CHAP. I. The Coherence.

THe Text and the Gloss, the Word and the Work of God § 1 in this instance sounds a Pa­rade: v. 44 Be ye ready. Calls to the Watch, v. 42. VVatch. This Watch consists in the exercised act of Christian Wisdom, over our selves, to our work, and for our end. The first is the Main-Guard, the other two, By-Guards. 1. we must watch over our selves. First, Look to our Cinque Ports, at every sense set a Centinel. Se­condly, Give the Allarm when the Enemy ap­pears even at a distance. Thirdly, Open freely to our friends, the motions of the good Spirit. Fourthly, Examine all comers, whence they are, [Page 2] from God or the Devil? whether they go, to Heaven or Hell? and what is their business, Sin or Grace? 2. We must watch to our work, take heed how we hear, fast, give alms, watch unto prayer with all perseverance. This duty like bloud, should run through every vein. 3. We must watch for our end, for the day of the Lord's coming. In the Orders here given this last watch seems most especially concerned, VVatch.

But drowsie Man will not easily be brought § 2 to this watch, or kept on it by sense of duty; Christ therefore allarms us with expresses of danger. That day of the Lord is like the Ba­silisk, slain, if prevented; slaying, if it unseen surprize us. Ʋ Ʋatch, therefore watch.

This conclusive particle (therefore) referrs § 3 to the premisses: wherein we find a large description of the Ʋ Ʋorlds Funeral. Those of the highest rank, are first in Mourning, v. 29. The Sun shall be darkened, the Moon shall not give her light, the stars shall fall, and the powers of Heaven shall be shaken.

The Sun shall be darkened. That eye of the world (as one says) shall as it were weep it self blind. The Moon shall not give its light. A new Moon, and a strange Change, not recovering but losing light. The stars shall fall. God shall (as [Page 3] it were) cast those spent candles out of their sockets. In a word, the Ecclipse shall be uni­versal, even sky-color dy'd sable, and therefore all things covered with blacks. The sadness of which covering will be so much the more sad and dreadfull, by how much the day of that change, and time of that day is more uncertain, more sudden, and less expected. The uncer­tainty is declared v. 36. Of that day and hour knoweth no man, no not the Angels of heaven, but my Father onely. The suddeness and inexpe­ctancie, v. 37, 38, &c. As it was in the days of Noah, so shall the coming of the Son of Man be. And those aggravations which thus lead the Ʋan to this VVatch, do in like manner bring up the Rear. The day of the Lord, and the time of that day is uncertain, v. 42. Sudden and unexpected, v. 44.

First, the time of that day is uncertain, v. § 4 42. Ye know not the hour when your Lord cometh. The Apostles were the Lord's Embassadours 2 Cor. 1. 20. extraordinary on Earth. The Angels are the Lord's Officers of State in Heaven. Christ is the Lord's Lievtenant in Heaven and Earth, all power is committed to him: yet the Apostles, Matt. 28. 18. the Angels, Christ himself (as man) knew not the time of that day. And is it not the highest presumption to arrogate to our selves [Page 4] the knowledge of that which the Apostles, the Angels, Christ (as man) knew not? is not this next to that of the old Serpent to our first Parents, Ye shall be as Gods knowing? God 3. Gen. 5. hath made us his Stewards not his Secretaries, he therefore that pries into his Cabinet will prove more bold then welcome. What the good God hath not made known, the wise God knows is not good for us to know. So in this instance, knew men that day afarr off, 'twould make them delay the work of Repent­ance, knew they it nigh at hand, 'twould make them distrust the truth of Repentance, least arising from fear not love. Knew they it afar off, 'twould tempt to presumption, knew they it nigh at hand 'twould tempt to deject­edness, both wayes tend to destroy Society and hinder duty. Latet ultimus dies ut observentur o­mnes, the last day is not known that everyday might be observed. An accus'd Malefactor is not sollicitous concerning the hour wherein the Iudge comes to Town, but concerning what friends he shall engage, what desence he shall make at his trial.

Thus it concerns us not to know the times and the seasons which the Father hath put Act. 1. 7. in his own power to secure Christ as our Ad­vocate, his merits as our Plea, to watch that [Page 5] our Oyle be not to Buy when it should be to Mat. 25. Burn. It was a good answer of a sage Father that a day before death was time enough to Re­pent, but a better question on second thoughts of the youg gallant, Oh Sir how shall I know when I shall die? Nay, said the Father, that may be presently. Hoise therefore your Sails while the wind serves: Ʋ Ʋatch, for ye know not the hour wherein the Lord cometh.

Secondly, the time of that day will be sud­dain, § 5 it comes ere 'tis thought on, v. 44. in such an hour as you think not, the son of man com­eth. We are not Freeholders in these houses of Clay, but Tennants at will, at best Tennants for Life. Three Lives are no long term, our's is shorter, it's but for one Life, and what a Bubble, what a Puff, what a VVink is that Life!

A thousand years are to God but as one day, 2. Pet. 3. 8. and the longest liv'd [Methuselah] reached Gen. 5. 27 not the length of this day. Immediately af­ter the Floud this day was contracted one half. Eber liv'd longest yet came short of Five hun­dred. Gen. 10. 16. 17. v. 18. 19. In the next age another half, Peleg reach'd not Three hundred. Iacob not two. Gen. 47. 9. And in Moses time the cloth shrunke up to se­venty [Page 6] years, and what was more then this was but a course list, Labor and Sorrow, Psal. 90. 18. VVe compute the life of a man to be seven years, and seven years (all men will grant) are not many: but suppose we did live many years, yet many years are no long life, for though we are apt to misjudge them long before hand, because we desire to live them, yet when once they are past and transacted how short do we find them. Salomon assignes a time to be born and a time to die, none to Eccl. 3. 2. live; as if our VVinding-sheets were laid in our Cradles, or our Cradles rock'd in our graves.

Certainly these Houses of Clay cannot be our Mansions both on a legal and physical ac­compt: on the former, because by Sin they are forfeited into the Lords hands, thus death enters by Sin, per removens prohibens. On the latter, because they are Earthly Taberna­cles, 2. Cor. 5. 1. 22 Ier. 29. Oh Earth, Earth, Earth, mark thrice earth, made of Earth, maintain'd by Earth, and anon turned into Earth, Earth was the matter of our generation, Earth is the matter of our augmentation, Earth shall be the [Page 7] matter of our dissolution, Sperma faetidum, sac­cus stercorum, cibus vermium, a deal of froth, a sack of filth, and a gobbet for the grave. Wherein as in a pitcht Feild, heat, cold, draught, and moisture, are continually fighting and stri­ving which should be master, until at length one becomes praedominant; and then the bat­tle being ended each Element returns to his old home, and how small a matter is great enough to end this battle? it is a usual speech, that a man may live of a little, it is a certain truth that he may die of less. The weapons of death are as many as the waves in the Sea, Beasts in the field, the tiles in the City, yea as diseases in mans body, & the least of all these, even a prick of a pin is sufficient to put an end to this battle when the Lord gives the charge. 'Tis easy to believe this of others, hard of our selves, and by so much more hard by how much the approach of death is more nigh. In an hour which ye think not of your Lord cometh. and therefore,

Thirdly, That hour will come when least § 6 expected to come. The weapon wherewith our first Parents were wounded, was not dy­ing, 6. Gen. 4. but the broad point thereof dayly experi­ence hath blunted, wheresore Satan whets out another more contracted, and no less deadly. [Page 8] Ye shall not die this day, or this week, or this month, or this year, and thus concluding to the last pe­riod, what doth he but retail that to us which he sold in gross to our first Parents? for is not the total of all these parcels ye shall not die? and are we not apt on this score, to put off death farther by how much it cometh on faster? thus 'tis observed that Old men are most what most covetous, when dying, then most buisie how to live, such was that fool in the Gospel, a fool in grain (as one cal's him) who measu­red his years by his barnes, and his life by his stores, and thereon sang requiems to his own Soul, but death comes and both puts a stop in his note, and turns his longs and his larges in­to briefs and semibriefs. Thou fool this night shall thy Soul be taken from thee. Therefore 17. Luk. 20. be ye also ready for in such an hour as ye think not the son of man cometh. His coming is uncertain, suddain, unexpected.

In these respects that day is compared to the § 7 coming of a thief, v. 43. Know this that if the good man of the house had known in what watch the thief would come, he would have watched and not have suffered his house to be broken up. The coming of a thief is uncertain, he gives no sig­nals precedent. Sudden, he makes what speed he can. Ʋnexpected, the time he choses is that [Page 9] of deep sleep and security. So (you have heard) is the day of the Lords coming. To which we may add a fourth. A thief comes not to break the house up, and so be gone; but to make whatever is portable to be his booty. Thus death strips men of all their externals. Of all our buildings it onely leaves us a tomb, of all our lands onely a grave, and of all our goods onely a Tablecloth for the worms.

We are here like Boys playing for counters, which come and go: one while the heap is on this side, another while on that, at length comes the Master and sweeps all away. And alas, how great losers will Great men then be if for nothing they must part with all? Said I, for nothing? Surely if it be not for better, it will be for worse. For better it will be to the ser­vants who keep on, for worse to those who keep off this Watch.

The Subjects and Adjuncts of both are de­scribed. § 8 Of the former, v. 46, 47. Of the later in the rest of the Chapter.

• [Page 10]The first Sub­ject descri­bed
  • Relatively, in relation to
    • God, A Servant.
    • Gods household, A Ruler.
  • Absolutely, by his
    • Habits,
      • Faithfulness.
      • Wisdom.
    • Act, Giving illu­strated by the
      • Object
        • Personal, Them.
        • Real, Meat.
      • Adjunct, Time In due season.
• Adjuncts described
  • Distinctly,
    • The duty considered
      • Materially, Doing.
      • Formally, So doing.
    • Priviledg in its
      • Kind, Blessedness.
      • Season, At the Lords coming.
  • Conjunctly,
    • Order. First Duty, then Priviledg.
    • Subject, One and the same, That Servant.

Blessed is that Servant whom his Lord, when he cometh, shall find so doing.

CHAP. II. Our relation of Servants.

GOd is the Lord, his dominion is absolute § 1 over all, yet we find him not called Lord till Man is created, his special Dominion is over Man. Inferior creatures serve the Lord passively, man actively: as they praise God obje­ctively with mans mouth: so they serve God with mans hands. Man therefore in a special respect stands thus related to the Lords service. Whose obedience to God (as to the manner) should be like childrens to parents, free and in­genuous, [Page 11] but (as to the matter and end) like servants to their Lords. For as servants may not act according to their own wills, but their masters; nor for their own but their masters behoof: Even so the Lords servants act in all things conformably to the Lords will of precept, as their ground; subserviently to the Lords glory, as their chief end. Devils conform to Gods will of purpose: Wicked men may (as Jereboam did) to Gods will of prophesy: but the Lords servants do to his will of precept.

Devils likewise and wicked men may sub­serve the Lord and his glory effectively, or God may serve himself by them: but the Lords servants do it intentionally, and make it their aim and chief end. Nor is it mercenary (even for the Lords servants) secondarily to re­spect their own good, or the recompence of re­ward: (for Scripture motives cannot stir up di­rectly an unlawfull affection) provided the Lord and his glory be the chief end. And though there be special acts of Gods service (as espe­cially referring to this supreme end) yet he that in all things eys Gods word as his Rule, Gods glory as his Aim, is rightly said in all things (e­ven in his shop and at his plow) to serve the Lord. And such is the service here meant, whereby we serve God in holiness, (the sum of Luke 1. 75. [Page 12] the first Table) in rightousness, (the sum of the Second) (sincerely) before him, (intirely,) all the days of our life.

To this service we are obliged by Creation, § 2 Providence, Redemption, Covenant.

First, By Creation. 1. The benefit of Crea­tion is infinite, because the distance is infinite between not being and being; wherefore in that we are, we are infinitely obliged to serve that God by whom we are. 2. Each thing returns to its first principle, waters to the Sea, a stone to the earth. God is the Rock out of which we Isa. 51. 1. are hewn, our returns should be to him; and no other way so to return, but by the way of Service. 3. Each creature for its single per­fection makes such returns. Man should much more, who is Index Rerum, the complex of all perfection. A Microcosm, he hath being with the stones, growth with the trees, sense with the beasts, and reason with the Angels: so that all creatures may say of man, as Israel of David, Have we not all our share in man? And shall stocks and stones, shall dogs and swine, shall toads and serpents serve God in their places? and shall not man serve God in his? 4. Every inferior creature subserves the superior, water and earth that hath being and not life, subserve grass and trees that have being and life; grass [Page 13] and trees that have being and life but not sense, subserve beasts and birds that have being, life and sense; beasts and birds that have being, life, sense and not reason, subserve man that hath be­ing, life, sense and reason. God is mans sole su­perior, and shall not man serve him? shall this string be out of tune: and break this admira­ble harmony? 5. God designed his own service in making us. Patriae te genui non Catilinae said the Roman to his Son: so may God to us. I made you not to serve Sin or Satan, your selves or the world, but to serve me. The making of a piece of work, is a legal title, whereon to ground property, and the maker knows best how to determine the use and end of his work so made. God is our maker, and he hath made us for his own service. We therefore are the Lord's Servants by Creation.

Secondly Providence, We are uprising and downlying in the Lord's Family, fed at his Table, Cloth'd at his cost. From him we receive Meat, Drink and VVages. If we give but part we expect service, and shall not We serve God who giveth all? All that We have, yea, all that all Creatures have, God hath impower­ed us as Stewards in his Family to gather in the Rent from the whole Creation, and for all, he requires no other payment from us then this of Suit and Service.

Thirdly, We are the Lords Servants by Re­demption, § 4 that We might be Exalted to the Lord's Service. He that thought it no robbery to be equal with God, humbled himself to the form of 2. Phil 7. 8. a Servant. By which means it is both our priviledge, and therefore Luk. 1. 74. Said to be granted [ [...]] granted as a special Act of Grace, and our duty to Serve the Lord. Our duty because we are not our own, we are bought with a price. It is stealth to rob a man 2 Cor. 6. 20. of his purchase, Sacriledge to rob God of his. God's motto is servo, I save, a Christians is ser­vio, I serve.

Fourthly, We are God's Servants by Cove­nant § 5 or his Covenant-Servants. Baptisme and the Lord's-Supper are called Sacraments, that is, military engagements, the first obteining, the second renewing that Obligation to fight as Souldiers under Christs Banner against the VVorld, the Flesh, and the Devil. They are in the like sort called Seals ratifying our Cove­nant agreement, as Apprentices seal their In­dentures, not thereby witnessing what they have done, but what by Covenant they stand obliged to do. Under both notions We are thereby engaged to the Lord's service.

In a word, We are the Lord's made Servants, his hired Servants, bought Servants, sworn Ser­vants. God is the Lord, We all his Servants.

CHAP. III. Our Work of Service.

Servitus implies servitium, are we God's Ser­vants? § 1 We must up then and be doing him service The Lord never placed man upon Earth, as Leviathan is plac'd in the Sea barely to take his Pastime therein. Adam in Para­dise had no such idulgence: but must dress the Garden. Less since the fall Gen. 3, 19. In the sweat of thy face shalt thou eat bread. Whether considered as a Commination, thou shalt not eat without sweating, or as a Promise, on sweating thou shalt eat, or as a Command, that thou mayest eat thou must sweat, which way soever we consider it, these two are insepara­bly joyned, sweating or working, and eating. Cain and Abel were Heirs apparant to the whole Earth, yet the one a tiller of the ground, the other a feeder of Cattle. And Christ him­self was Lord both of Heaven and Earth, yet is he called not onely the Carpenters Son, but the Carpenter. It seems before he entered into Mark 6. 5. his publick Ministery he wrought at that Trade. Though all Gentlemen are not bound to be [Page 16] Tradesmen, yet all are the Lord's Servants, and therefore bound in one kind or other, in Church or State to do the Lord Service.

First, Nothing is next to evil, therefore the § 2 next way to do evil is to do nothing. When the Devil finds the House empty, swept and gar­nished, 12. Mat. 44. he enters with seven worse Devils, an House emptied by Idleness, and garnished by Pride, is (as it were) swept for the Devil. It is therefore good advice to be still so empty­ed that when the Devil tempts us to Sin, we may be able to answer that we are not at lea­sure, we have somewhat else to do. Davids Idleness made way for Adultery, Murther, Blas­phemy.

Secondly, Even not doing, provoketh God's § 3 wrath. The evil Servant in the Gospell, did 19. Luk. 20. not riotously mispend his Talent, but wrapt it up, and for that reason was rejected, the Tree cut down as cumbring the ground, not for 13. Luk. 7. bringing forth evil fruit, but for not bringing forth good. And that dreadful sentence depart ye cursed &c. is grounded on Sins of omission, 25. Mat. 4. not feeding, not cloathing, not visiting, not doing.

Thirdly, Our time of doing service for God § 4 is one of our moveables, yea, bonum periturum. But by well-doing, we shall make that fix'd [Page 17] which is fluide, and settle that in effect with us which in it self flyeth from us.

Fourthly, the Time of our doing is but short, § 5 measured by a day, an hour, part of a day, a mo­ment part of an hour. I cannot but weep (sayes one) when my Hour-Glass stands by me and I consider how slowly my work goeth on, and how fast my time goes, as fast as one grain of sand follow­eth another. Subduct the time of Infancy, Do­tage and Sleep, which are times of not doing, the time spent in Sin which is ill doing, and the time requisite for supply of the necessityes of Nature, which is besides our main business that we are to do, and how little time re­mains for us to do service for God?

Fifthly, A great part of our short time is al­ready § 6 mispent. It may be we have lived 20. 30, or 40. years, and what have we done for God all this time? it concernes us now to make the best improvement of our Old Lease, and to do much in that little time which re­mains.

Sixthly, On this short time of doing hangs E­ternity. § 7 What time is Lost now, will be Lost for ever, doth it not then concern us to do that well, which being once well-done will make us Men, more then Men, Angels, more then Angels, for ever? doth it not corcern us so to [Page 18] imploy our time, that we may eternally rejoyce so to have imployed it? doth it not concern us to be doing, and so doing? that when the Lord cometh he may find us so doing.

CHAP. IIII. The manner of Our Work.

So run, So fight, So do. One blemish in the § 1 face is enough to make it deformed. One flaw in the grant, invalid. Malum ex quolibet defectu. If the manner of doing be defective, a great part, yea the better part is wanting, and there­fore a deed done is in Gods account a deed not done, where the manner of the doing answers not the matter of the deed. 1. Cor. 11. 20. This is not to eat the Lord's-Supper. Alas how many of these few good deeds which we score up to our selves to have done, how many will shrink like Gideons Army at the great day of reckoning, and prove good deeds not done, Sermons not heard, prayers not made, Sacra­ments not received, Almes not given, in a word, good deeds not done, because not done in a right manner, because not so done?

So, referrs to the verse precedent, and thence § 2 borrows light to discover its emphasis. So, (i. e.) faithfully, wisely, justly.

1. The Lords servants must be faithfull in doing, faithfull in Divinity, and faithfull in mo­rality, faithfull in head and in heart: as faith­fulness is opposed to unsoundness in princi­ples, or heresie; and as opposed to unsoundnes in practice, or hypocrisie. First, as faithfulness is opposed to heresie. All sin is damnable, yet we find not this epithete in such sort affixed to any as heresie, damnable heresie. The leprosie 2 Peter 2. 1. of the head was under the Law reputed the worst. Errors of judgment are not under the Gospel the least. They are works of the flesh, Galat. 5. 20 and shut out of heaven, and if this be no little punishment, neither are heresies, peccadilloes, or little sins. The Lords faithfull servants hold fast the form of sound words in faith and con­tend 2 Tim. 1. 13. earnestly for the faith once delivered to the Jude 3. Saints. Once delivered, as Christ once died. A new Creed supposes a new God, and new Gods prove Old Devils. New faiths, old heresies. The Lords servants must be faithfull, as faithfulness is opposed to heresie. And,

2. As faithfulness is opposed to hypocrisy. Hy­pocrites § 3 are the Devils first born, Heirs to hell as their portion, the portion of Hypocrites. But [Page 20] sincerity is Christian perfection, VValk before me and be thou perfect. Compleatness is requi­red in the Law, sincerenefs accepted in the Go­spell. Gen. 17. 1. And where this is seen in Gods Ser­vant, even gross sins are past by unseen, as in Asa.

2. The Lords servants must be wise in doing § 4 service. Wisdom is usually defined, Scientia operandorum, distributed into Ecclesiastical and Civil. But the wisdom here spoken of, is of another nature, or rather Wisdom above nature. VVisdom from above. Not onely that Jam. 3. 17. auriga virtutum, without which virtue is not virtue, but sin; even zeal without knowledg, is but like fire in the thatch; like swift horses with­out a skilfull wagoner. But that [...] that complex of all virtue, discovering to our cost the right mark, happiness, and directing the right ground and byas, holiness. This is Sum­ma Summarum, in one word, Religion. Be Psa 2. 10, 11. 12. Eph. 3. 15. wise, Serve the Lord. Kiss the Son. Let us walk circumspectly, not as fools, but as wise.

Though this faithfulness and wisdom be § 5 necessarily required in all the Lords Servants; yet more especially in them whom he hath made Stewards or Rulers over his houshold. Many things are here considerable. 1. Rule and Religion are not inconsistent. Though La­zarus [Page 21] had been a begger, yet Abraham (in whose bosom he rested) had been a mighty Prince. In Gods-house are both Rulers and Ruled. 2. All in Gods house are not Rulers. The question implies this, VVho is that faithfull and wise Servant whom the Lord hath made Ruler? The body of the Saints and them who have the rule are clearly distinguished, Heb 13. 24. We are all Crabstocks by nature, God grafts up­on us what fruit he pleaseth. On some one kind, on others another. If all were Rulers who should be Ruled? 3. Such as are Rulers in the Lords house should be of Gods making. The hand out of the Cloud must put on the Crown, with this motto [...] à Deo coronatus. What servant dates own him as a Steward whom the Master ordains not? God hath set us our ranks, [...], the breaking of them must cause confusion. 4. Those who are made Rulers over us are Servants under God, and are to serve God in their places, as God hath plac'd them in his service. If Rulers as Rulers serve not God, God will not as Rulers own them. That duty which God requires of us, reacheth every capacity, especially that of our spheres, we are bound to serve God as others cannot serve him, Rulers therefore as Rulers. And indeed that we are in Gods service, which we are in [Page 22] our proper places. Rulers are called Gods, as bearing Gods image. Wherefore as God is Optimus Maximus: so those who are like to God good in serving. And this is the proper act of these Rulers they are to distribute, to give.

The gifts and graces which Gods servants § 6 receive, they receive to give. To profit with­all for edification. As the Sun hath light, a fountain water, not onely by way of abun­dance, but redundance. And to him who thus hath, shall be given. As milk in the breast is Luke 8. 18. both more and better for being suckt.

That which these Rulers distribute is meat, § 7 not poyson, nor altogether sauce, but meat. Not what may infect or puff up the soul, but feed it.

This food must not onely be good but proper. § 8 What is one mans food is anothers poyson. Vice may be nourish'd with the milk of virtue. Each servant must have his own mess, his pro­per portion, demensum suum. Prov. 30. 2.

And herein lastly, must Rulers over God's § 9 houshold observe time and season. Though it be worse in them than any others, to be time-servers, and in that sense to turn [...] into [...] by ringing changes to the time; Yet a­bove all others is it required in them, like these Heads of Issachar, to know the times, what Israel ought to do.

In a word, Gods servants must do his ser­vice § 10 in a right manner, faithfully, wisely. Faith­fully, as Rulers over his houshold, giving his servants meat: wisely giving meat proper, in proper seasons. VVho is that faithfull and wise servant, whom the Lord hath made Ruler over his houshold, to give them meat in due season? Blessed is that Servant whom his Lord, when he cometh, shall find so doing.

CHAP. V. The reward of Working aright.

Servants, Friends, and Children are distinct re­latives § 1 among men, but they meet in one and the same to God. Such as are the Lord's Ser­vants are his Friends, & such as are his Friends are his Children also. And being his Children, shall not miss their Childrens Portion. Bles­sedness.

The first Sermon of Christ on the mount § 2 was filled with blessing, so shall the last sen­tence on the bench. He concludes as he be­gins. The influence of this Sun of righteous­ness to his disciples in Virgo was and in Libra shall be Blessed.

'Tis the last Scene denominates the play in § 3 a Tragedy or Comedy. Though the Children of God may tast blessedness now, as Ionathan did honey on the top of the rod, yet they shall not eat with a full hand till the Lord's coming. The contract is made now, but then shall the Marriage be consummated. Blessed when the Lord cometh.

The Lord comes both to the good and ill Ser­vants, § 4 but to the good as a special messenger with a writ of ease, to the ill as a Iaylor with a mittimus, and in both warrants this clause, ne omittas propter aliquam libertatem. His com­ing to the evil is like the coming of an Husband provoaked to an Adulteress wife, dreadful un­grateful. To the good, like the coming of a li­ving Husband to a faithful spouse, cheerful, wel­com. The Lords servant loses nothing by death but what is better lost then kept, Sin and misery. He dies in life, and therefore lives in death, and is Blessed at the Lord's coming. Blessed is that servant whom his Lord when he cometh shall find so doing.

Though there be nothing for the Lord's § 5 Servants to pay; the Lord hath done that, to the utmost farthing; yet is there somewhat for them to do, Men and Brethren what 2. Acts. 37. shall we do to be saved? God finds his doing [Page 25] and then gives the blessing. Holiness goes be­fore happiness. And indeed were it possible for an unholy person to enter Heaven, yet to him Heaven would not be Heaven. For com­munion with God is not onely ungrateful but grievous to an unholy person: and by so much more, by how much more close and spiritual, as appears in all ways of communi­on in grace. And this communion with God is the Heaven of Heavens, which to an un­sanctified man would be rather a Hell then a Heaven. Without holyness we cannot see God. That Servant whom the Lord bles­seth he finds so doing.

It is not ita fecisse, so to have done, but ita § 6 facientem so doing. Perseverance is the Queen of graces. Others may strive well, but she a­lone shall be crowned. Iudae laudantur exordia sed finis proditione damnatur. Many who have blossom'd fairly at spring have been blasted be­fore Gal. 5. 7. Harvest. Ye did run well is no honour, but I have finished my course. Those are blessed 2. Tim. 4. 7. whom the Lord finds so doing. Nor doth this order of blessing restrain Gods freeness in blessing, for as he freely gives grace to do: so he freely gives glory on doing. Blessed is that servant whom the Lord finds so doing

That servant. The subject is one both of § 7 the duty and priviledge, of doing and bles­sing. The substance the same, the accidents onely changed. The garment the same, onely new trimmed. Blessed is that Servant, (that Ser­vant) whom his Lord when he cometh shall find so doing.

CHAP. VI. Application to the occasion.

THis whole Sermon in all its parts might be § 1 exemplified in his single instance whose Fu­neral we at present solemnize. The harmo­ny is full, I shall touch, and but touch a few strings.

First, he was the Lords Servant, and as a § 2 Servant in all his doings made his Lords will his rule, his Lords glory his end. 1. His Lords will his rule in sacred things determined by Scri­pture, in Civil by the Laws of the Land. To which purpose he would often say, ‘That if men were left to themselves, their lust and inter­est in things civil would be their Law, their fancy and temptation in things sacred, their Bible.’ When every man did that which was right in [Page 27] his own eyes, all was wrong done. Disorders in Tribes, as in Benjamin; in Cities, as in Gibeah; in Families, as in Micah's. The result of this principle: In those days there was no King in Is­rael, Judg. 21. 25. but every man (followed the light within him) did that which was right in his own eyes.

Secondly, His Lords glory was his chief end. § 3 1. Not his own glory. His juice was not put forth in leaves and suckers, but fruit. The character of a real Saint might be rightly applied to him. He was more than he shewed, yet shewed more then most who are called Saints do. 2. Not his own pro­fit. Others may talk of Self denial, he practis'd it. And though ascended to the top of the Tree, yet fill'd he not his own pockets, but shak'd down the fruit.

Nor was he onely a Servant in relation, but § 4 did service in action. He was not a loyterer, but labourer in that station wherein God had set him. Gods service in this age is most what lip-service, his was life-service. He was a Doing Servant.

And a so doing a Servant. Faithful and wise. § 5 1. He was faithfull as faithfulness is opposed to he­resie. A Catholick Christian, expressly refusing in a dark and gloomy day to leave the ark for a Cock­boat. A Protestant of the best edition, that is, not superstitious nor factious; not idolatrous, abhor­ring [Page 28] Sacriledg; nor sacrilegious, abhorring Idols. Not enlarging the windows of Truth to weaken Peace, nor enlarging the pillars of Peace to ob­scure Truth. In a word, whether we respect God or Man, Church or State, he was a lively transcript of the Protestant Religion. Which was so fixt in his heart that at the time of his death (if we may call it a death in regard his soul seem'd rather to be given up by him, than taken from him) at the time of his death he ex­pressed his deep sense and sorrow, ‘That even the Pulpit often eccho's reflections against the Protestants, indulgences to Hereticks: censuring those as Goats, (if not Dogs and Swine) and excusing these as weak or straying sheep.’

Secondly, He was faithfull as faithfulness is § 6 opposed to Hypocrisie. A plain-hearted Iacob, a down-right Nathaniel, an Israelite indeed without guile, even when and where guile was the fa­shion. He dared not look one way and row ano­ther, (as Watermen use) but he dared speak as he thought, and do as he spoke, (as good men should use.)

Thirdly, He was faithfull as faithfulness si­gnifies § 7 an act of the heart resting on Christ. Thus even when he drew nigh the harbor, he not onely anchor'd himself on that Rock, but also provoked others thereto. His words were: [Page 29] ‘My confidence is alone in Christ and his merits, can you say so too?’

Esse Phoebi dulcius lumen solet jamjam cadentis. How pleasant are the beams of the setting Sun? how pretious the faith-expressions of this setting Saint?

Secondly, As he was faithful in doing: so was § 8 he wise. Not to speak of that gift of wisdom which fitted him as a Iudge for the Bench, or as a Councellor for the Board, because this Glow­worme may shine on a dunghil. The Children of this world may thus be wise in their generation, but Luke 16. 8. that grace of wisdom which by right means guides to right ends, (the supreme especially,) wherein true wisdom consists, and wherein such was his eminence that in vulgar speech, the Honourable title of honest is prefixed to his ti­tles of Honor. Few mention his name without some Eulogie. The honest Lord Pepys, or the good Lord Pepys.

This faithfulness and wisdom, Sword and § 9 Buckler, he so exercis'd as a Ruler in the Lord's houshold, that it might be said of him as 'twas of Nerva. He had done nothing in pub­lick on account whereof he might be afraid to live private.

I speak before Rulers, and possibly such as § 10 may find it necessary to take work out of his sam­pler, [Page 30] wherefore I shall presume in some in­stances in things sacred and civil.

First, in things sacred as a ruler over Gods § 11 houshold. He not onely desired but endea­voured. First, That a Candle might be set up in every Candlestick. Secondly, That this Candle might be lighted and give forth its light to the whole house. Thirdly, That this light might be maintained and Oyl duly Ministred. First, That a Candle might be set up in every Candlestick. Distinct Ministers, in distinct Congregations. As fixed Starres not wandring Planets. For this reason (among many others,) he would no less freely then frequently declare his judgement against the maintenance of Ministers by Salaries. As that which left them at large, (like those of old sine titulo) without relation to, or dependance on any particular charge or people. And as that which opened such a door to pluralityes, tot quots, Nonre­sidens as never was since the world was. Many Parishes, yea some Barronies in this way not supplying one Minister, nor he regarding to supply them. Never such a way to feed the Shepheard and starve the Sheep, a little experi­ence might possibly have proved; never such a way to starve both shepheard and Sheep.

Secondly, He both desired and endeavoured § 12 that each Candle might be lighted, that Gospel-Or­dinances might be administred by all Gospel-Ministers, and this light not put under a bushel to the prejudice of the whole House. He would often express his grief that so many Shepheards in this Land, in this City especial­ly, should sheer the Fleece, yet not own their Flocks as sheep, yea disown them as not sheep. Or if they feed them once or twise a week in a green pasture, yet, (as that no less good then great Bishop Ʋsher expressed it) not feel how they thrive. This was to him, and should be to us a lamentation and for a lamentation.

Thirdly, He both desired and endeavoured § 13 that the Candles lighted should be maintained and Oyl duly ministred. To which end, from his first coming into this Land, he put forth his utmost for recovering to the Ministers their proper and legal freehold, the Tithes. And would often say that he did not understand how any could scruple to receive Tithes in spe­cie, who did not seruple to receive salaries out of Tithes.

He was a faithful and wise Ruler in civil § 14 things aswel as sacred. Both as a Master in his own Family, and as a Magistrate in the Com­monwealth. First, as a Master, his Servants were [Page 32] not like slaves but lower friends. Quid servus? Amicus humilis. Secondly, As a Magistrate, the Chief Iustice. He might shake his lap with Iustice Samuel, and say, whose Ox or Ass have I 1 Sam. 1213 taken?

Abstinuit alieno ut siquis unquam, as was spoak § 15 of one formerly. None ever freer from tit-ting the ballance, [...], so strict, so se­vere a Justice, that he seem'd uncapable of a temptation of doing Injustice.

And herein, as his faithfulness was like the § 16 primum mobile, so his wisdom was like the Coe­lum Chrystallinum that tempered the violence of that motion to due time and season, both in his particular and general calling, as a Ruler and as a Servant, as a Iudge and as a Christian. First, as a Iudge. 'Tis said that a Iudge must not pass sentente either lying or running but sitting, (i. e.) with a patient speed and a speedy patience. Thus he abhorred delayes in judicature, as that which turned judgement into vineger: rashness as that which turned it to wormewood; both to be shunned by a due fermentation (as the Jews speak,) by observing due seasons for acting.

As a Christian, he incorporated the dayly Acts § 17 of Religion in proper seasons, that soe the du­ty might revolve with the times revolution. These were to him as to Job, more then his 23. Job. 12 [Page 33] necessary food, as he had his eating and drink­ing, so his praying seasons, and for the solemn seasons of publique worship, none more observ­ant.

At which season God bearing him witness as § 17 Abel; whilst he was serving God, God served him, with a call to the Ʋpper Bench. Servus ad legem fit judex, or a summons to the Ʋpper-House. Henoch the seventh from Adam, walk­ed Gen. 5. 24. with God, & was translated anno sabbatico. Thus the Lord translated this Henoch to com­pleat that sabbath in Heaven which he began on Earth. And with the new year enters eter­nity in a new place, state, and work, but in his old company the Lord God, who coming finds him, whom he finds welcoming him. God finds him doing here, he finds God blessing there. Where for the present we must leave him, and where 'tis his happyness for ever to be left, for