Servants and Masters in the Apostle’s Words

Becauſe there is yet another order in the family beſides thoſe which haue been noted before, namely the order of Maſters & ſeruants, the Apoſtle preſcribeth alſo vnto them their dutie.

As he began with wiues and children, in the two former orders, ſo here he beginneth with ſeruants who are the inferiours, for the ſame reaſons¹ before rendred.

1. 1. §. 10. Why the Apoſtle is ſo copious in vrging ſeruants to their dutie.

The Apoſtle is ſomewhat copious in laying forth the duties of ſeruants, and in vrging them to performe their dutie; and that for two eſpeciall reaſons: One in reſpect of thoſe, whoſe maſters were infidels: another in reſpect of thoſe, whoſe maſters were Saints.

1. Many ſeruants there were in thoſe daies wherein the² Goſpell was firſt preached to the Gentiles, that by the preaching thereof were conuerted, whoſe maſters embraced not the Goſpell: whereupon thoſe ſeruants began to conceit that they being Chriſtians, ought not to be ſubiect to their maſters that were infidels.

1. 2. Seruus beneuolentia proſequatur dominum, quamuis impiū. Qui fidelem habet dominum, ſaluo eius dominio, diligat vt patrem. Conſlit. Apoſt. li. 4. ca. 12. Gal. 4. 28.

2. Other ſeruants there were whoſe Maſters beleeued the Goſpell as well as they: now becauſe the Goſpell taught, that there is neither bond nor free, but all are one in Chriſt Ieſus: they thought that they ought not to be ſubiect to their maſter who was their brother in Chriſt.

Theſe two prepoſterous and preſumptuous conceits doth the Apoſtle intimate, and expreſly meet with in³ another p. 160 place. And becauſe they had taken too deepe rooting in the mindes of many ſeruants, the Apoſtle here in this place laboureth the more earneſtly to root them out, and that by a thorow preſſing vpon their conſcience that ſubiection wherein they are bound to their maſters, as maſters, whatſoeuer their diſpoſition were. Hereof more⁴ afterwards.

1. 3. 1 Tim. 6. 1, 2.
2. 4. Treat. 7. §. 2, 3.

Here by the way, note three points.

• 1. The Goſpell doth not free inferiours from that ſubiection⁵ to men whereunto by the morall law they are bound.
• 2. Men are ready to turne the grace of God into libertie.⁶
• 3. As errors begin to ſprout vp in the Church, Miniſters⁷ muſt be carefull to root them out.

1. 5. 1. Obſer.
2. 6. 2. Obſer.
3. 7. 3. Obſer.

EPHES. 6. 5. Seruants be obedient to them that are your Maſters according to the fleſh, with feare and trembling in ſingleneſſe of your heart, as vnto Chriſt.

THis title (Seruants) is a generall title, which may be applied⁸ to all ſuch as by any outward ciuill bond, or right,⁹ owe their ſeruice to another: of what ſex ſoeuer the perſons themſelues be: or of what kinde ſoeuer their ſeruitude is: whether more ſeruile or liberall.

1. 8. οἱ δοῦλοι.
2. 9. Origo vocabuli ſeruorū in Lat. lingua inde creditur ducta, quod hi qui iure belli poſſint occidi à victoribus cùm ſeruabaxtur ſerui fiebant: à ſeruando appellati. Aug. de Ciu. Dei lib. 19. cap. 15. Uide apud Viu. ibid.

Seruile, as being borne ſeruants, or ſold for ſeruants, or taken in warre, or ranſomed; For of old they were called ſeruants, who being taken in warre, were ſaued from death.

Liberall, as being by voluntary contract made ſeruants, whether at will, as ſome ſeruing-men, iournie men, and labourers; or for a certaine terme of yeeres, as prentiſes, clearkes, and ſuch like. Wherefore whatſoeuer the birth, parentage, eſtate, or former condition of any haue beene; being

Seruants they muſt be ſubiect, and doe the dutie of ſeruants: the¹⁰ Apoſtles indefinite title (ſeruants) admitteth no exception of any.

1. 10. 4. Obſer.

The other title (Maſters) hath as large an extent compriſing¹¹ vnder it both ſexes, Maſters and Miſtreſſes: and of theſe all ſorts, great and meane, rich and poore, ſtrong and weake, p. 161 faithfull and infidels, true profeſſors and profane; ſuperſtitious, idolatrous, hereticall perſons, or the like: ſo as

1. 11. τοῖς κυρίοις. What maſters are meant.

No condition or diſpoſition of the maſter exempteth a ſeruant¹² from performing dutie to him.

1. 12. 5. Obſeru.

Among other degrees and differences, moſt eſpecially let it be noted that both ſexes, miſtreſſes as well as maſters, are here meant, that ſo the duties which are enioyned to be performed to maſters may anſwerably be performed to miſtreſſes (ſo farre as they are common to both) and that both by maidſeruants, and alſo by men-ſeruants that are vnder miſtreſſes. In families miſtreſſes are as ordinary as maſters, and therefore I thought good to giue an eſpeciall item of this.

Vnder this word (obey) are compriſed all thoſe duties which¹³ ſeruants owe to their maſters: it is the ſame word that was before vſed in the firſt verſe: and it hath as large an extent here being applied to ſeruants, as it had there being applied to children: It ſheweth that

1. 13. ὑπακούετε.

The rule of ſeruants (as ſeruants) is the will of their Maſter.¹⁴

1. 14. 6. Obſeru. κατὰ σάρκα.

This clauſe (according to the fleſh) is by ſome referred to the action of obedience, as if it were added by the Apoſtle to ſhew what kinde of obedience ſeruants owe to their maſters, namely a ciuill, corporall obedience in temporall things, oppoſed to that ſpirituall obedience which is due to God alone.

Anſ. Though diſtinction may be made betwixt that ſeruice which is due to God, and that which is due to man, yet this application of this phraſe in this place may giue occaſion to ſeruants to thinke that if they performe outward ſeruice to their maſters all is well, they owe no inward feare, or honour, which is an error that the Apoſtle doth here mainly oppoſe againſt.

But becauſe this clauſe (according to the fleſh) is immediatly¹⁵ ioyned to Maſters, I referre it to the perſons to whom obedience is to be giuen, and ſo take it as a deſcription of them, as if he had ſaid, to fleſhly or bodily Maſters.

1. 15. Why maſters are ſaid to be after the fleſh. Dominis carnalibus. vet. tranſl.

The Apoſtle thus deſcribeth maſters for theſe reaſons.

1. For diſtinction: to ſhew he meanes ſuch maſters as are of the ſame mould that ſeruants are: ſo diſtinguiſhing them from God who is a ſpirit: thus doth the Apoſtle diſtinguiſh betwixt fathers of our fleſh, and father of ſpirits.¹⁶

1. 16. Heb. 12. 9.

p. 162 2. For preuention: left ſeruants might ſay, our maſters are fleſh and bloud as we are, why then ſhould we be ſubiect to them? To meet with that conceit, the Apoſtle expreſly ſaith that obedience is due to maſters after the fleſh.

3. For mitigation of their ſeruitude: for their maſters being fleſh, they haue no power but ouer the bodies of their ſeruants: their ſpirits are free from them: in which reſpect the Apoſtle calleth Chriſtian ſeruants the Lords freemen.¹⁷

1. 17. 1 Cor. 7. 22.

4. For conſolation againſt their preſent condition, which is but for a time, becauſe their maſters are fleſh: whatſoeuer is according to the fleſh is of no long continuance, but hath his date.

5. For direction: to ſhew in what things eſpecially that obedience which properly belongeth to a maſter conſiſteth: namely in ciuill, outward things: for euery one muſt be ſerued according to his nature. As God being ſpirit, muſt in ſpirit be ſerued: ſo man being fleſh muſt in fleſh be ſerued. Now this ſeruice in the fleſh is not oppoſed to ſincere and vpright ſeruice, but to ſpirituall. Thus by conſequence that may be intended, which ſome would haue principally to be meant.

Anſw. Of his owne head he cannot command ſuch things: there muſt be an higher warrant for the doing of them then the commandement of a man.

A maine point here intended is this, that

Maſters are not to be lightly reſpected becauſe they be after the¹⁸ fleſh: that is, weake, fraile, of ſhort continuance, of the ſame nature that ſeruants are.

1. 18. 7. Obſeru.

Leſt vpon the forenamed deſcription of maſters, ſeruants¹⁹ ſhould take to themſelues too much heart, the Apoſtle annexeth this clauſe (with feare and trembling, &c.) which hath relation to the manner of their obedience. No ſlauiſh feare is here meant, as if ſeruants ſhould liue in continuall dread, or tremble at the ſight of their maſters: a ſeruant by the tyrannie of ſome maſter may be brought ſo to doe: but to doe ſo is no Chriſtian dutie: that which the Apoſtle here requireth is a p. 163 dutie belonging to all Chriſtian ſeruants towards all ſorts of maſters, euen the mildeſt that be. It is therefore an awfull reſpect of the authority of a maſter, and a dutifull reuerence to his perſon which is here required: and it is oppoſed to ſawcineſſe, malepartneſſe, boldneſſe, ſtoutneſſe, anſwering againe, murmuring and muttering againſt their maſters, and other like vices. To ſhew how foule thoſe faults be, and what great reſpect ſeruants ought to beare to their maſters, theſe two words (feare, and trembling) are ioyned together: which in²⁰ effect declare one and the ſame thing: but yet for explication ſake they may be diſtinguiſhed. For²¹ Feare ſignifieth a reuerend reſpect of one: it is that which in the former Chapter was required of wiues: though the thing in generall which is required of wiues and ſeruants is the ſame, yet the particular manner and meaſure of a ſeruants feare is farre different.

1. 19. Seruants feare of their maſters. μετὰ φόβου, καὶ τρόμου.
2. 20. Difference betwixt feare and trembling.
3. 21. φόβος. Verſ. 33.

²² Trembling is more proper to ſeruants: it is a dread of puniſhment: and it is required of ſeruants, not as if they ſhould doe all things ſimply for feare of puniſhment, but becauſe God hath put a ſtaffe into a maſters hands, ſeruants muſt tremble at that power their maſters haue, and feare to prouoke them to ſtrike. To this purpoſe ſaith the Apoſtle to ſubiects in regard of the power which a Magiſtrate hath, be afraid, for²³ he beareth not the ſword in vaine.

1. 22. τρόμος. [moved in the edition]
2. 23. Rom. 13. 3, 4.

Hence learne that

The authority of a Maſter ought to ſtrike a ſeruants heart with²⁴ dread.

1. 24. 8. Obſer.

The dread which ſeruants ought to haue of their maſters power and authority maketh many to care for no more then to auoid their maſters diſpleaſure: wherefore the Apoſtle addeth a further degree of a ſeruants ſubiection, namely that²⁵ it be in ſingleneſſe of heart, that is, honeſt, intire, vpright: for this is oppoſed to hypocriſie, diſſimulation, and fraud: yea of YOVR heart, not anothers: another in the ſimplicity of his heart may thinke you doe a thing better then you doe, by a charitable conſtruction of euerie thing, but if in ſingleneſſe of your owne heart you doe it, it will in truth be as it appeareth to be. So as

1. 25. ἐν ἁπλότητι τῆς καρδίας ὑμῶν.

p. 164 All the ſeruices which ſeruants performe to their maſters muſt²⁶ be done in truth and vprightneſſe.

1. 26. 9. Obſer.

The Apoſtle giues this direction to Chriſtians who haue to doe not only with maſters according to the fleſh (who only ſee the outward appearance) but alſo with the maſter of ſpirits²⁷ who looketh on the heart: and therefore alſo he added this clauſe, as vnto Chriſt: teaching ſeruants thereby that

1. 27. 1 Sam. 16. 7. ὡς τῷ Χριστῷ.

Seruants in their obedience to their maſters, muſt approue²⁸ themſelues to Ieſus Chriſt as well as to their maſters after the fleſh.

1. 28. 10. Obſeru.

This phraſe (as vnto Chriſt) implieth as much as that (in the Lord) whereof we ſpake²⁹ before.

1. 29. §. 96.

EPHES. 6. 6. Not with eie ſeruice, as men-pleaſers, but as the ſeruants of Chriſt, doing the will of God from the heart.

THis and the verſe following are added as a further explication of the laſt clauſe of the former verſe. It ſhould ſeeme that ſeruants, howſoeuer they might in ſome meaſure performe the maine dutie of obedience, yet failed exceedingly in the manner of performing it. Becauſe maſters were but men, maſters according to the fleſh, who neither had power ouer the heart, nor could diſcerne the diſpoſition thereof, ſeruants thought they had well done their dutie, if they had outwardly performed what their maſter required: now to root out this bitter weed, and to reforme this corrupt conceit, the Apoſtle is more large in cleering the point of ſincere and vpright ſeruice: therefore, the more fully to expreſſe his minde and meaning, firſt he layeth downe the vice contrarie to the foreſaid ſincerity (for contraries laid together doe much ſet forth one³⁰ another) and then returneth more diſtinctly to declare the vertue. Whence note

1. 30. Oppoſita iuxta ſe poſita magis eluceſcunt.

Thoſe points are moſt to be vrged vpon people, wherein they³¹ moſt faile.

1. 31. 11. Obſer.

The vice here noted to be contrarie to ſincere ſeruice is termed³² eie-ſeruice. Our Engliſh word doth properly and fitly anſwer p. 165 the originall, both in the notation, and in the true ſenſe and meaning of it. It implieth a meere outward ſeruice only³³ to ſatisfie the eie of man:

1. 32. ὀφθαλμοδουλεία.
2. 33. What eie-ſeruice is.

And that is twofold, Hypocriticall,

Paraſiticall.

Hypocriticall ſeruice is that which is meerely in ſhew: when that is pretended to be done which indeed is not done; as if a ſeruant ſhould come from his maſters worke all in a ſweat, as if he had taken extraordinary paines therein, whereas he hath done nothing at all, but otherwiſe made himſelfe to ſweat, or only made a ſhew of ſweat.

Paraſiticall ſeruice is that which is indeed done, but in preſence of the maſter: ſuch ſeruants are they who will be very diligent and faithfull in doing ſuch things as their maſters ſee, or ſhall come to their notice: but otherwiſe behinde their maſters backe, and in things which they hope ſhall neuer come to his knowledge, they will be as negligent, and vnfaithfull as if they were no ſeruants. Yet to ſatisfie their maſters, and to ſooth them, they will doe any thing though neuer ſo vnlawfull.

From this vice thus diſcouered note, that

God requireth more then that which may ſatisfie mans eie.³⁴ Gods eie is a piercing eie, and can ſee much foulneſſe, where to mans eie all things ſeeme very faire: ſo as they much deceiue themſelues who thinke all is well becauſe no man can ſay to them, blacke is thine eie.

1. 34. 11. Obſer.

Thoſe that content themſelues with doing eie-ſeruice the³⁵ Apoſtle here termeth men-pleaſers: which title he giueth vnto them for two eſpeciall reaſons.

1. 35. Men pleaſers. ἀνθρωπάρεσκοι

1. To ſhew the ground of eie-ſeruice: which is becauſe all their care is to pleaſe their maſter, who is a man: for well they know that man can ſee but the outward ſhew, or that which is done before his face.

2. To ſhew the hainouſneſſe of that ſinne: for it is tainted with Atheiſme, in that the man guilty thereof hath no reſpect to God: but preferreth his maſter before God: he careth not to pleaſe God ſo he pleaſe his maſter: for this is the emphaſis of that word (men-pleaſers) It is ſpoken in oppoſition to God, p. 166 as the Apoſtle implieth in another place, ſaying, If I yet pleaſed³⁶ men, I ſhould not be the ſeruant of Chriſt.

1. 36. Gal. 1. 10.

Obiect. How can it be ſo hainous a ſinne to be men-pleaſers,³⁷ when the Apoſtle aduiſeth ſeruants to pleaſe their maſters in all things?

1. 37. Tit. 2. 9.

1. Anſw. The aduice there giuen is not ſimply to pleaſe, but to³⁸ pleaſe well, as the originall word properly ſignifieth, and the Kings tranſlators haue fitly turned it.

1. 38. εὐαρέστους εἶναι.

2. Anſw. That generall particle (all things) muſt be reſtrained³⁹ to the duties of a ſeruant, and to all the parts of obedience, which he there mentioneth in the words immediatly going before. Seruants therefore muſt pleaſe their maſters in all things that their maſters haue power to require at their hands, and they are bound to doe. Men-pleaſing, here ſpoken of, is oppoſed to pleaſing of God. Pleaſing of men there mentioned is ſubordinate to our pleaſing of God: here to pleaſe men is to ſooth them vp in euerie thing good or euill: there to pleaſe them is conſcionably to obey them in euerie lawfull thing. Here is condemned a ſeeking to pleaſe men in the firſt place, and that only, and wholly in euery thing, whereas we ought firſt to ſeeke Gods approbation, then the teſtimony of a good conſcience, and after theſe a pleaſing of men, but in, for, and vnder God. Hence then obſerue that

1. 39. How maſters are to be pleaſed in all things.

A ſeruant muſt not wholly giue himſelfe to ſooth and pleaſe⁴⁰ his maſter: for ſo may he in many things highly diſpleaſe Almighty God.

1. 40. 12. Obſeru.

To auoid the two forenamed ſinnes, eie-ſeruice, and men-pleaſing, the Apoſtle giueth an excellent direction in theſe words, as the ſeruants of Chriſt doing the will of God from the heart, where we may obſerue Seruants of Chriſt to be oppoſed to men-pleaſers, and doing Gods will from the heart to eie-ſeruice.

Seruants of Chriſt, are they who know that their maſters are in⁴¹ Chriſts place, beare his image, haue their authority from him, and are vnder him: ſo as in ſeruing their maſters they ſerue⁴² Chriſt: and ſo farre as they may ſerue both together, they will: but if they proue contrarie maſters, and thereupon one of neceſſity muſt be left, then they will cleaue vnto the higheſt maſter, which is Chriſt: and in this reſpect they are called the p. 167 Lords freemen, 1. Cor. 7. 22. Thus we ſee how a ſeruant may⁴³ be no ſeruant, if he doe all things for the Lord.

1. 41. δοῦλοι τοῦ Χριστοῦ.
2. 42. Who are ſeruants of Chriſt.
3. 43. Quo pacto ſervus non eſt ſervus? Cum prop ter Deum omnia facit. Chryſ. in 1 Cor. 7. hom. 19.

From this oppoſition betwixt men-pleaſers and ſeruants of Chriſt, note that

They who in all things giue themſelues to pleaſe men are no ſeruants of Chriſt.

That we may the better know who are ſeruants of Chriſt,⁴⁴ the Apoſtle addeth a deſcription of them in theſe words (doing the will of God from the heart.) Chriſts will is Gods will: for as Chriſt is God, the fathers will and his is all one: as he is man he wholly ordereth his will by his fathers, he ſeeketh not⁴⁵ his owne will, but the will of the father that ſent him.

1. 44. 13. Obſeru.
2. 45. Ioh. 5. 30.

This deſcription of a ſeruant of Chriſt the Apoſtle addeth partly as a direction to ſeruants to teach them how in ſeruing their maſters, they may be ſeruants of Chriſt, (namely, in hauing an eie to Gods word, whereby his will is reuealed both for the matter and manner of all things which they doe) and partly as a motiue to perſwade them to be content with their place, and cheerefully to doe their dutie, becauſe ſo is the will of God.

Gods will is that which muſt direct and ſettle euery one in the⁴⁶ things which they doe: for Gods will is the rule of that which is right. Euery thing is very right which he willeth: and nothing is right that ſwerueth from his will.

1. 46. 14. Obſeru.

To put a difference betwixt Chriſt and other maſters, and to ſhew that he looketh not (as man doth) vpon the outward appearance, but beholdeth the heart, the Apoſtle annexeth this clauſe (from the heart.) And it declareth that

A good thing muſt be well done. To doe that which is Gods⁴⁷ will, commended by his word, is for ſubſtance a good thing: to doe it from the heart, is the right manner of doing it: That which being good is done after a right manner, is well done.

1. 47. 15. Obſeru.

EPHES. 6. 7. With good will doing ſervice as to the Lord and not to men.

IN this verſe the Apoſtle doth yet againe inculcate the forenamed point concerning ſeruants manner of obeying their maſters, and their care therein to approue themſelues to their higheſt maſter: whence obſerue that

Matters needfull and weightie are againe and againe to be preſſed.⁴⁸ This is a needfull point, becauſe ſeruants exceedingly faile therein: and a weightie point it is, becauſe all the comfort and benefit of ſeruice conſiſteth in Gods approbation. But the former point is not here meerely and barely repeated, but ſo ſet downe as other good directions are afforded to ſeruants⁴⁹ for their manner of obedience.

1. 48. 16. Obſeru.
2. 49. What it is to ſerue with good will.

1. To ſerue with good will, is ſomewhat more then with ſingleneſſe of heart. For it further implieth

1. A readineſſe and cheerefulneſſe in doing a thing; a doing it with a good minde, as the notation of the Greeke word⁵⁰ ſheweth.

1. 50. μετ’ εὐνοίας.

2. A deſire and endeuour that their maſters may reape profit and benefit by their ſeruice: whereby they ſhew that they beare a good will, and good minde to their maſters.

In ſetting downe ſeruants duties, the Apoſtle vſeth another word then before in the fift verſe, namely this (doing ſeruice)⁵¹ wherby he ſheweth that a ſeruants place and dutie is of a more abiect and inferiour kinde then the place and dutie of a childe or a wife: the former word (⁵² obey) was common to all: this word (⁵³ doing ſeruice) is proper to ſeruants: and the very title of a⁵⁴ ſeruant, is deriued from thence. Hence note that

1. 51. δουλεύοντες.
2. 52. ὑπακούετε. [moved in the edition]
3. 53. δουλεύοντες. [moved in the edition]
4. 54. δοῦλος.

Though wiues and children be inferiours as well as ſeruants, yet⁵⁵ may not ſeruants looke for ſuch priuiledges as they haue. Another manner of ſubiection muſt be performed by ſeruants.

1. 55. 17. Obſeru.

The clauſe annexed (as to the Lord) is in effect the ſame⁵⁶ with that in the 5. verſe (as to Chriſt) for by the Lord he here meaneth The Lord Chriſt. But it is added to meet with a ſecret Obiection. For if ſeruants ſhould ſay, You require us to ſerue⁵⁷ p. 169 our maſters with good will, but what if they be hard-hearted and regard not our good will, but peruert our good minde? The Apoſtle⁵⁸ giueth them this anſwer, Looke not ſo much to men and their reward, as to God and his reward: ſerue men in and for the Lord, euen as if you ſerued God: ſo ſhall not your ſeruice be in vaine. The inference of the eighth verſe vpon this, ſheweth that this is it which the Apoſtle here intendeth. Learne therefore that

1. 56. ὡς τῷ κυρίῳ.
2. 57. Obiect.
3. 58. Anſw.

An eie is to be caſt vpon God euen in thoſe duties which we performe⁵⁹ to men: and that both for approbation and reward from God.

1. 59. 18. Obſeru.

The negatiue clauſe which followeth in theſe words (and not to men) is not ſimplie to be taken (for then would it thwart the maine ſcope of the Apoſtle in this place) but comparatiuely in relation to God, and that in two reſpects.

1. That ſeruice be not done only to men.

2. That ſeruice be not done to men in and for themſelues. Seruice muſt be done to God as well as men: yea In that ſeruice⁶⁰ which we doe to men, we muſt ſerue God. Men muſt be ſerued for the Lords ſake, becauſe the Lord hath commanded it, becauſe they beare the Lords image, and ſtand in his ſtead: in the Lord, and vnder the Lord.

1. 60. 19. Obſeru.

From this large declaration of the manner of doing ſeruice⁶¹ to maſters note the difference betwixt ſuch ſeruants as are ſeruants of men, and ſuch as are ſeruants of Chriſt.

• 1. They doe all to the eie. Theſe all from the heart.
• 2. They ſeeke to pleaſe men. Theſe doe the will of God.
• 3. They doe their ſeruice diſcontentedly. Theſe cheerefully.
• 4. They doe all vpon ſelfe-loue. Theſe with good will.

1. 61. Difference betwixt ſeruants of men, and of Chriſt.

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 exact⁶² all the ſeruice that a poore ſeruant poſſibly can doe, but ſlenderly recompence his paines: yea, it may be, very euilly reward p. 170 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 vnto them that he regardeth them, and will ſufficiently reward them, ſo as

1. 62. Why ſeruants are put in minde of Gods reward.

Seruants labour ſhall not be in vaine in the Lord. To preſſe⁶³ this incouragement the more vpon 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 enough⁶⁴ know that what I now ſay is moſt true: hence note that

1. 63. 20. Obſer.
2. 64. εἰδότες.

Gods reſpect of faithfull ſeruants is ſo well knowne, as none that⁶⁵ haue any vnderſtanding can be ignorant thereof.

1. 65. 21. Obſer.

The Apoſtles argument is drawne from the generall to a particular,⁶⁶ 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: Euery one of what eſtate and degree ſoeuer he be, ſhall be rewarded of God for euery good thing he doth, be it great or ſmall. Therefore euery ſeruant ſhall be rewarded of God for euery good ſeruice.

1. 66. A genere ad ſpeciem.

The recompence promiſed is ſet forth vnder a conciſe ſpeech (the ſame ſhall he receiue) meaning that he ſhall receiue⁶⁷ 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:⁶⁸ the ſeed being wheat, the crop is of wheat: the⁶⁹ ſeed being plentifully ſowed, the crop will be plentifull: to the ſame purpoſe ſaith this Apoſtle in another place, whatſoeuer a man ſoweth⁷⁰ that ſhall he alſo⁷¹ 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 p. 171 Apoſtle expreſly anſwereth, Of the Lord: for it is the Lord that⁷² ſaid,⁷³ Them that honour me will I honour. God will not forget them, though their maſters may.

1. 67. τοῦτο κομιεῖται.
2. 68. 1 Cor. 15. 38.
3. 69. 2 Cor. 9. 6.
4. 70. τοῦτο καὶ θερίσει.
5. 71. Gal. 6. 7.
6. 72. παρὰ τοῦ Κυρίου.
7. 73. 1 Sam. 2. 30.

From this verſe thus opened, I gather theſe particular obſeruations, concerning ſeruants.

1. Seruants may and ought to applie vnto themſelues generall⁷⁴ promiſes made to Chriſtians. Otherwiſe this generall argument of the Apoſtle is to little purpoſe in this place.

1. 74. 22. Obſer.

2. A Chriſtian may be a bond-ſlaue: for the Apoſtle directeth this incouragement to Chriſtians, among whom he preſuppoſeth⁷⁵ ſome to be ſlaues, oppoſing them to free-men, who alſo were ſeruants.

1. 75. 23. Obſer.

3. Faithfull ſeruice performed to men is a good thing: for the⁷⁶ good things which ſeruants eſpecially doe is in their ſeruice.

1. 76. 24. Obſer.

4. As God accepteth not men becauſe they are free, ſo neither⁷⁷ reiecteth he them becauſe they are bond. It is not the perſon, but the worke that he regardeth.

1. 77. 25. Obſer.

5. The faithfull ſeruice of ſeruants is as good ſeed ſowen: it⁷⁸ will bring forth a good crop. The metaphor here intimated implieth as much.

1. 78. 26. Obſer.

6. God is honoured by the faithfull ſeruice of ſeruants: this is⁷⁹ intimated by the application of Gods reward to them, for God honoureth none but them which honour him.

1. 79. 27. Obſer.

EPHES. 6. 9. And ye maſters doe the ſame things vnto 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,⁸⁰ §. 115.

1. 80. 1. Obſer.

1. Gods law requireth as much: for it expreſly inioyneth p. 172 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 haue beene made.

4. The law of equitie doth ſo alſo. One good deſerueth another good: therefore the Apoſtle ſaith to maſters, giue vnto your ſeruants that which is iuſt and equall.⁸¹

1. 81. 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.

Theſe two titles (Maſters, Seruants) are ſo taken here as they were⁸² before in the fift verſe.

1. 82. §. 124.

All the duties of maſters are compriſed vnder this phraſe, doe the ſame things: which at firſt ſight may ſeeme to be ſomewhat⁸³ 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?

1. 83. τὰ αὐτὰ ποιεῖτε.

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 vnto Chriſt, not with eie ſeruice as men pleaſers, but as the ſeruants of Chriſt they doe the will of God from the heart.

p. 173 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 haue an eie to their places to doe the good things thereof, ſo maſters muſt doe the ſame things: that is, they muſt haue 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 ſaid⁸⁴ 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.

1. 84. §. 3.

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 vnder this phraſe (the ſame things) that he expreſſeth there vnder theſe two words, iuſt, equall: whereof we ſhall⁸⁵ hereafter more diſtinctly ſpeake.

1. 85. Treat. 8. §. 20, 44.

Purpoſely doth the Apoſtle infold maſters duties vnder 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.

The Apoſtle in theſe words (forbearing threatning) doth⁸⁶ not ſimply forbid all manner of threatning, but only preſcribe a moderation thereof: and⁸⁷ ſo much haue 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 from⁸⁸ bitterneſſe, and parents from⁸⁹ prouoking their children to wrath. Beſides, the⁹⁰ 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

1. 86. ἀνιέντες τὴν ἀπειλήν.
2. 87. Or, moderating.
3. 88. Col. 3. 19.
4. 89. Epheſ. 6. 4.
5. 90. See Treat. 8. §. 14.

Authoritie muſt be moderated and kept in compaſſe: elſe will⁹¹ it be like a ſwelling riuer without bankes and wals.

1. 91. 2. Obſer. Authoritie to be kept in compaſſe.

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 vpon euery 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 euery part thereof.

3. In execution; when euery 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 giue good hope thereof. Woe were it with vs the ſeruants of the high God, if he ſhould ſo deale with vs.

Here note that men may exceed in doing a bounden dutie: and⁹² ſo turne a needfull vertue into an hurtfull vice: great reſpect p. 175 therefore muſt be had to the manner of doing good and lawfull things.

1. 92. 3. Obſer. Exceſſe in dutie not good.

Yet further for the extent of this prohibition, we are to know that vnder the vice forbidden the contrarie vertues are commanded, as mildneſſe, gentleneſſe, patience, long ſuffering, with the like.

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 vnder God. A point whereof none of them could be ignorant, and therefore he thus ſetteth it downe, knowing: for,⁹³

1. 93. εἰδότες.

All men know that there is an higher then the higheſt on earth.⁹⁴ 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 haue a maſter, thereby he giueth them to vnderſtand, that

1. 94. 4. Obſeru.

They which are in authoritie, are alſo vnder authoritie: maſters⁹⁵ haue a maſter. For God is Lord of Lords, Maſter of maſters. In this reſpect ſaith Ioſeph a great Gouernour, am not I vnder God?

1. 95. 5. Obſeru. 1 Tim. 6. 15. Gen. 50. 19.

Theſe two little particles (euen your, or your alſo) adde ſome⁹⁶ 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)⁹⁷ the ſenſe is all one which way ſoeuer we read it: It ſheweth that in relation to God,

1. 96. καὶ ὑμῶν.
2. 97. καὶ ὑμῶν, καὶ αὐτῶν.

Maſters and ſeruants are in the ſame ſubiection, and vnder a⁹⁸ like command. There is one maſter, euen Chriſt: and all men whoſoeuer are brethren, fellow-ſeruants.

1. 98. 6. Obſeru. Matth. 23. 8. & 18. 28.

That great Maſter, vnder 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 God⁹⁹ ſitting in the heauens, inferreth this exhortation vnto 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.

1. 99. Pſal. 2. 4, 10, 11.

p. 176 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 the¹⁰⁰ darke cloud? Thicke clouds are a couering to him that he ſeeth not, and he walketh in the circuit of he auen?

1. 100. Iob 22. 13, 14.

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: for¹⁰¹ the heauen, and the heauen of heauens cannot containe him.¹⁰² He filleth heauen and earth.¹⁰³ 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, therefore¹⁰⁴ by an excellencie is he ſaid to be in heauen: and that in three eſpeciall reſpects.

1. 101. 1 King. 8. 27.
2. 102. Ier. 23. 23.
3. 103. Matth. 5. 34, 35.
4. 104. κατ’ ἐξοχήν.

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 vnto the Lord our God¹⁰⁵ who dwelleth on high? There is no ſuch difference betwixt maſters and ſeruants on earth.

1. 105. Pſal. 113. 5.

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 vnder him.¹⁰⁶ From heauen doth the Lord behold the earth.¹⁰⁷ The Lord looketh from heauen, he beholdeth all the ſonnes of men.¹⁰⁸ 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.

1. 106. Pſal. 102. 19.
2. 107. & 33. 13.
3. 108. Prou. 15. 3.

3. To ſhew that he is Almightie: able both to recompence his faithfull ſeruants (whereupon Dauid ſaith, Unto thee lift I¹⁰⁹ 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 oppreſſion¹¹⁰ &c. maruell not: for he that is higher then the higheſt regardeth.)

1. 109. Pſal. 123. 1.
2. 110. Eccleſ. 5. 8.

From this place of God (in heauen) we learne theſe leſſons.

1. The eie of faith is needfull to behold God withall, for heauen¹¹¹ is too high for any bodily eie to pierce into. But by Faith did Moſes ſee him who is inuiſible.

1. 111. 7. Obſeru. Heb. 11. 27.

p. 177 2. Though maſters had none on earth aboue them, yet is there¹¹² one higher then they. There is a maſter in heauen.

1. 112. 8. Obſeru.

3. They who cannot be heard on earth, haue yet one to appeale¹¹³ vnto. There is a maſter in heauen.

1. 113. 9. Obſer.

4. The command vnder which earthly maſters are, is farre¹¹⁴ greater then that which they haue: for their commander is in heauen.

1. 114. 10. Obſeru.

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 ſignifieth¹¹⁵ a face: ſo doth alſo the Greeke word here tranſlated¹¹⁶ 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 as¹¹⁷ 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 euery 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 the¹¹⁸ 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.

1. 115. פנים
2. 116. πρόσωπον.
3. 117. 1 Sam. 16. 7.
4. 118. Iob. 34. 19.

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.¹¹⁹ p. 178 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.

1. 119. 11. Obſer.

Many good leſſons may be learned from hence: as among other, theſe,

1. The pooreſt and meaneſt that be may haue as free acceſſe to God as the wealthieſt and greateſt: and their ſure ſhall be as ſoone receiued.

2. The great ones on earth, haue 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 vnder 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 haue no reſpect of perſons.