§. 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 prohi∣bition 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 inter∣rupt him, or fling away.
4. Stoutnesse, when (as Solomon noteth) though they vnder∣stand,*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 be∣houefull for their masters: if they know that their master go∣eth 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 ex∣presly Page 600 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 there∣of. 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 rea∣son 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 dis∣content: 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 iudge∣ment * 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 Page 601 be true: for the infirmities of a master ought rather to be co∣uered, then reuealed and laid open by a seruant. How mon∣strous a sinne is it then, to raise slanderous reports against a master which are vntrue? This was Zibas sinne against Me∣phibosheth his master. *
Hitherto of seruants Reuerence in speech to their masters.
Their Reuerence in cariage followeth.
