An Exposition Upon Colossians, Biblical commentary 3 · Chapter 3 · Verse 22
Verse 22.
Seruants be obedient to them that are your Masters according to the flesh in all things.
In all the words that concerne the duty of seruants I obserue,
1 An exhortation, verse 22.23.
2 Reasons. verse. 24.25.
The exhortation is two waies to be considered: first as it is breefly set down, here is first the parties exhorted (Seruants): secondly, the duety wherewith they are charged (be obedient): thirdly, the persons to whom, to your masters.
2 Secondly, as it is explicated in the explication, I consider
1 The promises about their obedience
2 The forme or manner how they must obey.
The prouisoes are either for limitation to curbe masters, they are to obey according to the flesh, the soules and consciences are not in bondage to men, or for extent to seruants, they must obey in all things.
The manner how they must obey is set downe,
1 Negatiuelie, not with eye seruice: 2. not as men pleasers
2 Affirmatiuely, with singlenes of heart: 2. with feare of God: 3. heartily as to the Lord. The reasons are, 1. from hope of reward & wages from God, v. 24. 2. from the certaine vengeance of God vponupon them that do wrong, v. 25.
This is the order of the words.
From the generall consideration of all the words I obserue 6. things.
1 That seruants are to be instructed out of the word,Sixe things generally obserued. which reprooues masters that restraine seruants from hearing the word in Gods house, and open not the booke of God to them in their owne houses.
2 A question may heere be moued, why should the duety of seruants bee thus largely in so many words set downe.
Answ. 1 Because vsually men shew lesse compassion to seruants: therfore God takes the more care of them, many men will hauehave some care of their children, to see them taught in some manner, but their seruants they wholly neglect. Therefore God who is a Father to seruants as well as children, prouides large instruction and comforts for seruants, if they will come to his booke to be taught.
2 The carefull Apostle saw that in the first conuersion of men from Gentilisme to Christianity, there was greatest danger of disorder and scandall in seruants, partly out of wearinesse of their bondage and seruile condition, partly because men would lesse spare to tell of their faults, therefore the Apostle as most fearefull of them spends many words in the teaching and incouraging of them.
3 We may note here the candor of the Apostle, he doth freely deliuer his mind in the behalfe of seruants with a full vent of words, with great care without holding back anything that belongs vntounto them. He was not of the mind of most Preachers now adaies, that hold the discourse of family duties, especially of seruants, too base a subiect for their wits and learning to be imployed in, neither was the Apostle of the humour of Lawyers, that seldome speake much but for great men, or when they may hauehave great gifts, the Apostle speakes as much for a seruant that could do nothing for him as for the Masters.
4 In laying downe his speech to seruants, hee both teacheth and comforteth them, but for order hee first teacheth them, and as any is more ignorant, this course is more needfull to be held, the common people should bee in this manner dealt withall, they must first bee rebuked, conuinced, exhorted, taught, and then meet comforts to be applied, and not before.
Lastly, the scope and drift of the Apostle in all these words to keepe Seruants in order, and that first to hold seruants in obedience, that none vnderunder colour of liberty in Christ should breake vp their subiection to their Master, he was no Anabaptist. Secondly, to meet with the faulty obedience of such seruants as were resolued to stay in seruice. Hee meeteth heere with fiue faults in seruants.
Fiue faults in seruants.1 The first fault in seruants is halfe seruice, or to obey in what they list, this he correcteth, when he saith (in all things)
2 The second fault is eye seruice.
3 The third fault is prophanenes, most seruants neuer respect piety and Gods feare, but onelyonly to please their Masters, this hee meeteth with when he saith, not as men pleasers, but fearing God.
4 The fourth fault is hypocriticall seruice, this he meeteth when he addeth in singlenesse of heart.
5 The fifth fault is basenesse of mind and discouragement, this hee would preuent in the two last verses.
Thus of the generall.
Seruants] The Seruants in the Apostles time were for the most part bondslaues, bought and sold as beasts, and their Masters were infidels and cruell to them; and yet many of these Seruants were conuerted to the faith of Christ. Where we may learne, that mens slaues may be Gods seruants, hee hath his elect among these; the deare children of God in this world may bee abased to most vile miserie, and a most seruile condition.
The Vses are: First, to shew that felicitie is not in outward things, for Gods seruants that had attained the chiefe good, yet were in most base condition, in respect of the things of this life.
Secondly, to teach vsus patience in lesser crosses, whatsoeuer thou art, yet thou art not a bondslaue, therefore bee patient; such as hauehave beene deare in Gods sight hauehave beene worse vsed then thou art.
Thirdly, to teach vsus compassion to the baser sort of men, for Gods elect may be among these.
Lastly, this is a great comfort to the abiect.
But howsoeuer bought seruants were most vsuall in the Apostles time, yet hired seruants were vsed then too, and are heere meant, aswell as the other, yea, all seruants though they were nobles seruing in Princes Courts, are tied …o the duties generally heere required.
And as any seruants hauehave more knowledge and doe professe sinceritie in religion, they are the more tied to bee carefull seruants to men, they should not onelyonly be better men and women, but better seruants also.
Thus of the parties exhorted.
Be obedient] Heere I consider 2. things.
1 That they must obey, they must approue themselues to their Masters not by wearing their cloth, or cognisance, or by words and complements, but by painfull and carefull obedience.
2 How they must obey,4. Things in the manner of seruants obedience. and that may be opened thus.
First, with reuerence, with all honour, 1 Tim. 6.1. both internall, with high account and estimation of their Masters, and externall, with reuerent words and behauiour.
Secondly, with all feare, 1 Pet. 2.18. Ephes. 6.5. and this they should shew, first, by auoiding what might offend. Secondly, by not answering againe. Thirdly, by a holy endeauour to please them. Tit. 2.9.
Thirdly, with subiection, to rebukes, 1 Pet. 2.18. 2. to correction, 1 Pet. 19.20. 3. to their restraints: first, in respect of diet, they must not bee their owne caruers. Secondly, in respect of place, they must keepe the bounds of the Family, and not at their pleasure bee gadding out either by night or day vponupon any pretence without leaue. Thirdly, in respect of company, they must bring none into the Family, that are lewd persons, or of what sort soeuer against the liking of the Master, nor may they keepe company abroad to the iust offence of their Masters. Fourthly, in respect of apparell, though they hauehave neuer so good meanes, yet they must bee attired as becommeth Seruants.
And this subiection also they should shew in a ready acknowledgement of their fault when they vnderstand it. It is a great fault in Seruants that though they vnderstand, yet they will not answere. First acknowledge and giuegive glorie to God, and submit themselues to their masters, Prou. 29.19.
4 With all good faithfulnesse, Titus 2.10. this faithfulnesse is required.
1 In respect of the goods of the family, and thus they must shew their faithfulnesse in not da…ing to purloyne the least pennie from their Maisters: no pickers, Tit. 2.10. 2. It is not enough that they are true, but they must be thriftily carefull to see that nothing be spoyled or lost, or miscarry any way by their default and negligence, this was the great testimonie of Iacobs faithfulnesse, Gen. 31.36.
2 In respect of secrets, they must keepe the secrets of the Master, and of the family, yea and of the trade and calling to.
3 In respect of the businesse of the family, and heere their faithfulnesse standeth in two things.
1 In diligence of labour, he is not a faithfull seruant that eats the bread of Idlenesse, as many seruing men do, that can tell of no calling but attendance.
2 In trustinesse, and in this seruants must bee faithfull two waies: first in their care to see their Masters directions executed in the familie, as if they had beene present: secondly, in their speedie dispatch of busines abroad, a sloathfull messenger is an exceeding prouocation to them that send him, and it is a wretched fault in seruants, when they are sent forth of the family about businesse they cannot find the way in againe in anie due time.
Thus of the duetie to which they are exhorted.
To them that are your Masters] They must be subiect and obedient to all Masters, indefinitely without difference of Sexe (and so to the wife or widdow, 1. Tim. 5.14. Prou. 31.) or of condition they must bee obedient to the poorest as well as the rich.
Thus of the laying downe of the exhortation. The explication followes, and first of the premises. According to the flesh.]
These words may bee referred to masters, and then the sense is this, that seruants must be obedient euen to such masters as are fleshly, and carnall men, they must obey though their masters be Ethnikes or prophane persons; it is a great praise for a seruant to men, to bee Gods seruant also, but it is a greater praise to be a religious seruant of an irreligious master, to feare God in a prophane house.
2 To seruants, and so they are a limitation, they are subiect onelyonly in respect of their flesh and bodies, and so heere is two things to be obserued.
The one exprest: the bodies of seruants are in the power, and at the disposing of the masters, and therefore seruants must learne to subiect their flesh to their masters, both commands, restraints, and corrections.
The other implied: the soules of seruants are not in the power and at the disposing of Masters, their spirits are free, nor Master nor King can command the conscience.
Vse is, first, for reprofe of such seruants as giuegive more to their masters then is due, thou oughtest to be of the same calling, trade, labour, &c. that thy master is of, but thou art not bound to bee of the same religion, or humor with thy Master. It is a great fault not to giuegive the bodie to thy Master, but a great fault also, to giuegive both body and soule to bee at his disposing, both are extreames.
Secondly, should seruants feare their masters because they hauehave power ouer the flesh? how much more should we feare God, that hath power to destroy both soule and flesh in hell, Math. 10.
Thirdly, this may be a great comfort to a seruant, thy soule is as free as the soule of him that sits on a throne, thy seruice in the flesh derogates nothing from the libertie of Christ in thy heart. Thy best part is free.
In all things] Seruants must obey in all things, euen in things that bee against their credit, profit, liking, ease, &c. There is a great sturdinesse in many seruants, either they will not doe some things required, or not at the time when they are bidden, or not in the manner, but as they list, these courses are vile, and heere condemned.
Obiect.Obiect: But vnlawfull and vnmeet things are required.
Sol.I answer, that in cases of this nature, three rules are to bee obserued by inferiours.
First, If the matter required be onelyonly inexpedient, and vnmeet, thou must obey: neither doth this rule let, but that seruants or inferiours may vse all humble and lawful meanes to preuent vnmeet things.
Secondly, thou must be sure it be sinne that thou refusest, thou must not disobey vponupon conceit, or coniecture, nor vponupon thine owne humor and opinion, but it must appeare by the word of God to bee a sinne, or else thy coniectures are no ground of disobedience, if thou must needs doubt on both sides it is better doubt and obey, then doubt and disobey.
Thirdly, when it is apparant to be impious and sinnefull that is required, yet thou must looke to the manner of disobedience, thou must yeelde thy selfe to obey by suffering; yea, it is a wretched fault in seruants or inferiours, that are vrged to vnlawfull things, to refuse with sturdie, and insolent, and prouoking words, or behauiour, God frees thee from obedience in act, but he frees thee not from reuerence, and from an holy estimation and humble demeanour.
The vse is for great reproofe of seruants, both indiscretion and stubbernes, and withall it chargeth masters; they must not require their seruants to lie and sweare in their shops onelyonly to please and profit them, nor may they make their seruants breake Gods Sabbaths to satisfie their wils.
Obiect: But are they not required to obey in all things.
Answ: They are, but before he saith, according to the flesh, in labour not in sinne, and after he saith, they must so please men as they feare God too.
Thus of the prouisoes.
The forme of their obedience is set downe: First, negatiuely, not with eye-seruice] not as men-pleasers.] Secondly, affirmatiuely. 1. With singlenesse of heart. 2. Fearing God. 3. Hartily.
Eye-seruice. foreign.] Some take it thus, not with outward seruice, not onelyonly doe the Labour of the bodie, but bring the care, prouidence, affection of the heart: or thus, be obedient to your masters, and let not your eye bee onelyonly vponupon your masters, but vponupon God the great Master of all Masters and men. But I thinke the proper meaning of the word is, not with eie-seruice, that is, not onelyonly in the presence of your Masters, not onelyonly when their eie is vponupon them: so that he meets with the wretched faultinesse of such seruants as when their masters backes are turned, neglect their labour, fall to loitering, or get them out of the doores, or which is worse, fall to wantonnesse, drunkennesse, filching, smiting of their fellowes, and quarrelling, these seruants shall hauehave their portion at the day of Christ: Matth. 14.48. and if eie-seruice bee condemned, what shall become of such seruants as are not good, no not so long as their masters are by them.
Not as men-pleasing:foreign.] Obiect: Is it a fault for seruants to please their Masters?
Answ: No, it is not, for they are commanded to please in all things: Tit. 2.9. But two things are here condemned. First, so to please men, as neuer to care for pleasing God; so to attend a corporall seruice as not to care for the sauing health of their soules, this is prophanesse. Secondly, such seruants are heere taxed, as seeke by all meanes to please their masters, but not to profit them, such are they that are flattering soothing persons, that serue their Masters onelyonly with faire words, but else are emptie persons; such (or rather worse) are they that apply themselues to their Masters humors, to feede them with tales, or praising their ill courses and counsels, or executing their sinfull mindes: these seruants are many times the firebrands of contention, alienate parents from their children, friend from friend, and keepe malice on perpetuall foote: these are heere rebuked. But let vsus consider further, is this such a fault in poore seruants (that can pretend many things) to be men-pleasers, how foule a vice is it in freemen that are in no wants or restraint, how hurtfull is it to be a man-pleaser in the Courts of Princes, and in the houses of Nobles? how detested a vice is it in such as are Magistrates and publike states? And is it nought in the Court and Countrey, certainely it is much more vile in the Pulpit, and in Churchmen, and euen the greater they are, the worse and more abominable is their soothing and daubing.
Thus of the negatiue.
In the affirmatiue are three things, and the first is singlenesse of heart.
In singlenesse of heart:] Concerning singlenesse of heart, I consider it two waies.
1 In the generall, as it is in Gods Seruants.
2 In speciall, as it is in mens seruants.
Singlenesse or sinceritie of heart as it is in Gods seruants, I consider of in two things.
1 In the nature of it.
2 In the signes of it.
Singlenesse of heart may bee discerned by the contrarie to which it is opposed.
1 As it is opposed to hypocrisie, a sincere hearted man is no hipocrite, and shewes it three waies.
How to know singlenes of hart by 6. things to which it is opposed.First, hee had rather be good then seeme so, as in case of almes, Rom. 12.8. compared with Math. 6.2. so in the practise of piety, he had rather hauehave grace and sound knowledge then an empty shew of it.
Secondly, he will serue God at all times as well as at one time: it is a note of an hypocrite that he will not pray at all times, hee will serue God when hee is sicke, but not when he is well, Iob. 27.7.8.9. So it is vile hypocrisie to come to Church in Lent to heare Sermons, but neuer come there, or but seldome all the yeare after.
Thirdly, he minds inward secret domesticall holinesse and piety, as well as outward open and Church holinesse, he is an hypocrite that kneeles downe when he comes into the Church and neuer prayeth in his family at home. It is vile hypocrisie and palpable, in such men as hauehave knees of prayer when they first come vp into the pulpit, and no words of prayer when they are risen vp to speake for or to Gods people.
2. As it is opposed to fleshly wisedome, 1. Cor. 1.12. There is a three-fold wisedome of the flesh that batters and keepes out singlenesse and sincerity of heart.
1 The first is a reaching after priuate ends in publike imployments, as preaching for gaine, 2. Cor. 2.17.
2 The second is a cunningnesse in committing or hiding sinne. It is sincerity to be wise to doe good, and simple concerning euill to bee a bungler in acting it, and to hauehave nothing to say in defence of it when it is done, Rom. 16.19.
3 The third is fraud, shifting, subtilty, and guilefull and deceitfull dealing in mens course for the things of this life. Thus Esau is a wild and cunning man, able by reason of his craft and subtilty to liue in a wildernesse, but Iakob is a plaine man, a single hearted man, he can make no shift to helpe himselfe in earthly things by fraud or craft, but is open and plaine in all his dealings for the world; but a man of great reach for matters of his soule. This is a patterne of true singlenesse, simplicitie and sincerity: 3. as it is opposed to a double heart, opposed I say to a hart and a hart, and a double heart is eyther a wauering heart, or a diuided heart: men hauehave a double hart that wauer and are tossed with vncertainties, such as are now for God and godlinesse, and shortly after for sinne and the flesh; now are resolued to leaue such a fault, as perswaded it is a fault, and by and by they will to it againe, as perswaded it is not a fault: heere is no singlenesse of heart. And thus the heart is double in respect of times, it is double also, as diuided in respect of obiects; I instance in two things: first in matter of worship, the people that came to inhabite Samaria had a diuided heart, for they feared the God of the Country, because of the Lions and they feared the Gods of the nations also, 2. Kings 17.33. Such are they that feare Gods threatnings in his word, and feare the signes of heauen too. Secondly, our Sauiour instances in matters of the world. The minde which is the eye of the soule cannot be said to be single, when it is distracted, men cannot serue God and Mammon. Math. 6.21.22.23.24.
4 As it is opposed to spirituall pride, a single heart is an humble heart as Iob sheweth, Iob. 9.15.16. and sheweth it selfe in two things: First, that if God send crosses, it will not answer or iustifie it selfe, but make supplication, and so acknowledge Gods louelove, as withall it will confesse that God doth iudge them for their corruptions. Secondly, if the sincere hearted man pray to God and the Lord be pleased to answer him by vnutterable feelings, euen by the witnesse of the spirit of adoption, yet hee will be so farre from spirituall pride and conceitednesse, that fearing before Gods mercies, he will be as if he beleeued not that God had heard his voice.
5 As opposed to perturbation and disquietnes of the heart, arising eyther from the cloudinesse and muddinesse of the Iudgement, not able to discerne things that differ,foreign Phil. 1.10. or from the vnrest of the conscience shewed by hourely or frequent checkings, 2 Cor. 1.12. or from the infidelity or grudging or distrustfulnesse of the heart, Act. 2.46.
6 As opposed to offensiuenesse, and so the single harted man is neither offensiue by wrongs nor by scandalls; in respect of wrongs he is innocent as the doue,foreign he is no horned beast to pelt and gore others, Math. 10.16. and in respect of scandalls, hee is desirous to liue without blame, from those that are without, or griefe to the Faithfull. Phil. 2.15. & 1.10.
Out of this may be gathered, the signes or properties of a single or sincere harted man.12. Signes of a single hearted man. 1. He had rather be good then seeme to be so. 2. He striues to be good in secret at home, in hart as well as openly and abroad. 3. He serues not God by flashes or fits, but is constant, and will pray and serue God at all times. 4 He is a plaine man without fraud and guile in matters of the world, he loues plainenes and open dealing, yet he is not simple, for in matters of his soule he is of great reach and forecast and discretion, &c. 5. He is a bungler in sinne, he knowes not the method of Sathan. 6. Hee dotes not vponupon the world, he can vse it as though he vsed it not, hee is not tossed with distracting cares. 7. He cannot abide mixtures in the worship of his God, he is neyther Idolatrous, nor superstitious, nor humorous. 8. Good successe in grace and innocency, makes him more humble and fit to grieue for sinne, and feele the waight of it, he struggles as much against spirituall pride as against other sins. 9. He doth not allow himselfe to murmure nor repine, eyther through infidelity at God, or through grudging enuy at men, or distresse himselfe with vaine feare about how he shall doe heereafter. 10. He is harmelesse, desirous so to liue as he may wrong none in worldly matters, nor offend any in matters of religion. 11. Hee makes conscience of lesser sinnes as well as greater, this is his godly purenesse. 12. He is blest of God after some progresse in piety with two singular fauours: First he discerneth things that differ: Secondly, he hath the power, quietnesse and ioy of a good conscience.
Heere also may bee gathered negatiue signes, they are not single hearted; First, that are hypocrites taken vp about the gilding of the outside: Secondly, that will serue God but at some times. 3. That are skilfull in sinne, to commend it, or impudent to defend, deny or extenuate it. Fourthly, that are of a guilefull and fraudulent disposition. Fifthly, that are eaten vp with worldly cares. Sixthly, that are scandalous, yea some of Gods children may hang downe their heads vnderunder the feare that their hearts are not so single as were meere by reason of their spirituall pride, the raging muddinesse of iudgement and the vnrest of the heart and conscience.
Thus of singlenesse of heart in Gods seruants.
Mens seruants shall approoue themselues to be single hearted.8. Signes of a single hearted seruant.
1 If they can honour and obey poore Masters as well as rich.
2 If they can be carefull to serue, and profit with all heedfulnesse, and louelove froward masters aswell as the courteous.
3 If they can obey for conscience of Gods command, though they hauehave no hope of reward from men, or conceit, nor feare of shame or punishment
4 If they be as good within as without, serue with pure intention.
5 If they will bee diligent in the Masters absence, aswell as in his presence.
6 If they will be true in the least penny, not touch their masters goods to purloine it, though they might secretly helpe themselues.
7 If they will labour when they might be at rest.
8 If they will restore what they hauehave ill gotten, or if they bee not able will humble themselues by acknowledgement though none were able to accuse them.
Vse is for incouragement to all seruants and iourney men to get and expresse this vprightnesse and singlenesse of heart, for better is the poore that walketh in his singlenesse of heart, then he that abuseth his lips and is a foole, Prou. 19.1. Yea, we should all take heed that Satan beguile vsus not from the simplicity that is in Christ Iesus.
This of singlenesse of heart.
Fearing God] The second thing required in the maner of their obedience is the feare of God.
Of the feare of God in seruants.The feare of God in a Seruant must hauehave foure things in it.
First, a not guiltinesse of the common vices of seruants, as swearing, whooring, stealing, gaming, &c.
Secondly, they must feare Gods presence, euen doe their businesse faithfully, not because the eie of their Master, but of God is vponupon them, this is one part of their feare of God.
Thirdly, they must pray daily to God for their Masters, and the Family, and for good successe vponupon their owne labours, this prooued that Abrahams seruant feared God. Gen. 24.
Fourthly, they must be religious in the generall duties of piety to God, as well as in the particular duties of seruice to their Masters, they must so serue men as they feare God also.
Vses. First for Seruants, and then for Masters. Seruants must learne to doe all their labour, fearing God, euen that God, 1. That set them in that calling. 2. Whose eies alwaies behold how they discharge their dutie in their calling, and inasmuch as the feare of God is made the ground heere of other duties, they should learne to be the better seruants to men because they feare God. Masters also must learne, first, what seruants to choose, not such onelyonly as will doe their worke, but such as feare God also, and if they hauehave failed in that, they should labour now to beget and nurse the feare of God in the seruants they hauehave, for Gods feare would make their seruants more dutifull to them, besides the reason why their seruants fall to whoring, stealing, vnthriftinesse, &c. is because the feare of God is not in them.
What masters must doe to get the feare of God into their seruants.Quest: But what should Masters doe that their seruants might feare God?
Answ: Foure things: First, they should pray and reade the Scriptures in their houses, and Chatechise their seruants. Secondly, they should bring them to the publike preaching of the word. Thirdly, they should giuegive them good example themselues. Fourthly, they should restraine them from prophane company, and incourage them, and allow them libertie at conuenient times to conuerse with such as feare God.
Thus of the feare of God.
Verse 23.] The third thing required in their obedience is that they doe it hartily, in this Verse is the manner of the dutie, and the inducement therevnto.
Hartilie] Ex animo. The obedience of Seruants should be a hearty obedience, the Apostle will not hauehave onelyonly feare of God, but louelove of the master; their obedience must beginne at heart, not at hand or foot, if the heart bee not with their obedience, the master may hauehave their labour (and that he hath of the Oxe) but such seruants lose their labour.
Quest: What is it to obey Ex animo?
Answ: It is to obey voluntarily, and out of a heart and affection rightly ordered, but especially it is to obey out of a iudgement well informed.
8 Obiections of seruants answered.The vse is therefore to vrge them to doe it; and heere I would consider of the obiections of Seruants, why they cannot obey Ex animo.
Obiect: 1 Bondage is against nature.
Solut. It is against nature as it was before the fall, but not as it is now since the fall.
Obiect: 2 But Christ hath made vsus free.
Sol: Free in soule in this life, not in bodie till your bodies be dissolued, or till death.
Obiect: 3 But my Master is froward.
Sol: Yet thou must be subiect: 1 Pet. 2.18.
Obiect: 4 But he doth not onelyonly giuegive ill words, but blowes.
Solu: Perhaps it is needfull, for a seruant will not be corrected by words, Prouerb: 29.19.
Obiect: 5. But hee correcteth me vniustly.
Solu: First, who shall iudge thus, shall seruants themselues? Secondly, it is acceptable if for well doing and for conscience thou endure to bee buffeted, &c. 1 Pet. 2.19.20.
Obiect: 6. But my master is not onelyonly a froward man, but a wicked man, and a enemy of Christ.
Solu: Yet thou must honour and obey him willingly, 1 Tim. 6.1.2.
Obiect: 7. But I am an hired seruant not a bought seruant.
Solu: Indeed Masters hauehave not that power ouer them, they hauehave ouer bondslaues; but yet all seruants are heere bound to obey hartily.
Obiect: 8 But vnmeet things are required.
Solu: Discerne things that differ, but yet obey in all things. All this reprooues grudging, and slow and stubborne seruants.
Whatsoeuer yee doe] Not onelyonly faire, easie, cleanly, and best sort of workes are to be done willingly, but all, or any kinde of labour whatsoeuer, though neuer so base or vile.
As to the Lord and not to men] Doctr: Seruants in obeying their Masters, serue the Lord.
The vse is, both for instruction of seruants, and for comfort: for instruction, they must serue their masters as they would serue the Lord, with all faithfulnesse, diligence, willingnes, prouidence, conscience, &c.
For comfort and incouragement also is this doctrine, and that 3. waies.
First, heere is a limitation, they must doe no seruice to men that is against the Lord.
Secondly, art thou a seruant, care not for it, thou art Christs freeman.
Thirdly, let not the basenesse of thy worke discourage thee, for in seruing thy master thou seruest God aswell as if thou wert preaching, or praying, &c. When the Apostle saith not vntounto men, wee must vnderstand, not principally or onelyonly. Thus of the exhortations. The reasons follow.