The Valley of Vision, Sermon 1
SERMON I.
PSAL. 123.2.
Behold, as the eyes of Servants looke unto the hand of their Maſters, and as the eyes of a Maiden unto the hand of her Miſtreſſe: So our eyes wait upon the Lord our God, untill that he have mercy upon us.
FOR the ſatisfying of your expectations I have therefore made choiſe of this Text at this time; as being very agreeable, whither I look to the parts of the Auditory, or the whole, or to the time, or to what circumſtance ſoever. For the lower part, Servants may learne their duty. For the upper, Maſters may have the underſtanding of theirs. And for all, your conditions are ſuch, that you are thoſe that have been held a long time between hope, and feare, with doubtfull news, and ambiguous, and neutrall expectations. And I may well preſume it of you, becauſe I meaſure you by my ſelfe: I my ſelfe that am wavering, have beene wearied and tortured both with good, and bad tidings, as deſirous as you to reap the comfort if they be good, or at leaſt to know the certainty if they be bad. I have for ſeverall dayes gone through Texts for both parts of the day, becauſe I was reſolved to proportion my Meditations to the times, however things fall out; but at length, finding no true ground to proceed by, no certainty in this World, of any thing almoſt, we are not certaine of our ſelves; therefore I did reſolve, and pitch upon this Scripture, that I might yet at leaſt raiſe your expectations a little higher, and bring you from theſe neutrall thoughts, to ſetled thoughts of Heaven; that I might bring you from theſe carnall dependencies upon man by the eare, to a ſweet, and comfortable reſting, and ſetling, and fixing, and waiting with your eyes upon God.
And that cannot be done better then by this Scripture that I have read to you. It was penned for this very purpoſe, for the ſuſtaining of the Church in doubtfull exigents, or any great extremity. That this is the intendment of the words, appeares by the very ſcope of the Pſalme, which is nothing but this, a Pſalme of confidence for the Church of God, when ſhe ſhould be in any ſtate of affliction. And if the ſcope of the Pſalme were ſilent, yet the very time would ſpeake how it correſponds; it is the fourth of the fifteen that are called Pſalmes of Degrees; becauſe they were ſung upon the fifteene aſcents that were to goe to the Temple; and ſo many aſcents I have had in doubtfull expectation; it is now fifteene dayes ſince the firſt heavy tidings came to our eares, and yet we are not certaine. Therefore now ſince we cannot find any part of truth on Earth, let us have recourſe to Heaven, we ſhall be ſure to find them there. And the whole Book of God is nothing elſe but tidings brought from Heaven to Earth, from God to his Creature, Evangelion, the good tidings.
That was the courſe of the Saints in all exigents, ſtill to have recourſe to God by praying to him; ſo we ſhall be ſure to underſtand the end of theſe thing; if we wait upon God for the iſſue, he will ſend it in good time; if we follow the example of the Prophet David here, as good Servants, to abide his leaſure till he have mercy upon us. I ſhall handle the other clauſes (but I ſhall dwell upon the laſt) becauſe I ſhall have opportunity to remember your of that duty, that otherwiſe I had not ſpoken of, but that the Text … on it.
That this is the drift at which the words … Verſe demonſtrates, for there is ſomwhat in every Verſe. In the firſt two Verſes there is ſomwhat of our comfort, or lifting up our eyes to God, the waiting upon God in Prayer. In the laſt two Verſes th…re is ſomewhat of our affliction, We are filled with contempt, in Verſ. 3. Our ſoul is filled with the ſcornefull reproach of the proud. Verſ. 4. Is not this our caſe? If not your ſouls have not your eares been filled, at leaſt ſome of you, with the ſcornefull reproaches of the proud? that have aſked, where is now your hope? And your help? Give them leave to enjoy themſelves, but remember it is not ſo much for them to boaſt in a ſtate flying, as thoſe that are in hope of purſuite. But let them ſupport their tottering ruinous cauſe, by inſolent Queſtions; the Pſalmiſt hath taught us, both what to doe, and what to anſwer: Our hope and help ſtands in the name of the Lord. There is our anſwer. As the eyes of Servants are to the hands of their Maſters, ſo our eyes waite upon the Lord our God. There is our refuge.
To this holy reſolution if I can bring you by handling theſe words, I ſhall think my labour very well beſtowed; and think it a happy turne that you have had theſe doubtfull thoughts, to ſet you upon the Rack of torture all this while. And that I may doe it the better, look upon the words in perticular, and I will conſider in them now theſe foure things onelyonly. There is
The Covenant,
The Coppy,
The Paralell,
The Date, or Duration,
There is the Covenant, in the which all Chriſtians doe enter here in the perſon of David, and that is to give God the delight of their eyes, the ſtrength of every part, the glory of that moſt excellent ſence, to be excerciſed in that act of R…ligion, of lifting up their eyes to God.
Then, there is the Coppy out of which we draw this Covenant, or this duty; that is in theſe words, As the eyes of Servants looke to the hands of their Maſters, and the eyes of a Maiden upon the hands of her Miſtreſſe.
Then there is the paralell wherewith we match this Coppy, in thoſe words. So doe our eyes wait upon the Lord our God.
Then, the Date, or duration of the whole, it is, Till he have mercy upon us. Theſe are the four parts. The Duty, the Direction. The proficiency. The perpetuation. And all theſe are preſented unto your view by an awaking particle ſet in the front.
Behold.
An ordinary word, but here it hath an extraordinary poſiture. Ordinarily, it is a terme of attention, uſed for the awakening of men, to ſtir up their admiration, and audience: but here it is a word not onelyonly prefixed for the exciting of men, but of God himſelfe. David is ſpeaking to God in his Meditations. Behold, ſayth he. As we take it with reſpect to God, ſo it is a precatory particle: he beſeecheth God to look downe upon him, while he looks up unto God; look on us, as we looke to thee, Behold Lord, as the eyes of Servants, &c.
If we take it as it hath reſpect to man, ſo it is an exemplary particle, to ſtir them up to doe the like. Behold, what we doe, and doe likewiſe; let your eyes be like ours. Behold, as the eyes of Servants are to the hand of their Maſters, ſo are our eyes to the Lord our God. Let yours have the ſame fixing. So it is a word that draws all eyes after it to imitation. I hope it will be a word that will draw your eares after it to attention in the ſeverall perticulars, as I ſpeake of them in order.
I begin with the firſt of theſe, that is, the duty here ſet downe, the duty inſiſted in, the baſis of the whole, the lifting up the eyes to God. We may take it, eyther by way of declaration, as a thing that was done; or by way of Covenant, as a thing that they promiſed to doe. It is eyther a proteſtation of what they would doe, or an atteſtation of what they did. Well, couch it under both notions, it hath a double force, Our eyes are upon the Lord our God, and our eyes ſhall be upon the Lord our God. We have it expreſt in all variety in other places of the Pſalmes.
In all variety of Tenſes,
In all variety of Objects,
In all variety of Inſtruments.
For the Tenſes, in one Pſalme it is ſet downe in the Preſent. Ʋnto thee doe I lift up mine eyes O thou that dwelleſt in the Heavens. In another Pſalme in the Future; I will lift up m…ne eyes to the Hills from whence commeth my help. Theſe two make up the perfect frame of a mans life; he that doth for the preſent, and promiſeth for the future, he gives God both ſervices in ſincerity in the one, and in conſtancy in the other; without either of theſe, Chriſtianity is lame. It is not enough to ſay, I doe, unleſſe we add, I will; and it is not enough to ſay, I will, unleſſe we for the preſent doe, I doe, without I will, is inconſtancy, and I will, without I doe, is Hypocriſy; therefore it is ſe… downe in both formes, we doe, and we will lift up our ey…. There are both Tenſes.
There is the variety of all kind of objects expreſt, that concernes God, it is expreſt in great variety of objects. In one Pſalme, I will lift up mine eyes to thy holy Oracles. In another, I will lift up mine eyes to the Hills. In a third, I will lift up mine eyes to Heaven. In many, I will lift up m…ne eyes to the Lord. Theſe all have mutuall dependence one upon another; for God gives the glory to all theſe. He that lifts up his eyes to God, lifts them to Heaven, becauſe it is Gods Throne; he that lifts up his eyes to Heaven, lifts them to the Hills. The Heavens are thoſe Mountaines of Spices, thoſe hills of excellency, Hills tranſparent for ſubſtance, beyond all apprehenſion, for altitude. And he that lifts up his eyes to the hills, lifts them to Gods Oracles; it is from thoſe hills that are both more holy, and more high, then Sinai, that the Oracles of wiſdome are derived from God himſelfe; there are all variety of objects.
And it is ſet downe alſo, with all variety of inſtruments, for expreſſion. To thee will I lift up mine eyes, in one Pſalme. To thee will I lift up my hands, in another Pſalme. To thee will I lift up my voice, in another Pſalme. To thee will I lift up my ſoule, in a fourth Pſalme. Here is a mutuall dependence againe. Now the whole ſoule offers her ſelfe to God as a Hand-maid, but ſhee goes attended with the Virgins that are her Companions, as the Pſalmiſt ſpeaks. For the Tongue, and Eyes, and Hands, depend upon the ſoul, and are ſerviceable to it. If the ſoul have an intendment to lift up the heart to God, then the hands will be ready to expreſſe her affections, and the Tongue will be ready to expreſſe her notions, and the Eye will be ready to ſhare in the beatificall, excellent Viſion; here is variety in regard of Inſtruments. So that now we may take it either way, or both wayes, when David ſpeaks of lifting up his eyes, we may underſtand it, both of the eyes of the body, and the eyes of the mind, for the eyes of the mind, they quicken, and direct, the eyes of the body; and the eyes of the body, they teſtifie the devotion, and ejaculations of the mind, the one ſerves the other.
For the eyes of the body, it is their proper dutie to look up to God, God hath made them for that purpoſe, he ſet them, and gave them that poſiture, he hath ſet them in the head aloft, that they might be converſant ſtill in beholding, as Gregory Nycene ſpeaks; their Originall, and creation that is derived from above, that with them man might behold him that gave him being, that he might look up to Heaven. There are no creatures beſides, that have their eyes ſet ſo lofty as man, and man for this purpoſe.
For the eyes of the mind too, God hath indued the mind with grace, and reaſon, and for what end? That while he is upon Earth, he ſhould know which way to have his converſe in Heaven, which cannot otherwiſe be done, but by the mind, that now while he is in the body, he might make himſelfe preſent with the Lord: he cannot doe it, but by lifting up of the heart. So it is both theſe eyes that are meant here, I lift up mine eyes to thee. And to ſhew that both are meant, the Plurall is uſed: the word is uſed foure times in theſe two Verſes, and it is Plurall in all. Once in the firſt Verſe, and thrice in this Verſe. Ʋnto thee I lift mine eyes, and the eyes of a Servant, and the eyes of a Hand-maid: So doe our eyes. David runs upon it oft, to point out that it ſhould be done alway; or to ſhew the diverſity of eyes that are in us. There are but two of the body, but there are many more of the mind. That that is ſaid of the Saints glorified, of the living Creatures, Revel. 4. That they were full of eyes, before, and behind. There is good reaſon to be given of that, why they ſhould be full of eyes, before, and behind; becauſe they were to receive happineſſe in every part. Seing beatificall happineſſe conſiſts in Viſion, they muſt be all eye, that they may be all bleſſed, that they may be full of viſion, they are full of eyes, before, and behind; there is good reaſon that the glorified Saints ſhould be full of eyes. And there is good reaſon that the Saints millitant ſhould be full of eyes too: The eyes that they have, have both poſitures, to look back to the promiſes fullfilled, and to look forward to the promiſes that are to be fulfilled; and to look downe upon Earth, but not except it be to the contempt of it, and to look up to Heaven with a deſire after it, they have eyes within, and eyes without, that both may be directed to God. They are full of eyes. There is the eye of devotion, that is lift up in Prayer. In the morning will I direct my Prayer to thee, and will looke up. Where ever there is Prayer, there is looking up. Prayer is the Meſſenger that we ſend up, and the eye is a ſecond Meſſenger that we ſend after it, for Conduct; the eye carries the Candle to our Prayers, to lead them the way to Heaven, it goes before them, to point them the way, there is the eye of Devotion in Prayer, and there is the eye of contemplation, that is lift up in meditation, and the eye of faith that is lift up to God in trust, and beleiving. There is the eye of patience in hope, and the eye of attendance in giving obedience to God. Look how many heavenly duties there are, ſo many eyes there are. Becauſe there is no duty or work can be done without the light of the eye, it is that that is the Guide, and light. So now, the ſumm of all is this, that it is a ſpeciall act of Religion to lift up our eyes to God. It is an act of Religion, not onelyonly for the mind, but to lift up the eyes of the body. It ſhall appeare to be an act of Religion, eaſily, an act of piety by the contrary. The Scripture uſeth the other, the contrary, as an act of ſuperſtition, and Idolatry. In Ezek. 18. God blames them there and threatens them, becauſe they lifted up their eyes to the Idolls of the Houſe of Iſrael, they lift up their eyes, that is, they Worſhipped them; it was an act of Religion, it was religious worſhip they gave them, when they lifted up their eyes. When we lift up our eyes to God, it is an Act of piety, it is ſo, and we muſt make it ſo. There is good reaſon why we ſhould make it ſo. We owe God the ſtrength of our bodies, as well as of our ſouls. He that ſayth, we ſhall worſhip God withall our ſoule, ſaith we ſhall worſhip God with all our ſtrength. If we owe God the ſtrength of our bodies, we owe him no part more then the eye. The eyes are the glory of the body, thoſe Lamps have more of Heaven, then any part of the body, there is no part of the body that pertakes ſo much of Heaven, as the eye. There is no part that God beſtowed ſo much coſt on in the creation, as on the eye. Therefore the ſtrength of the eye muſt returne upon him, the curioſity of the eye is ſuch, that all the Jewells, and precious ſtones in the World, are not able to match the excellency of the eye. The next reaſon is, becauſe when the ſoule is lifted up, if the eye goe with it, it makes a perfect Elevation. There is the ſoule for all within, and the eye carries all without, there is a perfect elevation of the whole man.
Then the third reaſon is, becauſe the ſoule cannot be lifted up without the eye; for there is no part that the ſoul ſhews it ſelfe ſo much in, as in the eye. What ever the affection of the heart be, it will appeare in the eye. If it be ſorrow, it will appeare in the eye, the eye will be dejected. If it be anger, the eye will ſparkle. If it be devotion, the eye will be lift up. It is the very beames, the ſtrength of the beames of the eye, when they are enlivened by faith, that pierce Heaven, as well as our words pierce Heaven with ejaculations. God reads the very notions, and thoughts of our hearts, in our eyes: though he need not theſe wayes to know them, for he reads them in the heart it ſelfe, but when the eye teſtifies them, it is a teſtimony of that we think, given by our eye. There are many teſtimonies in the lifting up the eyes to Heaven.
Firſt, it is a teſtimony of a beleiving, humble heart. Infidelity will never carry a man above the Earth. Pride can carry a man no higher then the Earth neither. The proud man looks aloft, his eyes are high, yet they are below, they are upon the Earth ſtill; the loftineſſe is the lowneſſe; there is nothing lower then pride. The humble mans eye is aloft, though it be below, and the proud mans eye is low, though it be aloft; infidelity, and pride, will not carry above the Earth; but faith carries to Heaven, to the Throne of God, and looks on him as a helper, as a rewarder, and a Judge. It is a teſtimony of a beleiving heart.
And the lifting up of the eye, it is a teſtimony of an obedient heart. A man that lifts up his eye to God, he acknowledgeth thus much, Lord, I am thy Servant, he acknowledgeth that he hath all from him, his body, and his ſoule; his body is not his owne, his eyes are not his owne, but for Gods ſervice; he acknowledgeth that he will dedicate to God both ſoule, and body, that he will ſubject both to his will, and appointment. It is a teſtimony of an obedient heart.
And it is a teſtimony thirdly, of a thankfull heart. A man that lifts up his eyes to Heaven, acknowledgeth that he receives every good bleſſing, every perfect gift from above, that he receives all from the hand of God. It is a teſtimony of a thankfull heart.
Then, it is a teſtimony of a Heavenly heart, he that lifts up his eyes to Heaven, acknowledgeth that he is weary of the Earth, his heart is not there, his hope, and deſire is above. A man will caſt his eye where his wiſhes are; he will oft caſt his eyes where his heart is. Either we are all Hypocrites, or our hearts are in Heaven. If we conſtantly lift our eyes to Heaven, and have our hearts on Earth, we play the egregious Hypocrites with God. If we lift our eyes up to Heaven, and our hearts are not there, judge what you doe. God looks upon that heart, that ſends up thoſe eyes, and ſees whither the heart be there; for the lifting up of the eyes, is a teſtimony of a Heavenly heart. If we lift not up the heart when we lift up the eye, we tell a lye to God with our eyes. It is a teſtimony of a heavenly heart.
It is a teſtimony of a devout heart, there is no part of the body beſides the Tongue that is ſo great an Agent in Prayer, as the eye. The Tongue is the greateſt in vocall prayer, but the eye muſt be next the Tongue, nay in one thing above the Tongue; for in Prayer the eye is the Interpreter of the heart, together with the Tongue. Nay, and further, it is not onelyonly the hearts Interpreter, but the hearts intelligencer, which the Tongue is not; for as a man takes order for his way, he ſpies, and diſcernes what he can diſcover, if there be any danger; the eye is the light of all the body: So a man that humbles himſelfe in Prayer, he lifts up his eyes to Heaven, he looks and ſpies whence Salvation comes, where he ſhall have help, and whence he receives comfort; the ſoul looks up, and the eye ſpies out in what diſtreſſe ſoever we are: If we be diſconſolate, the eye looks up for comfort: If we be in perſecution, the eye looks about for reſt: If we be burthened, the eye looks for eaſe; if we be in want, the eye looks for ſupply, in every affliction, the eye ſpies out the comfort for all; the eye is the ſouls Intelligencer, therefore the lifting up of the eyes is the argument of a devout heart. Becauſe all theſe good things come from above, from God, therefore the ſoule is lifted up, and whenſoever the ſoule goes to be lifted up, the eye as a good Servant waits on it, it never goes alone.
Therefore we muſt labour, and exerciſe our ſelves to give God the glory of our eyes, as well as the glory of our Lips, and then we give him the glory of our eyes, when we lift up our eyes, and lift up ſuch eyes as God requires. What eyes are thoſe?
Let us take heed what eyes we lift up. There are adulterous eyes, there are proud, and haughty eyes, take heed of bringing theſe to God, cloſe them, cloſe them rather, wink when you come to God, open not thoſe eyes.
Firſt, therefore bring eyes that are chaſt, they are Doves eyes that muſt look up to that God of purity. Then, they muſt be humble eyes that muſt look to that Throne of Majeſtie, they muſt not be eyes that are faſtidious, and luſtfull. Then, they muſt be innocent eyes, not bloud-ſhot, not revengefull eyes, that muſt look up to that God of mercy, and goodneſſe. O how pure had a man need to make his eyes, that will look up to God? How pure ſhould his heart be, and his eyes be? He muſt be purified in every part. The eye is the pureſt part.
If a man doe but look upon the Sun, he cannot look with his owne eyes, but he muſt borrow eyes of others, both pure, and ſtrong eyes. Now the eyes of the mind are the ſtrongeſt, if the heart be kept innocent, and upright, and in purity, let us bring theſe eyes to God, look up to him with theſe eyes.
I muſt cut off my ſelfe in my Meditations, the time runs on with ſwifter Wings then Speech.
I goe to the next poynt. Thus much of the duty, that is, the Baſis of the whole. Now the other is more ſpeciall, the ſecond is the patterne, the Coppy that he propounds to himſelfe to write by.
As the eyes of Servants looke to the hands of their Maſters, and the eyes of a Maiden to the hands of her Miſtris.
There is the Coppy, it is ſet downe with the beſt advantage, if we conſider the perſons here meant. There are three things obſervable in the forme of Penning this part.
Firſt, it is not ſaid, ſimply, as Servants look to their Maſters, and a Maiden to her miſtreſſe, but as the eyes of Servants are towards their Masters, and the eyes of a Maiden to her Miſtreſſe. What is the reaſon of this phraſe? There is good reaſon.
Becauſe there is a Service that is to be done to thoſe Maſters that are ſet over us below, even with the eye. Not with eye-ſervice, that is, not with eye-ſervice alone, ſaith the Apoſtle. But there is a ſervice that is to be done with the eye. A man may ſhew obedience, and obſervance, and reverence with his eye; a man may give a ſhrewd, untoward anſwer with his eye, as well as with his Tongue. A Servant may teſtifie his chearfull, and diligent attendance on his Maſter, with his eye; if there be obedience, it will appeare in the eye.
Againe, it ſhould be ſo generall a reſpect, and good demeanour that Servants ſhould carry towards their Maſters, that even their eyes ſhould teſtifie it; their eyes ſhould be acquainted with their Maſters will, as Plau…us ſpeaks well, a good Servant is ſo acquainted with his Maſters affairs, that his very eye knowes what his Maſter would have; you may read it in his fore-head, though his Maſter ſpeak not. And look as it is with Maſters, it is Hillaries Obſervation. A Maſter may give Commands as well with his eye, as with his voyce, Non ſolum ore, &c. A Maſter will Command not onelyonly with his voyce, but with his hand, and with his eye: ſo a Servant may obey, and expreſſe his behaviour, and reſpect, and carriage toward his Maſter, he may teſtifie his obedience, not onelyonly in action, or Speech, or Tongue, but with his very eye, Non ore, &c. he eyes, and obeys with his eye, as well as with his voyce. Therefore it is, As the eyes of Servants are towards their Maſters. The Servant is ſo carefull to content his Maſter, that he will not offend him ſo much as with his eye. There is the firſt Obſervation for the phraſe. It is not ſimply ſaid, as Servants, but the eyes of Servants.
Secondly, it is not ſaid ſimply, as the eyes of Servants are towards their Maſters, but as the eyes of Servants are towards the hands of their Maſters, and the eyes of a Maiden to the hands of her Miſtreſſe. Why is this word added? Was it not enough to ſay as the eyes of Servants are to their Maſters? Why to the hands of their Maſters, and to the hands of her Miſtreſſe?
Yes, for very good reaſon. Firſt, it is ſaid to the hands of their Maſters, and the hands of her Miſtreſſe, as a teſtimony of their ſubmiſſion, and ſubjection; becauſe it is the hand by which they governe, it is the hand by which they correct, therefore ſtill the Servant keeps his eye upon the hand of his Maſter. As Plantus ſayth well, it is by the hand that the Maſter orders, and governes, therefore the Servant hath his eye upon his hand. It is a teſtimony of all reverence, and a teſtimony of ſubjection, and ſubmiſſion, and humiliation. A dutifull Servant dares not preſume to look his Maſter in the face, he keeps his eye onelyonly upon his hands below.
Then, it is a teſtimony of his hope, it is a bountifull hand that the Maſter rewards with, he keeps his eyes upon his hands, thence he receives his reward.
Laſt of all, it is a teſtimony of his obedience, he looks to his hands; he looks not that his Maſter ſhould ſpeake to him alway; if it be but the pointing of the finger, but the wagging of the hand, if he know his Maſters will he accounts that a Command. A Servant muſt not alway ſtay ſo long till his Maſter give him a Command, but any expreſſion of his Maſter will ſerve the turne, it ſtands for a Command, for an injunction. Therefore it is well obſerved by one of the Heathens, and by another, backward, and forward, that as Maſters ſhould be to their Servants, ſo Servants to their Maſters. The S…rvant muſt be to his Maſters occaſions, and the Maſter to the Servants, as Monoſillables. What meant he by it. That if he be a good Servant he ſhould not need to have many perſwaſions, and entreaties, but he ſhould be as a Monoſillable, one word ſhould be enough. See it in higher matters, that God might ſhew himſelfe Lord of Lords, the ſupreame Maſter, though he gave ſome expreſſions of his will in larger Commands, yet he gives the reſt in a Monoſillable Love, it is the whole duty of a Chriſtian; we muſt be as Monoſillables eſpecially to God. The Centurion ſaid to his Servants, to one goe, and to another come, both Monoſillables in our Language. The Maſter ſhould be a Monoſillable to the Servant, and the Servant to the Maſter. One ſillable is enough to a good Servant, nay, a nod, or an accent is enough; if it be but the beckning of the hand. To ſhew, that a good Servant is of a docible diſpoſition, and tractable, therefore it is ſaid, he looks to the hands of his Maſter, to ſhew that he is ready, he is at hand, he is at his Elbow; it is his joy, and delight, and glory, that he may doe with chearfullneſſe, his Maſters will, therefore they look to the hands of their Maſters, for all theſe reaſons it is ſaid to the hands. That is the ſecond expreſſion, the eyes of Servants to the hands of their Maſters.
In the third place, it is not barely ſaid, As the eyes of Servants are to the hands of their Maſters, but it is added, As the eyes of a Hand-maid are to her Miſtreſſe. Here is mention of both Sexes, and both Governours, Maſter, and Miſtreſſe, Servants, and Hand-maid. What ſhould be the reaſon? To take away all ſcruples, and to remove all doubts.
The one to ſhew this, that there is obedience, attendance, and reſpect, and obſervance, and reverence due to all kind of Maſters, from Servants, whither of ſuperiour, or of inferiour Servants. Apprentices think they may contemne, and deſpiſe their Maſters if they be poore men. No, if they be ſet in that relation, they are their Governours, and of what ſort or quality ſoever they be, there is reſpect to be given to them. Look as it is in the other relation of Parentage; the Scripture is carefull not onelyonly to preſerve the honour of the Father, but becauſe the Mother is more ſubject to be contemned, and deſpiſed, therefore it takes care to preſerve the honour of the Mother, of the weaker Sex, therefore twiſe for once of honour to the Father, we read of honour to the Mother. And as it takes order to give reſpect to the Maſter, ſo to the Miſtreſſe, they muſt have reſpect, let them be of what ſex, or ſtate, and condition ſoever, that are ſet over you.
Then, the other is doubled, Servant, and Hand-maid, to ſhew, that it is the duty of all Servants to doe this, of whar ſex, or age ſoever, whether they be thoſe that are bound, or hixed, whether they be old, or young, their eyes muſt be towards their Maſters, not onelyonly their eyes, but their hearts, Not with eye-ſervice, as the Apoſtle ſayth. Pleaſing men, but for conſcience ſerving the Lord. See, it is a point of Conſcience for Servants to be dutifull to their Maſters. I am glad I have the point in hand, I have oft deſir'd to have an opportunity. It is your Scripture now, I pray think of it, you that are in that condition. It is a point of Conſcience for Servants to give reſpect to their Maſters, in ſerving them, they ſerve the Lord, as Serving the Lord, ſayth the Apoſtle, not with eye-ſervice, but with the ſervice of the heart, they muſt ſerve them with the heart, as well as with the eye, the heart muſt not entertaine a hard ſurmiſe, or make an ill conſtruction, they muſt not think evill of their Maſters. They ſerve the Lord.
There is very good reaſon for it, becauſe Servants they are not their …ne; he that doth eyther bind himſelfe to another, or put himſelfe to the juriſdiction of another, … the time, be it more or leſſe, he is not his owne, he par… with himſelfe, while that relation holds. There is nothing of Servants that is their owne, their Tongues are not their owne, they may not ſpeake what they liſt, but what is acceptable to God. Their hands are not their owne, they may not doe what they liſt, but their Maſters pleaſure: their feet are not their owne, they may not gad whither they liſt, but where their Maſters ſend them. Their eyes are not their owne, they may not looke as they liſt; there may be wrong, and d…obedience, in the looks, and God will reveng ſuch things. They have given the intereſt of all their ſtrength into the hands of their Maſters, you muſt be Servants for Conſcience ſake.
Take notice of it, becauſe this piece of the Aeconomicall body is wholly out of frame, every man almoſt complaines, and there is juſt cauſe. It is a very rare, and hard thing to find a conſcionable Servant. Servants have gotten now the Reines on their owne necks, they have caſt off the yoake. There is no man that hath a Servant, but he muſt look to have halfe a Maſter. They doe not remember that they are not their owne; they will not onelyonly be their owne, but the chiefe, their Tongues ſhall be their owne, and their eyes their owne, and their hands their owne, they will doe what they liſt, and ſpeake what they liſt, and goe where they liſt, and not whither their Maſters ſend them; that they are more ſervile a great deale in their manners, then in their condition, they have evill Tongues, and evill eyes, and light fingers, and evill nurture every way.
I know not how it comes to paſſe, but it is a thing complained of by all, there is no great Houſe eſpecially, nor indeed no little Houſe, but if they have any Servants, they are thoſe that are untoward, there are very few good Servants. A good Servant is a great Jewell, not onelyonly becauſe he is uſefull, but becauſe he is rare, and their Religion is like their ſtate, there are few of them conſcionable.
Whether it be ſo that the fault be in your ſelves, or no, (it ſhould be your duty to look whether it be ſo or no) that ſome of you when you were Servants, were ſuch to your Maſters, and God payes you in your kind. Generally ſuch Children as we are, ſuch Parents we prove; he that hath beene an unfaithfull Child, ſhall have unfaithfull Children; he that hath beene an unfaithfull Servant, ſhall have ſuch Servants. Or whether you be not carefull to Teach them better, you inſtruct them in the myſteries of your Trades that they may ſerve you, but never care to inſtruct them in the feare of the Lord, that they may ſerve the Church, and ſerve God, and ſuch comfort, and ſucceſſe you have; becauſe you would have them onelyonly ſerve you, and not God, God orders it ſo, that they ſhall not be ſerviceable to you, he puniſheth you. That may be another reaſon, you neglect them. Or whether they get theſe ill conditions by your example, as indeed it falls out generally, ſo that Servants have a tang of the qualities, and conditions of their Maſters. Euripides ſpeaks well, like Maid, like Miſtreſſe, you may know the Miſtreſſe by the Maid, and the Maſter by the Servant. They obſerve in you diſtempers, and doe you wonder that your Servants are ſo? They obſerve in their Maſters dealing fraud, and cozenage, and doe you think that they will not cozen? The Maids ſee pride in the behaviour of their Miſtreſſes, they are conſcious to all, and they learne theſe documents from them. What the cauſe is, I know not; it is ſome of theſe cauſes, or all, but it is ſo, every man complaines it was never ſuch a World for Servants.
Give me leave Brethren to ſpeake to you that are in that inferiour condition; it becomes you to redeeme this imputation that lies on your ſtate, and condition, it is a good ſtate in it ſelfe, but you make it ill by your carriage. Remember with your ſelves, that though you be Servants to men, yet you are Free-men to God; he that is mans Servant, is the Lords Free-man, if he give conſcionable ſervice, ſerving God in his Master. Remember God will call you to account for the ſervice you have done to your Maſters, as well as of that you doe to himſelfe, and of the neglect to them, as well as of himſelfe. Remember how bountifully God rewarded Joſeph, and Jacob, when they were Servants. Remember how he thought on the People of Iſrael, when they were Servants in a ſtrang Land. Remember how Christ honoured that condition (I ſpeake that it is much for your honour) Chriſt honoured it, He tooke upon him the forme of a Servant. Here is an honour done to you above your Maſters; though he were Lord of all, yet here was the manifeſtation of his humiliation, he tooke the forme of a Servant: that if we account it an honour to our nature above Angells, that Chriſt tooke humane nature, and not angelicall, as indeed it was an honour, then it was an honour done to Servants, that Chriſt would ſtoop ſo low to take upon him the forme of a Servant. Whatſoever place, or ſtate Chriſt took he honoured it, he honoured the Manger, that he made it his Cradle; and he honoured the Croſſe, by that death that he was pleaſed to ſuffer, and he honoured the Grave by deſcending into it, and he honoured our nature in aſſuming it, and he hath honoured your condition, he took on him the forme of a Servant.
Learne to anſwer that honour, it is not an unworthy condition; labour to bring honour to your eſtate, to bring honour to God in your ſervice, to bring credite to your Religion, and profeſſion, to be better then your Maſters (if they goe not along with you to Heaven) to be Children of God, to be rich in grace, to be precious to him; to give your Maſters faithfull ſervice for conſcience ſake. Remember theſe things, and ſtir up your ſelves to attaine to the purity of former times, to have the Circum volution to anſwer them. What was the condition of Servants in Davids time? What Servants were they? You may learne by this Scripture; David takes it for granted, he ſpeaks of it as a thing to be preſumed on, that Servants were good then. Unleſſe he had knowne them to be good, he would not have borrowed the ſimilitude, no more would I, we then would ſay, as Servants ſhould be to their Maſters, and not as they are. You muſt labour to make the times as they have been, that we may fetch the ſimilitude from you, to ſay, As the eyes of Servants are to the hands of their Maſters. That is the ſecond thing, the Coppie. I am loath to breake off in the middeſt, the end why I choſe the Text was for the laſt part of the words, but now it will even ſerve for another Sermon. There will be the duty of you that are Maſters, and it wil be your ſhame more then of your Servants, that you doe not ſerve God, and there will be directions in all doubtings, and expectations to waite on God till he have mercy upon us.