shall have shewn themselves more than servants; equality requires that their masters by liberality and munificence should shew themselves more than masters. Let thy soul love a good servant; defraud him not of liberty, neither leave him to want, Eccles. vii. 21.

Instructions:

From the fact, that even masters are subject

to rule.

1. A prudent dispenser of the word ought to instruct, admonish, and reprove, not only servants, or subjects, or men of the lowest rank; but masters, magistrates, and likewise those who have submitted themselves to the yoke of Christ.

2. However it is usual for superiors to complain of the vices of their subjects (and that justly ;) yet for the most part they are tainted with no less faults: it is incumbent therefore upon both not so much to exaggerate the faults of another, as each to reform his own.

From that precept of giving servants what is just :

1. He is an unjust and wicked master who treats his servants after his own rule, not that of the Divine will: for the will of God is the rule of justice, and always prescribes a golden medium; the human will verges to extremes. Hence said Plato, epist. 9, A moderate service is what pleases God; an immoderate one what is required by the cupidity of man.*

Had our Expositor lived in the present day, we should in all probability have had some suitable illustration and admonitions on a point which he has not treated: for what topic of interest and importance connected with the subject in hand, or growing naturally out of his text, has he not discussed? But the condition of slaves was not known in his time, nor, as it has since existed, could have been foreseen. The violation of human liberty in injured Africa, and the horrors of a middle passage had not been discovered. The system which he has but touched had not been fully developed : the sound of the slave-whip-the details of shooting excursions—the moanings of separated parents and children, husbands and wives-and the shrieks and groans of mutilated innocence and female torture, had not been heard on this side of the Atlantic. The exclusion of Missionary efforts and Religion from those dragged from their homes, and with nought besides to comfort them, had not been reported in England; and a thousand other abominations contrary to Christian piety, practised upon the unoffending

2. But those are here to be blamed who offend on either side against that rule of justice which we have described from the beginning. Many think that they are provident and frugal, whilst they tame their servants with labours and stripes, and wear them out with hunger and fastings Some, on the other hand, boast of their kindness for their servants, because they permit them to run. abroad in idleness, and to waste their days in drunken banquetings. But neither practise that which is just.

From the precept of giving that which is equal, 1. A Christian master ought not only to consider what is the law or custom of humanity, but above all, what charity and Christian usage enjoin him to give his servants. If he shall not have performed the former, he acts unjustly even according to the judgment of men; if he has not discharged the latter, he acts wickedly and cruelly in the sight of God.

2. The law of analogy, or equity, ought to prevail among all orders of men and whatever superiors require from their dependants, they ought, equally, if not in kind, yet in analogy, to compensate the same. Thus much as to the precept.

Knowing that ye also have a Master in heaven.] Here he adds the inducement to the observance of the precept. And this is twofold: One consists in this, that they should know that they also have a Master; knowing that ye also have a Master. The other, that they should know what manner of Master they have-in heaven.

Knowing that ye also have a Master] i. e. Holding, believ ing, considering that ye likewise and your servants are subject to a Master. This consideration is a sharp stimulus to render justice and equity to servants, because it strikes at injustice and iniquity. For on this account it is masters think to do what they please with servants, because

Negro, had not been brought to light. In a word, the subject of West Indian Slavery had not been investigated; the wrongs of an injured mass of human beings, as existing in the British Colonies, and the claims of justice and equity on their behalf, had not come under consideration, nor been echoed through a land of professing Christians.

they imagine that they alone are servants only, that themselves are absolute masters, and nothing else but masters. They are commanded, therefore, to know and remember, that they also are servants of the same supreme Master, and on that account fellow-servants with their servants : Now it is far from reason, that a servant, although a little more honourable, should act unjustly and tyrannically with his fellow servants; because he would not like that God himself should act in the same manner towards him.

Ye have a Master in heaven.] By this expression he would indicate what sort of a Master masters themselves also have; viz. an heavenly one, i. e. just, almighty, omniscient, in one word, GOD. This consideration also very much conduces to repress the injustice of masters. For they behave themselves haughtily towards their servants, because for the most part they have not the power of resisting them, and because they appear to have no judge or defender, who might avenge the wrongs offered to them. The Apostle, therefore, bids masters themselves to hear in mind that they have a Master, and that not a mortal, but an heavenly one, who will not suffer them to abuse with impunity the authority delegated to them over their servants. The subjects then to such a Master, ought religiously to obey him in all things, and to observe justice and equity.

First, because this heavenly Master is omniscient, so that nothing can be concealed from him which is done rashly and unjustly. Now it is the extreme of audacity, whilst the heavenly Master is looking on, to treat fellowservants inconsiderately and cruelly. For that wicked servaut mentioned in the Gospel dared not to afflict his fellow-servants until he saw his master was gone into a far country. Since, however, this heavenly Master is never absent from us, it is never safe to act frowardly.

Secondly, because this heavenly Master is holy and just, and hates all injustice. Earthly masters, indeed, sometimes either countenance the wickedness of servants, or at least wink at it; because they themselves are equally wicked: but there is no hope that he can please the heavenly

Master who dares to violate justice and equity. The wicked and his ungodliness are both alike hateful unto God, Wisd.

xiv. 9.

Thirdly, because this Master in heaven, is Almighty: he therefore can punish that which he hates; nor can any one pluck himself out of his hands. He is the Ruler over all, neither stands in awe of any man's greatness: and a stronger than the strongest shall bring a sore trial upon the mighty, Wisd. vi. 7, 8. Let masters, then, think of these things: that they have a Master; that they have a Master in heaven, i. e. all-seeing, a hater of all injustice, and almighty : and this shall constrain them to render justice and equity to their servants.

Hence learn,

1. That the faithful and godly should so carry themselves towards their inferiors, as always to remember that they have a higher Master.

2. That it is too much the custom among men of power and appointed to high station, to forget this supreme and common Master.

3. This forgetfulness is the origin of all injustice and iniquity as is evident in Pharaoh, Exod. v. 2, I know not the Lord; I will not let Israel go.

4. We therefore should perpetually think what a Master we have in heaven, that this very thought may be a stimulus to excite us to equity, and a restraint to keep us from injustice and tyranny.

5. It behoves us to treat our servants with that clemency which we desire that our heavenly Master may use towards

us.

And thus ye have an explication of this economical exhortation, as it were, of the Apostle; which we have referred to the third Chapter. Now let us proceed to the exposition of the last Chapter.

EXPOSITION

OF

THE FOURTH CHAPTER.

I PREMISE a few things concerning the argument of this Chapter; afterwards I shall proceed direct to the explication of the context Therefore, after having delivered the domestic precepts, which are accommodated to individuals according to the varied condition of the persons, the Apostle reverts to certain general exhortations, which he propounds to all in common. To these he immediately subjoins an honourable mention of Tychicus and Onesimus, by whom this Epistle was sent to the Colossians. length he salutes by name those of the many pious persons who then dwelt at Rome, and commands this Epistle to be publicly read in the Church, and so concludes it.

The principal divisions of this Chapter are three :
Exhortations,
Commendations,
Salutations.

He exhorts to three things:

Perseverance in prayer; in verses 2, 3, 4.
Wisdom in conversation; vers. 5.

Discretion in speech; vers. 6.

He commends to them two eminent men,

Tychicus, vers. 7, 8: Onesimus; vers. 9.

At

As to the rest of this Epistle, almost the whole is taken up with salutations, and a few occasional additions.

Let us come to the context.