Forty-nine Sermons upon Colossians, Part 3 · Sermon 45
THE FORTY FIFTH SERMON ON COLOSSIANS,
CHAP, III. VER. XXII, XXIII, XXIV, XXV. And Chap. IV. Ver. I.
Verſe XXII. Servants, obey in all things, them that are your Maſters according to the fleſh; not ſerving to the eye, as willing to pleaſe men, but in ſingleneſs of heart, fearing GOD.
XXIII. And whatever ye do, do it all with courage, as unto the LORD, and not as unto men.
XXIV. Knowing that ye ſhall receive of the LORD, the reward of the inheritance; for ye ſerve the LORD CHRIST.
XXV. But he that doth unjustly, ſhall receive what he hath unjuſtly done, and there is no regard to the ſhew of perſons.
CHAP. IV. Verſe I. Maſters, render right and equity to your Servants, knowing that ye alſo have a Maſter in Heaven.
IF mankind, after the devaſtation ſin hath made, hath any thing left it, that is laudable, and commodious, and conducing unto welfare, it is without doubt the order of thoſe ſocieties which compoſe it. For this correſpondence, and this harmony of ſeveral perſons, different in themſelves, and yet knit together by the mutual offices they do one another, and by that common end unto which they direct them, is an effect, and production of a very perſpicacious, and exquiſite reaſon, and bears ſuch evident marks of it, as no one can chooſe but perceive, if he ever ſo little apply his mind to this conſideration. The thing is ſuch, as made an Heathen ſometime ſay, Cicero.that that grand and ſupreme Divinity which governeth the world, doth ſee nothing on earth more agreeable to Him, than the bodies of Families, and Re-publicks eſtabliſh'd among men, and governed by good equitable laws. For as there is nothing, not only more unſightly and deformed, but alſo more incommodious, than confuſion; ſo on the contrary, there is nothing that is at once both more beautiful, and more beneficial, than order. For order, ſetting every thing in its place, and uniting all together, by the co-aptation and combining of particulars; does cheriſh, and conſerve the whole; and by their union frameth up a body, which, conjoyning in one the forces and perfections of each of them, becomes by this means extremely fair, and moſt conſiderable. This is the reaſon why the Apoſtles of our LORD and Saviour did carefully diſcriminate this order from thoſe defects and imperfections which their Maſter came to correct in the world. And whereas their holy diſcipline doth batter, and overthrow, and bring to nought all that the unrighteouſneſs, and the pride of ſin hath rear'd up among us: it doth eſtabliſh, and mightily confirm the civil, and domeſtick ſocieties which it found in mankind; as ſo many holy and neceſſary inſtitutions of GOD our Creator.
You have heretofore heard with what affection St. Paul recommends to Chriſtians the ſacred and inviolable duties of husbands and wives, of fathers and children, for conſerving domeſtick ſociety in its integrity among us. Now, that he might leave no diſorder at all in it, he ſpeaks to Servants and Maſters; and in this Text diſcreetly regulates the ſubjection of the former, and the domination of the latter; repreſenting to the one and the other of them, excellent conſiderations, taken from fundamentals of Goſpel-doctrine, to ſway them to their duty. The ſame, namely, the ſubjection of Servants, and the ſuperiority of Maſters ſhall be the two points we will treat of, if GOD permit, in this action; obſerving briefly the particulars they may afford for our common edification, and conſolation.
He inſiſteth moſt upon the firſt point, which reſpecteth ſervants; becauſe ſubjection is bitter, and a thing which our nature is loth to accommodate its ſelf unto; eſpecially in the condition that ſervants at that time were. For it was not with them, as it is now with ours; who are perſons in reality free, and diſpoſing of themſelves, do only let out their ſervices for a time, and upon certain conditions; but not deveſt themſelves of the liberty they were born in. The ſervants of the ancients, in the Apoſtle's time, and among the nations to whom he wrote; were ſlaves; which belonged to their Maſters, and were theirs by the ſame kind of property their cattle were. They could not diſpoſe of their own perſons, nor of their children, but by the authority and will of their maſters. The law of ſervitude was of like nature among the Jews alſo; excepting only, that ſuch ſervants as were of the Hebrew race, went out of that condition, and were ſet at liberty when they came to the year of Jubile; as is evident by divers places in the books of Moſes. The Apoſtle knowing how harſh this condition was unto men, took a particular care to ſweeten it, and to recommend the duties of it to ſuch as Divine Providence had ranked in it; leaſt diſguſt at ſo ſtrict a ſubjection, and love of liberty, ſhould carry them to ſhake off the yoke, and to diſturb the order of publick ſociety by their rebellion. Firſt, he orders them to obey; next, he preſcribeth them the manner of this obedience; not ſerving to the eye, as willing to pleaſe men; and finally, in the two laſt verſes of this Chapter, he ſets before them ſome conſiderations taken from the benignity and juſtice of GOD, to incite them unto a faithful diſcharge of their duty. The command of obedience is expreſſed in theſe words; Servants, obey in all things them that are your Maſters according to the fleſh. The very names which he makes uſe of, do ſhew the juſtice of the duty which he gives them in charge. For ſince they are ſervants, and thoſe whom they ſerve, are their maſters; it's evident, that they are obliged by the reaſon and nature of the things themſelves, to render them exact and faithful obedience. But his ſaying of Maſters, that they are their maſters according to the fleſh, doth mitigate the rigour, and the meanneſs of ſervitude, limiting the power of maſters, and ſuperiors, and extending it no further than unto temporal, and corporeal things, not unto the ſoul, and conſcience. Man may be maſter of our fleſh, GOD alone is LORD over our Spirits. Whatever be the ſubjection of our bodies, we have ſtill our ſouls free, and dependant on none but GOD their Creator; who alone hath the power, as well as the right, to do them good or evil; as our LORD and Saviour remonſtrates unto us. Fear not them (ſaith He) that kill the body, Matt. 10.28.and cannot kill the ſoul: but rather fear Him who is able to deſtroy both ſoul and body in hell. It is with this diſtinction, that we are to take the obedience which the Apoſtle recommends unto ſervants in all things: his meaning is, in all things that lye within the Maſter's power, and do purely and ſingly refer unto the fleſh, not reflecting on, or touching the intereſts of the ſpirit. For if our maſter according to the fleſh, command us things contrary to the will of our Maſter according to the ſpirit, (that is, of GOD;) in this caſe it is evident, that we ought to obey GOD rather than man; and that if we owe much, and in ſome ſenſe even all things unto men, yet we owe them nothing to the prejudice of GOD; and that there is nothing but we ſhould ſuffer, rather than fail of that firſt and eternal ſervitude we owe to our Creator and Redeemer.
This holy doctrine of the Apoſtle's, ſheweth us, firſt, that the LORD JESUS CHRIST doth not at all diſturb the order of humane ſocieties. He leaves to every one in them, the juſt rights they are poſſeſſed of, unto perſons or things. He ſubjecteth us unto Himſelf, and unto GOD His Father; but without doing wrong unto Caeſar, or any of the lawful powers that govern either Eſtates or Families. He intends, that all His ſhould render to them what they owe them; He deſtroys but the treacheries and tyrannie of ſin and Satan. Herod, dread not His coming; He will neither pull your Scepter out of your hand, nor diminiſh in any thing the rights of your Crown. His deſign is to give you Heaven, not to out you of the earth; to enfranchiſe you from the ſlavery of vices, and not to deprive you of the ſervice of your ſubjects. Whence appears, how unjuſt and ſcandalous the pretention of thoſe is, who under the ombrage of Goſpel-liberty, would aboliſh all dominion and ſoveraignty among Chriſtians; accounting it incompatible with the ſtate of grace: and theirs no leſs, who ſubject, even in reſpect of temporals, all that are Chriſtians, not the greateſt Monarchs excepted, to one mortal man; making their Crowns to depend upon his will, and giving him authority to depoſe them, and to looſe their ſubjects from the yoke of their obedience; dogmatizing too by the ſame means, that a Chriſtian Prince, who falleth into hereſie, loſeth the right he had over his people. Can there a thing be ſaid, more pernicious, or more contrary to the Apoſtle, who would not, that Paganiſm it ſelf, a matter worſe than hereſie, ſhould make Maſters and Superiors loſe any of the lawful rights they have over their Chriſtian ſlaves? Secondly, the Apoſtle's limiting the authority and power of maſters over their ſlaves, in things of the fleſh, naming them, their maſters according to the fleſh, doth ſhew us, that there is none but GOD alone, who is our Maſter according to the ſpirit: whence it follows, that ſuch, as under any pretext whatever, do peremptorily invade the Lordly ruling of our ſouls, do grievouſly erre, and uſurp a thing which belongs to none but GOD; an attentat, which thoſe of Rome are evidently guilty of, in that they put the conſciences of all Chriſtians in ſubjection to their Pope, and Council; whereas the holy Apoſtles do expreſly declare, that they have no dominion over our faith; 1 Cor. 1.19. 1 Pet. 5.2.and advertiſe all the Miniſters of CHRIST, to feed the flock committed to them, not as being Lords over GOD's heritage, but ſo, as they may be a pattern to them.
But I return unto St. Paul, who having in general injoyned ſervants that obedience which they owe their maſters according to the fleſh in all things, doth adjoyn the manner after which he would have 'em to obey them; not ſerving to the eye (ſaith he) as bent to pleaſe men; but in ſimplicity of heart, fearing GOD. He firſt purgeth the carriage of Chriſtian ſervants, of a vice very ordinary with perſons of that quality; namely, ſerving only to the eye; becauſe they have no other deſign, but to content men. They do not think themſelves obliged by reaſons of conſcience, but only by thoſe of their own intereſt, to do their maſters any duty or ſervice; And ſo they ſerve them no further, than they judge neceſſary for the exempting themſelves from that chaſtiſement which they ſhould incurr, if they failed to obey; or for their procuring ſome recompence, by winning their favour. They reſpect nothing but this in all the obedience they render them. Whence it comes, that when they ſee their maſter preſent, they play the good husbands, as we ſay, and labour at their work with moſt officious diligence and care. But if he turn his back, they return unto their nature, caring for nothing leſs, than for his ſervice; like that evil ſervant in the parable, who ſeeing that his maſter delaid to come, betook himſelf to his debauches, and fell an outraging his Lord's houſhold, and waſting his goods. All theſe peoples ſervitude is but a Comedy. And as Players put on their diſguiſe, and act their parts when there is an aſſembly of ſpectators; ſo theſe do not their duty but when their maſter looketh on. And if they thought they could deceive his eyes, and knowledge, or avoid his correcting them, or ſave their ſalary, they would ſurely never take the pain to do ought of what he hath commanded them. It's this fallacious, and truly ſervile diſpoſition of heart, which the Apoſtle here forbids to Chriſtian ſervants, when he ſays, they ſhould not ſerve to the eye, as aiming only to pleaſe men.
But inſtead of this, he would have them ſerve in ſingleneſs of heart, fearing GOD; that is, ſincerely, without fraud, or feigning, and having more reſpect to GOD than men. To that eye-ſervice he had mentioned, he oppoſeth ſingleneſs of heart; and to the pleaſing of men, the fearing of GOD. The Scripture is wont to attribute two hearts, or a double heart unto a feigning perſon; becauſe he maketh ſhew of one intention, and yet hath another quite different: ſo he that ſerves to the eye. To ſee him, you would ſay, that he loves his maſter, and deſires his profit; yet under this deceitful maſque, he hides quite different thoughts and affections; heeding nothing leſs than the intereſts of him whom he ſerves. But the ſervant whom the Apoſtle formeth here, hath but one affection, and one thought; and having learned in the School of CHRIST, that it is juſt and reaſonable the ſervant ſhould obey his maſter, he ſerves his, to fulfill this piece of righteouſneſs, and acquit himſelf of his duty, which he would think himſelf deficient in, if he did otherwiſe; ſo that bearing about every where this ſentiment with him engraven in his conſcience, there is neither place nor time wherein he doth not faithfully ſerve his maſter; whether he be abſent or preſent, ſeen or unſeen.
Hereto the Apoſtle further addeth, that he do fear GOD. Whereas others totally referr the condition of ſervants only unto man; he would have a Chriſtian know, that GOD is the author of it; that it's He who hath appointed it; and would have us approve our fidelity in it, when His providence hath called us to it. Think not, (ſaith he) that you have to do with none but men. It's GOD who hath put you in this eſtate. Do not imagine it ſufficient, to reſpect, and content the eye of your maſter. You muſt reverence, and ſatisfie the eye of GOD, whom you cannot deceive, nor content at any lower rate, than the doing of your duty exactly, and ſincerely. But the Apoſtle would not have a Chriſtian ſimply to do all his Maſter commands him. He would alſo have him do it chearfully, and with the heart; Whatever ye do, (ſaith he) do it all with courage; that is, firſt, not by conſtraint, and with murmurring; but voluntarily; and ſecondly, with affection for thoſe who command you.
Verily, you will ſay, an hard law. For if the Maſter be froward; if he command, as often happens, things that are difficult, and harſh, and inhumane; how is it poſſible a ſervant ſhould fall to work about them, with any cheerfulneſs? I anſwer, that our fleſh finds it uneaſie to reliſh ſuch obedience; and cannot ſuffer ſo hard a bit without reluctance, and recalcitration. But the fear of GOD inclines us to account thoſe things ſweet, which are of their own nature very harſh. If you look upon man only, I acknowledge you have ſome ground to think it hard, that one, who is at the bottom but a man as you are, ſhould have you in ſuch ſubjection to his will. But if you lift up your eyes higher, and conſider that it is GOD who hath inſtituted this order; that it's He who hath called you to this condition; that the maſter whom you ſerve, is His Miniſter, and Officer; then the rougheſt of his commands will become ſupportable to you. And it's to this the Apoſtle reduceth you, when to bend you unto this ſweet and willing obedience, he adviſeth you, to do all things as unto the LORD, and not as unto men. Make account (ſaith he) that it is to JESƲS CHRIST, and not to a mortal man, that you render your ſervices. Reſpect this ſoveraign LORD in the perſon of your maſters; and think that it's He who orders you to do all that they command you. For He likewiſe it is, who hath given you them, by His providence, for Maſters. Withal, He declares expreſly in His word, that it is His will you ſhould obey them. Admire now, Chriſtian, I pray, the vertue of the Goſpel; which, as ſometime the tree of Moſes doth ſweeten the bittereſt things, and ſo changeth their nature, that of diſtaſteful, and forced, it makes them pleaſing, and voluntary. What is there harder, or more abject, than the ſervitude of a ſlave? The Goſpel changeth it into a devotion, into a religious ſervice; that is, into the nobleſt, and moſt voluntary of all humane actions. The beleever directeth that obedience unto JESUS CHRIST, which an infidel gives only to his maſter. He doth that for his GOD, which the other doth but for a man. Wherefore he doth it chearfully, and heartily, while the other doth it not, but by conſtraint, and with regret. Hence the Apoſtle ſaith elſe-where, that a ſervant, called in the LORD, 1 Cor. 7.22.is the LORD's free-man. Not, that he ceaſeth to do his former maſter the ſervice he was wont; This he is ſo far from, that he now becomes much more faithful, Philem. 10.and much more profitable to him than he 'erſt was: as Oneſimus the ſervant of Philemon, who after he once knew JESUS CHRIST, went voluntarily to put himſelf again under his old Maſter's yoke, which during the darkneſs of his unbelief he had caſt off. All the difference is, that whereas in the time of his ignorance, he had reſpect meerly to his maſter's will, and authority; now he hath little regard thereto, conſidering principally his LORD and Saviour's; ſo that, to ſay the truth, 'tis Him he ſerves, and not a man. CHRIST hath freed him from man's yoke, and put him under his own; ſince henceforth his aim in all he doth for man, is chiefly to pleaſe, not man, but JESUS CHRIST.
For the forming of the ſpirits of Chriſtian ſervants to this holy diſpoſition, the Apoſtle repreſents unto them, in the two laſt verſes of this Chapter, that the LORD JESUS is indeed the true Maſter, and ſuper-intendent of their whole lives, who ſets them their task, and looks on their labours whatever condition they are in, and will not fail when His day is come, to make up a true and faithful accompt with them; largely recompencing ſuch of them, as ſhall be found to have honeſtly diſcharged their duty, and ſeverely puniſhing the negligent. Do all things, as to the LORD, and not as unto men; knowing (ſaith he) that you ſhall receive of the LORD the reward of the inheritance, for ye ſerve the LORD CHRIST. But he that doth unjuſtly, ſhall receive what he hath unjuſtly done, and there is no reſpect of perſons. Firſt, he would have them take for certain, that their ſervitude ſhall not be in vain, nor unfruitful, if they acquit themſelves in it, as he hath preſcribed; and if their maſters according to the fleſh have no regard to it, their ſoveraign LORD will not fail to give them their pay, and recompence. Next, he ſhews them what this recompence is, which they are to expect from the LORD. It is (ſaith he) the reward of the inheritance. Thers's no one in the School of CHRIST, but well knows, that this inheritance which the Apoſtle ſpeaks of, is that bleſſed and glorious immortality which JESUS CHRIST hath purchas'd for us by the merit of His death, and calls us all to the poſſeſſion of, by His Goſpel. Now ſee how prudently the holy Apoſtle hath ballanced his expreſſions of it! He calleth it a reward, or guerdon, that is, a retribution, and a prize; to the end he might raiſe our hearts unto this ſublime hope, and incite us thereby to labour chearfully for the receiving of ſo rich a recompence. For as prizes are not given, but to thoſe that have laboured, and ſtriven; ſo this life of GOD is not prepared, but for thoſe that ſhall, in their vocation, have fought a good fight, and kept the faith, and duly finiſhed their courſe. And, as the Prince promiſeth a Souldier, honour; and the Maſter a work-man, wages; and the one do perform, if the others diſcharge their duty: ſo the LORD promiſeth us His kingdom, and will according to His faithfulneſſe, aſſuredly give it to every one that doth believe, and perſevere. Lo! wherefore the holy Apoſtle calls that bleſſed life, we hope for, a reward, or guerdon.
But leſt this term ſhould cauſe us to preſume of ſome merit in our labours; he pertinently adds another name, to cure us of that error; and calls the ſame reward, an inheritance. For an inheritance, (as all know) comes not by merit; but by another different title, even becauſe one is a child of the Family. Expect then, Faithful ſouls, this Divine retribution, not from the dignity or merit of your works, but from the bounty and munificence of GOD; who having freely adopted you into the number of His children, will give you part in this eternal inheritance: to which neither you, nor any mortal man, had naturally any right at all. It is His grace, and His faithfulneſs, and His promiſe, that conferrs upon you all the ſhare you have in it. And His goodneſs, and word being immutable, you ought to expect it with as much aſſurance as if you merited it; though you acknowledge that you never can. But becauſe it might ſeem ſtrange, that the Apoſtle ſhould promiſe Chriſtians the reward of the inheritance of the LORD, for ſervices done to men; he repeats what he had intimated afore, namely, that to ſpeak properly, it's JESUS CHRIST they ſerve, and not men; For (ſaith he) you ſerve the LORD CHRIST. It is true, this Soveraign LORD is in Heaven, in perfect glory, and hath no need of our ſervices much leſs of ſuch as ſlaves and mercenaries do their Maſters. But ſuch is His goodneſs, that He allows us, all that as done to His own perſon, which we do to men according to His command, and for His ſake. Thus He aſſureth us in the Goſpel, that it is to Him we give all the alms, the viſits, and aſſiſtances, wherewith we gratifie the leaſt of His ſervants in His Name. Mat. 25.40.You have done it unto Me, (ſaith He) in that you have done it to one of the leaſt of theſe. All the duties of that obedience which He commands us, are of the ſame nature in this behalf. Doing them unto men, we do them unto JESUS CHRIST, who hath commanded them; therefore it's alſo unto Him, that the leaſt and loweſt ſervices do pertain, which men perform to the Maſters, unto whom the order of His Providence hath put them in ſubjection, which they perform, I ſay, becauſe of Him, or for His ſake: ſo that He being infinitely good, and liberal, they ought to attend aſſuredly, that precious recompence which He promiſeth thoſe that ſerve Him.
But if ſo high and glorious an hope be not ſufficient to affect us, and ſway us to that willing obedience which He requireth of us, let us regard at leaſt the penalty He denounceth, in caſe we fail of our duty. It's this the Apoſtle ſets here before the eyes of Chriſtian ſervants, when after propoſal of the reward of the heavenly inheritance to ſuch as diſcharge their duty, he addeth; But he that doth unjuſtly, ſhall receive what he hath unjuſtly done, and there is no regard to the ſhew of perſons. It's a general ſentence, reaching all men of whatever condition they be, ſervants or maſters, men or women, poor or rich. Whoever doth another wrong, either by poſitive outrage, or by not rendring what he owes him according to the laws of the Goſpel, ſhall receive at the hand of the ſupreme Judge, what he hath unjuſtly done; that is, be payed for his fault, and puniſhed with a penalty exactly proportioned to their crime. Nor ſhould any one perſwade himſelf, either that the miſerableneſs of his condition will move the Judge to pity him, or that the ſplendor and grandeur of his quality will blind His eyes, and ſo conceit the poſſibility of an eſcape. In this Divine judgement, no regard (ſaith the Apoſtle) is had to the look, or outſide of men. GOD will weigh your cauſe alone; not conſider your perſon. And as He will not take notice of the rich, or the mighty; not of Lords, or Monarchs, ſo as to ſpare them, if they have lived in the practice of unrighteouſneſs, and violence; ſo neither will He regard the poverty, or meanneſs of the loweſt, as to exempt them from the puniſhments which their unjuſtneſs or infidelity deſerveth; but, as He ſometime commanded the Judges of Iſrael, Lev. 19.15.He will judge juſtly, not honouring the countenance of the potent, nor reſpecting the perſon of the poor. Whence it follows, that ſervants which rob their maſters, or ſerve them not as they ought, ſhall ſurely ſuffer for their injuſtice; ſince granting, that men do let their wickedneſs paſs unchaſtiſed, yet the ſupreme Judge of the World will not fail to call them to their tryal one day; and bring to publick light, the infidelities, the theeveries, and acts of diſobedience, which they think they have hid ſafe enough in the dark of their deceits; and condemn them to the juſt torments they have merited, by violating the ſacred orders He hath made for humane ſociety, and doing that to others, which they would not any ſhould do to them. Such is, Brethren, the Apoſtle's inſtruction to ſervants.
Let us now peruſe what he preſcribes to Maſters. Maſters, (ſaith he) render to your ſervants right, and equity, knowing that you alſo have a Maſter in Heaven. Firſt, he gives them in charge their duty; Secondly, ſets before them an excellent reaſon to ſway them to it. Their duty is, to render right and equity to their ſervants. It may not be imagined, that the power of Maſters over their ſervants is unlimited.
A mutual juſtice there is between them, which obligeth them each to other reciprocally; and either of them, that treſpaſſeth againſt the rules thereof, is faulty. And as it is juſt, that ſervants ſhould obey, and be ſubject; ſo is it likewiſe juſt, that Maſters ſhould be of good conduct, and give meet entertainment. It's this the Apoſtle means by that right, which he chargeth them to render to their ſervants. It compriſeth work, maintenance, correction, and wages. So that Maſters are obliged, for the right diſcharging of this duty towards them, to carry themſelves in theſe four points, with all prudence, and equity, giving them a reaſonable task to do, ſufficient food, moderate chaſtiſement, and a meet ſalary. They that do otherwiſe, and tranſgreſs in theſe things, either by defect, or exceſs, do not render to their ſervants what is right; as for inſtance, thoſe that overbear them with toil or ſtrokes; and they that quite contrary, let them live idle, and in debauches; thoſe that diet them ill, or too well; and laſtly, they that defraud them of their wages, which is one of the moſt horrid, and cruel acts of injuſtice, that can be committed.
But beſides right, the Apoſtle would have Maſters render alſo to their ſervants, equity. The word he makes uſe of in the original, properly ſignifies, a certain equality, and correſpondence, that ſhould appear between the offices of the one of them, and the deportment of the other; ſo that, as the ſervant obeyeth in ſingleneſs of heart, and in the fear of GOD, the Maſter likewiſe do command holily, and religiouſly; and that, as the one ſerveth with joy, and reſpect, in like manner, the other do govern with mildneſs, and affection. In a word, right comprehends all that refers to juſtice; and equity, all that pertains to Chriſtian Charity, and gentleneſs.
For the reducing of the faithful unto this holy moderation, he orders them to remember, that they alſo have a LORD in the Heavens. His meaning is, that the dominion they have over their ſervants, is not abſolute, but dependant on GOD, and by conſequence, ſuch as ought to be regulated by His word, and will. If they have people beneath them; they have a Maſter, and a Soveraign above them, who is the common LORD of them all, and unto whom they are to give account of the treatment which their ſervants ſhall receive at their hands. He ſays particularly, that this LORD is in the Heavens; to hold them the better to their duty by the conſideration of ſo redoutable a Majeſty; who is, not here beneath, on earth, the place of miſery, and vanity; but on high in Heaven, ſitting on an eternal throne; and from that glorious habitation of light, and immortality, doth conſider, and govern all things at His pleaſure, nothing coming to paſs in His whole Empire, but He plainly perceives, and moſt juſtly judgeth of. This great LORD is above all; and there is neither Maſter, nor Prince of ſuch elevation among men, but is under His feet. He is ſuperlatively holy, juſt, and good. He loveth all His creatures, and concerns Himſelf in the wrongs of the meaneſt, and moſt contemptible ones; hating nothing more than injuſtice, and inſolence, outrage, and cruelty; poſſeſſing withal, an infinite wiſdome, and an almighty power, which none is able to reſiſt. Sure then, conſideration of the Empire, and ſoveraign dominion that He hath over us, is very proper to keep us within bounds, and to reſtrain us from abuſing the power He hath given us over perſons ſubject to us; nor could the Apoſtle put thoſe that have ſervants, in mind of any thing more pertinently, that ſhould oblige 'em, to render them right, and equity. Thus we have explained his inſtructions. It's now for you, Beloved Brethren, to make your profit of them, and to gather the fruits he offers you in them, for the amendment of your lives, and the conſolation of your ſouls.
Firſt, Ye Chriſtians, whom the meanneſs of your birth, or (as they call it) of your fortune, hath reduc'd to the condition of ſerving, rejoyce ye at the the honour done you by this great Miniſter of CHRIST, who diſdaineth not to addreſs his holy voice unto you. Set the care he hath of you, againſt the contempt that men caſt upon you. Let his ſpeaking to you comfort you, and raiſe your hopes of the inheritance of GOD. Think well upon the report he makes you, that the perſons to whom ye are ſubject, are not your Maſters, but in reference to the fleſh. Your ſervitude will not be eternal. Nay, it will not be very long, nor extend further at moſt, then to the end of that carnal life, which ye lead upon the earth. When this earthly tabernacle is once diſſolved, you ſhall enter into the glorious liberty of the children of GOD; and then there will no more be any difference between you and your Maſters. For the preſent, your better part is already in poſſeſſion of this liberty; namely, that ſpirit, which GOD hath formed in you after his own image, and which, maugre all the outrages of men, will ever remain maſter of it ſelf, if you give it to JESUS CHRIST, the great freer of mankind, who doth faithfully, and ſpeedily enfranchiſe every one, that receiveth and embraceth His truth. Only take heed, that ye abuſe not His grace; as if the ſpiritual liberty, He hath gratify'd you with, did diſcharge you from doing faithful ſervice to your Maſters after the fleſh. The more He hath illuminated you in the knowledge of Himſelf, the more fidelity and love do you owe. For beſides other reaſons, the fear of GOD, and the will of JESUS CHRIST, doth now oblige you to obey them; ſo that the ſerving them makes up a part of your piety. According to your acquitting your ſelves therein, well or ill, GOD will give you, or deny you his inheritance. But beſides your own intereſt, the glory alſo of the Goſpel is concerned in the caſe. For your faults defame our religion, and make it believ'd to be a licentious diſcipline, whereas your fidelity will produce us praiſe. Every one will be conſtrained to acknowledge the ſanctity of our doctrine, when they ſhall ſee it reform the deportment even of man and maidſervants. And this, the Apoſtle doth expreſly repreſent unto you elſewere. Tit. 2.9, 10.Let ſervants (ſaith he) be obedient to their maſters, pleaſing them well in all things, not anſwering again, not purloyning, but ſhewing all good fidelity, that they may adorn the doctrine of GOD our Saviour in all things. Object me not the ill humour and rigour of your Maſters. Remember the words of St. Peter, 1 Pet. 2.18.who obligeth you to ſerve not only ſuch as are good and equitable, but alſo the froward. Take their ill treatment for an occaſion, by which GOD would exerciſe and refine your faith. Receive thoſe ſtrokes of the rod from His hand, and not from theirs, making them matter for your patience, and a tryal of your faith. Let the eye of JESUS CHRIST, who looketh on you; let His favour and benediction, which always accompany conſcionable ſufferings; let the hope of his inheritance for your Salary, ſweeten all the pains of your ſervitude. How ingrateful ſoever men be to you, your patience ſhall not be left unrewarded, if ye perſevere in it conſtantly for CHRIST'S ſake.
And you Maſters, who ſo much deſire to have faithful, and obedient ſervants, render ye to them that right and equity, which the Apoſtle commands you. Though your extraction or eſtates ſet you above them in humane ſociety; yet your nature is no other then theirs. Ye are ſubject to the like infirmities with them. One and the ſame death will conſume you both; nor will there be any difference between your duſt and theirs. You ſhall appear before the ſame Judge, and the tribunal at which you ſhall be examined, will have no more complacency for you, then for them. That LORD whom you ſee over you is their Creatour and Redeemer, as well as yours. He hath put them under you: but to govern them, not to tyrannize over them; to have care of them, as his creatures and children, not to tread them under foot as worms. Remember, He will treat you, as ye ſhall have treated them. You are his ſervants, as they are yours; or to ſay better, they are your brethren, and ye are not worthy to be ſo much as His Vaſſals. You and they are one and the ſame fleſh, that came out of the earth, and unto earth ſhall return: but neither they, nor you, have any thing in common with GOD. He is in the Heavens, and you crawl in the dirt. He is the King of Glory, and ye are but duſt and aſhes. Yet, ſuch is His goodneſs, that notwithſtanding this infinite inequality, He hath not diſdained your nothingneſs. He hath pardoned you your ſins; He hath waſhed you in the bloud of his Son; He hath forgiven you all your debts; He hath communicated to you His divine nature. Reſpect His graces; and have no leſs gentleneſs and goodneſs for your own fleſh and bloud, then this Soveraign LORD hath had for you, who were His enemies. With what face will you beg mercy of Him, if ye be inexorable to your people? How can you hope for the grace of your Maſter, if you have none for your Servants? I beſeech you both, have theſe holy thoughts night and day fore your eyes; to the end, you may faithfully diſcharge thoſe mutual duties, which the Apoſtle enjoyns you; the one, ſubjection, and obedience; the others, juſtice, and equity; both of you living in ſuch an holy correſpondence, as that the loyalty, the reſpect, the humility, the ſubmiſſion, and the diligence of ſervants may go in conjunction with the gentleneſs, the gravity, the liberality, and benevolence of Maſters. If ye ſo do, you will be happy; the families where you live together in this manner, will become the wonder of the earth, and the honour of the Church. The bleſſing of Heaven will fall continually on them, and beſides the contentment, and repoſe, which this kind of life will give you abundantly for the preſent, it will alſo bring you hereafter into the poſſeſſion of the heavenly inheritance.
But, Dear Brethren, it is not enough, that thoſe Maſters and Servants, to whom St. Paul particularly ſpeaks, do make their profit of his inſtructions. We all have in them what to learn of whatever quality and condition we be. For ſince he would have ſervants render ſo exact, and ſo frank an obedience to their Maſters according to the fleſh, judge ye, what kind of obedience we owe to that Higheſt LORD, whom we all have in Heaven. The Maſter according to the fleſh, gave not his ſervant the being he hath; and if he redeemed him, he redeemed but his fleſh, and that at the price of a ſum of money only. Ours did make us, and it's by His liberality alone, that we hold all the being, life and motion that we have. Nor hath He only created us; He hath alſo redeemed the whole of us, our ſoul and body, fleſh and ſpirit; not with ſilver and gold, which are corruptible things, but with His own precious bloud, having voluntarily ſacrific'd His life to preſerve us from death, and give us an happy immortality. Never Maſter had ſo much right to command His ſervants, as He hath in reference to us. Let us obey Him then in all things without reſervation; and conſecrate this whole life of ours to His ſervice, the whole whereof we have once and again received from His grace. Neither is it with this LORD, as with Maſters according to the fleſh; Theſe oftentimes command things unjuſt, or unhoneſt, things contrary to our ſalvation, which we cannot do without deſtroying our ſelves. He commands us nothing, but what is juſt, what is honeſt and reaſonable, what is worthy both of Himſelf and of us. Wherefore the moſt abject bond-ſervant owes his Maſter but a limited obedience? whereas we owe ours ſuch as is abſolute and infinite. His yoke is eaſie, and His burthen light. He demands no other thing of us, but that we love Him, and our brethren for His ſake; that we live honeſtly and holily, that is, be happy. O ingrateful and execrable creatures that we are, if we deny a Maſter, to whom we owe ſo much, ſo juſt, and ſo reaſonable, ſo beneficial, and ſo bleſſed an obedience!
Again judge, ye Faithful, if the bond-ſervant ought to obey his Maſter in ſingleneſs of heart, with courage and affection, (as the Apoſtle ſays,) with what ardour, promtitude, and devotion ſhould we ſerve ours, who is not only allmighty, and allwiſe, but alſo goodneſs, love, clemency, and beneficence it ſelf? Then, as for the bond-man, though he ought to ſerve his Maſter at all times, and in every place; yet his Maſter ſees him not always; whereas we are ever under the eye of ours. He hath a full view of us, ſees us within and without: nor can we hide our ſelves in any place, where He is not preſent. We cannot ſpeak a word, nor form the leaſt thought in the ſecret of our hearts, but He's a witneſs of it, knows the whole aſſoon as our ſelves. Now ſure there is no ſlave ſo ſottiſh and ſhameleſs, but the Maſter's eye will keep in order, and compel unto obedience. It ſuch a one be idle, or exorbitant, he is not ſo but in the other's abſence. Since then we have ours alway preſent, what remaineth but that we be never idle? that we employ all our time in His ſervice? bearing reſpect to His Divine eye, that looketh on us, and is over us, both day and night.
Again, even when the ſerving of a man is in queſtion, the Apoſtle would have the ſlave, not ſerve to pleaſe the man meerly; ſo great an integrity and probity doth he require in all our performances. Judge then how much more holy, and how much more pure from all intereſt, that obedience ſhould be, which we render to the LORD JESUS, GOD bleſſed for ever? Undoubtedly, they that ſerve Him to pleaſe men, to gain their eſteem, and acquire a reputation for ſanctity among them, or to draw thence any other profit; they, I ſay, beſide their being ridiculous and vain, do commit alſo an huge and an inexcuſable ſacriledge; profaning the Name of GOD, and the ſacred acts of religion, Matt. 6.2.and moſt unrighteouſly abuſing them for worldly ends. Such are thoſe hypocrites, that faſt, and pray, and hear the word of GOD, and celebrate His Sacraments, and give alms, to be ſeen, and had in honour; that, in ſhort, ſerve not GOD, but to pleaſe men. They, ſaith CHRIST, have their wages. They are paid, they have nothing more to look for at GOD's hands. For ſuch vain and deceitful ſervice, they ſhall have no other reward; but that vain and deceitful breath, which they have coveted, and ſottiſhly preferred to the glory of GOD.
Let us eſchew at once theſe peoples miſcarriage, and their miſery; and according to the Apoſtle's prudent, and divine injunction, whatever we do, whether the action be addreſſed unto GOD, or reſpect our neighbour, do it all, as unto GOD, and not as unto man. Let us ſeek for, neither other ſpectator, nor other remunerator, than Him alone. Be we content with his approbation, and with the teſtimony of our own conſciences, whatever cenſure men do paſs upon us; being aſſured, as St. Paul here adds, that if we ſerve the LORD, if it be Him, we obey; if it be to His will, and glory, that we conſecrate, and direct the courſe of our lives, we ſhall infallibly receive from His bountiful hand, the reward of the inheritance; and on the contrary, that they that do unjuſtly, and deſpiſing His truth, are injurious either to His Majeſty, or His creatures, ſhall receive what they have unjuſtly done, without reſpect of perſons. Looking for ſo great and dreadful a judgement, at which the leaſt of our actions, whether they be good, or evil, ſhall be examined in preſence of the aſſembly of the whole univerſe, what manner of perſons, 2 Pet. 3.11.I beſeech you, ought we to be, in all holy converſation and godlineſs. Let us ſearch our hearts, and make inſpection into all the parts of our life; let us cleanſe our ſouls and bodies from all filthineſs, and impurity; and timely judge our ſelves; wounding, and cutting off, with the righteous ſword of a lively, and ſerious repentance, all the evil we find in our ſelves; and living henceforth juſtly, ſoberly, and religiouſly, without ſcandal before men, and with all good conſcience in the ſight of GOD; that we may next week preſent our ſelves at His holy Table; to our edification, and comfort; and appear at the laſt day, before His ſacred, and dreadful tribunal, without confuſion, to the glory of JESUS CHRIST, who hath redeemed us, and our own eternal ſalvation. Amen.