Of Domestical Duties, Treatise 1 · Section 127 – Section 133
§. 127. Of the meaning of the eight verſe.
EPHES. 6. 8.
Knowing that whatſoeuer good thing any man doth, the ſame ſhall he receiue of the Lord whether he be bond or free.
GReat is the ingratitude of many maſters: they will exact Why ſeruants are put in minde of Gods reward.all the ſeruice that a poore ſeruant poſſibly can doe, but ſlenderly recompence his paines: yea, it may be, very euilly reward the ſame, not affording competent food, clothing, lodging, but frownes, checkes, and blowes. Now to vphold ſeruants in ſuch ſtraits, and to incourage them to doe their dutie whether their maſters regard it or no, the Apoſtle in this verſe laboureth to raiſe vp their mindes to God: and to ſhew vntounto them that he regardeth them, and will ſufficiently reward them, ſo as
Seruants labour ſhall not be in vaine in the Lord. To preſſe 20. Obſer.this incouragement the more vponupon them, he ſetteth it downe as a thing granted by all, ſo cleere as none of them can be ignorant thereof (Knowing) as if he had ſaid, ye all well enough foreign.know that what I now ſay is moſt true: hence note that
Gods reſpect of faithfull ſeruants is ſo well knowne, as none that 21. Obſer.hauehave any vnderſtanding can be ignorant thereof.
The Apoſtles argument is drawne from the generall to a particular, A genere ad ſpeciem.and the generality is noted in the thing done (whatſoeuer) and in the perſon that doth it (any man.) But becauſe the generalitie of the thing might be too farre ſtretched, he addeth this limitation (good) and becauſe the generalitie of the perſon might be too much reſtrained, he addeth this explication (whether bond or free.) This diſtinction is vſed becauſe in thoſe daies many ſeruants were bond-men and bondwomen. Now the Apoſtles argument may thus be framed: EueryEvery one of what eſtate and degree ſoeuer he be, ſhall be rewarded of God for eueryevery good thing he doth, be it great or ſmall. Therefore eueryevery ſeruant ſhall be rewarded of God for eueryevery good ſeruice.
The recompence promiſed is ſet forth vnderunder a conciſe ſpeech (the ſame ſhall he receiue) meaning that he ſhall receiue foreign.a reward for the ſame: that phraſe hath relation to the crop which an husbandman receiueth of the corne he ſowed, which is of the ſame kinde he ſowed: m1 Cor. 15. 38.the ſeed being wheat, the crop is of wheat: the n2 Cor. 9. 6.ſeed being plentifully ſowed, the crop will be plentifull: to the ſame purpoſe ſaith this Apoſtle in another place, whatſoeuer a man ſoweth oforeign.that ſhall he alſo Gal. 6. 7.reape. Now to applie this, ſeruants that by their faithfull ſeruice bring honour and glory to God, ſhall againe receiue honour and glorie. If they aske of whom they ſhall receiue it, the Apoſtle expreſly anſwereth, Of the Lord: for it is the Lord that foreign.ſaid, p1 Sam. 2. 30.Them that honour me will I honour. God will not forget them, though their maſters may.
From this verſe thus opened, I gather theſe particular obſeruations, concerning ſeruants.
1. Seruants may and ought to applie vntounto themſelues generall 22. Obſer.promiſes made to Chriſtians. Otherwiſe this generall argument of the Apoſtle is to little purpoſe in this place.
2. A Chriſtian may be a bond-ſlaue: for the Apoſtle directeth this incouragement to Chriſtians, among whom he preſuppoſeth 23. Obſer.ſome to be ſlaues, oppoſing them to free-men, who alſo were ſeruants.
3. Faithfull ſeruice performed to men is a good thing: for the 24. Obſer.good things which ſeruants eſpecially doe is in their ſeruice.
4. As God accepteth not men becauſe they are free, ſo neither 25. Obſer.reiecteth he them becauſe they are bond. It is not the perſon, but the worke that he regardeth.
5. The faithfull ſeruice of ſeruants is as good ſeed ſowen: it 26. Obſer.will bring forth a good crop. The metaphor here intimated implieth as much.
6. God is honoured by the faithfull ſeruice of ſeruants: this is 27. Obſer.intimated by the application of Gods reward to them, for God honoureth none but them which honour him.
§. 128. Of the connexion of maſters duties with ſeruants.
EPHES. 6. 9.
And ye maſters doe the ſame things vntounto them, forbearing threatning: knowing that your maſter alſo is in heauen: neither is there reſpect of perſons with him.
TO the duties of ſeruants the Apoſtle adioyneth the duties of maſters, ſaying, AND ye maſters: whence learne that
Maſters are as well bound to dutie as ſeruants. A like doctrine was noted from the connexion of parents duties with childrens: there you may ſee this generall further amplified, 1. Obſer.§. 115.
1. Gods law requireth as much: for it expreſly inioyneth many duties to maſters (as in the eighth treatiſe following we ſhall ſee.)
2. So doth alſo the law of nature which hath tied maſter and ſeruant together by a mutuall and reciprocall bond, of doing good, as well as of receiuing good.
3. The law of nations requireth alſo as much: For in all nations where euer there was any good gouernment, and where wiſe, and good lawes were made, particular lawes of the duties of maſters hauehave beene made.
4. The law of equitie doth ſo alſo. One good deſerueth another good: therefore the Apoſtle ſaith to maſters, giuegive vntounto your ſeruants that which is iuſt and equall.Col. 4. 1.
Now let maſters take notice hereof: and know that God the great Lord of all hath made this relation betwixt maſter and ſeruant, and hath ſet each of them in their ſeuerall and diſtinct places for the mutuall good of one another, ſo as ſeruants are no more for the good of maſters, then maſters are for the good of ſeruants. Wherefore, as they looke for dutie, let them performe dutie: if ſeruants faile in their dutie, let maſters ſee if they themſelues be not the cauſe thereof, by failing in theirs. Their authoritie will be no excuſe before Chriſt, but a meanes to aggrauate their fault, and increaſe their condemnation: for the greater the talent is, the more diligence is expected, and the ſtraiter account ſhall be exacted.
§. 129. Of the meaning of this phraſe, Doe the ſame things.
Theſe two titles (Maſters, Seruants) are ſo taken here as they were *§. 124.before in the fift verſe.
All the duties of maſters are compriſed vnderunder this phraſe, doe the ſame things: which at firſt ſight may ſeeme to be ſomewhat foreign.ſtrange: for may ſome ſay, The things which ſeruants muſt doe are theſe, to feare, to obey, to doe ſeruice, with the like, and are maſters to doe the ſame things?
Anſw. 1. Theſe words are not to be referred to thoſe particular duties which are proper to ſeruants, but to thoſe generall rules of equitie which are common to maſters as well as ſeruants; namely, that in their ſeuerall places, with ſingleneſſe of heart, as vntounto Chriſt, not with eie ſeruice as men pleaſers, but as the ſeruants of Chriſt they doe the will of God from the heart.
2. Thoſe words may be referred to the eight verſe, the verſe going immediatly before, which laieth downe a generall rule for all men in their ſeuerall places to doe the good things of their places. Now then as ſeruants muſt hauehave an eie to their places to doe the good things thereof, ſo maſters muſt doe the ſame things: that is, they muſt hauehave an eie to their places, to doe the good things thereof.
3. Thoſe words may be taken without reference to any former words, and expounded of a mutuall, reciprocall, and proportionable dutie that ought to paſſe betwixt maſter and ſeruant: not in the particulars, as if the ſame duties were to be performed by each of them, for that were to ouerthrow the order and degrees which God hath ſet betwixt maſter and ſeruant, to croſſe Gods ordinance, and inferre contradiction: but in generall, that duties are to be performed of each to other: in which reſpect the Apoſtle ſaid *§. 3.before of all ſorts, ſuperiours, and inferiours, Submit your ſelues one to another. And thus by this phraſe the doctrine before mentioned is confirmed, that Maſters are as well bound to dutie as ſeruants.
None of theſe anſwers thwart another, but all of them may well be admitted, and all of them well ſtand together. They all imply a common equitie betwixt maſters and ſeruants, but no equalitie: mutuall duties, but diuers and diſtinct duties, appertaining to their ſeuerall places. Compare with this text, that which the Apoſtle himſelfe hath more plainly and fully noted (Col. 4. 1.) and we ſhall obſerue him to expound his own meaning, for that which here he implieth vnderunder this phraſe (the ſame things) that he expreſſeth there vnderunder theſe two words, iuſt, equall: whereof we ſhall *Treat. 8. §. 20, 44.hereafter more diſtinctly ſpeake.
Purpoſely doth the Apoſtle infold maſters duties vnderunder this generall phraſe (the ſame things) to preuent a ſecret obiection raiſed from the eminency and ſuperioritie of maſters aboue ſeruants, which maketh them thinke, that ſeruants are only for the vſe of maſters, and that maſters are no way tied to their ſeruants. But if in the generall maſters muſt doe the ſame things, then they are for their ſeruants good, as well as ſeruants for theirs.
§. 130. Of maſters forbearing threatning.
The Apoſtle in theſe words (forbearing threatning) doth foreign.not ſimply forbid all manner of threatning, but only preſcribe a moderation thereof: and *Or, moderating.ſo much hauehave the Kings tranſlators well expreſſed in the margin againſt this Text. Threatning is a dutie which, as occaſion ſerueth, maſters ought to vſe, and that to preuent blowes. But men in authoritie are naturally prone to inſult ouer their inferiours, and to thinke that they cannot ſhew their authoritie but by auſterit ie: for which reaſon the Apoſtle dehorteth husbands from aCol. 3. 19.bitterneſſe, and parents from bEpheſ. 6. 4.prouoking their children to wrath. Beſides, the *See Treat. 8. §. 14.Gentiles and Heathen thought that they had an abſolute power ouer ſeruants, and that of life and death: whereupon the Roman Emperors made lawes to reſtraine that rigour: for they would vſe their ſeruants like beaſts. Now that Chriſtian maſters ſhould not be of the ſame minde, the Apoſtle exhorteth them to forbeare threatning. Hence note that
Authoritie muſt be moderated and kept in compaſſe: elſe will 2. Obſer. Authoritie to be kept in compaſſe.it be like a ſwelling riuer without bankes and wals.
Threatning is here put for all manner of rigor, whether in heart, looke, words, or actions: for it is vſuall in Scripture to put one inſtance for all of the ſame kinde.
Forbearing, implieth a reſtraint of all manner of exceſſe, as
1. In time and continuance: when there is nothing but continuall threatning vponupon eueryevery ſmall and light occaſion.
2. In meaſure; when threatning is too fierce, and violent, ſo as it maketh the heart to ſwell againe, and as it were fire to come out of the eies, and thunder out of the mouth, and the body to ſhake in eueryevery part thereof.
3. In execution; when eueryevery vengeance once threatned ſhall ſurely be put in execution, though the partie that cauſed the threatning be neuer ſo ſorie for his fault, and humble himſelfe, and promiſe amendment, and giuegive good hope thereof. Woe were it with vsus the ſeruants of the high God, if he ſhould ſo deale with vsus.
Here note that men may exceed in doing a bounden dutie: and 3. Obſer. Exceſſe in dutie not good.ſo turne a needfull vertue into an hurtfull vice: great reſpect therefore muſt be had to the manner of doing good and lawfull things.
Yet further for the extent of this prohibition, we are to know that vnderunder the vice forbidden the contrarie vertues are commanded, as mildneſſe, gentleneſſe, patience, long ſuffering, with the like.
§. 131. Of maſters ſubiection to a greater maſter.
The latter part of this verſe containeth a reaſon to enforce the directions in the former part. The reaſon in ſumme layeth downe that ſubiection wherein maſters are vnderunder God. A point whereof none of them could be ignorant, and therefore he thus ſetteth it downe, knowing: for,foreign.
All men know that there is an higher then the higheſt on earth. 4. Obſeru.The light of nature reuealeth as much, no Pagan, much leſſe Chriſtian, can be ignorant thereof. In that ſpeaking to maſters he telleth them that they hauehave a maſter, thereby he giueth them to vnderſtand, that
They which are in authoritie, are alſo vnderunder authoritie: maſters 5. Obſeru. 1 Tim. 6. 15. Gen. 50. 19.hauehave a maſter. For God is Lord of Lords, Maſter of maſters. In this reſpect ſaith Ioſeph a great Gouernour, am not I vnderunder God?
Theſe two little particles (euen your, or your alſo) adde ſome foreign.emphaſis: hauing reference to ſeruants, as if he had ſaid, as well your maſter, as your ſeruants maſter. Some Greeke copies, for more perſpicuitie, thus read it (both your and their maſter) foreign.the ſenſe is all one which way ſoeuer we read it: It ſheweth that in relation to God,
Maſters and ſeruants are in the ſame ſubiection, and vnderunder a 6. Obſeru. Matth. 23. 8. & 18. 28.like command. There is one maſter, euen Chriſt: and all men whoſoeuer are brethren, fellow-ſeruants.
§. 132. Of Gods being in heauen.
That great Maſter, vnderunder whom all maſters on earth are, is here ſaid to be in heauen, the more to commend and ſet forth his dignitie and authoritie: and to make maſters to ſtand in the more awe of him: To like purpoſe Dauid hauing ſet forth God Pſal. 2. 4, 10, 11.ſitting in the heauens, inferreth this exhortation vntounto the great Commanders on earth, Be wiſe now therefore, ôye Kings, be inſtructed, ye Iudges of the earth: Serue the Lord with feare, and reioyce with trembling.
Object. This placing of God in heauen, maketh ſuch as feare not God the more inſolent and ſecure: for they will be readie to thinke and ſay, How doth God know? can he iudge thorow the Iob 22. 13, 14.darke cloud? Thicke clouds are a couering to him that he ſeeth not, and he walketh in the circuit of he auen?
Anſw. 1. The Apoſtle wrote to Chriſtian maſters, who thought better of God then ſuch Atheiſts did.
2. The placing of God in heauen doth not bound him within the compaſſe thereof: for c1 King. 8. 27.the heauen, and the heauen of heauens cannot containe him. dIer. 23. 23.He filleth heauen and earth. eMatth. 5. 34, 35.Though heauen be his throne, yet the earth alſo is his footſtoole. But becauſe the Lord doth moſt manifeſt his glorie in heauen, and from heauen, therefore *foreign.by an excellencie is he ſaid to be in heauen: and that in three eſpeciall reſpects.
1. To ſhew that there is no proportion betwixt him and earthly maſters, be they neuer ſo great. For as the heauen is higher then the earth, ſo is God more excellent, yea infinitely more excellent then any man. Who is like vntounto the Lord our God Pſal. 113. 5.who dwelleth on high? There is no ſuch difference betwixt maſters and ſeruants on earth.
2. To ſhew that he hath his eyes continually on all his ſeruants: he ſeeth euerie thing that they doe, as one placed aboue others ſeeth all that are vnderunder him. gPſal. 102. 19.From heauen doth the Lord behold the earth. h& 33. 13.The Lord looketh from heauen, he beholdeth all the ſonnes of men. iProu. 15. 3.The eyes of the Lord are in euerie place, beholding the euill and the good. So as this phraſe noteth the cleane contrarie to that which was before obiected by wicked Atheiſts.
3. To ſhew that he is Almightie: able both to recompence his faithfull ſeruants (whereupon Dauid ſaith, Unto thee lift I Pſal. 123. 1.vp mine eyes, ô thou that dwelleſt in the heauens) and alſo to execute vengeance on thoſe that are vnfaithfull to God, and cruell to their ſeruants (whereupon ſaith Salomon, if thou ſeeſt oppreſſion Eccleſ. 5. 8.&c. maruell not: for he that is higher then the higheſt regardeth.)
From this place of God (in heauen) we learne theſe leſſons.
1. The eie of faith is needfull to behold God withall, for heauen 7. Obſeru. Heb. 11. 27.is too high for any bodily eie to pierce into. But by Faith did Moſes ſee him who is inuiſible.
2. Though maſters had none on earth aboue them, yet is there 8. Obſeru.one higher then they. There is a maſter in heauen.
3. They who cannot be heard on earth, hauehave yet one to appeale 9. Obſer.vntounto. There is a maſter in heauen.
4. The command vnderunder which earthly maſters are, is farre 10. Obſeru.greater then that which they hauehave: for their commander is in heauen.
§. 133. Of Gods hauing no reſpect of perſons.
The Apoſtle further addeth of God the great maſter of all, that with him there is no reſpect of perſons. The Hebrew word vſed to ſet forth this point ſignifieth aforeigna face: ſo doth alſo the Greeke word here tranſlated *foreign.perſon: it ſignifieth both face and perſon. Now we know that the face of a man is outward, and that which of all other parts maketh him moſt amiable in anothers eie. It is oppoſed to that which is inward, euen the heart: in which reſpect it is ſaid that the Lord ſeeth not as 1 Sam. 16. 7.man ſeeth, for man looketh on the outward appearance, but the Lord looketh on the heart. Here by a Synecdoche, face or perſon is put for eueryevery outward quality, ſtate, or condition which maketh one to be preferred before another in mans approbation, as beautie, comelineſſe, ſtature, wealth, honour, authoritie, and the like. Now in that God receineth not, or reſpecteth not perſons, it ſheweth that God preferreth not any one before another for any the forenamed outward reſpects, or any other like to them. Elihu plainly expoundeth this phraſe in theſe words, he accepteth not the perſon of princes, nor regardeth the Iob. 34. 19.rich more then the poore. The phraſe is taken from them that ſit in thrones of iudgement, where their eies ſhould be blinded, that they may not ſee the face or perſon of thoſe that are brought before them: but only heare the cauſe.
This properly is here noted of God, to meet with a vaine conceit of many maſters, who though they know that God is their maſter as well as their ſeruants maſter, yet thinke that God will not call them ſo ſtraitly to account, but wil ſuffer and tolerate them, becauſe they are of a higher ranke, and in a better condition then ſeruants: But by this phraſe the Apoſtle ſheweth that
To God all are alike: he putteth no difference betwixt any. 11. Obſer.He will ſhew fauour to the meaneſt, as well as to the greateſt: he will take vengeance of the greateſt as well as of the meaneſt.
Many good leſſons may be learned from hence: as among other, theſe,
1. The pooreſt and meaneſt that be may hauehave as free acceſſe to God as the wealthieſt and greateſt: and their ſure ſhall be as ſoone receiued.
2. The great ones on earth, hauehave as great cauſe to feare the reuenging hand of God for any ſinne, as meane ones.
3. It becommeth magiſtrates and all in authority to carrie themſelues impartially towards all that are vnderunder them: for they are in Gods roome. Reſpect of perſons is the cauſe of all that iniuſtice and wrong which magiſtrates doe.
4. It becommeth miniſters to be faithfull in all Gods houſe, and with an euen hand to ſow the ſeed of Gods word, and to keepe themſelues pure from the bloud of all men: for they are Gods ſtewards and ambaſſadors; and therefore they muſt hauehave no reſpect of perſons.