out horror. But this submission to God is never right, till all be given up into his hand that concerns us, to do with it and every article and circumstance of it, as seems good in his eyes. 2. In this conscience, is a religious and observant respect to the rule God hath set men to walk by in that condition; so that their obedience depends not upon any external inducement, failing when that fails, but flows from an inward impression of the law of God upon the heart. Thus a servant's obedience and patience, will not be pinned to the goodness and equity of his master, but when that fails, will subsist upon its own inward ground and so generally in all other estates. This is the thing that makes sure and constant walking; makes a man step even in the ways of God. When a man's obedience springs from that unfailing, unchanging reason, the command of God, it is a natural motion; and therefore keeps on, and rather grows, than abates: but they that are moved by things outward, must often fail; because these things are not constant in their moving; as for instance, when a people are much acted by the spirit of their rulers, as the Jews when they had good kings. 3. In this is a tender care of the glory of God, and the adornment of religion, which the apostle premised before these particular duties, as a thing to be specially regarded in them. The honor of our Lord's name is that we should set up, as the mark to aim all our actions at but alas! either we think not on it, or our hearts slip out, and start from their aim, like bows of deceit, as the word is. 4. There is the comfortable persuasion of God's approbation and acceptance, as it is expressed in the following verse (of which somewhat before) and the hope of that reward he hath promised, as it is to servants, Knowing that of the Lord ye shall receive the inheritance, for ye serve the Lord Christ. No less than the inheritance. So then such servants as these, are sons and heirs of God, co-heirs with Christ. Thus he that is a servant b a may be in a far more excellent state than his master: The servant may hope for, and aim at a kingdom, while the master is embracing a dunghill. And they that are thus, think highly of God's free grace; and the looking to that inheritance, makes them go cheerfully through all pains and troubles here, as light and momentary, and not worth the naming in comparison of that glory that shall be revealed, In the mean time, the best and most easy condition of the sons of God, cannot satisfy them, nor stay their sighs and groans, waiting and longing for that day of their full redemption. a d b с Now this is the great rule, not only for servants, but for all the servants of God in what estate soever, to set the Lord always before them, and to study with St. Paul, to have a conscience void of offence towards God and man, to eye, and to apply constantly to their actions, and their inward thoughts, the command of God, to walk by that rule abroad, and at home in their houses, and in the several ways of their calling as an exact workman is ever and anon applying his rule to his work, and squaring it; and from conscience towards God, to do and suffer his will cheerfully in every thing, being content that he choose their. condition and their trials for them; only desirous to be assured, that he hath chosen them for his own, and given them right to the glorious liberty of the sons of God, still endeavouring to walk in that way that leads to it, overlooking this moment, and all things in it, accounting it a very indifferent matter what is their outward state here in this moment, provided they may be happy in eternity. Whether we be high or low here, bond or free, it imports little, seeing all these differences will be so quickly at an end, and there shall not be so much as any tract or footstep of them left with particular men. It is so in their graves; you a Rom. viii. 16. 18. b chap. v. 23 c Pfal. xvi. 8. may distinguish the greater from the less by their tombs, but by their dust you cannot: and with the whole world it shall be so in the end. All monuments amd palaces, with cottages shall be made fire, as our Apostle tells us, The elements shall melt with fervent heat, and the earth and all the works therein shall be burnt up.a Ver. 21, For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that ye should follow his steps. 22, Who did no sin, neither was guile found in his mouth. 23. Who when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously. THE rules that God hath set men to live by are. universally just, and there is an universal obligation upon all men to obey them; but as they are particularly addressed to his own people in his word, they are out of question particularly bound to yield obedience, and have many peculiar persuasives to it, that extend not to others, which are therefore usually represented to them, and pressed upon them in the holy Scriptures. Thus the preface of the laws runs to Israel; besides that, I am Jehovah, and have supreme power to give men laws, is added, I am thy God, especially thy deliverer from slavery and bondage, and so have a peculiar right to thy obedience. Thus the Apostle here urgeththis point in hand of inoffensiveness and patience, particularly in christian servants: but so as it fits every christian in his station, for hereunto, says he, ye are called. Whatsoever others do, though they think it too straight a rule, yet you are tied to it by your own calling and profession as you are christians; and this is evidently, the highest and clearest reason that b Deut. vii, 6. b 22 Pet. iii. 10. can be, and of greatest power with a christian, namely, the example of Jesus Christ himself; for Christ also suffered for us, &c. So it is all but one entire argument, that they ought thus to behave themselves, because it is the very thing they are called to, as their conformity to Jesus Christ, whose they profess to be, yea, with whom, as christians, they profess themselves to be one. Hereunto were ye called.] This in the general is a thing that ought to be ever before our eye, to consider the nature and end of our calling, and to endeavour in all things to suit it; to think in every Occurrence. What doth the calling of a christian require of me in this? But the truth is, the most do not mind this; we profess ourselves to be christians, and never think what kind of behaviour this obliges us to, and what manner of persons it becomes us to be in all holy conversation, and walk disorderly out of our rank, inordinately. You that are profane, were you called by the gospel to serve the world and your Justs, to swearing and rioting and voluptuousness? Hear you not the Apostle testifying the contrary, in express terms, That God hath not called us to uncleanness, but unto holiness; You that are of proud contentious spirits, are you suitable to this holy calling? No, for we are called to peace," says the same Apostle but we study not this holy calling, and therfore we walk so incongruously, so unlike the gospel, we lie, and do not the truth, as St. John speaks, our actions belie us. с The particular things that christians are here said to be called to, are suffering, as their lot, and patience, as their duty, even under the most unjust and undeserved sufferings. And both these are as large as the sphere of this calling. Not only servants and others of a mean condition, who lying low, are the more subject to rigors and injuries, but generally all who are callb 1 Cor. vii. 15. 1 John i. 5. a I Thef, iv. 7. ed to godliness, are likewise called to sufferings,* All that will follow Christ, must do it in his livery; they must take up their cross. This is a very harsh and unpleasing article of the gospel to a carnal mind, but it conceals it not. Men are not led blind b fold upon sufferings, and drawn into a hidden snare by the gospel's invitations: they are told very often; that they may not pretend a surprisal, nor have any just plea for starting back again, as our Saviour tells his disciples, why he was so express and plain with them in this, These things, says he, have I told you, that you be not offended. I have shewed you the ruggedness of your way, that you may not stumble at it, taking it to be a smooth plain one: but then where this is spoke of, it is usually allayed with the mention of those comforts that accompany these sufferings, or that glory that follows them. The doctrine of the Apostles, which was so exactly verified in their own persons, was this, That through much tribulation we must enter into the kingdom of God. An unpleasant way indeed, if you look no further, but there is a kingdom at the end of it, and the kingdom of God will transfuse pleasure into the most painful step in this way. It seems a sad condition that falls to the share of godly men in the world, to be eminent in sorrows and troubles. Many are the afflictions of the righ teous, but that which follows weighs them abundantly down in consolation, that the Lord himself is engaged in their afflictions, both for their deliverance out of them in due time, and in the mean time, for their support and preservation under them; the Lord delivers them out of them all. And till he does that, he keepeth all their bones, &c.. which was literally verified in the natural body of Christ, as St. John observes, and holds spiritually true in his mystical body. The Lord supports the spirits of believers in their troubles with such solid consolations, as are the pillars and strength of their souls, as the bones are Acts xiv. 22. d a 2 Tim. iii, 12. d Psa. xxxiv. 19. VOL. I. b John. xvi. 1. e John xix. 36. A a |