1. God is served actively and passively — by necessity of nature, or voluntary choice. Passively, by necessity of nature, all creatures, even the inanimate, are his servants: Ps. cxix. 91, "They continue this day accordinf^ to thine ordinances, for all are thy servants.' But actively, to serve liim out of duty and choice ; so do only men and angels, who were made immedi.itely for his service ; the brute and inanimate creatures only ultimately and terminatively. They have a principle in their nature to incline them to it, are not only overruled so to do by the conduct of general })rovideuce. The water that driveth a mill serveth my purpose, but otherwise than the miller or overseer of the work. Fire and water is my servant, much more he.
2. We must distinguish between those who are God's servants de jure, of right, and those who are so de facto, in deed — servants of right, and actually his servants. De jure all men are Gods ser- vants ; God made them for himself, Prov. xvi, 4, and Christ bought them for himself: Rom. xiv. 9, 'For to this end Christ both died and rose again, and revived, that he might be Lord both of the dead and living.' He is Seo-TTor???, a Lord and master, where he is not Kvpio<;, a covenant redeemer and Saviour : 2 Peter ii. 1, ' They deny the Lord that bought them,' djopdaavTa, a master that bought them for service, and may challenge a right and interest in them, having shed his blood for mankind. But de facto those are God's servants who yield themselves up to God's dominion, to serve and please him in all things with cheerfulness and consent. The covenant is repre- sented under divers notions ; as a covenant of friendship : James ii. 23, 'Abraham was called the friend of God;' as a conjugal cove- nant : Hosea ii. 19, 20, ' I will betroth thee to me ; ' as a covenant between king and subjects : Isa. xxxiii. 22 ; as a covenant between master and servants, Isa. Ivi, 6, that take hold of his covenant, and join themselves to the Lord to be his servants. The two former notions imply the sociableness and intimacy we have with God in the covenant ; the two latter our inferiority and subjection. Both must be minded, that as on the one side we be not slavish and under bond- age, so, on the other, we may not behave ourselves too fellow-like with God. We are such servants as are also friends, yea, as sons ; yea, his spouse. The end of joining ourselves to the Lord is not to be partners with him, but servants to him.
3. Some are servants by visible profession and baptismal engage- ment ; others really and indeed, by conversion to God, or an actual giving up of themselves to his use and service. By baptism we are professed servants and subjects to the God of heaven, bound to be so ; for it is the seal of that covenant of service I spake of before, and so
VeR. 125.] SERMONS UPON PSALM CXIX. 287
bindeth our service in it. We renounce the devil, the world, and the flesh, and dedicate ourselves to the Lord. Justin Martyr saith. They did avadejjiaTi^eiv kavroij^ rw Oew ; and Ezek. xvi. 8, ' And entered into a covenant with thee, saith the Lord God, and thou becamest mine; ' 1 Peter iii. 21, ' The like figure whereunto even baptism doth now save us, not the putting away the filth of the flesh, but the answer of a good conscience towards God.' By profession, all bap- tized persons are God's servants ; but in reality all converted persons are so^ that are turned from idols to serve the living God, 1 Thes. i. 9. Without this, Christ will not be contented with an outside acquaint- ance and the flattery of empty titles, but will the more challenge us by virtue of our profession.: Mai. i. 6, 'If I be a father, where is mine honour ? if 1 be a master, where is my fear ? ' Cut res subjecta noniini negatur, is nomine illnditur. It was no honour to Christ, but a mere mockery, to be called King of the Jews, whilst they buf- feted Christ and spat upon him. If God be a master, he will have the honour, fear, and obedience that belongeth to a master, that we should be afraid to offend him.
4. There are some that are servants by general relation, to distin- guish persons, and some by way of special attendance. A servant in general relation is every Christian ; servants by special attendance are either angels, and they are called his ministers, Ps. ciii. 21, as being in near and special attendance about their master's person, courtiers of heaven, most in grace and favour with God. A man may have one to do his business, that yet hath not one to attend his person. Among men, the magistrate is the minister of God for good, Kom. xiii. 4. Ministers are servants in special attendance, therefore Paul so often calleth himself the servant of Jesus Christ : Kom. i. 9, ' Whom I serve with my spirit in the gospel of his Son ; ' ministers of God, not of the people, but for the people, because of their near service about and under God. David was both a holy man, and a king, and a prophet. David as a king might use this petition : it highly con- cerueth one in public rank and office to say to God, I am thy servant ; yea, as private believers. I observe it not only to distinguish persons, but to distinguish the work of the same person. Christians have, be- sides their general calling, a particular calling wherein to serve God. God hath given us all talents to trade withal : Mat. xxv. 14, ' Who called his servants, and delivered unto them his goods ; ' Luke xxiii. 13, ' Occupy till I come.' Dona talenta. Every one of us, as instru- ments of providence, are to serve God in our generations. Acts xiii. 36, and so not only to mind the work of our general calling, but that particular work which he hath given us to do in our way and place. The general and particular calling do not cross, but help one another. In your particular calling, as instruments of God's providence, you provide for your support during your service, and the relief of others ; so that, as God's servants, you are not to be idle, but to have a lawful employment and calling, that you may not cast yourselves upon temp- tations of using sinful shifts for your support and living. It is also a remedy against the evils that flow from idleness and too much ease, and that he may promote the good of church, family, and kingdom. And then the general calling helpeth the particular, by limiting it, and