The Faithful and Wise Servant Discovered, Sermon

The Faithful and Wise Servant Discovered · Sermon

p. 1THE FAITHFUL And VViſe Servant.

Delivered in a Sermon preached before the Parliament, at their late Faſt, January 9. 1656.

From Pſal. 2. 10, and part of Verſ. 11.

Be wiſe, now therefore, O ye Kings, be inſtructed ye Judges of the Earth, Serve the Lord with fear, &c.

THis Pſalm is an eminent Propheſie of the Kingdom of the Meſſiah, and ſo acknowledged by the Jews themſelves, although it agree to David's Kingdom in the letter; yet David's Kingdom was not ſet up ſo much for it ſelf, as to be a type and ſhaddow of another Kingdom to be ſet up after it in the world. And though it be the moſt bleſſed Kingdom that ever aroſe, and ſet up on purpoſe for the delivery p. 2and ſalvation of man, yet when it came to be ſet up, the whole world in a manner roſe up againſt it. In the Pſalm we have

1. A Diſtribution of the perſons; the ſeveral ſorts of men that ſtood up in oppoſition to it: As firſt, The common people, and that both of Gentiles, Why do the Heathen rage? and of Jews, And the people imagine a vain thing? verſe 1. And ſecondly, The Kings and Rulers of the earth; The Kings of the Earth ſet themſelves, and the Rulers take Counſel together againſt the Lord, and againſt his Anointed, v. 2.

2. He ſhews implicitely at leaſt wherein they do eſpecially oppoſe it, viz. in the Laws, Statutes, and Ordinances of it; Let us break their Bands aſunder, and caſt away their Cords from us. verſe 3. This Kingdom comes to lay bands upon men, to lay Laws and yokes upon the luſts, and licentious nature of man, which he cannot bear.

3. He ſhews what ſucceſs they meet with in their oppoſition; as it is a bad work, ſo it meets with as bad ſucceſs: for it is ſaid.

1. God laughs at them; As a company of mad-men, buſying themſelves about their own ruine, verſ. 4. He that ſits in the Heavens ſhall laugh at them.

2. He ſpeaks to them, and that in his wrath, he gives them warning to forbear, as in verſ. 5. Before he falls upon them, he doth admoniſh them of ſeveral things; As

1. That it was his King they oppoſe a King that he himſelf had ſet up, as in verſ. 6.

2. A King alſo ſetled and eſtabliſhed by his Decree, as in verſ. 7.

3. The King alſo was his own Son; Thou art my Son; And he tells them the particular time of his Inſtalment, to day, This day have I begotten thee. Which the Apoſtle applies Acts 13. 33. to the day of Chriſts reſurrection; for though Chriſt was anointed before, yea he was born a King▪ yet he came not into the full poſſeſſion and execution of his Kingly office until his Reſurrection; As the Apoſtle aſſerts Rom. 14. 9. To this end Chriſt died, and roſe, and revived, that he p. 3might be Lord both of quick and dead. Yea and Chriſt himſelf atteſts it, Matt. 28. 18. where he ſpeakes after his reſurrection, All power is given me both in Heaven and Earth.

4. He tels them, he was a King that he had given univerſal Lordſhip and dominion to; I will give thee the Heathen for thine inheritance, and the uttermoſt parts of the earth for thy poſſeſſion, verſ. 8.

Theſe things they are told by way of admonition, but when this prevailes not: then, Laſtly, he falls upon them, and he breakes them in pieces, Thou ſhalt break them with a Rod of Iron, thou ſhalt daſh them in pieces like a Potters Veſſel, as verſ. 9.

Now in the three laſt verſes of the Pſalm he makes application of the whole preceding diſcourſe, and applies it particularly to the Rulers and Governours of the Earth; either becauſe they are the moſt likely to oppoſe the Kingdom of Chriſt, as fearing it might claſh with their earthly and ſecular intereſts, as Herod did; Or elſe becauſe their ſubjecting to it, is likely to make a fair way for its entertainment throughout the world: And he applies it by way of ſerious adviſe and counſel to them.

1. Firſt, he adviſeth them to be wiſe, and well inſtructed; (as it behoves men in power to be men of wiſdom) Be wiſe now therefore, O ye Kings, be inſtructed ye Judges of the Earth, verſ. 9.

2 He tels them wherein they are to declare their wiſdom; Serve the Lord with fear, rejoyce with trembling; Kiſs the Son, which he preſſeth by a double argument.

1. Ab incommodo, from the great evil, and miſchief that was likely to enſue in caſe they did not thus; Leaſt he be angry, and you periſh in the way, when his wrath is kindled but a little.

2. Ab utili, from the great and bleſſed advantage that would follow upon it, in caſe they did; Bleſſed are all they that put their truſt in him. Thus you have in brief the Analyſis of the Pſalm: But, I muſt go back to my Text, which is nothing elſe, as I ſaid, but a piece of ſerious and wholſome p. 4Counſel adminiſtred to the Rulers, and Governours of the world, whether higher or lower, more fixed or tranſient about their comportment towards Chriſt, and his Kingdom, when he is ſetting it up in the world.

And though this word was ſpoken by David, many hundred, yea thouſands of years ago, yet it ſpeaks now as much as ever, and is this day brought (though by a mean inſtrument) within your walls, and ſpeakes to you.

In the Text we have conſiderable.

1. The matter, or the ſubſtantial part of the Counſel; which is, Serve the Lord.

2. Here are the perſons, to whom it is particularly directed; the Kings, and Judges of the Earth, they are the perſons eſpecially admoniſht to ſerve the Lord.

3. Here is the manner how the Lord is to be ſerved, Serve the Lord with fear.

4. Here is the motive or argument whereby this Counſel is enforced; And that is, This will be their Wiſdom, hereby they will ſhew themſelves wiſe men, men well inſtructed.

1. Firſt, I ſhall ſpeak to the matter, or ſubſtance of the Counſel: which is, ſerve the Lord, where we have: firſt the Act, ſerve; and the Object about which it is converſant, The Lord.

The Act, Serve; The word Service, as applyed to God or Chriſt, is taken either more ſtrictly, for that ſervice we perform when we are upon ſome part of his inſtituted worſhip, as prayer, hearing, &c. and ſo is enjoyned in the ſecond Commandement, and is ſo taken, Acts 26. 7.

Or elſe it is taken more largely, for any duty of Chriſtianity, any action of mans life, which he performes in obedience to the will of God, and ſubordination to his glory: and ſo it takes in all the other 9. commandements, and is thus uſed, Rom. 12. 11.

And as I conceive alſo in the Text.

Then for the Object, The Lord. In the Heb. Jehovah: And whether it is God the Father here ſpoken of, or Chriſt, who is the King mentioned before, that was ſet up, and p. 5the Son that is to be kiſſed, though it is ſomwhat controverted among Expoſitors, yet I think it not material to ſpend time about it; ſeeing we cannot ſerve one aright, but we muſt ſerve both, the Son as in the Father, and the Father as in the Son.

And then for the perſons that are thus more particularly admoniſht to ſerve the Lord, they are Kings, and Judges, men that ſit at the upper end of the world. The eminency of their place doth not the more acquit them, but rather the more ingage them to ſervice: Though they be Kings, yet there is a King eminently above them, from whom their power is derived upon them, and therefore they muſt ſerve; If they be Judges, yet there is a Judg higher then they, before whoſe tribunal they muſt ſtand, and be judged, and therefore they muſt be ſerving.

So that the main propoſitions from hence reſulting, which I ſhall inſiſt upon, is this,

Doct. That the great work that every man hath to do in this world, eſpecially thoſe that are ſet down in places of power and ſeat of judgement, is, To be ſerviceable to the Lord. This is the work we come into the world for, and if this be not done, we ſhall give but a ſad account of our lives to the Lord. God made all creatures for ſervice, the Sun, Moon, and Stars for ſervice, the Clouds, the Air, the Fire, the Earth for ſervice, &c. but much more Man: And it is a monſter in nature for the creature not to ſerve its end. As for the Sun and Stars above to confine their light within themſelves, and not to ſend it down upon the world; for the clouds to hold in their moiſture, and not to reſolve it upon the earth: for the earth to impriſon its fatneſs and virtue within its ſelfe, and not ſend it forth in graſs, corn, and fruit for the uſe of man and beaſt: would not this be a monſtrous thing in the world? So for man to be ſerving himſelf with thoſe powers and abilities that God hath put into him, and not the Lord, is a thing as abſurd and anomalous. Look through the whole Creation, you ſhall not find any creature that was made for it ſelf: every p. 6creature is ſerving ſome end without it ſelf. So is man much more made for an end without himſelf, which is to ſerve the Lord.

So that, (Right Honourable) my work I come upon this day amongſt you, is to put you in mind of your Debt, I mean that Homage, Duty, Service, and Subjection, which you all do owe to the Lord; and which muſt be paid by every one of you: for though the Debt of Satisfaction which through ſin we owe to the juſtice of God, he remit it for Chriſts ſake to his people, yet the Debt of Service which we owe to his glory, he neither hath remitted it, or ever will remit it to any of the ſons of men.

But that we may a little underſtand what it is to ſerve the Lord, take this twofold diſtinction.

There is a ſerving God either mediately, or more immediately.

Firſt, As to the Mediate Service, The whole Creation ſerveth God; by and through man, the creatures without reaſon, without ſence, and without life, do ſerve their Creator, as they hold forth to man ſuch footſteps of his glory wherein he may admire, praiſe and glorifie him.

The greatneſs of the works of God ſhew forth his greatneſs, their beauty his beauty, their perfection his perfection, their order and workmanſhip, his infinite wiſdom; their courſe, and motion, his providence in the world.

Or elſe they ſerve God through man, as they ſerve to maintain him in his Life, and Being, which being maintained are to be ſubordinated to the Lord, and to his ſervice: The Sun ſends down its influence that man might live, the clouds diſtil their moiſture that man might live, the Sea ſends forth its waters that man might live, the Earth brings forth its fruit that man might live; all do ſerve the life of man, that the life of man might ſerve the Lord.

2. There is a more immediate ſerving God, and ſo there are but two ſorts of creatures, Angels, and Men, whoſe ſervice can immedia…ely refer to God. For no other creatures are p. 7capable of an immediate application of themſelves to him. They have not underſtanding to know him, Wills to cloſe with him; and ſo not capable of applying themſelves to him, or looking at him in any thing they do.

The ſecond Diſtinction is this.

There is a ſerving the Lord, ex Intentione, and praeter Intentionem.

1. Praeter Intentionem, or accidental as to him that ſerveth; and ſo wicked men, who thought of nothing leſs then ſerving God, yet have eminently ſerved him: As Nebuchadnezar King of Babylon ſerved a great ſervice for God againſt Tyrus, Ezek 29. 18, 19, 20. and God gave him the land of Egypt for his wages, though he intended nothing leſs then to ſerve God in that Deſigne.

And ſo the King of Aſſyria was employed by God to execute his vengeance upon the hypocritical Nation of the Jews; Howbeit (ſaith the Text) he meaneth not ſo, neither doth his heart think ſo: as you read Iſa. 10. 6, 7.

And ſo when Baaſha executed the vengeance threatned upon the houſe of Jeroboam, 1 King. 15. 29. and when Zimri executed the vengeance threatned upon Ba…ſha, 1 Kings 16. 12. and when Jehu executed the judgement of God upon the houſe of Ahab, it was ſervice done for God; though they did not do it with an intention of ſerving him: yea the moſt eminent Propheſies upon Record have been fulfilled beſides the intention of the inſtruments: As that of Chriſt's being crucified for the redeeming of the world: Pilate and the Jews thought of nothing leſs then the fulfilling the counſel of the Lord in what they did, or in ſerving his decrees, or his glory therein, though they were eminently ſerved hereby.

2. There is a ſerving God ex Intentione; when the mind and heart of man reſpect God in what he doth. And this is the ſervice that God calls for, and the Text calls for, and doth alone find acceptance with God.

p. 8Now to this intentional ſerving God, there are three things neceſſary, that it find acceptance. 1. That mans principle be right. 2. That his rule be right. 3. That his end be right.

1. That his Principle be right. It is ſomthing of God in man that can alone aright ſerve God. So ſaith the Apoſtle, Heb. 12. 28. Let us have grace, whereby we may ſerve God acceptably. Now grace is a divine principle, and it is only this whereby a man can ſerve acceptably.

The Apoſtle ſpeaks in Heb. 11. of many Heroick acts of ſervice done by theſe ancient Worthies, as Abel, Noah, Abraham, Iſaac, Moſes, &c. But that which gave them their acceptance was the Principle, they did them by Faith, ſaith the Text, and tells us in verſe 6. that without faith it is impoſſible to pleaſe God. There muſt be the out-going of the ſoul toward God in that ſervice which finds acceptance; Now no principle can act the ſoul towards God, but that which is divine, and ſprings from him.

2. As his Principle, ſo his Rule muſt be right; for God muſt be ſerved according to his own rule, which is his revealed Will; and where the rule is dark, we muſt either forbear until God doth clear it up, or elſe act up to it, as near as the light▪ we have will lead us. And this is the praerogative of man above the creatures below us, though they all act by a rule, and to an end which their Creator hath ſet them, yet they are not capable of underſtanding, either their rule or their end; but man is, and therefore if he would be accepted, he muſt have reſpect to his rule: As Saul, he offered Sacrifice, which in it ſelf was a good thing, and the caſe was ſomwhat urgent, for Samuel came not, and the people began 1 Sam 13.1 Sam 13to ſcatter from him, and the Philiſtims to gather together againſt him, but becauſe he walked not by rule in that action, he was rejected of God.

Mans righteouſneſs lies eſpecially in his conformity to the Rule; as the Schoolmen ſpeak of a Lex aeterna in Deo, an eternal Law according to which God doth all his works both in Heaven and Earth, which is the righteouſneſs of God: p. 9So there is foreign, Lex ſcripta, a Law written either inwardly in mans heart, or without in the Scriptures, which is the rule of mans walking; and conformity thereunto is the righteouſneſs of man.

His End muſt alſo be right: For God is not ſerved when he is not our end. A man may be praying, and faſting, and yet not ſerve God; doing juſtice, giving alms, puniſhing ſin, rewarding vertue, and yet not at all ſerve God. Men indeed look moſt to other matter and ſubſtance of their actions, becauſe they lie more open to the view of men; but that which God eſpecially looks at in man, and which is the moſt material thing in his actions, is his end. Somtimes when a man through ignorance miſtakes his rule, yet if hi… end be upright, he may be accepted notwithſtanding. As the Apoſtle in Rom. 14. tells us of two ſorts of Chriſtians in that Church, ſome that underſtood their Goſpel liberty, and Goſpel rule of walking, and therefore did not obſerve days, nor confine themſelves to eat herbs, as others did, but yet becauſe in what the one and the other did, they had reſpect to God, they did both ſerve him; as he ſaith verſe 6. He that regardeth a day, regardeth it to the Lord; and he that regardeth not the day to the Lord, he doth not regard it. And they were both living to the Lord; and ſo both living and dying they were both the Lord's; as he alſo ſpeaks.

And now theſe few things being premiſed, I ſhall proceed to draw forth ſuch inferences from the Point, as may moſt naturally ſpring from it, and be moſt ſutable to the preſent day, and this honourable Aſſembly: And what may be needful by way of Argument to confirm it, I ſhall preſent in the Application, that ſo I may make the beſt improvement I can of a little time, and ſpeak to your judgements and affections both together.

Ʋſe 1 And firſt, I ſhall infer hence ſomthing for Inſtruction. If this be to ſerve God, as you have heard, Then no man can ſerve God without the ſpirit of God. So that the generation of men that are indeed ſerving God in the world, are alone thoſe that have received the ſpirit. God is a ſpirit, and p. 10muſt be ſerved in ſpirit, and no man can ſerve in ſpirit, but he that hath received the ſpirit. The Apoſtle in Rom. 7. 4. ſpeaks of Believers that they were dead to their firſt husband the Law, that they might be married to another, even to him who is raiſed from the dead: And why muſt they be thus married? That we might bring forth fruit unto God. By marrying with Chriſt, by our union with him, we come to partake of his Spirit and ſo to bring forth fruit unto God. The Spirit is that divine ſap which is ſhed from Chriſt the root into thoſe ſouls that are in union with him, whereby they bring forth fruit unto God.

And there is a threefold work of the Spirit that muſt paſs upon man before he can be made a true ſervant.

1. A work of Conviction: He muſt be convinc'd of that abſolute dependance he hath upon God; that he cannot ſubſiſt and live of himſelf without God: For until a man doth ſee his dependance, he will not ſerve. A man will not willingly ſubject himſelf to the will of one, upon whom he hath no dependance. Now a man without the ſpirit, his heart ſpeaks that he can ſubſiſt of himſelf, by his own wit, wiſdom, providence, induſtry, and creature Intereſt, and therefore he regards not God, he ſerves not God; but himſelf, or the creature, as thinking he depends more upon theſe then upon the Lord. And this is the reaſon that when men are to tranſact any work, they are careful about the means, but they look not at God, or very ſlightly; it is becauſe they think they depend more upon the means then God; which is a piece of Atheiſm that grows in all our hearts; and thoſe have found it, that are come to know their own hearts; and muſt be rooted up by the convictions of the Spirit, before man will indeed become the Lord's ſervant.

Yea again▪ He muſt alſo be convinc'd that in ſerving God there is the beſt reward. Every man before he enters upon work, is looking what his reward and wages ſhall be: As thoſe in the Goſpel that we read of in Matth. 20. 6, 7. being asked why they ſtood all the day long idle; they anſwered, p. 11becauſe no man hath hired us; they would not work till they had ſome promiſe of wages; now when man is throughly convinc'd that Gods work will have a reward, and the beſt reward; this inclines him and draws him to his ſervice: now the Reward that God gives, it excels, 1. In the greatneſs of it, no reward can match it; what ever the Devil or the World may offer, yet God doth infinitely outbid them, what they offer is but a piece of light and fading vanity, but what God offers is a weight, an eternal weight of glory.

The Reward muſt needs be great, becauſe God rewards not only according to mans work, but according to the riches of his own grace, and bounty: A great King accounts it his ſhame to give a mean reward, he muſt do all things like himſelf: It is ſaid Heb. 11. 16. of thoſe believing Patriarchs, God was not aſhamed to be called their God; why? for ſaith the Text, he hath prepared for them a City; that is, if God had not well provided for them, if he had not prepared a glorious habitation for them, ſomewhat like himſelf, he might have been aſhamed to be called their God: ſo

This Reward excels in the ſureneſs of it. It will certainly come. Though we may fail of ſucceſs in our work, yet we ſhall not miſſe the reward of it, as the Prophet Iſaiah ſpeaks, Iſai. 49. 4. I have laboured in vain, there he miſt his ſucceſs, yet my judgment is with the Lord, and my works with my God: there he finds the reward. And it is the Apoſtles argument, 1 Cor. 15. ult. let us abound in the work of the Lord, and the Argument is, not only becauſe there is a reward, but the reward is ſure; as knowing that our labour is never in vain in the Lord.

It is true God doth defer it, at leaſt the greateſt part of it; but why is it? that he might learn us to live upon Truſt. He having given us ſuch a ſure promiſe, he may preſume that we have enough to ſupport and encourage us, though the reward be for a ſeaſon deferred; Therefore ſaith the Apoſtle Heb. 10. 35: Caſt not away your confidence which hath great recompence of reward: Oh, but we do not ſee the recompence, p. 12we poſſeſs it not; therefore he adds, yet a little while, and he that ſhall come will come, and will not tarry, and the juſt ſhall live by faith.

2. The ſecond work of the ſpirit is a work of mortification, Mans ſelfiſh nature muſt be mortified; elſe he will be ſerving himſelf, and not the Lord. That life in a believer that ſerves the Lord, ſprings out of the death of his carnal life: as man ceaſeth to be his own, ſo doth he come to ſerve the Lord, and live to him.

The meſſage that Moſes carried to Pharaoh from the Lord was this, Let my people go, that they may ſerve me; they muſt go out of the Land of Egypt, and from under the power of Pharaoh, that they might ſerve the Lord.

So muſt man go out of that ſelfiſh nature that keeps him in bondage, and out of the power of the infernal Pharaoh, before he can be capable of ſerving God. And this is done in us by the Spirit, that ſmites thoſe enemies that held us in bondage, that we might go forth into the liberty of ſerving God; pride muſt be ſmitten, and ſelf-love muſt be ſmitten, and unbelief muſt be ſmitten, &c. before any man doth indeed enter into the Lords ſervice. No man, ſaith Chriſt, can ſerve two Maſters; eſpecially two Maſters whoſe commands are contradictory; now every luſt is a Maſter, which man is ſerving, and till the Spirit crucifie them, man cannot be ſerving Jeſus Chriſt.

3. The third work is a work of renovation. The faculties of the ſoul muſt paſs under a ſpiritual renovation before they can be fit to ſerve the Lord. For I am not of their opinion who think that if luſt be mortified, the ſoul would of it ſelf return into its primitive courſe; as a river that is ſtopt, if you remove the dam, it runs of it ſelf; or a ſtone that hangs in the ayr by a ſtring, if you cut the ſtring, of it ſelf it falls to the centre: but there muſt be aliquid divinitus infuſum, a principle infuſed from above to act it towards the Lord, and in his ſervice.

Luſt, it is a confining thing, it makes man dwell at home, and ſerve himſelf, but grace is enlarging, it lets man out p. 13of himſelf, and brings him home to the Lord, and to the ſervice of the Lord. He that is a fit ſervant for a Prince, muſt have many accompliſhments to fit him for it: And ſo would I dwell here, I might ſhew you how many things are neceſſary to accompliſh a man for the Lords ſervice, as Faith, Love, Hope, Humility, Self denyal, &c. are all neceſſary; that he may be a veſſel of honour prepared for his Maſters 2 Tim. 2. 21.2 Tim 2:21uſe: For natural accompliſhments may fit a man for the ſervice of man, but man muſt be accompliſht from Heaven to fit him for the Lords ſervice: But I paſſe.

Uſe 2 That which I infer next from the Doctrine, as more ſuitable to the day, is matter of Lamentation: Ah, may we not mourn over our ſelves, mourn over the City, mourn over the Nation, yea, mourn over the world, that that which is mans great work, is laid aſide as if it was none of his work; at leaſt other work hath the praeeminence: Oh that the Devil that hath no true right to us, for he neither made us, nor bought us; and that payes no wages but death, and miſery; and that the luſts of the fleſh, to which as the Apoſtle ſaith, we are no debtors, yet theſe ſhould have more real, more free, more chearful ſervice then God, then Chriſt, to whom we are indebted by ſo manifold ingagements, and obligations!

This is true, but ah, is it not ſad? Hath not Chriſt, think you better deſerved of the World? Hath he not? Might not Jeſus Chriſt promiſe himſelf, that after he had manifeſted ſuch ſtupendious love, as to lay down his life for an undone world, that they ſhould be ſo amazed, ſo raviſht with this love, as to be ambitious who ſhould love him moſt, and honour him moſt, and ſerve him moſt; that the very naming the name of Chriſt, ſhould be argument enough to provoke them to ingage in any ſervice for him.

Yea and after he had laid down the price of his blood, the greateſt price that Heaven or Earth could give to purchaſe us, might he not promiſe himſelf, that the Sons of men would no longer be their own, but his, wholly his? But p. 14alaſſe, we ſee nothing leſſe then this in the world. Men after all this are their own, live to themſelves, ſerve themſelves, and Chriſt and his ſervice both, are deſpiſed, and rejected of men, may not Heaven and Earth even tremble▪ and be aſtoniſht at this?

Or, when men are ſerving Chriſt, do they ſerve him with the beſt, do they ſerve him with ſuch life, and vigour, as they ſerve themſelves, and the world; do not they bring him the lame, the blind, the torn, the maymed, as if any thing was good enough for Chriſt; as Jeroboam made Prieſts of the loweſt of the People; ſo do men think the loweſt of their affections, the very dreg of their time and ſtrength good enough for God.

Was there ever ſuch love, as that which Chriſt ſhew'd to the world, and was there ever any carriage ſo unworthy, and ſo unſufferable as that which Chriſt receives from the World?

We have the Type of this in the Nation of the Jews. You know God did wonderfully for that people; brought them out of Egypt by an out ſtretched arm; and carried them through the wilderneſs by a continual miracle, and then ſetled them in a pleaſant land, ſuch a land as could not, for, all things, be matched by any upon earth; might not now God expect, think you, eminent love and ſervice from ſuch a people: but when they come into the good land, they preſently defile it with their Idolatries, they forget the workes of God: and as the Prophet Jeremy expreſſeth it, They ſay not, where is the Lord that brought us out of the Land of Egypt, that led us through the wilderneſs? &c. So after all the wonderfull works of power and love that Chriſt hath wrought for the redemption of man, and for the ſetling him in an heavenly inheritance, Oh how much is this Chriſt forgotten; How few are there that ſay, where is this Jeſus that hath done theſe things; Oh where is he, that we may adorn him, that we may embrace him, that we may devote our ſelves, and all that we are and have to him: Ah, muſt not this be for a Lamentation this day, may we not lament p. 15upon Chriſts account, that he ſhould be ſo much deſpiſed, and his ſervice neglected, and upon the worlds account, that they ſhould no better underſtand their own Intereſt, then to be ſerving other Maſters and caſt him off.

But to come a little nearer home, May not we particularly mourn over our ſelves, and the Nation this day? Oh the mercies that England hath received! But have we not too ſoon, too ſoon forgotten them? Hath God been ſerved under his mercy, and ſerved with his mercy as he ſhould have been? Do we ask after the God of our mercies, and ſay, Where is the God of all theſe mercies? Where is that God that delivered us from the Bondage of Popery and Superſtition in Queen Marys days; and from thoſe enſnaring Ceremonies, and ſuperſtitious Innovations in the late Prelats days? Where is that God that appeared for us at Keint…n, Newberry, Naſeby, Dunbar, Worceſter, &c?

Might not God promiſe himſelf, that when he had delivered us out of the hands of our enemies, we would ſerve him without fear, in righteouſneſs and holineſs all the days of our life? But do we ſo?

And that when he had delivered us from thoſe innovations that were intruded into his Worſhip; he ſhould have a pure worſhip, and pure Ordinances ſet up amongſt us; and a joyful and holy walking in them: But is it thus?

And that when once the danger of Saints meeting together, called Conventicling, was removed, they would fall into a ſweet and bleſſed communion and fellowſhip among themſelves: But alas is it thus?

As alſo might not God expect that thoſe which ſuffered together, and were delivered together, ſhould joyn heart and hand together, to promote the common Intereſt of Chriſt againſt the Common Enemy: But is this found amongſt us?

God told the Jews, Zach. 8. 19. that he would deliver them, and turn the Faſts of the fourth, fifth, and ſeventh monethmonth into joy and gladneſs, and cheerful Feaſts; and that therefore they ſhould love the Truth, and Peace.

p. 16God hath done much toward our deliverance, we muſt not, we dare not deny it; we inherit the fruit of the Prayers and blood of many of his precious Saints: But after all, Do we love the Truth, and Peace? Is Truth embraced? Is Peace preſerved? Nay, Is not the light of Truth darkned by pernicious Errors, and the beauty of Peace ſadly defaced by unhappy diviſions? And muſt not theſe things be for a Lamentation this day?

I remember when the Book of Sports came out in the late Kings days, there was a general lamentation among the good people of the Land, and a holy zeal for the ſpiritual obſervation of the Chriſtian Sabbath; But now, How many have ſet their Conſciences free from any ſuch duty, and others are running back to the Jewiſh Sabbath, and that more then every one is aware of? And the firſt ſtep to fall to the latter, muſt be the caſting off the former.

Ʋſe 3 That which I ſhall next infer from the Truth in hand, is, with all ſeriouſneſs to exhort and beſeech, that that which is our greateſt work, may be moſt minded. And ſeeing that (Honoured in the Lord) you have appointed us to be this day your SPEAKERS, to ſpeak to God for you, and to ſpeak from God to you: give me leave to enjoy that which is the Priviledge of this Houſe, to ſpeak freely. And I ſhall be bold to ſpeak to you, as ſtanding before the Lord this day, in a threefold capacity. 1. As Men. 2. As Chriſtians. 3. As Magiſtrates, and the TRƲSTEES of the three Nations.

Firſt, I ſhall ſpeak to you as men; and as men you are engaged to ſerve the Lord: For,

Firſt, Have you not received your Beings from him? Hath not he made you, and not you your ſelves? Doth not then the Law of Creation engage you to ſerve him by whom you are, or elſe you had never been?

There are certain Duties which Divines call Natural Worſhip, which the light of Nature doth dictate to men, and are due to him by the very Law of Creation; as to love God, fear him, truſt him; ſo alſo to ſerve him, and refer p. 17our actions to him, which God never did, nor never will diſpenſe with to the ſons of men: So that he that lives in the world, and is not truly ſerving God in the world, this man ſins againſt the very Dictates of natural light, and againſt the Original and Fundamental right which God claims to us, as being his creatures, and the work of his hands. Shal… the thing that is formed ſay to him that formed it, What haſt thou to do with me? And, wherein am I indebted to thee? Shall not God enjoy his own Creature? And doth he enjoy it, if it is not ſerving him?

Secondly, As man was made by the Lord, ſo he was made peculiarly for the Lord; He made the reſt of the Creation to ſerve man, but he made man to ſerve himſelf. He furniſh'd him with ſuch Faculties of mind, that rendred him capable of knowing, praiſing, and ſerving his Creator: and is there but this one creature in this lower world that God made peculiarly to ſerve him, and ſhall he be diſappointed in that one?

Nay, ſhall the reſt of the Creatures keep their ſtation, and ſerve their end, and man not ſerve his?

When God would Arraigne a people that was rebellious againſt him, he calls Heaven and Earth to hearken, Iſa. 1. 2. Hear O Heavens, and hearken O Earth: Why? What ſtrange thing hath God to bring forth? Why this; I have nouriſhed and brought up children, and they have rebelled againſt me▪ As if he had ſaid, Is there ſuch a thing to be found out in the whole Creation, that any creature which God had made, maintained, and ſhewed his power and goodneſs in, ſhould rebel againſt him? O Heavens! Is there any ſuch thing to be found with you? O Earth! Is there any ſuch thing to be found in thee? May not the Heavens, and the Luminaries above, riſe up againſt man, and ſay, We have obſerved our place, kept our diſtances, runs our race, poured down our influences according to the Law ſet us in our Creation? May not the Earth riſe up and ſay, I have ſtood firm upon my Baſis, I have brought forth my increaſe, I have been ſerviceable to man's being, and man's d…light, by p. 18thoſe varieties of fruits I have brought forth to him, ſweet to his taſte, fragrant to his ſm…ll, and beautiful to his fight, and that with a new Edition every year? Here are now the creatures ſerving thee, O man, and what, art not thou ſerving the Lord? Do they hand up that ſervice which they owe to thee, and wilt not thou hand up that ſervice which thou oweſt to God? Shall the work ſtick at thee? What? at thee! It is obſervable that which we read in Gen. 1. That God did not ſay of the works that he had made, that they were very good, until he had made man; he ſaw them to be good before, but now very good; for God had now made a creature that was to be the lord of the Creation, and that was made capable of bringing in to him the glory of his works, and ſo took the greater pleaſure in them upon that account: and therefore man ought to be careful that God be not diſappointed in him.

Thirdly, It is mans Excellency and Glory to ſerve the Lord.

The excellency of every thing lies in its ſerving its end; as of a knife in cutting, a pen in writing, &c. Now man being made for the Lord, as his end; it is his excellency to be ſerving him.

It is natural to man to ſeek after Excellency. Omne deſiderium ad ſuperiora tendit. Some men ſeek for it in a great eſtate, others in Rule and Dominion, others in Wiſdom and Learning, &c. according to mens ſeveral Conſtitutions and Apprehenſions, ſo they ſeek after ſeveral excellencies: but true excellency conſiſts in a mans upright and faithful ſerving his End. He that doth moſt eminently ſerve the Lord in his generation, this man doth moſt excel.

Solomon ſaith, Prov. 12. 26. The righteous is more excellent th…n his Neighbour: and this is the thing wherein he excels, becauſe it is he only that is ſerving the Lord. In other things his neighbour may excel him.

The commendation that God gives to Moſes at his Funeral was this, that he was the ſervant of the Lord, Gen. 34. 5, 6. So Moſes the ſervant of the Lord died; and he buried p. 19him in a Valley, in the land of Moab, &c. The Spirit of God might have ſtiled him Moſes the Honourable, Moſes the Prince, Moſes the Scholar, Moſes the Beautiful; But this was Moſes his chief excellency, that he was the Servant of the Lord. Though other excellencies may commend man more to the world, yet this is that which commends man to God.

Fourthly, Conſider this, not to ſerve the Lord is the higheſt Injuſtice: We with-hold that from God which is his Due: For ſervice is a debt that we owe him, and ſhall we dare to rob God?

What ſaith the Prophet Malachy, chap. 3. ver. 8. Will a man rob God? Scarce could there be found among the Heathen any ſo profane and ſacrilegious, as to dare to rob their gods, though they were but dumb Idols; and ſhall any man dare then to rob the living God? To give away that ſervice to Mammon, to Satan, to encroaching luſts, which of due belongs unto him.

Give unto Caeſar the things which are Caeſars, and unto God the things that are Gods.

Caeſar expects to have his due; if men do not give it, Caeſar will take it: and what then ſhall not God much more have his due? And will he not ſeverely require it at their hands that do with-hold it?

Parliaments are the Supreme Courts of Juſtice, the Fountains from whence Juſtice and Judgement are to run down like a ſtream throughout the Nation; and ſhall you (Right Honourable) you that are Fountains of Juſtice, be guilty of that high Injuſtice your ſelves, as not to reſign up your ſelves, and all that you are and have, to the ſervice of God, which is the debt you owe him, and the Due, he expects from you?

Fifthly, Again, Conſider this, (for I yet ſpeak to you as men) if ye do not ſerve the Lord, this is that which will deſtroy you: for if a thing will not ſerve its end, we caſt it away: If a Pen will not write, if a Knife will not cut, if a Needle will not ſowe, we caſt them away; for what are p. 20they good for, when they do not ſerve their End?

So when we plant a Tree to bring forth Fruit, and it become barren, we cut it down, and make fuel of it for the fire; it doth not anſwer our end. So hath God made man to be as a Tree of Righteouſneſs, to bring forth the fruit of ſervice and obedience to him; and if he proves barren, and ſerves not God's end; Will he not ſay as Chriſt of the barren Fig-tree? Cut it down, Why cumbreth it the ground? Luke 13. 7.Luke 13:7Thoſe men ſhall become fuel to God's Justice, that will not be ſervants to his will and glory.

Was not this that which deſtroyed the old World? The Lord had made man to ſerve himſelf; but when the Lord ſaw that mankind was degenerated, and that they were become a generation of Rebels, the Lord repented that he made him; as we repent of any work we have done, when therein we do not attain our end: And hereupon it was that God deſtroyed him from off the face of the Earth.

It is a true ſaying, In nihilum valet, quod non valet in finem ſuum: That is good for nothing, that doth not avail to its end: So that as we would not be caſt away, and cut down, and deſtroyed, it doth concern us to be careful that we ſerve our end, which is to ſerve the Lord.

Sixthly, In the next place, conſider, If a man doth not ſerve the Lord, he is ſpending his money for that which is not bread, and his labour for that which ſatisfieth not. For if a man doth not ſerve the Lord, the fruit that he will reap of all his other ſervice, will not ſatisfie him. Every man expects when he comes to receive the fruit of his travel, to find ſomthing that may be as bread for his foul to feed upon, and be ſatisfied; now no travel, no labour, but that which is expended in ſerving God, will bring in that fruit which may give reſt to the ſoul of man; becauſe it can fetch him in but ſome Finite good, which is too narrow to ſatisfie the ſoul.

Solomon in the Book called the Eccleſiaſtes, gives us a Catalogue of the ſeveral vanities that he had obſerved under the Sun; and one is this, which he mentions chap. 6. verſ. 7. p. 21All the labour of man is for his mouth, and yet the belly is not filled. Man labours and toyls, and yet he hath not out of all his labour, that which can fill his appetite: His appetite is capable of more then his labour can bring him in, which was a vanity he obſerved.

But now he that is in ſincerity ſerving the Lord, when he comes to enjoy the fruit, and the reward of his ſervice, he ſhall find that which will be ſatisfa…tion to his ſoul; for he ſhall find God himſelf both in that ſervice, and eſpecially at the end of the ſervice.

As the good ſervant in the Goſpel that had faithfully ſerved the Lord, was bid to enter into his Maſters joy: Other ſervants that are ſerving the World; and ſerving their Luſts, may enter into the joy of the creature, and the joy and pleaſure of ſin, but not into the joy of the Lord, which is only that joy that can ſatisfie the heart of man.

Laſtly, conſider this, If a man doth not ſerve the Lord, he doth not Live: I ſay again, he doth not live. It is true, take life in a large ſenſe, ſo it is the whole activity of the Reaſonable Soul, diſplaying it ſelf in the ſeveral actions of man in the world: But take life in a ſtricter and Theological ſenſe, and ſo it is the activity of the ſoul, diſplaying it ſelf by the power of the holy Ghoſt, in the ſervice of God. So that when the ſervice of God is the Sphaere, and the Spirit the Principle of the ſouls activity, this is moſt truly and properly life.

The Apoſtle ſaith of the Widdow that liveth in pleaſure, She is dead while ſhe liveth.

The Widdow indeed, She ſerveth God day and night, as he 1 Tim. 5. 6.1 Tim 5:6ſaid before: But ſhe that liveth in pleaſure, not ſerving God, is dead whiles ſhe liveth.

I ſuppoſe you have heard the ſtory of him that was converted in the latter end of his days, and therefore would have this Inſcription upon his Tomb after his death, Diu fui in Mundo, parum vixi: I have been long in the world, but I have lived but a little: For that life which man lives whiles he is ſerving himſelf, and acting his luſts, and promoting p. 22his own carnall intereſts is ſo far differing from that life which he at firſt reveived from God in innocency, that it is quite another, and not that life, as if he that had lived the life of a man ſhould come to live the life of a beaſt: as Nebuchadnezar did, you would ſay this is another, and not the ſame life: So that when a man is in ſincerity ſerving the Lord, this is his original life, and his only true life.

Thus I have ſpoken to you as men, and the ingagements you ſee that lie upon you, on that loweſt account are very ſtrong, to be ſerving the Lord; but thoſe that follow are yet ſtronger, wherein, I ſhall ſpeak to you:

2. Secondly, as Chriſtians. Chriſtians I mean, not in the largeſt ſence, as Baptized only into the name of Chriſt, but in a ſtricter ſence, as Baptized into his Spirit; for I believe I ſpeak to many ſuch at this time; and as ſuch, you are peculiarly ingaged to ſerve the Lord. For,

1. Firſt, you are thoſe that the Lord hath bought; peculiarly bought, for though Chriſt in a more general ſence, hath purchaſed all men, yea the whole creation; for his Lordſhip and dominion over all creatures, comes in upon him upon the account of his death; yet his death, and the purchaſe of it, doth more peculiarly relate to his people, Being the Saviour of all men, yet eſpecially of thoſe that believe. Now the Apoſtle argues, 1 Cor. 5. laſt, concerning the believing Corinthians, Ye are not your own, why? For ye are bought with a price: What then? Therefore glorify God in your body, and in your ſpirit which are the Lords.

As a ſervant that is but hired, is ingaged to ſerve his Maſter, how much more if bought with his money, as thoſe ſervants under the Law. So that the Lord hath a ſtronger title to you then others; as being not only his by the more common right of Creation, but the more peculiar right of purchaſe: And the price that purchaſed you is not Silver and Gold, which yet are accounted the moſt precious things in nature, but the blood of Chriſt, the blood of God, which is indeed the greateſt that Heaven or Earth could yeeld. So that Gods expectation cannot but be greater upon his people p. 23then upon any others, that whoever deny him ſervice, yet that they ſhould yeild it to him.

And ſo ſaith the ſame Apoſtle 2 Cor. 5. 14, 15. If one died for all then were all dead, &c. that they which live ſhould not henceforth live unto themſelves, but unto him that died, and roſe again

As if he ſhould ſay, we were indeed all dead, but we are purchaſed from death into life by Jeſus Chriſt; and this life now, we are not to live it to our ſelves, but unto him by whoſe death we come to live.

2. As Chriſtians you are Married to the Lord. He hath divorced you from your firſt Husband, which is the Flesh, which you were in League with, and obedient to, and he hath married you to himſelf.

Now why are you thus married, the Apoſtle tels you Rom. 7. 4. We are married to him, that is raiſed from the dead, that we ſhould bring forth fruit to God: We are married to Chriſt Crucified, that we might be dead to ſin; and to Chriſt raiſed from the dead, that we might live a new life, which is, to bring forth fruit to God.

As we know in Marriage, a man marries a wife, that ſhe might bring forth her fruit, as by himſelf, and not by another, ſo to himſelf, and not to another alſo: Now this is to ſerve the Lord, when the fruit we bring forth, we bring it forth not to our ſelves, but unto him.

And we know alſo by the Law of marriage the wife is not her own, but her Husbands, and hath not power over her own body, but the Husband, as the Apoſtle ſpeaks 1 Cor. 7. 4. So is the caſe here, ye that are married to the Lord, the Law of that ſpiritual Relation doth take you off from being your own, or having a power over your ſelves, ſo as to be ſerving your ſelves; and doth ingage you to be the Lords, and to be ſerving him.

3. As Chriſtians, and Saints, he hath beſtowed more coſt and workmanſhip upon you then upon others, he hath formed you for himſelf.

He hath Created you again. So ſaith St. Paul, Eph. 2. 10. p. 24We are his workmanſhip; why? So are all Creatures: but he adds, Created in Chriſt Jeſus; we have a new creation in him: but to what are we created? To good works, that we ſhould walk in them, and what is that, but to be ſerving the Lord?

Why was it that the Lord did ſo expect fruit from his Vineyard, Iſaiah 5, and ſo wondred when he found it not, it was becauſe he had beſtowed ſo much coſt and work upon it? He had fenced it, and gathered out the ſtones of it, and planted it with the choiceſt vine, &c. THEN he looked it ſhould bring grapes. Had not the Lord beſtowed ſo much workmanſhip upon it, he would not have had ſuch expectation upon it. God expects better and greater things from his people then from others, that they ſhould do that which is ſingular, and ſerve him at a more Spiritual and excellent rate then others either do or can, and that upon the account of that workmanſhip he hath beſtow'd upon them.

It is ſaid 1 Kings 10. 12. That King Salomon made of Almug-trees Pſalteries and Harps for Singers, to praiſe the Lord. So all the ſpiritual carving and poliſhing that God beſtowes upon the Spirits of his people, is but to make them inſtruments of ſervice and praiſe to himſelf.

4. Conſider again, Doth not the Law of Love, as you are Chriſtians, ingage you to be ſerving the Lord? How can we ſay we love Chriſt if we do not ſerve him? The Nature of love is to deny it ſelf, and overlook it ſelf, that it may ſerve the perſon beloved. Amor eſt Donum Amantis in amatum. Through love, the true lover beſtowes himſelf upon his beloved. and if himſelf much more his ſervice. foreign: as that Ancient ſpeaks, it ſuffers not a man to be his own. Now can we juſtifie it to Chriſt or our own Conſciences that we love him, if we beſtow not ourſelves in a way of ſervice upon him?

What is the reaſon that men are ſo ſerving themſelves? is it not becauſe they love themſelves? It is this ſelf love that doth confine man within himſelf, and makes his charity not only, (according to the Proverb) to begin at home, but to p. 25end at home alſo: But now when man doth indeed love the Lord, this ſame carries him out of himſelf, and reſigns him up to the Lord, and all that he is and hath, to be ſerviceable to the Lord.

Laſtly, How can we ſay that Chriſt reigns in our hearts, if we are not ſerving the Lord? For the great end of Chriſts reigning, is to ſubdue in man his ſelf-iſh Nature, whereby he is ſerving himſelf; that the Lord that hath right to him, may have ſervice from him.

Chriſt is made Lord of the Creation, is ſet up King of all the Earth, that he might make the Creation ſerviceable to God; that God might have the glory of his works come into him through his Son; So is he ſet up King in the heart of man, that he might ſmite thoſe Enemies that had carried him from God, and his ſervice; and ſubdue his Reaſon, his Will, his Affections, and his whole man to the obedience and ſervice of God. And it is an undoubted Truth, That as Chriſt's Reigne and Kingdom prevails in the heart of man, ſo doth he ceaſe from himſelf, and is ſerving the Lord.

Thus I have ſpoken to you alſo in the ſecond capacity, as Chriſtians; and now give me leave alſo to ſpeak a few words to you in that capacity wherein you meet in this Houſe, that is, as Magiſtrates, or Parliament-men.

And in this more Publique and Politique capacity you are to ſerve the Lord: For every Talent that is in our hands, we are to improve it for our Maſters uſe. For what is a Talent, but any Ability or Opportunity that is in the hand of man, whereby he may be uſeful to the praiſe and ſervice of God: And where there are more Talents, there will be the more required.

He that had but one Talent in the Parable, was ſeverely puniſh'd, becauſe he hid that one in the Earth, and improv'd it not: But ſuppoſe that he that had the five Talents, ſhould have hid them all five, Should he not have been puniſh'd five times more?

p. 26Men that have great Eſtates, great Authority, great Intereſts, and act in a wider Sphaere then other men; as they have greater advantages in their hand, ſo their ſin, and their puniſhment will be greater, if they (I do not ſay abuſe them, for the unprofitable Servant did not ſo, but) neglect them, and improve them not.

The Magiſtrates of the world, Kings, and Judges of the Earth, are particularly called upon to ſerue the Lord, in the Text; and to Kiſs the Son in the next verſe; For whatever power they have, even as ſuch, is derived from Chriſt the Mediator; By whom Kings Reigne, and Princes Decree Judgement. For Chriſt is not only King of his Church, but King of the VVorld; and ſo the powers of the world are derived from him, and are to be ſubordinate and ſubjected to his honour; and (ſo far as they are concerned) to the Affairs of his Kingdom in the Earth.

I intend not to enter that perplex controverſie of the Magiſtrate's power in matters of Religion, about which I find a double Extream; The one in that opinion of ERASTƲS, that would have no other Government in the Church, but that of the Civil Magiſtrate, and his power to interpoſe, even in the Intrinſick affairs thereof.

The other is that of the Jeſuites, whoſe Maxime is, Magiſtratus nil ſtatuat de Religione. And I have heard it aſſerted, That nothing of the firſt Table, or of the Souls of men, doth at all fall under his cognizance: which I humbly conceive to be an Extreme on the other hand: For without queſtion, ſomthing may and ought to be done by the Magiſtrate, to the befriending of the Goſpel, and its progreſs in the world.

I ſhall only ſpeak of thoſe things which I think moſt ſober men will grant; becauſe it is a tender point.

1. Without queſtion he is to do nothing to hinder the preaching and ſpreading the Goſpel within his Dominion: For the true Goſpel hath a right to be preached in all Nations. The Apoſtles had a Commiſſion from him that was King of kings, and Lord of lords, To Go and teach all Nations; p. 27and therefore they might by vertue of their Royal Commiſſion from him, demand of the ſubordinate Kings and Rulers of the Earth a free and un-interrupted paſſage through their ſeveral Dominions, for the publiſhing of this Goſpel, in any part of them. And they were not to be accounted Intruders, in any Nation, or any City, which they might enter into for the diſcharge of their Commiſſion.

2. Becauſe the Goſpel hath ſuch a Right, Magiſtrates ought not only to ſuffer it, but to remove outward Obſtructions that may lie in its way, and that may hinder the paſſage and progreſs thereof: And he doth but that which is to have a free paſſage through the world.

So that if any ſhould ſhut their dores againſt the preaching of it, he may command them to be opened; If any ſhould lay hands upon the Diſpenſers of it, to reſtrain them in their work, he may command that they be ſet at liberty; if any diſturb and interrupt them in their work, he may forbid all ſuch diſturbances: Yea, if the people will not come to hear it preached, but be ſpending their time in drinking and revelling, and the like, when they ſhould be attending upon it, he may command them to give their attendance upon it, at leaſt in one place or another; eſpecially ſuch as own the Chriſtian profeſſion, as we do generally in this Nation.

3. He is not only to remove obſtructions, but he ought to countenance and encourage the true Preachers and Miniſters of the Goſpel in their preaching, and the Profeſſors of the Goſpel in their profeſſion. He is to take them under the wing of his Government, and to protect them in their juſt Liberties againſt all oppoſers; and to furniſh them with convenient places for their meetings, and publique Worſhip; and to provide what maintenance may be neceſſary for the furtherance of the preaching the Goſpel, and ſpreading of it, as Conſtantine did in his time. And all this he is to do, becauſe of that Supream Right that the Goſpel hath from him that is the King of the Earth, to be publiſhed in the world.

4. But laſtly, He may alſo upon the ſame account inhibite p. 28the divulging and propagating of any principles, opinions, or religion ſo called, which will directly tend to the undermining and ſubverting of this Goſpel: For it is only the true Goſpel that hath a right to be propagated, and received in the world. So that the Magiſtrate is under no ingagement to any Religion, but the true Religion; any Goſpel, but the true Goſpel, any profeſſion but the true profeſſion; for that only hath a right, as I ſaid, to be propagated and entertained.

So that if any man will come and preach another Goſpel, then what the Apoſtles, had a commiſſion from Chriſt to preach, and will preach ſuch Doctrine as will tend to the undermining of it. The Magiſtrate is under no ingagement to give to that, liberty; much leſſe countenance, but rather to reſtrain it, becauſe it is not that Goſpel, and that true revelation of the mind of God, which he hath decreed to be entertained of men.

If a man will come and preach up Paganiſme, Turciſme, Judaiſme, Papiſme; yea and to go farther, Pelagianiſme, Socinianiſme, or Arminianiſme, in the groſſer points of it, and claim liberty, and protection from the Magiſtrate in ſo doing, let him ſhew by what right he would claim this liberty: for where can he ſhew that ever any man had a commiſſion from Chriſt to preach up theſe religions or opinions in the world.

I would be underſtood to ſpeak only of thoſe opinions, that do undermine the true Goſpel, and that way of truth which God hath revealed for the ſalvation of the world, and which may be accounted in the number of thoſe Hereſies that are damnable, and not of leſſer miſtakes either in point of Doctrine or Diſcipline wherein the godly both have and may differ: for in things that are doubtful, or not fully certain, there ought to be a forbearance, leaſt the truth be reſtrained in ſtead of errour.

Neither have I pleaded for the puniſhing of any mans perſon meerly, becauſe he holds this or that opinion; what I have ſaid is that the Magiſtrate is under no ingagement to p. 29errour as errour, or to give liberty to the ſpreading of thoſe opinions, that raſe the Foundation of our Chriſtian Religion.

Object. 1. But there are ſuch c…ntroverſies in religion, that we know not how to be ſure what is a truth, or what is errour; and ſo we may oppoſe truth in ſtead of errour, and make way to errour in ſtead of truth.

Anſwer. Are we not ſure that the Christian Religion, is the true Religion: if we are not ſure of that we leave our ſoules in a deſperate hazard, and lie ſadly open to the ſnares and temptations of the Devil, and of men Cunning to deceive.

But if you ſay, you are ſure the Chriſtian Religion is the true Religion, may you not then be ſure alſo of thoſe great truths, which are as the pillars upon which it ſtands? May we not be ſure that Jeſus Chriſt is the true Meſſiah, and that he was really in the nature of man, and that in that nature he ſuffered death for the Redemption of the world?

May we not be ſure, that he is riſen from the dead, and lives for ever, making interceſſion in that nature wherein he died? and that he will come again to judg the world?

May we not be ſure that the Scrip…ures are the written word of God, and the rule of our Faith and obedience, by which all light in the hearts or Doctrines of men is to be examined?

Again, may we not be ſure that we are juſtified by Faith, and not by the works of the Law?

May not we be ſure, that there ſhall be a Reſurrection of mens bodies at the laſt day, and that ſome ſhall riſe to eternal life, and others to go into everlaſting fire, &c.

If we cannot be ſure of ſuch things as theſe, my preaching may be vain, and your Faith alſo vain.

Object. But the Magiſtrate is not to determine what is truth and what is errour.

Anſw. 1. I do not ſay he is …o determine, yet I ſay he is to be inſtructed, as the Text ſpeaks, and to know which is the true Religion, and the great truths upon which it is p. 30built, and when he knows them, he is to give freedom, countenance, and what furtherance he may to them. And if ſome Magiſtrates have through ignorance, or prejudice, turned their power againſt the truth; yet it was their duty to have improved their power for it in thoſe wayes, and upon that ground that I before mentioned. His ignorance and inability to diſcharge his duty, doth not at all exempt him from it.

Thus I have ſhewn briefly, and I hope clearly, wherein the Magiſtrate may befriend the Goſpel, and the true Religion; and ſo upon that account be ſerving the Lord.

There are other things alſo of another nature, wherein he may ſerve the Lord;

As in ſuppreſſing open vice, and wickedneſs, putting down thoſe houſes that are the nouriſhers and maintainers of them, I mean diſorderly Ale-houſes and Taverns, whereof we have yet too too great a ſtore every where. Something I perceive hath been done upon that account in the Countries, and I could wiſh they were a little more narrowly lookt after in the City.

God had a ſad controverſie with Eli, though a good man, that when his Sons did wickedly, he reſtraind them not: He 1 Sam. 3. 13.1 Sam 3:13was a Magiſtrate, and though he could not change their hearts, yet he might have reſtraind their practiſe. And I think this will ſomewhat befriend the Goſpel, and the paſſage of it among us.

And then as for other things wherein you may ſerve the Lord, as Enacting righteous Laws, doing juſtice, and judgment, relieving the oppreſt, eſtabliſhing the Liberties of the Nation, ſo far as may conſiſt with the juſt liberties of the people of God, and the ſecurity of that cauſe, wherein the godly of the Nation have been, and yet are ſo deeply intereſted, that our motion may not be Retrograde, and we looſe the things that we have wrought.

As alſo for the carrying on your affairs at Sea, and the war wherein you are ingaged with Spain, wherein you would ask counſel from Heaven this day, it is not for me to p. 31adviſe any thing in theſe things, they being ſo much out of my ſphaere; I ſhall only ſay, The Lord direct you.

Yet only this I ſhall ſay, that the Monarchy you have to do againſt, is deeply defiled with blood, and with that blood which hath the loudeſt cry; and when its iniquity is at the full, and its defence taken off, it ſhall be, as Caleb ſaid of the Canaanites, but as bread for thoſe Inſtruments that God ſhall employ to take vengeance.

Only let me bold humbly to adviſe you, as that which is of the greateſt concernment to the ſucceſs of your Affairs, That you would Intereſt God as much as may be in them all: For ſeeing you are men that do pretend to God in what you do, and have his Name upon you, you are to expect your ſucceſs to come in, not in a common way of Providence, but in a way of prayer, faith, and ſincere ſerving him in all your undertakings. This is the third Inference.

Fourthly, I ſhall infer ſomthing by way of Tryal in a word or two, that we may a little know our own hearts, and whom we are ſerving whether our ſelves, or the Lord. You may know it,

Firſt by this. If you ſerve the Lord in what you do, then you expect your Reward principally from him: for the thing or the perſon that man is ſerving, from the ſame doth he expect his reward, He that is ſerving man, expects his reward from man; He that is ſerving mammon, from mammon he looks for his reward: And he that is ſerving the Lord, he expects alſo his chief reward from the Lord: And the ſence of that reward which he ſhall have from God, is the motive that quickens him more in his work, then any he may receive from man.

Secondly, He that ſerves the Lord in what he doth, hath his eye upon him as his ultimate end. He that looks no farther then himſelf, this man is ſerving himſelf; let his work be what it will be, as I ſaid before. But when the Lord is Finis operis, the end of the work; or at leaſt Finis operantis, the end of him that worketh, then is the Lord ſerved.

Laſtly, He that ſerves the Lord, he endeavours to manage p. 32his work ſo, as it may be moſt ſerviceable to him. If a Miniſter uprightly ſerve the Lord, he will preach the Word, and manage the whole courſe of his Miniſtry, not in ſuch a way as may be moſt pleaſing to men, but moſt to the good of ſouls, and the honour and ſervice of Chriſt: And ſo I may ſay of Magiſtrates, and of private Chriſtians; if they are ſerving the Lord, they then will ſo endeavour to act, and ſo ſteer the whole courſe of their life, as that the Lord may be moſt ſerved and honoured by them.

Ʋſe 5 The laſt thing I infer from the Doctrine, is, encouragement and comfort to the good and faithful ſervant. The ſervice of the Lord, though we may ſuffer reproach in it, yet it is the moſt honourable; and loſs in it, yet it is the moſt gainful; and pain and trouble in it, yet it is the moſt pleaſant ſervice in the world,

Ah (much honoured Senators) you that are in the integrity of your hearts ſerving the Lord, beſides all that peace and pleaſure that you may have at preſent, there is a day coming, wherein all your ſervice and labour of love will be returned into your Boſoms an hundred fold.

Oh how honourably doth that man live, and how bleſſedly ſhall that man die, that hath been doing the Lord's work in the world!

Bleſſed are the dead that die in the Lord, &c. for they reſt from their labours, and their works follow them. Rev. 14. 13. their works are ceaſed as to the labour of them, but follow them, and will be with them for ever, as to the reward of them.

The rich mans riches ſhall not follow him, the voluptuous mans pleaſures ſhall not follow him, nor the honours of the honourable ſhall not follow them; but the faithful ſervants works ſhall follow him, and be with him for ever.

It is ſaid of David, that after he had ſerved his generation according to the will of God, he fell aſleep, Acts 13. 36. How ſweetly may that man lay himſelf down in the ſleep of death, that hath in his life been ſerving his generation according to the will of God.

p. 33The Lord himſelf will give Teſtimony to ſuch a man, as he doth to the faithful ſervant in the Parable; VVell done thou good and faithful ſervant. For a Magiſtrate, for a Miniſter, Mat. 25. 21.Matt 25:21for a Chriſtian to have an Euge from Chriſt; for the Lord himſelf to give an honourable Teſtimony to a man, and his ſervice, is the trueſt honour, and the higheſt commendation. And though he be but a ſervant, yet his Maſter will make him ſharer with himſelf, and that in the beſt thing which he hath, which is his joy; Enter thou into thy Maſters joy: And is not this enough to encourage you?

But yet, if a bigger word then this can be ſpoken, we have an expreſſion or two falling from Chriſt's own mouth, and recorded by Luke, chap. 12. which I cannot think of without wonder.

The one you find in the 43, 44. verſes, Bleſſed is that ſervant whom the Lord when he cometh ſhall find ſo doing. Of a truth I ſay unto you, that he will make him Ruler over all that he hath. Can any thing be ſpoken more? Yes, in ver. 37. we have a greater word then this, which I durſt not have ſpoke, if Chriſt had not ſpoken it himſelf: Bleſſed are thoſe ſervants whom the Lord when he cometh ſhall find watching; Verily I ſay unto you, he ſhall gird himſelf, and make them to ſit down to meat, and will come forth and ſerve them.

In the former expreſſion he ſaith, That all that he hath ſhall be at their ſervice; and that is very much: But in this latter, he ſaith a great deal more; That he himſelf will gird himſelf, and put himſelf as into the poſture of a ſervant, and come forth and ſerve them. And now, Beloved, who would not be the Lord's ſervant.

And thus I have ſpoken to the matter of the counſel here given to the Kings and Judges of the Earth, which is, to Serve the Lord.

I ſhall next in a word ſpeak to the manner, how the Lord is to be ſerved; and that the Text ſaith, is with Fear. Serve the Lord with fear.

p. 34Though they are Kings, and Judges, and are a Terror to others, yet even they muſt ſerve the Lord with fear; and though they are men that uſually have the greateſt defence about them, yet lie as open and naked to God as any others, and therefore muſt ſerve with fear.

Queſt. But what fear is this they are to ſerve with? and of what?

Anſw. For the former queſtion, the Apoſtle reſolves it in that parallel Scripture, Heb. 12. 28. Let us have grace, whereby we may ſerve God with Reverence, and Godly Fear: There is a baſe ſlaviſh fear that makes a man run from God, and have hard thoughts of him, and binds him up from ſerving him.

As the unprofitable ſervant, if he ſpeak his heart, was bound up from employing his Talent by this baſe fear: Matth. 25. 24, 25. Lord, ſaith he, I knew thee, that thou art an hard man, reaping where thou haſt not ſown, &c. and I was afraid.

But the fear wherewith we are to ſerve God, is an ingenuous Son-like fear: Such a fear as

1. Springs from Love, and that Honourable eſteem we have of God, which in Hebr. 12. is called Reverence: which Moraliſts tell us, is an affection compounded of love and fear; and is wrought in the heart by a due ſenſe of that greatneſs and goodneſs which is in God.

2. Which quickens a man in ſervice. For this true Fear, is a ſtrong Incentive to action. The Apoſtle to quicken thoſe dull Hebrews in their travel to the true Reſt, doth endeavour to poſſeſs them with this holy Fear, Heb. 4. 1. Let us therefore fear, leſt a promiſe being left us of entring into his reſt, any of us ſhould ſeem to come ſhort of it. Security rocks the ſoul aſleep, but Fear awakens it, and ſets it a work.

Queſt. 2. But what are they to be in fear of?

Anſw. The verſe after this Text doth in general tell us p. 35and that is, the Lords diſpleaſure, leſt he be angry, and you periſh ſaith the Text, and that, if his wrath be kindled but a little, what then if he ſhould ſtir up all his wrath? as the Pſalmiſt ſpeakes.

This fear is to poſſeſſe every mans heart, and is to run through all the Acti…ns of his life.

1. For natural actions, as eating, drinking, &c. we are to manage theſe with an holy fear of diſpleaſing the Lord.

2. For Civil and Political actions, as buying, ſelling, trading and commerce in the world; him we are alſo to fear leaſt we diſpleaſe him.

3. As for Religious actions, praying, or hearing, &c. we are to mannage theſe with this holy fear, leaſt we diſpleaſe the Lord by formality, diſtraction of thoughts, hypocriſy, careleſneſs, or the like.

But eſpecially Magiſtrates, for they are the perſons particularly ſpoken to in the Text. They are to mannage the whole courſe of their Government with this fear of diſpleaſing the Lord. They are all ſubordinated to him, and are to give up their accounts to him, and therefore are to be exceeding careful that nothing in the conſtitution, or courſe of their Government be diſpleaſing unto him. And they do diſpleaſe Chriſt.

1. When they oppoſe his intereſt in the world, when Chriſt hath a work upon the wheeles for the advance of his Kingdom, the eſtabliſhing of Jeruſalem, &c. then, when they oppoſe their power to this intereſt, then they diſpleaſe him. As when Maximilian the Emperour, and ſome other Princes oppoſed Luther in that great work he was upon.

2. Secondly, when they neglect his intereſt, when they do not come forth to ſerve it with what ever ability, or opportunity is in their hand: but are wholly ſwallowed up into a more private intereſt of their own. As Meroz was curſed not coming forth to help the Lord, Judg. 5. 2. 3.

3. When they ſubordinate his intereſt to their own, when they are carrying on an intereſt of Chriſt, but it is that they p. 36may ſerve ſome private end of their own upon it: when they ingraft a ſelfiſh deſign upon Chriſts ſtock, that it may the better thrive. And thus did Jehu, in taking vengeanoe upon the falſe Prophets of Baal, and Ahabs houſe, which was but to confirm the Kingdom to himſelf, 2 Kings 10.

4. When they deal injuriouſly with his Saints, then they do highly diſpleaſe him: Though they are a poor deſpiſed people in the world, yet their Redeemer is mighty, and when they cry, he will hear them.

I find two principal places in the propheſie of Iſaiah, wherein the Lord is preſented in a ſtrange heat of wrath; the one is 34. Iſaiah the beginning of it.

The indignation of the Lord is upon all Nations, and his fury upon all their Armies, verſe 2.

Their mountains ſhall be melted with blood, verſ. 3.

And the Hoſt of Heaven ſhall be diſſolved, verſ. 4.

And my ſword ſhall be bathed in Heaven. verſ. 5.

And the ſword of the Lord is filled with blood, verſ. 6.

Now if you ask me, What means the heat of this great wrath? he tels you verſ. 8. It is the day of the Lords vengeance, and the yeer of recompence for the controverſie of Sion.

The other place is 63. Iſaiah beginning. Where the Lord is ſet forth in his red Apparel, and his garment died in blood, and treading the Wine-preſſe of wrath: And the reaſon of all this you read in the 4. verſ. For the day of Vengeance is in mine heart, and the yeer of my redeemed is come.

We cannot touch God in a tenderer part, then in his people, for they are the Apple of his eye.

Juſtin Martyr in his Apology for the Chriſtians, tells the Roman Emperours, that whiles they perſecuted the Saints, the Empire was afflicted with Floods, Earth-quakes, Peſtilence, &c. It was not their tolerating, but their perſecuting them, that brought thoſe calamities upon them. Nothing will ſooner bring down wrath upon a people then this.

p. 37And on the other hand, to protect and Cheriſh the Saints, is that which God takes kindly at the hands of Magiſtrates: and which is likely, eminently to conduce to the proſperity of their affaires, according to the promiſe in the 122. Pſal. 6. They ſhall proſper that love thee. Only I would be underſtood as ſpeaking of true Saints, and they walking as Saints.

But I haſten to a Concluſion. And therefore I come now to the laſt part of the Text, as I divided it at the beginning, and that is the Argument whereby this Counſel is enforced, (for ſo I ſhall make uſe of it) upon the Kings and Judges of the Earth; This will be their Wiſdom and their underſtanding, Be wiſe now therefore, or, And now, be wiſe O ye Kings, be inſtructed ye that Judg the Earth.

God having before ſhewd them, that their oppoſition againſt his Son, would be their undoing, and break them to pieces, he therefore doth adviſe them, as they would appear to be wiſe men, and men well inſtructed to ſerve him; whereby they ſhould ſave themſelves from that deſtruction that elſe would unavoidably fall upon them.

Every man will be pretending to wiſdom, and it is a thing ſo deſirable, that even fools that have no wiſdom, yet they will be wiſe in their own conceit. O Sapientia, as he ſaid, ſed ubi es? but where is wiſdom to be found?

The Graecians they pretended to it; 1 Cor. 1. 22. The Greeks ſeek after wiſdom, they had their wiſe men, whom they called foreign, and they loved to be applauded with a foreign at the end of their Orations, and who hath not heard of their ſeven Wiſe men?

The Romans they pretended to it, as the Apoſtle ſpeaks 1 Rom. 22. Profeſſing themſelves to be wiſe, they became fools:

The Perſians they pretended to it, and they had their Wiſe men among them, who were called Magi.

p. 38The Jews they had their Wiſe men, whom they called Chacamim; and the Phariſees affected to be called Rabbi, Rabbi, which i… as much as to ſay, a man of much learning, or wiſdom.

But if you would know where true wiſdom lies, the Text tels us, it lies in ſerving God. The Veyn of True Wiſdom runs all along in the ſervice of God. This is wiſdom, though not in the worlds ballance, yet in the Ballance of the Sanctuary.

The Oracle of Apollo was once conſulted to ſhew who was the wiſeſt man. But it is only Gods Oracle that can reſolve this; and that tells you every where it is the godly man, the man ſerving God.

And here firſt I ſhall ſhew how it is the wiſdom of men in general, and then particularly of Magiſtrates, to ſerve the Lord. Firſt in general.

1. Is it not wiſdom for a man to be ſeeking his own happineſs; and to depart from that evil which would deſtroy him? We ſee this Inſtinct of wiſdom planted in the Nature of every creature, whereby it gathers into it ſelf that good that is con…ucible to its happineſs, and expels and avoids, what it may, that evil which is contrary, and ſo deſtructive to it.

Now he that is ſincerely ſerving the Lord, he is the only man that is purſuing that good that is mans true happineſs, which is God himſelf; and avoiding and expelling that evil which would deſtroy him, and that is ſin: and the conſequences of it. So that he is truly ſerving himſelf, that ſerves the Lord.

As Job in his 28. Chapter brings his diſcourſe about wiſdom to this concluſion, in the laſt verſe, Behold the fear of the Lord, that is wiſdom, and to depart from evil that is underſtanding.

And Salomon a man well able to judg of wiſdom and folly, gives us a character of both Prov. 22. 3. A prudent man foreſeeth the evil, and hideth himſelf; the wicked paſſe on, and are puniſhed.

p. 392. Is it not wiſdom to beſtow a mans ſervice and labour where it will turn moſt to his account? A wiſe man will not run and ſweat to catch a Butterfly; He will ſee whether that which he toyls and travels for will countervail his pains: For, what profit (ſaith the wiſe man,) hath he that hath laboured for the wind? Eccleſ. 5. 16. Now no labour doth bring in ſuch a rich Revenue, doth ſo turn to a mans account, as that which is beſtowed upon the ſervice of God.

Again, Is it not wiſdom for a man to improve his ſeaſon? There is a ſeaſon for every thing under the ſun, ſaith Solomon; and the wiſe man watcheth his ſeaſon: The wiſe Merchant will obſerve his ſeaſon; and the wiſe Phyſician his ſeaſon; and the wiſe Stateſman his, and the wiſe Husbandman his; yea the Ant doth embrace its ſeaſon, the Swallow, the Crane, the Stork, they do all obſerve their ſeaſons: And therefore the Apoſtle exhorts the Epheſians, Eph. 5. 15. To walk circumſpectly, not as fools, but as wiſe, redeeming the time, or the ſeaſon.

Now mans ſeaſon it is in general the fruit of his being in this world, or that day of grace that is in his hand, which he is to make uſe of, to get acquaintance with God, and to lay up for himſelf a good foundation againſt the time to come: which no man is doing, but he alone that is faithfully ſerving God.

4. It is wiſdom to ſubject a man's ſelf to that Lord, that hath a true Right to him; to whom of Right he owes ſubjection and ſervice. And a wiſe man will not willingly ſubject himſelf to any that upon no account hath Right to him: A ſervant willingly ſubjects himſelf to his own Maſter, and a child to his own Father, for they ſee they have a Right to them; but not to ſtrangers.

Now he that is ſerving the Lord, he ſubjects himſelf to that Maſter that hath a true Right to his ſervice: whereas now carnal men ſubject themſelves to ſtrange Lords, p. 40Satan, and fleſhly luſts, &c. that have no Right at all to Rule over them; which as it is their ſin, ſo it is their folly alſo.

5 It is wiſdom to make proviſion for the future: a fool only looks at what is juſt before him; but a wiſe man is able to ſee a far off. Now he that looks beyond this, foreign, this preſent time, and is making proviſion for eternity, this is the wiſe man; and no man doth this, but he that in good earneſt is ſerving the Lord.

But then eſpecially it is the wiſdom of Magiſtrates to ſerve the Lord; and I will ſhew it only in theſe two particulars, 1. It will be their ſtability. And 2. Their Proſperity.

1. This will be their Stability. Nothing doth more eſtabliſh Common-wealths and Kingdoms, then when the Power and Authority of thoſe that ſit at Stern is improved for the Lord. As God told Solomon, 2 Chron. 7. 17, 18. If thou wilt walk before me as David thy Father, and do according to all that I commanded thee, and obſerve my Statutes and Judgements: What then? Then will I eſtabliſh the Throne of thy Kingdom, &c. But (he adds) If you turn away, then will I pluck you up by the root out of my Land, &c.

Yea, he makes ſuch a promiſe to Jeroboam, 1 King. 11. 38. If thou wilt walk in my ways, and do that which is right in my ſight, and keep my Statutes, &c. Then I will be with thee, and build thee a ſure Houſe.

I need not tell you in what a tottering condition the Nation ſtands, how it is ſhaken by diviſions, and what a diſcontented ſpirit is working every where: now if any thing in the world do eſtabliſh us, I do not ſay, take it from me, but take it from the God of Truth, it muſt be a holy ſubjection to the Lord, and an hearty ſerving his Will, his Glory, and his Providence, with what Talents he entruſts us with.

2. This will be their Proſperity. It was the counſel p. 41that David gave Solomon at his death, and therefore ſure had weight in it, 1 Kings 2. 3. Keep the charge of the Lord thy God, and walk in his ways, &c. And what then? That thou mayſt proſper in all that thou doſt, and whitherſoever thou turneſt thy ſelf. What can be more plain?

So that now (Honoured and Beloved) ye ſee what is the way to have Counſel, and direction come in upon you; and ſucceſſe and proſperity to follow you in your Affairs; and what will be found to be wiſdom, when all wicked and Machiavilian Policy, which hath too much acted the Counſels of men, and the power of the world ſhall be diſcovered to be but meer folly in the end.

Now is it not an unſeemly thing to ſee a Counſel without wiſdom, and a Christian Counſel without Chriſtian wiſdom?

Thus I have done, yet only give me leave to add theſe two words by way of enforcement upon the whole.

1. Conſider that your day is ſhort. The day of your life is ſhort; but your day of ſervice may be ſhorter. And therefore, What ever your hand findeth to do, do it with your might, Eccleſ. 9. 10. Which is the Counſel of Solomon, the wiſeſt Prince, and States-man that ever ſate upon Throne: And as he Counſelled, ſo he practized. For with what vigour and induſtry did he manage that great work which was in his hand, of building the houſe of God. So that he finiſht it in ſeven years, and an half, as you may eaſily compute it if you read the 1 Kings 6. But he was thirteen yeares in building his own houſe, 1 Kings 7. 1. which is recorded not for his diſparagement, but his commendation, that he followed the work of Gods Houſe with greater vigour, then his own houſe: A good pattern for our imitation.

Yea we have the example of one greater then Solomon, even Chriſt himſelf, for the improvement of our day, John 10. 4. I muſt work the works of him that ſent me while it is day, the night cometh wherein no man can work.

The natural day was appointed for work, ſo is the day p. 42of life, the day of grace, and the day of ſervice; and when the night comes upon any of theſe dayes, then is the time of work ceaſed, with you, with me, and with all men.

And is not this day ſhort at longeſt? and much of it is already paſt; and that which remains, flees faſter away then an Eagle in the Ayr, or an Arrow from the Bow of the mighty. Therefore let me beſeech you, to be walking, and working, and living apace, for the ſhadows of the evening will ſuddenly be upon you.

2. Conſider laſtly, that your account is haſtening, when You muſt give an account of our Stewardſhip, and be no longer Stewards.

And ſtand naked at the Bar of Chriſt deveſted of all your external Ornaments, whether, Riches, Power, Honour, greatneſs, and the like, and every one give account of himſelf unto the Lord.

And the Judgement will not proceed ſo much upon this or that particular action, as what hath been the main end, and Scope of your life. Whether you have been living to Chriſt, or to your ſelves.

Thoſe that now can ſummon others to ſtand at their bar, muſt ere long ſtand at the bar of Chriſt themſelves; and give up their accounts to him that is the Great and only Po…en…ate; the Supream Judg of the World; from whom there is no appeal, and againſt whom there is no reſiſtance: and according to the Judgment they receive there, ſo to ſtand, either Juſtified or Condemned for ever.

FINIS.

End of the text · Matthew Barker, The Faithful and Wise Servant Discovered (1657)