A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 18
Verse 18.
Servants, be subject to your Masters with all feare, not onelyonly to the good and gentle, but also to the froward.
HItherto of the duties of subjects, and so of the exhortation as it is politicall, and concernes the Commonwealth.
Now the Apostle proceeds to give directions oeconomicall, that concerne the family, or houshold government: Before I consider of the particular exhortations, some thing would bee said in generall concerning a family.
A family is the society of divers men dwelling together in one house for preservation and happinesse:What a family is. Where three things are to bee explicated: First, what the persons are, that take upon them to constitute this societie: Secondly, what is the difference between this society, and their humane societies: Thirdly, what is the end of this societie.
First, the persons that constitute a family or families societie, are to bee considered, either as the family is perfect, or unperfect.
1. A perfect familie consists of a triple societie: first, the one betweene man and wife: secondly, the other between parents and children: thirdly, and the third between Masters and servants.
2. The unperfect is, when any of these societies are wanting, as when there are not either children, or servants, or wives, or husbands in it: The Apostles directions here do forme only an unperfect familie: For he gives not directions about parents and children.
Secondly, the difference of this society from others is, in those words, [dwelling together in one house:] For thereby is imported, that this is the first society of all others, and the foundation of all the rest. For a City comprehends many families, a Countrie many Cities, a Monarchie many Nations, and the World many Monarchies.
Thirdly, the end of a fraternity is preservation and happinesse: and so, to speake distinctly,Three things required to make a society happy. there are three things requisite to make this society happy, and to preserve it so: namely, first, commodity: secondly, delight: and thirdly, Religion. Unto commoditie is requisite possession of goods, and the mutuall lawfull labour of the persons in the family: unto delight is requisite quietnesse and love: unto Religion is required the constant and right serving of God. If commodity be wanting, the family cannot bee at all: If delight be wanting, it cannot be well: and if religion be wanting, it cannot be for ever.
Thus of a family in generall: and two things may be in generall noted from the Apostles charge about the family. First, that God himselfe doth binde all sorts of persons, as strictly to the good behaviour in their owne houses, or towards one another, as he doth toward those in his house. Secondly, that the conscience is bound, immediatly from God, to nourish all good duties. And this is proved by the fift Commandement, and Pro. 14.13. with many other places of Scripture.
There may be divers reasons assigned, why God gives Commandement to binde us to domesticall duties.
We are bound of God to the care of domesticall duties, for divers reasons,First, from his owne right. For, though there be many Administrators, as, of a Church, a Common-wealth, a Family, &c. yet there is but one Lord: God is the Head of this society, as well as of any other, 1. Cor. 12.
Secondly, because this is the first society God brought into the world; and therefore he would have it honoured, and carefully preserved to the end of the world. The first society in Paradise, was this: and Religion was professed for many hundred yeers by this society only, even till the people came out of Egypt.
Thirdly, because the persons we live withall in the family, are the neerest companions of our lives: and therefore we should live with all due respect one of another.
Fourthly, because the family is the Seminarie both of Church and Common-wealth.
Fiftly, because the family is the most usuall place for us to practise our Religion in: what we learne at Church, is for the most part to bee practised at home. Many have little occasion of practice abroad.
Sixtly, because the comfort and contentment of mans life lieth much in this. How are the lives of many men made uncomfortable, by disordered servants, wicked children, idle, froward, vicious wives? God gave the woman, at the first, as a speciall help to man; to shew, that at home the chief help of his life was to be had.
Use. The Use should be therefore to teach Christians, in their severall places in the family, to make conscience of their dealing; both to know it, and to doe it, as ever they would have God to come to them, and dwell with them, Psal. 10.1, 2. and as they desire to be no hypocrites in Religion: for, such as make no conscience of doing their duties in the family, whether themselves, wives, servants, or children, are not sound Christians, they are but hypocrites. They are not compleat Christians, that are not good at home aswell as abroad: they walke not in a perfect way, Psal. 101.2. And besides, till domesticall disorders be redressed, the family will never be established, Pro. 14.3.
Secondly, it is to be noted, that Inferiours in the family, are either onelyonly,Why inferiors in a family are first and especially charged with their duties. or first, or with most words charged about their duties; as here, servants, and not masters; and servants and wives, with many words: and there may bee divers reasons assigned of it.
1. To preserve order. God hath subjected the Inferiours to the Superiours; and the Superiour in a family, is Gods Image: the Lord is therefore carefull to preserve his authoritie. The Superiours receive lawes from God, but not from their Inferiours. The Inferiours are to learne their dutie, without prescribing lawes to their Superiours.
2. Because the disorders of Inferiours are, for the most part, most dangerous to the troubling of the family, because the businesses of the family are done by their hands, the Superiour providing for the common good by common instruments. If the Master of the family bee never so godly-wise, yet oftentimes the family may be destroyed by wicked servants, and vicious wives, Pro. 14.1.
3. Because faults in the Inferiours are most scandalous against Religion, especially where the family is unequally yoked; as, if the Head of the family be an unbeleever, and the Members beleevers: disorder in the beleevers is most extremely scandalous.
4. Because if the Head of the family be disord…ed, the orderly behaviour of the Inferiours may bring him into order, and win him both to Religion, and good order at home. A conversation with fear, in wives, may win their husbands, as chap. 3.1, 2. of this Epistle.
5. Because God would hereby shew, that the Inferiours must alwayes doe their duties, before they looke after the duties of Superiours: they must be first served.
6. By this course the Apostles did labour to intice the Gentiles to Religion, by letting them see how carefull they were to breed goodnesse and love in their wives, servants, and children: and the Apostles did wisely in so doing, because it is a greater gain to Religion, to gaine one master, than many servants, because such a master may doe more good.
The Use should be therefore to interest the obligation upon the consciences of wives, servants, and children: and even the more they see that God saith unto them, the more they should be carefull of their duties; and ever the more desirous they see the Lord to bee to have them live without offence, the more abominable they should account it to dare to offend still: and if they have not masters or husbands, they should strive to be good themselves, before they complaine of the fault of their Superiours; and should thinke with themselves, If I were a better wife or servant, I should finde my husband or servant better to mee. Thus in the generall.
The first thing then the Apostle gives in charge, concerns servants, from verse 18. to the end of this chapter: where observe,
First, the proposition, enjoyning servants to bee subject to their masters, verse 18.
Secondly, the exposition, shewing both how they should be subject, viz. with all feare; and to what masters, viz. not only to the good, but to the froward, verse 18.
Thirdly, the confirmation of it, by three reasons, viz. from the consideration,
1. Of the acceptation of such subjection with God, verse 19.20.
2. Of their calling, verse 21.
3. Of the example of Christ: which is urged,
1. For the use of servants, verses 22.23.
2. For the use of all Christians by digression, verses 24.25.
First then of the proposition: where we are to consider, first, the persons charged, Servants: secondly the duty imposed, be subject: thirdly, the persons to whom they owe it, to your Masters.
Servants.]
Two things are to be inquired into about servants.
First, the originall of their est…e: and secondly, the bond that ties them to this subjection.
There are servants of God; servants of sinne, servants of men: It is the servants of men, that are here meant. Servants of men are not all of one sort neither:
For first, such as apply themselves to satisfie the unreasonable humors of men,Servants of men are of divers sorts. are said to be servants of men, and condemned, 1. Cor. 7.23.
Secondly, such as make themselves beholding to other men through their pride, are forc't many times to become their servants. Thus the borrower is a servant to the lender, Pro. 22.7.
Thirdly, such as imploy their estates or bodies for the honour, or preservation of their superiours, are said to bee servants: thus subjects serve Princes, 1. Sam. 8.17.
Fourthly, such as imploy their labours, and spend themselves for the common good, are said to be servants: thus Ministers are the peoples servants 2. Cor. 4.5. 1. Cor. 9.19.
But none of these are here meant: These servants are domesticall servants, such as are under the yoke of particular Masters in a family.
Those servants in the Apostles time were of two sorts: some were bond servants, such as were bought and sold in the markets, over whom the Masters had absolute and perpetuall power: some were hired servants, that did serve by covenant and contract, as servants do now for the most part with us.
Concerning these, it may be inquired, how it comes to passe, that men, that by creation have the same nature with other men, should in their condition be abased to so low and meane estate, as to serve them, that are in nature alike to them? This seemes to be a grievous inequalitie; and therefore first to be searched into for the originall and causes of it.
It is out of doubt, that before the Fall, if man had staied in his Innocency, there had beene no servitude, because all men had been made after the Image of God, both for holinesse and glory; and so had been on earth, as the Saints shall be in Heaven.
The first cause then of subjection and servitude, was the confusion,For what causes servitude came in. and sin of our first parents brought upon the world, the earth being cursed for mans sake: A necessity of toylesome …bour lay upon men; and so from the advantages, or disadvantages of particular mens estates, did ar…se the freer, or harder condition of some men. Besides, this sin had so confounded the very dispositions of men, that through the inequality of naturall temper, or care of education, some men are made more fit to governe, and others to be governed.
Secondly, as a monument of Gods Justice: it is observed, that some whole nations of men have been in their very naturall inclination onelyonly disposed to bondage, being destitute of all gifts to rule, or governe, as it is noted by the Mu…covites and some other nations, who for the most part at this day are servants, yea slaves by nature.
Thirdly, in other nations many men become servants, not by nature, but by necessity, as being taken in mercy: and thus among the Latines came up the name of servants, being servi, because they were servati, preserved from slaughter in war: and mancipia, because they were manu capta, things tak… by force of armes.
Fourthly, the horrible sinnes sometimes of the Ancestors brings beggery, and so servitude upon their posterity; as the sinne of Cam made Canaan a servant of servants, Gen. 9.25. So doth treason, whoredome, riotousnesse, and prodigalitie of many parents, undoe their whole posteritie, and leave them in a necessity of serving.
Fiftly, wicked children, for their disobedience to their parents, are many times brought not only to be servants, but as was noted before of Cam, to be servants of servants, Prov. 17.2.
Sixtly, many men are brought to a morsell of bread by their owne disorder and wickednesse of life; sometimes open sins, sometimes secret sins bringing this curse of God upon them: For men became servants, only to gaine by their service the knowledge, or state of some science, art, or trade, as many apprentices doe.
Seventhly, sometimes God by his hand doth abase some men onelyonly, as a triall, if they fall into poverty, and so to the necessity of working for others, by no sinfull courses of their owne, but by the inevitable hand of God, as by pyracie, shipwrack, fire, theeves, or the like: and these are so humbled, either to warne others, and shew the power of God, or to bring them to repentance: or else for triall of Gods grace in them.
Eighthly, some men are brought to this misery by the cruelty, and unjust dealing of other men: and so that power the Masters tooke over their bondmen to dispose of their very lives, was not of God or Nature, but meerely an oppression. For why should they have power to take away life, that could not give it? And so, many a man is brought to poverty and servitude, by oppression and cruell Landlords, or by the fraudulent dealings of other men, that falsifie their trust, or coozen them in bargaining.
Now, the servants brought to this condition by any of these meanes, must be subject to their Masters: and this is of divine institution. For God himself hath bound them to it by the first commandement; and so the subjection of servants is a morall, and perpetuall ordinance.
Uses. The Use of all this may be divers: For,
First, it should teach all sorts of men, the more to hate and flee from sinne, which hath brought these miseries upon such multitudes of men.
Secondly, it should teach Masters to use their servants respectively: For though they be servants, yet they are men made after the Image of God, and they are the best part of their possession. For other things they possesse, are without life, and servants are the living instruments of their commodities. Th…s wise and godly me… in Scripture were wont to account it the best part of their possessions,Gen. 12.16. and 32.5. Eccles. 2.7. that they had men servants, or maid servants.
Thirdly, it should teach servants especially two things; the one is humility: they should runne a race fitted to their condition, they should conquer pride and aspiring, remembring that God hath abased them. The other is, they should keep themselves in their places and callings, and not shake off the y•oke by running away, &c. seeing God hath taken them bound to serve: But the former is most proper to this place; Seeing they are but servants, they should be content with such diet, apparell, labour, and usage, as is convenient to their condition.
Fourthly, it may serve for great humiliation to such servants as are wicked men. These are of three sorts: some of them were brought to this condition by their owne wickednesse of life: some of them are wicked servants too, as well as wicked men: some are tolerable, and sometimes profitable servants, though evill men: all are in ill case. For this is but the beginning of evill to them, if they repent not; For if they live in their sinnes, as they serve men now, they shall serve divels hereafter; and so their bondage shall be invested upon them without end.
Quest. But seeing many godly men and women may be servants; how may a godly Christian comfort himself in this estate of abasement?
Ans. Though it be an outward misery to be a servant: yet there are many consolations to sweeten the bitternesse of this abasement.
First, because extremities of bondage are removed from servants with us for the most part,How a godly servant may comfort himselfe in that estate. so as their service is but for a time, and voluntarie too, to hire themselves to whom they will; and Masters have not power of their lives.
Secondly, because their calling is acknowledged for a lawfull calling by God.
Thirdly, because God hath bound Masters by his Word to use them well, and the lawes of Princes provide punishments for unreasonable Masters.
Fourthly, because Christ hath redeemed them from the spirituall bondage of serving the Law, and the divell, and Gods Justice: so as he is Christs freeman.
Fiftly, because though his body be subject, yet his soule is free, and not subject to any mortall creature.
Sixtly, because their Masters are their brethren in Religion.
Seventhly, because God hath provided by his unchangeable Law, that one day in seven they shall rest from their labour.
Eighthly, before God there is neither bond nor free: but all are one in Christ, Gal. 3.28. Col. 31.11.
Ninthly, because all the benefits of Religion, whether inward or outward, belong to servants, as well as to Masters, 1. Cor. 12.13.
Tenthly, because the very work that servants doe in their particular calling, is accepted of God, as obedience to him, as well as the performing of the duties of Religion; God accepts their daily labour, as well as he doth praying, hearing the Word, receiving the Sacraments, reading the Scriptures, fasting, or the like, Eph. 6.6.
Eleventhly, because they are freed in that condition from many cares: seeing they have now nothing to do in effect, but to obey in what is appointed …; which is a great ease to a minde that desires to see what he hath to doe to please God, seeing now only one thing is necessary, which is, to obey in what he is commanded and directed.
Twelfthly, because he shall not only have wages from men, but from God also, E…hes. 6.8.
Lastly, bec…e there shall be no servants in heaven, but in Gods Kingdome they are as free as their Masters, and therefore should not thinke much of a little hardnesse, or harshnesse in this life.
Thus of the originall of servants.
Secondly, we may hence note, that servants are bound by God himselfe, in his Word; unto their subjection. The Word of God doth belong to the calling of Servants, as well as to any other calling. God hath included them within the doctrine of Scripture, as well as any other men; partly to shew that they have right to the Scripture, as well as others; and partly to shew that the power of binding servants is from God. And God hath taken it upon him, by his Word, to teach Servants as well as other men; and that for two reasons. The one is, because Servants belong to the Kingdome of Christ and his Church, as well as other Christians, and therefore must be taught as well as they. Secondly, the other is, because usually Masters are negligent in teaching them, and therefore God provides that by his Word they shall bee taught. Men have some care in teaching their children, but little of their servants; and therefore God, to shew that he is no respecter of persons, gives order to his Ministers to see them instructed.
The Use may be divers.
Uses. First, Masters must learne from hence their dutie: For, when they see that God takes care to teach their servants, they should not be so proud or carelesse as to neglect their instruction: Yea it shewes also, that if they would have them taught, or reproved, or incouraged, they must doe it with Gods Word, and with their owne: yea, it also shewes the folly and wickednesse of divers Masters, that cannot abide their servants should heare Sermons, or much reade the Scriptures; when they doe not only wickedly, in restraining their servants from the meanes of their Salvation, or comfort, but do foolishly also hinder them of that meanes which should especially make them good servants.
Secondly, Servants may hereby be instructed, or informed, and taught. Informed, that though neither Master nor Minister will teach them, yet they are not excused, because they are bound to learn from Gods Word their duties: And taught from hence they must be, to do their duties to their Masters, not for fear, or reward, but for conscience sake, because God hath bound them to his subjection.
Thirdly Ministers should learne, and from hence be awakened, to take notice of their charge, both to catechize in speciall, and to teach servants in generall, as well as others their hearers. If it be a part of the Commission of great Apostles, to instruct servants as well as other Christians, then what accounts can they give to God, if it be found that they have had no care of instructing the servants of their parishes, and charges?
Doct. 3. Thirdly, the indefinite propounding of the word Servants, shewes, that all sorts of servants are equally bound to subjection; hired servants are as strictly bound, as bond-servants: The servants of Princes are not free from the duty of servants, more than other servants: and …o likewise poore mens servants must be subject and obedient to their Masters, with as much reverence and fear, as servants to great men. Old servants are tied to as much duty, as such as come new to serve. Religious servants are bound to as much subjection and obedience as Pagans, or rather their bond is the stronger, because Religion should rather make them better servants. And so there is no difference of sexes; men servants are bound as well as women servants: neither doth birth, office, gifts, or meanes, priviledge any servant from the strictnesse of the bond of subjection.
Be subject.]
The duty then required of servants, is subjection: servants must be subject. It is not enough to weare their masters Cloth, and to hire themselves to their masters: they must make conscience of it, to performe constant and humble subjection to their masters. And so they must be subject to their masters three wayes:
Servants must be subject three wayes.First, to their commandements: and so they must obey them, and yeeld themselves to them, to be ruled and directed by them in all things, Eph. 6.5. Colos. 3.22.
Secondly, to their rebukes and corrections. For if children need rebukes and corrections, then doe servants also, Pro. 13.1 and 15.5. Servants will not alwayes be corrected by words, and therefore need blowes, Pro. 29.19. Gen. 16.6. yea they must patiently suffer correction, though it be inflicted unjustly, as appeares in the verses following this Text.
Thirdly, to their restraints. Servants must be subject to the appointment of their masters, even in the things wherein they restraine them; as for instance, in their diet. It is a sinfull humour in them, not to be content with such diet as their masters appoint them, though it be worse than the diet of their masters, or the diet of the children of the family. So likewise in their company: they must avoid all company that may be any way offensive to their masters; and so likewise in their apparell, in such cases where servants are to be apparelled by their masters; as also in respect of their going out of the house in the day time, when they have not leave: but much more abominable it is to be out of their masters houses in the night, without their leave.
And as their subjection must be performed in all these cases: so the indefinite manner of propounding it, shewes, both that they must be subject in all things and in all the wayes of shewing subjection: for the manner of it, they must be subject in all things, so as to beare with their masters: for it is a sinfull rebellion to crosse, or disobey, or leave undone any thing that is required of them to doe. And besides, it showes that they must be subject in their very hearts, and in their words, and in their countenance and gesture, as well as in the work to be done by them.
Use. The use may concerne both servants, and the parents of such servants, and the masters that rule them.
Servants should hence, from their hearts, learne to yeeld themselves over to their masters, with all good conscience to performe the subjection required: yea, such servants as heare this doctrine, may try their hearts, whether they be indeed good servants or no: for a good servant, that makes conscience of his duty, when he heares the doctrine, doth from his heart consent to it, and will strive to fashion himselfe according to it. Now the servants that desire to be such as is required, may attaine to it, if they observe these rules:
Helps for servants to yeeld subjection.First, they must carefully study the doctrine of servants duties. Servants oftentimes faile through meere ignorance, because they doe not lay before their mindes what God requires of them.
Secondly, they must often judge themselves for their faults wherein they have displeased their masters, or neglected their duties: therefore many servants mend not, because either they will not see their faults, or doe not humble themselves in secret for them.
Thirdly, they must often meditate on the motives that may perswade them to subjection. And so there are five things that might bow their hearts, and breed in them a conscience of their duties. First, the Commandement of God: it is Gods will they should beare themselves thus humbly and obediently toward their masters. Secondly, the promise annexed to Gods Commandement should move them: God wil reward their work, Eph. 6.8. Col. 3.24. And in particular, inasmuch as their service is required in the fifth Commandement, therefore if they be good servants, God will blesse them with long life. Thirdly, the threatning, if they bee not good servants, but beare themselves naughtily and stubbornly, they shall not only receive shame and punishment from men, but God will plague them for the wrongs they doe to their masters, even for all the grief wherewith they have vexed them, and for all the losses they have brought to their masters, Col. 3. ult. Fourthly, the examples of such as have born themselves full well in Scripture, should much move them; the piety of Abrahams servant, Gen. 24. and the painfulnesse and faithfulnesse of Iacob, Gen. 31.38, &c. and the readinesse of the Centurions servant, Mat. 8. yea, it should much move them, that Christ Jesus himselfe was in the forme of a servant, Phil. 2. Fiftly, the care of the Religion they professe should much move them if they be carelesse, and proud, and stubborne, the Name of God, and the doctrine of Religion, may be blasphemed, 1 Tim. 6.1. And if they be humble, and carefull, and faithfull, they may adorne the doctrine of the Gospel, as the Apostle shews, Tit. 2.9, 10.
Use 2. Such parents as put their children forth to service, must take heed, that they spoile them not by giving eare to the complaints of their masters, or by allowing them any way in stubborne and disobedient courses.
Thirdly, if masters would have their servants to please them by their subjection, they then must learn how to rule and govern them, not only by teaching and charging them what to doe, but also by over-seeing them, whereby many faults may bee prevented; and accordingly by seasonable reproving them, and correcting of them betimes for the more wilfull offences; so studying to carry themselves gently towards them, as that they lose not their authority by too much love of their owne ease and quietnesse: else it is just, that their servants should prove a continuall vexation to them, Pro. 30.22. and 29.19.
To your Masters.]
The parties to whom they owe subjection, are their masters: where three things may be observed;
First, that though servants are under subjection, yet it is not to all men, or to other men, but only to their masters: which may warne men to take heed that they abuse not other mens servants, or speake basely of them. For though in respect of their masters, they are servants; yet in respect of them, they are as free as themselves. And in particular, it should teach divers to meddle lesse with other mens servants by way of complaint to their masters. It was Salomons rule; Accuse not a servant to his master, lest he curse thee, and thou be found guilty, Pro. 3.10. He gives two reasons of his advice: The one is, that his complaining may so vex the servants over whom he hath no jurisdiction, that it may cause them in their impatience to vex him with their reproaches of him; which an ingenuous minde should strive to avoide. The other is, that in such complaints most an end there is much mis-taking, when men meddle with such things as belong to other mens families: and then it is a soule shame to be found faulty. To conclude this point, we should remember that of the Apostle; What hast thou to doe to judge another mans servant? he standeth or falleth to his own master, Rom. 14.
Secondly, that all masters have authority over their servants: though the master be a poore man, or an ignorant man, or a cruell man, or a froward man, or a hard man, yet the servant must be subject to him, and beare himselfe as reverently and obedient, as if hee were the richest, or wisest, or worthiest master in the world; and the reason is, because the subjection is due, not to the masters riches, or gifts, or greatnesse, but to the authority which God hath given him as a master: and therefore servants must looke to this point; and the rather, because it will bee the greater triall of their snbjection and singlenesse of heart, when neither feare, nor reward, nor any outward respect doth compell or constrain them, but simply the conscience of Gods Commandement, and the masters authority.
Thirdly, wee may here inquire, how masters come by this authority over servants: by nature they have it not, and therefore must have it by law. The laws of men cannot make one man a servant, and another a master: therefore it is by the Law of God. Since it is by the Law of God; if we have recourse to the ten Commandements,The originall of masters. we shall finde that it is the fift Commandement which giveth masters this authority and honour; the exhortations of the Apostle being but interpretations of that Law. And that this point may bee cleared, two things must be searched into: first, what sorts of men are called fathers and mothers there; and secondly, why they are so called in the Commandement, seeing the most sorts of them, in the usuall life of man, have other titles.
The name father given to divers sorts.For the first. This tearme Father we shall finde in Scripture to be given, first, to such as begat us, Heb. 12.9. Secondly, to Ancestors, Ioh. 6.18. Thirdly, to Tutors: so Students are called Children of the Prophets. Fourthly, to such as beget us in respect of grace, as to our Ministers, 1 Cor. 4.15. Gal. 4.19. Fiftly, to Magistrates, Gen. 41.43. 1 King. 24.12. Ezra. 1.5. Sixtly, to Elders in age, 1 Tim. 5.1. Seventhly, to the Inventors or Authors of any science, art, or trade, Gen. 4.20. Lastly, it is given to masters: so Naamans servants called him Father, 2 King. 5.13. And from hence, masters were wont to be called Patr…s familias, as Magistrates were called Patres patriae.
For the second. Magistrates, Tutors, Ministers, Masters, and all Superiours, are called Fathers, first, because the father was the first degree of superiority, & the fountain & seminary of all society. Secondly, God of purpose preserves this title in all superiority, therby to sweeten subjection to inferiours, and to make them think the severall dangers, burdens, labours, & subjections in each condition, to bee not only tolerable, but meet to be borns, because they endure them under parents as it were: & so such superiority, for that reason, should not be resisted or envyed. Thirdly, that thereby superiors may be put in mind of their dutie, to avoid insolency, cruelty, oppression, and the too much respect of themselves; God charging them by this title, to remember that their inferiours are to them, by Gods Ordinance, as their children.
Thus of the proposition of the duties of servants.
The exposition followes: and so, first, he sheweth the manner how they must be subject, viz.
With all feare.]
Servants must subject themselves to their masters in all feare: which being put downe indefinitely, must be understood both in respect of God, and in respect of their Masters.
Servants must shew their feare of God in their places, divers wayes:
First, by avoiding such sinnes as are contrary to the will and commandement of God in their generall life;How many waies servants shew the feare of God in their …. such as are, swearing, lying, slandering, hatred of the godly, drunkennesse, whoredome, and the like, Psal. 101.3, 4, 5.
Secondly, by carefulnesse to doe good service, as well as their masters; not only by spending the Sabbath in the duties of Religion, but in redeeming the time in the week-dayes (as may be without hindrance of their worke, or offence to their masters) to imploy themselves in prayer, reading, conference, &c. and the reason is, because as servants must doe their masters worke as they are servants: so they stand bound in the common obligation, to doe Gods service as they are men; and no man but is subject to the Law of God, who hath given all his commandements to servants, as well as to masters.
Thirdly, by doing their masters worke out of conscience, respecting the will and commandements of God; and therefore serving their masters with all faithfulnesse, as if the service were to be done to God himselfe, or to Jesus Christ, Ephes. 6.5. Col. 3.23.
Fourthly, by praying for their masters, and for the good successe of their labours for their masters commodity: thus Abrahams servant is commended for his practice of the feare of God, and left for an example to all servants to doe likewise, Gen. 24.
Fiftly, by doing their masters worke without eye-service, being as carefull and as diligent when their masters are absent, as when they are present; as remembring that the Lord sees them, though their masters do not, Col. 3.22.
The feare then towards their masters, they may shew divers waies.
First, by avoiding what may displease their masters; such as is, answering againe, Tit. 2.10. contention with their fellowes, and all unquietnes, Phil. 2.4. fullennesse, Prov. 29.19. and all unfaithfulnesse, shewed either by pu…loining in the least things, Tit. 2.10. or carelesnesse in disappointing the trust committed to them; as also, masterfulnesse, pride, and haughtie behaviour, when they will not abide it to be told or directed, or doing what they list, not what they be appointed.
Secondly, by reverent behaviour to bee shewed by lowlinesse of countenance, by giving titles of honour and respect, Iohn 13.13. by standing before them when they sit, Luk. 17. by avoiding rude behaviour, or sawcy familiarity, as accounting them in heart worthy of all honour, 1 Tim. 6.1. One point of which reverence is, that servants should not presume to deliver their opinions easily in their masters presence, unlesse it be required, or may be gathered by argument from the lesse, Iob 32.6, 7.
Thirdly, by their secrecy in all the affaires of their masters, especially they should take heed of discovering their masters infirmities to others abroad out of the family.
Fourthly, by avoiding inquisitivenesse, to meddle only with their owne businesse; the servant knoweth not what his master doth, Ioh. 15.15.
Fiftly, by doing their worke with all faithfulnesse and diligence, in absence as well as presence; that when the master comes, hee may finde them so doing, Mat. 24. Thus of the manner of the duty; the persons to whom they must thus submit themselves follow: and so they must be subject with all fear, not only to the good, but also to the froward.
To the good and gentle.]
For the sense: we must enquire who are good masters, and who gentle.
Good masters are discerned by divers signes.
First, they seeke not only painefull and skilfull, but religious servants,Signes of good masters. Psal. 101.1, 6, 7.
Secondly, they not only licence, but teach their servants to keepe Gods Sabbaths, and to worship him, Commandement 4. Gen. 18.19.
Thirdly, they will not command their servants to doe any thing that is sinfull, or to lye as snares, or defraud others for their profit.
Fourthly, that receive their servants, especially such as are religious, as their brethren.
Fiftly, that are overseers as well of the manners of their servants, as of their labours, being as carefull that their servants be no worse to themselves, than to their masters.
Sixtly, that use their servants well, not only praising them for well doing, but alwaies rewarding their service with liberall wages; and when they part from them, not suffering them to goe from them empty, without portion, &c.
Masters shew their gentlenesse also divers waies: as,
First, when they use their authority moderately, or are not haughtie or violent towards their servants.
Secondly, when they passe by their infirmities, and take not notice of all the ill they say or doe, Eccles. 7.22.
Thirdly, when their servants offend, they chide them with good words, and not revile them.
But also to the froward.]
Froward masters are such as are bitter to their servants, hard to please, that are apt to finde fault, that use their servants hardly in words, or deeds, but chiefly such as are cholerick, and passionate, and peevish in their carriage towards their servants.
So that foure Doctrines may be noted from these words, and from the coherence.
Doct. 1. First, that God takes notice of the faults of Superiours, as well as he requires duties of inferiours: he sees frowardnesse in masters, as well as disobedience in servants; and the reason is, both because God is no respecter of persons, and also because he gives his law to all men. And therefore superiours must make conscience of their duties: for though in all things they are not to give accounts to their inferiours, yet they must give accounts of all they doe to God, Col. 3.24.
Doct. 2. That God sees and dislikes such faults, as the lawes of man take not notice of. If a master should kill his hired servant, mens lawes would take hold of him: but if he be never so froward with him, he may escape mens lawes. But though the lawes of men punish not frowardnesse, yet God will. So we see in the exposition of Christ given unto divers commandements, Mat. 5. man failed in killing, adultery, purity, &c. not once thinking of anger, lust, filthy speaking, reviling, &c. yet God forbids even these things also: which serves to reprove the folly of such, as justifie themselves for very just men, because they offend not the lawes of men; but never consider that God can finde a world of faults in them, that mens lawes cannot; because God sees the heart, and by his lawes requires obedience of the inward man, and condemnes all swerving from the right temper of heart and carriage: And therefore we should all looke to our waies, to approve our selves not only to men but to God; and so to confesse the imperfections of mens lawes, as to admire the perfection of Gods Word.
Doct. 3. That frowardnesse is a vice to be avoided of all sorts of men: It is not only uncomely in servants, but in masters too, and so consequently in all sorts of men; and it is to be avoided for many reasons.
First, if we consider the nature of the vice either in it selfe, or by comparison.Reasons … froward…. It is of it selfe a kinde of madnesse: A froward person, during the fit, is in some degree a mad person: besides, they are very foolish and absurd. The mouth of the righteous, saith …, bringeth forth wisedome, but the froward tongue shall be cut out. In which words note the opposition: The righteous mouth brings forth wisedome, but the froward mouth brings forth …oolish things, and therefore shall be cut out, Prov. …0.31. Could froward and peevish persons remember and consider what passeth from them in these …its, they would be wonderfully ashamed of themselves. Againe, consider how contrary froward…esse i…to Gods nature: hee saith of his words, that there is no frowardnesse in them, Prov. 8.8. to note, that frowardnesse is a thing altogether contrary to God … persons in their froward fits, are not like God, but r…ther like the divell.
Secondly, if we consider the … of this peevishnesse and frowardnesse either in man or woman, wee shall finde that this ill humour is bred of vile causes: sometimes it comes of drunkennesse, as is noted, Prov. 23.33. alwaies it proceeds from ignorance and want of wit & discretion, Pro. 2.11, 12. and usually it ariseth of idlenesse and want of constant imployment, and of pride, arrogance and stomacke, Pro. 8.13. It sometimes ariseth from jealousie and suspition, and sometimes it is raised by idle and vile hypocrisie, while they strive more for reputation to be thought good, than indeed to be such either as they would seeme to be, or should be.
Thirdly, if wee consider the effects of frowardnesse. For those are vile, whether we respect the froward persons themselves, or others, or God. First, for themselves: It is a vice most unprofitable. For it is like a disease full of anguish and unquietnesse, it eats up their owne hearts, troubles their minds, and robs them of all contentment: besides, it breeds a grievous indisposition in them to all good duties both to God and men, and brings upon them many mischiefes; It dares annoy their friends: For they that are wise will make no friendship with the froward: and insuch as are tyed to them, that they must needes converse with them, it much alienateth their inward love an… respect of them. And therefore Solomon saith well, He that hath a froward heart findes no good; and hee that hath a perverse tongue falleth into mischiefe, Pro. 17.10. And againe, Thornes and snares are in the mouthes of the froward, Pro. 22.5. Secondly, to others, their peevishnesse is a great vexation and …u…den: Hence came the proverb, The lips of the righteous know what is acceptable, that is, a godly, patient, discreet man, is exceeding pleasing to others in his words and carriage: but the mouth of the wicked speaketh frowardnesse, that is, a sinfull, peevish, foolish person, is in his words and carriage exceeding troublesome and unpleasing; for so the Antithesis imports. Besides, it breeds discord:Prov. 10.32. Prov. 16.28. a froward mouth soweth discord. Yea, it many times drives such as converse with such persons, into perplexities and amazednesse, that they know not what to doe to free themselves from their perversenesse, according to that of Solomon; The way of a man is perverse and strange: but as for the pure, his worke is right, Prov. 21.8. And therefore David, when he was to order his family, is specially carefull, that no froward person dwell with him: for where frowardnesse is, there is confusion, and every evill worke, Ier. 3.16. Thirdly, if we respect God: It is a fearfull thing, which Solomon saith, Those which are of a froward heart, are an abomination to the Lord; but such as are upright in the way, are his delight, Prov. 11.20.
Fourthly, if we consider the condition of the parties, that are over-growne with this disease of peevishnesse and frowardnesse: It is a terrible censure that God himselfe gives of such for the most part, that they are wicked persons, Prov. 6.12. He that walketh with a froward mouth, is called a naughty person, and a wicked man: and though in charity we may hope of men, that they are not altogether destitute of true grace; yet as the Apostle said of envie and strife, so may we say of frowardnesse, that such as are guilty of it usually, are but as carnall; at the best, but babes in Christ, 1 Cor. 3.1, 2, 3. To conclude, Better is the poore that walketh in his uprightnesse, than he that is perverse in his lips, though he be rich, Prov. 28.6.
Use. The Use should bee for admonition, and instruction to such masters, husbands, wives, or others, that finde themselves guilty of this hatefull vice, to labour by all meanes to get themselves cured of it, remembring the counsell of the holy Ghost, Put away from thee a froward mouth, and perverse lips put far from thee, Prov. 4.14. And to this end they must observe these rules:
First, they must become fooles, that they may be wise:Helpes against frowardnesse. they must beginne the cure at the denyall of themselves, and their vaine conceits. For if they trust to their owne discretion, and naturall gifts, they will never mend: For naturall gifts can never make that which is crooked straight, Eccl. 1.15.
Secondly, they must strive to breed in their hearts the sound feare of God, and his displeasure for their frowardnesse. For the feare of God will take downe their pride, and cause them to abhorre all peevish and froward waies, Prov. 8.13.
Thirdly, they must constantly judge themselves for their offences herein, and that both by daily confessing their frowardnesse to God in secret, and also by acknowledging their faults herein unto such as are guided by them.
Fourthly, they must especially flie to Jesus Christ, whose office is to make crooked things straight, Isa. 40.5. and 42.16. Luke 3.5.
The last thing to be noted out of this verse, is, that no faults in the superiours can free the inferiours from their subjection, for matter or manner; as here servants must be subject, yea with all feare, to froward masters: so afterwards wives must be subject to their husbands, and with all feare too, though they be unbeleevers, or carnall men.
Thus of the exposition: the confirmation followes.