Of Domestical Duties · Volume IV

Then & Now · Volume IV · 10 of 10

A Master’s Own Master in Heaven

A Master’s Own Master in Heaven

§. 46. Of the ſubiection vnder which maſters are.

§. 46. Of the subjection under which masters are.

p. 689

Epheſ. 6. 9. Knowing that your maſter alſo is in heauen: neither is there reſpect of perſons with him.

Eph 6:‸9.

Knowing that your master also is in heaven: neither is there respect of persons with him.

There is in generall but one reaſon alledged by the Apoſtle, to prouoke maſters to doe their duties, but it is ſo laid downe as it compriſeth other forcible reaſons vnder it.

There is in general but one reason alleged by the Apostle, to provoke masters to do their duties, but it is so laid down as it compriseth other forcible reasons under it.

The principall reaſon is taken from the ſubiection wherein maſters are.

The principal reason is taken from the subjection wherein masters are.

The other reaſons are taken from the deſcription of that authority vnder which maſters are: for it is ſuch an authority, as,

The other reasons are taken from the description of that authority under which masters are: for it is such an authority, as,

1. In relation to it there is no difference betwixt maſter and ſeruant.

1. In relation to it there is no difference betwixt master and servant.

2. It is farre ſurpaſſing all dignities on earth.

2. It is far surpassing all dignities on earth.

3. It is moued with no outward reſpect of any thing.

3. It is moved with no outward respect of any thing.

The firſt reaſon which declareth the ſubiection of maſters, in that they haue a maſter ouer them, putteth them in minde of that account which they are to make, and reckoning which they are to giue of the well vſing of their authority, and of their cariage towards ſuch as are vnder them. For they are but as ſtewards ouer fellow ſeruants: euery one of them therefore ſhall heare this charge, giue an account of thy ſtewardſhip.639

  1. 639. Luke 16. 2.

The first reason which declareth the subjection of masters, in that they have a master over them, putteth them in mind of that account which they are to make, and reckoning which they are to give of the well using of their authority, and of their carriage towards such as are under them. For they are but as stewards over fellow servants: every one of them therefore shall hear this charge, give an account of thy stewardship.641

  1. 641. Luke 16:‸2.

In this reſpect this reaſon is both as a ſpur, and as a curbe vnto maſters.

In this respect this reason is both as a spur, and as a curb unto masters.

As a ſpur, to pricke them on forward conſcionably to performe all thoſe duties which are required of them: for they haue a maſter that will take notice thereof, and reward them for it. As they approue, and recompence the good ſeruice which their ſeruants doe: ſo much more will their maſter approue and recompence them if they doe well. Doe maſters therefore looke that their ſeruants ſhould performe their duty? let them then performe theirs: for there is the ſame reaſon of both. Let this be applied to all the particular duties before mentioned.

As a spur, to prick them on forward conscionably to perform all those duties which are required of them: for they have a master that will take notice thereof, and reward them for it. As they approve, and recompense the good service which their servants do: so much more will their master approve and recompense them if they do well. Do masters therefore look that their servants should perform their duty? Let them then perform theirs: for there is the same reason of both. Let this be applied to all the particular duties before mentioned.

It is alſo as a curbe, to reſtraine maſters from doing any thing p. 690 to their ſeruants but what they can be able to iuſtifie vnto their owne maſter. With this curbe did God hold in the Iſraelites, ſaying,640 Thou ſhalt not rule ouer thy ſeruant with rigor, but ſhalt feare thy God. Ioſeph was held in with it, when he ſaid,641 This doe and liue, for I feare God. And Nehemiah, when he ſaid,642 The former Gouernours were chargeable to the people, but ſo did not I becauſe of the feare of God. And Iob, when he ſaid,643 If I did deſpiſe the cauſe of my ſeruant, when God viſiteth, what ſhall I anſwer him? Thinke of this ô maſters, when you are about to exact any thing of your ſeruants that is not lawfull or meet, when you are incenſed and in paſſion ſtirred vp to ſtrike your ſeruants vniuſtly or cruelly, when you detaine from them any thing that is their due, when you lay more on them then they are able to beare, when any way you wrong or oppreſſe them: thinke and ſay with your ſelues, can this be iuſtified? how ſhall we be able to hold vp our head to our maſter when he calleth vs to account? What ſtronger motiue to doe all dutie? what ſtronger reſtraint from all iniuſtice and rigour? The conceit which many haue that they are free, vnder none, to giue no account, maketh them both negligent of their owne dutie, and inſolent ouer others; as Pharaoh, who ſaid,644 Who is the Lord that I ſhould obey him? and Sennacherib, who ſaid,645 Shall your God deliuer you out of mine hands? and Nebuchadnezzar, who ſaid,646 Who is that God that ſhall deliuer you out of mine hands? Note the iſſue of this inſolency. Pharaoh after many extraordinarie plagues laid on him and his people,647 was drowned in the red ſea with all his hoſt.648 Sennacherib after his hoſt was deſtroied, was ſlaine by his owne ſonnes.649 Nebuchadnezzar became a very bruit. But to let theſe abominable blaſphemers paſſe, there be many maſters who, though they vtter not with their mouthes ſuch execrable blaſphemies, yet by their carriage towards their ſeruants ſhew themſelues to be little better minded, in that they make their owne will a rule to their ſeruants, and will haue them doe ſuch things as are vnmeet and vnlawfull, vſing their ſeruants as ſlaues, or rather as beaſts. Let all ſuch maſters know that they haue a maſter.

  1. 640. Leu. 25. 43. [moved in the edition]
  2. 641. Gen. 42. 18. [moved in the edition]
  3. 642. Neh. 5. 15. [moved in the edition]
  4. 643. Iob 31. 13, 14. [moved in the edition]
  5. 644. Exod. 5. 2. [moved in the edition]
  6. 645. 2 Chr. 32. 15. [moved in the edition]
  7. 646. Dan. 3. 15. [moved in the edition]
  8. 647. Exod. 14. 28.
  9. 648. Iſa. 37. 36, 38. [moved in the edition]
  10. 649. Dan. 4. 30. [moved in the edition]

It is also as a curb, to restrain masters from doing any thing to their servants but what they can be able to justify unto their own master. With this curb did God hold in the Israelites, saying, Thou shalt not rule over thy servant with rigor, but shalt fear thy God. Joseph642 was held in with it, when he said, This do and live, for I fear God.643 And Nehemiah, when he said, The former Governors were chargeable to the people, but so did not I because of the fear of God.644 And Job, when he said, If I did despise the cause of my servant, when God visiteth, what shall I answer him?645 Think of this ô masters, when you are about to exact any thing of your servants that is not lawful or meet, when you are incensed and in passion stirred up to strike your servants unjustly or cruelly, when you detain from them any thing that is their due, when you lay more on them then they are able to bear, when any way you wrong or oppress them: think and say with your selves, can this be justified? How shall we be able to hold up our head to our master when he calleth us to account? What stronger motive to do all duty? What stronger restraint from all injustice and rigour? The conceit which many have that they are free, under none, to give no account, maketh them both negligent of their own duty, and insolent over others; as Pharaoh, who said, Who is the Lord that I should obey him?646 and Sennacherib, who said, Shall your God deliver you out of mine hands?647 and Nebuchadnezzar, who said, Who is that God that shall deliver you out of mine hands?648 Note the issue of this insolency. Pharaoh after many extraordinary plagues laid on him and his people,649 was drowned in the red sea with all his host. Sennacherib650 after his host was destroyed, was slain by his own sons. Nebuchadnezzar651 became a very brute. But to let these abominable blasphemers pass, there be many masters who, though they utter not with their mouths such execrable blasphemies, yet by their carriage towards their servants show themselves to be little better minded, in that they make their own will a rule to their servants, and will have them do such things as are unmeet and unlawful, using their servants as slaves, or rather as beasts. Let all such masters know that they have a master.

  1. 642. Lev‸ 25:‸43. [moved here by the editor]
  2. 643. Gen‸ 42:‸18. [moved here by the editor]
  3. 644. Neh‸ 5:‸15. [moved here by the editor]
  4. 645. Job 31:‸13, 14. [moved here by the editor]
  5. 646. Exod‸ 5:‸2. [moved here by the editor]
  6. 647. 2 Chr‸ 32:‸15. [moved here by the editor]
  7. 648. Dan‸ 3:‸15. [moved here by the editor]
  8. 649. Exod‸ 14:‸28.
  9. 650. Isa‸ 37:‸36, 38. [moved here by the editor]
  10. 651. Dan‸ 4:‸30. [moved here by the editor]

§. 47. Of the equality betwixt maſters and ſeruants in relation to God.

§. 47. Of the equality betwixt masters and servants in relation to God.

p. 691

The ſecond reaſon in this particle alſo (your maſter alſo) declareth an equality betwixt maſters and ſeruants in relation to God. As God is the maſters of ſeruants, ſo he is the maſter of maſters alſo. As ſeruants are the Lords650 freemen, ſo maſters are the Lords ſeruants. In this reſpect they who are made rulers, and they who are vnder them, are called651 fellow ſeruants. For howſoeuer in outward dignity there is great difference betwixt maſter and ſeruant, yet as the ſeruants of God they are of a like condition, and in many things may be accounted equall: eſpecially if both be of the ſame faith, and ſo brethren in Chriſt. This is another ſpur and curbe too.

  1. 650. 1 Cor. 7. 22. [moved in the edition]
  2. 651. Matt. 24. 49. Dominus fidelem habens ſeruum di’igat vt fratrem propter fidei ſocietatem ſalua ſibi ſeruitute. Conſtit. Apoſt. l. 4. c. 12. Dominum patrem familiae appellauerunt, ſeruos familiares. Senec. Epiſt. 47. [moved in the edition]

The second reason in this particle also (your master also) declareth an equality betwixt masters and servants in relation to God. As God is the master of servants, so he is the master of masters also. As servants are the Lord’s freemen,652 so masters are the Lord’s servants. In this respect they who are made rulers, and they who are under them, are called fellow servants.653 For howsoever in outward dignity there is great difference betwixt master and servant, yet as the servants of God they are of a like condition, and in many things may be accounted equal: especially if both be of the same faith, and so brethren in Christ. This is another spur and curb too.

  1. 652. 1 Cor‸ 7:‸22. [moved here by the editor]
  2. 653. Matt‸ 24:‸49. Dominus fidelem habens seruum diligat vt fratrem propter fidei societatem salua sibi seruitute. Constit. Apost. l. 4. c. 12. Dominum patrem familiae appellauerunt, seruos familiares. Senec. Epist. 47. [moved here by the editor]

A ſpur in that God will the more kindly accept that goodneſſe which maſters doe to their ſeruants, becauſe it is done to Gods ſeruants.

A spur in that God will the more kindly accept that goodness which masters do to their servants, because it is done to God’s servants.

A curbe, in that ſeruants ſhall be heard before God as well as maſters, for he is the maſter of both.

A curb, in that servants shall be heard before God as well as masters, for he is the master of both.

Many thinke that all the kindneſſe which is ſhewed to ſeruants is loſt, becauſe they are ſo meane as they are able to make no recompence. But their maſter is able.

Many think that all the kindness which is showed to servants is lost, because they are so mean as they are able to make no recompense. But their master is able.

Others thinke, their ſeruants can neuer take any reuenge of them, and thereupon vſe them as they liſt. But the maſter of ſeruants, who is alſo the maſter of maſters, can take vengeance, euen ſuch as ſhall make maſters ſorely repent all the wrong they haue done.

Others think, their servants can never take any revenge of them, and thereupon use them as they list. But the master of servants, who is also the master of masters, can take vengeance, even such as shall make masters sorely repent all the wrong they have done.

If maſters did duely weigh this point, that, howſoeuer in regard of outward gouernment there be ſome difference betwixt them and their ſeruants, yet before God they are as fellow ſeruants, would they be ouer-rigorous and cruell? would they not be kinde and gentle?

If masters did duly weigh this point, that, howsoever in regard of outward government there be some difference betwixt them and their servants, yet before God they are as fellow servants, would they be over-rigorous and cruel? Would they not be kind and gentle?

§. 48. Of Gods being in heauen, how it is a motiue to prouoke maſters well to reſpect their ſeruants.

§. 48. Of God’s being in heaven, how it is a motive to provoke masters well to respect their servants.

The third reaſon (taken from the place of God, in heauen) declareth the ſurpaſſing excellencie of that great maſter, who is the common maſter of maſters and of ſeruants: and it addeth an edge to the former motiues.

The third reason (taken from the place of God, in heaven) declareth the surpassing excellency of that great master, who is the common master of masters and of servants: and it addeth an edge to the former motives.

p. 692 1. It ſheweth that though the wrong which maſters doe to their ſeruants be within the walls of their houſe, ſo as no mortall eye can ſee it, yet God who is in heauen ſeeth it: and though ſeruants cannot be admitted into the courts of men to make their complaint, yet heauen is open to them; to that great maſter that is in heauen they may haue acceſſe when they will. That which made the euill ſteward deale hardly with his fellowes, was the conceit652 which he had of his maſters abſence. But no ſuch conceit can they haue of this great maſter, who know that he is in heauen, and653 that as heauen is ouer euery place, ſo the eyes of the Lord are in euery place, and behold the euill and good: he ſeeth all the good, and all the euill that maſters doe to their ſeruants.

  1. 652. Mat. 24. 48. [moved in the edition]
  2. 653. Pro. 15. 3.

1. It showeth that though the wrong which masters do to their servants be within the walls of their house, so as no mortal eye can see it, yet God who is in heaven seeth it: and though servants cannot be admitted into the courts of men to make their complaint, yet heaven is open to them; to that great master that is in heaven they may have access when they will. That which made the evil steward654 deal hardly with his fellows, was the conceit which he had of his masters absence. But no such conceit can they have of this great master, who know that he is in heaven, and655 that as heaven is over every place, so the eyes of the Lord are in every place, and behold the evil and good: he seeth all the good, and all the evil that masters do to their servants.

  1. 654. Matt 24:‸48. [moved here by the editor]
  2. 655. Prov 15:‸3.

2. It ſheweth that the kindneſſe which the Lord will repay, and the vengeance which he will inflict, is infinitely greater then the good or euill that maſters can doe to their ſeruants, euen as heauen i, higher then earth, and as he that is in heauen is greater then they that are on earth. Doeſt thou therefore, who art a maſter on earth, reioyce, or grieue the ſoule of thy ſeruant? God in heauen can much more make glad or ſad thy ſoule. Doeſt thou therefore deſire the fauour, or feare the frownes of thy maſter in heauen? ſhew fauour to thy ſeruant on earth, and forbeare threatning. Remember the infinite diſparitie betwixt thy maſterſhip and Gods, and this will the more moue thee to deale with thy ſeruant, as thou wouldeſt haue God deale with thee.

2. It showeth that the kindness which the Lord will repay, and the vengeance which he will inflict, is infinitely greater then the good or evil that masters can do to their servants, even as heaven is higher then earth, and as he that is in heaven is greater then they that are on earth. Doest thou therefore, who art a master on earth, rejoice, or grieve the soul of thy servant? God in heaven can much more make glad or sad thy soul. Doest thou therefore desire the favour, or fear the frowns of thy master in heaven? Show favour to thy servant on earth, and forbear threatening. Remember the infinite disparity betwixt thy mastership and God’s, and this will the more move thee to deal with thy servant, as thou wouldest have God deal with thee.

3. It ſheweth that there is much more reaſon we ſhould take notice of our ſeruants, of their paines, of their diligence, and of their faithfulneſſe, then that God ſhould take notice of ours: and leſſe reaſon that we ſhould ſcorne, or neglect our ſeruants, then God ſcorne or neglect vs. For there is far greater difference betwixt God and vs, then betwixt vs and our ſeruants. We and our654 ſeruants are all of the earth, of the ſame mould, nature, and diſpoſition, ſubiect to the ſame paſſion, and to the ſame diſſolution. (The heathen obſerued as much.) But God is in heauen, eternall, vnchangeable, euery way ſurpaſſing glorious. How can we then looke to be reſpected of this maſter, if we reſpect not our ſeruants? O maſters, in all your dealings with your ſeruants, remember your maſter is in heauen.

  1. 654. Vis tu cogitare iſtum quem ſeruum tuum vocas, exijſdem ſeminibus ortum, eodem fruicoelo, aequè ſpirare, aequè viuere, aequè mori. Senec. Epiſt. 47.

3. It showeth that there is much more reason we should take notice of our servants, of their pains, of their diligence, and of their faithfulness, then that God should take notice of ours: and less reason that we should scorn, or neglect our servants, then God scorn or neglect us. For there is far greater difference betwixt God and us, then betwixt us and our servants. We and our656 servants are all of the earth, of the same mould, nature, and disposition, subject to the same passion, and to the same dissolution. (The heathen observed as much.) But God is in heaven, eternal, unchangeable, every way surpassing glorious. How can we then look to be respected of this master, if we respect not our servants? O masters, in all your dealings with your servants, remember your master is in heaven.

  1. 656. Vis tu cogitare istum quem seruum tuum vocas, exijsdem seminibus ortum, eodem fruicoelo, aequè spirare, aequè viuere, aequè mori. Senec. Epist. 47.

§. 49. Of Gods impartiall reſpect of all.

§. 49. Of God’s impartial respect of all.

p. 693

The fourth reaſon (in theſe words, neither is there reſpect of perſons with him) declareth Gods iuſt and equall manner of proceeding with all men, of what ranke and degree ſoeuer. God will doe the ſame things to all ſorts of maſters that they doe to their ſeruants. To the conſideration of this impartiall iuſtice of God doth the Apoſtle call maſters, both becauſe of that outward power which they haue ouer their ſeruants, and alſo becauſe for the moſt part maſters are backt with the power and authority of magiſtrates on earth, who in matters of difference betwixt maſter and ſeruant are ordinarily partiall, reſpecting maſters more then ſeruants.

The fourth reason (in these words, neither is there respect of persons with him) declareth God’s just and equal manner of proceeding with all men, of what rank and degree soever. God will do the same things to all sorts of masters that they do to their servants. To the consideration of this impartial justice of God doth the Apostle call masters, both because of that outward power which they have over their servants, and also because for the most part masters are backed with the power and authority of magistrates on earth, who in matters of difference betwixt master and servant are ordinarily partial, respecting masters more then servants.

But let maſters here learne to caſt off all ſuch fond conceits, and fooliſh hopes. Though they be higher in place, haue more wealth, and better friends then their ſeruants, and though men who haue carnall eies may thereby be much moued to reſpect them, yet will not God goe an haires bredth from iuſtice for the whole world. If the greateſt man that euer was in the world ſhould haue a ſeruant that were the meaneſt that euer was, and a caſe betwixt that maſter and that ſeruant ſhould come before God, God would not any whit at all leane to that maſter more then to the ſeruant. If the greateſt that be abuſe the meaneſt, they ſhall not eſcape. Wherfore, O maſters, giue no iuſt cauſe of complaint to any ſeruant.

But let masters here learn to cast off all such fond conceits, and foolish hopes. Though they be higher in place, have more wealth, and better friends then their servants, and though men who have carnal eyes may thereby be much moved to respect them, yet will not God go an hairs breadth from justice for the whole world. If the greatest man that ever was in the world should have a servant that were the meanest that ever was, and a case betwixt that master and that servant should come before God, God would not any whit at all lean to that master more then to the servant. If the greatest that be abuse the meanest, they shall not escape. Wherefore, O masters, give no just cause of complaint to any servant.

The Apoſtles manner of ſetting downe theſe points, noted in this word (knowing) implieth that ignorance of God, of that authority which he hath ouer maſters, of that equality which in relation to God is betwixt maſters and ſeruants, and of Gods heauenly excellency, and impartiall reſpect towards all, maketh maſters to abuſe their power, by neglecting all dutie, and inſulting & tyrannizing ouer their ſeruants: wherefore you that haue heretofore beene ignorant of theſe points, now take knowledge of them; and you that know them, oft call them to minde: and doe that which becommeth good maſters, Knowing that your maſter alſo is in heauen, neither is there reſpect of perſons with him.

The Apostles manner of setting down these points, noted in this word (knowing) implieth that ignorance of God, of that authority which he hath over masters, of that equality which in relation to God is betwixt masters and servants, and of God’s heavenly excellency, and impartial respect towards all, maketh masters to abuse their power, by neglecting all duty, and insulting & tyrannizing over their servants: wherefore you that have heretofore been ignorant of these points, now take knowledge of them; and you that know them, oft call them to mind: and do that which becometh good masters, Knowing that your master also is in heaven, neither is there respect of persons with him.

FINIS.