A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 16
Verse 16.
As free, and not using your liberty for a cloake of maliciousnesse, but as the servants of God.
IN the two former verses hee confirmes the exhortation by reasons: in this he answers an objection. The objection seemes to bee that Christians are made free by Christ, and therefore are not to bee, tied with the bonds of humane ordinances or subjection to men. The Apostle answereth, that it is true that Christians are made free-men; but so as they must not use their freedome as a cloake of maliciousnesse, and the liberty of sinning either against God or men: for they are still Gods servants, and bound to doe what hee would have them to doe, and so consequently to obey Magistrates, since God requires them so to doe.
So that in this verse he intreats of Christian liberty. And so first he grants the use of it, or the right of it in these words, As free. Secondly, …ee removes the abuse of it in these words, Not using your liberty as a cloake of maliciousnesse. And thirdly, he gives a reason of his removall, Because they are the servants of God still.
In the first part you must consider what hee granteth, viz. that they are free. Secondly, how far he grants it, viz. that they are as free.
Free.]
Freedome is either civill or spirituall. Civill freedome is when a servant is manumitted or made free, that was an apprentice or bond-slave before: & so when a stranger is admitted to the right of a City, or a Common-wealth, or the like The spirituall freedome is that estate which Christians doe enjoy by Gods favour in Christ after their calling. It is a spirituall manumission or freedome that is here meant: and this is called Christian liberty, partly because it is a freedome that wee have onelyonly by Christ, and partly because it is a freedome now onelyonly enjoyed by Christians, and no other men in the world.
Christian liberty is one of the great gifts or endowments bestowed upon the Church by Christ. It is not amisse to reckon up all the gifts in order, that the relation which this gift hath to the rest may appeare. The gifts then that Christ hath bestowed upon Christians are these:
Speciall gifts of Christ, bestowed on the godly.First, their ransome paid unto God for their redemption.
Secondly, their vocation by the Gospell, calling them out of the world into the Church.
Thirdly, the holy Ghost, which he sends into their hearts.
Fourthly, their justification, imputing his owne righteousnesse, and procuring forgivenesse of all their sins.
Fifthly, their sanctification, by which he gives them new natures.
Sixthly, their adoption, by which they are made the sons of God.
Seventhly, their Christian liberty, by which they are freed from all former bondage, and enjoy great priviledges: this is a fruit of their adoption.
Eighthly, consolation, refreshing their hearts in all estates, especially by the comforts of his Word.
Ninthly, the gift of perseverance, by which they are kept from falling away.
Lastly, an immortall and undefiled inheritance in heaven after they are dead.
Christian liberty is either the liberty of grace in this life, or the liberty of glory after this life. The liberty of glory concernes either the soule or the body. The glory or liberty of the soule is the freeing of it from all sinne and misery, and the setting of it in the possession of that blessed immortality in heaven. The liberty of the body is the freeing of it from the bonds of death and bowels of the earth, by enduing it with a glorious resurrection: part of which freedome they enjoy even in the grave.Quanquam humantur, non tamen damnantur. For though they bee buried, yet they are not damned to hell there, but rest in hope of their finall deliverance; and with this liberty of glory, both soule and body are made heires of heaven, Rom. 8.21.
It is the liberty of grace is here meant. And that this part of the Christian happinesse may the better appeare, I will consider, first, what he is freed from, and secondly, what he is freed to.
For the first, there are divers things he is freed from: as,
First, from the rigour of the morall Law:From what a Christian is made free. hee is delivered from the most rigid and severe execution of absolute and perfect obedience; so as being now under grace, he is not bound to fulfill the Law perfectly, but may be accepted of God if he obey it in the uprightnesse and sincerity of his heart, though he have many frailties and infirmities. God hath now tempered that rigour of exaction, which he justly stood upon in his first agreement with man in Paradise, and did with terrour againe proclaime in giving his Law in Sinai: so as now in Christ our yoke is easie, and our burden light, Matth. 11.29. Rom. 6.14. Christ our surety hath fulfilled that foreign, or exact righteousnesse of the Law for us, Rom. 8.3. Gal. 4.24, 26. Heb. 12.18. Rom. 7.6. &c.
Secondly, for the execution and condemnation into which the Law for our sinnes hath cast us, our expiation being made in the bloud of Christ, who was made foreign, a curse for us, that wee might be justified from these things, from which by the Law of Moses wee could never bee absolved, Rom. 8.1. Gal. 3.13.
Thirdly, from the tyranny and damnation of sin that dwels in us,Electi sunt liberi à damnatione legis, & à dominatione regis peccati. the force of it being mortified by the spirit of Christ, and so weakened, that though it may rebell, yet it cannot rage and rule as it did before, Rom. 6.14. Ioh. 8.34. 2 Cor. 3.17. Rom. 6.6, 18.
Fourthly, from bondage under divels: those spirituall wickednesses that had their strong holds in the hearts of every man by nature, and ruled effectually in all the children of disobedience, who had possession in our hearts, and kept us in their power as most cruell Jaylers, Ephes. 2.2, 4. by Christ they are throwne out of possession: they may tempt still, but the gates of hell shall never prevaile againe over the godly, Col. 2.15.
Fifthly, from the Lawes of Moses. The ceremoniall and judiciall Lawes, which Lawes were a yoke that neither the Jewes nor their fathers were ever able to beare, Acts 15.10. The ceremoniall Lawes were a very seale of our condemnation, a hand-writing against us, wherein men many wayes acknowledge their guiltinesse: besides, they were extremely burthensome, in respect of the rules of them, and the strict observation required from them. Our deliverance from these lawes these places prove, Acts 15.1 Cor. 9.1, 19. 2 Cor. 3.17. Heb. 9.10. Col. 2.17.
There were foure respects which the ceremoniall Law had, or foure uses. First, these ceremonies as I said before did signifie our sin-guiltinesse, and were as an obligation and hand-writing against us, Col. 2.14. Secondly, they were a badge to distinguish the Jewes from all other nations, Gen. 17.13, 14. Thirdly, they were shadowes and typicall adumbrations of Christ and his benefits, Heb. 9.9, 10. and 10.1, 4. Fourthly, they were as a Tutor or Schoole-master to instruct and keepe them under in the minority of the Church, Gal. 4.1, 2.
Now all these uses are abolished by Christ: For our condemnation is taken away by Christ, and so the hand-writing is cancelled, Col. 2.14. and the Gentiles and Jewes are made all one people, Ephes. 2.14, 15. and Christ the substance and body is come, and therefore the shadowes must vanish, Col. 2.17. and the heire is as it were now at age, and therefore needs not Tutors and Governors, Gal. 4.1, 2, 3.
As for the freedome of Christians from the Judiciall Lawes, that must bee understood with a distinction: for so many of the Judiciall Lawes as did agree with the common politicall law of Nature are in force: only so much of the Judiciall Law as did onelyonly concerne the singular and particular policy of the Jewes is abolished. Where the reason of the Law is universall the Law bindes all, where the respect and reason of the Law is fitted onelyonly to the condition of that people, there the Law is…abolished.
Sixthly, from servile feare, unto which we are and were in bondage by Nature, and so we are freed from the servile feares of the grave, of men, of death: there was a spirit of bondage in us by nature, wee durst not come into Gods presence, and legall terrours did lye at the doore of our hearts, to drive us to despaire of mercy or acceptation. But when Faith came, then the spirit of bondage went away, and the hearts of Christians are emboldened with spirituall liberty and firme confidence, taking delight in the Law of God, in the inner man, Rom. 8.15. Luke 1.74. And there was likewise in us by Nature, a feare of the reproach and rage of men and the oppositions and scornes of the world, from which Gods children are so delivered, that many times they have contemned the uttermost fury of Tyrants, as Daniel and his companions, and the Martyrs, and the Patriarchs, and Moses, &c. and from the feare of death. We were all in bondage to it all our life; but now Christ hath delivered us by destroying him that had the power of death, Heb. 2.14, 15.
This of the first point what we are forced from.
Now for the second, what we are free to; and therein are divers comfortable considerations.
To what a godly man is made free.First, we are free to the favour and fellowship of God the Father, and of the Sonne, and of the holy Ghost, 1 Ioh. 1.3, 7. 1 Cor. 1.9. Ioh. 17, 21. 2 Pet. 1.4. 1 Ioh. 5.24.
Secondly, we are free to the Communion of Saints, wee are fellow Citizens with the Saints, we are written in the writing of the house of Israel, and acknowledged as members of the Congregation of the first-borne: This is an Article of our Faith, Ephes. 2.20. and 3.6. and 4.4, 5. Heb. 12.18, &c.
Thirdly, we are free to all the promises of Grace, those rich and precious promises; we may safely imply they are ours, 2 Pet. 1.4. Ephes. 3.6.
Fourthly, we are free of Gods chamber of Presence: we may goe in when we will, and aske what we will, and it shall be done unto us; wee are free to put up as many petitions and suits as we will; wee are free to the Throne of Grace, Heb. 4.16. Ephes. ….12. and so in generall wee are free in the whole House of God, even to the use of all his ordinances, Ioh. 6.36.
Fiftly, we are free in respect of things indifferent: and all things are indifferent, that are neither commanded nor forbidden in the Word of God; all the restraints that in the time of the old Testament lay upon any creature, are now taken off, so as all the creatures of God are good and lawfull: All things are pure to the pure, Titus 1.15. 1. Tim. 4.4. Rom. 14. so are dayes, meats, garments, &c. So as now, Christians may use them or omit them freely: Note what I say; use, as well as omit: For, some are so singular, or simple, as to thinke Christian liberty doth only make reference to omit, but not to use meats, garments, dayes, or indifferent ceremonies; whereas they restraine Christian liberty, that forbid the use of those indifferent things, as well as they that dislike the omitting; only, in using, men must take heed, as hath been shewed before, of the opinion of merit, worship or necessity to holinesse or salvation, which is that which is condemned by the Apostles.
Uses. The Use may be, first, for humiliation to wicked men: for hereby is implyed, that they are in great bondage, and not free; for howsoever it is true, that every wicked man in Christian Churches, is freed from that yoke of Moses lawes: yet in all the rest, they are in danger still and bondage. They stand bound by the covenant of works, to the absolute keeping of the Law, because none have the benefit of the new covenant, till they be in the same; and so all their saylings of the perfect fulfilling of the Law, are imputed to them, and they are under the execration, and all the curses of the Law. They are i… bondage to the tyrannie of their owne sinnes, and have the divell intrenched in strong holdes in their soules. They would bee troubled to know, that the divell did possesse their bodies; and yet doe not consider, that the divell doth certainely possesse their soules: every wicked man is possessed. Besides, they are in bondage by these servile feares: they dare not set their hearts in Gods sight. It is a death to them: nor dare they for Religions sake displease men: and the feare of death is like a continuall death to them, and for all this they are never helped, till their hearts be turned to God.
Secondly, we may hence gather the difference between the liberty of the New Testament, and that in the Old. In the old Testament godly men were free from the rigour and curse of the Law, and from the dominion of sinne, and power of the divels, and from servile fearest onelyonly in the new Testament there are these three things added.
1. That the doctrine of liberty in the former things is more cleere, and more generally revealed.
2. That we are freed from the Mosaicall Lawes.
3. That we have liberty in things indifferent.
A third Use may bee for instruction, to teach men to trie their interest to this freedome. For such men onelyonly are made free, that beleeve in Christ, Ioh. 1.12. and resolve to continue in the Word, Ioh. 8.31. and are weary and heavie loaden, Mat. 11.29. and are throughly turned to God, 2. Cor. 3.16, 17.
Lastly, our Christian liberty may be a great comfort to our hearts, if wee consider seriously the great miseries we are freed from, and the great priviledges we are freed to; and the rather, because our freedome proceeds from the reader mercy of God, Luke 1.78. and was purchased at a dear rate by Christ, 1. Pet. 1.18. and the Patent of it is sealed by the holy Ghost, Eph. 1. 13. and also because it is granted to none, but to the sons of God.
As free
These words restraine the gra…t of our liberty, and shew, that though we bee made truely free by God▪ yet in divers respects we are but as free, rather like freemen, then so indeed: and so we are but as free,In what respects we are but as free.
First, in respect of others: for by the judgement of others no freeman can be knowne infallibly, but only in the conjecture of charity.
Secondly, in respect of our selves: and so we are but as free,
1. In respect of the rigour of the Law: For most Christians through ignorance & unbelief, live under the bondage of Legall perfection, and so discerne not, that uprightnesse in the Gospell is accepted in stead of perfection.
2. In respect of the malediction of the Law, and so, many Christians are but as free, First, because they doubt of Gods savour. Secondly, because though the curse be removed, yet the things that are cursed, are not removed: for the matter of affliction is still the same, in respect of which, our life may be said to be hid with God, Col. 3.3.
3. In respect of the power of sin. For though the dominion of sin bee taken off: yet sinne rebells in the most godly, and many times prevailes in a great degree through their security or infirmities, Rom. 7.
Fourthly, in respect of things indifferent, whether we respect God or our selves: God hath freed us in respect of right, but restrained us in respect of use, by a threefold commandement, viz. of faith, of charitie, and of obedience to Magistrates. The commandement of faith binds us not to use our liberty, unlesse we be fully perswaded of our right that is in things we may either do, or omit at our owne pleasures, Rom. 14.6. The commandement of charity in things we may either do or omit at our pleasure, bind, us not to use our liberty, when the weake brother will be offended.
The commandement of obedience binds us to submit the use of things indifferent, to the commandement of the Magistrate; so as if the Magistate make ordinances about the use, or restraint of things indifferent, God hath bid us to obey those ordinances: and so, though wee be free still in respect of our right, yet we are not now free in respect of the uses of them.
Againe, many Christians binde themselves, where God bindeth not; sometimes by thinking things indifferent to be unlawfull, and sometimes by thinking themselves free to leave them, but not to use them.
Lastly, servile fears do much darken the glory of Christian liberty in the hearts of many Christians, whilst through ignorance, or wilfull unbelief, they trouble themselves with conceits, that God doth not accept their service; or when they admit too much respect and feare of the displeasure of men; or when they use not the meanes to beare the fear of death in themselves.
Use. And therefore the Use should be, to teach Christians so to study the Doctrine of Christian liberty, and so to attend the informing and reforming of their owne hearts, that they may no longer restraine their own liberty in any part of it: and withall since in some things we are not fully freed in this life, they should the more earnestly stir up themselves to hope for, and long for that glorious and perfect liberty in heaven, purchased by Jesus Christ.
Not using your liberty, as a cloake of maliciousnesse.]
In these words, the Apostle removes the abuse of their liberty. The word rendred maliciousnesse,foreign. signifies usually any wickednes generally or in generall. His drift is to warn them, that they should not any way abuse their liberty, & make it any way a pretence, cover, colo…r, or means of sinne, or malice.
Men may use their liberty, and the doctrine of it, as a cloake of wickednesse, taking the word in the generall sense five wayes.
Men may use their liverties as a cloake of maliciousnesse five wayes.First, when men reject their liberty, and spurne at it, and trample it under feete, as if it were a doctrine of sinning, or made a meanes of sin. Thus hee that would not eat, did reject those ceremoniall meats, as very badges of wickednesse, and did by that signe judge of such as did use them, to be hypocrites, Rom. 14.3. as we see now many Christians do reject and spurne at the ceremonies imposed, and doe judge all that use them, to be but formall Christians and hypocrites, and such as perswade to the use of them, to use such perswasions, but as cloakes for their ambition and hope of preferment, how godly soever they be, or how sure soever they bee of their lawfull use of their Christian liberty therein: and so this is one way of abusing our liberty, when we throw it away as if it were a very cloake of maliciousnesse.
Secondly, when men make a shew that they are freemen, and yet are in bondage to sin and the world still: and thus doe all hypocrites sin that have a forme of godlinesse, but deny the power of it,2. Pet. 2. 19. 20. that seeme as if they were godly and devout to Jesus, and yet have never repented of their sins, nor forsaken the world: such are they,
1. That seeme outwardly godly, and yet live in some horrible secret abomination, as either whoredome, or the sins of deceit, or any vile affections, Matth. 23.27, 28.
2. That do professe Religion, and yet live as unreformed in the course of their conversation: such are they, Isaiah 1. verses 13.16.
3. That though they are not scandalous or injurious to others, yet they are in bondage to the world, and are intangled either with the cares or losses of life, as the conforming themselves to the vanities, and excesses, and fashions of the time make apparent.
Thirdly, when men rest in the outward shew of liberty, and thinke it is enough: but this will turne to wickednesse. It was the manner when servants were manumitted and made free they went with hats, whereas before while they were bond-men and prentices they were bare-headed. Some thinke the Apostle alludes to this: and then the sense were, that hee would not have them rest in the bare shew of free men, as if it were enough to weare a free mans hat; but they must fall to their trades, and so set up in godlinesse, as they that did imploy all their labour, and stocke, and credit, to grow wealthy in spirituall treasures: else if men rested in the outward signe of free men, and were idle and unprofitable, this would bee occasion of much wickednesse: for,
1. To shew our selves in the habit of free men is not that which God requires, if we employ not the portion of gifts he hath given us; nay, God will require this unfruitfulnesse at our hands as a great offence: the shew without substance is painted wickednesse.
2. This resting in the outward forme of godlinesse may breed a dangerous habite of hypocrisie.
3. Their naturall corruptions f…ll hang upon them: and then this shew of liberty is but a cloake to hide them.
Fourthly, when men take liberty to sinne under pretence of their Christian liberty. God hath freed us in Christianity from the ceremoniall Law, not from the morall: for though hee hath delivered us from the malediction and raigne of the morall Law, yet hee never freed us from the obedience of the same, Rom. 6.15. Iude 3. And it is manifest, that Christian liberty can give no toleration to sinne: for Christ died to free us from sinne, and not to let us loose to sinne more freely: wee were freed from sinne that we might be servants to righteousnesse, Rom. 6.18. Besides, God hares sinne by nature, and not by precept onelyonly; and therefore God himselfe can give no liberty to sinne: God himselfe cannot dispensewith the breach of the Lawes that bee morall in themselves: and such Lawes as bee morall in themselves, I account to bee all the ten Commandements, but the fourth. The fourth Commandement is morall by precept, not by nature; and so the Lord of the Sabbath may dispense with the literall breach of the Sabbath: but the other nine are simply indispensable. That Abraham was commanded to kill his sonne, was but a Commandement of triall. And when God willed the Israelites to take the jewels of the Egyptians, he did not will them to …: for God himselfe was chiefe Lord of all the earth and all things therein, the Aegyptians were but his stewards.
Fifthly, when men use Religion and their liberty in Christ, of purpose to hide and cloake themselves in the practice of knowne sinnes, as when Simeon and Levi pretended the necessity of circumcision to hide their murdrous intents: and Herod pretends his comming to Christ to worship him, and yet intends to kill him: and the Pharisees use and make long prayers, for a pretence to cover their devouring of widowes houses, Luke 20.47. And so under pretence of giving to the Priest they free children from releeving their parents, Matth. 35. And so when men preach Christ onelyonly to get living, 1 Thess. 2.5. And so when men enter into profession of Religion, onelyonly to advantage themselves in wicked purposes, as to satisfie their lusts, or further their owne carnall desires.
Thus liberty is abused as a cloake of wickednesse. Now more particularly, liberty is abused many times as a cloake of malici…usnesse, when Christian liberty especially in things indifferent, is pretended, and made a cloake to cover vile malice, or ill affections toward their brethren.
Now Christian liberty may be made a cloak of malice in things indifferent, which lye under the commandement of the Magistrate, and that two wayes:
How Christian liberty is made a cloake of malice in things indifferent.First, when the authority of the Magistrate is pretended, urged, and used as a meanes to empty mens malice upon their brethren, when they hate them not because they breake mens lawes, but because they keepe Gods Lawes.
Secondly, and so also on the other hand, Christian liberty is abused as a cloake of maliciousnesse, when under pretence of liberty by Christ, men refuse to obey the Christian Magistrate in things indifferent: and this is the maine thing intended by the Apostle in the words of this verse.
For having exhorted them to submit themselves to the Ordinances of men, he brings in these words (as was shewed before) to answer their objection, that might pretend that they were freed by Christ from all ceremonies, or ordinances in things indifferent: The Apostle answers, that that were to make their liberty in Christ to be a cloake for their maliciousnesse, that is, for their ill-affectednesse toward the Magistrate. Where note by the way, that upon all pretences to withdraw obedience from the lawes of Magistrates in things indifferent, is in Gods account a sinne of malice; partly, because God reckons it as hatefull as malice, and partly because it slowes usually from a heart that is not well-affected unto the Magistrate, but some way is wanting in that hearty respect ought to be borne to the Magistrate.
Secondly, in things indifferent that are left free to use or not to use, and so Christian liberty is abused when it is urged to defend such things as are scandalous, or offend such as are weake: and this is that which the Apostles in other Scripture so much urge, when they write of offending the weake brother.
Thirdly, in things indifferent, whether free or under the Ordinances of men. There be cases wherein Christian liberty may be vilely abused: As,
1. When things indifferent are urged as matters of necessity, and with opinion of holinesse and merit, Gal 5.1, 2.
2. When Christians doe bite and devoure one another by quarrelling, censuring, back-biting one another, and make divisions about these things; this is a reciprocall abuse about these things of Christian liberty and zeale ill spent, seeing brotherly love is the fulfilling of the Law, &c. Gal. 5.13, 14, 15. and the Kingdome of God stands not in garments, gestures, meat and drink; but in righteousnesse, power, and joy in the holy Ghost, Rom. 14.17.
As the servants of God.]
These words are the reason, why Christians must not neglect their obedience unto the Magistrate, nor abuse their liberty to licentiousnesse or maliciousnesse: For though they be free by Jesus Christ, yet they are entertained by God still in the nature of servants, and so are bound to doe what hee commands, and he doth command them to submit themselves to the ordinances of the Magistrate.
For matter of Doctrine two things may be here noted.
Doct. 1. God entertaines none by Jesus Christ, but he takes them bound to be his servants. All Gods people are Gods servants. And thus it is with men not onelyonly in the New Testament, but was so alwayes before: Thus Abraham, Iob, Moses, and David, are called Gods servants.
Use. The use should be for instruction diversly.
First, seeing we are Gods servants, wee should make conscience of it to doe his worke: hee hath by the Gospell hired us to that end, to employ our selves in the works of righteousnesse, mercy and piety, Tit. 2.12.
Secondly, since we belong to God who is so great a Master,How we must serve God. we should not onelyonly doe his worke, but doe it in such a manner as becomes the servants of the King of all kings. Gods servants should serve him;
1. Reverently, and with feare and trembling: wee must humble our selves to walke with God, Psal. 2.11. Mic. 6.7.
2. Zealously: wee should bee zealous about this worke, and so wee should doe it readily. It is a shame for us to be dull, and carelesse, and prone to shifts and excuses: the Centurions servants goe when hee bids them, and come when he cals for them, and doe this when he requires it; and our zeale should be shewne by our cheerefulnesse & willingnesse.Rom. 12.45. Heb. 9.14. Gods people should be a willing people, and our hearts should bee full of desires above all things to approve our selves to God: wee should make it appeare that we not only are his servants, but love to be his servants, Isai 56.7. and in matters of his worship, or the meanes thereof, the zeale of his House should eat us up.
3. Wisely and discreetly. Kings get the wisest men they can light upon to serve before them: and therefore the King of all kings will not bee served with fooles. Since we serve God, we should be circumspect, and bee sure we understand what the will of God is, Ephes. 5.15, 16. And therefore wee have need to pray with David, that God would give us true understanding hearts to search his Law, Psal. 119.124.
4. Sincerely, Iosh. 24.14. And this sincerity in Gods work we should shew five wayes. First, in seeking none but him, Deut. 6.13. We must not be the servants of men, 1 Cor. 7.23. to satisfie mens humours, or stand upon their liking or disliking. Wee may not serve Mammon in our owne lusts. No man can serve two masters. God refuseth us for his servants if wee serve riches, Luke 16.13. Secondly, we should shew our sincerity in obeying him in all things: there is no work he requires that we should think our selves too good to do it: we must not dare to neglect any thing he requires. They are none of Gods servants that will do only what they list in Religion. Thirdly, we should shew it in doing all things that may be best for his advantage, seeking his glory in all things, 1 Cor. 10.31. Wee must not seeke our owne praise or profit, but his whom wee serve. Fourthly, by doing his will indeed without dissimulation, 1 Chron. 28.9. Fifthly, in newnesse of Spirit, bringing new hearts to his worke, not trusting the old man to doe any worke for God, Rom. 7.6.
5. Wee must doe his worke constantly. A servant is not he that doth a dayes worke and so is gone; but he that works all the yeere; nor hath God any servants that he hires not by life. He hath none from yeere to yeere, Psal. 119.17. Wee must finish his worke, and never give over till wee fulfill the taske appointed us, Luke 1.74. Rev. 7.17.
6. We must serve him with our spirits: God is a Spirit, and will bee served in spirit and truth. If he may not have the service of our hearts, he rejects the service of our bodies: we must serve him with all our hearts and all our soules, Deut. 10.12. Phil. 3.3.
7. Confidently. Servants to ill or poore masters, are faine to trust them for diet and wages: how much more should wee relye upon God, and commit our selves wholly to him, taking no care but onelyonly to doe his worke, leaving all the rest to him? Esay 43.11.
8. With one shoulder, or with one consent: they must agree one with another, Zeph. 3.9.
9. With all modesty, Acts 20.19. without pride, or selfe-conceit, or conceitednesse; acknowledging that when wee have done all, wee are unprofitable servants, Luke 17.10. and with sorrow for our failings, Acts 20. Luke 15.29. and the rather, because God can finde faults in his best servants, Iob 4.18.
Use 3. Thirdly, since Gods people are Gods servants they should learne in all places to stand for the honour and glory of their Master, and not suffer God to be dishonoured by the servants of a strange god.
Lastly, since all Gods people are his servants, and doe his worke, it serves for the discovery of the miserable condition of multitudes in the visible Church, who are hereby proved not to be Gods people, because they are not Gods servants. And so these sorts of men following are rejected as none of Gods people, because they are none of his servants.
Who are rejected from the number of Gods servants.First, all profane persons, that aske what profit it is to serve God, Iob 21. 15. Malac. 3.15. and serve their owne lusts, Matth. 24 49.
Secondly, all worldlings, that worke about nothing more than the things of this life, Luke 16.13.
Thirdly, all unprofitable Christians, that live and doe no good, will doe no worke, but spend their dayes in spirituall idlenesse and unfruitfulnesse, making no conscience of the meanes or opportunities of well-doing, Matt. 25.26, 28.
Fourthly, all backward and dull Christians, to whom it seemes evill to serve the Lord, that account all religious duties to bee tedious and irksome, and never from their hearts consent to obey:Deut. 28.47. but doe what they doe upon compulsion from the lawes of men, or feare of shame, &c. They are Gods servants no otherwise than the divell is. For the devill is forced to doe God some worke sometimes, but it is alwayes against his will that God hath any glory by it.
Fifthly, all ignorant Christians, that are so farre from doing good workes, that they understand not Gods will, nor are carefull to redeeme the time that they might get knowledge.
Sixthly, all hypocrites, that have the forme of godlinesse, but deny the power thereof, promise to doe much worke, but doe it not. These (especially so many of them as know their Masters will and doe it not) shall one day feele the weight of Gods hand.
Seventhly, all quarrelsome and contentious Christians, that make division, and cause offences contrary to the doctrine of Gods word. These the Apostle saith, serve not the Lord Jesus, but their owne belly, and by smooth pretences deceive the simple, Rom. 16.18.
Use. 4. Lastly, since Gods people are Gods servants, they are to bee much reproved, that take liberty to judge and censure other men for infirmities, or things doubtfull or indifferent: for what have they to doe to judge anothers servant? They are Gods servants, and must make their reckoning to him, and therefore stand or fall to their owne Master.
Thus of the first doctrine.
Doct. 2. Secondly, we may hence learne that it is an excellent freedome to be Gods servant. They are all freemen that serve God, as the coherence shewes. No freemen can enjoy better priviledges than Gods servants doe: and never were there any servants that enjoyed such prerogatives as Gods servants doe. And this may appeare many wayes: for,
First, all sorts of men are Gods servants.Prerogatives of Gods servants. All his subjects are his servants, Psal. 135.14. yea all his sonnes are servants: yea Christ himselfe, Esay 42. all his elect are servants, yea his friends are his servants: so Abraham that had the honour to be the friend of God, accounted it no disparagement to be Gods servant: the Kings of the earth accounted it to be the best part of their title, to be Gods servants, Psal. 36.1. All which proves that it is a most free and honourable estate to be servant unto God: else those eminent persons would never have sought them out such a service. And this is the more evident, because God accepteth not of persons, but the poorest Christian may be as well entertained of God as any of those States, Gal. 3.28. Col. 3.11.
Secondly, Gods service may become any freeman in the world, if we consider what kinde of entertainment God gives his servants. For,
First, all his worke is faire worke. It is no disgrace for any man to doe it; and he requires no more of the meanest servant hee hath, than hee doth of the greatest Prince on earth, after he hath retained him to be his servant.
Secondly, if it fall out that they endure any hardship, or be put to beare any inconvenience, it is no more than what the Master himselfe doth, or hath endured, Matth. 10.25.
Thirdly, & that the difficulty of this work may not dismay thee, he powres out his owne spirit upon his servants, Ioel 2.29. and guides them so that in effect he doth all their worke for them, Esaiah 26. Psal. 90.
Fourthly, when they endevour themselves to doe his worke in sincerity, he accepts their service marvellous graciously, he is so well pleased with them that his countenance doth shine upon them, Psal. 31.16. yea he boasts of their service, Iob 1.8. and 2.3.
Fifthly, if through ignorance or infirmity they misse it sometimes, and so marre his worke, if they but come to him and confesse it, he is ready and easie to forgive, and plenteous in mercy, Psal. 86.4, 5. Esay 44.20, 21. Mal. 3.17.
Sixthly, no men are kept and entertained more comfortably than they are: he doth not onelyonly finde them food, but gives them gladnesse of heart; where a thousand of other men that have meanes enough have so many sorrowes among, that they beare their names as a very curse, Esay 65.13, 14.
Seventhly, if by wilfull ignorance or carelesnesse they offend him, yet hee will correct in measure, Ier. 30.10, 11. and will quickly repent himselfe of his judgement concerning them, Psal. 135.14. Hee never puts away any servants, Esay 41.8, 9. If they should at any time runne away and be lost, hee will never cease seeking them till he finde them, and bring them home againe, Psal. 119. ult.
Eighthly, he gives great wages, none like him: all his servants have a great reward, Psal. 19.11. And in the end hee bestowes upon them great inheritances, besides what free-holds he bestowes upon them in this life, Psal. 126. 22. 1 Pet. 1.3.
Ninthly, he takes pleasure in the prosperity of his servants, Psal. 35.27. It is a joy to him when they doe well and thrive.
Tenthly, besides what they get for themselves, they get great suits for others also: they beg many a pardon, and obtaine any of them, yea great suits, Iob 40.5. Ioh. 15.15, 16.
Eleventhly, when any thing ailes them, his mercifull kindnesse is a wonderfull comfort to them, Psal. 119.70. And if they should fall into danger in respect of the debts of other men, God becomes surety for them, and sees all discharged, Psal. 119. verse 122.
Twelfthly, no men have such protections. Their adversaries are sure to come to confusion: the men that strive with them shall certainly perish, Esay 41.11, 12, &c. The hand of the Lord shall be knowne towards his servants, and his indignation towards his and their enemies, Esay 66.14.
Thirteenthly, they shall not lose what they have wrought, but God will establish their worke: he will never forget them, and their works shall be had in everlasting remembrance, Esay 44.20. Psal. 90.16, 17.
Lastly, God doth not onelyonly thus extraordinarily provide for his servants, but he takes order and provides also for the seed of his servants, which few or none of worldly masters doe, Psal. 69.37.
Uses. The use should be three-fold:
First, it should teach Christians to live with contentation, and in all things to give thanks, and to say alwayes with David, O Lord, thou hast dealt well with thy servant, according to thy Word, Psal. 119.65.
Secondly, it should make them take great delight to doe his worke: they should love to be servants to such a Master, Esay 56.6.
Thirdly, they should every where speake of Gods praises that entertaines them so graciously: they should open their mouthes all the day long with the praises of such a Master, Psal. 134.1. and 135.1.