An Exposition Upon Colossians

Vers. 17

And whatsoever ye shall do in word or deed, do all in the name of the Lord Jesus: giving thanks to God even the Father by him.

This Verse contains the 2. general rule to be observed in our conversation, and it is an exhortation to the minding of the right end in all our actions, in the former verse he took order for the means of holy life, here he takes order for the end of it.

d: In general: unto the goodness of the action, a good end is essentially required, for though a good intention make not the action good, yet without a good intention, the action cannot be accepted as good in God's sight. It is a good thing to hear and follow Christ, but not good in the Capernaits that follow for the loaves; Or in the Pharisees, that hear to carpe, or carry tales, and inform against him. It is a good action to use our knowledge, but ceaseth to be good in us, when it puffeth up, and is done for vain ostentation. It is good to receive the Sacraments, but yet Circumcision was not good, either as the sons of Jacob required it, nor as the King and his Sons received it. Works of holy and religious services are good, but when men come to Church on the Sabbaths, to make amends for their sins on the week days, it ceaseth to be good to them. It is good to honor God's Ministers, but where men honor them either to keep their own credit with the people, as Saul honored Samuel, or that they may excuse them, as in the Parable , such honor is not good. Works of mercy are good, but being done for praise of men, or to merit by them, they come under a negative precept, give not your Alms. It is good to forbear on another, but not good in such men as forbear only for want of power or opportunity to revenge, and therefore we should inform our selves better, and as we would have God to accept or bless us, to get God's ende to our actions.

Thus of the general.

In this verse, the end of well-doing is two ways considered: First, as it is the end of intention, that is, that we should propound and aim at, as the motive and mark of our endeavors, and that is ordered and required in these words, Whatsoever ye do in word or deed, do all in the name of the Lord Jesus. Secondly, as it is the end of consummation, 1. that by which we finish our works, and that is required in these words, giving thanks to God, even the Father by him: In short, the ende of intention is the glory of God in Christ, the ende of consummation, is the giving of thanks when we have done our endeavors.

In the first part I consider:

• 1 What should be the main end of our actions: Do all in the name of Christ.
• 2 How we are tied to it: First, for persons: Ye. Secondly, for kinds of employment, in word and deed. Thirdly, for extent, whatsoever ye do: Do all.

Do all in the name of the Lord Jesus ] Here four things are required of us.

First, that all be done in the assurance of the love of Christ, that we be sure that we know Christ, as we know a man by his name; that when we go to to do God's work, we be first sure of Christ's reward: this is to be shodde with the preparation of the Gospel of peace.

Secondly, that all be done in the name: that is, by the authority of Christ, and his warrant in his word: not in the name of Moses for Ceremony, or in the name of Angels, or Saints, for intercession, nay, in all we do, our conscience should be tied only properly by the command of Christ, not because such great men would have it so, or I did it to please my parents or kindred, &c for then thou dost it in the name of men and not of Christ.

Thirdly, that all be done with invocation or calling upon God in the name of Christ, all should be consecrate and begun with prayer.

Fourthly, and principally, that all be done to the glory of God in Christ, this should be the scope of all our actions all should breath and savor of Christ.

In word] d: God requires to be glorified by the very words of Christians, and contrariwise holds himself many times dishonored by their words, he that keepeth his tongue keepeth his life, the honor and dishonor of the tongue is largely explicated, I am. 3. but the use is for instruction to teach us, 1. to take heed of dishonoring Christ by our words, but in special we should take heed of words of disgrace and slander to the members of Christ, of vain words, that bolster men up in presumption against repentance and faith in Christ, of passionate and bitter words, of words of deceit, of the words that come from, or tend to the strange woman, filthy words , yea take heed of high words, for high talk, or the lips of excellency becomes not a fool, for evil words greatly provoke God, and call for stripes, bring many a cross upon a man, and are snares to men's souls. Secondly, it should teach us to endeavor to bring glory to God by our words, to this end we should for matter learn to speak the words of clemency, words of wisdom , words of sobriety and truth; words of righteousness , wholesome words, words of eternal life ; and to this end we should observe diverse rules.

• 1 That our words be not many, for in a multitude of words cannot but be sin, we are not able to weld aright many words.
• 2 That we know and not forget God's ten words, the ignorance of God's ten laws, causeth that men know not how they offend in their tongues, but in the ten words of God is an absolute pattern of all uprightness, both of heart, speech and life.
• 3 That we be much and often in taking unto us the words of confession and prayer, our speech is purified, and God much glorified by often confession and prayer, this is to speak a pure language.
• 4 Our ear must seek learning , we must be swift to hear; and slow to speak , and be contented to be taught as well how to speak as how to live.
• Lastly, we must tame our tongues, make conscience of mortification for our sins in word, as well as for evil deed, set a watch before the door of our lips, and pray God to open them.

Or deeds] d : God will have deeds as well as words, our hands must be bound to good behavior, and that our labors and works may be done to God's glory they must be done. 1. with prayer, Psalm 9. last. 2. with warrant from the word. 3. with faith in God's promise for the success: For whatsoever is not of Faith is sin. 4. With perseverance, they are not good works, till they be finished and accomplished.

Whatsoever ] this word is a note either of universality or perfection: Of perfection I say in this sense. Whatsoever ye do or settle about, do it all, that is, let it be complete and perfectly done, but I take it here as a note of universality.

d : We are bound to glorify God not only in word and deed, but in all our words, and all our deeds; we are tied to every good work, to respect all God's commandments, we are bound to glorify God not only in actions of worship, but of righteousness too. Not only in religious businesses, but in civil offices, not only in our general calling, but in our particular. Not only abroad, but at home: making conscience not only of filthy deeds, but of filthy speaking, not only of great and crying sins, but of lesser sins: not only of our open deeds, but of our carriage in secret. Use is for reproof, men discover their unsoundness of heart in this respect exceedingly: many will not forswear that will swear at every word, at least by less oaths, as by the mass, faith, troth, truth, &c. many shop-keepers will not bear false witness in a Court, that will lie daily in selling their wares. Many will look to their carriage abroad, that care not how to order themselves at home. Many will not do their own work by keeping shoppe, or traveling on the Sabbath, that never stick at it to speak their own words on the Sabbath: but if the case of such like men as these be to be suspected, how fearfully bad is their case that are so far from making conscience of every word and deed, as they are to every good Woorke reprobate; that are neither good at home, nor abroad, neither in worship nor life, neither to others nor to themselves. Tit. 1. vlt.

Ye] d: They that have comfort in their election, and God's love, they that have begun to make Conscience of their ways, and to love the word, they that make a profession of the name of Christ above all others are exactly to look to themselves, to every word, and every deed. 1. Because they are nearer the courts of the great King, they live always in the presence chamber. 2. Because God hath bestowed upon them more blessings, and therefore as he gives more wages, requires more work. 3. Because they are more observed then any other. A loose word is more noted in them then execrable blasphemy in others, they are more talked of for seeing a vain sight then others for haunting of lewd plays. 4. Because their hearts are made pure by the blood of Christ: and fine white linen is sooner and deeper stained then course rags. 5. They are trusted with more glorious riches. A little sin in them much greeues God's spirit, whereas a great sin troubles not a wicked man that hath no spirit of God in him. 6. They are sure to have a recompense of reward for every good word and work, and therefore to further their own reckoning and glory, should be abundant in the work of the Lord.

Use therefore, to quicken us, to a desire to walk precisely, circumspectly, exactly, Eph. 5.15. striving to redeem the time that hath been lost in the service of sin and the world.

Giving thanks to God even the Father by him :]

These words are diversely considered.

Some think the former words are an explication of these, as if he should say be careful in all things to glorify God, for this is right thanking of God▪ when men do not only praise God in words but in obedience.

Some think in these words is lodged a reason of the former, as if he should say, glorify God in all your actions, and seek to God by prayer in the name of Christ, and ye shall be sure of singular blessings and grace and comforts from God: and in the assurance thereof, when ye provide to pray or practice, provide thanks ready also▪ for God will not fail in the success.

Some think these words to be an enlarging of the former rule by wishing them, whatsoever falls out to be thankful, so as neither prosperity puff them up, nor adversity deject them, but I take it to be a distinct rule from the former, and so here is to be noted.

• 1 The duty required, viz. Give thanks :
• 2 The explication of it:
  • 1 By the object, to God even the Father
  • 2 By the efficient cause, by him.

Giving thanks ] Concerning our thankfulness to God, I consider 1. the necessity of it, God will not dispense with it, therefore in Ephes. 5.20. the former rule being omitted, this is specially urged, and 1. Thes. 5.18. this is charged upon us, as the will of God in Christ Jesus. Secondly, for what we must give thanks, viz. for Christ as the fountain of all favor, hence the Sacrament ordained to that end, for all the comforts of God's election and love, for all graces and means of grace. coher. for our liberty in Christ, even unto outward things for any success or victory over our corruptions of nature , in short for all things whatsoever .

3. How? viz. not like the Pharisee, with pride of heart and self-liking: with opinion of merit, or with ostentation, but with observation of 4. rules, 1. If we bless we must bless in the spirit. 1. With understanding and feeling in our hearts. 2. When we give thanks we should do it with such tenderness, that our praises should awake the graces of God's spirit to make them get life and grow. Our praises should stir up faith in God's promise, love to God's glory, fear of God's presence, hatred of our sins, joy in the holy Ghost ; 3. With a deep sense of our own unworthiness, and thus the 24. Elders are said to cast down their crowns and fall on their face, when they praised God, Revelations 4.9.10. and 7.12. Luke 17. 4. By all means. We must praise God by Psalms, prayer, celebration of the Sacrament, works of mercy and obedience.

4 How long? that is answered, Eph. 5.20. Revel. 7.12. always, if we must pray always, then we must praise always, we may no more neglect thanksgiving then prayer. Nay when prayer shall cease, because all mortal infirmities and wants shall cease, yet thanksgiving must go with us within the veil, and live with us forever in heaven.

Use 1. to inflame us to the holy practice of thankfulness daily, and always watching hereunto, preserving sense, not forgetting God's mercies, even making it our daily sacrifice. 2. To humble us under our unthankfulness for grace, knowledge, the word, fellowship in the Gospel, and all kinds of blessings, yea we sin greatly in not giving thanks for our success in our callings, yea many are not yet instructed to give thanks for their food. Let those remember that men are said then to eat to God, when they give thanks, Rom. 14.6. to whom then do they eat that give not thanks? certainly not to the Lord. Finally if the poor Gentiles were so punished, for unthankfulness, Rom. 1. 21. that had but the glimmering light of nature to guide them, and read their lessons only in the book of God's works, what shall become of us in the day of the Lord, that have the light of Scripture, of the Gospel, of the Spirit, of the Sacraments, and so many incomparable favors bestowed upon us, unless we repent of our unthankfulness, we shall perish with a worse destruction then Tirus and Sidon: or Sodom and Gomorrah.

To God even the Father :] These words are to be understood, not diuidedly, but conioynedly, and so declare who is our God, even he that hath proved himself a Father in Christ, loving us in him, and accepting of us, and heaping many blessings upon us, two sweet words. He is a God, there is his majesty: he is a Father, there is his love, and therefore great encouragement to go to him with all suites and praises. With all suites, he is God, and therefore able to help; and Father, and therefore willing to help. With all praises, he is God, and therefore meet to be worshipped, he is a Father, and therefore will accept the calves of our lips, not according to what we bring, but according to what we desire to bring, and all this should make us both to hate it, to praise men or Angels, or sacrifice to our nets, and also to honor him with the affection of children, and with the fear of creatures.

By him: ] these words may be referred.

1. To singing of Psalms in the former verse, and so they note that all joy is vain without Christ, yea these spiritual and better sorts of delight are vain unless Christ be ours. How miserable art thou when thy tongue sings Psalms and Christ dwells not in thine heart? many men sing the word of Christ that have no part in the word Christ.

2. To the word Father next before, to note that God hath shown himself a Father in bestowing many mercies upon us by Christ, and so the consideration of God's mercies by Christ, should breed thankfulness.

3. To the word thanksgiving, and so they note the efficient helping cause, and teach us, that as Christ brings down God's graces and blessings to us, so he carrieth up our praises to God, and as we must pray in his name, so our praises will not be accepted unless they be made in his name, and presented in his intercession.

Thus of the general rule.

Hitherto also of the first main part of the information of holy life, viz. the information of our life in general. Hitherto the Apostle hath taught us what to do in our general calling as Christians: now from ver. 18. to v. 2. of the next Chapter, he shows us what we must be in our particular standings, or thus: hitherto he hath given moral precepts, now he gives oiconomicall : or rather thus. hitherto he hath set down the duties belonging to all Christians, now he informeth us in the duties special, as they are wives, husbands, parents, &c.

Vers. 18.

Wives submit yourselves to you Husbands as it is comely, in the Lord.

Vers. 19.

Husbands love your wives and be not bitter unto them.

Before I come to the particular consideration of these words, I must observe something from the coherence and general consideration of all the verses together.

d : It is plain that men are to be taught how to govern themselves in their houses, as well as in the duties of their general calling: this is meet to be noted, because some men's either ignorance, or willfulness and profaneness is such, that they think Ministers should not meddle to tell them how to live at home, or how to carry themselves in their shops.

d: 2. From coherence, that we may live comfortably, and blessedly in our Families, and particular callings, we must labor in the daily and constant use of the means to be sincere in the general. The study of the word to frame men, to be good men and women in God's sight, would make men good husbands, servants, children, wives, &c. First, get to be a good man and then thou wilt the easier prove a good husband, &c.

Use. First, for reproof of such as cannot abide to see their children, or servants to hear Sermons, study the Scriptures, labor for grace, &c. whereas nothing would more fit them to all pleasing in their carriage at home. Secondly, for trial, if religion and the profession of it, make thee not a better wife, husband, or servant. Suspect thyself that all is not right, but that thou art an hypocrite, repent and amend. Thirdly, for instruction, if men find such stubburnesse in their wives, or children, or servants, the best way is to give them more liberty to the means, and to drive them into God's house to hear the word, to call upon them to read the Scriptures, and to use such like holy exercises, for if this will not mende them nothing in the world will. 3 Before I consider of the particular members of a Family, I must entreat generally of the whole: and concerning the government of a Family by the rules of God's word: I consider 4. things.

• 1 The authority of it; there is a way how to walk in uprightness, even in our houses, so as God will come to us, if our families be rightly ordered . There is a wisdom or saving knowledge how to erect and found a holy Family, and how to order and establish it , there are many administrations, as the administration of a Church, of a City, or Common wealth, so likewise the administration of a Family, yet but one Lord, 1 Cor. 12. Yea, the governing of a house honestly, or in holy comliness, is manifestly expressed, 1. Tim. 3.5.
• 2 The antiquity of it, it is the most ancienst of all governments, yea, out of which all the rest sprang: the Church was bred and cherished by this government in Families for many hundreds of years, in the beginning of the world, even till the People came out of Egypt.
• 3 The utility of it, it is called a perfect way , and that in three respects: First, as opposed to hypocrisy, it shows a man's way is not hipocriticall, when a man will not only look to his feet when he goes into God's house, but is careful how to walk uprightly in his own house. Secondly, as it is the ground and field of practice; knowledge is never perfect till it be practiced, and the must ordinary way of practice is at home. Thirdly, as it perfects us in blessedness, in that it brings God's promise into execution, besides the Family is the Seminary both of Church and common wealth, for it brings forth, and brings up a seed, it preserves the common wealth, and as it frames by education a holy seed, it preserves the charge.
• 4 What things are necessary and requisite unto the blessed being of a Family.

Answ: For the erecting and establishing of a blessed Family: 3. things are principally necessary. First, a holy coming together. Secondly, a holy living together. Thirdly, a special fitness in the head of the Family. For the first, it is greatly material to the perpetual well being of a Family, that all heedefulnesse be observed in the first erecting of it: for as many order the matter, they so provoke God by the first entering upon the Family, that the Family travels ever after under the burden of God's anger, or great inconvenience and cannot prosper, and thus men fault.

Either by ventring without a calling, or means to live, or by ouerleaping God's ordinance of Contract, or by ventring upon marriage with persons that have foul diseases, as the Leprosy, french poxe, &c. but especially when:

First, more wives then one are brought in. Secondly, there is not sufficient distance in blood, but the marriage is incestuous. Thirdly, another man's wife is brought in, either the betrothed wife, or the unjustly divorced wife of another man. Fourthly, there is not consent of parties, but the marriage is forced. Fifthly, there is not consent of parents. Sixthly, an infamous or scandalous person is chosen to be a yoke-fellow. Seventhly, there is not equality, either for religion (but a believer is matched with an unbeliever) or age, or estate, or disposition.

And a like dangerous disorder there is in taking into the Family of disordered servants, such as are swearers, filthy and scandalous persons, against which sins there lieth known threatenings of God: and so with their sins they bring in God's curse.

The second thing that makes a family blessed, is a holy living together, and there are four things that are requisite, especially to the good estate of the house: First, the constant practice of piety and private worship. Secondly, the right order of employment in the mutual labors of the family. Thirdly, household discipline or reformation. Fourthly, hospitality, or a right respect of strangers. For the first, the piety that is to be practiced stands of 6. parts: First, prayer and thanksgiving to God. Men must pray everywhere , our meats and callings must be sanctified by the word, and by prayer : thus David prayed morning, and evening, and at noon , so Daniel: Yea it is a brand of profane and abhominable persons, they call not upon God . Yea, those families are in great danger of his wrath, that call not upon his names . Secondly, holy conference betwixt the members of the Family, as between husband and wife , and between father and children . Thirdly, singing of Psalms . Fourthly, repetition of Doctrine publicly taught, examining it by the Scriptures alleged, as did the Bereans . Fifthly, fasting upon extraordinary occasion, is very plain, Zach. 12.16. Lastly, the parents instruction, Psalm. 78.2.3.4. Deut. 6.6.

Quest : But what things may be taught in the Family?

Answ: First, the common grounds of God's service and worship, this is to teach them to fear God. Secondly, the meaning of the Sacraments . Thirdly, the Law , that is the common grounds of honesty, and vice, teaching to love such and such virtues, and hate such and such vices. Fourthly, the use and consideration of God's great judgments: therefore God will tell Abraham of the destruction of Sodom, because he will make use of it in his Family. Fifthly, the report of God's great works of old . Sixthly, to hope in God, acquainting them with their natural miseries, and training them up, by warning them to take heed of the common presumptions of the wicked, and by distilling into them the grounds of practice and promise, concerning God's mercy to their souls; and their last salvation. Seventhly, we should acquaint our households with the general course of the Scriptures: thus Timothy knew the Scriptures of a child : for an exact knowledge of all Scriptures was impossible for a child to attain. Lastly, the things received by public doctrine should be enforced and kept a foot in the family, if any pass these bonds they intrude upon the Ministers office, and ought to fear Vzzahs curse, and therefore as men should instruct, and so avoid the common profaneness of the world in neglecting God's ordinance, so they should be wise to sobriety, and keep themselves in all fear and humility within their own line and measure.

Thus of Piety.

The second thing required is a holy order of employment in all the members of the family, in their mutual labors for the good of the outward estate of it , unto the orderly performance of the Labors of a Family, the five things are required.

First, diligence. Secondly, peace, else all sacrifice is in vain, Prov. 17.1. Thirdly, providence, it is not the hand of the diligent, but his thoughts that bring abundance: care is required, not the care for success (for that is condemned Matth. 6.) but the care for the duty, Prov. 21.5. Fourthly, retyrednesse. They must keep at home. Servants must not be stealing out of the Family without leave: nor Masters leave their standings. Keep thy foot from thy neighbors house, Prov. 25.17. If a man cannot be found in the place of his labor, he is like a bird that wandreth from his nest. Prov. 27.19. Fifthly, frugality, in living within their compass, and not spending above their means, they must make their Lambes serve for clothing, and the Goats for rent or hire of the field, and the milk of the goats must be sufficient for them, and families, and for the sustenance of the maids, Prov. 27. vlt. It is not a good rule to make reason judge of their needs, or to propound unto themselves, I will spend no more but what I need, but they must look to their means to spend according to that, for ordinarily their is not so little coming in, but God can make it suffice, or will himself send them supply.

The third thing required is domestical discipline: Thus Jacob searcheth his house, purgeth it of all Idols, and superstitious monuments, admonisheth his people of the fear of God, Gen. 35.2.3. Thus Job sacrificeth for his children, Job 1.5. Thus David will rid his house of slanderers, liars, apostates, &c. And so should we see to the reformation of abuses, by admonition, rebukes, correction, or complaints to the Magistrate, or Elders of the Church, the Father in his house is the keeper of both Tables.

The fourth thing is the right order of hospitality, and respect of strangers, and it stands in two things: First, in seeking by all means to bring God's Ministers or servants into one house , that they might help us, and as as it were, bless and perfume our houses, by their prayers, counsel, comforts, admonitions, &c. Rom. 1.11. Secondly, in providing that no strangers be admitted, or permitted that will hinder God's worship, or any way the good of the family, they must not be within our gates, that will not join with us to sanctify the Sabbath in our dwellings, Exod. 20. Yea, if they be disordered persons we should use them as the false Prophet; That they may say, thus was I wounded in the house of my friend, Zach. 13.

The Use is : First, against the Papists and that principally two ways: First, in that they forbid marriage, and so hinder the erecting of families to God. Secondly, in that they forbid knowledge to Lay people, and so hinder the good government of the Family.

Secondly, against, great abuses even amongst us. There is that open profaneness in the most houses, that if they searched with lights, there would no prayer, reading of Scripture, holy conference, singing of Psalms, or instruction be found there, but without light men may find their houses, full of swearing, deceit, lying, false measures, and weights, and all kind of filthiness, to the singular detriment of the family: for hence it is that many families, do in vain rise early, and go to bed late, and eat the bread of painfulness and sorrow, for God for these sins will not build the house. Sometimes this is plagued by open judgments, sometimes God's curse secretly like a mouth cats down the prosperity of the house. But always all such families are very hateful to God, even like the dens or cages of wild beasts. Secondly, It may humble the best of us, if we search into our neglects, ignorances, and omissions, of the many duties we should perform in our houses.

Thirdly, for instruction to teach us by prayer to seek a way of God for us, and our houses, and to beseech God to build us an house, 2 Sam. 2.7.11.25. 27.29. and by all means to labor to live godly at home in the practice of piety, this is to bring salvation to our houses. Thus our families would become as little Churches, Rom. 16. 1. Cor. 16. Yea, wonderful hath been the success of this holy order in some families. Thus the house of David hath become as the house of God, Zach. 12.8. Yea, if we were thus careful, God would hedge us and our families round about, and all that we have, that Satan could not touch us, he cannot break God's fence, without God's leave, Job 1.10. Our Tabernacles would then flourish and stand long: Prov. 12.7. and 14.11.

Verse. 20.

Children, obey your Parents in all things, for this is well pleasing to the Lord.

The exhortation hath in it two things. First, their duty. Secondly, the reason of it. Their duty hath in it four things. First, who are charged ( children ) Secondly, what is charged upon them, ( Obey ). Thirdly, to whom they owe it ( your Parents ). Fourthly, the extent how far forth ( in all things ). The reason is, because though it were not grateful and pleasing to the parents by reason of their waywardness, yet it is well pleasing to God.

Children ] viz: All children, without difference of sex, both sons and daughters, or of age, not only infants, but children grown and of riper and full years of condition; the children both of poor and rich.

Obey ] The obedience of Children must be considered.

More specially at sometimes, and so they must obey. [unspec 1]

1 In the choice of their callings.

2 In the election and disposing of their marriages, it must be with consent of parents, Thus did Isaac, Genesis 24. Thus even Ishmael, Genesis 21.21. Thus Jacob. Genesis 27.46. and 28.9. Thus Sampson, Judges 14.2. And this power hath every Father over his Virgin, 1. Cor. 7.36.37.

More generally here I consider. 1. That they must obey not in some things, at sometimes, but always throughout the course of their lives, this is plain here, and likewise charged, Ephes. 6.2.

2. How they must obey, children must perform obedience.

• 1. With reverence internal, and external, internally they must conceive a holy estimation, and tenderness of respect, and honor and observance of their parents. And externally they must show it by all reverent behavior, as by rising up before them, by giving them the honor to speak first, &c.
• 2. With readiness to receive and hear instruction, Pro. 1.8.

3. With endeavor to fulfill their desires, by their labors or otherwise.

4. With submission, first to their rebukes, Prov. 13.1. secondly, to their restraints in diet, apparel, recreations, &c. thirdly, to their corrections.

5. With piety, praying for them; for if they must do it for all men, much more for them, and if for all in authority then for parents, 1. Tim. 2.1.

6. With all meekness of love shown three ways.

• 1 By obeying, without inquiring, discoursing, murmuring or contending.
• 2 By bearing their infirmities, either of body, age or mind, obey though aged, diseased, crabbed, &c.
• 3 Obeying without respect of profit, some children are obsequious, so long as anything is to be had from their parents, but when they have all they must have, then their forwardness to please is neglected: this is a base and mercenary obedience.

7 With all thankfulness and gratitude, a great part of which is to recompense their Parents kindness, by relieving their wants, if they fall into wants. 1 Tim. 5▪4.

Your Parents] Viz : Both your parents, not your father only, but your mother also, Levite. 19.3. Prov. 15.20.

In all things] Quest: But must they be obeyed in sin.

Answ : No, you must so obey your earthly Father, as you disobey not your heavenly Father, therefore in the Lord is added, Ephes. 6.1. But else we must obey in all things, that are not apparent to be sinful, though against our ease, profit, credit, &c.

Or more plainly thus, All things are of three sorts: First, some things are simply good, this must be done though the Parents forbid, because God commands. Secondly, some things are simply evil, these things must not be done, though Parents command, because God forbids. Thirdly, some things are indifferent, in these children must obey, though their Parents require things never so unmeet, for things may be unmeet that are not unlawful.

Thus of the Doctrine of their obedience.

Against this Doctrine children object many things.

Object: 1 I am now in better estate, in higher place, of better gifts, or such like, then my Parents.

Answ: This is no reason to withhold obedience and reverence, for Joseph was a Prince in Egypt, and Jacob in great want; Solomon sits in his throne of Majesty, and yet when his Mother comes to him, he yielded all reverence, the throne did not make her cease to be a Mother: yea, our Savior Christ infinitely excelled his Parents, and yet he was subject unto them. Luk. 1.51.

Object : But our Savior saith, call not men Father on earth▪ Mat. 23.9.

Answ: The words are not to be understood simply but comparatively, and that, either to God, or to the Pharisees, call no man Father as thou callest God Father: but so give titles to men, as all honor and sacred estimation of God's Fatherly care be preserved, and call no man Father, as the Pharisees ambitiously desire to be called; give not trust and childlike honor to men of what profession soever, that you should only trust in them, and by performing honor, or obedience, or recompense to them, grow careless of the duties you owe to your own parents, as the Pharisees taught, Mat. 15.5.

Object: But my Parents require base things, and such as cast a kind of discredit upon me in the world.

Answ : Consider not the things required, but God's ordination, besides God the Father required of Christ to bear the Cross, spitting in the face, &c. yet he willingly obeyed.

Object : But my Parents are disordered persons, and foolish, &c.

Answ: Pray for them, but despise them nor, besides God knows what is good for thee, and therefore hath caused them to come out of the loins of such Parents, and required subjection of thee.

Object : They are not my natural Parents, but my step-father or step-mother.

Answ: Yet they must be obeyed, so Ruth obeyed Naomi, and Moses, Jethro: Exod. 18.19.

Object: They are not Parents at all, but my kindred only as my uncle, aunt, &c. with whom I am left in trust.

Answ : Thou must be ruled by them, so was Hester by Mordechai.

Use. This condemns the doctrine and practice of Papists, that defend the vows of solitary and single life of children without consent of parents; and it meets with the doctrine of the Pharisees that would dispense with children's relieving of their Parents, so they would bestow it upon them. Mat. 15.

2 This may serve for reproof of stubborn and ungracious children that forsake their Parents instruction, Prov. 1.8. but especially such monsters as despise their Parents when they are old, or mock them, or curse them, or chase them, or rob them, &c. the cursed estate of such children is set down in these Scriptures: Prov. 15.20. and 19.26. and 23.22. and 20.20. and 28.24. and 30.11.17.

Thus of the duty, the reason follows

There are many reasons why they should obey.

• 1 Children have their substance from them, even their life and their education, their Parents then took care of them when they had no rag to cover their nakedness, no morsel to put into their mouths, and what can children render equivalent hereunto?
• 2 Christ himself was obedient to his Parents, Luk. 2.51.
• 3 This is the purity and uprightness of children, and hereby they must be tried, and tried whether their work be pure, Prov. 20.11.
• 4 The consideration of God's judgments upon wicked children should much move, such as were Cham, Esau, Absalom, Abimelech, &c.
• 5 If thou obey not thy Parents, thou mayest live to be requited by thy children.
• 6 In the sixth of Ephes. 1.2.3.4. There are many reasons why children should obey.

First, it is in the Lord, that is, their obedience is both commanded by God, and it is for God, and besides it is no further urged then as may stand with faith and piety to the Lord.

Secondly, this is right, it is children justice.

Thirdly, this commandment that requires this, is the first commandment with promise, for this had a promise in the very first promulgation of it in the Tables, written by the finger of God, whereas all the rest had their promises annexed afterwards by the ministry of Moses.

Object : But the second Commandment had promise in the first promulgation of the Law.

Answ: Some answer the words of the second Commandment are a proposition, not a promise, but this answer satisfieth not. Some say the promises mentioned in that commandment, belong to the whole Law, and not to that Commandment alone; but I think the plainest answer is: the fifth Commandment is the first Commandment with promise, viz : in the second Table. A fourth reason is, children must obey, for so it shall go well with them; they shall get good and contentment, and God's grace and blessing by so doing. Fifthly, they shall live long on earth to enjoy the blessing of God.

Object: Wicked children live long.

Answ: Their life is a death, and it is not well with them: Isaiah 65.20.

Object: God's children do not live long.

Answ: For the most part they do. 2 I say, if God perform not this promise absolutely in the letter, yet he performs this blessing by commutation into a better, as when he gives them eternal life for long life.

But the reason why children should obey is here mentioned in the Text.

It is well pleasing to the Lord: ] Some leave out ( to the Lord ) and so the argument is more general, for obedience is exceeding pleasing to their Parents, Prov. 10.1. and 15.20. and 19.13. and 13.16. and besides it is pleasing to God, but I see no reason to leave out the words.

Some render ( 〈 in non-Latin alphabet 〉 ) in the Lord, and so here is; First, a limitation, they must obey, but in the Lord. Secondly, they must obey, not because nature and civility requires it, but for conscience sake, as God's institution.

But I take it as it is here rendered, to the Lord.

Well-pleasing to the Lord ] From the consideration of these words, I observe four things.

First, that it is not enough to serve God, but we must so serve as we please him. Heb. 12.28.

Secondly that there is a way how to please God even in Family duties, and these external and ordinary things at home, and this serves; First, to show God's great love to man, in that he frames himself to men's condition, and likes what may like them, will be pleased himself with what pleaseth them: obedience and service to men he accounts a service to himself. Secondly, it is a great encouragement to diligence▪ and conscience in these Family duties, in as much as they will not only please man, but God. Thirdly, it reproves hypocrites, that care to be good nowhere but in God's house, but God will have obedience and not sacrifice, yea, here he will be served with obedience to men.

Thirdly, that even children are bound to make conscience of their ways, and to learn to please God in their youth. First, God requires it, Eccle. 12.1. Psal. 148.12. There is Scripture for babes and young men as well as old men. Secondly, there are worthy examples to excite them recorded in Scripture, as the examples of Joseph, Samuel, David, Josiah, Jeremiah, Daniel, and Timothy, yea, this was a great praise in Ierobohams young and dying son, 1 King. 14.3. Thirdly, a conscionable care in children to please God is much praised in Scripture, they are blessed that bear the yoke in their youth, and the workmanship of grace and obedience in the hearts and lives of children, is like the grauing of a Kings Palace, Psalm. 144.12. A happy thing when the young men see visions, as well as old men dream dreams, Joel 2. Then doth the Church flourish when the Son marrieth the mother, Isai. 62.5.

Use 1 This should teach parents to begin betimes to teach their children the trade of their way, Prov. 22.6. and to bring them up in the instruction and admonition of the Lord, Ephes. 6.4.

2 Parents should learn also to be content that their children serve and please God as well as them; some Parents are so bad that they neither will instruct their children themselves, nor abide it, that they should hear Sermons, read the Scriptures, seek the company of such as fear God, or Sanctify God's Sabbaths.

4 This should teach all to repent even for the sins of their youth, Psa. 25. For they were then tied to please God as well as afterwards.

4 That God will be pleased and will accept the endeavors and conscionable cares and obedience, even of children, this is a comfort to children that though they cannot please wayward parents, yet they shall please God; and again, it reproves froward parents; Is God pleased and art thou displeased? Doth God love and like the desires and endeavors of this child and doest thou dislike?

Thus of children's duty, the Parents duty follows.

Fathers provoke not your children to anger, least they be discouraged. ]

Doctrine From the coherence; Parents must perform their duty to their children, it is not an easy thing to be a Father and Mother in performance of fatherly and motherly duties.

Prouoke not] D. Men are in general here to learn, that it is not enough to abstain from sin, but they must abstain from all provocations to sin; It is not enough to abstain from whoredom, but men must abstain from wanton attire, from suspected places, from filthy speeches, from chābering & wantonness, not enough to abstain from murder, but men must abstain from bitter and provoking words. It is not enough to abstain from Idolatry, but men must abstain from all the monuments and occasions of Idolatry, and therefore men must abstain from all marriage with Papists, and from making of images of the trinity, &c. If men would avoid perjury, they must take heed of common swearing. So ministers must not only call for peace and unity, but they must take heed of provocations to discord, when all is at peace.

Thus of the general.

The words of this verse are a dehortation, and therein is: First, the duty of parents: Secondly, the reason of it.

Parents ] All Parents are tied to perform their duties to their children, none are too good to do it. Use for reproof of such women as think themselves too good to nurse their own children, and of such Fathers as turn the Care of their children wholly to others.

Prouoke to wrath ] Here I note the manner of setting down their duty and the matter.

The duty of parents is negatively set down, to teach that parents must not think only of their sins against God and abroad to others; but they may be guilty of much sin in trespassing against their own children, if parents were otherwise never so honest or religious, yet the careless discharge of their duty to their children may much provoke God, and will certainly be found on their score if they repent not.

Quest. But why is the duty of parents in this place so sparingly set down but in one branch of it and that negatively?

Ans. It is not to allow Parents to be less careful, but it may be the Apostle spares them here, because in respect of other relations they are charged before and after as husbands and masters. Again, it may be the Apostle would have children to know they have not that liberty to inquire into their parents faults, or to reckon it as a part of their skill to find them out: parents shall account to God but not to their children. Thus of the manner of setting their duty down, the matter follows.

Prouoke not ] Parents fault two ways, either by too much severity, or by too much indulgence, the former is here restrained. Again, the provocation is twofold, either to sin or to passion, it is a most cursed thing for parents to provoke their children to sin by counseling them to evil ways, or encouraging them to lewd courses. This the Apostle holds too horrible vile, for any professing religion, or the fear of God, and therefore mentions provocation to anger.

Concerning this provocation to anger I consider three things. First, how parents provoke their children. Secondly, what they must do that they be not provoked. Thirdly, what is not forbidden in these words.

Parents provoke their children; first, by word; secondly, by deed.

1. By word three ways. First, by burthening them with unjust and unmeet precepts. Secondly, by pursuing them with contumelious words, especially when they be always chiding and rating of them. Thirdly, by disgracing of them to others before their face, or behind their backs.

2 By deeds five ways.

First, by careless education, for though children find not fault with this at first, yet when they come to be of years, and find their own unfitness for calling or society, &c then they fret against their parents neglect.

Secondly, by discourtesies and unkind usage of them when they be grown to be of years.

Thirdly, by unjust dealing about their marriage, when either they restrain them of marriage, when they have a calling to it, and a liking of meet person, and thus they provoke them to incontinency, or when they compel them to marry when they have no calling nor liking, and thus they provoke them to discontent.

Fourthly, by indiscreet and immoderate passion and severity in correcting them.

Fifthly, by unjust restraints either of present necessaries of food and raiment, Matth. 7.9.10. 1. Tim. 5.8. Prov. 13.22. or in not laying up for them, 1. Cor. 12.14.

Secondly, that parents may not provoke their children. 1. they must begin betimes to teach them their duties, for ignorance is wayward. 2. they must sow the seeds of piety and godliness in their hearts, as they draw out reason by degrees, so there is a conscience even in child • en as well as reason if it were informed, and conscience would make them not only religious to God, but dutiful to parents. 3. they must not give their children too much liberty at the first, for if they do, then will just restraint afterwards be provocation. 4. they must pray for them to God, many pray for children, and so for their being, that afterwards never pray to God to guide their harts, and so for their well being. 5 They must in general strive to teach or guide them by encouragements and allurements, correction is not as diet, but as Physic, and thus recreation is not to be denied them. Zach. 85. 6. If nothing else will restrain passion in children, they must impose silence upon them, he that imposeth silence on a fool mittigateth anger, Prov. v. 26.

3 This dehortation hindereth not but that parents may:

• 1 Rebuke their Children.
• 2 Correct them. Prov. 13.24. and 22.15. and 29.15.17. and 23.13. and 25.14. and 19.18.19.

Thus of the duty.

Children ] viz: All children, sons and daughters in law as well as natural children; and these are provoked.

• 1 By groundless jealousies and suspicions testified by secret listening, questioning and enquiring enuiously after everything they do or say.
• 2 By suffering servants to vex or molest them.
• 3 By evil reports of them.
• 4 By giving evil counsel, or reporting of faults to the Son against his wife, or to the daughter against her husband to make debate is ill in any but much worse in parents.

This of the parties to whom they owe this duty.

Lest they be discouraged ] the reason follows.

There are many reasons why parents should be careful by all means to keep anger out of their Children. 1. Wise men and godly men can scarce govern this affection without sinning, Psalm. 4. much less children. 2. Anger is a great prouoker of God's anger, it breeds a guiltiness of God's anger, Math. 6. 3. It lets in the Devil, Eph. 4.26. and usually Satan in the times of these passions, sows the most hellish seeds and stirs most impious thoughts in them. 4. It may bring them into great mischief in time, Proverbs. 28.18. 5. It is a great let to sound instruction and knowledge, Eccles. 7.11. Proverbs. 14.29. 6. The angry person is usually suspicious, and so unfit for society with men Prov. 1.22.24. yea it is a great hindrance both to the profit of the word. James. 1.21. and the power and success of prayer. 1 Tim. 2.8. 7. Sometimes this rage in young persons is not to be cooled but with blood as in Cain.

But to omit the reasons, here parents must not provoke their children lest they be discouraged.

Concerning discouragement in general, we must know that it is a great sin to discourage others, and a great hurt to be discouraged, the people must not discourage their teachers, Hebr. 13.17. those that are in authority must not discourage such as are faithful and desirous to approve their fear of God, and to discharge their duties. Governors in the family must not discourage servants or children in their good beginnings & desires after good things, again this is a Christian mercy and compassion, to comfort and encourage the feeble, and lastly God's fainting children should be admonished to be of good comfort, and to strengthen their weary knees. 2. Cor. 13.11. Isaiah. 36.3.4.

Concerning the discouragement of children, Christian parents should be careful: for they may be discouraged.

1 From the service of God when they shall see carnal men use their children better then they that make such a profession of piety.

2 From the capacity and desire after the undertaking of the knowledge or exercise of great things, discouragement breaks their spirits, and makes them pusillanimous.

3 From the hope to please and so from the confidence of the parents love, and then at length from the very means of pleasing either by honor or obedience. This of the duty of parents and children.

The third couple in the family are servants and masters.

The duty of servants is set down verse. 22.23.24.25.

Verse 22.

Servants be obedient to them that are your Masters according to the flesh in all things.

In all the words that concern the duty of servants I observe,

• 1 An exhortation, verse 22.23.
• 2 Reasons. verse. 24.25.

The exhortation is two ways to be considered: first as it is briefly set down, here is first the parties exhorted ( Servants ): secondly, the duty wherewith they are charged ( be obedient ): thirdly, the persons to whom, to your masters.

2 Secondly, as it is explicated in the explication, I consider

• 1 The promises about their obedience
• 2 The form or manner how they must obey.

The prouisoes are either for limitation to curb masters, they are to obey according to the flesh, the souls and consciences are not in bondage to men, or for extent to servants, they must obey in all things.

The manner how they must obey is set down,

• 1 Negatiuelie, not with eye service: 2. not as men pleasers
• 2 Affirmatively, with singleness of heart: 2. with fear of God: 3. heartily as to the Lord. The reasons are, 1. from hope of reward & wages from God, v. 24. 2. from the certain vengeance of God upon them that do wrong, v. 25.

This is the order of the words.

From the general consideration of all the words I observe 6. things.

1 That servants are to be instructed out of the word, which reproves masters that restrain servants from hearing the word in God's house, and open not the book of God to them in their own houses.

2 A question may here be moved, why should the duty of servants be thus largely in so many words set down.

Answ. 1 Because usually men show less compassion to servants: therefore God takes the more care of them, many men will have some care of their children, to see them taught in some manner, but their servants they wholly neglect. Therefore God who is a Father to servants as well as children, provides large instruction and comforts for servants, if they will come to his book to be taught.

2 The careful Apostle saw that in the first conversion of men from Gentilism to Christianity, there was greatest danger of disorder and scandal in servants, partly out of weariness of their bondage and servile condition, partly because men would less spare to tell of their faults, therefore the Apostle as most fearful of them spends many words in the teaching and encouraging of them.

3 We may note here the candor of the Apostle, he doth freely deliver his mind in the behalf of servants with a full vent of words, with great care without holding back anything that belongs unto them. He was not of the mind of most Preachers nowadays, that hold the discourse of family duties, especially of servants, too base a subject for their wits and learning to be employed in, neither was the Apostle of the humor of Lawyers, that seldom speak much but for great men, or when they may have great gifts, the Apostle speaks as much for a servant that could do nothing for him as for the Masters.

4 In laying down his speech to servants, he both teacheth and comforteth them, but for order he first teacheth them, and as any is more ignorant, this course is more needful to be held, the common people should be in this manner dealt withal, they must first be rebuked, convinced, exhorted, taught, and then meet comforts to be applied, and not before.

Lastly, the scope and drift of the Apostle in all these words to keep Servants in order, and that first to hold servants in obedience, that none under color of liberty in Christ should break up their subjection to their Master, he was no Anabaptist. Secondly, to meet with the faulty obedience of such servants as were resolved to stay in service. He meeteth here with five faults in servants.

• 1 The first fault in servants is half service, or to obey in what they list, this he correcteth, when he saith (in all things)
• 2 The second fault is eye service.
• 3 The third fault is profaneness, most servants never respect piety and God's fear, but only to please their Masters, this he meeteth with when he saith, not as men pleasers, but fearing God.
• 4 The fourth fault is hypocritical service, this he meeteth when he addeth in singleness of heart.
• 5 The fifth fault is baseness of mind and discouragement, this he would prevent in the two last verses.

Thus of the general.

Servants ] The Servants in the Apostles time were for the most part bondslaves, bought and sold as beasts, and their Masters were infidels and cruel to them; and yet many of these Servants were converted to the faith of Christ. Where we may learn, that men's slaves may be God's servants, he hath his elect among these; the dear children of God in this world may be abased to most vile misery, and a most servile condition.

The Uses are: First, to show that felicity is not in outward things, for God's servants that had attained the chief good, yet were in most base condition, in respect of the things of this life.

Secondly, to teach us patience in lesser crosses, whatsoever thou art, yet thou art not a bondslave, therefore be patient; such as have been dear in God's sight have been worse used then thou art.

Thirdly, to teach us compassion to the baser sort of men, for God's elect may be among these.

Lastly, this is a great comfort to the abject.

But howsoever bought servants were most usual in the Apostles time, yet hired servants were used then too, and are here meant, as well as the other, yea, all servants though they were nobles serving in Princes Courts, are tied • o the duties generally here required.

And as any servants have more knowledge and do profess sincerity in religion, they are the more tied to be careful servants to men, they should not only be better men and women, but better servants also.

Thus of the parties exhorted.

Be obedient ] Here I consider 2. things.

• 1 That they must obey, they must approve themselves to their Masters not by wearing their cloth, or cognizance, or by words and complements, but by painful and careful obedience.
• 2 How they must obey, and that may be opened thus.

First, with reverence, with all honor, 1 Tim. 6.1. both internal, with high account and estimation of their Masters, and external, with reverent words and behavior.

Secondly, with all fear, 1 Pet. 2.18. Ephes. 6.5. and this they should show, first, by avoiding what might offend. Secondly, by not answering again. Thirdly, by a holy endeavor to please them. Tit. 2.9.

Thirdly, with subjection, to rebukes, 1 Pet. 2.18. 2. to correction, 1 Pet. 19.20. 3. to their restraints: first, in respect of diet, they must not be their own carvers. Secondly, in respect of place, they must keep the bounds of the Family, and not at their pleasure be gadding out either by night or day upon any pretence without leave. Thirdly, in respect of company, they must bring none into the Family, that are lewd persons, or of what sort soever against the liking of the Master, nor may they keep company abroad to the just offense of their Masters. Fourthly, in respect of apparel, though they have never so good means, yet they must be attired as becometh Servants.

And this subjection also they should show in a ready acknowledgement of their fault when they understand it. It is a great fault in Servants that though they understand, yet they will not answer. First acknowledge and give glory to God, and submit themselves to their masters, Prov. 29.19.

4 With all good faithfulness, Titus 2.10. this faithfulness is required.

1 In respect of the goods of the family, and thus they must show their faithfulness in not da • ing to purloyne the least penny from their Masters: no pickers, Tit. 2.10. 2. It is not enough that they are true, but they must be thriftily careful to see that nothing be spoiled or lost, or miscarry any way by their default and negligence, this was the great testimony of Jacob's faithfulness, Gen. 31.36.

2 In respect of secrets, they must keep the secrets of the Master, and of the family, yea and of the trade and calling to.

3 In respect of the business of the family, and here their faithfulness standeth in two things.

• 1 In diligence of labor, he is not a faithful servant that eats the bread of Idleness, as many serving men do, that can tell of no calling but attendance.
• 2 In trustiness, and in this servants must be faithful two ways: first in their care to see their Masters directions executed in the family, as if they had been present: secondly, in their speedy dispatch of business abroad, a slothful messenger is an exceeding provocation to them that send him, and it is a wretched fault in servants, when they are sent forth of the family about business they cannot find the way in again in any due time.

Thus of the duty to which they are exhorted.

To them that are your Masters] They must be subject and obedient to all Masters, indefinitely without difference of Sexe (and so to the wife or widow, 1. Tim. 5.14. Prov. 31.) or of condition they must be obedient to the poorest as well as the rich.

Thus of the laying down of the exhortation. The explication follows, and first of the premises. According to the flesh. ]

These words may be referred to masters, and then the sense is this, that servants must be obedient even to such masters as are fleshly, and carnal men, they must obey though their masters be Ethnikes or profane persons; it is a great praise for a servant to men, to be God's servant also, but it is a greater praise to be a religious servant of an irreligious master, to fear God in a profane house.

2 To servants, and so they are a limitation, they are subject only in respect of their flesh and bodies, and so here is two things to be observed.

The one expressed: the bodies of servants are in the power, and at the disposing of the masters, and therefore servants must learn to subject their flesh to their masters, both commands, restraints, and corrections.

The other implied: the souls of servants are not in the power and at the disposing of Masters, their spirits are free, nor Master nor King can command the conscience.

Use is, first, for reproof of such servants as give more to their masters then is due, thou oughtest to be of the same calling, trade, labor, &c. that thy master is of, but thou art not bound to be of the same religion, or humor with thy Master. It is a great fault not to give the body to thy Master, but a great fault also, to give both body and soul to be at his disposing, both are extremes.

Secondly, should servants fear their masters because they have power over the flesh? how much more should we fear God, that hath power to destroy both soul and flesh in hell, Math. 10.

Thirdly, this may be a great comfort to a servant, thy soul is as free as the soul of him that sits on a throne, thy service in the flesh derogates nothing from the liberty of Christ in thy heart. Thy best part is free.

In all things ] Servants must obey in all things, even in things that be against their credit, profit, liking, ease, &c. There is a great sturdinesse in many servants, either they will not do some things required, or not at the time when they are bidden, or not in the manner, but as they list, these courses are vile, and here condemned.

Object: But unlawful and unmeet things are required.

I answer, that in cases of this nature, three rules are to be observed by inferiors.

First, If the matter required be only inexpedient, and unmeet, thou must obey: neither doth this rule let, but that servants or inferiors may use all humble and lawful means to prevent unmeet things.

Secondly, thou must be sure it be sin that thou refusest, thou must not disobey upon conceit, or conjecture, nor upon thine own humor and opinion, but it must appear by the word of God to be a sin, or else thy conjectures are no ground of disobedience, if thou must needs doubt on both sides it is better doubt and obey, then doubt and disobey.

Thirdly, when it is apparent to be impious and sinful that is required, yet thou must look to the manner of disobedience, thou must yield thyself to obey by suffering; yea, it is a wretched fault in servants or inferiors, that are urged to unlawful things, to refuse with sturdy, and insolent, and provoking words, or behavior, God frees thee from obedience in act, but he frees thee not from reverence, and from an holy estimation and humble demeanour.

The use is for great reproof of servants, both indiscretion and stubbernes, and withal it chargeth masters; they must not require their servants to lie and swear in their shops only to please and profit them, nor may they make their servants break God's Sabbaths to satisfy their wills.

Object: But are they not required to obey in all things.

Answ: They are, but before he saith, according to the flesh, in labor not in sin, and after he saith, they must so please men as they fear God too.

Thus of the prouisoes.

The form of their obedience is set down: First, negatively, not with eye-service] not as men-pleasers. ] Secondly, affirmatively. 1. With singleness of heart. 2. Fearing God. 3. Hartily.

Eye-service. ] Some take it thus, not with outward service, not only do the Labor of the body, but bring the care, providence, affection of the heart: or thus, be obedient to your masters, and let not your eye be only upon your masters, but upon God the great Master of all Masters and men. But I think the proper meaning of the word is, not with eye-service, that is, not only in the presence of your Masters, not only when their eye is upon them: so that he meets with the wretched faultiness of such servants as when their masters backs are turned, neglect their labor, fall to loitering, or get them out of the doors, or which is worse, fall to wantonness, drunkenness, filching, smiting of their fellows, and quarrelling, these servants shall have their portion at the day of Christ: Matth. 14.48. and if eye-service be condemned, what shall become of such servants as are not good, no not so long as their masters are by them.

Not as men-pleasing : ] Object : Is it a fault for servants to please their Masters?

Answ: No, it is not, for they are commanded to please in all things: Tit. 2.9. But two things are here condemned. First, so to please men, as never to care for pleasing God; so to attend a corporal service as not to care for the saving health of their souls, this is profaneness. Secondly, such servants are here taxed, as seek by all means to please their masters, but not to profit them, such are they that are flattering soothing persons, that serve their Masters only with fair words, but else are empty persons; such (or rather worse) are they that apply themselves to their Masters humors, to feed them with tales, or praising their ill courses and counsels, or executing their sinful minds: these servants are many times the firebrands of contention, alienate parents from their children, friend from friend, and keep malice on perpetual foot: these are here rebuked. But let us consider further, is this such a fault in poor servants (that can pretend many things) to be men-pleasers, how foul a vice is it in freemen that are in no wants or restraint, how hurtful is it to be a man-pleaser in the Courts of Princes, and in the houses of Nobles? how detested a vice is it in such as are Magistrates and public states? And is it naught in the Court and Country, certainly it is much more vile in the Pulpit, and in Churchmen, and even the greater they are, the worse and more abominable is their soothing and daubing.

Thus of the negative.

In the affirmative are three things, and the first is singleness of heart.

In singleness of heart: ] Concerning singleness of heart, I consider it two ways.

• 1 In the general, as it is in God's Servants.
• 2 In special, as it is in men's servants.

Singlenesse or sincerity of heart as it is in God's servants, I consider of in two things.

• 1 In the nature of it.
• 2 In the signs of it.

Singlenesse of heart may be discerned by the contrary to which it is opposed.

1 As it is opposed to hypocrisy, a sincere hearted man is no hypocrite, and shows it three ways.

First, he had rather be good then seem so, as in case of alms, Rom. 12.8. compared with Math. 6.2. so in the practice of piety, he had rather have grace and sound knowledge then an empty show of it.

Secondly, he will serve God at all times as well as at one time: it is a note of an hypocrite that he will not pray at all times, he will serve God when he is sick, but not when he is well, Job. 27.7.8.9. So it is vile hypocrisy to come to Church in Lent to hear Sermons, but never come there, or but seldom all the year after.

Thirdly, he minds inward secret domestical holiness and piety, as well as outward open and Church holiness, he is an hypocrite that kneels down when he comes into the Church and never prayeth in his family at home. It is vile hypocrisy and palpable, in such men as have knees of prayer when they first come up into the pulpit, and no words of prayer when they are risen up to speak for or to God's people.

2. As it is opposed to fleshly wisdom, 1. Cor. 1.12. There is a three-fold wisdom of the flesh that batters and keeps out singleness and sincerity of heart.

1 The first is a reaching after private ends in public employments, as preaching for gain, 2. Cor. 2.17.

2 The second is a cunningnesse in committing or hiding sin. It is sincerity to be wise to do good, and simple concerning evil to be a bungler in acting it, and to have nothing to say in defense of it when it is done, Rom. 16.19.

3 The third is fraud, shifting, subtlety, and guileful and deceitful dealing in men's course for the things of this life. Thus Esau is a wild and cunning man, able by reason of his craft and subtlety to live in a wilderness, but Jacob is a plain man, a single hearted man, he can make no shift to help himself in earthly things by fraud or craft, but is open and plain in all his dealings for the world; but a man of great reach for matters of his soul. This is a pattern of true singleness, simplicity and sincerity: 3. as it is opposed to a double heart, opposed I say to a heart and a heart, and a double heart is either a wavering heart, or a divided heart: men have a double heart that waver and are tossed with uncertainties, such as are now for God and godliness, and shortly after for sin and the flesh; now are resolved to leave such a fault, as persuaded it is a fault, and by and by they will to it again, as persuaded it is not a fault: here is no singleness of heart. And thus the heart is double in respect of times, it is double also, as divided in respect of objects; I instance in two things: first in matter of worship, the people that came to inhabit Samaria had a divided heart, for they feared the God of the Country, because of the Lions and they feared the God's of the nations also, 2. Kings 17.33. Such are they that fear God's threatenings in his word, and fear the signs of heaven too. Secondly, our Savior instances in matters of the world. The mind which is the eye of the soul cannot be said to be single, when it is distracted, men cannot serve God and Mammon. Math. 6.21.22.23.24.

4 As it is opposed to spiritual pride, a single heart is an humble heart as Job showeth, Job. 9.15.16. and showeth it self in two things: First, that if God send crosses, it will not answer or justify it self, but make supplication, and so acknowledge God's love, as withal it will confess that God doth judge them for their corruptions. Secondly, if the sincere hearted man pray to God and the Lord be pleased to answer him by unutterable feelings, even by the witness of the spirit of adoption, yet he will be so far from spiritual pride and conceitedness, that fearing before God's mercies, he will be as if he believed not that God had heard his voice.

5 As opposed to perturbation and disquietness of the heart, arising either from the cloudinesse and muddinesse of the Judgment, not able to discern things that differ, Phil. 1.10. or from the unrest of the conscience shown by hourly or frequent checkings, 2 Cor. 1.12. or from the infidelity or grudging or distrustfulness of the heart, Act. 2.46.

6 As opposed to offensiuenesse, and so the single hearted man is neither offensive by wrongs nor by scandals; in respect of wrongs he is innocent as the dove, he is no horned beast to pelt and gore others, Math. 10.16. and in respect of scandals, he is desirous to live without blame, from those that are without, or grief to the Faithful. Phil. 2.15. & 1.10.

Out of this may be gathered, the signs or properties of a single or sincere hearted man. 1. He had rather be good then seem to be so. 2. He strives to be good in secret at home, in heart as well as openly and abroad. 3. He serves not God by flashes or fits, but is constant, and will pray and serve God at all times. 4 He is a plain man without fraud and guile in matters of the world, he loves plainness and open dealing, yet he is not simple, for in matters of his soul he is of great reach and forecast and discretion, &c. 5. He is a bungler in sin, he knows not the method of Satan. 6. He dotes not upon the world, he can use it as though he used it not, he is not tossed with distracting cares. 7. He cannot abide mixtures in the worship of his God, he is neither Idolatrous, nor superstitious, nor humorous. 8. Good success in grace and innocence, makes him more humble and fit to grieve for sin, and feel the weight of it, he struggles as much against spiritual pride as against other sins. 9. He doth not allow himself to murmur nor repine, either through infidelity at God, or through grudging envy at men, or distress himself with vain fear about how he shall do hereafter. 10. He is harmless, desirous so to live as he may wrong none in worldly matters, nor offend any in matters of religion. 11. He makes conscience of lesser sins as well as greater, this is his godly pureness. 12. He is blest of God after some progress in piety with two singular favors: First he discerneth things that differ: Secondly, he hath the power, quietness and joy of a good conscience.

Here also may be gathered negative signs, they are not single hearted; First, that are hypocrites taken up about the gilding of the outside: Secondly, that will serve God but at sometimes. 3. That are skillful in sin, to commend it, or impudent to defend, deny or extenuate it. Fourthly, that are of a guileful and fraudulent disposition. Fifthly, that are eaten up with worldly cares. Sixthly, that are scandalous, yea some of God's children may hang down their heads under the fear that their hearts are not so single as were mere by reason of their spiritual pride, the raging muddinesse of judgment and the unrest of the heart and conscience.

Thus of singleness of heart in God's servants.

Men's servants shall approve themselves to be single hearted.

• 1 If they can honor and obey poor Masters as well as rich.
• 2 If they can be careful to serve, and profit with all heedfulness, and love froward masters as well as the courteous.
• 3 If they can obey for conscience of God's command, though they have no hope of reward from men, or conceit, nor fear of shame or punishment
• 4 If they be as good within as without, serve with pure intention.
• 5 If they will be diligent in the Masters absence, as well as in his presence.
• 6 If they will be true in the least penny, not touch their masters goods to purloine it, though they might secretly help themselves.
• 7 If they will labor when they might be at rest.
• 8 If they will restore what they have ill gotten, or if they be not able will humble themselves by acknowledgement though none were able to accuse them.

Use is for encouragement to all servants and journey men to get and express this uprightness and singleness of heart, for better is the poor that walketh in his singleness of heart, then he that abuseth his lips and is a fool, Prov. 19.1. Yea, we should all take heed that Satan beguile us not from the simplicity that is in Christ Jesus.

This of singleness of heart.

Fearing God ] The second thing required in the manner of their obedience is the fear of God.

The fear of God in a Servant must have four things in it.

First, a not guiltiness of the common vices of servants, as swearing, whooring, stealing, gaming, &c.

Secondly, they must fear God's presence, even do their business faithfully, not because the eye of their Master, but of God is upon them, this is one part of their fear of God.

Thirdly, they must pray daily to God for their Masters, and the Family, and for good success upon their own labors, this proved that Abraham's servant feared God. Gen. 24.

Fourthly, they must be religious in the general duties of piety to God, as well as in the particular duties of service to their Masters, they must so serve men as they fear God also.

Uses. First for Servants, and then for Masters. Servants must learn to do all their labor, fearing God, even that God, 1. That set them in that calling. 2. Whose eyes always behold how they discharge their duty in their calling, and inasmuch as the fear of God is made the ground here of other duties, they should learn to be the better servants to men because they fear God. Masters also must learn, first, what servants to choose, not such only as will do their work, but such as fear God also, and if they have failed in that, they should labor now to beget and nurse the fear of God in the servants they have, for God's fear would make their servants more dutiful to them, besides the reason why their servants fall to whoring, stealing, unthriftiness, &c. is because the fear of God is not in them.

Quest : But what should Masters do that their servants might fear God?

Answ : Four things: First, they should pray and read the Scriptures in their houses, and Chatechise their servants. Secondly, they should bring them to the public preaching of the word. Thirdly, they should give them good example themselves. Fourthly, they should restrain them from profane company, and encourage them, and allow them liberty at convenient times to converse with such as fear God.

Thus of the fear of God.

Verse 23.] The third thing required in their obedience is that they do it heartily, in this Verse is the manner of the duty, and the inducement thereunto.

Hartilie] Ex animo. The obedience of Servants should be a hearty obedience, the Apostle will not have only fear of God, but love of the master; their obedience must begin at heart, not at hand or foot, if the heart be not with their obedience, the master may have their labor (and that he hath of the Ox) but such servants lose their labor.

Quest : What is it to obey Ex animo?

Answ : It is to obey voluntarily, and out of a heart and affection rightly ordered, but especially it is to obey out of a judgment well informed.

The use is therefore to urge them to do it; and here I would consider of the objections of Servants, why they cannot obey Ex animo.

Object: 1 Bondage is against nature.

Solut. It is against nature as it was before the fall, but not as it is now since the fall.

Object: 2 But Christ hath made us free.

Sol : Free in soul in this life, not in body till your bodies be dissolved, or till death.

Object : 3 But my Master is froward.

Sol: Yet thou must be subject: 1 Pet. 2.18.

Object: 4 But he doth not only give ill words, but blows.

Solu : Perhaps it is needful, for a servant will not be corrected by words, Prouerb: 29.19.

Object: 5. But he correcteth me unjustly.

Solu: First, who shall judge thus, shall servants themselves? Secondly, it is acceptable if for well doing and for conscience thou endure to be buffeted, &c. 1 Pet. 2.19.20.

Object: 6. But my master is not only a froward man, but a wicked man, and a enemy of Christ.

Solu: Yet thou must honor and obey him willingly, 1 Tim. 6.1.2.

Object: 7. But I am an hired servant not a bought servant.

Solu: Indeed Masters have not that power over them, they have over bondslaves; but yet all servants are here bound to obey heartily.

Object: 8 But unmeet things are required.

Solu: Discerne things that differ, but yet obey in all things. All this reproves grudging, and slow and stubborn servants.

Whatsoever ye do ] Not only fair, easy, cleanly, and best sort of works are to be done willingly, but all, or any kind of labor whatsoever, though never so base or vile.

As to the Lord and not to men] Doctr: Servants in obeying their Masters, serve the Lord.

The use is, both for instruction of servants, and for comfort: for instruction, they must serve their masters as they would serve the Lord, with all faithfulness, diligence, willingness, providence, conscience, &c.

For comfort and encouragement also is this doctrine, and that 3. ways.

First, here is a limitation, they must do no service to men that is against the Lord.

Secondly, art thou a servant, care not for it, thou art Christ's freeman.

Thirdly, let not the baseness of thy work discourage thee, for in serving thy master thou seruest God as well as if thou wert preaching, or praying, &c. When the Apostle saith not unto men, we must understand, not principally or only. Thus of the exhortations. The reasons follow.

VERS. 24.

Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.

In this verse Servants are persuaded to obedience, by a reason taken from the retribution or reward of their service; and the matter of the verse is comprehended in this Syllogism. What faithful men soever serve Christ, and do their duty to him faithfully and cheerfully, shall receive of Christ the reward of inheritance: but you Christian servants, when you perform your obsequious obedience to your Masters, serve the Lord Christ, ergo, you shall have the reward of the inheritance.

Knowing] Doctr: Servants may and ought to know, and be assured of their own salvation.

Use is for confutation of Papists, and unsound men, that deny certainty of salvation; for if servants that have not the greatest wits or knowledge, that are employed about small businesses, that have not so much liberty, nor learning as other men, &c. yet may be assured not by conjecture, or hope, but by certain knowledge, by most undoubted faith: then what color of reason, can there be, why other Christians, the Lord's people, should be denied this knowledge? and therefore in the second place it should teach us to make our calling and election sure.

Reward] Doctr: The works even of servants shall be rewarded.

Use is for the comfort of servants, and for reproof of the unbelief, that is many times in God's children, doubting of God's acceptation of their prayer and holy endeavors; shall the base and secular works of men's servants be rewarded, and the great works of Piety in God's service not be regarded?

Of the Lord ] God will be pay-master unto servants, and in that they are turned over to God for payment, it implies that the most masters are careless and unmerciful; and this they are not only in withholding convenient food and raiment, but in sending their servants after long time of weary labor out of their Families empty, and without means to live in the world.

Reward of inheritance. ]

Two things are here affirmed of heaven: first, it is a reward, and so free. Secondly, it is an inheritance, and so sure.

There are four uses may be made of this Doctrine. 1. We should much love, esteem, and desire heaven, it is the reward of God. Princes give great gifts, but God's least gift must needs be glorious. 2. We should learn to be liberal as God is liberal, give freely, give largely. 3. Here is a plain confutation of the merit of heaven, for heaven is an inheritance; now the Son doth not inherit the Fathers Lands, he hath not his Lands in measure according to his deserts, for most an end, the Land is purchased before the Son be borne; much less can we merit heaven, and the rather because we cannot allege so much as this, we came out of the loins of the Father, seeing we are children but by adoption.

For ye serve the Lord Christ] Doctr : Christ is the chief Lord, and therefore masters should be well advised how they use their servants, for they are Christ's servants; and servants should be careful how they obey their masters, for they must account to this Steward.

Thus of the first main reason.

VERS. 25

But he that doth wrong, shall receive for the wrong that he hath done: and there is no respect of persons.

Some take this twenty five verse to be a conclusion of the whole Doctrine before concerning Family-duties, as if he would signify, that he would not have this doctrine of household government more contemned then the doctrine of piety or righteousness; for whatsoever wife, husband, child, father, or servant, shall do wrong in the neglect or breach of these commandments, for the family, shall be sure to receive for the wrong he doth, at God's hand without respect of persons.

Some understand the verse as a threatening to servants, if they do any way wrong their masters.

But the commonest interpretation is meetest, viz: to understand it as a reason taken from the certain vengeance of God against all Masters that wrong their servants, and so is the second main reason to urge their obedience.

In the Verse I likewise observe 7. Doctrines.

1 Masters must accompt to God for all the wrong they do to their servants in word or deed.

2 All Masters shall be punished of God that do wrong, if they repent not, though they were otherwise never so great, yea, though they were never so good or righteous men, for if good men wrong their servants, God will require it, and chasten them for that as well as for other sins.

3 The soueraignety of disposing an exact full and final vengeance be longs to God only, men administer only a part or drop of it.

4 God will rise up in the defense of the poorest and meanest Christians to right their wrongs.

5 Servants may not right their own wrongs and return words for words or blows for blows, but commit that to God.

6 Servants must be subject not only to the courteous and just, but to the froward and injurious masters.

Lastly, God is no respecter of persons, or faces, he cares no more for the master then for the man, all are one in Christ Jesus, there is neither bond nor free, Jew nor Graecian, rich nor poor, but Christ is all in all things, as is before declared, Verse 11.

CHAPTER IIII.