A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.

Verse 16.

As free▪ and not vsing your liberty for a cloke of malitiousnes, but as the seruants of God.

IN the two former verses, he confirms the exhor∣tation by reasons: in this, he answers an obiecti∣on. The obiection seems to be, that Christians are made free by Christ, and therefore are not to bee tied with the bonds of humane ordinances, or sub∣iection to men. The Apostle answereth, that it is true, that Christians are made free-men; but so, as they must not vse their freedome as a cloak of ma∣litiousnes, and the liberty of sinning, either against God or men: for, they are still God's seruants, and bound to doo what he would haue them to do; and so consequently to obey Magistrates, since GOD requires them so to doo.

So that in this verse hee intreats of Christian li∣berty. And so first, hee grants the vse of it, or the right of it, in these words, As free. Secondly, he remoues the abuse of it, in these words, Not vsing your liberty as a cloke of malitiousnes. And thirdly, he giues a reason of his remoueall, Because they are the seruants of God still.

In the first part, you must consider what he gran∣teth, viz▪ that they are free. Secondly, how far he grants it, viz. that they are as free.

Free.]

Freedome is either ciuill or spirituall. Ciuill freedom is, when a seruant is manumitted or made free, that was an apprentise or bond-slaue before: and so when a stranger is admitted to the right of a City, or a Common-wealth, or the like. The spi∣rituall freedome is that estate which Christians do enioy by God's fauour in Christ, after their cal∣ling. It is a spirituall manumission or freedom that is heer meant: and this is called Christian liberty, partly because it is a freedome that we haue onely by Christ, and partly because it is a freedome now onely enioyed by Christians, and no other men in the world.

Christian liberty is one of the great gifts or en∣dowments bestowed vpon the Church by Christ. It is not amisse to reckon vp all the gifts in order, that the relation which this gift hath to the rest, may appear. The gifts then, that Christ hath be∣stowed vpon Christians, are these:

First, their ransome paid vnto God for their re∣demption.

Secondly, their vocation by the Gospell, calling them out of the world, into the Church.

Thirdly, the holy Ghost, which hee sends into their hearts.

Fourthly, their iustification, imputing his owne righteousnes, and procuring forgiuenesse of all their sins.

Fiftly, their sanctification, by which hee giues them new natures.

Sixtly, their adoption, by which they are made the sons of God.

Seuenthly, their Christian liberty; by which they are freed from all former bondage, and enioy great priuiledges: this is a fruit of their adoption.

Eightthly, consolation, refreshing their hearts in all estates, especially by the comforts of his Word.

Ninthly, the gift of perseuerance, by which tey are kept from falling away.

Lastly, an immortall and vndefiled inheritance in heauen, 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 concerns 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 set∣ting of it in the possession of that blessed immorta∣lity in heauen. The liberty of the body, is the free∣ing of it from the bonds of death, and bowels of the earth, by enduing it with a glorious resurrecti∣on: part of which freedome they enioy euen in the graue. For, though they be buried, yet they

are not damned to hell there, but rest in hope of their finall deliuerance; and with this liberty of glory, both soule and body are made heires of hea∣uen, Rom. 8.21.

It is the liberty of grace is heere meant: and that this part of the Christian happines may the better appeare, I will consider, First, what hee is freed from; and secondly, what hee is freed to.

For the first, there are diuers things hee is freed from: as,

First, from the rigour of the morall Law: hee is deliuered from the most rigid & seuere execution of absolute & perfect obedience; so as being now vnder grace, he is not bound to fulfill the law per∣fectly, but may be accepted of God, if he obey it in the vprightnes and sincerity of his heart, though he haue many frailties and infirmities. God hath now tempred that rigour of exaction, which hee iustly stood vpon in his first agreement with man in Paradise, and did with terror againe proclaime in giuing his Law in Sinai: so as now in Christ, our yoke is easie, and our burden light, Math. 11.29. Rom. 6.14. Christ our surety hath fulfilled that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or exact righteousnes of the Law for vs, Rom. 8.3. Galatians. 4.24.26. Heb. 12.18. Rom. 7.6. &c.

Secondly, from the execution and condemnati∣on, into which the Law for our sinnes had cast vs, our expiation being made in the blood of Christ, who was made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a curse for vs, that wee might be iustified from these things, from which by the Law of Moses we could neuer bee absolued, Rom. 8.1. Galatians 3.13.

Thirdly, from the tyranny and damnation of sin that dwels in vs, the force of it being mortified by the Spirit of Christ, and so weakned, that though it may rebell, yet it cannot rage and rule, as it did be∣fore, Rom. 6.14. Iohn 8.34. 2 Cor. 3.17. Romanes, 6.6, 18.

Fourthly, from bondage vnder diuels: those spirituall wickednesses, that had their strong holds in the hearts of euery man by nature, and ruled effectually in all the children of disobedience, who had possession in our hearts, and kept vs in their power, as most cruell Iaylers, Ephesians 2.2, 4. by Christ they are thrown out of possession: they may tempt still, but the gates of hell shall neuer pre∣uaile againe ouer the godly, Colos. 2.15.

Fiftly, from the Lawes of Moses. The ceremo∣niall and iudiciall Lawes, which lawes were a yoke that neither the Iewes nor their fathers were euer able to beare, Acts. 15.10. The ceremoniall lawes were a very seale of our condemnation, a hand∣writing against vs, wherein men many waies ac∣knowledge their guiltines: besides, they were ex∣tremely burthensome, in respect of the rules of them, and the strict obseruation required from them. Our deliuerance from these lawes, these places proue, Acts 15.1. Cor. 9.1, 19. 2. Cor. 3.17. Heb. 9.10. Colos. 2.17.

There were foure respects which the ceremo∣niall Law had, or foure vses. First, these ceremo∣nies, as I said before, did signifie our sin-guiltines, and were as an obligation and hand-writing against vs, Colos. 2.14. Secondly, they were a badge to di∣stinguish

the Iewes from all other nations, Genes. 17.13▪ 14. Thirdly, they were shadowes and typi∣call adumbrations of Christ and his benefits, Heb. 9 9, 10. & 10.1.4. Fourthly, they were as a tutor or Schoole-master, to instruct and keepe them vn∣der in the minority of the Church, Galat. 4.1, 2.

Now all these vses are abolished by Christ: For our condemnation is taken away by Christ, and so the hand-writing is cancelled, Colos. 2.14. and the Gentiles and Iewes are made all one people, E∣phes. 2.14, 15. and Christ the substance and body is come, and therefore the shadowes must vanish, Col. 2.17. and the heir is, as it were, now at age, & there∣fore needs not Tutors and Gouernors▪ Gal. 4.1, 2, 3.

As for the freedome of Christians from the Iu∣diciall Lawes; that must be vnderstood with a di∣stinction: for so many of the Iudicial Lawes, as did agree with the common politicall law of Nature, are in force: only so much of the Iudicial law, as did only concern the singular & particular policy of the Iewes, is abolished. Where the reason of the Law is Vniuersal, the Law binds all: where the res∣pect and reason of the Law is fitted onely to the condition of that people, there the law is abolisht.

Sixtly, from seruile feare, vnto which wee are, and were in bondage by Nature, and so wee are freed from the seruile feares of the graue, of men, of death: there was a spirit of bondage in vs by na∣ture, wee durst not come into Gods presence, and legall terrors did lie at the doore of our hearts, to driue vs to despayre of mercy or acceptation. But when Faith came, then the spirit of bondage went

away, and the hearts of Christians are emboldned with spirituall liberty and firme confidence; taking delight in the Law of God, in the inner man, Rō. 8.15. Luke 1.74. And there was likewise in vs by Na∣ture, a feare of the reproch and rage of men, and the oppositions and scornes of the World, from which God's children are so deliuered, that many times they haue contemned the vttermost furie 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 deliuered vs, 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 diuers comfortable considerations.

First, we are free to the fauor and fellowship of God the Father, and of the Sonne, and of the ho∣ly Ghost, 1. Iohn 1.3, 7. 1. Cor. 1.9. Iohn 17.21. 2. Pet. 1.4. 1. Ioh. 5.24.

Secondly, wee are free to the Communion of Saints, we are fellow Citizens with the Saints, we are written in the writing of the house of Israel, & acknowledged as members of the Congregati∣on of the first borne: This is an Article of our Faith, Ephesians 2.20. & 3.6. & 4.4, 5. Hebrewes 12.18, &c.

Thirdly, wee are free to all the promises of Grace, those rich and precious promises; wee may safely imply, they are ours, 2. Pet. 1.4. Eph. 3.6.

Fourthly, we are free of God's chamber of Pre∣sence:

we may go in when we will, and aske what we will, and it shall bee done vnto vs, we are free to put vp as many petitions and suits as we will; we are free to the Throne of Grace, Heb. 4.16. Eph. 3.12. and so in generall, wee are free in the whole House of God, euen to the vse of all his ordinances, Iohn 6.36.

Fiftly, we are free, in respect of things indiffe∣rent: and all things are indifferent, that are neyther commanded nor forbidden in the Word of God; all the restraints that in the time of the old Testa∣ment lay vpon 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, meates, garments, &c. So as now, Christians may vse them or omit them freely: note what I say; vse, as well as omit: For, some are so singular, or simple, as to thinke, Christian li∣berty doth onely make reference to omit, but not to vse meates, garments, dayes, or indifferent cere∣monies; whereas they restraine Christian liberty, that forbid the vse of those indifferent things, as well as they that dislike the omitting; onely, in v∣sing, men must take heede, as hath beene shewed before, of the opinion of merit, worship or neces∣sity to holinesse or saluation, which is that which is condemned by the Apostles.

Vses. The vse may bee, first, for humiliation to wicked men: for, hereby is implyed, that they are in great bondage, and not free; for, howsoeuer it is true, that euery wicked man in Christian Chur∣ches, is freed from that yoake of Moses lawes: yet

in all the rest, they are in danger still and bondage. They stand bound by the couenāt of works, to the absolute keeping of the Law, because none haue the benefit of the new couenant, till they be in the same; and so all their faylings of the perfect fulfil∣ling of the Law, are imputed to them, and they are vnder the execration and all the curses of the Law. They are in bondage to the tyranny of their owne sinnes, and haue the diuels intren∣ched in strong holdes in their soules. They would bee troubled to know, that the diuell did possesse their bodies, and yet do not consider, that the diuell doth certainely possesse their soules: euery wicked man is possessed. Besides they are in bondage by these seruile 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 neuer helped, till their hearts be turned to God.

Secondly, we may hence gather the difference betweene 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 diuels, and from seruile feares: onely in the new Testament there are these three things added.

• 1. That the doctrine of liberty in the for∣mer things is more cleere, and more generally re∣uealed.
• 2. That wee are freed from the Mosaicall Lawes.
• ...

• 3. That wee haue liberty in things indiffe∣rent.

A third vse may be for instruction, to teach men to try their interest to this freedome. For such men onely are made free, that beleeue in Christ, Iohn 1.12. and resolue to continue in the Word, Iohn 8.31. and are weary and heauy loaden, Mat. 11.29 and are throughly turned to God, 2. Cor. 3.16, 17.

Lastly, our Christian liberty may bee a great comfort to our hearts, if we consider seriously the great miseries wee are freed from, and the great priuiledges we are freed to; and the rather, because our freedome proceedes from the tender mercy of God, Luke 1.78. and was purchased at a deare 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 graunted to none, but the sonnes of God.

As free]

These words restraine the grant of our liberty, and shew, that though we bee made truly free by God, yet in diuers respects wee are but as free, ra∣ther like freemen, then so indeed: and so we are but as free,

First, in respect of others: for by the iudgement of others, no freeman can bee knowne infallibly, but onely in the coniecture of charity.

Secondly, in respect of our selues: and so we are but as free,

• 1. In respect of the rigour of the Law: For most Christians, through ignorance and vnbeliefe, liue vnder the bondage of Legall perfection, and

• so discerne not, that vprightnes in the Gospel is ac∣cepted in steade of perfection.
• 2. In respect of the malediction of the Law, & so many Christians are but as free, First, because they doubt of Gods fauour. Secondly, because though the curse be remoued, yet the things that are cursed, are not remoued: for the matter of af∣fliction is still the same, in respect of which, our life may bee said to bee hid with God, Colo. 3.3.
• 3. In respect of the power of sin. For though the dominion of sinne be taken off: yet sinne re∣bells in the most godly, and many times preuailes in a great degree through their security or infirmi∣ties, Rom. 7.

Fourthly, in respect of things indifferent, whe∣ther we respect God or our selues: God hath freed vs in respect of right, but restrained vs in respect of vse, by a threefold commandement, viz. of faith: of charitie, and of obedience to Magistrates. The commandement of faith bindes vs not to vse our liberty, vnlesse we be fully perswaded of our right that is in things we may either doe, or omit at our owne pleasures, Rom. 14.6. The commandement of charity in things we may either doe or omit at our pleasure, bindes vs not to vse our liberty, when the weake brother will bee offended.

The commandement of obedience bindes vs to submit the vse of things indifferent, to the com∣mandement of the Magistrate; so as if the Magi∣strate make ordinances about the vse, or restraint of things indifferent, God hath bid vs to obey those ordinances: and so, though we be free still in

respect of our right, yet we are not now free in res∣pect of the vses of them.

Againe, many Christians binde themselues, where God bindeth not; sometimes by thinking things indifferent to be vnlawfull, and sometimes by thinking themselues free to leaue them, but not to vse them.

Lastly, seruile feares doe much darken the glory of Christian liberty in the hearts of many Christi∣ans, whilst through ignorance, or wilfull vnbelief, they trouble themselues with conceits, that God doth not accept their seruice; or when they admit too much respect & fear of the displeasure of men; or when they vse not the meanes to beare the feare of death in themselues.

Vse. And therefore the vse should bee, to teach Christians so to study the doctrine of Christian li∣berty, and so to attend the informing & reforming of their own hearts, that they may no longer re∣straine their own liberty in any part of it: and with∣al since in some things we are not fully freed in this life, they should the more earnestly stire vp them∣selues to hope for, and long for that glorious & per∣fect liberty in heauen, purchased by Iesus Christ.

Not vsing your liberty, as a cloak of maliciousnes]

In these words, the Apostle remoues the abuse of their liberty. The word rēdred maliciousnes, signi∣fies vsually any wickednes generally or in general. His drift is to warn them, that they should not any way abuse their liberty, and make it any way a pre∣tence, couer, colour, or meanes of sin, or malice.

Men may vse their liberty, and the doctrine of it,

as a cloke of wickednes, taking the word in the ge∣nerall sense fiue waies.

First, when men reiect their liberty, and spurn at it, and trample it vnder feete, as if it were a doc∣trine of sinning, or made a meanes of sin. Thus he that would not eat, did reiect those ceremoniall meates, as very badges of wickednes, and did by that signe iudge of such as did vse them, to bee hy∣pocrites, Rom. 14.3. as we see now many Christians doe reiect and spurne at the ceremonies imposed, and doe iudge all that vse them, to bee but formall Christians and hypocrites, and such as perswade to the vse of them, to vse such perswasions, but as clokes for their ambition, & hope of preferment, how godly soeuer they bee, or how sure soeuer they bee of their lawfull vse of their Christian li∣berty therein: and so this is one way of abusing our liberty, when we throw it away, as if it were a very cloke of maliciousnes.

Secondly, when men make a shew, that they are freemen, and yet are in bondage to sin and the world still: and thus do all hypocrites sin, that haue a forme of godlines, but deny the power of it; that seeme as if they were godly, and deuout to Iesus, and yet haue neuer repented of their sinnes, nor forsaken the world: such are they,

• 1. That seeme outwardly godly, and yet liue in some horrible secret abomination, as either whoredome, or the sinnes of deceit, or any vile affections, Math. 23.27, 28.
• 2. That doe professe Religion, and yet liue as vnreformed in the course of their conuersa∣tion:

• such are they, Isaiah 1. verses 13.16.
• 3. That though they are not scandalous or in∣iurious to others, yet they are in bondage to the world, and are intangled either with the cares or losses of life; as, the conforming themselues to the vanities, and excesses, and fashions of the time, make apparant.

Thirdly, when men rest in the outward shew of liberty, and think it is enough: but this will turne to wickednes. It was the manner, when seruants were manumitted and made free, they went with hats; whereas before, while they were bond-men and prentises, they were bare-headed. Some think, the Apostle alludes to this: and then the sense were, that he would not haue them rest in the bare shew of free-men, as if it were enough to weare a free-man's hat; but they must fall to their trades, and so set-vp in godlinesse, as they that did imploy all their labour, and stock, and credit, to growe wealthy in spirituall treasures: else, if men rested in the outward signe of free-men, and were idle and vnprofitable, this would be occasion of much wickednes: for,

• 1. To shew our selues in the habit of free-men, is not that which God requires, if we imploy not the portion of gifts he hath giuen vs; nay, God will require this vnfruitfulnesse at our hands, as a great offense: the shew without substance, is pain∣ted wickednes.
• 2. This resting in the outward form of god∣liness, may breed a dangerous habit of hypocrisie.
• 3. Their naturall corruptions still hang vpon

• them: and then this shew of liberty, is but a cloak to hide them.

Fourthly, when men take liberty to sinne, vnder pretense of their Christian liberty. GOD hath freed vs in Christianity from the ceremonial Law, not from the morall: for, though hee hath deliue∣red vs from the malediction and raign of the mo∣rall Law, yet he neuer freed vs from the obedience of the same, Rom. 6.15. Iude 3. And it is manifest, that Christian liberty can giue no toleration to sin: for, Christ died to free vs from sinne, and not to let vs loose to sinne more freely: we were freed from sinne, that we might be seruants to righteousnesse, Rom. 6.18. Besides, God hates sinne by nature, and not by precept onely; and therfore God him∣self can giue no liberty to sinne: God himself can∣not dispense with the breach of the Lawes that bee morall in themselues: and such Lawes as bee mo∣rall in themselues, I account to be all the ten Com∣mandements, but the fourth. The fourth Com∣mandement 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 Comman∣dement of triall. And when God willed the Israe∣lites to take the iewels of the Aegyptians, hee did not will them to steal: for, God himself was chief Lord of all the earth, and all things therein; the Aegyptians were but his stewards.

Fiftly, when men vse Religion, and their liber∣ty in Christ, of purpose to hide and cloak them∣selues

in the practice of knowne sinnes; as, when Simeon and Leui pretended the necessity of circum∣cision, to hide their murderous intents: and Herod pretends his comming to Christ to worship him, and yet intends to kill him: and the Pharises vse and make long praiers, for a pretense to couer their deuouring of widows houses, Luke 20.47. And so vnder pretense of giuing to the Priest the free chil∣dren from relieuing their parents, Mat. 15. And so when men preach Christ, onely to get liuing, 1. Thes. 2.5. And so also when men enter into pro∣fession of Religion, onely to aduantage themselues in wicked purposes; as, to satisfie their lusts, or fur∣ther their owne carnall desires.

Thus, liberty is abused as a cloke of wickednes. Now, more particularly liberty is abused many times as a cloke of malitiousnes, when Christian li∣berty, especially in things indifferent, is pretended, and made a cloke to couer vile malice, or ill affec∣tions toward their brethren.

Now, Christian liberty may be made a cloke of malice in things indifferent, which lie vnder the commandement of the Magistrate, and that two waies.

First, when the authority of the Magistrate is pretended, vrged, and vsed as a meanes to empty mens malice vpon their brethren; when they hate them, not because they break mens lawes, but be∣cause they keep God's Lawes.

Secondly, and so also on the other hand, Chri∣stian liberty is abused as a cloke of malitiousnes, when, vnder pretense of liberty by Christ, men re∣fuse

to obey the Christian Magistrate in things in∣different: and this is the main thing intended by the Apostle, in the words of this verse.

For, hauing exhorted them to submit themselues to the Ordinances of men, hee brings in these words (as was shewed before) to answere their ob∣iection, that might pretend that they were freed by Christ from all Ceremonies, or Ordinances in things indifferent: The Apostle answeres, that that were to make their liberty in Christ, to bee a cloke for their maliciousnesse, that is, for their ill-affectednesse toward the Magistrate. Where note by the way, that vpon all pretences to withdraw o∣bedience from the lawes of Magistrates, in things indifferent, is, in Gods account, a sinne of malice; partly, because God reckons it as hateful as malice, and partly, because it flowes vsually from a heart that is not well-affected vnto the Magistrate, but some way is wanting in that harty respect ought to be borne to the Magistrate.

Secondly, in things indifferent, that are left free to vse, or not to vse; and so Christian liberty is a∣bused, when it is vrged 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 vrge, when they write of offending the weak brother.

Thirdly, in things indifferent, whether free, or vnder the Ordinances of men. There bee cases wherein Christian libertie may bee vilely abu∣sed: As,

• 1. When things indifferent are vrged as mat∣ters

• of necessity, and with opinion of holinesse and merit, Gal. 5.1, 2.
• 2. When Christians doe bite and deuoure one another by quarrelling, censuring, back-biting one another, and make diuisions about these things; this is a reciprocall abuse about these things of Christian liberty and zeale ill spent, seeing bro∣therly loue is the fulfilling of the Law, &c. Galat. 5.13, 14, 15. and the Kingdome of God stands not in garments, gestures, meate and drinke; but in righ∣teousnesse, power, and ioy in the holy Ghost, Ro∣manes 14.17.

As the seruants of God.]

These words are the reason, why Christians must not neglect their obedience vnto the Magi∣strate, nor abuse their liberty to licenciousnesse, or maliciousnesse: For, though they be free by Ie∣sus Christ, yet they are entertained by God still in the nature of seruants, and so, are bound to do what he commands, and hee doth command them to submit themselues to the Ordinances of the Ma∣gistrate.

For matter of Doctrine, two things may be heer noted:

Doct. 1. God entertaynes none by Iesus Christ, but he takes them bound to be his seruants. All God's people are God's seruants. And thus it is with men, not onely in the new Testament, but was so alwaies before: Thus Abraham, Iob, Mo∣ses, and Dauid, are called God's seruants.

Vse. The vse should be for instruction diuersly.

First, seeing we are God's seruants, wee should

make Conscience of it to do his worke: he hath by the Gospell hired vs to that end, to imploy our selues in the workes of righteousnesse, mercy, and piety, Tit. 2.12.

Secondly, since we belong to God, who is so great a Master, we should not onely doe his worke, but do it in such a manner as becomes the seruants of the King of all kings: God's seruants should serue him,

• 1. Reuerently, and with feare and trembling, we must humble our selues to walke with God, Psal. 2.11. Mic. 6.7.
• 2. Zealously: we should be zealous about this worke, and so we should do it readily. It is a shame for vs to bee dull, and carelesse, and prone to shifts and excuses; the Centurions seruants goe, when hee bids them, and come, when he calls for them, and do this when he requires it; and our zeal should bee shewne by our cheerefulness, and willingness: God's people should be a willing people, and our hearts should be full of desires, aboue all things, to approue our selues to God: we should make it ap∣peare, that we not onely are his seruants, but loue to be his seruants, Isaiah 56.7. and in matters of his worship, or the meanes, thereof; the zeale of his House should eate vs vp.
• 3. Wisely and discreetely. Kings get the wisest men they can light vpon, to serue before them: and therefore the King of all kings will not be serued with fooles. Since we serue GOD, we should be circumspect, and be sure we vnderstand what the will of God is, Eph. 5.15, 16. And there∣fore

• wee haue need to pray with Dauid, that God would giue vs true vnderstanding hearts to search his Law, Psalm 119.124.
• 4. Sincerely, Iosh. 24▪14. And this sincerity in God's work, wee should shew fiue waies. First, in seeking none but him, Deut. 6.13. Wee must not be the seruants of men, 1. Cor. 7.23. to satisfie mens humours, or stand-vpon their liking or disliking. Wee may not serue Mammon in our owne lusts. No man can serue two Masters. God refuseth vs for his seruants, if we serue riches, Luke 16.13. Se∣condly, we should shew our sincerity, in obeying him in all things: there is no work hee requires, that we should think our selues too good to do it: we must not dare to neglect any thing he requires. They are none of God's seruants, that will do one∣ly what they list in Religion. Thirdly, we should shew it, in dooing all things that may bee best for his aduantage, seeking his glory in all things, 1. Cor. 10.31. We must not seek our owne praise or profit, but his whom we serue. Fourthly, by dooing his will indeed, without dissimulation, 1. Chron. 28.9. Fiftly, in newnes of spirit, bringing new hearts to his work, not trusting the old man to do any worke for God, Rom. 7.6.
• 5. We must doo his work constantly. A ser∣uant is not he, that doth a daies work and so is gon; but hee that works all the yeer: nor hath God any seruants that hee hires not by life. Hee hath none from yeer to yeer, Psalm 119.17. Wee must finish his work, and neuer giue-ouer, till wee fulfill the task appointed vs, Luke ••.74. Reu. 7.17.
• ...

• 6. We must serue him with our spirits: God is a Spirit, and will be serued in spirit and truth. If he may not haue the seruice of our hearts, hee re∣iects the seruice of our bodies: we must serue him with all our hearts, and all our soules, Deut. 10.12. Philip. 3.3.
• 7. Confidently. Seruants to ill or poor ma∣sters, are fain to trust them for diet and wages: how much more should wee relie vpon God, and com∣mit our selues wholly to him, taking no care but onely to doo his work, leauing all the rest to him? Esay 43.11.
• 8. With one shoulder, or with one consent: they must agree one with another, Zephany 3.9.
• 9. With all modesty, Acts 20.19. without pride, or self-conceits, or conceitednes; acknow∣ledging, that, when we haue done all, wee are vn∣profitable seruants, Luke 17.10. and with sorrow for our failings, Acts 20. Luke 15.29. and the ra∣ther, because God can finde faults in his best ser∣uants, Iob 4.18.

Vse 3. Thirdly, since God's people are God's seruants, they should learn, in all places to stand for the honour and glory of their Master, and not suffer God to bee dishonoured by the seruants of a strange god.

Lastly, since all God's people are his seruants, and do his work; it serues for the discouery of the miserable condition of multitudes in the visible Church, who are heerby proued not to bee God's people, because they are not God's seruants. And so these sorts of men following, are reiected as

none of Gods people, because they are none of his seruants.

First, all prophane persons, that aske what profit it is to serue God, Iob 21.15. Malac. 3.15. and serue their owne lusts, Math. 24.49.

Secondly, all worldlings, that worke about no∣thing more then he things of this life, Luke 16.13.

Thirdly, all vnprofitable Christians, that liue and doe no good, will doe no work, but spend their daies in spirituall idlenes, and vnfruitfulnes, making no conscience of the meanes, or opportu∣nities of wel-doing, Math. 25.26, 28.

Fourthly, all backward and dull Christians, to whom it seemes euill to serue the Lord, that ac∣count all religious duties to be tedious & irksome, and neuer from their hearts consent to obey: but doe what they doe, vpon compulsion from the lawes of men, or feare of shame, &c. They are Gods seruants no otherwise then the diuell is. For the diuell is forced to doe God some worke some∣times, but it is alwaies against his will, that God hath any glory by it.

Fiftly, all ignorant Christians, that are so farre from doing good workes, that they vnderstand not Gods will, nor are carefull to redeeme the time, that they might get knowledge.

Sixtly, all hypocrites, that haue the forme of godlines, but deny the power thereof, promise to doe much worke, but do it not. These (especial∣ly, so many of them as know their Masters will, and doe it not) shall one day feele the weight of Gods hand.

Seuenthly, all quarelsome & contentious Chri∣stians, that make diuision, and cause offences con∣trary to the doctrine of Gods Word. These, the A∣postle saith, serue not the Lord Iesus, but their own belly, and by smooth pretences deceiue the sim∣ple▪ Rom. 16.18.

Vse. 4. Lastly, since Gods people are Gods ser∣uants, they are to bee much reproued, that take li∣berty to iudge and censure other men for infirmi∣ties, or things doubtfull or indifferent: for what haue they to doe to iudge anothers seruant? They are Gods seruants, 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 seruant. They are all freemen that serue God, as the coherence shewes. No freemen can enioy better priuiledges then Gods seruants doe, and neuer were there any seruants that enioyed such prerogatiues as Gods seruants doe; and this may appeare many waies: for,

First, all sorts of men are Gods seruants. All his subiects are his seruants, Psal. 135.14. yea all his sonnes are seruants: yea Christ himselfe, Esay. 42. all his elect are seruants, yea his friends are his ser∣uants▪ so Abraham, that had the honour to bee the friend of God, accounted it no desparagement to bee Gods seruant: the Kings of the earth accoun∣ted it to bee the best part of their title, to bee Gods seruants, Psal. 36.1. All which proues, that it is a

most free and honourable estate to be seruant vnto God: else those eminent persons would neuer haue sought them out such a seruice: and this is the more euident, because God accepteth not of per∣sons, but the poorest Christian may bee as well in∣tertained of God, as any of those States, Gal. 3.28. Col. 3.11.

Secondly, Gods seruice may become any free∣man in the world, if we consider, what kinde of in∣tertainment God giues his seruants. For,

First, all his worke is faire work. It is no disgrace for any man to doe it, and hee requires no more of the meanest seruant hee hath, then hee doth of the greatest Prince on earth, after he hath retained him to be his seruant.

Secondly, if it fall out, that they endure any hard∣ship, or be put to beare any inconuenience; it is no more then what the Master himselfe doth, or hath endured, Math. 10.25.

Thirdly, and that the difficulty of this worke may not dismay thee, he powres out his owne spi∣rit vpon his seruants, Ioel. 2.29. and guides them so, that in effect hee doth all their worke for them, Esaiah 26. Psal. 90.

Fourthly, when they endeuour themselues to doe his worke in sincerity, he accepts their seruice maruelous graciously, hee is so well pleased with them, that his countenance doth shine vpon them, Psal. 31.16. yea he boasts of their seruice, Iob 1.8. and 2.3.

Fiftly, if through ignorance or infirmity they misse it sometimes, and so marre his work; if they

but come to him, and confesse it, hee is ready and easie to forgiue, and plentious in mercy, Psalm 86.4, 5. Esay 44.20, 21. Mal. 3.17.

Sixtly, no men are kept and entertained more comfortably than they are: hee doth not onely finde them food, but giues them gladnes of heart; where a thousand of other men, that haue meanes enough, haue so many sorrows among, that they bear their names as a very curse, Esay 65.13, 14.

Seuenthly, if by wilfull ignorance or carelesnes they offend him, yet hee will correct in measure, Ier. 30.10, 11. and will quickly repent himself of his Iudgement concerning them, Psalm 135.14. Hee neuer puts away any seruants, Esay 41.8, 9. If they should at any time runne away, and be lost, he will neuer cease seeking them, till hee finde them, and bring them home again, Psalm 119. vlt.

Eightthly, he giues great wages, none like him: all his seruants haue a great reward, Psalm 19.11. And in the end he bestowes vpon them great inhe∣ritances, besides what free-holds he bestowes vp∣on them in this life, Psalm 126.22. 1. Pet. 1.3.

Ninthly, hee takes pleasure in the prosperity of his seruants, Psalm 35.27. It is a ioy to him, when they doo well, and thriue.

Tenthly, besides what they get for themselues, they get great sutes for others also: they beg ma∣ny a pardon, and obtain any of them, yea, great sutes, Iob 40.5. Iohn 15.15, 16.

Eleuenthly, when any thing ailes them, his mer∣cifull kindnes is a wonderfull comfort to them, Psalm 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, Psalm 119. verse 122.

Twelfthly, no men haue such protections. Their aduersaries are sure to come to confusion: the men that striue with them, shall certainly perish, Esay 41.11, 12, &c. The hand of the Lord shall bee knowne towards his seruants, and his indignation towards his and their enemies, Esay 66.14.

Thirteenthly, they shall not lose what they haue wrought, but God will establish their work: hee will neuer forget them, and their works shall bee had in euerlasting remembrance, Esay 44.20. Psalm 90.16, 17.

Lastly, God doth not onely thus extraordinarily prouide for his seruants, but hee takes order, and prouides also for the seed of his seruants; which, few or none of worldly masters doo, Psalm 69.37.

Vses. The vse should be threefold.

First, it should teach Christians to liue with contentation, and in all things to giue thanks, and to say alwaies with Dauid, O Lord, thou hast dealt well with thy seruant according to thy Word, Psalm 119.65.

Secondly, it should make them take great delight to doo his work: they should loue to bee seruants to such a Master, Esay 56.6.

Thirdly, they should euery where speak of Gods praises, that entertaines them so gratiously: they should open their mouthes all the day long with the praises of such a Master, Psalm 134.1. and 135.1.

Notes

• Speciall gifts of Christ, be∣stowed on the godly.
• Quanquam humantur, non tamen damnantur.
• From what a Christian is made free.
• Electì sunt liberi à dam∣naetione legis, et à domina∣tione regis peccati.
• To what a godly man is made free.
• In what respects we are but as free.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Men may vse their liberties a•• a cloke of ma∣liciousnes fiue waies.
• 2. Pet. 2.19, ••0.
• How Christi∣an liberty is made a cloke of malice in things indif∣ferent.
• How we must serue God.
• Rom. 12.45. Heb. 9.14.
• Who are re∣iected from the number of Gods ser∣uants.
• Deut. 2.847
• Prerogatiues of Gods seruants.