Exposition of Colossians, Sermons · Chapter 4 · Verse I
VERSE I.
Yee Maſters, doe vntounto your Seruants that which is iuſt and equall, knowing that yee alſo hauehave a Maſter in heauen.
IN this firſt verſe of this Chapter, the Apoſtle doth ſtill continue his exhortation, begunne verſe the 18. of the foregoing Chapter, containing ſpeciall dut…es of Chriſtians, as they ſtand in relation one to another, in ſome particular ſtate and condition of life, and hauing before propounded, and vrged the dutie of Seruants towards their Maſters.
Heere hee ſets downe on the other ſide, the dutie of Maſters towards their Seruants; and he tels Maſters, here be two things required of them towards their ſeruants; as (namely) that they doe to their ſeruants.
That which is iuſt. And
That which is equall.
And theſe two things, the Apoſtle doth vrge on Maſters by way of exhortation, generally propounded in theſe words (Yee Maſters doe to your Seruants that which is equall.) And then hee ſtrengthens this exhortation, and moues maſters to the doing of theſe two things, by force of argument, and that taken from their ſubiection to an higher Lord and Maſter.
That they are not abſolute Maſters, and ſubiect to none, but that they alſo hauehave a Maſter aboue them, to whoſe cenſure they are ſubiect, and to whom they muſt one day yeeld an account (as of all their doings) ſo of their dealings with their Seruants.
And this argument the Apoſtle doth amplifie.
Firſt, by their own knowledge, (or at leaſt, they ought to know, and conſider it) Knowing (ſaith the Apoſtle) that yee alſo hauehave a Maſter.
And then, by ſetting downe what Maſter it is they hauehave aboue them (namely) not an earthly, but an heauenly Maſter
And ſo the generall things before vsus in this Verſe, are theſe two.
Firſt, a generall exhortation to Maſters to doe to their ſeruants, that which is iuſt and equall.
Secondly, a reaſon to ſtrengthen that exhortation, and to preſſe theſe duties on them (namely) this, becauſe Maſters know (or at leaſt, ought to know) that they are not abſolute Maſters, and ſubiect to none, but hauehave alſo an heauenly Lord and Maſter aboue them, to whoſe cenſure they are ſubiect, and to whom they muſt one day render an account.
Of theſe two things in order.
Interpretation.What we are to vnderſtand by Maſters and Seruants we heard before in the 22. Verſe of the foregoing Chapter, (namely) ſuch as are maſters according to the fleſh, and ſuch are ſeruants for wages, terme of yeeres, or howſoeuer. (Doe) the word properly ſignifies, exhibite, or yeeld▪ (that which is iuſt) that is, that you are bound vntounto, and of right ought to yeeld vntounto them, and cannot deny them, vnleſſe you deale vniuſtlie with them; (and equall) that is, that which is meet and fit for you to yeeld to them euen that which it beſeemeth you to yeeld to them, in regard of equity, piety, and a good conſcience. Thus then conceiue the meaning of this exhortation.
You that are Maſters according to the fleſh, yeeld to your Seruants, that you are bound vntounto, and of right ought to yeelde vntounto them, vnleſſe you will doe them wrong, and deale vniuſtly with them, and that alſo that becommeth you to yeeld to them, euen in equity, piety, and good conſcience. Doct. 1
Now, firſt the duty of Maſters towards their ſeruantsThe dutie of maſters towards their ſeruants. heere expreſſed comes to be further conſidered.
In handling of it, I will firſt lay foorth the particulars wherein the iuſt dealing of Maſters towards their ſeruants conſiſteth.
Firſt, the particular things which Maſters are of right to yeeld to their Seruants.
Secondly, the ſpeciall things wherein ſtands their equall dealing with their ſeruants; and what bee the particulars that Maſters are to yeeld to their Seruants in equitie and good conſcience.
Thirdly, I will ſhew the extent of the dutie touching the perſons, (namely) who bee the Maſters that are to deale iuſtly and conſcionably with their Seruants.
And then after ſome examination, I will bring ſome motiues to ſtirre them vp whom this dutie concernes to the practiſe of it.
Firſt therefore, know we, that Maſters are of right to yeeld to their ſeruants three things, their iuſt dealing with their Seruants ſtands in three things.The iuſt dealing of maſters with their ſeruants ſtands in 3. things.
Firſt, in requiring of them, not onelyonly lawfull things, but things proportionable to their power and ſtrength.
For as the Maſter muſt looke, that none of his ſeruants be idle, ſo he muſt ſee that none of them bee oppreſſed; if either of theſe things come to paſſe, that the Seruant bee ouerburdened, or idle, it is a fault in the Maſter, and hee dealeth not iuſtly with his Seruant. Salomon ſaith, A righteous man, a iuſt dealing man, regardeth the life of his beaſt,Prou. 12.10. hee will not load his poore dumbe beaſt, with too heauie burdens, but hee regardeth the life and ſtrength of it: Much more ought a maſter to regard the life and ſtrength of his ſeruant, and accordingly to proportion out his buſineſſe and worke.
Secondly, Maſters are of right to yeeld to their Seruants prouiſion of meate, drinke, and cloathing, or competent wages to prouide the ſame, and that they hauehave their meate, drinke, and wages in due ſeaſon; for that, the law of God, the law of nature, and the law of nations, and cuſtome among all men; yea, among the very heathen requires: and it is a iuſt thing, Seruants being men like to their Maſters in fleſh and blood, they muſt bee ſuſtained by earthly things, for their labours ſake, and therefore our Sauior ſaith, the workman is worthy of his meate (that is) of all neceſſaries for the maintenance of this life. In the deſcription of a good huſwife wee reade,Mat. 10.10. that ſhee riſeth whiles it is yet night, and giueth the portion to her houſhold, and the ordinarie to her maides; though ſhee raiſe vp her ſeruants betimes to worke,Prou. 31.15. yet ſhee is not cruell toward them, but giues them their foode in due ſeaſon. Shee feares not the ſnow for her family, for all her family is cloathed with Scarlet,21. or with double, &c. ſhee prouides warme and thicke cloathes for her ſeruants that they may be defended againſt the extremity of cold.
Thirdly, maſters are of right to yeeld to their ſeruants, iuſt cenſure and correction for their faults, they muſt not cenſure and correct them without iuſt cauſe, or exceſſiuely, but they muſt proportion out their admonitions, rebukes, and chaſtiſments, according to the offences of their ſeruants, and to that ende, they muſt wiſely conſider the nature and qualitie of the offence, and of light, and ſmall offences, and little ouerſightes, not to tak notice. GiueGive not eare to all the words that men ſpeake, Eccleſ. 7.23.leſt thou heare thy ſeruant curſing thee. This reaſon is giuen of it. For often times thine heart knoweth that thou haſt curſed others: Verſ. 24.thine owne heart can tell thee, thou haſt ſpoken as bad words againſt thy betters, and if the fault bee greater, deſeruing admonition, or rebuke, or correction, to meaſure it out according to the nature and qualitie of it; hee muſt alſo conſider, how often, or ſeldome, the Seruant hath fallen into that fault, and whether hee will bee bettered by word onelyonly, or no, and if hee finde, that hee will not bee chaſtiſed with words alone, Though hee vnderſtand, yet will not anſwer, as it is Prouerb. 29.19. then to vſe further chaſtiſement.
And hee muſt euer take heede of paſſion in time of his cenſure, that he neither rebuke nor correct his ſeruant in rage and paſſion, for that will certainely carry him beyond iuſt meaſure, but hee muſt doe it in compaſſion euen mourning in his heart for the ſinne of his ſeruant, with deſire to helpe him out of it.
And theſe three things ſpoken of are the particulars, that Maſters are of right to yeelde to their Seruants.
Now in the ſecond place, the ſpeciall things that Maſters are to yeeld to their Seruants in equity and conſcience, are theſe three.There be 3. ſpeciall things that maſters are to yeeld to Seruants in equity & conſcience.
That is,
Firſt, moderate reſt from their labours, lawfull recreation, without which ſeruants cannot continue with any cheerefulneſſe in the duties of their callings; and hence it is often ſaid in the Lawe that thy ſeruant and handmaide may reſt as well as thou.Exod. 23.12. Deut. 5.14. Eſpecially Maſters are bound in equity and eonſcience to giuegive their ſeruants liberty to ſanctifie the Sabbath, and to keep an holy reſt to the Lord on his day, both publikely and priuately; for they being created and redeemed as well as their maſters, are as highly endebted to the ſeruice and worſhip of God as their Maſters, this is plainely expreſſed in the fourth Commandement.
The ſecond ſpeciall thing that maſters are to yeeld to their Seruants in equitie and conſcience, is a ſupply of things needfull (according to their ability) in time of their ſeruāts ſicknes, when the ſeruant is vnderunder the hand of God by ſickeneſſe, the maſter muſt prouide (as he is able) all good meanes that ſerue for his health and recouery, and that he may hauehave good vſage in time of his weakeneſſe, and not caſt him off at large, as the Amalakite did the poore Aegiptian, 1. Sam. 30.13.being ſicke in the field. And the Maſter may not defraude his ſeruant when he is ſicke, of things needfull, neither may he abridge him of any part of his wages, for the time of his ſickeneſſe; becauſe the ſeruant is not then reſtrained from working by his owne negligence, but by the hand of God, and it may bee, hath gotten his ſickeneſſe by his faithfull paines taking in his maſters ſeruice; and therefore his maſter in equitie is bound to releeue him with things needefull, and to giuegive him his full wages agreed on betweene them at the firſt.
The laſt ſpeciall thinge that Maſters are to yeelde, to their ſeruants in conſcience, is, according to their power, ſome further recompence, ouer and aboue their wages, when they depart from them, according to the good and long ſeruice they hauehave done them.
Deut. 15.13.14.The Lord commanded, that when there was a manumiſſion, a free ſendinge out of ſeruantes: they ſhould not let them goe away emptie, but that they ſhould giuegive them a liberall reward, of that the Lord had bleſſed them withall, by their ſeruice. Howſoeuer, that lawe was one of the judicialls belonging to the Iewes regiment: yet the equitie of it, is perpetuall, and belonges to vsus, and to our poſteritie for euer. And wee ſee then what are the ſpeciall thinges, that Maſters are to yeeld to their ſeruants, in equitie and conſcience.
Nowe, for the third thing propounded (namely) who bee the Maſters, that are to deale thus juſtlie, and conſcionablie, with their ſeruants,All maſters are to deale iuſtly & conſcionably with their ſeruants. that is laide downe in the firſt word (Maſters) The Apoſtle ſpeaking indefinitely, hee giues vsus to vnderſtand, that this dutie belonges to all Maſters whatſoeuer, without exception, of what ſtate, calling, or condition ſoeuer they be: and let not any man thinke that his greatneſſe in place and calling, or his meane concondition can diſpence, with the neglect of any of the forenamed particulars. And let all maſters trie and examine themſelues touching the duties deliuered, and lay their practiſe to the rule: and if they ſo doe, where is the Maſter to be found that can cleare himſelfe, and can iuſtly ſay, hee hath not failed in his dutie towards his ſeruants: and to paſſe by them that faile of infirmitie,Reproofe of ſuch maſters as faile in dutie towards their ſeruants. and againſt their purpoſe, are there not many Maſters that faile wittingly and willingly? Are there not ſome who are ſo farre from yeelding that which is iuſt and right to their ſeruants, as that many waies they wrong them with hard and cruell ſeruices, with burdens too heauy, with ſtripes too many, and which is barbarous, and ſauoureth of crueltie, pinch them in their foode? Doe they not (as we vſe to ſay) both backe-beate them, and belly-beate them? And are there not ſome who are euer finding fault with euerie trifling ouerſight? and if the fault bee greater, are there not ſome who are ſo farre from conſidering the nature and qualitie of the offence, and from griefe and compaſſion in correcting, as they fall on their ſeruants in a rage and violent paſſion, rate him, and beate him moſt vnreaſonably? And if we looke to things that are to be yeelded to ſeruants in equity and conſcience, how doe many Maſters therein come ſhort of their dutie? Doe they not denie their Seruants moderate reſt and correction, vnleſſe on the Lords day when they ſhould bee otherwiſe exerciſed? Then they can be content their ſeruants ſhould hauehave free libertie to recreate themſelues, wherein it doth more harme to their ſoules, then good to their bodies. And do not ſome Maſters abridge their ſeruants of libertie to ſanctifie the Sabbath? yea, doe they not of a couetous minde compell their Seruants, happily well minded, euen againſt their wils to breake the Sabbath, and to doe the ordinarie workes of their callings? And is not a vſuall thing for Maſters to cauſe their ſeruants, almoſt eueryevery Sabbath to tarrie at home, to dreſſe meate, and to make readie their dinners, and ſo indeede, they eate the fleſh, and drinke the bloud of their Seruants? And are there not many Maſters, who are ſo farre from recompencing the good ſeruice of their ſeruants with ſome thing ouer and aboue their wages, as many times they ſtay their wages for their ſikneſſe, or for ſomething they pretend, they hauehave loſt, or ſome damage they receiued by them? Where is almoſt a Maſter that doth carefully prouide things needefull for his ſeruants in time of ſickeneſſe? Nay, doe not many Maſters murmurre and grudge at it, that the poore ſicke ſeruant eats and drinkes, and doth nothing but ſpend and burden the family, and if they can by any meanes, they will packe him out of the houſe, and if once they get him out, neuer after regard him; theſe and the like, are the dealings of many maſters, and gouernours towards their ſeruants.
Vſe. Therefore thou being a Maſter trie thy ſelfe by the things now laid before thee,Maſters are to try themſelues by the things before deliuered. that finding thy ſelfe defectiue and ſhort of that dutie thou oughteſt to performe to thy ſeruants; bee humble for that ſinne, it is a ſinne againſt thy perſonall calling, and therefore a greeuous ſin, and ſo long as thou doeſt liue in that ſinne thou canſt hauehave no true peace in thine owne conſcience, nor any aſſurance of Gods ſpeciall potection ouer thee.
Therefore humble thy ſelfe, and betimes repent of that ſinne, and now knowing thy duty, learne euer heereafter to make conſcience of it; and to helpe thee forward, conſider further theſe three things.Three motiues to ſtirre vp maſters to deale iuſtly & equally with their ſeruants.
Firſt know that if a maſter deale vniuſtly or vnequally with his ſeruants, hee doth exceedingly prouoke the Lord to anger and heauie diſpleaſure againſt him: vniuſt or vnequall dealing with ſeruants is a crying ſinne, it calles for vengeance. Beholde the hire of the labourers (who are ſeruants for the time) which hauehave reaped your fieldes (which is of you kept backe by fraud) crieth,Iam. 5.4. it maketh a lowd crie in the eares of the Lord of hoaſts.
We finde a fearefull threatning denounced againſt this ſinne. The King Zedekiah and the people, had made a couenant to proclaime liberty,Iere. 34. from 8. ver. to 17. that euerie man ſhould let his ſeruant goe free, and eueryevery man his hand-maid, which was an Ebrue or an Ebrueſſe, and that none ſhould ſerue himſelfe of them, and they afterward repented, and cauſed the ſeruants and the hand-maids whom they had let goe free, to returne and hold them in ſubiection as ſeruants and hand-maids, ver. 11. Then followeth the threatning & a fearfull ſpeech, verſ 17. ye hauehave not obeyed mee, in proclaiming freedome eueryevery man to his brother and eueryevery man to his neighbour, behold I proclaime a liberty for you ſaith the Lord to the ſword, to the peſtilence, and to the famine, and I will make you a terror to all the kingdomes of the earth. An heauie ſentence, and to be thought on with trembling of all that deale vniuſtly and vnconſcionably with their ſeruants, in deed vniuſt dealing with ſeruants is a ſin ſo diſpleaſing to the Lord, as in ſome caſe it is not ſufficient for a maſter to be humbled for that ſinne, and to make confeſſion and acknowledgement of it to God, though with ſalt teares, and much griefe of heart, but hee muſt alſo make ſome ſatisfaction to his ſeruant, Exodus 21.26.27. wee finde that a Maſter for pulling out his poore ſeruants eye or ſmiting out his tooth, muſt not content himſelfe with ſaying I am ſorry for it.
Or being truely greeued for it, but he muſt giuegive his ſeruant his libertie and freedome for it,Note. for the rule is true, wrong in deede muſt be recompenced indeed with ſome reall recompence, otherwiſe the Lord accepts not of any humiliation for it, which is a thing little thought on by manie maſters, who in their rage, beat their ſeruants or caſt things at them, euen what comes next to hand, to the wounding or laming of them, and then thinke it enough to ſay, I am ſorry, I was too raſh, I wiſh, I had not done it, I pray God forgiue me, or the like, but alaſſe, that is not ſufficient, thou muſt know the Lord accepts not thy confeſſion and humiliation for that ſinne, vnleſſe thou make ſome ſatisfaction to thy poore ſeruant, for his hurt or maime receiued by thee. Therefore doubtleſſe vniuſt dealing with ſeruants, is a great and greeuous ſinne, farre greater then ſome conceiue it.
Againe, vniuſt dealing with ſeruants is a plaine euidence of the want of Gods feare, Leuit. 25.43. Thou ſhalt not rule ouer thy brother being thine hired ſeruant cruelly, but ſhalt feare thy God.
Where we ſee an oppoſition betweene hard and cruell vſage of ſeruants, and the feare of God. If the people of God vnderunder the Law, dealt cruelly with their brethren being their ſeruants, they ſhewed plainely they had no feare of God in them, and the reaſon is giuen verſe 42. becauſe they were the Lords ſeruants, whom hee brought out of the land of Aegypt.
And is it not a more plaine euidence of the want of Gods feare, cruelly and vniuſtly to deale with ſeruants vnderunder the Goſpell brought and bought out of ſpirituall Aegypt, and the bondage of ſinne and Satan by Chriſt, and redeemed with his precious bloud, aſwell as our ſelues, without queſtion it is.
Laſt of all, conſider what Iob ſaith, 31.13. hee proteſteth he did not contemne the iudgement of his ſeruant, and of his maide, when they did contend with him, and thinke themſelues ill entreated by him. Marke his reaſon verſe 14.15. Hee that made mee in the wombe, hath hee not made him, and if I ſhould deale vniuſtly or cruellie with them; What then ſhall I doe when God ſtandeth vp? and when he ſhall viſit me, what ſhall I anſwer? as if hee had ſayd, if I wrong my poore ſeruants, how ſhall I ſtand before him that is Lord and maſter of vsus both? and how ſhall I come to him, and call on him with comfort, when his hand ſhall bee on mee, and when hee ſhall viſit mee with anie affliction? a reaſon of waight and to be throughly conſidered.
Wee ſee by this, if a maſter deale vniuſtlie or cruellie with his ſeruants, hee ſhall bee at his wits end, and not know what to doe, nor how with anie comfort to looke vp to the Lord, and call on him when the Lord ſtands vp againſt him, and viſits him with anie trouble, eſpecially if the Lord croſſe him, by the vndutifull or vnconſcionable dealing of his ſeruant, as it is iuſt with the Lord ſo to doe, the maſter hauing dealt hardly with his ſeruant, either preſſed him with too heauie burdens, pinched him in his food, cruellie corrected him, or anie waie wronged him, it is iuſt with the Lord that ſuch a maſter, ſometimes ſuffers puniſhment at the hands of his ſeruant, and is croſſed by the vndutifull and vnconſcionable dealing of his ſeruant; yea, ſometimes ſmitten with that ſeruants tongue, the ſeruant telling abroad to his ſhame and diſcredit his hard vſage, and it may be adding ſome thing to it, as that he hath not a good meales meat in a yeere, or the like: When an vniuſt and cruell maſter, is thus croſſed and ſmitten, he cannot appeale to the Lord, and hauehave recourſe to him, and pray to him, that he would releaſe him from that croſſe; his owne vniuſt and vnconſcionable dealing with his ſeruant, ſets a barre betweene him and heauen, and he cannot praie to the Lord with comfort.
If then thou that art a Maſter, wouldeſt not exceedingly prouoke the Lord to anger againſt thee, and committe a crying ſinne, a ſinne calling for vengeance, and for which the Lorde will not accept thy humilliation without ſome ſatisfaction to thy poore ſeruant. If thou wouldſt not make it euident, that thou haſt no true feare of God in thee: if thou wouldſt not ſet a bar betweene thee and heauen, and not bee able to pray to the Lorde, with comfort or any aſſurance of releaſe, when the Lord doth viſite thee with any affliction; eſpecially when thou art croſſed by the vndutifull, and vnconſcionable dealinge of thy ſeruant, and ſmitten by the tongue of thy ſeruant, and happilie wronged by him. Then in the feare of God bee admoniſhed to yeeld to eueryevery one of thy ſeruantes, that which is juſt and equall: require of them things proportionable to their ſtrength, giuegive them foode and raimente, or competent wages, to prouide them, and that in due time; hauehave care to meaſure out to them, juſt cenſure and correction for their faultes; yeeld them moderate reſt from their labours, and lawfull recreation, and in time of their ſickneſſe prouide (as thou art able) all good meanes that ſerues for their health and recouerie, and that they hauehave good vſage in time of their weakeneſſe; and giuegive them alſo according to thy power, ſome further recompence ouer and aboue their wages, at their departure, according to the good and long ſeruice they hauehave done thee; and if thou make conſcience of theſe thinges, doubtles the Lord will bleſſe thee in thy ſeruants, and bleſſe their labours to thee. And if thou bee croſſed by the vndutifull or vnconſcionable dealing of thy ſeruant, yet thou maiſt hauehave recourſe to the Lord with comfort: powre out thy complaint into his boſome, and hee will heere thy prayers.
One thing more may be gathered from this exhortation of the Apoſtle, conſidered together with ſome thinge goeing before.
Wee are to marke that the Apoſtle hauing ſaide in the chapter before, that ſeruantes truely beleeuing in Chriſt, and doeing their dutie to their Maſters, as they ought: in ſingleneſſe of heart; they ſhall receiue of the Lord, the reward of euerlaſtinge inheritance: the LORD doth eſteeme them as his ſons and heires, of his eternall kingdome of glorie, and will rewarde them as his ſonnes and heires. Yet heere hee exhorts Maſters, to deale juſtly with them, and to yeeld vntounto them, meate, drinke, and thei… juſt wages: and heere Maſters are bound, and of right, ought to giuegive their ſeruants theſe things: and ſeruants may lawfully receiue, & injoy them, and ſtill looke for the promiſed reward of eternal life, the point hence ariſing is this.
That right and title to heauenly inheritance, doth not Doct. 2 hinder,Right and title to heauenly inheritance doth not hinder any one from hauing part in the outward good things of this life. nor bar any one for hauinge part in the outwarde good thinges of this life, that is a child of God, and joint heire with Chriſt of the kingdome of heauen, may notwithſtanding, hauehave, hold, injoy, and poſſes wordly things, euen thoſe thinges it pleaſeth the Lord to giuegive him, in his place and calling: and yet certainely looke for the promiſed reward of eternall life. It is a fancy and dreame of the Papiſts, which they thruſt on their followers, that to lacke propriety in worldly goods, and willfully to refuſe the poſſeſſion of them, ſhall hauehave reward in heauen aboue other ſtates of life: a true beleeuing ſeruant doeing his dutie in his place and calling, and receiuinge his wages from his maſter, holding and vſing it as he ought: Vſe. ſhall doubtleſſe receiue of the Lord,Confutation of a Popiſh fancy. the reward of euerlaſtinge inheritance, when ſuch proud Popiſh votaries, who willfullie refuſe to poſſes any wordly goods vponupon conceit of greater perfection: and indeed refuſe labour, and all other good excerſiſes and liue on the ſweat of other mens browes: ſhalbe ſhutte out of heauen, and throwne downe to hell.
Come we to the ſecond generall thing laid down in this verſe (namely) the reaſon, the Apoſtle vſeth to perſwade all maſters, to yeeld to their ſeruants that which is juſt and equall, taken from their ſubiection to an higher maſter, amplified by their owne knowledge of it, or that they ought to know it, and by ſetting downe what maſter it is (namely) not an earthly but an heauenly maſter (knowing) the word is the ſame we had verſe 24 chap. 3.Interpretation. and ſo to be expounded (knowing) that is, certainely knowing (yee alſo) that is, euen yee as well as your ſeruants (hauehave a master) that is, hauehave one aboue you, who as a maſter hath power and authority ouer you, to call you to an account for things done or left vndone, to whom you muſt yeeld a reckoning and account, as of all other things, ſo of your dealing with your ſeruants (in Heauen) the meaning of that amplification is not that they hauehave a Lord and maſter in Heauen, locally circumſcribed as the Epicure thinkes, Iob 22.14. but the meaning is a great, mightie, and moſt powerfull Lord and Maſter, euen the Almighty Lord of Heauen and earth, who is heere ſayd to bee in heauen, becauſe he is moſt glorious and moſt powerfull, able to puniſh offendours moſt ſeuerely, and as the Apoſtle ſayth, Rom. 1.18. to reueale and manifeſt his wrath againſt them from heauen, euen to poure and to raine downe his iudgements on them, as a mighty ſtorme that fals with violence from heauen on the earth.
Thus then conceiue wee the words, as if the Apoſtle had ſayd.
Certainely knowing that your ſelues as well as your ſeruants hauehave one aboue you, as a maſter, that hath power and authority ouer you, to call you to an account for your dealings with your ſeruants, euen the Almighty Lord of Heauen and earth, who is moſt glorious, mighty and powerfull, able to puniſh you (if you offend) moſt ſeuerely, and to throw downe his iudgements on you, as a mighty ſtorme from heauen.
We are heere firſt to marke and conſider the argument of the Apoſtle: he reaſons thus with Maſters, ye Maſters yeeld to your ſeruants that which is iuſt and equall, for you your ſelues are vnderunder another, you hauehave one as a maſter aboue you, who hath power and authoritie to call you to accompt for your dealings, and to puniſh you if you deale vniuſtly and vnconſcionably with your ſeruants, where wee ſee the Apoſtle perſwades maſters to doe their duetie to their ſeruants by an argument from their ſubiection to an higher Lord and Maſter, who ſits aboue them as a Soueraigne Lord, hauing poure to call them to an account and to puniſh them for their neglect of dutie, or anie abuſe of their authority, and they are to conſider it.
Hence we may gather this concluſion.
That a ſpeciall meanes to keepe maſters, and indeede Doct. 3 men in anie place of eminencie and ſuperioritie in good order, and to make them carefull of their dutie,If maſters and all ſuperiours cont…nually remember that they hauehave a ſupreame heauenly Lord and maſter aboue them, it is a notable means to make them conſcionable and carefull in doing their duty. Iob 31.21. and to do it as they ought, is for them to hauehave an eye vpward and euer to looke, and to fixe their eyes on a ſoueraigne Lord that is aboue their Maſters & all ſuperiours, men in any place aboue others are euer to carry in mind and remember that they hauehave a ſupreame heauenly Lord and maſter aboue them, to whoſe cenſure they are ſubiect, and to whom they muſt one daie render an account of all their dealings, & they ſhall finde it will be a notable meanes to worke in them a conſcience of their duty, and to make them euer carefull to do it aright, we hauehave a worthy example of this in Iob, he cleeres himſelfe (being in place aboue others) from abuſing his power & authority, to the wrong of anie poore helpleſſe perſon vnderunder him, and he wiſheth that if he lift vp his hand aga…nſt the fatherleſſe, that is, vſed his power and authoritie againſt the fatherleſſe, when he might help him in the gate that is in the place of iuſtice that his arme might fall from his ſhoulder,22. and be broken from the bone, and marke his reaſon what moued him to take ſuch heede of abuſing his authority and to abſtaine from doing wrong, and dealing vniuſtly with any? ſurely this, he had his eye euer vpward, his eye, euen the eye of his minde, was euer on the great and glorious Maieſty of the Lord,23. he knew and remembred that he had a Lord aboue him, and if he did wrong to his inferiours, hee was ſubiect to his puniſhing hand, as himſelfe ſaith verſe 23. for Gods puniſhment was fearefull vntounto mee, and I could not be deliuered from his highneſſe, we read Gen. 50.19 that Ioſeph reaſoned thus, with his brethren fearing (their father being now dead) that hee would hauehave payd them againe all the euill which they had done to him, & came vntounto him, and craued pardon of him, and ſayd, wee pray thee forgiue the treſpaſſe of the ſeruants of thy fathers God,Verſ. 17. Ioſeph made them this anſwer, Feare not, for am not I vnderunder God? as if he had ſayd, do not think that I will deale with you as you doe imagine and take on me (now I hauehave power) to vſe my power to that end, to requite the wrong you hauehave done to me, no, no, my brethren, I know I am ſubiect to an higher power, I am vnderunder God and I hauehave mine eye on that great and mightie Lord that is aboue me, and therefore feare no ſuch matter; a plaine euidence and proofe of this point that it is an excellent meanes to keepe maſters and all ſuperiours in order, and from dealing vniuſtly and vnconſcionably with their inferiours, euen to lift vp their eyes and to look vpward and to remember that they hauehave a ſupream Lord aboue them to whoſe cenſure they are ſubiect, and to whom they muſt one day giuegive an account.
The reaſons of this is plaine.
Reaſon. Firſt, that the looking vpward, and euer hauing an eye to that great & mighty Lord that is aboue them, wil work in them a reuerent awe and feare of his glorious maieſty, and that feare will temper and ſeaſon their courage, and cauſe them to carrie in them a conſcience of dooing right, and keepe them from dooing wrong to anie.
And,
Secondly, it will worke in them humility, an humble minde, and humble carriage, and not ſuffer their mindes to ſwell, nor to bee lift vp in them aboue their brethren,Deut 17.20. which the Lord would not hauehave in the King himſelfe; which ſwelling indeed is the cauſe of ſcorne and contempt and of oppreſſion and wrong.
Heereby then wee may ſee, whence it comes to paſſe Vſe. 1 that many Maſters, and other ſuperiours abuſe their power and authority,Wh…nce it is that Maſters and other Superiours abuſe their power and authority. and make no conſcience of dealing iuſtlie and conſcionably with their ſeruants and inferiours, they feare not to wring them and wrong them, and to deale hardly with them in many reſpects, heere is one ſpeciall cauſe of it, they looke not vpward, they hauehave not an eie and due regard to that great Lord that is aboue them.
Would Maſters and other Superiours if they had an eie to heauen, if they did behold the high and glorious Maieſtie that ſits aboue them, with vengeance in his hand to bee throwne downe vponupon them, if they deale vniuſtlie and vnconſcionably with their Seruants; would they then, as ſometimes they doe, not care to doe open wrong to their Seruants, that all men ſee, and crie ſhame vppon? Or would they couertly and cunningly wrong them, happily vnderunder colour of law and iuſtice, equity and conſcience? As Ieſabel dealt with Naboth, 1 King. 21. Certainely no, if they had any ſparke of grace in them, they would not, but many Maſters and Superiours looke only downward, and their eie is only on the poore ſeruant, and ſuch as are vnderunder them, and thence comes much vniuſt and vnconſcionable dealing towards them, and that makes them ſwell and lift vp themſelues aboue them, and their owne corruption helped forward by the Deuill, teacheth them to thinke and ſay with themſelues.
What? Am not I a man of place and authoritie? am not I in this or that office?
Yea, to ſay as it is Pſalm. 12 4. Who is Lord ouer me? Who ſhall checke and controle me for my dealing with my ſeruant, or my inferiour? Who hath any thing to doe with it? with many like ſpeeches.
Vſe. 2 And therefore thou that art a maſter, or in any place of ſuperiority aboue others,Maſters and other Superiours are to hauehave an eie to that great and glorious Lord that is aboue them. euer lift thou vp thine eie, and looke vppe to that great and glorious Lord that is aboue thee, and remember that he hath power ouer thee, to call thee to an account, and to cenſure thee, yea to throw both bodie and ſoule into Hell for ſinne, and it will be a notable curbe to thee, and hold thee backe from vniuſt and vnconſcionable dealing with any that is vnderunder thy power, and withall remember, that in reſpect of thy power and authority, thou beareſt the image of God, and wilt thou blot and blemiſh that, and abuſe that to worke iniuſtice and to doe wrong? certainely that ſinne cannot eſcape the ſharpe puniſhing hand of God.
Come we to the amplification of the Apoſtles argument in the word (Knowing) that is, certainely knowing, being perſwaded of it as a certaine truth, where we ſee, the Apoſtle ſpeaketh to Maſters among the Coloſſians, as to men certainely knowing, and nothing doubting, but that they had a maſter aboue them in heauen; the Apoſtle made no queſtion, but that it was a knowne truth, whereof Maſters among the Coloſſians were aſſured, and fully perſwaded: and he doth enlarge his argument, and further preſſe this duty on them from their owne knowledge of this, that they had a Maſter aboue them, as if hee had ſaid.
Yee Maſters doe that which is iuſt and equall to your ſeruants, foraſmuch as you are not ignorant, but you certainely know it, that you hauehave one aboue you as a Maſter, that hath power and authority ouer you, to call you to an account for your dealings with your ſeruants.
Hecne we gather thus much. Doct. 4
That certaine knowledge of the truth of that which is brought in way of argument to perſwade to any dutie,Certaine knowledge of the truth of an argument either of perſwaſion, or of diſſwaſion, is of great force to preuaile with them in whom that knowledge is. or to diſwade from any ſinne, is of great waight and force to preuaile with them in whom that knowledge is; when a man can ſay to any perſon or perſons, doe this, for you know how you are bound to doe it, or what will follow the doing of it, or auoide that, for you know the danger of it, it giues great aduantage for the ſeating and ſetling of that perſwaſion, or diſwaſion on the hearts of them to whom it is directed.
Hence it is that our Apoſtle doth often vſe this kinde of enforcement, either to preſſe ſome dutie, or to diſſwade from ſome ſinne, that they to whom he writ knew this or that, as 1. Cor. 6. We hauehave example of it in many verſes, as verſe 2. Doe not yee know that the Saints ſhall iudge the World? Verſe 9. Know yee not that the vnrighteous ſhall not inherite the kingdome of God? and in many other verſes of that Chapter. Epheſ. 5.5. He vſeth the ſame kind of amplification; For this yee know that no Whooremonger, &c. And hither I might bring many other places, wherein the ſame enforcement and amplification is vſed, being indeede of great force to ſettle an argument on the hearts of them to whom it is directed, and the reaſon is plaine, (namely) this.
The minde and iudgement beeing conuinced of the truth of an argument, Reaſon the will and affections are more eaſily wrought on by the ſame, and more eaſily moued to embrace or refuſe, and conſequently, the whole man to practiſe or decline, according to the drift and purpoſe of it. Ʋſe.
Now this ſerues to diſcouer the exceeding hardneſſe,The exceeding hardnes and ſearednes of many mens hearts diſcouered. and (as I may ſay) the ſearedneſſe of of the hearts of many in the world, who will not be perſwaded to that which is good, or diſſwaded from that which is euill, though they know that to be moſt true, yea, truth it ſelfe, that is brought as an argument to worke on them; as let this vndeniable a…gument be brought to diſſwade the ſwearer, the drunkard, or any other prophane perſon from his ſinne; that one day he muſt appeare before Gods iudgement ſeat and come to iudgement for his ſinne, and it moues him nothing at all, no, though it be ſharpened and driuen downe with this enforcement, that hee knowes it to be true and his owne conſcience tels him ſo, yet the edge of it is many times turned backe, and blunted on the hardneſſe of his heart.
Wilt thou ſay thou ſwearer, thou drunkard, or thou prophane perſon, whoſoeuer thou art, that thou knoweſt not this, or thou art not perſwaded of the truth of it, that thou muſt one day come to iudgement for thy ſinne? Why there is one within thee, euen thine own conſcience will tell thee the contrary. Some knowledge of a iudgement to come is implanted in nature: the very heathen in the darkeneſſe of nature had ſome glimmering light of it, and therefore ſet vp Minos, Rhadamanthus, and Aeacus, as iudges in Hell.
And hence it is, that euen meere naturall and carnall men, though they ſinne in a corner, no eye of man looking vponupon them, yet they tremble and are afraid, and the word of God is pregnant and plentifull to this purpoſe, and it hath often ſounded in our eares, and therefore thou canſt not plead ignorance, that thou knoweſt it not, and yet wil not thy knowledge of the truth of this argument (thou knowing it to be true from the light of nature, and from the word of God) worke on thee, and diſſwade thee from thy ſinne? Oh then thou muſt needes confeſſe thou haſt a moſt hard and benummed heart, and that is the greateſt plague that can befall any in this life, that is greater then the ten plagues of Aegipt, and therefore now take notice of thy fearefull condition, and with ſpeed haſten out of it, and take this with thee, and thinke on it, if thy knowledge of this truth that there is a Lord aboue, and a iudge of all the world, who will one day bring thee to iudgement for thy ſinne, doe not now preuaile with thee to diſſwade thee from thy ſinne, thou ſhalt one day finde and ſeele the truth of it, yea, thou ſhalt ſeele the waight of his wrath to thy eternall woe and confuſion for euer.
The Apoſtle addes (in heauen) a maſter in heauen (that is) a moſt glorious, mighty, and powerfull Maſter.
Hence it is cleare. Doct. 5
That Maſters and all Superiours hauehave a moſt mightie and powerfull Lord and Maſter ouer them,Maſters and all Superiours hauehave a moſt mightie and powerfull Lord and maſter ouer thē. therefore they are to ſerue him in feare,They are to ſerue that Lord in feare. and to reioice vntounto him with reuerence, Pſal. 2.11. And to feare the ſtroake of his hand it muſt needes be an heauie ſtroake that comes from the higheſt heauens. The greateſt man in the world, can fetch his blow but from his head; his crowne, Ʋſe. his power and authority, which is only to kil the bodie; but the ſtroak of the Lords hand comes downe from heauen, yea, from aboue all heauens, and if it light on thee it killes both body and ſoule, it ſtrikes thee downe to hell, and therefore take heed of it.
Note we in a word thus much further that the Lord is ſaid to be in heauen,How the Lord is ſaid to be in heauen. not becauſe he is there circumſcribed, but becauſe he is moſt mighty and powerfull. Heereby is mette with the fooliſh opinion of ſome blind people,The fooliſh opinion of ignorant people met withall. who thinke that God ſits in heauen like an old man, with a Crowne on his head, and a Scepter in his hand: and this muſt teach vsus, when we come before the Lord, to pray vntounto him, to heare his word, or the like,Note. to come with al reuerence and feare, this is the argument of the Preacher, Eccl. 5.1. Be not raſh with thy mouth, and let not thine heart be haſty to vtter any thing before God: for God is in the heauens and thou art on the earth, let thy words be few. We muſt take heed of lightneſſe and vnſeemely behauiour in the preſence of God.