Exposition of Colossians, Sermons · Chapter 3 · Verse 22
VER. 22. Seruants bee obedient vntounto them that are your Maſters, according to the fleſh, in all things, not with eye ſeruice, as men-pleaſers, but in ſingleneſſe of heart, fearing God.
The Apoſtle hauing laid downe the ſpeciall duties of thoſe in the Family, who are more neerely tied one to another. Now he comes to the duties of ſuch as are leſſe bound one to another, (namely) to the duties of Maſters and Seruants, and following his former order, he beginnes with the dutie of ſeruants, and the condition of ſeruants being harder then any other, he ſets downe their dutie in more words then any of the reſt.
Firſt exhorting to it in the 22. and 23. verſes, and then ſtrengthning his exhortation by force of argument, verſ. 24.25.
In this 22. verſe, wee hauehave two things in generall laid before vsus.
Firſt, the duty of ſeruants generally propounded by way of exhortation in theſe words. Seruants be obedient vntounto them that are your Maſters according to the fleſh, in al things, and then the manner of their obedience in the words following, Not with eye-ſeruice, as men-pleaſers, but in ſinglenes of heart, fearing God. Touching the exhortation to the dutie more particularly the Apoſtle doth firſt propound it, and exhort to it indefinitely, Seruants be obedient to your maſters) and then he amplifies his exhortation both by deſcribing their maſters, that they are their maſters according to the fleſh, and by ſetting downe how farre foorth obedience is to bee yeelded vntounto them, (namely) in all things: Seruants be obedient vntounto them that are your Maſters according to the fleſh, in all things.
Let vsus firſt examine the words of this exhortation touching the ſenſe and meaning of them.
(Seruants) In the time of the Apoſtle when hee writ this Epiſtle,Interpretation. ſuch were properlie cald (Seruants) as were taken in warre, and kept in bondage, or ſuch as were bought with money, and indeed ſlaues to their maſters, but wee are to take the word in a larger ſenſe, for ſeruants of any ſort whoſoeuer, euen ſuch as our ſeruants are, who ſerue for wages, or as Aprentices, (be obedient) the original word heere vſed is the ſame we had, verſe 20. and the meaning is the ſame; Seruants liſten and hearken to your maſters, and yeeld to them, and obey them in that they ſay, or doe to you, (according to the fleſh) theſe words hauehave relation to the word (Maſters) Maſters according to the fleſh, and the meaning is, to your maſters who hauehave power onelyonly ouer your bodies and not ouer your ſoules and conſciences (in all things) that is, in all things your maſters ſay, or doe to you, being things honeſt and lawfull, for ſo much is implied in that maſters hauehave power onelyonly ouer the bodies of their ſeruants, and not ouer their ſoules, ſo as if the maſter command his ſeruant any thing againſt the libertie of a good conſcience, he is not therein to be obeyed.
Thus then wee are to conceiue the meaning of theſe words, as if the Apoſtle had ſaid.
You that are ſeruants of any ſort whatſoeuer, doe you yeelde to that which is ſaid, or done to you by your Maſters, who hauehave power ouer your bodies, but not ouer your ſoules and conſciences, yeelde to them entire obedience, obey them in all things, honeſt and lawfull.
Now heere, firſt, the ſpeciall dutie of obedience due Doct. 1 from ſeruants to their Maſters, comes to bee conſidered,Seruants are bound to yeeld obedience to their maſters. and touching that, I will ſhew firſt what that obedience is.
The order obſerued in handling that obedienceSecondly, wherein it conſiſteth.
Thirdly, the perſons whom it concernes.
And fourthly, how farre foorth it is to bee yeelded by ſeruants to their Maſters; then after ſome particular examination, I will adde ſome motiues to ſtirre vp ſeruants to this duty.
What the obedience of ſeruants to their maſters is.Firſt therefore know, that this obedience is a willing, and cheerefull yeelding of ſeruants to the voice and will of their maſters, euen a cheerefull yeelding to that which is ſaid to them of their maſters, and willed by their maſters to be done or ſuffered of them.
Seruants obediēce to their maſters is in two things.And this willing and cheerefull yeelding of ſeruants to the voice and will of their maſters ſtands in two things.
Firſt, in a cheereful doing of things commanded by their maſters, though the things commanded, be neuer ſo baſe, or neuer ſo laborious, and painefull, Luke 17.7. Chriſt ſets downe this clearely, ween he ſaith, Which of you is it that hauing a ſeruant plowing, or feeding cattell, would ſay vntounto him by and by, when he were come from the field, goe, and ſit downe at table: as if hee had ſaid, if a ſeruant that hath beene toiling all the day long in following the plow, or the like labour, at night when he comes home wearie and hungrie, be commanded by his maſter a further ſeruice, hee is not to refuſe to doe it, he is ſtill to doe what his maſter commands him.
Secondly, the yeelding of a ſeruant to the will of his maſter is in a meeke and patient bearing of that rebuke, or correction that is laid on him by his maſter, yea, though the correction be without iuſt cauſe, or vnreaſonable, and more exceſſiue then it ought to be. 1. Pet. 2.18. Seruants ſaith the Apoſtle, be ſubiect to your Maſters with all feare, not onelyonly to the good and courteous, but alſo to the froward, euen to ſuch as are froward, crabbed, and peruerſe, and wrongfully buffet you, for ſo it followes, verſ. 20.21. For what praiſe is it, if when ye bee buffeted for your faults yee take it patiently? but and if yee doe well, yee ſuffer wrong and take it patiently, this is acceptable to God.
Seruants are in ſilence to ſuffer the checks and rebukes of their maſters, not anſwering againe as it is Tit. 2.9. not muttering or murmuring, not giuing one word for another, and they are patiently to beare that correction that is laid on them by their maſters, though it bee vniuſt or exceſſiue, and therefore ſay not then, being a ſeruant, when thou art vniuſtly corrected, I deſerue not to bee ſo roughly dealt withall, but remember thou deſerueſt more at Gods hand for ſome other ſinne, and the hand of thy maſter is but the inſtrument of God, for the puniſhment or correction of that other ſinne which is in thee.
Now for the perſons whom this duty concernes,The duty of obedience to maſters concernes all ſeruants whatſoeuer they be. that is layd downe in the firſt word (Seruants) the Apoſtle heere alſo not limiting this duetie to ſeruants, of this or that ſort, but ſaying indefinitely (ſeruants) wee are giuen to vnderſtand that the duetie belongs to all ſeruants, whether they bee bound to their maſters, or ſerue for wages, or howſoeuer, ſay not thou, I am but a Iourney man, or I am but hired for a day, or my maſter is my brother, my vncle, or my kinſman, and therefore I am not bound to ſuch duety and obedience as others, no, no, remember that Iacob ſerued his vncle Laban Geneſis the twentie nine. If thou bee a ſeruant, to whomſoeuer, or for how long or how ſhort a time, thou art bound to yeelde obedience to him that is thy maſter, both willingly, dooing what hee commaundes thee, and patiently ſuffering what hee laies on thee, either in word or deed.
Forth the fourth thing,A ſeruant muſt obey his maſter in all things honeſt and l…wfull. how farre foorth this duty is to bee yeelded by ſeruants to their maſters, that is expreſſed in theſe wordes (in all things) thou art a ſeruant, thou muſt yeelde obedience to thy Maſter not in ſome thinges, ſuch as are moſt eaſie, or doe beſt agree with thine owne fancie, dooing what likes thee, but thou art to doe what things ſoeuer pleaſeth thy maſter, Tit. 2.9. what he will hauehave thee doe, being not contrary to the word of God, beeing things honeſt and lawfull, indeede if thy maſter command thee to lie, to ſweare, or the like, thou art not therein to yeelde to his commandement, but in all indifferent and lawfull things, obedience muſt be yeelded by the ſeruant to his maſter.
Vſe. Now if ſeruants trie themſelues by that which hath beene deliuered,Triall of ſeruants touching their duty of obedience to their Maſters, and their failings therin diſcouered. out of queſtion moſt ſeruants will, finde themſelues farre ſhort of that duty they owe to their maſters.
It is a general complaint that ſeruants were neuer worſe then now in theſe daies, and indeede ſcarſe one ſeruant of a thouſand makes conſcience of that obedience that is due to his maſter, where is almoſt the ſeruant to bee found that yeeldes willing and cheerefull obedience to the voice and will of his Maſter, or Miſtreſſe, or Dame, for the worde (Maſters) is to bee vnderſtood of both? where is that ſeruant that willingly doth that which is commanded by his Maſter, or Miſtreſſe or Dame, and with meekeneſſe and patience beares that rebuke or correction they lay on him or her? Nay, doe not many ſeruants, beeing bidden doe one thing doe another, and euen what they liſt themſelues? and if they bee rebuked are they not ready to reply? doe they not anſwer againe, and giuegive one hard word for another? are they not ſometimes as lowd as their maſters? and if they be corrected doe they not many times take the ſtaffe by the end, and reſiſt? yea, do they not ſometimes curſe their Maſter or Miſtreſſe, or Dame, and wiſh a plague or miſchiefe to light on him, or her, or on the hand that ſtrikes them? thoſe thinges and manie other of like ſort, are too common with ſeruants, and are matters of iuſt complaint in the mouthes of moſt gouernours of families.
Well, let all ſeruants now call themſelues to a ſtrict account, and examine themſelues touching this duty of obedience towardes their maſters by that which hath beene ſaid, and finding that thou haſt heeretofore failed, bee humbled for thy failing, thy diſobedience to thy maſter is one of thy great ſinnes, and till thou bee humbled for that, thou haſt no true repentance.
Therefore this day before to morrow bee humbled for that, and learne henceforwarde to make conſcience of yeelding due obedience, to thy Maſter.2. Motiues to ſtirre vp ſeruants to yeeld obedience to their Maſters.
And to help thee forward, conſider with mee that ſo long as thou art diſobedient to thy maſter, thou canneſt doe no good dutie of Gods worſhippe either pleaſing to God, or with comfort to thine owne ſoule, thou canneſt not pray with comfort, heare the word, or receiue the ſacraments with comfort, for why? thou liueſt in a manifeſt breach of Gods commandement, yea, thou cauſeſt his name to be euill ſpoken off, 1. Timoth. 6.1. how then canneſt thou doe any thing either pleaſing to God or comfortable to thine owne conſcience? it is not poſſible.
Againe, conſider that thy maſter is but thy maſter acaccording to the fleſh, he hath power onlie ouer thy body, but there is a maſter in heauen who hath power ouer both bodie and ſoule, and if thou pull thy necke from vnderunder the yoake of thy earthlie Maſter, and refuſe to yeelde obedience to him in thy bodie, happilie becauſe he is an hard maſter, know that ſo doing thou bringeſt both thy bodie and ſoule vnderunder the yoke of Gods wrath, who hath power to deſtroie them both, eternallie in hell fire, bee therefore better aduiſed, and if thou deſire to doe duties of Gods worſhip, pleaſing to God, and with comfort to thy ſelfe, if thou wouldeſt not, by eaſing thy ſelfe (as thou thinkſt) by withdrawing thy neck from vnderunder the yoke of this earthly maſter, (who can onlie deale hardlie with thy bodie) bring thy ſelfe vnderunder the heauie yoke of the wrath of God, who can and will without thy true repentance, deſtroy both bodie and ſoule in the fire of hell, then in the feare of God, bee thou ſtirred vp to yeeld willing and cheerefull obedience to thy Maſter, do that thou art commanded, bee it neuer ſo baſe or laborious, beeing a thing lawfull, and ſuffer with meekeneſſe and patience that rebuke and correction that is laid on thee by thy Maſter, and if thy Maſter correct thee vniuſtly, conſider thou that it is the Lords will thou ſhouldeſt be vnderunder ſo ſharpe a maſter, and hee calls thee to ſuffer a little for his ſake, who gaue his owne ſonne to ſuffer ſo much for thee, if thou belong to Chriſt, therefore ſubmit thy ſelfe and beare it quietly, and lay aſide all reaſonings of the fleſh that riſe vp to the contrarie.
As happilie thou wilt ſay, I could be content to beare rebukes and correction too at the hands of my maſter, if he were a man of anie account or reckoning in the world, were hee a magiſtrate or a miniſter, or ſome other man, but alas my maſter is a poore ſillie man, one of the pooreſt in the place where he dwels, and therefore I cannot ſo well digeſt his rebukes, and ſo patientlie take correction at his hand.
Take thou heed of this kind of reaſoning, this comes from the ſuggeſtion of Satan, and from thine owne corruption, and know it for a truth, that be thy maſter neuer ſo poore, hee hath as much authoritie ouer thee, as the greateſt man hath ouer his ſeruant, his pouerty doth nothing detract from his authoritie ouer thee, neither ought it to leſſen thine obedience to him, and therefore make conſcience of it to yeeld obedience to thy maſter, bee hee neuer ſo poore, or of neuer ſo meane condition in the world. And ſo much of the ſpeciall dutie of ſeruants here laid before vsus.
One thing yet remaines to be obſerued in theſe words namelie the deſcription of maſters; they are maſters according to the fleſh, that is, ſuch as hauehave full power onelyonly ouer the bodies, and not ouer the ſoules of their ſeruants, heere is then matter of comfort for ſeruants that are vnderunder hard and cruell maſters,Comfort for ſeruants that are vnderunder cruell maſters. thy cruell maſter is but Maſter ouer thy body, hee can but exerciſe his cruelty ouer that, hee can neuer hurt thy ſoule, and hee can vſe his power ouer thee, but during the time of this fraile and mortall life, in the graue the ſeruant is free from his maſter, Iob. 3.19.
Yea, if thou bee a ſeruant fearing God, and thy maſter a carnall man, heere is comfort for thee, thy maſter hath onelyonly power ouer thy body, the chiefe part, thy ſoule and conſcience are free, yea, freer then the ſoule of thy maſter, for hee is a ſeruant to ſinne,Note. but thou art the Lordes free-man, 1. Cor. 7.22. but the point eſpccially heere offered is this.
That the maſter hath not authority ouer the ſoule, Doct. 2 and conſcience of his ſeruant, hee hath not power to impoſe any new thing on his ſoule and conſcience, any thing not warranted by the word of God,Maſters hauehave not authority ouer the ſouls and conſciences of their ſeruants to impoſe any thing vponupon them not warranted by the word of God. no, the maſter is not to command the body of his ſeruant ſo as may hinder the liberty of good conſcience, as to command his ſeruant to attend him at a maſſe or ſome idolatrous ſeruice, if the maſter ſo command his ſeruant, he is not to obey him, as the Apoſtle ſaith, 1. Corinth. 7.23. we are bought with a price, be not the ſeruants of men, the Apoſtle there ſimply forbiddes not ſeruice to men, (for that were to contradict himſelfe in other places) but ſeruice and obedience to men in things not commanded by God, not warranted in the word of God, a ſubiection of our willes in the caſe of religion to the will and pleaſure of men, it is therefore a prophane ſpeech to ſay, I will bee of what religion my maſter will hauehave me, Vſe. if hee will hauehave mee to bee a Proteſtant, I will bee one, if a Papiſt, ſo I will bee,Reproofe of ſuch ſeruants as pin their religion on their maſters ſleeue. that is to ſubiect thy ſoule to thy Maſter, whereas indeede, hee is but maſter ouer thy bodie, thy maſter according to the fleſh.
A Popiſh Obiection.Indeed ſaith the Papiſt, (heere hee takes hold) ſecular maſters and ſecular gouernours, be it Prince, or whoſoeuer, they hauehave nothing to doe in matter of religion to impoſe any new thing on their inferiours, they are but maſters according to the fleſh, but the Pope and his cleargie, beeing ſpirituall Maſters, Maſters in ſpirituall thinges, they may impoſe what they thinke meete on their inferiours.
Anſw. to it. I anſwer them in a word, it is a meere deuice of their owne braine, to make a diſtinction of maſters, according the fleſh and ſpirituall maſters, wee finde no ſuch diſtinction of maſters in the word of God, the Apoſtle addes this note of difference (maſters according to the fleſh) to diſtinguiſh earthly maſters, from our one onelyonly Maſter in Heauen, Chriſt Ieſus, the onelyonly Maſter of his Church, the houſe of God, and therefore this is but a Popiſh fancy, that ſome are ſecular maſters, and ſome are ſpirituall maſters, and that they may impoſe on their inferiours what they thinke meete, this cannot ſtand with the truth of the word of God.
Come wee to the ſecond generall layd downe in this verſe, (namely) the manner of obedience due from ſeruants to their maſters, in theſe words (not with eye ſeruice as men pleaſers, but in ſingleneſſe of heart fearing God) wee ſee heere the Apoſtle ſets downe both what manner of obedience ſeruants ought to yeelde to their maſters, and the contrary to it, commanding the one, and forbidding the other, and he beginnes with the contrarie, which he cals eye-ſeruice, and tels ſeruants they are not to obey their maſters with eye ſeruice, and leaſt his ſpeech ſhould be miſtaken and miſconſtrued in forbidding eye ſeruice, he further ſhewes what manner of eie ſeruice, hee forbids, namely, ſuch as commonly come from men pleaſers, from ſuch as onelyonly ſeeke to pleaſe men.
Not with eye ſeruice (ſaith the Apoſtle) as men pleaſers, and then hee comes to the right manner of obedience thar ſeruants are to yeeld their maſters, ſhewing that it ought ro bee contrary to that eie ſeruice, euen ſingle or ſimple hearted obedience, euen ſuch ſeruice as is done in ſingleneſſe and ſimplicitie of heart, and hee doth further diſcouer the root of that, whence ſuch ſingle hearted ſeruice ſpringeth, (namely) from the feare of God. But in ſingleneſſe of hert fearing God, and that is the generall reſolution of the ſecond part of this verſe, ſetting downe the manner of obedience that ſervants owe to their Maſters.
Let vsus cleare the words touching the true ſence and meaning of them (with eye ſeruice) the originall word is in the plurall number,Interpretation. (not with eye ſeruices) the meaning is not with duties of obedience performed to the eie, not doing the duties and things commanded by your maſters, onelyonly in the ſight and preſence of your maſters onelyonly when they are preſent and looke on you, or may come to the knowledge of that you doe, and if they turne their backes, or the things you doe ſhall neuer come to their knowledge, or at leaſt you ſo imagine, then you either ſit idle, or ſlacke your labour, or doe worſe, as men pleaſers, that is, as thoſe who onelyonly care to ſatisfie men, and to giuegive them contentment for the time, and hauehave no further reſpect (but in ſingleneſſe and ſimplicitie heart (for ſo is the worde) the ſingle or ſimple heart in Scripture, is vſuallie oppoſed to a double, hypocriticall, and deceitefull heart, and by it is meanr a ſound, honeſt, and ſincere heart, and the meaning of the Apoſtle is this.
But dooing ſeruice to your Maſters, in the ſimplicitie and truth of your hearts, without any manner of fraud or diſſembling, euen from the ſinceritie of your hearts, yeelding to your maſters, ſound, true, and faithfull ſeruice, (fearing God) (that is) carrying in your hearts as the ground of ſuch ſincere and faithfull ſeruice, a reue. rent awe and holy feare of the great and glorious Maieſtie of God, euen out of a holie louelove to him, in regard of his merciemercy, and of a reuerent louelove of him, in reſpect of his iudgements and fearing to offend him in any thing.
Thus then conceiue wee theſe words (not with eye-ſeruice, as men pleaſers, but in ſingleneſſe of heart fearing God) as if the Apoſtle had more largely ſpoken thus.
Not doing the duties and things commanded by your maſters onelyonly, when your maſters are preſent, and looke on you, or may come to the knowledge of that you doe, at othertimes being idle or remiſſe, in your buſineſſe, or doing amiſſe, as thoſe who onelyonly care to pleaſe men, and to giuegive them contentment and looke no further; but doe you euen from the ſincerity of your hearts, yeeld to your Maſters, ſound, true and faithfull obedience and ſeruice, euer carrying in your hearts a reuerent awe and holy feare of God, euen of a true louelove to him for his merciemercy, and of a reuerrent awe of him in reſpect of his iudgements, fearing to offend him in any thing.
Now firſt from theſe wordes, expreſſing the manner of that obedience and ſeruice that is due from ſeruants to their Maſters, ſeruants are further taught.
That they muſt not onelyonly yeelde obedience to their maſters & do thē ſeruice, but they muſt do it in ſuch manner as it ought to bee done, and in ſpeciall, their obedience and ſeruice muſt bee qualified as the Apoſtle hath heere expreſſed, it muſt not bee eye-ſeruice, obedience to the eye of the maſters, but ſingle hearted ſeruice and ſincere, comming from the feare of God, ſeruants muſt yeelde to their maſters true and faithfull obedience, they muſt doe them ſeruice truely and faithfully aſwell in the abſence of their maſters as in their preſence, aſwell when their maſters cannot looke on them, or happily take account of their ſeruice, beeing imploied in other affaires farre diſtant from them, as when their maſters ſtand ouer them and behold eueryevery thing they doe.
Sinceritie and faithfulneſſe is required of ſeruants in Doct. 3 doing ſeruice to their maſters, in all places, and at all times of imploiment, in any buſineſſe of their maſter.Sincerity and faithfulneſſe is required of ſeruants in doing ſeruice to the…r maſters in all places, and at al times and in eueryevery buſineſſe of their maſters. And further to prooue this, beſides the euidence of this text, read Tit. 2.10. The Apoſtle there requires it in plaine termes, that ſeruants ſhew all good faithfulneſſe to their maſters, that they ſhew their ſinceritie of heart in al things, for that (as I take it) is the meaning of the Apoſtle, when he ſaith (all good faithfulneſſe) as if hee had ſaid, ſeruants ſhew forth ſound and ſincere faithfulneſſe in all your obedience, and in all your ſeruices done to your maſters, not to ſpend time in prouing the generall, but rather to make it manifeſt in the ſpeciall branches of it: wee muſt know there be two things wherein that true and faithful… ſeruice that ſeruants are to yeeld to their maſters, eſpecially conſiſteth (namely) in diligence, and in a care of their maſters good.
Seruants are to yeelde faithfull obedience to their maſters,The things wherein the faithfull ſeruice of ſeruāts conſiſteth.
Firſt, in a diligent performance of that buſines they are ſet about by their maſters, aſwell in their abſence as in their preſence, not idling and loitering, and trifling out the time when their maſters eie is from them; but at all times, doing that buſineſſe whereabout they are imploied, with the vttermoſt ſtrength of their minde and body, or both, according to the quallity of the buſineſſe.
And ſecondly, in a care of their maſters good, and profit, and his lawful aduantage, not pilfring any of the benefit of their labours to their owne vſe, without the conſent of their maſters, nor riotouſly and waſtefully miſpending their maſters meate, drinke, or any of his goods, but being as carefull and as thriftie for their maſters and their families as they would be for themſelues and their families, and that alſo aſwell in the abſence as in the preſence of their Maſters.
Wil we ſee ſome examples of true and faithful ſeruice in both theſe kindes. Looke vponupon Ioſeph, Geneſ. 39. hee no doubt was diligent in the workes of his maſters ſeruice, as we may gather by the Lords bleſſing on his labours, hee was alſo carefull of his maſters goods, inſomuch as the text ſaith verſe 6. That his maſter left all that he had in Ioſephs hand, and tooke account of nothing that was with him, and verſe 8. That his maſter knew not what he had in the houſe with him, but committed al that he had to his hand.
But moſt excellent and memorable in this kind, is the example of Iacob, Gene. 31. verſ. 38. to ende of verſe 40. This 20. yeeres, ſaith Iacob, hauehave I beene with thee, thine ewes & thy goats hauehave not caſt their young, and the rams of the flocke hauehave I not eaten. Verſe 39. Whatſoeuer was torne of beaſts I brought it not to thee, but made it good my ſelfe, of mine hand didſt thou require it, were it ſtollen by day, or ſtollen by night. There was his faithfull care for the the goods of his Maſter, he was ſo farre from pilfring any thing from his maſter, as hee made good that which was loſt, and for his paines and diligence, hee ſaith, That hee was in the day conſumed with heate, and with froſt in the night, and his ſleepe departed from him. Heere is indeed an example of ſingle hearted, and faithful ſeruice yeelded by a ſeruant to his maſter; let all ſeruants looke on this example, and conſider it, and if they duly conſider it, and thereby examine their owne practiſe, no doubt it will conuince moſt ſeruants of vnfaithfulneſſe towards their maſters.
Ʋſe. If moſt of our ſeruants compare their manner of ſeruice done to their maſters, with this right line of true ſeruice,The vnfaithfulneſſe of ſeruants in doing ſeruice to their maſters diſcouered. it will diſcouer the wickednes of their hearts, & they muſt needs acknowledge they ſwerue far from the right maner of ſeruice they ought to yeeld to their maſters; Doe not many ſeruants in their maſters preſence ſeeme to be very diligent and painefull, yea, carefull too for the good of their maſters, and that their worke may be for his beſt aduantage, and eueryevery way ſeeme to yeeld to him true and faithfull ſeruice, but if once hee turne his backe to them, then they loiter & triſlle out the time and care not which end goes forward; yea if they can hide their negligence and fraude, though it be by a lie, as Gehazi did, 2. King. 5.25. They care not, its the complaint of many maſters, and no doubt a iuſt complaint, that their ſeruants wili doe little, or nothing, longer then they looke vponupon them; yea that ſome of their ſeruants, if they looke not narrowly to them, will bee filtching, and ſteale from them, and conuert their goods to their owne vſe, or waſtefully miſpend them; It not this the manner of ſeruice that many ſeruants yeeld to their maſters? Surely, if they deale truely with themſelues, they muſt needes confeſſe it to bee ſo: Well, know it thou ſeruant, whoſoeuer thou art, that this manner of ſeruice is but eye-ſeruice, this is not ſingle, but double hearted and hypocriticall ſeruice; thou plaieſt the hypocrite with thy maſter, and will the Lord ſuffer thee to goe vnpuniſhed? No, no, aſſure thy ſelfe the Lord doth hate and abhorre hypocriſie in eueryevery thing. Thou maiſt happily pleaſe thy ſelfe, and giuegive eaſe to thy ſelfe in thy negligence and idleneſſe, or in thy pilfring and drawing things from thy maſter to thy ſelfe, but withall thou bringeſt woe to thy conſcience, and the curſe of God on thine owne ſoule; yea, ſo long as thou art a ſeruant onelie to the eie of thy maſter, and art vnfaithfull in his ſeruice, thou eateſt not thine owne bread, thou liueſt theeuiſhly, though thou ſteale none of thy maſters goods, and being idle, and in his abſence neglecting his buſines, thou ſtealeſt away thy labour from him, which is as due to thy maſter as any of his goods; and therefore let eueryevery ſeruant be admoniſhed in the feare of God, to take heede of yeelding onelyonly eye ſeruice to his maſter, and if thou wouldeſt not be guilty of hypocriſie and theft; two foule ſinnes bringing fearefull iudgements, be thou ſtird vp, euen in ſingleneſſe of heart, to doe ſeruice to thy maſter, truelie and faithfullie; be as diligent and painefull in thy maſters buſineſſes, and as carefull of his lawfull profit, and beſt aduantage in his abſence, as in his preſence, and as well when he is many miles from thee, as when he is preſent and lookes on thee, and take heede of the ſinne of wicked Ziba, 2. Sam. 16.3. He was very vnfaithfull to his maſter: conſider his example, and learne to auoide his ſinne.
Obſerue we in the next place that the Apoſtle makes an oppoſition betweene eye-ſeruice pleaſing to men, and ſingleneſſe of heart.
Whence it is cleare.
That a ſeruant may doe ſeruice contenting the eye of his maſter,Note. and pleaſing to him, and yet with a double and deceitfull heart; and though the Maſter bee a continuall beholder of the conuerſation of his ſeruant, and his eye alwaies on his ſeruice, yet he is not eueryevery way a competent iudge of his good or ill ſeruice, for his ſeruant may doe ſeruice to his eie, and pleaſing to him, and yet carrie in his breaſt a diſſembling heart.
Yea the point is generall.
Doct. 4 A man may doe good duties, ſo as men cannot except againſt them, and yet with a double & hypocriticall heart.A man may doe good duties contenting the eie of man, and pleaſing to man, and yet with a double and hypocriticall heart.
Our Sauiour ſhewes it plainely, Matth. 6. That men may faſt, and pray, &c. and in ſo doing, pleaſe men, and get their applauſe and commendation, and yet bee hypocrites and doe thoſe things not in truth and ſinceritie of heart, but in meere hypocriſie and with double hearts; and the reaſon Reaſon of it is cleare (namely) this
Nature can put on the counterfet and ſemblance of grace and make that ſeeme to men a gracious work which is done without any dramme of ſanctifying grace in the heart.
This muſt teach vsus not to content our ſelues with the good liking and approbation of men, Vſe. touching any good dutie done by vsus, we are not to thinke wee doe good duties as we ought, becauſe the things done are glorious in the eies of men, and men like and approue of them;Wee muſt not not reſt in the good liking of men touching good du…ies done by vsus, but labour to approue our hearts to the Lord in the doing of them no, no, we muſt gage our owne hearts in the doing of good duties, and looke that they bee done of vsus in ſingleneſſe and ſincerity of heart, we may ſeeme to doe many goodlie things before men, which men may applaud and highly approue, and we may be thought petty Angels, and as it were dropt out of heauen, and yet be impoiſoned at our hearts with vaine glorie, and hypocriſie, and the like; and therefore thinke not, thou doſt good duties as they ought to bee done, vnleſſe thine owne conſcience (being inſtructed by the word of God) beare thee witneſſe, thou doſt them in ſingleneſſe and ſincerity of thine heart, euer look to that in the doing of good duties; and aſſure thy ſelfe, if thine owne conſcience witneſſe againſt thee in the doing of any good dutie, that thou doſt it in hpocriſie, or with deſire of vaine glory, though all the world commend thee for it, yet the Lord hath no delight in thee, and if thine owne heart condemne thee, as Iohn ſaith, 1. Epiſt. 3.20. God is greater then thine heart, and much more will hee condemne thee; and therefore it concernes thee to looke to thine owne heart, and to the ſincerity and vprightneſſe of it in the doing of euerie good dutie.
Marke we further, the Apoſtle ſaith not onelyonly, with eye-ſeruice, but addes to it (as men-pleaſers.)
Hence a queſtion may be moued (namely) this, Whether it be vtterly vnlawfull to pleaſe men? Queſt.
Anſwer: Anſw. No, the Apoſtle ſaith, 1. Cor. 10.33. that he pleaſed all men in all things, not ſeeking his owne profit, but the profit of many that they might bee ſaued. And Rom. 15.2. it is his precept, Let eueryevery man pleaſe his neighbour in that which is good to edification, and therefore it is not ſimply vnlawfull to pleaſe men.
But that we may vnderſtand how it is lawfull to pleaſe men and how it is not:How it is lawfull to pleaſe men, and how it is not. know we it is not lawfull to pleaſe men in ſinne, and in euill things; and againe, its not lawfull to pleaſe men in good things, reſting onelyonly in the pleaſing of them, and contenting our ſelues onelyonly in their good liking, but its lawfull to pleaſe men in good things, and for their good; ſo did the Apoſtle in the places before cited, and in his precept, hee ſaith, Let eueryevery man pleaſe his neighbour in that is good to edification; and againe, it is lawfull to pleaſe men in good things, ſo as wee reſt not in the pleaſing of them, but ayme alſo and that chiefely, at the pleaſing of God.
The laſt thing offered vntounto vsus in this verſe, is from the laſt words of it, (fearing God) where the Apoſtle making the feare of God the roote of ſingle hearted ſeruice vnderſtand we thus much.
Doct. 5 That all good and faithfull ſeruice done by ſeruants to their maſters, comes from the true feare of God,The good & faithfull ſeruice that ſeruants doe to their maſters comes from the feare of God. that is the roote and fountaine of it; it was the feare of God that made Iacob and Ioſeph ſo faithfull in doing ſeruice to their maſters.
And indeed, where the feare of God is truely grafted in the heart, it will cauſe men to make conſcience of euerie ſinne, and where that is wanting, as Abraham concluded, Ʋſe 1 Gen. 20.11. there no conſcience is made of the greateſt ſinne.If thou wouldeſt be a faithfull ſeruant, get Gods feare into thine heart.
Wouldeſt thou then bee an obedient ſeruant, yeelding ſeruice to thy maſter in ſingleneſſe of thine heart, then endeauour thou to hauehave thine heart ſeaſoned with Gods grace and feare.
And againe for maſters, doſt thou deſire a faithfull ſeruant, Ʋſe 2 then ſeeke out ſuch a one as feares God,If thou wouldeſt hauehave a faithfull ſeruant, get one truly fearing God. Dauid profeſſed he would ſeeke ſuch an one, Pſalm. 101.6. Mine eies ſhall be vntounto the faithfull of the Land that they dwel with me, he that walketh in a perfect way hee ſhall ſerue me; and if thou wouldeſt hauehave ſeruants that are vnderunder thee true and faithfull, then endeauour thou and vſe all good meanes to worke the feare of God in their hearts, they are iuſtly plagued with bad ſeruants, that care not whether their ſeruants be religious, or no, no more then for their Oxe or Horſe; ſo that like one of them they bee able and willing to doe their worke; its the complaint of men ſometimes, ſuch a one is a very good ſeruant for paines taking, hee will worke hard, but hee is nimble fingred, he will be pilfring now and then. Now,Note. heere is the cauſe of it, he wants the feare of God, he is vnfaithfull to God, how then can he be faithfull to men.
Labour therefore to plant the feare of God in thy ſeruant, and then doubtleſſe he will doe thee true and faithfull ſeruice; yea, then the bleſſing of God will bee vponupon his ſeruice, and happily on all thou haſt for his ſake, as it is ſaid, Geneſ. 39.45. The Lord bleſſed the Aegyptians houſe for Ioſephs ſake; godlineſſe is gainefull euen in ſeruants, and therefore bring thy ſeruant to the hearing of the word preached, examine him afterwards, inſtruct him, and giuegive him good example, and by all other good meanes, draw him to feare God, and thorow Gods bleſſing, that being once wrought in his heart, thou ſhalt hauehave him a good and faithfull ſeruant.