Forty Sermons, Sermon 37
SERMON XXXVII.
MAT. 24. 45, 46.
Preached at St. Alphage Church, London, May. 2. 1648.Who then is a faithful and wiſe Servant, whom his Lord hath made Ruler over his Honſhold, to give them Meat in due ſeaſon?
Bleſſed is that Servant, whom his Lord, when he cometh, ſhall find ſo doing.
IN the Parallel place of St. Luke upon our Saviour's Exhortation Chap. 12. ver. 41, 42, 43.there (as here) to Watchfulneſs Peter makes bold to ask him, Lord, ſpeakeſt thou this Parable unto us, or even to all? ver. 41. Which Queſtion of his our Saviour anſwers with another Queſtion in the words of the Text, Who then is that faithful and wiſe Servant? &c. By which he gives him and us to underſtand, that although in part he meant all †Chryſoſtom.others, yet eſpecially *Ambroſ. Hilarius. Cartwright.them and their Succeſſors, to whom he committeth the Government of the Church: for if the ordinary Souldier muſt Watch, then much more he that ſtands Sentinel. The Text therefore, and the Auditory ſuit, and in it you have theſe Four particulars.
1. Your Office. Servants, but yet made Rulers over the Lords Houſhold.
2. Your Work and Employment, to give them Meat in due ſeaſon.
3. Your Qualifications requiſite for the diſcharge of it, You muſt be Faithful and Wiſe, ver. 45. and ſo ſincere, conſtant and inſtant about it, that the Lord, when he comes, may find you ſo doing, ver. 46.
4. Your Reward. Happy Men if you be ſuch, and do ſo, it's no leſs than Bleſſedneſs; Bleſſed is that Servant, whom his Lord, when he cometh, ſhall find ſo doing. You ſee I have much way to rid in a little time. I muſt therefore make the more haſte, and view ſome things only in tranſitu, and ſtay upon nothing long, nor need I in ſo Pious and Judicious an Auditory.
I begin with the firſt, viz. their Office, which may be conſidered in a double reference. 1. To God in that word foreign they are but his Servants. 2. To his People. They are foreign, They are made Rulers of his Houſhold.
1. The Governors of the Church are but Servants of Chriſt. Moſes a King in Jeſhurun, Deut. 33. 5, and yet but the Servant of the Lord, Joſh. 1. 1. Faithful in God's Houſe, but as a Servant, Hebr. 3. 5. Paul, not inferior to the chiefeſt Apoſtles, 2 Cor. 11. 5. and yet acknowledgeth himſelf to be the Servant of Jeſus Chriſt, not only as a Chriſtian, but as an Apoſtle, Rom. 1. 1. Though (as Ariſtotle obſerves) Nature makes them that have Politick. 1.but weak parts to be Servants to Men; yet Grace teacheth Men of greateſt Gifts Graces and Places to be Servants to Chriſt, who in the Government of his Family will be ſure ever to be the Lord over his own Houſe, as the Apoſtle ſpeaks, Heb. 3. 6. whilſt higheſt Church-Officers but Servants, and ſet over it, not as their Houſe, but Chriſt's.
And in this, differing from Kings and other Civil Magiſtrates, that Church-Government and Governors are not Deſpotical, but merely Miniſterial.
That whereas Princes foreign & foreign, Exerciſe Matth. 20. 25. Luke 22. 26. 1 Pet. 5. 3.Lordly Authority over their people, our Saviour's peremptory Interdict is vos autem non ſic. In his Church he permits no ſuch Lording it over his Heritage. foreign, Matth. 20. 26, 27. a Miniſter and a Servant is the higheſt ſtile he ſuffers them to aſpire to.
They, though Servants (Miniſters of God, Rom. 13. 4.) yet are permitted to be ſuch Lords, as to create Offices, and to enact Laws for all things in their Government, provided they be not againſt the Law of God. And ſo both are foreign, Ordinances of Man, 1 Pet. 2. 13. Here, though whilſt obſerving the general Rules of the Word the perſons may be deſigned and choſen by Men, yet the both erecting of Offices and the enacting of Laws is the Prerogative of the ſupreme Lord and Law-giver. They muſt be the Ordinances of Jeſus Chriſt, which we as Servants muſt adminiſter, and he only as Lord inſtitute. No dogmatizing for us here, Col. 2. 20. The ſervants of Chriſt muſt not be Lords of his peoples Faith; the Lord make us helpers of their Joy, 2 Cor. 1. 24. As Church-Governours we are Servants to Chriſt, and in ſome reſpects to his Church, 2 Cor. 4. 5.
Be not therefore highminded, but fear. If God be a Maſter, Ʋſe. upon that account he expects Fear, Mat. 1. 6. and if we be Servants, though we have cauſe to be thankful, yet I am ſure we have none to be Proud; and yet Men's Servants often are, and 'twere well that Chriſt's Servants never were. There is one that ſtiles himſelf Servus ſervorum, who (the Apoſtle tells us) exalts 1 Theſ 2. 4.himſelf above Dominus Dominantium: and therefore we had need be very wary; and the rather,
1. Becauſe as Pride is a ſpiritual ſin, ſo it's through our corruption very ſubject to breed in Spiritual tranſactions. Liquor full of Spirits ſoon ſet on a bright flame.
2. Eſpecially in Novices; foreign, 1 Tim. 3. 6. not a Novice, leſt being puft up he fall into both the ſin and condemnation of the Devil. Whence ſome collect the Devil's firſt ſin was his being proud of his Office. A Novice, whether in Chriſtianity or in Office, either it new, or he newly put into it, is ſubject to be proud, as the Child of his new-Coat. We had need therefore be the more careful.
3. And laſtly, the rather, becauſe to be ſure many will be very watchful. New things are much viewed, and ſtrangers moſt looked after. When Auſtin and his Company came firſt into England, the direction given, to diſcover whether they were the true Servants of God, or no, was to mark whether they were proud or humble. Look for the like eyes upon us now. Some have been ſo quick, or rather maliciouſly evil, that they could foreſee, that in the managing of theſe affairs we would be proud, as the Devil foretold, that Job would be a Blaſphemer; O that our humility, as well as Job's Patience, might make the Devil and ſuch deviliſh malice a Liar: and no better way than by knowing our place, and the Text tells us, it's to be Servants; and that place and relation tells us our duty.
That what the Scripture requires as due from our Servants Ʋſe 2 to us, we owe much more to God: calls for Subjection, Obedience, Epheſ. 6. Col. 4. Tit. 2.Fear, Fidelity, not with Eye-ſervice, as Men-pleaſers, but with ſingleneſs of heart, as unto Chriſt, waiting upon him to appoint you your work. Conſult his Word and Providences, and ſay as, Act. 9. 6. Lord what wilt thou have me to do? And for direction, aſſiſtance, and acceptance in your doing of it.
And then, becauſe a Servant is but foreign, a rational tool in his Maſter's hand, to be ad nutum Domini, reſigning up our Reaſon to his Wiſdome, and our Will to his Commands, doing it willingly, chearfully, fully, without contradiction, or exception.
Frequently and ſadly thinking of our Account, Heb. 13. 17. which will be very great, when we have ſo many beſides our ſelves to reckon for; and yet moſt certain, and cannot be avoided, Luk. 16. 2. Matth. 25. 19.
And yet comforting and encouraging our ſelves in a faithful and joyful expectation and aſſurance of a faithful and bountiful Act. 13. 36.Lord's reward. From Enemies, Strangers, yea from Fellow-Servants (it may be) envy and hatred, deriſion, oppoſition, and the greateſt injuries and miſchiefs they can reach us: but what's all this to our Maſter's laſt Euge, well done good and faithful Servant, enter into thy Maſters Joy?
Thus much of your Office, as in reference to God in the word foreign. You are but his Servants.
2. Secondly, Conſider it in reference to his People, ſo you by it are made Rulers of his houſhold. In which words, two things: 1. The place it ſelf▪ It's foreign, Rulers of the houſhold. 2. The Inſtitution of it, and the inveſtiture, or putting them into it, in the word foreign, he hath made or conſtituted Ruler of his Houſhold. I ſhall briefly touch upon both.
1. For the Place or Station, Rulers of God's Houſhold, as he, 2 Chron. 31. 13. is called, foreign the Ruler of the Houſe of God. I confeſs, the word is not here in the Original, as it is there: but
1. The Phraſe in this place implieth it foreign over the Houſhold, i. e. in place of Rule and Superiority over the Houſhold: as Gen. 41. 43. its ſaid, Pharaoh made Joſeph foreign over all (i. e. as our Engliſh rightly expreſſeth it, Ruler over all) the Land of Egypt, according as it's expreſſed, Act. 7. 10. foreign.
2. Other places in plain words and full titles expreſs it, where they are called foreign, 1 Tim. 5. 17. 1 Theſ. 5. 12. Heb. 13. 7, 17, 24. Act. 20. 28.words partly in Scripture, and partly in other Authors, given to Princes in Common-Wealths, to Generals & Captains in Armies, to Governors in Families; in all which there is an authoritative power of Rule and Government over them that are ſet under them. They are called Rulers, and that word commands Obedience.
Fathers, and that ſpeaks Authority.
Elders, and ſuch a foreign, ſuch a Senate hath power.
Were it but only Shepherds and Stewards (as he that is here Act. 20. 1 Cor. 4. 1.called foreign is in Luke called foreign, that tells that although like the Centurion, Matth. 8. 9. they be under a Superior Authority, yet as ſuch, they have others under theirs. Called foreign, Mark 13. 34. but not taken for an ordinary Porter, but ſervus atrienſis, a Steward that hath the Keys of all, as Iſa. 22. and yet as Porters, to let in and keep out of the Houſe of God, and from his Table. Eve… …ey who moſt of all raiſe up the Authority of the whole Church, as the immediate and firſt Subject of Church-power, as totum and finis, do freely grant the Exerciſe of that Power in ſome things, as only veſted in the Officers, and in ſome other things in them eſpecially. But the Duty of this place, eſpecially of this day, is not to diſpute Controverſals, but to exhort and urge Practicals.
And therefore, in that God by this Office hath advanced you Ʋſe 1 ſo high, as to ſet you over his Houſhold, Be exhorted ſo far to know your Place, and the dignity and worth of it, as not to be aſhamed of it, nor to be babiſhed in the Execution of it. Take heed of ſuch an height of ſpirit, as to grow proud of it; (of which by and by) but yet pray and labour for ſuch a generous magnanimity of Spirit, as may in ſome meaſure anſwer the worth of it, and may help you with a Holy foreign, a free boldneſs of Spirit, to manage it. Great Men expect it in their Stewards; and the great God requires it in his. This Maſculine Ingenuity was in Jehoſhaphat in his Temple-work. It's ſaid, his Heart was lifted up in the ways of the Lord, 2 Chron. 17. 6. and Nehemiah, that unwearied and undaunted Repairer of Jeruſalems ruines, when the breaches were many, and the rubbiſh that hindred their work much▪ the ſtrength of the Labourers little, and yet decaying, and the ſcorns, inſolencies, and oppoſitions of Enemies very great, and yet increaſing; how did he by Faith and Prayer, raiſe up his own Spirit, and by encouraging both Words and Actions endeavour to do as much for his Fellow-Labourers? Chap. 4. and 6. Tricubitalis Paulus, a low little Man for ſtature of Body, and yet for lowlineſs of heart yet lower, in his own Eyes leſs than the leaſt of all Saints, Epheſ. 3. 8. yet there was magnum in parvo. With what an Heroick Spirit doth he carry on the work of his Miniſtry? How doth the little Man ſtand as it were on Tiptoes, when the Pride and Malice of falſe Apoſtles and others, would have debaſed that Faſtigium Apoſtolicum, with a foreign, I magnify mine Office? Rom. 11. 13. Yours is nothing near ſo high, yet whilſt it is over God's Houſhold, too high to be trampled upon by the foot of Pride: which yet it is, and will (on purpoſe) be more, if Enemies once perceive that their Scorn and oppoſition can baffle you into a degenerous Deſpondency, whom this height of your Office ſhould ſet above any ſuch Indignities. A Luther's Courage with a Melancthon's Meekneſs make between them a fit temper for a right Church-Man.
Although what I have herein ſaid, perhaps is not enough to raiſe ſome of our Spirits, yet it may be to ſome is too much, who will think I preach that Pride, which (out of their Charity) they ſay we will practiſe.
And therefore becauſe it is a Duty of Humiliation we are now upon, I ſhall rather preſs Humility.
And that as from the former Particular, becauſe by our Place Ʋſe. 2 we are Servants; ſo alſo even from this, becauſe that by it we are ſet over Gods Houſhold: For, though the Station be High, yet be not high-minded, but even therefore the rather fear. Lower thy Sail, the higher the Wind is. In Ezekiel's Viſion we read the Rings were ſo high that they were dreadful, Chap. 1. 18. As the higher we are, the more we tremble when we look downward: The height and weight of your Places, though it may make an empty pragmatick ſpirit Proud, yet (when well conſidered) ſtrongly engageth them that are better adviſed to be Humble, Watchful, Fearful.
As for Inſtance. Are we over Gods Houſhold?
1. It's an High Place, but withal it's a great Charge, which The higher Orb is to carry the inferiour ones about with his motion.will bring at laſt to a great Account, Heb. 13. 17. If we be Overſeers, Acts 20. 28. then (as Nehemiah contended with the Rulers, Chap. 13. 11. ſo) we ſhall be accountable for whatever miſcarriage in our Charge is occaſioned by our over-ſight (As Diogenes ſtruck the Maſter for the miſcarriage of his rude Scholar). By our Offices we are made Debtors, Rom. 1. 14. And ſhall we be proud of ſuch engagements? I that cannot anſwer for one of a thouſand of mine own ſins, Job 9. 3. How ſhall I for the ſins of (it may be) thouſands that I have the Charge of?
2. The higher the Place, the more in view. (As a blemiſh in the Face, in the Eye moſt viſible). Our Saviour told his Apoſtles, that they were as a (ity that is ſet on an Hill, ſet high; but therefore could not be hid, Mat. 5. 14. We may be ſure to have many Eyes upon us, and, it's to be feared, too many of them evil enough, and what care (then) need we have that our Nakedneſs be not diſcovered in this our aſcent to God's Altar? Exod. 20. 26.
3. The higher the place, the lower and heavier the Fall, if we tread awry: And no Precipice ſo dangerous, as when Satan prevails with us to caſt our ſelves down from the Pinacle of the Mat. 4. 5, 6.Temple. The inſtances of Korah (in the Law) and of Judas (in the Gospel) and of many others ſince, ſay plainly; that, as God in a way of Judgment begins at the Temple, Ezek. 9. 6. ſo none heavier than ſuch as have been inflicted on evil Church-Men. And juſtly: For of them it's eſpecially ſpoken, the Servant that knoweth his Maſter's Will, and doeth it not, foreign, ſhall be beaten with many ſtripes, Luke 12. 47.
And therefore, if the higher my Place is, the greater is my Charge and Account, the more Eyes upon me, and the more deſperate will be my downfal, How ſhould this prick the bladder of my ſwelling Pride? How ſhould it compoſe our Spirits to an humble, meek, awful, and watchful frame in all our Walkings, and eſpecially in our Church-Adminiſtrations? When Chriſt the Maſter of the Houſe was Meek and Lowly, how ſhould Mat. 11. 29.we learn of him, who are but Servants, and at beſt but Stewards, ſet over the Houſe, but not to be on the Houſe-top, preſently in Paſſion when at any time we are croſſed? St. Paul teacheth us a better Leſſon; The Servant of the Lord muſt not ſtrive, but be gentle unto all Men, apt to Teach, Patient, foreign, 2 Tim. 2. 24, 25. Let not this Superiority be corrupted into a proud Superciliouſneſs. Some ſay it will ruine us. I hope they will prove falſe Prophets; I am not in telling you that it will very ill beſeem us. For,
In the third place, This Height in being over God's Houſhold Ʋſe 3 calls upon us (as I ſaid before) not to be aſhamed of the Office, ſo not to be a ſhame to it. But as we are herein much Dignified, ſo to walk worthy of this high and holy Calling, and to labour to be as much above others in Grace, as we are in Place. Is de nobis omnibus judicet, qui omnibus melior, was once the Vote of the People in the choice of their Cenſor. Think that it's the Valerianus.expectation of our People in each Paſtor, or other Church-Governor and Cenſors. This foreign, this Superviſorſhip of ours in the name and nature of it, ſpeaks more of Care and Labour, It will be a ſhame, Mat. 7. 3, 4, 5.than of Honour and Preferment. And therefore let it be our labour and care with Paul, to magnifie our Office, as in a vigorous aſſerting it againſt ſuch as oppoſe it, ſo in caſting Beauty and Glory upon it in our holy, juſt, wiſe, grave, and faithful Management of it. The Law admitted of no Blemiſhes in their Prieſts, Lev. 21. 17, 18. &c. And would it not look very illfavoured, to ſee groſſer Deformities in the Goſpel's Miniſters? But what a ſweet Note is that of Paul's, 1 Theſ. 2. 10. Ye are Witneſſes, and God alſo, foreign, how holily, and juſtly, and unblamably we behaved our ſelves among you that believe. I, that was for a Paul, for a Scholar of the higheſt Form, who (as Chryſoſtom ſaith of him) as for his Divine Contemplations was foreign, ſo in regard of his heavenly Converſation foreign. Yea, and for us too to aſpire unto, and labour after, that our Abilities, Graces, Carriages, may in ſome meaſure, if not anſwer, yet ſuit with our Offices, that when the one is high, the other may not be low; in the one, over others, and in the other under all. I ſay no more, but with Solomon, The Way of Life is above to the Wiſe, that he may depart from Hell beneath, Prov. 15. 24. The Lord help us in this kind, both to be Wiſe our ſelves, and to be a means of making others alſo Wiſe to Salvation.
2. Having thus conſidered your place, Servants; and yet Rulers over God's Houſhold: We come ſecondly, to take notice of the Inſtitution of it, and your Inveſtiture in it, and both held out in the ſame word foreign, whom the Lord hath made Ruler over his Houſhold. Quem conſtituit: A word in the ſignification and uſe of it holding forth an Inſtitution, and accordingly here ſignifieth Chriſt's Inſtituting the Office, and Conſtituting the Perſon; as here being compared to a Maſter taking a far Journey, Mark 13. 34.and in his abſence appointing, 1. That one of his Servants ſhall be in his place. And, 2. Chuſing whom of them he pleaſeth to look to the Houſe, and to be over the reſt of the Family. The Inſtitution of the place, and choice of the Perſon being both at the Maſter's appointment, and both neceſſary, that that Servant may take it upon him, and act in it with Warrant and Authority; which holds here likewiſe, but only that the former (the Inſtitution of the Office) is immediately and only from our Lord and Maſter: But the latter, viz. The calling and putting of fit Perſons into it, though in extraordinary Functions, as of Apoſtles and Prophets, &c. that alſo belongs to God; yet in ours Gal. 1. 1. Heb. 5. 1, 4, 5. Acts 14. 23. Tit. 1. 5.of Miniſters and Elders, and ſuch like, which are ordinary, he admits of an intermediate Call of the Church: But yet ſo according to general Rules preſcribed by God, as that we may ſay, that both Places and Perſons are Appointed of God, and that he hath made them Rulers over his Houſhold.
Which I earneſtly deſire, that all of you, who take upon Ʋſe. you this Office, do heedfully take notice of, that (for your Encouragement whilſt you are at your Work, and for your comfort when you are to give up your Account) you be groundedly aſſured that your Office is of God, and your Call to it, by God; that in both reſpects, whether you be Miniſters, or other Elders, it is God that hath made you Rulers over his Houſhold.
1. For us that are Preachers, that our Office is of God, I hope we are not in doubt, nor to ſeek for proof of. No. As long as we underſtand and remember what the Apoſtle ſaith, Epheſ. 4. 11, 12. foreign, &c. And he gave ſome Apoſtles, ſome Prophets, ſome Evangeliſts, ſome Paſtors and Teachers, for the perfecting of the Saints, for the Work of the Miniſtry, &c. No Socinian, or other Sectarian, will ever make us call it in Queſtion.
You that are aſſiſting Elders, have had your Place and Employment formerly decried, and to this very day queſtioned, as for a long time forgotten in the Church, nor ſo fully and clearly held out in the Word; and therefore as the Man, in whom the evil Spirit was, ſaid, Paul I know, and Apollos I know, but who are ye? Acts 19. 15. So ſome almoſt out of a like evil Spirit are ready to ſay, Paſtors I acknowledg, and Teachers I allow, but who are ye? And therefore you have the more need to be fully grounded in this main Point, that your Office is not only Permitted and Allowed, but directly Inſtituted by Jeſus Chriſt. For whatever others hold, I for my own part muſt freely profeſs my Thoughts, that if by your Place you have, as Officers of the Church, a ſhare and Intereſt in the Government and Cenſures of the Church, in ordaining Miniſters, admitting Members, and in caſting out and Excommunicating ſcandalous Offenders, things all of them ſo material and eſſential to Church-Communion, and ſo purely Eccleſiaſtical, nothing leſs than a Jus Divinum, and a true and proper Inſtitution of Jeſus Chriſt, will groundedly Warrant you to take upon you ſuch an Office, and to manage ſuch an Employment. Nothing is to be at the Maſter of the Houſe his Appointment, if the great Officer and their chief Employments, upon which all the Government and Welfare of the whole Family depend, be not. Neither the Time, nor the Duty in hand will permit at preſent, a clearing of your Title: But it doth call upon me to call upon you to get it cleared in your own Conſciences. The Prieſts, the Children of Hobajah, who out of Ambition had married into Barzilla'is ſtock, and would be called by his Name, when they ſought their Regiſter, and it could not befound in Aaron's Genealogy, they were, as polluted, put from the Prieſthood, Nehem. 7. 63, 64. And leſt ſuch a Non eſt inventus be returned, you have great need to ſearch the Scriptures, the Rolls and Regiſters in which all ſuch of God's Charters and Commiſſions are recorded; and if in 1 Cor. 12. 28. in that foreign, Governments, you can diſtinctly ſpell your Ruling-Power, you have in the beginning of that Verſe God's foreign, God hath ſet in his Church, and that ſpeaks plainly an Inſtitution; or if in 1 Tim. 5. 17. you can truly and ſatisfactorily make out Elders that Rule well to be diſtinct, both Perſons and Officers, from them that labour in the Word and Doctrine, you have that which your Faith and Practice may ſafely build upon from that place, in which God provides for their Honour and Maintenance, and that in a Church-way, which he would not do, if they were our Creatures, and not his own Ordinances: for how ſhould we dare to think what I am (though in way of abhorrency) afraid to utter, that our heavenly Father ſhould keep our Baſtards? Thus, make ſure in the firſt place, that your Calling and Office be of God.
2. And as ſure that your particular calling to it be from God alſo; that he made the Seat, and then ſet you in it, that you did not run before you were ſent, that neither greedy deſire of gain in Jer. 23. 21.Miniſters, or a buſy pragmaticalneſs, or a tickling Itch after applauſe and domination, to be accounted ſome great doe-littles, do prick on them or other Elders, but that God, after he had in ſome meaſure fitted them, hath inwardly inclined them and brought them to Paul's foreign, Rom. 1. 15. Or in caſe of a Moſes, Jeremiah's, and Ezekiels averſeneſs, either ſome overpowering work of God's upon our Spirit, or over ruling providence in our way hath thruſt us out to be Labourers in his Harveſt, Matth. 9. 38. and the wants of our Brethren have with the Man of Macedonia to Paul cried to us, Come and help; the Acts 16. 9.vote and miſſion of ſome, and the welcom reception and giving of the right hand of fellowſhip from others, have drawn us ab-inter ſarcinulas, as once Saul, (though in another ſence than he was) to be Rulers of his People.
In this Exhortation, I am the more ſerious:
1. As on the one ſide, becauſe of our very uncomfortable walking in this way, if we halt in this particular. It's error in fundamento, a fault in the firſt Concoction. Were it no more than an unſetled heſitancy, or a ſcrupulous doubtfulneſs of our Minds, that either the Calling it ſelf is not of God, or that we are not called to it by God, it will be like Gravel in a ſtrait Shoe, will pinch, and make us tread very g…ntly, and tenderly, when we walk fair and eaſily in eveneſt ways; but will make us halt quite down, and give out wholly, when we are put to it in rough and hard ways; will make us fall ſhort of that foreign or free boldneſs, which is requiſite for the through carrying on of our work. When we ſeem to have the moſt aſſiſtance from God, and leaſt oppoſition from Man, yet foreign, the Man that hath ſome inward defect, is faint within, by the warmeſt Fire, and in the chearieſt Sun-ſhine: as the Man, though at a marriage-Feaſt, yet when he could not anſwer that queſtion; Friend how cameſt thou in hither? is ſaid to be left Speechleſs, Matth. 22. 12. But ſuppoſe, at ſome ſpecial times, and in ſome heavy pull, and great ſtrait of our employment, God ſhould ſeem to frown, and the World and … ſhould indeed rage (as the former we may often deſerve, and the latter we may be ſure of) what chear is like to be then, if as it was with Elijah, now in a Wilderneſs, and (as many think) out of his way, the Angel again and again haunt him, and ask, but what doſt thou here Elijah? 1 King. 19. 9, 13. If in ſuch a ſtrait our own Conſciences gagg us, and ſuch miſgiving thoughts riſe up within us, I fear my work is not the work of God, or, that I am not the workman appointed to it by God; and ſo, though Men blame me, yet God doth not thank me; though they unjuſtly oppoſe me, yet he may moſt juſtly deſert me with a quis requiſivit haec? who required theſe things? or at leaſt, of your hands? The diſcouragement Iſa. 1. 12.and deſpondency of mind in this caſe would be very great, and the Event hath ſometimes proved very dreadful, but not more diſheartning,
2. Than on the other ſide, the Conſcience and clear Evidence that our errand is from God, and that he hath ſent us on it, will be encouraging and ſtrengthning, and as good as Elijah's firſt and ſecond B…it, with him to walk, though it be in a Wilderneſs, many a hot Summers-day, and cold Winters night, till we come to the Mount of God. If it be a way of the Lord, it's Strength to the upright, Prov. 10. 29. and if I be called by him to it, my Call is my Comfort, my Commiſſion my Warrant, which therefore Jeremiah (Chap. 17. 16. & 20. 7.) Amos (Chap. 7. 14) and our Bleſſed Saviour, and his bleſſed Apoſtle Paul, had often recourſe to, and ſtill held out and pleaded againſt all Objections John 7. 29. Gal. 1. 1. 1 Cor. 9. 1. & 15. 8, 9, 10.and Oppoſitions. For who hath more Authority in the Houſe, than the Lord of the Houſhold? And if he have appointed and employed me, what hath a…y Enemy or ſtranger, yea or fellow Servant to do to appoſe or hinder me? When I can without wrong make uſe of the Apoſtle's plea, whether it be right in the ſight of God, to hearken unto you more than unto God, judg ye, Acts 4. 19. it's a Back of Steel to my Bow, and a full Gale in my Sail, ſtrongly engageth the heart
To be ready and earneſt to do our utmoſt in our Duty. It was before the Lord that cheſe me, ſaith David, when he danced before the Ark with all his might, and he would therefore be more vile, 2 Sam. 6. 14, 16, 19.though ſo vile already in Michal's Eyes, that ſhe deſpiſed him. The Lion hath roared, who will not fear? The Lord hath ſpoken, who can but Propheſy? Amos 3. 8. We cannot but ſpeak, Act. 4. 20. foreign, a neceſſity is laid upon me, and woe unto me if I preach not the Goſpe… 1 Cor. 9. 16. It engageth and encourageth the Heart to duty.
And in doing of it, to expect and wait for God's Mercy. If I be ſure that my work be God's, and that he hath called me to it, I dare not but ſo far honour him, as notwithſtanding all diſcouragements to truſt him, and confidently to rely upon him for
Acceptance: For if in both my Place and Imployment I be his, in accepting of me, he owns himſelf; elſe I may ſay, Lord thou haſt deceived me, Jer. 20. 7. Aſſiſtance, which other Maſters are wont to afford their Servants in their work, and our beſt Maſter is not wont to be worſe in this kind to his Servants in theirs, who never ſuffered his Servants to do his work by their own ſtrength, but firſt beſpeaks Gideon's might, Judg. 6. 12. and then v. 14. bids him go out in it, and promiſeth he ſhall ſave Iſrael by it. Which adds a third thing,
Bleſſing. Common Adultreſses uſe not to be fruitful, and ſo Baſtard-Ordinances are barren; but as we love our own, ſo God, who hath more cauſe, uſeth to love and bleſs what's his. When Iſaac ſends Jacob to Padan-Aram, he bleſſeth him, Gen. 28. 1, 2. i. e. he prayed for it: but our Maſter, when he ſendeth us, he ſo bleſſeth, that he beſtows it. Becauſe the falſe Prophets ran on their own heads, they therefore went on a bootleſs ernand. I ſent them not, therefore they ſhall not profit this People at all, Jer. 23. 32. but had they ſtood in my Counſel, they ſhould have converted my People, v, 22. How do we go amain, when we have the Wind as well as the Tide with us? the Gale of Heaven, as well as the current Stream of our Brethrens votes and deſires?
Reward for whatever Man may do, yet God never ſuffered his Servants to ſerve him gratis. The ſame vertuous Woman that ſether Servants their Task, gives them alſo their portion of Meat, Prov. 31. 13, 14, 15 and that God which ſets you on work, will be ſure Mr. Moor of Norwich.to pay you your wages. For the outward Man, Gainers many of you cannot be, and it's well that it is ſo; and you might ſcape well, if you were but gainers in the ſenſe of that Phraſe, Act. 27. 21. where Paul ſpeaks of gaining harm and loſs, that is, in preventing and avoiding it. Injuries and Loſſes may be all our gains from Men: but there will be nothing loſt by what we loſe for God, when we come to our laſt reckoning. When God ſends us of his errand, he bids us indeed be ſtedfaſt and unmoveable, always abounding in the work of the Lord; but for our encouragement withal, he tells us, that our Labour ſhall not be in vain in the Lord, 1 Cor. 15. 58.
[What follows was prepared, but not Preached.]