Lectures Upon Colossians, Lecture 34
THE XXXIIII. LECTVRE VPONUPON THE EPISTLE OF PAVL to the Coloſſians.
COLOS. Chap. 3. verſ. 22. 23. 24. 25. and Chap. 4. verſ. 1.
22 Seruants, be obndient vntounto them that are your maſters according to the fleſh in all things, not with eye ſeruice as men pleaſers, but in ſinglenes of heart, fearing God.
23 And what ſoeuer ye doe, doe it heartily, as to the Lord, and not vntounto men,
24 Knowing that of the Lord ye ſhall receiue the reward of the inheritance: for ye ſerue the Lord Chriſt.
25 But he that doth wrong, ſhall receiue for the wrong that hee hath done, and there is no reſpect of perſons.
1 Ye masters, doe vntounto your ſeruants that which is iust and equall, knowing that ye alſo hauehave a master in heauen.
THeſe laſt daies (welbeloued brethren) we entred into the particular precepts & exhortations, concerning particular eſtates of men and women. And firſt we ſpake of the dutie of wiues to their husbands; and againe of the dutie of husbands to their wiues. Next we ſpake of the dutie of children to their parents; and againe of the dutie of parents to their children. Now the laſt eſtate in a familie is, the eſtate of maſters and ſeruants. Therefore wee hauehave to ſpeake of the dutie of the ſeruant to the maſter; and againe of the maſter to the ſeruant, becauſe there is a mutual dutie required: and they are ſo bound the one to the other, that they cannot be ſeparate.
To come then to the words: There is one precept giuen to ſeruants; Seruants (ſaith he) obey your masters. Then after hee inſiſts vponupon this obedience, and deſcribes it largely. Firſt, hee ſets downe the matter of it, in what things they ſhould obey. Secondly, he comes to the forme of obedience, and deſcribeth it. Thirdly, he goes to the fountaine and ground of all dutie, which is the heart. Then laſtly, to moue ſeruants to this obedience, hee brings in two arguments. The firſt is, for that rich is the reward in heauen. And the ſecond is, for that recompence that God ſhall giuegive to maſters, who doe not their dutie to their ſeruants. To the words. Seruants, ſaith hee. In theſe daies when the Apoſtle directed this precept, properly here by ſeruants is vnderſtood ſuch as were in a hard eſtate, ſlaues, bought and ſold like beaſts, ouer whom the maſters had power Seruants in the Apoſtles timepermitted by lawes to ſlay and ſaue them, as ouer beaſts: ſo their eſtate was hard and heauie. Secondly, you muſt vnderſtand, they were ſeruants conuerted to Chriſt, and their eſtate in that caſe was bleſſed. Thirdly, they were for the moſt part ſuch as had to their maſters Infidels, not yet conuerted to the faith of Ieſus Chriſt; and ſo were the more rigorous. For oh the crueltie of the Infidell ouer the Chriſtian! Now in reſpect of their eſtate, hearing of the libertie of the Goſpell, they miſtooke it, and began to think that Chriſt and his Goſpell came to deſtroy policie and lawes, that binds vp Common-weales. And therefore many of them began to turne grace into wantonnes, and began to leaue their maſters, thinking that the Goſpel made an equalitie of perſons, as the Anabaptiſts teach at this day. Therefore the Apoſtle perceiuing this, hee directs this precept to them, recommending obedience notwithſtanding of the Goſpell. Thou art a brother, and a ſiſter, and yet a ſeruant; therefore obey. Now howbeit properly and in the firſt roome, this precept bee directed to ſeruants that were ſlaues, bought and ſold; yet it is extended alſo to all kinde of ſeruants. It pertaines to you as well as to them.
Come to the next: what is commaunded them? The dutie is obedience; Obey, ſaith he. Hee that is a ſeruant ſhould not rule, but obey. The whole dutie of the inferiour to the ſuperiour, is called in one word, Honour: ſo the Lord termes it. And it hath two ſpeciall parts. Firſt, reuerence in words. The inferiour is bound to reuerence the ſuperiour in his talke. The ſecond Honour hath two parts.part is obedience in deede: he is bound not onelyonly to reuerence him in words, but alſo to obey that hee commaunds. Both theſe muſt begin at the heart: otherwiſe thy reuerence and obedience auailes not. Now the Apoſtle eſpecially inſiſts vponupon obedience. The dutie recommended to children is obedience; and the like is recommended here, becauſe of the two duties, obedience is the hardeſt. It is an eaſie thing to doe curteſie to thy maſter, to put off thy cap, and becke: but here is al the grauitie and weight of the matter, to obey. This the Apoſtle conſidering, he ſtickes moſt on it, howbeit vnderunder it all poynts of dutie be comprehended. This for the dutie. Now followes the perſons to whom it appertaines. Obey. Whom? not eueryevery one, but your Lords and masters. Thoſe that God hath ſet ouer you. It pleaſes him to make thē ſuperiours, & you inferiours; therefore obey them. Yea, the name it ſelfe containes an argument to moue thee to do thy dutie: he is thy Lord and maſter, and thou ſhouldeſt thinke with thy ſelfe, he is my maſter, therefore I ſhould obey; I am bound to doe it, Let eueryevery ſoule (ſaith Paul) be ſubiect to the ſuperiour powers. There is the commandement. The words that follow, be to the conſolation of Rom. 13. 1the ſeruant, your master, ſaith he: but how? according to the fleſh. That is, according to things bodily, not according to the ſpirit and ſoule. This is thy comfort, that art a ſeruant; there is no maſter that is ſet ouer thy ſoule, no not a King is ſet ouer thy ſoule, to ſit on thy conſcience: for that were an abſolute power that commaunds, as well the ſoule as the bodie. Now (brethren) there is not a Lord that may commaund ſo, but onelyonly the Lord of heauen and earth: that is, none that hath an abſolute power, but onelyonly the Lord Ieſus Chriſt. It is ſhame to Chriſt the only Lord of the conſcience.the Monarch to take this name to him. It is a blaſphemie and a derogation to the name of Ieſus: no, there is none hath power ouer my conſcience or thine, but onelyonly he. So if ye marke narrowly, ye may ſee that as there is one thing commaunded; ſo there is another thing forbidden them. Obey them in thy bodie, though it were to ſuffer iniurie: but as for thy ſoule and conſcience, it is forbidden thee to ſubiect it to their appetite: if thou doe it, thou bereaues Chriſt of his right. Therefore Galath. 5. it is ſaid, be not made the ſeruants of men: if thou doe it, thou makes thy ſelfe a ſlaue to the foule appetite of fleſh and bloud. To be ſhort, there be two vices in ſeruice, and obediēce that is done to the ſuperiour whatſoeuer, which ſhould be eſchued, Two vices in ſeruice to be eſchued.and they are both in extremities; and betwixt them there is a gracious vertue. The one is, when the ſubiect refuſeth obedience in the bodie, howbeit he ſhould doe wrong to thy bodie; yea and hee ſhould hang thee, behead thee, thou muſt not refuſe obedience: there is a Lord will requite him. The other is as euill as the firſt, when thou giueſt all to him both in ſoule and bodie. Fie on thee, thou giueſt to him that which God hath forbidden. The Lord hath reſerued the ſoule to himſelfe, and yet thou wilt giuegive it to thy ſuperiour. Ye know the ſpeeches of the land, of what religion the Prince is, I will be of the ſame. Some of the Lords will ſay ſo, my religion depends vponupon the commaundement of the Prince; but if the King did his dutie hee would ſtone thee for thy blaſphemie. Theſe are the two vices in ſeruice and obedience. Then comes the third point, the vertue, that is in mediocritie: the ſeruant muſt obey his maſter according the bodie, but not according to the ſoule. Thou art of two parts, of a bodie and of a ſoule: GiueGive thy maſter the bodie, but as for thy ſoule, keep it to the Lord. Though all the Angels ſhould claime right to my ſoule, I will not giuegive it them: it is reſerued to my Lord.
Now to come to the ſecond part. The deſcription of this obedience, wherein the Apoſtle inſiſts, Obey them that are your masters according to the fleſh in all things, not in ſome things according to your appetite, but in all things according to their will and commaund. Then will ye ſay, ſhall wee obey them in all things vngodly, vnhoneſt, vnlawfull, and forbidden by the abſolute power of God? I anſwere, the word before immediatly, bounds your obedience; as their dominion is bounded, ſo is your obedience towards them bounded. So that if Obedience of ſeruants limited.with their commaund they would hurt thy conſcience, they paſſe their bounds, and thou art not bound to obey, but deny them obedience. For if thou wert a beggar, thou art as free in conſcience as the King: but yet ſeruants take heed, looke that you make not the rule of your obedience your owne will, as there is ouer many this day who follow their froward will; whiſperers, that will doe things with a quiet (Pater noster). The rule of thine actions is not thy owne will, but the will of thy maſter. In ſuch ſort that if he commaund thee things grieuous, laborious, and weariſome, thou art bound to obey. The Lord himſelfe Luk. 17. 7. he ſets downe the eſtate of a ſeruant, Which of you hauing a ſeruant that hath been occupied all the day in labour and trauell, will ſay to him, come and ſit down? No, hee will not ſay that to him, but notwithſtanding all his painfull labour and weariſomnes, he will ſay, Goe make my ſupper readie, then reſt your ſelfe, there is the burden. Thinke not becauſe it is weariſome, therefore thou maiſt diſobey it; but if it ſtand with the will of the Lord, thou art bound to obey. This ſhortly for the matter, wherein ſeruants be bound to obey: now followes the manner, forme and faſhion of their obedience. Firſt he tels thee in what manner thou ſhouldeſt not obey (for it ſtands thee in no leſſe then the reward of death and life euerlaſting, if thou wert but a ſweeper of a houſe, or a caſter out of aſhes, thou haſt to doe with the Lord in doing of thy ſeruice.) The forme of not obeying is, to obey to the eye of thy maſter. This is a vice in thy ſeruice, when thou haſt not an eye lifted vp to heauen, but art ſet ſo on thy maſter, that without reſpect to the Lord, thou goeſt about to pleaſe him; yet more thou obeyeſt him with eye ſeruice, when thou ſetteſt not thy heart ſo much, as thy outward eye to pleaſe thy maſter; ſo that when he leaues thee, thou wilt goe to thy wantonnes againe, or els doe ſome euill; as there be many in Edenburgh this day, who in their maſters abſence ſit either idle, or els do euill in ſtealing of their maſters goods. Such ſeruice as this, is called eye ſeruice. The Lord compares theſe ſeruants to reprobates: what doe they? As ſoone as their maſter is abſent, they will begin to ſtrike their fellow labourers: and what more? they will ſit downe and drinke and be drunken. What will the Lord doe when he comes? he will cut them off, and giuegive them their portion with hypocrites, Matth. 24. 48. 49. &c. Then this is the forme forbidden, and he giues a reaſon, what manner of men are theſe eye pleaſers? they that doe ſuch ſeruice are pleaſers of men, that is, they are flatterers, ſtudying to pleaſe men, when their heart will be farre from them. Well, he or ſhe, who ſets not their heart to pleaſe God, but ſeekes firſt of all to pleaſe the eye of man, ſhal neuer be a faithfull ſeruant to man: Falſe to God, neuer true to mā.for falſe to God, neuer true to man. But that man, who ſets his heart to pleaſe God, that is a true ſeruant; he will be as true behinde thy backe, as befor thy face: therefore thou, who wouldeſt make a choiſe of ſeruants, ſeeke them who are ſet to pleaſe God, and if thou get them with that marke, thou getteſt happie ſeruants. But on the contrarie, want he this marke, he ſhall be a curſe to thee, and the moſt thou ſhalt get of him, hee ſhall be an eye ſeruant: for if once thou ſhouldeſt turne thy backe, he ſhall be a waſter of thy goods, and an euill ſpeaker of thee behinde thy backe.
The forme of ſeruice he craues is this, Obey with ſimplicitie and ſinglenes of heart. He oppoſeth this to eye ſeruice: for they are as contrarie, as light and darknes: and therefore where there is eye ſeruice onelyonly, there is no ſinglenes of heart: for he that goes about to ſerue thee with eye ſeruice, hath a double and falſe heart. Againe, where the ſimplicitie of the heart is, O there is a bleſſed ſeruice; where there is ſuch ſeruice, there is fidelitie and faithfulnes; there is a faithfull ſeruant; there is no eye ſeruice: for he is not a ſeruant to thy eye onelyonly, but a ſeruant behinde thy backe alſo. He ſhall be eueryevery way faithfull. He laies downe the ground of this ſinceritie, fearing God. So he that feares God more then the eye of him who is his maſter, the King or Prince, that man ſhall be the faithfulleſt ſeruant. And by the contrarie, he that hath not the feare of God in his heart, that wretch will beguile thee; hee ſhall neuer bee faithfull to thee. Therefore thou, who wouldeſt hauehave a good ſeruant, I giuegive thee a token whereby thou maiſt know him. Looke if he hauehave the feare of God; and if hee feare God more then thee, for all thy ſcepter and ſword, thou ſhalt get a faithfull ſeruant and ſubiect. But on the contrarie, thou ſhalt receiue a curſe in thy houſe and familie, when thou ſhalt get any that wants this feare of God: for he ſhall neuer feare thee, but ſhall euer be falſe to thee. You that hauehave ſeruants, labour to put the feare of God in their hearts. Nay, it is no marueile though ye hauehave theeues, and whores in your houſes and families, when as ye put not in this ground of ſincere ſeruice in their hearts, the feare of God.
Now followes the fountaine of all ſeruice: What euer you do, doe it heartily. As if hee would ſay, begin not at the hand, or foote to doe thy ſeruice, but begin thou at thy heart: let it be The fountaine of good ſeruice.the ground of all thy ſeruice. All good actions ſhould begin at the heart. Therefore if thou wert but caſting out the aſhes, looke thou doe that turne with thy heart; ſo that thy heart be as well occupied as thy hand; otherwiſe it is but a counterfeit action: and I will not put a difference betwixt thy action and the action of an oxe drawing in the plough. Indeede thy maſter may be profited by thine action; yet if thy heart be not with it, thou haſt loſt thy trauell. The Lord that ſits vponupon thy conſcience, ſhall turne thy action to thy damnation.
In the next place the Apoſtle ſets downe, how they ſhall come to this way of ſeruice. It is no ſmall matter to get thy heart to ſerue thy maſter: for thou that getteſt a freedome to ſerue, thou haſt gotten thine hire in thy hand. It is a rare grace then, to get thy heart to concurre with thy action. The way is, How to ſerue heartily.Doe it heartily, as to the Lord. As if hee would ſay, when ye are doing and labouring, think not with your ſelues, I am ſeruing man or woman, a creature though he were a King, in my ſeruice: but ſay, I am ſeruing my Lord Ieſus Chriſt. Then ye ſeruants, whatſoeuer thing ye doe, though it were but ſweeping the houſe, ſay, all this that I am doing, how vile ſoeuer it be, I am doing it to my Lord Ieſus Chriſt. HaueHave thy eye lifted vp when thy hand is downe. I ſhall tell thee how thou ſhalt get it: If thou hauehave a reſpect to his will, howbeit immediatly it be not done to him; yet if thou hauehave the knowledge that it is his will, that thou ſhouldeſt doe ſo, the Lord takes that ſeruice, rather done to himſelfe then to thy maſter. Therefore the Apoſtle ſaies, Seruing Chriſt and not men. Well is that ſeruant that can ſay, I doe this to obey thy bleſſed will: and then the Lord will ſay, I giuegive thee thy reward. Then the leſſon is, who is he that doth heartie ſeruice? None but the ſeruant of Ieſus Chriſt. If thou be not his ſeruant, thou ſhalt neuer be a heartie ſeruant to man; nor a true ſubiect to the King. Looke then, if your ſeruants can ſerue Chriſt; and if they cannot, it is an euill token they cannot ſerue thee: for there is not a faithfull ſeruant, but he that is the ſeruant of Chriſt, and in his ſeruice hath euer his eye to the will of Chriſt. And if thou hauehave ſuch a ſeruant, then thou ſhalt hauehave a bleſſing of that ſeruant, though it were but a kitchin laſſe. O bleſſed is that houſe, that hath a ſeruant that feares the Lord, and loues the Lord! Yea a greater bleſſing followes that ſeruant, then followes the maſter oftentimes.
Now followe the arguments, to moue them to this holie Argumēts to moue ſeruants.ſeruice. The firſt is, from the reward that the faithfull ſeruant ſhall receiue, Knowing that of the Lord ye ſhall receiue the reward of the inheritance. The argument is taken not from an hire they get preſently, but from a promiſe of an hire. Now certainly thou art a wicked ſeruant, that wilt not doe a turne till thou get thy hire in thy hand; thou art a wicked ſeruant that wilt doe nothing till thou get heauen in thy hand: I tell thee, thou ſhalt neuer get heauen, if thou cannot depend vponupon a promiſe of heauen. There is here then a promiſe of an hire, and a reward, From whom? The Apoſtle ſaies not your earthly maſters will pay you: no, but he ſaies your Lord of heauen ſhall reward you. Why ſpeakes he ſo? becauſe hee durſt not promiſe of earthly men: for all men are lyars, & they will oft times hold backe the hire of the ſeruant; but he promiſeth in the name of the Lord; for he is faithfull. And therefore ſeruants you ſhould reioyce in this: for howbeit thou want thy earthly hire, yet be faithfull in thy ſeruice, and thou ſhalt not want thy hire. What a reward is this? what ſhould hee hauehave? his hire in his hand, and ſo fare yee well? Indeede this is the faſhion of the world; but this reward the Apoſtle ſpeakes of, is a reward of an inheritance. O thou that wilt hauehave an eye to the Lord of heauen, hee will not reward thee like a ſeruant; thou ſhalt be a ſonne; and therefore an inheritour, Rom. 8. 17. And, Go ye (ſaies Chriſt) inherit that kingdom prepared for you, frō the foundation of the world, Matth. 25. 34. Yea, ſhall the kitchin laſſe be made a Queene, and a ſillie ſimple boy a King? Yes, the Lord will doe that, and will giuegive them a kingdome in heauen. So, firſt reioyce for the certaintie of your reward: next, for the greatnes of it. It is not an hire and a bountie that is ſmal in value. Alas it may be, thou thinkeſt little of it, becauſe thou haſt it not in thy hand: but bleſſed art thou if thou cauſt waite vponupon the promiſe, and beleeue it.
Now to proue that they ſhall get this reward; firſt he takes an argument from their owne knowledge, Knowing. Know ye not? I appeale to your owne conſcience, if there be not a reward laid vp for thee, if thou ſerue faithfully: tels not thy conſcience thee this? I will ſerue, for I looke for a kingdome. It is not this ſmall hire. No, that Lord whom I hauehave ſerued from morning to night, hee will giuegive me a kingdome. Brethren, it is a thing impoſſible, that faith can beguile a man: hope then, I promiſe thee thy hope ſhall not beguile thee; yea hope for things thou haſt not ſeene, and thou ſhalt get them. It is impoſſible Note well.that thy faith and hope can be diſappointed. And lay this ground, thou haſt to doe with a faithfull Lord, that can not beguile thee. So cloſe thy eyes vponupon all other things, and reſt in hope on Chriſt, and thou ſhalt ſee a ioyfull end. Bleſſed is that ſoule that reſteth in hope, for it ſhall receiue glorie.
The ſecond argument is from the ſeruice done to Chriſt: Ye ſerue the Lord. Fie on thee that wilt begin to ſerue another maſter, and neglect thy dutie to him. So the argument is, becauſe thou ſerueſt the Lord Ieſus Chriſt; therefore thou muſt hauehave a reward of him: hee will giuegive thee an heritage, becauſe his hand, is the hand of an infinit God. What are the heritages on the earth? he thinkes it ouer little to giuegive them to thee: therefore hee will giuegive thee the kingdome of heauen. Then marke: neuer man ſerued Chriſt for nought. It is impoſſible, that he who ſerues Chriſt, can want a reward: thou who cauſt ſerue Chriſt with many croſſes, it is the very way to bring thee to a kingdome. So, bleſſed is that feruant, that ſerues Chriſt Ieſus: if thou get not this benefit to be a ſeruant in his houſe, though it were to be but a porter (for the vileſt ſeruant that ſerues Chriſt ſhall get a hire, euen a kingdome) woe ſhall be to thee. Therefore ſeeing now is the time to ſerue him, ſhew your ſelues faithfull ſeruants to Ieſus; for when all vantage failes thee, the Lord Ieſus will be thine aduantage: and therefore ſerue the Lord, and thou ſhalt not want a reward. And thou muſt not thinke that this rewarde comes vntounto thee through merit: it comes of grace; for when thou haſt done all that is commaunded thee, ſay I am an vnprofitable ſeruant, Luk. 17. 10. And ſo fie on the Papiſts that thinke their ſeruice ſhall merit ſuch an hire, as is the inheritance of heauen. This reward comes of grace onelyonly, and of his faithfulnes that hath promiſed: otherwiſe hell would be thy reward. Therfore thou who lookes for a reward of thy ſeruice, thinke thou art ſeruing Chriſt: thinke againe, thou ſhalt get a reward; but beware of preſumption, to thinke this turne ſhall merit heauen. No, but the thing I doe ſhall not be the cauſe of my ſaluation; no, I am but an vnprofitable ſeruant, and in the meane time looke for a reward of merciemercy and grace, becauſe he is a faithful Lord that hath promiſed thee a reward; and in the end thou ſhalt get a kingdome purchaſed by the bloud of the Lord Ieſus.
Now I come to the ſecond argument, to moue ſeruants to The ſecond argument.doe their dutie, contained in the laſt verſes of this chapter. Theſe ſeruants in old time were in hard condition: for they were ſlaues, liuing to the appetites of men, bought, ſold, beaten, and ſlame, at their pleaſure: for looke what power men had ouer beaſts, the like had they ouer their ſeruants. Therefore theſe ſeruants might hauehave ſaid, there is a faire reward abiding vsus; but yet our preſent eſtate is intolerable; wee are intreated as beaſts, and we ſuſtaine great iniurie: he meetes with this, and in a word promiſeth a iuſt amends, and reuenge of the wrong done to them. Let no man abuſe his power ouer poore ones, what euer wrong is done to them, it ſhall be repayed. So the leſſon pertaining to the inferiour, and oppreſt by the mightie ones in this world, Maſters and Lords eſpecially, is this. Art thou a ſeruant? doeſt thou well? ſerueſt thou the Lord Ieſus Chriſt in thy ſeruice? is thine eye ſet to pleaſe him? thou ſhalt receiue the reward of thy weldoing, & that of an inheritance in heauen. In well doing ſuffereſt thou? getteſt thou wrong? art thou oppreſt roughly? handled with crueltie and ſeueritie? The Apoſtle anſwers, thou ſhalt hauehave an aſſiſement beſide the reward. What wouldeſt thou hauehave? The Lord ſhall oppreſſe them that oppreſſe thee. This generally appertaines to all eſtates. Doeſt thou well? Thy reward ſhall be an eternal heritage. In well doing ſuffereſt thou wrong? The Lord promiſeth thee an aſſiſement and an acquittance of them that doe thee wrong. Brethren, it is marueilous to ſee the care and regard the Lord hath to his owne, if they were neuer ſo poore wormes, that the great folke will not vouchſafe themſelues once to looke to, it would ſeeme enough that a poore ſeruant ſhould get ſuch an heritage, howbeit his iniuries hee ſuffered were neuer reuenged. Who would thinke otherwiſe? O but the Apoſtle anſwers not after this manner! It may ſuffice, that you ſhall get a faire reward for the ſeruice ye doe: as for the reſt, what matters it? No, but hee ſaith in effect; as for the wrong done to you, it ſhal be auenged. So the Lord is not content to giuegive them a reward; but for the wrong they ſuffer, the Lord will be auenged on them that wrongs them, if they were the greateſt Monarchs in the world. Howbeit thou wouldeſt forgiue them, as Steuen did, Act. 7. and ſay, Lord lay not this to their charge; yet the Lords iuſtice will not ſuffer thee vnreuenged: the Lord ſhal take them that oppreſſe thee, and throw them into hell, if they continue impenitent: yea it comes to paſſe oft times, that oppreſſors of the poore and Church, before they goe out of the world, that the Lord in the ſight of the poore and oppreſſed, takes them and rents and riues them in ſuch ſort, as they are compelled to pitie them. O then, how terrible is the iudgement that abides oppreſſors and abuſers of their ſeruants whatſoeuer! Well then, there are two things, well doing, and ſuffering of wrong: well doing ſhall receiue an inheritance; ſuffering ſhall receiue a reuenge, & vengeance ſhall come vponupon the oppreſſour. So let none be wearie in well doing in this world, nor be impatient in ſuffering; for it is all but for a moment we doe and ſuffer, in reſpect of that eternitie. The ſecond thing to bee marked is this: Who is this that ſhall reuenge the cauſe of the poore ſeruants? Hee ſaies not, your maſters hauehave maſters aboue them (as no doubt they had: for all ſuperiours hauehave Magiſtrates aboue them to take order with them if they doe wrong) alas if hee had anſwered ſo, it had been little comfort to them, as they found by experience: for they accepted of the perſons of men, they accounted of the maſter, & not of the ſeruant, & they permitted thē by their lawes to abuſe their ſeruants. The Apoſtle knew how ſlacke the Iuſtices are to reuenge the cauſe of ſeruants: and therefore he promiſeth no amends at their hands, but at the hands of the Lord. So now ſpeaking of reuenge, he promiſeth it not to come of the Magiſtrate, but from the Lord: for hee knew the Lord would not beguile him. Ye may then ſee he hath truſted much to God, and depending on him, he promiſeth much in his name. What wouldeſt thou hauehave? a reward, a reuenge? the Apoſtle promiſeth both to thee, but at the Lords hand. The leſſon then is: the man that knowes God well, and is well acquainted with his merciemercy, with his iuſtice, with his power, and his wiſedom; it is wonderful what he will promiſe in his name, fleſh and bloud ſcarſely will beleeue it. Note.Againe, a poore bodie and one oppreſt, one that knowes not this, when he heares of this, it is wonderfull, how he will ſwallow vp theſe promiſes: nay, thou neuer didſt eate meate with ſuch pleaſure, as this poore one will ſwallow them vp. And I ſay, a Paſtor ſhould not promiſe ought of God, except he knew him: & thou that art an hearer, if thou know him in his power, iuſtice, and the reſt, in deſpite of all the world thy heart will reſt on him. Therefore know him in Ieſus Chriſt: and pray night and day, O Lord, I lie in darknes, let me ſee thee in Ieſus Chriſt, and the glorie that is in thee, that my ſoule may reſt in thee. Now woe is that ſoule, that knowes not God in Ieſus Chriſt. Ye ſhall not abide here euer: therfore ſeeke to know this God with whom ye muſt liue foreuer. He giues the reaſon why God ſhould reuenge their cauſe, and wrong done againſt them, by pointing out the nature of God: He is a Iudge; not like the Iudges of this world. They reſpect the perſons of men; this is the corruption With God there is no reſpect of perſons▪of nature: but as for this Iudge, he reſpects no perſon; he will not looke to thee who art a King, more then to the begger. When thou appeareſt before him, come on with robe royall, he will not regard thee no more, then if thou appearedſt in a beggers cloake. Therefore looke to him now, as thou wouldeſt ſee him, when thou ſhalt appeare before his iudgement. And there is none of vsus, but euen now we are before his tribunall; howbeit wee ſee it not. There is none of theſe outward conditions or degrees (wee are all alike by nature) but wee get ſundrie degrees, hee of a King, and hee of a Lord (and ſo foorth) yet none of theſe outward qualities will be accepted before the Lord: no not the outward calling of a Chriſtian, if thou hauehave no more. A man may thinke this is a hard matter, for all to ſtand before his tribunall without theſe outward qualities. A King may ſay, ſhall not my kingdome ſtand me in ſteed when I come before that tribunall? And the Earle may ſay, ſhal not my Earldome helpe me when I come before God? And the rich man may ſay; ſhall not my riches helpe me? wherewith ſhall I cloathe me if I cloathe me not with theſe? Now I anſwere, indeed eueryevery man hath this in his mouth, I cannot come naked before God: Indeede thou muſt not ſtand naked, thy ſhame muſt be hid, thou muſt hauehave a garment on thee; thou muſt be arayed, or els the wrath of the Iudge will deuoure thee. Now what a garment ſhall I get? It muſt bee a bloudie garment (no ſiluer, gold or precious ſtones) couering thee from the crowne of thy head to the ſole of thy foote: yea thou muſt be died with bloud. The high prieſt durſt not enter into the Sanctuary (for his life) without bloud: ſo on paine of thy life ſee that thou enter not into the preſence of God without bloud. Reade the Epiſtle to the Hebrues, ye ſhall finde this, that the high Prieſt of old durſt neuer enter into the Sanctuary, except firſt he had bin ſprinkled with bloud; and this was the bloud of Bullocks, the figure of Ieſus Chriſt. So except thou appeare died ouer with the bloud of Ieſus, no ſtanding for thee before God his tribunall. If ye would then hauehave a garment, ſeeke this garment; neuer reſt till thou get it. And if thou appeare in this garment, thou haſt this aduantage, howbeit thou be full of ſpots, the Lord hath no eye to thy ſinne; but accepts of thee in that bloudy raiment, and forgets all thy ſin, and thy actions are accepted in that bloud of Ieſus. But alas, the want of the knowledge of ſinne; this dead conſcience that lets vsus not feele the weight and burthen A dead conſcience.of ſinne, is the cauſe why wee account not of this bloud of Ieſus.
Now brethren, there is a place in the ſixt chapter to the Epheſians I would compare with this place, recommending the dutie of maſters in the ninth verſe, he vſeth the ſame argument that is here: he vſeth it there as a terrible argument to the oppreſſors; but heere he brings it in as a comfort to the oppreſſed. Then ſhal an argument both be comfortable and terrible? Yes. Then marke the leſſon: That, that is in God terrible to the proud and oppreſſors in the world, the ſame thing to the poore oppreſſed ones that are Gods, it is ſo ſweete and comfortable, as no tongue can tell. The firie wrath of God, that will terrifie the Kings of the world, and which they are not able to looke on, will be ſo comfortable, as no tongue can tell to the poore ſillie bodie, that hee will creepe in vnderunder it, and lurke there: yea hee will ſeeke to the wrath of God to ſaue him, from the wrath of the tyrants of the world. So there is nothing in God but is comfortable to his children: as by the contrarie there is nothing in him, but the wicked abhorre it: yea euen his merciemercy; yea they would runne if it were foorth of the world to be out of his ſight, but they ſhall not eſcape Iob. 21. 22his curſe. So then acquaint you with God, and cloathe you with that garment, that he may be comfortable eueryevery way to you. This much for the dutie of ſeruants.
Now we come to the dutie of maſters, which is ſet downe in Here begins the fourth chapter verſ. 1.the beginning of the fourth chapter, Ye masters (ſaith he) doe vntounto your ſeruants that which is iust and equall. There is the precept. The thing he requires is doing; the word in the originall is giuing: GiueGive them that which is iuſt; as if hee would ſay, Maſters, when ye hauehave commaunded, and they hauehave obeyed, meete them with a dutie: giuegive them ſomething. This dutie is grounded partly on their poore eſtate; they labour and wearie themſelues for their hire; ſo they craue giuing: and partly it is grounded vponupon the hardnes of maſters; for looke how faine the one would hauehave, as faine would the other keepe. The poore ſeruant would draw; the maſter holds. The Apoſtle comes in and ſaith, Maſters, let your hold goe, you are ouer holding, let your hold goe. Brethren, ye heard before a faire promiſe of rewarde made to the ſeruants: now what needes the Apoſtle (conſidering that reward) exhort the maſters to giuegive ſomething of this world, which is nothing but dirt, in reſpect of that that is promiſed; and ſome might hauehave ſaid ſo. The Apoſtle anſwers: They ſerue and obey thee here, pining themſelues in working for thee: therefore thou who art a maſter, muſt giuegive them their hire: for that is a iuſt thing ſo to doe; they are men like vntounto thy ſelfe, and muſt be ſuſtained of theſe earthly things for their labours ſake. And ſo the leſſon is, heauen and heauenly inheritance preiudiceth not a man of his part in this world, and worldly things: and therefore thou ſcorneſt God who ſaieſt; thou haſt an inheritance, whereto ſhouldeſt thou hauehave my poore hire; yea thou ſhouldeſt be rather moued to part thy pelfe to him; if thou knew him to be an inheritour of heauen, giuegive him the rather of thy goods of the earth: for an inheritour of heauen, is an inheritour of the earth: and if thou withhold it from them, woe to thee. Well, I ſee out of this place, that the Lord hath his ſeruants here, to whom he is offering that heauenly inheritance; yet ſo, that they ſhould hauehave their part of this earth alſo. The Miniſter hath his part of the earth, and the Lord allowes it him; and thou who pincheſt the belly of him, the Lord ſhall pinch thee in things heauenly: the Lord will hauehave an eye to him; beware therefore how thou dealeſt with them in this life. Then he ſaith, GiueGive them. What? That that is iuſt, that is, that, that thou haſt conditioned with them. Haſt thou conditioned for ſuch a hire? keepe thy condition: yea there is more, giuegive them, but giuegive them that that is equall: what is that? HaueHave they ſerued thee according to the rule that I preſcribed? hauehave they ſerued thee in all things? then be not ſo ſtreight with them, but giuegive aboue thy condition made to them, be more liberall and ſtand not with them in their hire. The Apoſtle 1. Pet. 2. 18. ſets downe two properties of a maſter, Iust, and liberall. Compare this with that that went before, when he ſpake of the reward of the Lord. There, there was not ſuch a modification, but a kingdome was promiſed: but turning to the dutie of maſters, he modifies a ſtipend: hee bids not giuegive all his inheritance, but giuegive him that that is iuſt and equall, that is, a part of it, according to their labour and condition, and that liberally, without niggardlines. This imports ſomething. This lets thee ſee a great difference betwixt God and man, in rewarding. The thing that man will giuegive thee is but a hire, a thing meaſured: but the thing the Lord giues, is not modefied nor meaſured to thee: it is an inheritance: and all that is gotten here, is but an earneſt peny of thy reward. Of this followeth another difference. The thing thou getteſt of thy maſter, it is a debt to thee; thou merits it at his hand: but when thou commeſt to God, there is no debt there; and thy doing is no merit, but a thing giuen of beneuolence. It hath pleaſed God to giuegive thee a reward, and ſo to giuegive it by no debt; goe thy way with thy merits: for if thou ſticke to them thou ſhalt get no merit, but hell: Gods giuing to thee of any thing is of fauour.
Now to end briefly: To moue the maſters to their dutie, he addes to an argument, Knowing that yee alſo hauehave a Lord in the heauens. What followes on this? There is ſomething ſuppreſſed, to wit, a Lord in the heauens, who if you giuegive that, that is iuſt and equall, ſhall giuegive you that, that is iuſt and equall: hee will doe iuſtice both to you and them; he will make all oddes euen: there is no reſpect of perſons with him. This is the office of the Lord, to make all oddes euen; neuer ſoule ſhall receiue wrong at his hands, but when thou gets puniſhment, thou gets thy due, puniſhment pertaines to thee, &c. The thing that I marke is this: It is the Lord that makes maſters, and that makes this inequalitie; that giues this preferment; that raiſeth vp and caſteth downe. When Adam was created, was there any preferment? No: as the Lord doth this, ſo the eye of that great Lord is neuer off him whom he hath preferred. Hath he made thee a Lord? or hath he raiſed thee to any preferment? his eye is vponupon thee, and as his eye is vponupon thee, ſo he ſtands aboue thee with merciemercy in the one hand, and iudgement and vengeance in the other. And the greater thou be, the greater merciemercy and iudgement is aboue thee. No, thy hand is not ſo readie to take vengeance of thy ſeruant, as his hand is readie to reuenge the wrong. And thy vengeance and his differs in this: thine is wrong; but his is neuer wrong, but al is right he doth. But yet brethren, to weigh the words, Knowing (ſaith he) there is the firſt word. The light of knowledge is the ground of dutie. Light of knowledge ground of dutie.What can a blind bodie doe that ſees nothing, if he were a King, a Iudge and a Maſter? The light then of knowledge is the ground of dutie; as ignorance is the ground of all euill doing. Knowing. What? That ye alſo hauehave. Then the maſters that did not their dutie, they miſunderſtood the thing they had, and men know not that they hauehave if it were but this, wee hauehave a God, yet they know him not. The next word is, Ye hauehave a Lord. It is the ignorance of the Lord, that makes men miſknow their dutie: their eye is euer beneath, the eye of the King is vponupon the ſubiect, but it is a rare grace to get an eye to looke to the Lord that is aboue him, and therefore he thinkes hee hath no more adoe, but with the poore ſubiects; and ſo hee cannot doe his dutie aright. Where is this Lord? In the heauen. Thou art in the earth though thou wert a King; but thy Lord is aboue thee, thou art farre beneath him: and therefore the iudgement and ſtroke that muſt fall from him, muſt be ſad and heauie, becauſe it is farre fetcht. The furtheſt ſtroke thou canſt bring will be from thy Crowne; but what is that to the ſtroke of God, fetched from the high heauens, yea from aboue Gods ſtrokeall heauens, that muſt be a very ſore ſtroke, beware of it; for if it light on thee thou ſhalt neuer riſe againe.
The laſt word alſo makes a compariſon betwixt the Lord and the ſeruants: you hauehave a Lord as they hauehave; as they are ſeruants, ſo are ye likewiſe ſeruants, yea to a greater Lord. Yea the more high the Lord is aboue you in compariſon, ye are the lower ſeruants then the ſweeper of your houſe is: Note.if ye were a King, the very duſt is greater in compariſon then thou art. Thou canſt not make a pickle of duſt. Would to God Kings and Lords knew this. Abraham knew it, when he ſaid, What am I but duſt and aſhes? Gen. 18. 27. Now then, to make the maſters to doe their dutie, he brings them downe vnderunder the feete of the Lord of heauen: hee brings thee out of thy chaire; hee hurles the King out of his throne. It teacheth vsus that there will be no dutie gotten of ſuperiours, except thou bee firſt humbled vnderunder thy God. If thou be not humbled vnderunder God, thou wilt not, nor canſt not doe thy dutie. Laſtly, I ſee a different dealing in the Apoſtle, when he deales with ſeruants he Note well.doth it comfortably: but comming to Lords and Maſters, he drawes vp their head to ſee that there is a Iudge ſitting aboue them: this is another manner of dealing. So marke his diſcretion: hauing to doe with ſundrie eſtates and perſons, he vſeth ſundrie arguments. Our folke may not abide this forme of dealing; who bad him (ſay they) threaten Lords, and Kings? ſpeake to the Commons and poore people. Well, well, let not the mouth of the Goſpell be cloſed, which ſpeakes ſometimes comfortably, and ſometimes boyſterouſly, and lets men ſee an angrie God, and all to their ſaluation. Further, I perceiue this: all Superiours would be threatned; Maſters would be threatned, Princes would be threatned; and the higher, the greater matter of threatning. For ſuch is the nature of men, they cannot beare ſuperioritie: make thee a King, thou ſhalt be a ſlaue to thy affections. So it is profitable to them to be threatned, that they may keepe them within the bounds of their dutie. And I ſay, they that would euer giuegive them faire words, they are but flatterers; and if they would hauehave them wracked or vndone, let them euer ſpeake faire to them. Therefore let the Goſpell hauehave it owne freedome. Binde men as yee will, but binde not the word: if thou binde the Goſpell, O the band thou ſhalt finde in that day! Let eueryevery man be contained within a dutie to other, that we may be partakers of the eternall kingdome, where there is onelyonly true libertie in Ieſus Chriſt. To whom with the Father and the holy Spirit, be all honor and glorie now and for euer,
Amen.