image as well as the rich? Doth Gods word make any difference betwixt rich and poore? Doth it ſay, Serue rich maſters with feare and trembling? Surely it is the corruption of mans heart, which maketh this difference. Seruants naturally more regard their maſters outward abilitie, then inward authoritie: the honour which the world conferreth on men, more then the honour which God conferreth: for God hath giuen as much honour and authoritie to a poore maſter as to a rich, in that he is a maſter.

Seruants commonly moſt faile in this dutie of reuerence towards their maſters there where they ſhould moſt of all ſhew it, namely, in the courts of God, and aſſembly of Gods people, where the very Angels are preſent to behold our ſeemly cariage: thus they cauſe the miniſterie of the word to be euill ſpoken of, and thereby make their ſinne ſo much the more hainous.

3. Exceeding great is the fault of ſeruants in their exceſſe in apparell. No diſtinction ordinarily betwixt a mans children and ſeruants: nay none betwixt maſters and their men, miſtreſſes and their maids. It may be while men and maids are at their maſters and miſtreſſes finding, difference may be made: though euen then alſo, if they can any way get wherewithall, they will do what they can to be as braue as they can. But if once they be at their owne finding, all ſhall be laid out vpon apparell, but they will be as fine as maſter or miſtreſſe: if not ſo coſtly, yet in ſhew as ſpecious and braue. New faſhions are as ſoone got vp by ſeruants as by maſters and miſtreſſes. What is the end of this, but to be thought as good as maſter or miſtreſſe? If the Queene of Sheba were now liuing, ſhe would as much wonder at the diſorder of ſeruants in theſe dayes, as then ſhe wondred at the comely order of Solomons ſeruants. Let theſe proud ſeruants looke to it: for if God haue threatned to viſit Princes children that walke in ſtrange apparell, can ſeruants that ſo walke thinke to goe ſcot-free?

Thus much of ſeruants reuerence.

Their obedience followeth.

§. 10. Of ſeruants obedience.

No inferiours are more bound to obedience then ſeruants: it

is their maine, and moſt peculiar function, to obey their maſters. It is therefore here in my text expreſly mentioned (Seruants obey your maſters) and all other duties are compriſed vnder it. The reaſons alleadged to moue wiues and children to obey, ought much more to moue ſeruants.

They who are contrary minded, who are rebellious, and diſdaine to be vnder the authority of another, and are ready to ſay of their Maſter, We will not haue this man to reigne ouer vs, are fitter to liue among Anabaptiſts, then orthodoxall Chriſtians. For to what end is the lawfulneſſe of authoritie acknowledged, if ſubiection be not yeelded vnto it? of the two a man were better be blinded with error, then not obey the truth which he knoweth.

In handling this point of obedience, I will follow the ſame order, which I did in laying forth the obedience of wiues and children, and conſider

• 1. The parts of ſeruants obedience wherein it conſiſteth.

• 2. The extent thereof, how farre it reacheth.

The parts are two,

• One negatiue.

• Another affirmatiue.

The negatiue is to abſtaine from doing things of their owne head, without or againſt their maſters conſent.

The affirmatiue is readily to yeeld to doe that which their maſters would they ſhould doe.

§. 11. Of ſeruants forbearing to doe things without their maſters conſent.

Seruants ought to forbeare doing of things on their owne heads without or againſt conſent of their maſters, becauſe while the time of their ſeruice laſteth, they are not their owne, neither ought the things which they doe, to be for themſelues: both their perſons and their actions are all their maſters: and the will of their maſter muſt be their rule and guide (in things which are not againſt Gods will.) The rite vſed vnder the Law of boaring a ſeruants eare, implied as much. Dauid therefore alluding vnto that rite, ſaith to God (both of himſelfe, and alſo of Chriſt, whom vnder a type he prefigured) mine eares haſt thou boared; and from thence inferreth that he would do the will of God. We haue a notable patterne hereof in Abrahams ſeruant, who in a buſineſſe committed to his charge propounds ſuch ſcruples as came

into his head to receiue direction from his maſter therein, leſt he ſhould be forced to doe ſomething of his owne head without particular warrant from his maſter.

This generall will the better be cleared, if it be exemplified in ſome particulars. Take therefore theſe inſtances gathered out of the Scriptures of things which ſeruants may not doe without their maſters conſent.

1. Seruants may not goe whither they will. The phraſe which the Centurion vſeth (I ſay to one goe, and he goeth) implieth, that except his maſter bid him goe, he ought not to goe.

2. They ought not to doe their owne buſineſſe and affaires. It is noted of Iaakob being Labans ſeruant, that, though he had flockes of his owne, yet he fed his maſters flockes, and committed his owne to his ſonnes.

3. They ought not to doe what buſineſſe they liſt themſelues. Ahimaaz had a great deſire to carrie the newes of Abſoloms death to Dauid: yet without the leaue of Ioab his Captaine and maſter he would not doe it. The good miſtreſſe giueth the portion to her maides, namely, the portion of worke: that therefore muſt they doe which ſhe giueth them to doe. The ſeruants of the Centurion did euery one as by their maſter they were inioyned: and the ſeruants that had talents committed to them looked each of them to their owne talent.

4. They ought not to mary while the time of their couenant for ſeruice laſteth, vnleſſe their maſter giue conſent thereto. The law of God thus ſetteth forth the lawfull mariages of ſeruants, If his maſter haue giuen him a wife: whereby is implied; that if a ſeruant mary, it muſt be with his maſters conſent.

Obiect. The Apoſtle, without exception of ſeruants ſaith, to auoid fornication let euery man haue his wife, &c.

Anſw. He there ſheweth what meanes the Lord hath ſanctified to euery one to auoid fornication, but he doth not thereby giue libertie to euery one headily to vſe that meanes againſt that order which God hath ſet downe.

2. That precept is giuen to ſuch as are in their owne power: for of children he ſaith, that parents muſt ſee what is meet or not meet for them.

3. That which ſeruants are to gather from thence is, if need ſo require, to make knowne their deſire to their maſter, and to vſe all the good meanes they can by themſelues or others to obtaine their maſters conſent.

5. They ought not to diſpoſe their maſters goods at their owne pleaſure, no not for charitable vſes. The Steward which waſted his maſters goods was iuſtly put out of office for it. Yea he is called vniuſt for diſpoſing ſome of them for his owne future maintenance; therefore it was a point of iuſtice and vnlawfull.

Obiect. The Lord commended him therein.

Anſw. He commended his wiſdome, not his iniuſtice: his prouident care for the time to come, not the meanes of prouiding for himſelfe. In regard of his generall prouidence he is commended: in regard of the particular meanes by deceiuing his maſter, he is called vniuſt.

6. They may not before their couenanted time be expired goe away from their maſter. When Iaakob after long ſeruice had a minde to be gone, he asked leaue, and becauſe his vncle and maſter would not willingly let him goe, he tarried ſtill.