Chapter VIII
Obedience to God described, as it is a service performed to him. The character and properties of those who are his sincere and faithful servants.
But God be thanked, that ye were the servants of sin ; but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness. ROM. VI. 17, 18.
In these words (as of old in the types of Isaac, Ishmael, the one the son of a bondwoman, the other of a free, Gal. iv. 24) you have set forth unto your view the twofold condition of those two contrary estates, the one of nature, the other of grace ; and that in the example and pattern of these lately converted Romans, to whom the apostle wrote, that had experience of both, who first, while in their estate of nature, had been servants to sin, but now their condition being altered by grace, they were made free from sin, and became the servants of righteousness ; where by righteousness is meant that universal spiritual strictness and exactness which the word of God requires. For it is here opposed to sin, and therefore to be taken as largely as that is. And it hath reference unto the word doctrine in the former words, as being the whole entire matter and substance which that doctrine commands, and which Christ gave in charge to his apostles, to teach all that believe in him to do whatsoever he commanded, Mat. xxviii. 20. And the apostles coming among these Romans, and teaching them that righteousness which is required of them, God so wrought by their preach ings, that their hearts were framed and fashioned to the obedience of it, like as a piece of clay or metal cast into a mould is fashioned to the like ness of the prints in that mould, and made serviceable to some use. Thus it was with their hearts ; for God, that hath the hearts of all men in his hands, like a skilful artificer, used their doctrine, the words of weak men, as a mould of righteousness, as I may call it, whereinto casting and delivering thereinto, casting and fashioning their hearts, they had the same image and prints of righteousness stamped on them, and were made as serviceable and fit instruments to be employed therein. They became servants of right eousness, shewing and manifesting this in their lives, obeying that word of righteousness to the utmost of their endeavours, and this from the heart, being thus changed and framed thereunto. This is the meaning of the words, as both the words in the original, the scope of the apostle, and the best interpreters do manifestly shew.
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Obs. The condition of God s children is to be servants of righteousness, or, which is all one, servants to God in righteousness, or according to that strictness which he requires in his will. For what he calls here serving of righteousness, he calls ver. 22 serving of God; please but God s law, and you please him. It is true, indeed, that the estate of God s children is an estate of liberty, inasmuch as they are made free from sin in regard of bondage to it ; but there are two masters, which, as we cannot serve both, so we must serve one of them ; and if we are free from the one, we become servants to the other, Mat. vi. 24. And also, although it be true, that, as Christ saith, henceforth I call you not servants, but friends, John xv. 15, yea, brethren and sons also in other places, yet Christ speaks not as exempting them from the obedience of servants to his command ; for he tells them they are not his friends, in the 14th verse, unless they do what he commands. And he speaks that to shew his love to them, in that he would deal with them more graciously than the lords of the world do with their servants, though they be men like themselves, and he is God blessed for ever ; for he would reveal all his secrets to them, make them his bosom friends, as it follows there ; for the servants know not their master s will, that is, are not of their counsel, as you are, my favourites, my friends, my * For all things that I have heard of my Father, I have made known to you. God indeed hath other servants, that are the servants privy councillors. of his secret will and righteous judgments ; and so the devil is, and all wicked men, Isa. xliv. 28 ; but such servants the saints are not, but of his revealed will, they are servants of his righteousness. They are indeed rather sons than servants, he useth them so kindly. God serves himself of wicked men, but the saints do serve God in righteousness and true holiness.
For the proof of this, why should I heap up Scripture, which is so plentiful ? To be the servants of the Lord, was the title that all the old patriarchs delighted in so much, boasting to wear God s livery ; so David, Ps. cxvi. 1G. And it is the title that the apostles prefix in all their epistles, as esteeming it most honourable ; yea, the angels themselves do make it to be the top of their honour : Eev. xix. 10, I am thy fellowservant to Jesus Christ. I will omit also the reasons which may be drawn from our creation and regeneration. By the first creation, every creature is bound to be the servant of its Maker. By virtue of our regeneration, and being created again, as also of our election, we are to be the servants of right eousness. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them, Eph. ii. 10. In which words observe, first, that God s giving us a new frame of heart at our regeneration, is to that end, it is to the obedience of righteousness to good works. Every creature is created to an end, and tied, by virtue of its creation, to that work and service it was created unto, and therefore never rests till it hath attained that end. So all the creatures serve, yea, and rejoice to serve God in that employment he hath created them in. And then, secondly, observe, that by virtue of our election we are bound unto these works, we were ordained to walk in them, and we are indeed chosen servants. But I shall insist more particularly on these following reasons.
1. We are obliged to God s service, because it is the end and fruit of our redemption by Christ. Titus ii. 14, Christ is said to have given himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people to himself, zealous of good works. I pray mark the scope of the words.
CHAP. VIII.] IN THE HEART AND LIFE
(1.) It is said that Christ gave himself for us ; that is, resigned up him self, devoted himself in all that ever he did here upon the earth for us. It was not for himself, since himself was given for us ; he became our servant : Philip, ii. 6, 7, He took upon him the form of a servant, and was obedient to death ; and in his death, submitting himself to obey all righteousness, he was righteousness s servant, and in that our servant. And why was this ? It was to make us a peculiar people to himself, and to be peculiarly laid up for himself ; to be set apart, devoted, and given up wholly unto him. And therefore in that place of the Philippians, the apostle exhorts in the 5th verse, that the same mind should be in us, that we should become servants of righteousness for him, as he hath been for us.
(2.) Observe in that place of Titus, that Christ giving himself for us, redeemed us ; that is, bought us, purchased us out of our enemies hands. We are redeemed ones to God, by the blood of Christ. Now the law of nations gives it, that the redeemed should be servants to the laws of the Redeemer. You are not your own (says the apostle, 1 Cor. vi. 20) ; 1 for ye are bought with a price : therefore glorify God in your bodies, and in your spirits, for you are God s by the right of redemption. But yet because it might be thought, that though God s children are thus redeemed and bought, all the question is, whether they will or do become servants, yea or no ; for many out of unthankfulness deny the Lord that bought them, 2 Peter ii. 1. But do any of his redeemed ones do so ? No ; they are made willing to serve him.
(3.) And therefore, thirdly, observe out of that place of Titus ii. 14, that they are said to be redeemed, that they might be zealous of good works ; not only willing, but earnest, forward, zealously and hotly pursuing after good works of righteousness ; and were it not so, he would lose his end in redeeming us. And therefore God brings home this redemption of Christ to their hearts, how he became a servant to righteousness, yea, to death for them, and so frames the same disposition in them to Christ that was in him to us, Philip, ii. 5. And therefore the apostle Peter (1 Peter i. 14-18), exhorting them to be as obedient children to God, and to walk in holiness and righteousness, useth this as an argument in the 18th verse, Knowing that you were redeemed, not with corruptible things, but with the blood of Christ ; as if he had said, If you did but truly know and believe that Christ did this for you, and that you have a part in this redemption, it would frame your spirits to the like willingness of obedience unto him ; yea, if men s hearts did but seriously make account to have salvation by Christ, and did seek after it truly, they would be willing to obey him in anything.
But though they are made willing, yet still the question will be, whether they are made able thereunto, yea or no, and so do really become his ser vants, and obey him ? Therefore, (4.) Fourthly, Know that those whom God calls to be his servants, he doth in some measure enable them thereunto. Every ordinary tradesman, when he takes an apprentice, binds himself to teach him his trade, and therefore how much more God ! And therefore old Zacharias, Luke i. 74, speaking of the fruit of Christ s redemption in his redeemed, says, that it is not only to deliver them out of the hands of their enemies, but to grant them to serve him in holiness and true righteousness all their days. To grant them, that is, to vouchsafe and give strength and ability thereunto ; and to that end we are called by the apostle, Eph. ii. 10, a new work manship, created to good works, which he had ordained that we should walk in them. Here I prav observe three things. VOL. vii. p
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1st. That God creates a new frame of heart which was not before.
2dly. Observe the end to which he created it, unto good works. The phrase implies a giving a power and ability in some measure to do them. For as when God is said to create the heavens to move, what is meant by it, but that he gives a power to do it, abilities and endowments tending to that end ! When an artificer makes a clock to strike, what is meant by it, but that he so frames it as it shall do so ! When God created anything, he bade it to be, and in that gave powers to act.
3dly. Observe that God had ordained that we should walk in them ; his decree was for it long since, and he cannot be frustrated of his end.
These things being thus clear, what use shall we make of them ?
Use 1. The first use shall be for trial, whether we be in the estate of grace or no, namely, by this, whether we are the servants of righteousness or no ? Are we the redeemed ones, as we all profess ourselves to be, when we receive the sacrament ? This inquiry is the more necessary, because this is the usual plea of men, that they are the true and dear ser vants of God, and do serve him day and night, come to his service and to church, and think that is enough. I will name a few properties of a good servant, which I desire you to examine your hearts by, whether they be in you or no.
(1.) It is a necessary thing in a good servant to know his master s will and humour, and what will please him ; and though I confess there are unprofitable knowers of God s will spoken of, that do it not, and who there fore shall be beaten with many stripes, yet necessary it is, that he that doth it should know it, and that not only for the matter, for so wicked men do, but for the manner, so to do it as it may be pleasing to God. A clown that goes to the court to serve his prince, if he do not know the fashion of the court, will do but untoward service. And therefore, Eph. v. 15, the apostle, exhorting to holiness of life, and walking circumspectly, or exactly in that strictness God requires, adds these words, not as fools, but as wise ; that is, not going about good duties as fools and bunglers, that do they know not what, but as cunning and wise artists that know what they do. And therefore at the 10th and 17th verses of that chapter, he, * understand what the will of the Lord expressing his meaning, bids them is, and what was acceptable to him ; and to know this aright, it is requisite to know truly what a God he is, whom we have to serve ; and therefore in Gen. xxxi. 83,* the knowing of God is made as it were the groundwork of all his service in the new covenant. To come therefore to the application of the sign, all men in their natural estate having but low conceits of God, do also fall short in their apprehensions of that righteousness which would please him (even as fools out of their shallow conceits can never please wise men), and hence they never come to be the servants of God in true holiness and righteousness. For the apostle, Kom. xii. 1, 2, requires a true work of grace to discern what that good, and perfect, and acceptable will of God is. Now by this truth, f therefore, it is easy to shew that the most sorts of people in the world are not the true servants of God, because they never dream of, or do follow after, that true righteousness that he requires. To omit the righteousness of the papists, consisting merely in carnal, sensual pomp and ostentation, in their mass, music, crosses, holy water, and the like, I shall consider the outward righteousness of those sorts of people who live among ourselves.
[1.] There is the vulgar sort of ignorant people, that think they serve * Probably Jer. xxxi. 33. ED. t Qu. test ? ED.
God well enough with their good meaning, and by mumbling over their creed and ten commandments, and saying the Lord s prayer without under standing. Here is a poor blind sacrifice indeed. Alas, poor people, you worship you know not what ; for what God do you think he is that will be thus served with saying even what you know not, nor understand aright ? Your God must needs be a sottish God, an ignorant God, a foolish God, that would be put off with such ignorant, blind, and sottish service.
[2.] There are profane persons, that will drink, swear, and blaspheme God, rail upon him and his servants in every tavern ; and yet because they come to church, and there bow themselves to God, think they serve him well enough. But I pray, consider what manner of God you make of him, whom you think you may thus easily deceive, mock, and cozen with fair words and outward compliments. Tell me, wouldst thou own such a ser vant thyself for one minute, that should rail, conspire against thee, and only now and then come into thy presence (as Gehazi did into Elisha s), and there compliment thee with good words ?
[3.J There are civil men, that live in the bosom of the church, and think by their just dealing and giving content to men, and by carrying themselves smoothly and evenly in the world, to please God. Will this righteousness, thinkest thou, carry thee to heaven ? God must then be such an one as thyself, that careth not much for his Sabbath, his word, his sacraments, or his children, but will be put off with the little morality which thou contentest thyself with. Didst thou never hear that God was an holy God, and that thou oughtest to follow after holiness, or thou shalt never see the face of God with comfort ? Eemember the righteousness of the Pharisees, which if thou exceedest not, thou shalt never enter into heaven.
[4.] There is a formal righteousness in professors of religion, who, because they side with good men, make a show, perform family duties, though deadly, perfunctorily, yet think thus to please God well enough ; if they hear the word, delight in it, speak well of the preacher, and say of him that his voice is pleasant, Ezek. xxxiii. 32, and Ezek. xxxi. 18. But, alas ! bodily exercise pronteth nothing ; that is, fleshly and outward per formances slubbered over, prevail nothing with God without true godliness faith in Christ and a new nature aims at his glory, it is godliness must do the deed. The hypocrite in the 50th Psalm thought to please God with multitudes of sacrifices, which was the outward worship of the law ; and these he offered up, though without faith, zeal, and sincerity of heart. He thought it would please God well enough ; and what was the reason ? You have it at verse 21 ; he thought God like himself, and what pleased his own carnal fancy, he thought it would please God. I say to these that think to please God with a half righteousness, a dead, dull righteousness, as God says to the people, Mai. i. G-8. A mortal man would not be served so, and yet they thought God would. I desire every one to look into his own conscience, and let him but ask his heart this question, whether he thinks that that measure and pitch of obedience which he per forms, will pass for current in God s acceptation at the day of judgment.
(2.) A good servant will be careful of his master s business, bear, it in his memory, and not let it slip. Some servants, when they are sent of an errand, if they be careful to do it, they will be thinking of their message all the way ; and so it is with a servant of righteousness: the duties which God hath enjoined him in his word, he is careful of them. What says David? Ps. cxix. 15, 16, I will meditate on thy precepts, and consider
OF GOSPEL HOLINESS [BOOK II. thy ways ; and I will not forget thy word ; and though other busi ness comes in, it shall not put that out of my head. And therefore, as God commands, he remembers the Sabbath, and hath it in his mind all the week to plot and contrive his business, so as that he may attend alone on that day.
(3.) A good servant will stand for his master s credit, and not be ashamed of his livery. He will stand in defence of his master, and will not hear him wronged ; and so is a good Christian : he is for righteousness whereso ever he comes, and he will take its part, turn him whither you will, and is not ashamed to make profession to all the world whose servant he is. He will practise that strictness which the world cries down so much ; and there fore no wonder if he gets so many a scoff, and snubs, and wry-looks for his Master s sake. And if men break out against any of the ways of righteous ness, he will be for the defence of it with all his might ; and if he be called toit, will spend his dearest blood in the quarrel. What shall we then think of those meal-mouthed professors, that are only for goodness in the company of their fellowservants ; but when they are in the company of their Master s enemies, turn their coats, and will serve righteousness but so far as it may stand with the good liking of their friends, parents, mas ters, or neighbours ; and for fear of displeasing them, cut themselves short, and will go no further than may stand with their good liking
! But did men know and consider that God whom they serve is a just God, and righteous in all his laws, how durst they content themselves with a half obedience, seeing the same God that gave one precept gave another, as James saith ? No ; they would have a respect to all his command ments if they had a respect to him, for it is universal obedience which he requires. Again, did men consider God to be a holy God, and to be most delighted in such duties, wherein we have to do with him, in his ordinances, as his Sabbaths, word, sacraments, and holy meditations, they would labour to please him herein most, and would strive to be holy, as he is holy. Did men also consider him to be an almighty God, they would come with fear and reverence, with hearts broke and humbled in all their performances. If God had delighted in sacrifices, says David, I would have given it him; but he knew his delight, viz., a broken heart: such, saith he, thou wilt not despise; and this he therefore brought with him in all his per formances. If men did but consider God was a Spirit, they would labour to worship him in spirit and truth, as our Saviour says that is, with changed hearts and renewed spirits and durst not bring their old hearts with them, which they had from Adam. And if men did also but consider him to be the searcher of the heart and reins, they would in all their perform ances have an eye to their inward man, and humble themselves for their secretest corruptions therein. And did men consider God to be a God jealous of his honour, they would not dare to rest in things done out of self-love, and for by-respects, though never so secret, but would labour to work their hearts in all their performances, to have an eye to God s glory, and to deny their own interest and honour.
. (4 -) A gd servant is content to submit, and to be subject to his master s will in anything he commands. Speak, Lord (says Samuel, 1 Sam. iii.
9, 10), for thy servant heareth. Let God say what he will, he is his servant, and must and will obey, and is content to hear, and willing to yield any part of that righteousness God hath revealed in his word. Lord, what wilt thou have me to do ? says Paul, Acts ix. 6. To do ! Why, he undid all that he ever had done, and took a clean contrary course to
CHAP. VIII. J IN THE HEART AND LIFE
what before he had walked in. Yea, and what wilt thou have me suffer ? he might have said as well, for what imprisonments did he undergo, and all for righteousness sake !
I count not my life dear, says he, so I may fulfil my ministration with joy ; here was a good servant. We will suppose now God calls thee to offer up thy Isaac, to cut the throat of thy dearest son, to part with that sin which before thou didst love as thy life ; art thou willing to do this ? Thou art a good servant. Or suppose he call thee to deny thy credit and reputation in the world for the despised profession of his truth ; and though thou beest trampled on, so he may have glory thou carest not, thou art a good servant. And so likewise when he calls thee, as he doth us all, in his word, to deny thy cor respondences with thy former company in the unfruitful works of darkness, and to fall a reproving them rather, and to gather up thyself from con formity with the world in their corruptions, and thou obeyest, though against the liking of all thy friends, thou art a good servant, and shalt not lose thy reward. And thus also, he calling thee to the spiritual and constant performance of such duties as thou formerly didst neglect or slightly per form as to hear the word, and to repeat it, and so pray it into thy heart, and to pour out thy soul in daily faithful prayer, and to deal plainly with God in confessing thy sins to him in private prayer, and to tell all, and to deal as honestly in confessing and forsaking as thou wouldst have God deal with thee in forgiving, and to turn thy heart inside outward to him art thou herein also willing and careful to obey ? Thou art a good servant. And God also requiring thee to sanctify the Sabbath, and to be at more cost than ordinary in a strict care of thoughts, words, and actions, Isa.
Iviii. 13, 14, art thou willing to submit ? Thou art a good servant. And God also requiring thee in outward conversation, not only to avoid such actions as are scandalous before men, but to beware of unprofitable speeches, of spending away of time, as also to have an eye to the carriage of thy heart, watching over it continually to see how it is within doors, searching and ferreting thy corruptions out of their lurking-holes. This strictness God requires, and it is that great commandment given
Above all keeping, keep thy heart. Art thou careful to do this ? Thou art a good servant. I could name an abundance more of that iv. 23, spiritual strictness and righteousness, but I should be too long. By all the instances mentioned, examine yourselves whether your hearts have been brought to stoop and submit to be made subject to the will of God, Bom. viii. 7. 2 Cor. x. 5, Is every thought brought into the obedience of Christ ? that is, is it made pliable, willing, ready and glad to yield, what ever comes of it ? Dost thou come to God saying, Lord, what wilt thou have me do ? Oh how many are there in the world that would go for the servants of God, whose hearts yet will never yield to half of this, that never left any of their old sins for God, nor set themselves in a true earnest course to do ^ny of these good duties ; nay, whose hearts are so stout and proud, as they stand out against, and are at enmity with, all these ? They cannot endure this strictness. Tell them of sanctifying the Sabbath, and what a waspishness, a peevishness, frowardness, and perverseness appears in them, for they cannot endure to hear of it !
(5.) A good servant is he that sets himself apart from all other men s business, yea, even his own, to follow his master s. We use to say of servants, that they are not their own men, much less other men s. If I
I am not the servant of Christ, Gal. i. 10 ; that is, a good servant lives no longer to the lusts of men, no longer seek to please men, says Paul,
230 OF GOSPEL HOLINESS [BOOK II. squares his life so as to please them, hy living in the same lusts as they do. No ; but he lives to the will of God, 1 Peter iii. 4. We must not do our own cursed wills in anything, we are not our own, that we should live unto ourselves, but to him that paid a price for us.
* If any man serve me, says Christ,
let him follow me, John xii. 26. And you know what elsewhere follows upon the denying of a man s self. A man must deny his own will, his own business, and not follow the strain of his own heart in doing what he pleaseth and leaving undone the rest. How far short do men come of this, as those that will not deny themselves in their carnal credit, ease, or sloth, for the performance of good duties. They will serve righteousness but so far as it may stand with the good liking of their parents, friends, wives, husbands, masters, neighbours ; and for fear of displeasing them, cut themselves short and pluck in their hands.
(6.) A good servant, as he knows and is content to submit, so he makes a necessity too of doing his master s will, and whatsoever comes in the way is not so necessary to him as this. David, a tried servant of God, says of himself, Ps. cxix. 81, I have stuck to thy testimonies; it is not meant only in regard of defending them, but practising them ; he sticks to it as a conclusion, This must be done, this sin must not be committed, this duty must not be omitted constantly, whatsoever comes between ; as Paul thought that a necessity lay upon him to preach the gospel, and whenas his friends persuaded him not to go because of persecution at Jerusalem, I count not my life dear, says he ; die or live, I will go. Daniel also is an example without all contradiction in this case. When the decree was made that no petition should be put up to any God but the king only for thirty days, Daniel would not baulk a whit of his praying thrice a day, though it should cost him his life ; he made therefore, you must think, a case of necessity of it, he could not live thirty days without private prayer. Every man s heart pitcheth upon some cause as necessary for him to follow, and to it he sticks, and will not be beaten off of it. Thus a covetous man layeth this for a conclusion, that he will be rich (it is the apostle s own phrase), and an ambitious man is for applause, and a voluptuous man is for pleasure ; let the commandment do what it will, what care they ? There is no wicked man but sticks to false necessities, and they hinder his heart from turning. One man is hampered with correspondency with friends, another entangled in the world, and his heart hath interest in many things, and when he thinks of turning to God he sticks to these things as more necessary. But those that are servants to God in righteousness, in deed, and in truth, count obedience to God the one thing necessary, and that in comparison to it it is not necessary to be rich or learned, &c. There is in every man s life, yea, even in every day, a time that falls out wherein a man s dearest lusts will be hazarded for righteousness service. Observe now in such passages what it is your hearts stick to as most necessary ; is it either the obeying thy lust or doing thy duties ? Let men bave a calling in which they must uphold many unlawful practices or they cannot live, what doth the man plead ? It is necessary (says he) that I must live. When men are cast into straitness, that either they must sin or lose their credit, what is the usual plea ? It is a case of necessity (say they), what would you have had me do ? Our own lives afford many of the like instances to them ; examine now yourselves, what in these cases you usually do. Do you rather lay this conclusion, Let things be how they will, howsoever God must be obeyed ; thy will, Lord, not my will, be done. Hath thy heart such an eye to the will and command of God ? Thou art
then a good servant, and though thou failest sometimes in a particular action, yet still thy heart in thy course is firmly set for the commandment, and makes account so to be wheresoever thou goest. Thou knowest what thou meanest to do, and all the world shall not beat thee from it. I con fess a child of God may have a great deal ado in his own heart to deny himself in some cases, yet still his heart cleaves to the commandment, and still thinks that to be more necessary ; whereas a wicked man s heart slights the commandment in such a case, and thinks much it should stand in his way, and he leaps over the biggest of all, if need be, for his master lust commands.
(7.) Another property in a good servant is to expect warrant from his master for what he doth, and not to go about his business hand over head, or to do so much as he lists, and leave the other undone. Those that are servants of righteousness should look into the word as the great counsel, and should inquire of the Lord and of his word. Servants use every morning to come to their masters and know what their will is ; and so should we in all our actions, that we may have warrant for them. He who in Micah vi. thought to serve the Lord with will-worship, says, Wherewith shall I come before the Lord ? shall I offer up rivers of oil, or a thousand rams ? What says God there to him ? He hath shewed thee, saith he, man, what is good ; and what the Lord requireth of thee in his word. Mariners that sail at random often cast their ships away, whenas if they would sail by compass and chart, they might safely arrive at the port. That which is called in Scripture walking with God is to do as Enoch did, who had God ever in his presence, had an eye to his commands, and observed his orders in every particular case, directing him, This thou shalt not do, this thou shalt now do. As the eyes of the handmaids were upon the mistress, as David speaks in the case of salvation, Ps. cxxiii. 2, so should our eyes wait on the Lord in the case of his service. The apostle condemns eye-service in the servants of men, because their masters are not always present with them, and cannot behold them always ; but it is com mendable in the servants of God, because they are always in his presence, and his eyes behold whatever they do ; and therefore they should do all as seen of him.
(8.) The last, and indeed chiefest, property of a good servant (which must be added to all these) is not only to know his master s will, and to be con tent to submit to it, but to do it effectually. You know there was one said he would go work in the vineyard, but yet did not, Mat. xxi. 30, 81.
It is not enough to enter into the profession of God s service, and to call him Master, and give him good words : * For not every one that saith, Lord, Lord, but he who doth the will of God the Father, shall enter into heaven, Mat. vii. 21. For the same purpose John speaks, 1 John iii. 7, Little children, let no man deceive you: he who doth righteousness is righteous. And as he that doth sin (as in John viii. 34) is the servant of it, so he that doth righteousness, that is, that makes it his trade, constant practice, and his course (for the word vroieni notes out an habitual continued practice), * are the is the servant of it ; and herein, says John, 1 John iii. 10, children of God and the devil manifest : he who doth not righteousness is not of God. There be many that in their good mood will come and proffer their service, and set their hand to God s work, but they look back again, and as those in Hosea vi. 4, their goodness is as the morning cloud, and as the early dew it goes away ; like as a mist, or dew fallen in the morn ing, and seems to water the earth, but when the sun ariseth, it vanisheth
232 OF GOSPEL HOLINESS [BOOK II. away. When they had heard a powerful sermon, and had judgments threatened, being hewed by the prophets (as it is at the 5th verse), and being wounded, pricked, terrified by the word of his mouth, then they would come and submit themselves, and do God a spurt of service. But yet, alas ! their reformation was but as the lightning (as it is at the 8th verse), that flashefch, and is soon gone again. For (as it is at the 7th verse) _,still they broke their faith, and dealt treacherously in God s cove nant. Thus traitors, when they are in prison, will do anything till released ; but their traitorous heart remaining still, they are as bad as ever when at liberty. These are not servants, but runaways, and God will not own them, for he can scarce keep them for one day together.
Nor is it enough to do service to God constantly, and to abide by it, but we must do it thoroughly, having a respect to every commandment. This is God s testimony of David his servant, Acts xiii. 22, that he did perform all his will ; and it is Paul s prayer for the Colossians, that they might walk worthy of the Lord, and please him in all things, being fruit ful in all good works, Col. i. 10. To walk worthy of him, is so to walk as God may not be ashamed of us, but ma;y say, rejoicing in us as he did in his servant Job, Job i. 8, * Seest thou not my servant Job, an upright man, one that feareth God and escheweth evil ? We must endeavour to please him in all things, to obey him in one thing as well as another. A man will not own a servant who does but what he lists, and what pleaseth himself, and leaves his master s choisest business undone ; who insists on tithing mint and cumin, and leaves the great things of the law, as sancti fying the Sabbath, and constant private prayer, unperformed. And we must be fruitful in all good works too ; that is, making trial, and doing some of all sorts, always abounding in the work of the Lord. Let us look to ourselves, for there are many, Titus i. 16, that profess they know God, and acknowledge him for their Master, wear his livery, but yet in works they deny him. When a man in a constancy acts contrary to what God wills, he denies him. For if his course was but traced, it would be said, Surely God is none of his master, he will own no such servants ; and therefore in works they deny him.
CHAP. I.I IN THE HEART AND LIFE. 233