(3.) This title, as matters are carried in the world, is either volun- tary contract, or consent, or plain conquest, getting another into his power. By voluntary contract one is a servant that bargaineth with another to serve him ; either wholly, that selleth himself as a slave, or in part for such services and ministries : the one is servtis, a bondman or a slave ; the other is famulus, an attendant or a:pprentice, not absolutely, but for such a time, and for such ends. By conquest : 2 Peter ii. 19, ' While they promise themselves liberty, they themselves are the servants of corruption ; for of whom a man is overcome, of the same is he brought into bondage.'
(4.) Where a master hath such a legal title, every servant is bound to obey his master. Aristotle maketh it the property of a servant, to ^rjv fM7} CO? jSovXerai, to live not as himself listeth, but as his master pleaseth. All these things are plain and obvious to every man's understanding.
[2.] The matter of it ; there are two things observable — (1.) Yielding ourselves to obey; (2.) Actual obedience.
(1.) Consent, ' To whom ye yield yourselves servants to obey, his servants ye are ; as a man contracts with another to serve him.
(2.) The act, ' His servants ye are to whom ye obey,' whether there hath been a formal contract, yea or no. He that actually obeyeth another is to be accounted his servant, and becometh his servant. The first notion teacheth us that none can be a servant to another but by the election and consent of his own proper will, and whatsoever service men enter, they enter it of their own accord ; the devil cannot force us to evil, and Christ will not force us to good. The second notion teacheth us that we must not judge of our service to any, either to sin or God, by our professed consent barely, but by our practice and obedience. If we obey sin, we are servants to sin, whatever we profess or say to the contrary ; and if we do not live in obedience to God, whatever professions, vows, and covenants we make to him, or with him, we are not servants of God.
2. In the application of it to the matter in hand, take notice — (1.) Of two contrary masters, sin and obedience ; (2.) Of two contrary re- wards and wages, death and righteousness; (3.) The suiting the one to the other, sin and death, obedience and righteousness.
[1.] By sin he meaneth sinning wittingly and willingly, constantly, easily. By death, as the wages, is understood the second or eternal death.
[2.] The other master. By obedience is meant obedience to God, if you obey God's commands ; and as our duty is expressed by obed- ience, so our reward by righteousness. He doth not say, eh ^wrjv. which the law of contraries would seem to require, but ek Sikulo- auvrjv, by righteousness ; you may expound it either of our title to hap- piness, or our reward itself.
(1.) Our title ; you shall be pronounced and accepted as righteous, and so heirs of eternal life. There are many acceptations of the word righteousness in scripture. In short, take them thus —
VeR. 16.] SERMONS UPON ROMANS VI. 309
(1st.) It may be taken, in a moral sense, for a good disposition of mind and heart: Eph. iv, 24, 'That ye put on the new man, which after God is created in righteousness and true hoHness.'
(2d.) In a legal or judicial sense, for a state of acceptation, or the ground of a plea before the tribunal of God. So Kom. v. 19, ' By the obedience of one many shall be made righteous.' In this judicial sense either with respect to the precept or the sanction —
(1st.) With respect to the precept or the law, as it is sincerely and evangelically obeyed : 1 John iii. 7, ' He that doeth righteousness is righteous ; ' and Luke i. 6, ' They were both righteous before God, walking in all the commandments and ordinances of the Lord blame- less,' this is opposite to reatus culpce.
(2d.) With respect to the sanction, which is double — the threateiiing or the promise. With respect to the threatening, so righteousness implieth freedom from the obligation to punishment. So Kom. i. 17, 18, ' For therein is the righteousness of God revealed from faith to faith, as it is written. The just shall live by faith ; for the wrath of God is revealed from heaven against all ungodliness and unrighteous- ness of men, who hold the truth in unrighteousness ; ' this is opposite to reatus pcence. AVith respect to the promise, so righteousness im- ports our right and title to eternal life, not from any merit in our obedience itself, but God's gracious condescension in the covenant : ' There is laid up for me a crown of righteousness,' 1 Tim. iv. 8. Our title is first by faith, then continued by new obedience.
(2.) It may imply the reward itself ; for it is said elsewhere, Isa. xlviii. 18, ' Oh ! that thou hadst hearkened to my commandments ; then had thy peace been as the river, and thy righteousness as the waves of the sea ; ' where by righteousness is not meant any moral virtue or gracious disposition, but prosperity and happiness. So Prov. viii. 18, 'Riches and honour are with me, yea, durable riches and righteousness ; ' thereby is meant felicity. As iniquity is put for punishment : ' He shall bear his iniquity ; ' so righteousness is put for reward. So here righteousness is opposed to death, and signifieth eternal life.