Exposition on John 5, Ephesians 6 · Verse 5

Exposition on John 5 · Ephesians 6 · Verse 5

p. 79EPHES. 6. VER. 5.

Seruants, be obedient vntounto them that are your maſters, according to the fleſh, with feare and trembling, and ſingleneſſe of your hearts, as vntounto Chriſt, &c. vntounto the 9 ^th. verſe.

THe ſūme of theſe words is a direction for ſeruants how to carry themſelues towards their Maſters; wherein the Apoſtle layes downe, firſt the Duties they are to performe, where wee are to note,

1 The kindes which are twofold:

Obedience &

Reuerence.

2 The extent, which is limited by theſe ſpeeches: according to the fleſh, ver. 5. as vntounto Chriſt, ibid, as the ſeruants of Chriſt, ver. 6. as to the Lord, ver. 7.

3 The manner of performance ſet downe, 1 Affirmatiuely, by ſhewing them what graces doe adorne them in performance of theſe duties, ver. 5, 7.

2 Negatiuely, by ſhewing what vices are to bee auoyded, ver. 6.

2 The motiues to ſtirre them vp to the carefull performance of the former duties, which are partly imployed, partly repreſſed.

Before we come to handle the kindes, it is neceſſary to lay downe, here as formerly hath beene done, the ground and foundations of the duties, which doe concerne either the opinion, or the affection of ſeruants. Thier opiniō, that they be perſwaded concerning their maſters ſuperiority, and their owne ſubiection, that it p. 80is good, lawfull and warrantable, by the Word of God. For ſeeing Reuerence and Obedience hauehave relation to authority and ſuperiority; how can any bee yeelded, when wee are not perſwaded, that they to whom wee owe this, are our ſuperiours? Therfore did Korah & his company fall into Rebellion, becauſe they thought that Moſes had not that authority, which hee tooke vponupon him, Num. 16.3. Now that ſeruants may bee reſolued, touching the lawfulneſſe of their maſters authority, let them conſider, 1 That it is Gods commandement, both in the old and new Teſtament. 2 The many directions, that God giueth to maſters and ſeruants, to carry themſeleus in their places: But God giueth no directions for any vnlawfull calling. 3 The example of many godly men in Scripture, who hauehave beene ſeruants. 4 That, that the Apoſtle, Rom. 13.1. vrgeth it as a matter of conſcience, which hath alwaies relation to the Law of God commanding.

Contrary to this, is the opinion of the Anabaptiſts, denying any ſubiection or ſuperiority; their reaſons for it are, 1 If, ſay they, there be ſeruants, and this a calling lawfull, they muſt hauehave either Chriſtians or Infidels to their maſters. If Infidels, who hauehave no part 'in Chriſt: what an vnfit and vnmeet thing is it for Chriſtians to bee in ſubiection to ſuch? If Chriſtians, then are they all brethren, and why ſhould one brother be inferiour to another?

Anſw. This calling of ſeruants and maſters, being a politicall ordinance of God, appoynted to vp-hold the Church, Common-wealth and Family, not their quality, but their place is to be conſidered: See 1 Tim. 6.2.

2 Againe, ſay they, it is againſt nature, our Chriſtian liberty, and thoſe prerogatiues we are endowed with.

Anſw. Againſt nature, as nature now is, it is not, although if nature had remained entire and perfect, it had beene againſt nature. But God hath in his admirable wiſedome made many things, which are puniſhments p. 81of ſinne, to bee duties impoſed on vsus, as eating of our bread in the ſweat of our browes, a puniſhment, and yet a duty.

2 Chriſtian liberty is not hereby preiudiced, the conſcience ſtil remaining free, & not ſubiect to any but God.

3 And as for our prerogatuines, they are to be expected in the world to come, and not heere.

3 They vrge that which is ſaid, verſe 7. not ſeruing men:) but heere ſeruice to men is not ſimply forbidden, but ſuch fawning and paraſiticall ſeruice, when we wholy care to pleaſe men, and not God, in ſeruing them.

In Affection, that the ſeruant hauehave an honourable account and reuerent eſteeme of his maſter. This is called here Feare; and it is deſcribed, 1 Tim. 6.1. See 1 Pet. 2.18. which affection in a ſeruant, if it be wanting, he doth indeed deny his maſter to be a maſter, Mal. 1.6.

The meanes to worke this feare, is to conſider the place of his maſter, namely, that hee is in Gods ſtead.

Signes of his feare are,

1 When the heart of the ſeruant deſires to pleaſe his maſter: as Abrahams ſeruant did, Gen. 24. the whole chapter ſheweth it. Which further ſheweth it ſelfe by a certaine ioy and delight they hauehave, when they hauehave done any buſines ſuccesfully, and for their maſters profit, as Abrahams ſeruant did, Gen. 44. verſ. 26.27. 2 A care not to offend them: as was in Ioſeph, Gen. 39.8, 9. which breeds a griefe in them, hauing done any thing offenſiue: as Oneſimus was, no doubt, grieued for his running away, and would not returne without a letter of mediation from Paul, his maſters ſpeciall friend.

Contrary to this is, 1 Slauiſh feare: as was in that idle and vnprofitable ſeruant, Mathew 24.25, 25. 2 Deſpiſing of their maſters, 2 Tim. 6.2. manifeſting it ſelfe in two branches, 1 Into light eſteeme of their maſters: as Agar, of Sarah her miſtris, G…n. 16.4. 2 In a vile and baſe eſteeme of them: as when they are poore, &c.

Wee are now come to the kindes of duties, and p. 82firſt, of Reuerence, which is an outward manifeſtation of that inward affection of the heart; To be declared, 1 By ſpeech, and that firſt to his maſter, two waies, 1 By refraining his ſpeech in a good and commendable ſilence, not ſpeaking in his preſence; or being in talke, to breake it off when he commeth in preſence, &c. which ſhewes a great honour that he beares vntounto him.

Contrary to this, is ſawcin…ſſe and ouer-bo…dneſſe in prating to him as their equ…l▪ A great fault in ſeruants, who eſpecially ſhould be ſwift to heare, and ſlow to ſpeake, Iames 1.

Yet are there times when ſeruants may and ought to ſpeake. 1 When their maſters require them. 2 When it may bee behooffull for them: as when it tends to the good of their maſters, as 2 King. 5.3. Or when they would perſwade them to that which is good, and they are againſt it: as Naamans ſeruants, 2 King. 5.13. Or when they would more fully vnderſtand their maſters meaning: ſo did the Diſciples of Chriſt ask him many queſtions: or when ſome ſcruple doth ariſe in the ſeruants minde concerning the buſineſſe, as Gen. 24.5. Or to cleare their innocency, when their maſter ſuſpecteth any thing of them, 1 Sam. 24.9. &c.

Contrary to this is ſtoutneſſe, and ſtomackfulneſſe, when they will not ſpeake nor anſwer, Pro. 29.19.

For the manner of their ſpeech, note theſe things, 1 In titles, that they bee honorable, and beſeeming their maſters places. 2 That their words bee few, eſpecially if they obſerue, that their maſters be vnwilling to heare of any talke, in that buſineſſe, as Iohn the laſt, verſ. 21, 22. 3 Their anſwer muſt be meeke, gentle, and humble, 2 King. 6.2, 3. 4 It muſt be ſeaſonable, not when they are cholerick. 5 Aboue all things, their ſpeech muſt be true; to which in this regard they are bound by a ſpeciall band.

Contrary to this, is, 1 Pride, ſcorning to reuerence their maſters with fit titles. 2 Scolding, as in many p. 83ſhrewiſh mad ſeruants, that will giuegive word for word, yea, and will hauehave the laſt word.

3 Muttering and mumbling, ſpeaking neuer a plaine word. 4 Lying like Gehazi; ſhewing hereby the ſmall reſpect they carry of their maſters. The ſecond thing is ſpeech of them, which muſt be the ſame to others, as it is to their maſter, elſe the other will prooue but fawning and hypocriſie. To this end, 1 Let them ſay nothing in his abſence, but what they would be willing hee ſhould heare himſelfe. 2 Let them ſpeake of him in ſuch ſort, as others may ſee he makes account of his maſter and miſtris. 3 Not to ſpeake of any thing that may diſcredit them. 4 To maintaine their credit againſt others.

Contrary to this is, 1 To diſcredit their maſters vniuſtly by telling vntruths. 2 By blazing abroad ſecrets, as many ſeruants doe when they meet together, and as it comes to paſſe when ſeruants are changed.

2 By their carriage, which is another euidence of that reuerence and feare which they beare vntounto their maſters: Yea, the moſt proper: for if their actions doe not agree with their words, they are but flatterers and fawners, yea, their owne words will condemne them, Luke 19.22. There are three branches, wherein this Reuerence conſiſts.

1 In a dutifull obedience.

2 In an humble and decent behauiour,

3 In apparell.

Obeiſance in comming to them, going from them, receiuing an errand from them, bringing a meſſage to them; to make obeyſance, ſee for proofe, Gen. 27.29. bow downe to thee:) 2 King. 2.15.

Behauiour: that it be modeſt, humble, and lowly: as ſtanding in their maſters preſence, 2 King. 5.23. and 10.8. And though Salomon was a King, yet this is common to Kings with other men; and wherein ſome may obiect, that by ſtanding, is meant no other, but to ſerue p. 84and miniſter, as Deut. 10.8. Wee anſwer, that neuertheleſſe, the reaſon of this phraſe ſhewes, that they that miniſter, muſt be ready to performe all things; ſtanding vncouerd, as at all times, ſo eſpecially in the Church, where God and his Ang…ls are to behold their good order: alſo …heir lookes …nd countenance muſt be ſober, and modeſt.

Contrary to this, is the carriage of proud ſeruants, that ſcorne all courteſie towards their maſter, which commeth to paſſe when their maſter is poore and meane: whereby they ſhew plainely how little they …egard Gods ordinance, and the image of God, which their maſter how meane ſoeuer doth beare.

Apparell: that it be b…comming the ſtate of their condition of ſubi…ction; for this is one end and vſe of apparell, for to diſtinguiſh thoſe of higher and more emin…nt degree, from other lower and inferiour. This was that which the Queene of Sheba noted in Salomons ſeruants, 1 King. 10.5. eueryevery one being ſuited according to his degree.

Contrary to this, is the practice of moſt ſeruants now a daies, whom by their apparell a man cannot diſtinguiſh from the children, no not from their maſters and miſtreſſes themſelues; all their wages, and what-euer elſe they can get, either from their friends, or by pur…oyning oft times, from their maſter, or by other meanes, it is all ſpent in apparell. And if the maſter and miſtreſſe make conſcience of going ſoberly, the ſeruants will many tim…s go… finer than they. So much for reuerence.

The ſecond generall duty is obediences, the moſt principall and ſureſt euidence of their dutifull ſubiection, as alſo of their maſters authority: for reuerence is performed alſo to others, Col. 3.22.

To which is contrary, rebellion and diſobedience in ſeruants, the greateſt impeac…ment of the maſters authority, and indeed that which doth plainely deny p. 85his place; faults in the former may come of rudeneſſe, and may be borne withall, but this is intolerable.

This duty doth manifeſt it ſelfe

1 In the parts.

2 In the …xtent.

The parts of it are partly neg…tiue, partly affirmatiue. Negatiue, that they do not any thing of their own heads, without or againſt their maſters knowledge and conſent: for ſeruants, during the time of their ſeruice, are their maſters goods, and ſo are all their actions to be done, not for their owne, but for their maſters profit; and therefore good reaſon that hee ſhould hauehave the guidance and direction of them. Againe, the maſters will muſt be a rule and direction of all their actions; and therefore did Abrahams ſeruant enquire the meaning of his maſter, Gen. 24.5. Therefore the cares of ſeruants were boared thorow, to ſignifie that their eare muſt be alwaies attentiue to their maſters will. More particularly, this duty is ſeene in theſe points.

1 Seruants are not to goe abroad about their owne buſineſſe, without the conſent of their maſter. Contrary was the practice of Gehezi, going out after Naaman vnknowne to his maſter, 2 King. 5.

2 They may not enterprize and goe about their maſters buſineſſe, without his direction; doing that worke that likes them beſt, Prou. 31.15. For it is the maſters duty to allot vntounto ſeruants their worke as well as their meat. Contrary is, when ſeruants will be their owne chooſers; …s happens where there be many ſeruants: and alſo tha… practice of many, who are ſo ſelfconceited, that they thinke things will neuer well ſucceed, vnleſſe they be …one after their own head. True it is, if they be more …, (as it doth ſo happen many times) then their …, the… ma… meekely aduiſe them: as Ioab did, 2 Sa… 2… 3. But if they will hauehave their own mind, they muſt doe i…: as the Kings word preuailed with Ioab, ver. 4.

3 In the time of thei… ſeruice, they are not to marry p. 86without their maſters conſent. So maſters did giuegive wiues vntounto their ſeruants, Exod. 21.4.

Contrary is the practice of thoſe that doe take the aduantage of the law, and marry themſelues, of purpoſe to bee free, and to defraud their maſters of the reſt of their time.

4 In diſpoſing of thoſe goods that doe belong vntounto th…ir maſters, they may not giuegive away any thing fo… charitable vſes without their conſent.

5 Being hired by them, they ought not to hire themſelues vntounto any other, without their full & free conſent. Iacob hauing ſerued out his time, did neuertheleſſe tarry with Laban ſtill, hee being vnwilling to let him depart, Gen. 30.26, 27, 28. So farre was hee from going away without his conſent. And whereas chap. 31. ver. 20. hee went away priuily, 1 hee had the charge o… God to bee gone. 2 His time was out. Howbeit this practice of Iacobs is not iuſtifiable, neither can be alleadged for imitation in ſeruants. For ſeeing Iacob had Gods commandement for to goe away, and his promiſe for ſafety in his iourney, ver. 3. why could hee not hauehave had his departure knowne to Laban, whoſe wrath hee needed not to feare, God being as ready to hauehave deliuered him from the danger thereof then, as hee did afterwards, verſe 24?

Contrary is the practice of lewd ſeruants, who runne away from their maſters, like Shimies ſeruants, 1 King. 2.39. and as Agar, Gen. 16.6. If their maſters be cruell, they muſt doe as the Angell counſelled Agar, verſe 9. ſubmit and humble themſelues: ſee 1 Pet. 2.18.

The affirma…iue part of obedience is, that they be willing and ready to doe whatſoeuer their maſter will hauehave them doe. This is the trueſt marke of hearty obedi…nce: for the former may many times ariſe of fullenn…ſſe.

This muſt be manifeſted, 1 In regard of the maſters command; that hee hauing a power to comm…nd, the p. 87ſeruant ought to obey, doing that which hee r…quireth, readily and willingly, without pretending excuſes, or enquiring a reaſon of what hee commands, Math. 8.9. which example belongeth to all ſeruants. Samuel, who was in a manner Eli…s ſ…ruant, when he was called by …od, h…e ſuppoſing it had beene Eli, went vntounto him a ſecond and a third time, albeit the time were vnſeaſonable, & tha… Eli had at firſt told him, he called him not: which might hauehave beene an excuſe not to hauehave come a ſecond and a third time, 1 Sam. 2.6, &c. Abrahams ſeruant queſtions not about the difficulty of that long iourney, which he was to take by his maſters cōmand, Gen. 24.4. Eliahs ſeruant goeth to the top of the hill ſeuen times, although hee ſaw nothing till the ſeuenth, 1 King. 18.24. The plow-man that hath laboured all day, doth neuerthel…ſſe firſt ſerue his maſter when hee commeth home, before himſelfe do eate and drink, and take his reſt, Luk 17.7. All to ſhew that he muſt not be w…ary, nor take vaine excuſes and pretences, for not doing his maſters command; but do it he ought although it ſeeme neuer ſo much without reaſon vntounto him.

Contrary to it, is the diſobedience of ſeruants to their maſters command; and euen then moſt commonly when they hauehave no need of them, Iob 19.61. like vnfaithfull Z…ba, 2 Sam. 19.26. This is a moſt foule offence in ſeruants, and of all others doth moſt prouoke their maſters, ſeeing that hereby they in their hearts doe plainely deny his authority ouer them.

2 In regard of his instruction, tending firſt to their …emporal good: as of prentizes, and ſuch as are cōmitted vntounto others, onelyonly for this end, that they may learne their trade. For 1 The maſter being bound to teach them, they are likewiſe bound to learn and to follow his directions. 2 This is the end why they were placed with them. 3 The benefit and profit is great, for hereby they come to liue of themſelue another day, &c.

Contrary is the practice of idle, dull, and heauy ſeruants, p. 88that regard not their maſters teaching, who care not ſo they may weare out their yeeres, though at the end of them they hauehave not learned their trade: heereby ſhewing themſelues enemies to th…ir maſters in diſcrediting them; to themſelues, by depriuing themſelues of a meanes to liue heereafter; and to their place, wherein they are vnprofitable members.

2 To their ſpirituall good, that as it is the maſters duty to inſtruct his ſeruants in the feare of God, ſo muſt they hearken vntounto him. Ioſhua had ſuch ſeruants, elſe hee could not hauehave ſaid, I and my houſe will ſerue the Lord, Ioſh. 24.15. Such were in the family of Priſcilla, and Aquila, Rom. 16.5. So Philem. verſe 2. The Rulers ſeruants beleeued vponupon their maſters relation, although they were with him when Ieſus ſpake the word, Iohn 4.53.

The neceſſity of ſuch inſtruction, as alſo the vnſpeakable benefit that ariſeth hence, ſhould moue ſeruants to the performance of this duty.

But wee ſee the contrary in almoſt all ſeruants, who of all others will not bee ſeruants to religious men: ſuch as are all naturall men, who are more ready to follow the Diuell, and thoſe that beare his Image, than God, and ſuch as carry the Image of God. And it is a common complaint, that prophane men hauehave better ſeruants, and hauehave their worke better performed, than godly; yea though they giuegive leſſe wages, and worſe fare; becauſe the one ſort, ſo as they may hauehave their work done, care not how they breake the Sabbath, and what other ſinne they commit, which the other will not ſuffer. So much did men preferre liberty in ſinne before meate, drinke and wages, and any thing elſe.

3 and 4 In regard of Reproofe, and Correction, which may bee ioyned both together; reproofe being but a verball correction, and correction a reall reproofe: and herein obedience is ſhewed in two branches.

1 By patient bearing all reproofes and correction p. 89whatſoeuer it bee, whether iuſt or vniuſt, milde or bitter, eaſie or grieuous; this the Apoſtle Peter proues by many arguments, 1 Pet. 2.18, 19, 20, 21. Ioseph vniuſtly impriſoned by his maſter, mutters not, nor repineth, nor yet reuengeth it when afterwards he came into authority, Gen. 39.20.

Contrary to this, is the practice of many ſeruants, who being reprooued, will anſwer againe croſly and thwartly; a thing expreſly forbidden, Tit. 2.9. True it is, they may make an Apologie for themſelues reuerently, and modeſtly, but if their maſters will not heare them, ſilence, and patience is required.

2 Of thoſe that will not bee corrected, but if their maſters come to correct them, they will take the ſtaffe by the end. 3 Of ſuch as fearing correction, will runne away: as Agar, Oneſimus, and Shemeis ſeruants.

4 Of ſuch as will giuegive blow for blow. 5 Of ſuch as will ſeeke for reuenge, by miſchieuing their maſters at one time or other.

2 When they are iuſtly reproued and corrected, that they bee carefull to redreſſe, and amend that for which they were ſo reproued; for herein patient bearing is not ſufficient, it is not praiſe-worthy, 1 Pet. 2.20. yea, it is but ſtupidity and blockiſhneſſe. Thus did Oneſimus amend, Philem. ver. 11.

Contrary is the practice of thoſe, that notwithſtanding all reproofe and correction, goe on ſtill, and prouoke their maſters, either to adde more blowes, or in the end to turne them out of his doores.

2 part. The Extent of ſeruants obedience: how farre forth they ought to obey their maſt…rs, is implyed here, when it is ſayd (According to the fleſh) that is, in ciuill and carnall things, and expreſly layd downe, Col. 3.22. and Tit. 2.9. (In all things) which words being ſo generall, muſt hauehave ſome reſtraint and limitation. Becauſe maſters and miſtreſſes are men and women, and ſo being, are ſubiect to errour. 2 Some may be Idolaters, p. 90Popiſh and prophane, and ſo may command that which is expreſſely contrary to Gods Word. 3 And againe, ſuch is the peruerſneſſe of many, that they oppoſe themſelues againſt God the higheſt Maſter.

Neuertheleſſe the reaſon why this ſo generall a phraſe is vſed, is to ſhew, 1 That whatſo…uer the maſter hath authority to command, and belongs vntounto his office, in all thoſe things ſeruants muſt obey. 2 That the maſters authority is very large, ſuch as none but Gods contrary command can reſiſt. 3 That it is not ſufficient to obey in ſuch things as they pleaſe; but it muſt bee all things, though grieuous and irkſome vntounto them.

Here therefore we muſt diſtinguiſh between things 1 Simply good. 2 Simply euill. 3 Indifferent. The 1 are ſimply commanded. The 2 ſimply forbidden. The 3 are good or euill, according to the diuers circumſtances: and in theſe indifferent is this extent eſpecially to bee placed.

The du…y then here to be learned is, that ſeruants muſt labour and indeauour to ſubiect their iudgements vntounto their maſters, to think thoſe things meet and fit which hee commandeth. The ſeruant of the Leuites, Iudg. 19.11. would hauehave had his maſter lodged in Iebus, but the maſter thinking it otherwiſe meete, he was content and went with him. If their maſter appoint them to any worke, they ought to thinke this worke meete and fit for them.

Contrary is that of thoſe, who think themſelues wiſer than their maſter: ſo Gehezi thought his maſter vnwiſe, to let Naaman depart: ſo did the Prophets offend, 2 King. 2.16. in vrging Eliſha againſt his will. This is the cauſe of many miſchiefes, as of exceſſe in apparell, when they think their maſter not wiſe enough to prouide what is fit, &c.

Now if they cannot thinke that what their maſter commandeth, is ſo fit and profitable for him, yet neuertheleſſe, they ought to yeeld obedience; this caueat p. 91obſerued, that they may make known their mind vntounto their maſters, with mildneſſe and reuerence. So did Io…b, 2 Sam. 24.3, 4. wherein hee did not ſinne. For a man that is in authority, may ſinne in commanding, and yet hee that is in ſubiection, not ſinne in obeying the command; becauſe the thing being in it ſelfe lawfull, the ſinne r…ſpects the minde of him that commands, as the numbring of the people, Dauids proud minde.

For hereby a ſeruant ſhewes his hearty obedience the more plainly, when hee yeeldeth r…adily to that which is contrary to his will. 2 This is a ſpeciall meanes to preſerue peace and louelove.

Contrary to this, is peremptorineſſe in ſeruants, that will obey no further then themſelues ſee reaſon.

The reſtraint of this generality is expreſſed in 4 clauſes: 1 As vntounto Chriſt, verſ. 5. 2 As ſeruants of Chriſt, verſ. 6. 3 Doing the will of God, ibid. 4 Seruing the Lord, verſe 7.

All which imply in the generall; that ſeruants obedience to their maſters, muſt be ſuch as may ſtand with their obedience to Chriſt. For 1 Chriſt is the higheſt maſter. 2 To him we are to giuegive the laſt account of all our actions. 3 His fauour muſt be preferred, and his wrath and vengeance muſt be feared.

For more particular application of theſe generall grounds: 1 If the maſter command any thing that Chriſt forbids, the ſeruant is freed in this caſe, he may not obey; for this are Sauls ſeruants commended, 1 Sam. 22.17. and the midwiues, Exod. 1.17. and Ioſeph, Gen. 39.12. And if a King is not to be obeyed in ſuch things, much leſſe a priuate man.

For maſters heerein goe beyond their commiſsion, and ſo loſe their authority, and are not to be obeyed, no more than a Conſtable or Sherife, &c. that goe beyond their office.

Heere neuertheleſſe, this caution is to be noted, that they be not peremptory: but 1 That they be ſure that p. 92God commands the contrary to their maſter. 2 That with all reuerence they ſhew their maſter his errour by the word of God, and to perſwade him not to command them that which is contrary to it, before they abſolutely refuſe to obey.

Contrary to this, is men-pleaſing, when as ſeruants care is ſo to pleaſe their maſter, that they reſpect not God: as Do eg, 1 Sam. 21.18. Mat. 2.16. Dan. 3.20. neither are there ſo wicked maſters, but they ſhall finde ſuch men-pleaſers as will execute their will and command; but what the iudgements of God are vponupon ſuch, we may ſee by the example of thoſe, Dan. 3.22.

Obiect. The Apoſtle, Titus 2.9. willeth ſeruants to pleaſe their maſters in all things.

Anſw. 1 Men muſt be pleaſed in thoſe things that belong vntounto their power to command. 2 The Apoſtle in that place ſpeaketh of man, as oppoſed to God, in the text, as ſubordinate to God; there ſo to pleaſe men, as to diſpleaſe God, heerein pleaſing of them, ſtanding in the place of God, to pleaſe God himſelfe. Briefely, here is meant to pleaſe men in God, for God, and vnderunder God: So that ſo farre as ſeruants can approue themſelues to God, and hauehave the teſtimonies of a good conſcience, and withall pleaſe their maſter, this man-pleaſing is lawfull.

2 If maſters forbid any thing that is by God expreſly commanded, ſeruants muſt not therfore abſtaine: So did Daniel, Dan. 6.10. Reaſon is, we hauehave a good warrant ſo to doe, euen of God himſelfe; and if a man hauehave the warrant of the King, what need he feare, although an inferiour magiſtrate doe forbid him? Thus if ſeruants be commanded not to giuegive good weight, they muſt not doe it, although they may keepe the price which their maſter ſets: ſo if to breake the Sabbath and the like.

OnelyOnly let them be ſure and certaine, that God hath forbidden that which their maſter hath commanded.

Contrary heereunto is ſlauiſhneſſe, and timorouſneſſe, p. 93when they feare their maſter more than God.

For the auoyding of theſe extremes, and the better to performe the former duties, let ſeruants

1 Labour to be fully inſtructed what is the will and commandement of God, Epheſ. 5.17.

2 Let them labour to hauehave their mindes poſſeſſed with the true feare of God.

3 Let thoſe ſeruants that be at liberty, hauehave a carefull reſpect in chuſing of their maſters, that they as well regard their inward diſpoſition, as their outward calling; for this it was that Ruth followed Naomi, becauſe ſhee ſaw ſhe was Religious, 1 Ruth 1.16.

4 Hauing beene brought by the prouidence of God vnderunder ſuch maſters as are Religious, to cleaue vntounto them, and to remaine with them, Iohn 6.68.

Contrary to which, is careleſneſſe in ſeruants, that regard not to what maſter they binde themſelues, be they worldlings, prophane, popiſh, &c. all is one to them; whereby they bring themſelues into many ſtraights, eyther to diſobey God, or to diſpleaſe their maſter, &c. So much for the Extent and Reſtraint.

3 The manner of obedience is layd downe in 4 branches.

1 With feare and trembling.

2 With ſingleneſſe of heart.

3 With good conſcience.

4 With good will.

1 Feare and trembling: the phraſe is doubled, to ſhew the neceſsity of the duty: by feare is meant, all the former, and reſpect which ſeruants owe to their maſters: by trembling is meant, an awe & feare to prouoke their maſter to puniſh them. For as we may feare God in regard of his power, that hee is able to execute ſo great vengeance on vsus; ſo may maſters be feared, becauſe God hath giuen the rod into their hand, to execute puniſhment on the diſobedient, Rom. 13.5. Thus was Obadiah afraid to prouoke Ahab, 1 King. 18.9.

p. 94Contrary to this trembling in the defect is, 1 Too much familiarity. 2. Anſwering againe, murmuring and repining. 3 Careleſneſſe in prouoking their maſter, thinking with themſelues, it can bee but a beating, &c. In the exceſſe, ſlauiſh feare, when all things are done for feare of the rod.

2 Singleneſſe of heart: that is, that the ſeruice which they performe, be done with an honeſt and vpright heart, pretending no more in outward ſhew, then they intend inwardly in the heart: it is called ſingleneſſe of heart, in oppoſition to thoſe phraſes in Scripture of a double heart, or, a heart and a heart, as Pſal. 12.2. Such an vpright heart was in Ioſeph, Gen. 39.8, 9.

Reaſon is, becauſe ſeruants hauehave to doe not onelyonly with their maſter, but alſo with Chriſt, who ſearcheth the heart, and by the ſame giueth iudgement of the action, Ier. 17.10.

2 Becauſe honeſty and vprightneſſe is ſo acceptable vntounto Chriſt, and hee delighteth ſo much in it.

Contrary to this, is eye ſeruice, when they content themſelues with the outward worke, and neuer regard their heart; ſuch are moſt ſeruants.

2 Hypocriſie and diſſimulation, when they will carry a faire face, fawne and flatter, yet care not what wrong they doe vntounto their maſter: as Paraſites.

3 Good Conſcience, implyed in theſe ſpeeches: 1 As vntounto Chriſt. 2 As the ſeruants of Chriſt. 3 As doing the will of God. 4 As ſeruing the Lord. Whence the Doctrine is: That ſeruants muſt hauehave reſpect to the will and ordinance of God, obeying becauſe of it, although there were no other reaſon, Rom. 13.5. 1 Pet. 2.13.

This puts a maine difference betweene Chriſtian ſeruants, and ſuch as are wicked and prophane.

2 In this may ſeruants reape true comfort, in hope of reward at Gods hands, howeuer their maſter doe deale with them.

Contrary is that of many ſeruants, who although p. 95they bee good at their worke, yet doe it not for conſcience ſake, but for feare, for gaine, or ſome like by-reſpects.

4 Good will: which reſpects the minde of the ſeruant, and it is either in regard of himſelfe, or of his maſter: of himſelfe, that his ſeruice bee done willingly and cheerefully: of his maſter, that it bee for his profit.

Doct. 1 Seruants muſt doe ſeruice with willingnes and cheerefulneſſe; as Chriſt a ſeruant, Phil. 2.7. did the will of his Father cheerefully and readily. Pſal. 40.7, 8. Euen with as great a deſire, as to his ordinary food, Iob 4.34. So did Iacob, Gen. 39.20. For the time of his ſeruice ſeemed ſhort vntounto him: which is a ſigne he did it cheerfully. And although the reaſon be there rendred, becauſe he loued Rachel; yet may theſe both ſtand together; yea, if hee had not ſerued cheerefully, the time would hauehave ſeemed ſo much the longer, becauſe of that louelove he bare Rachel.

Reaſons hereof are, 1 In regard of God, who loueth cheerefulneſſe. 2 of our ſelues: becauſe it eaſeth the burden of the worke. And for a motiue to ſtirre vsus vp to readineſſe, conſider wee of the reward that God will giuegive to ſuch as bee faithfull in their calling.

Contrary is, when ſeruants do their buſineſſe grudgingly, heauily, and of neceſſity; wherein neither themſelues can reape comfort, God not accepting of their worke, nor their maſters profit, it being done for the moſt part vntowardly.

2 The profit of their maſter: to this is required, 1 Speedineſſe and quickneſſe, that they diſpatch their buſineſſe ſo ſoone as they can. This was commendable in Abrahams ſeruant, Gen. 24.33, 54, 56. 2 King. 4.29. This ſpeedineſſe about buſineſſe is a ſigne of of willingneſſe.

2 Diligence. That they imploy all their labour and care (continually) for their maſters good, Ecc. 9.10. For p. 96this is the Talent and worke of the Lord, which hee hath giuen to ſeruants, viz. To be diligent in their place and ſeru…ce towards their maſter, then looke Ier. 48.10. This diligence was in Iacob, Gen. 31.38, 39, 40. What fruit commeth by this diligence, is often expreſſed in the Prou. chap. 10.4. and 12.24. &c.

Contrary to this, is Sluggiſhneſſe and Idleneſſe: which in a ſeruant how irkſome it is, ſee Prou. 10.26. how vnprofitable and hurtfull, Prou. 18.9. Yea, all ſlothfull ſeruants are theeues, robbing their maſters of their beſt paines & labour, which is as due to them, as meate and drinke to ſeruants. Such idle ſeruants are thoſe, who if they bee ſent of a buſineſſe, will hauehave much talke and prate about it, before it can bee done, Prou. 14.23. It is alſo hurtfull for themſelues: for hee that is ſlothfull for his maſter, will ſeldome be diligent for himſelfe.

3 Laſtly, herein is required Faithfulneſſe, a chiefe and principall dutie of ſeruants, and to bee referred to the whole manner of their obedience. This is implyed too here by (good will) and in that muſt ſerue their maſters as (doing the will of God,) whoſe will it is, that eueryevery one bee faithfull in his place. And it is expreſſely commanded, Tit. 2.10. And the Apoſtle takes it for a ruled caſe, Heb. 3.5. implying that if he were a ſeruant, hee muſt be faithfull: for this, were thoſe ſeruants that receyued the Talents, commended by Chriſt, Mat. 25. and thus Chriſt himſelfe was faithfull, Hebrews 3.2.

Reaſon of it is, becauſe ſeruants are ſtewards, and muſt giuegive an account of their taske committed to them, as Luk. 16.2. both to their maſters and to God, who will finde them out, if they bee vnfaithfull.

Contrary vntounto it, is fraud, deceit, vntruſtineſſe, theeuiſhneſſe, &c. In ſeruants, whereby they bring vntounto their maſter hurt and damage.

But not to inſiſt in the generall, let vsus ſee more particularly, wherein this faithfulneſſe is required: This is,

p. 971 In regard of their maſters goods, in a double reſpect. 1 In keeping ſafe all ſuch goods of their maſt…rs, as are committed to their charge; that through their careleſneſſe and negligence nothing be loſt: thus was Ioseph faithfull, that his maſter durſt truſt him with a…l that he had, Gen. 39. And Iacobs exampl… is a worthy patterne for a…l ſeruants, Gen. 31.38, 39. Where alſo we ſee, that if any be impayred, and loſt by ſeruants negligence, it do…h indeed belong vntounto them to make it good. That word which the Apoſtle vſus…th, 1 Tim. 6.20. foreign, is a metaphor taken from ſeruants.

…or this is the end why they receiue them into their homes, and put them in truſt with their goods, themſelues being then more ſecure, and not looking to them ſo much as otherwiſe they would, truſting vponupon th…ir ſeruants faithfulneſſe.

Contrary to this, is careleſneſſe in ſeruants, and want of due circumſpection, whereby many times great harme comes to their maſters eſtates; as in not taking care to their fire and candle, not ſhutting their doores and windowes, ſuffering their clothes to be ſpoyl…d, their meate which is ſoared, to mould and ſpill, contrary to the practice of Chriſt, Math. 14. & 15. Iohn 6.12. And for ſ…ruants in the countrey, that leaue op…n gate… and gaps, letting in other mens catte…l to wrong th…ir maſters, eſpecially in harueſt time, and the like.

2 That they doe their beſt, and vttermoſt indeauo… to increaſe th…ir maſters eſtates, then they ma… be the better for them, as Gen. 30.27, 29, 30. Math. 25.20, 22. This muſt be added to the former; for the ſeruant that did but one…y keepe his Talent, was an vnprofitable ſeruant, Math. 25.26.

Contrary to this, is fraud and deceit of ſeruants, in purloyning from their maſters, or detaining from him, that which is due vntounto him, Tit… 2.9. wh…re the word vſed, foreign, ſignifieth to d…aine any thing to ones …elfe that b…longs not to him, and it to put apart to his p. 98… did, Act. 5.2. wher…s word is lik…wi… v…d. And …h…s fraud is not onelyonly in appa…nt th…, as in taking mony … of …heir maſters purſ…s, boxes, and coun…rs, &c. but in mor… ſ…cret pr…ctic…s alſo: as in pu…ting into their account of expences, more than they ought; in l…auing out of their receits, ſom…what which they ſhou…d hau… put in, as did that vniuſt ſteward, Luke 16.6, 7. whom Chriſt comm…ndeth not for his fai…hfu…ne…ſe, but for his wiſdome in pro…iding for himſ…lfe; likewi…e, in ſpending more about their maſt…rs buſi…ſſ… than ne…d…th; w…n they ſell a thing for more than th…ir maſt…r ſ…t…th pric…, to keepe that vntounto themſe…ues, which do…h inde… b…long vntounto their maſt…rs. Alſo by inu…igli…g awa… their ma…t…rs cuſtomers againſt th…y ſe… vp th…m…elues. By receiuing▪ gifts without the…r maſters knowledge, &c.

O…i…ct. But ſome ſ…ruants will ſay, My maſter holds m…e ſhor…, and k…epes from m…e my due; therefore I may helpe my ſe…fe.

Anſw. A ſinne in thy maſter cannot excuſe a ſinne it▪ thee. Did not Laban wrong Iacob, and deale hardly with him? Yet we ſee Iacob vſed no d…ceit to helpe himſelfe: but wee ſee how God bl…ſſ…d him for his faithfull ſeruice.

2 This faithfulneſſe is required in regard of buſineſſe committed to them, in the execution whereof they ought to be faithfull. That is, beſid…s ſpeedineſſe and diligence, before ſpoken of, they muſt feare the Lord, that their maſt…rs buſines may proſper vnderunder their hands; without whoſe bleſſings nothing ſucceeds well. Wherefore in ſeruants there is a double bond to tie them to Religion, pi…y, and the feare of God, both their own good, in re…pect of themſelues, and alſo their maſters good, which may come by a proſperous ſucceſſe of their buſin…ſſe; and for this cauſe, they ought …o pray for Gods bleſſing vponupon their labours, as did Abrahams ſeruant, Gen. 24.12. and to giuegive thankes for any p. 99good ſucceſſe: as that good ſ…ruant alſo did, verſ. 2…. This being a mea…e to mooue God to continue his bl…ſſing another time.

Contrary to this, is irreligion and prophaneneſſe in ſeruants, who in ſtead of a bleſsing, bring a cur…e vpo… their maſt…rs family, a…d ther…by doub…e their ſinne, in that they not on…ly d…ſtroy their owne ſoules, but bring alſo damage vntounto their maſters.

3 In reſpe…t of th…ir maſters councels and ſ…crets that …hey conceale th…m: as Ie…miah did Z…acki…h… Ierem. 38.24, 27. This is a property of a faithfull heart, Prou. 11.13.

Prouided, that th… matter they conce…le, be not to th… hurt of th… State, the Chu…ch, City, and place wh…re they are, or any particular m…n. Thus did Ionathan reueale Sauls counſels vntounto Dauid.

Contrary to this, is a tr…cherous blabbing abroad of ſuch ſecr…ts as are to be concealed, Prou. 11.13. and 2….…9. which is the vſuall practice of ſeruants when they meet to…ether, ſtill to be ta…king of houſ…-buſineſſ…, and what is done at home.

Hither alſo is to be ref…rred the concealing of the i… firmities of their maſters; a…d yet nothing more common among ſeruants, tha… ſtill to be talking what fault… ſuch a one ha…h, …nd ſuch a one, &c.

4 In regard o… their fellow ſeruants, faithfulneſſe i… required of them, in being a good …xample vntounto them, by ſtirring them vp by their good co…nſell, to be faithfull and conſcio…le in their ſeruice, and by helpi…g them wh…n the gr…a…er burd…n is laid vpo… them.

Contr…y to …, when on… will b… enticing o… a… other from that d…ty which they owe …nto their maſters▪ a… ma…y ſ…bbo… ſeruants, and …h…ewiſh maids▪ though bu… one … a hou…e, will perſwade the reſt to … aga…nſt …he maſt…, a…d like … ſheepe, infe…t t…e whole ſto…ke. A…o q…a…el…i…g one with ano…her, …s M…th. …4.4… … odious and ab…min… b…e p. 100of all is it, when ſeruants ſha…l de…e one another … a…d commit vncleaneneſſ…, which, beſides that it is moſt beaſtly vice, doth moreouer br…ng diſhonour, ſhame, griefe and vexation, and great damag… vntounto their maſt…rs, to the great aggra…ating of the ſinne vntounto ſuch ſ…ruants.

5 In regard of their maſters children, that when they are yong, they (eſpecially maids who cōmonly hau… that charge) look vntounto them louingly & tenderly, keep them n…ar…ly and cleanely, and gi…e them their due. And becauſe chi…dren ar… moſt in ſeruants company, to take heed that they le…n no ill of them; and when th…y come to yeers, to reſpect them with reuerence, not eſteeming of them as their equals, but as of their ſuperiors, being the children of their maſters. So did Abrahams ſeruant call Iſaac maſter, Gen 24.65.

Contrary to this, is when ſeruants are doggiſh and churliſh to the Children. Let ſuch take heed, leſt they get ſuch a cuſtome by it, as that they prooue churliſh to their owne alſo. Alſo ſluttiſhneſſe, and further, when by corrupt, rotten, and euill communication that commeth from them, they infect children, who learne of them to ſweare, to ſing lewd ſongs, and the like. So it commeth to paſſe, that many times a man hath his children ſpoyled, euen by his ſeruants, who teach them ſo much wickedneſſe whileſt they are young, that hardly it can be rooted out a great while after. Againe, when ſeruants will inueigle away the affection of children, either to marry them, as when they hauehave portions, &c. or to commit vncleanneſſe with them; whereby many times parents affection is alienated from their children, to diſ-inherite them, or the like. Laſtly, when they ſhall withdraw their portion from them and conuert it to their owne vſe.

6 In regard of the maſters bedfellow, his wife, or the miſtreſſes bedfellow, her husband, that ſeruants doe onelyonly not intice them, but not yeeld vntounto any inticing p. 101of their vncleanneſſe, as Ioſeph did, Gen. 39.

The contrary to which, we ſee many times practiſed, and what effects hauehave follow…d thereupon, not only the ali…nating of their affections one from another but alſo man… times, b…oody conſpiracies for the death of one anoth…r the wife plotting with the man, for the death of her husband, and he with the maid likewiſe for hers.

7 In regard of their perſons & bodies, that when th…y are in troubl… and ſick…n…ſſe, they labour by all meanes to be helpfu…l vntounto them; for if they ought to do all the reſt before named, much more ought they to be faithfull in this regard, to hauehave a care of their maſt…rs own body.

Contrary to this, is when ſeruants be Iudaſſes to betray their owne maſters.

3 The third and laſt point is, the motiues to ſtirre vp ſeruants to performe the former duties.

1 Motiue is drawne from the place of their maſters, who are in Chriſt ſtead: wherefore in obeying them, they obey Chriſt, and r…belling againſt them, they rebell againſt Chriſt.

2 From the place of ſeruants: becauſe in a conſcionable performance of their ſeruice vntounto their maſters, they ſhew themſelu…s be the ſeruants, ver. 7. and in this reſpect, though the place of ſeruants ſeeme but m…ane, yet indeed it is honorable. To be the ſeruant of the King, is an honorable place: which ought to be a comfort and incouragement of ſeruants, that they ſhould not thinke themſelues troden vnderunder foote, and made baſe; ſeeing that euen by vertue of this, that they are ſeruants, th…y are the ſeruants of Chriſt, 1 Cor. 7.21.

3 From the ground of their ſubiection, the will of God, which …s it ſerued for a direction, ſo it is alſo … motiue to ſtirre vp ſeruants to their duty, becauſe it is the will of God in his Word. This motiue is of great moment to perſwade ſeruants to be content with their place of ſubi…ction in which they are put, and alſo faithfully to do their duties, ſeeing both are the will of God.

p. 102For Gods will is the worke wherea… wee ought to time, R…m. 12.2.1 Theſ. 4.3. 1 P…t. 2.15. For Gods will i… the ground of good; eueryevery thing being ſo farre good as hee willeth it. It is alſo a rule, and a p…rfect ru…e, to which if wee frame our actions, wee ſhall be ſure not to doe amiſſe. Laſtly, it is a ſufficient ru…e; and if we hauehave this warrant that God doth will it, wee need not feare any oppoſition.

Hence … followes, 1 That therefore it is no arbitra…y matter to do…, or not to doe; but a matter of neceſſity of R…l…ion, Pi…ty and Conſcience, wherein w…e hauehave to doe with …od.

2 That there is no diſpenſation for them, and therefore …, although maſt…rs do not require their duty of their ſeruants, as ſome maſters are of ſuch a nature; yet are they bound in conſcience, to performe their duty.

4 The laſt reaſon is, ver. 8. drawne from the iſſue and euent that followes vponupon their faithfull ſeruice, viz. the reward: the argument is drawne from Gods generall dealings with all that are faithfull in their places; and if eueryevery faithfull man bee rewarded, then alſo ſeruants.

Doct. Seruants may be ſure, that they ſhall not loſe their reward, Col. 3.24. Thus was Iacob and Ioſeph rewarded; and thoſe faithfull ſeruants, Mat 25. And this argument, though it be not of greateſt force, yet it doth moſt preuaile with vsus, wher…in God ſhewes his louelove in he…ping ou… infirmities, that wher…as he might of his abſolute comm…nd, hauehave req…ired obedie…ce, … …ather obſ…rues what we are moſ… moued with …, and … he ſeeks to ſtirre vsus vp. Now if …withſtanding …his, ſeruants be diſobedient, th…y do both diſ…onou…, i… diſobeying his co…mand…m…nts, and doe in…ry to themſelues, in d…priuing themſ…lues of ſuch a bleſſi…g.

This rew…rd is, 1 Temporall, in this lif…: for God moues the heart of their maſt…rs, whom th… hauehave ſ…rued, to recomp…nce their paines: as of King A…aſhu…ſh p. 103for Mord…cas, …ſte… 8.15. who had ſerued …im faithfully. So Mat 14 47. & 25.21. In th… parab… o… the …. Or …, if th…ir maſters … hard and vnkind, …od w…l moue other to reward them: as Ioſeph, who had but an … recompence of his maſter, God moued firſt the …aylor to d…ale kindl… with him: and afterward the King himſelfe to aduanc… him highly. Or 3 it neither t…eir maſter▪ … others regard th…, God himſelfe doth gi…e a ſecret bleſſing, as vntounto Iacob: and this more-ou…r, that they hauing beene themſelues faithfull, God ſtirres vp their own ſeruants to be faithfull to them. Luk. 7 38.

2 Spirituall: … all other faile, yet there is a recomp…nce of reward, …iz. an inheritance in heauen, Col. 3.24. …ph…ſ. 1.18. Mat. 25.21, 23. Rom. 2.7. And this were enough, although there were no other reward, 2 Cor. 4.17. Yea, all their paines and labour are not worthy of ſuch a reward. This ſweetens all their labour, and makes it ſeeme eaſie and light, as it did vntounto Iacob.