THE FAITHFUL And Wise Servant.  
Discovered in a Sermon preached to the Parliament of the Commonwealth of England, Scotland, and Ireland, at their late private Fast in the Parliament House, Jan. 9 1656.  
By Matthew Barker, a Servant of Christ, and his Church in the work of the Ministry, at leonard's Eastcheap, London.  
And his Lord said unto him, Well done thou good and faithful servant.  Matth. 25. 21. 
Keep therefore and do (my STATUTES and JUDGEMENTS) for this is your wisdom, and your understanding in the sight of the Nations, which shall hear all these Statutes, and say, Surely this great Nation is a wise and understanding People.  
LONDON, Printed by J. Macock, for Luke Fawn, and are to be sold at his Shop at the Sign of the Parrot, in Paul's Churchyard, 1657.   

To the Truly Honourable, the Parliament of the Commonwealth of England, Scotland, and Ireland.  
THE Great Lesson that the Lord hath been teaching man in all Ages (which, alas, he hath yet but a little learned) is, That he is nothing without God. David sought to teach his Son Solomon this, in that Psalm that he composed on purpose for him, Except the Lord build the House, they labour in vain that build it: Except the Lord keep the City, the Watchman waketh but in vain. Solomon he knew was to succeed him in his Throne, and to have affairs of a Public and weighty Import in his hands, and therefore would have him well digest this first and best Rule in Christian Policy, That the creature acts in all things in vain, wherein it acts without God.  
No rule is more needful for Magistrates to learn, and which when once well learned, and well practised, will of all other things (if the world could but once believe it) most avail to the prosperity and success of their Affairs.  
When God called Gideon forth to a Public Work, he first tells him he would be with him; and then adds, Go forth in This thy might.  
If the Creature goes forth in any might but this, it is a poor weak thing.  
It is Recorded in Sacred Story, that the Israelites followed Saul trembling, when he went to Battle against the Philistims.  
They thought they should be strong, and victorious when they had gotten a King, and no sooner had they him, but they follow him trembling. Such will all creature strength be to us, it cannot deliver us from Fear, and Falling; or be a Rock to the heart of Man.  
Your deep sense of this (Right Honourable) was that which I suppose moved you to set apart a day for a more solemn seeking Aid and Counsel from God; and wherein you was pleased to call for my poor Service in that days work, together with two others far more able. That we might do for you, (according to what Jonathan did to David when he was in straits, in the Wilderness of Ziph) strengthen your hands in God.  
You were then as in a Wilderness, and you did not clearly see your way; but have your hands been since more strengthened in God?  
You was pleased to command (for so is your Desire to me) that I should speak something from the Lord to you; and what I spoke, as it was calculated for your Meridian, so I intended it for no wider a Sphere then the Walls of your own House: But seeing you are pleased to call for it to walk abroad, I have obeyed you, though not without some reluctance.  
The Work you met upon was Serious, and the Day Solemn; so that I durst not but preach plainly, as those will find that read.  
Only I must acquaint you, that the latter end of the Sermon I preached not, because I was prevented by the time, choosing rather to be abrupt then tedious.  
Which indeed was a further Motive to me to yield it to the Press; and that I might present that to your Eyes, which I could not then present to your Ear●.  
And here and there I have added something above what I spoke, as being then compelled to shorten, where I could with least loss.  
So that this I can say, I have presented you with a fuller expression of what was in my thoughts and papers in the Sermon as Printed, than the Sermon as Preached.  
Whatever it is, though it shows forth much of my weakness, yet I assure you it shows forth my hearty willingness to serve Christ, and to serve you in a subordination unto him.  
One generation passeth, to make way for another; and so men serving their generations, have passed away that others might come in, Moses was taken off, that Joshua might come in, and David to make way for Solomon; And so other Powers, and Parliaments have passed away to make room for you. And now ye are upon the Stage, and therefore endeavour to Act Nobly, to Act Gallantly, as standing in the view, not of men only, but of God, and that when you go off you may go off with the Applause, I will not say of men, but of God himself.  
There is a Providence that orders in what Generation every man shall be brought forth; and therefore every man should be enquiring, why was I brought forth in this generation, and not another? And what is the work of this Generation wherein the Lord expects that I should come forth, and serve him? And it is Satan's design and policy to amuse men about other work that concerns them not, that so he might divert them from that which is their proper work.  
And shall I be bold here, (Honoured Gentlemen) to put you in mind of that, which I hear hath been some time already under your consideration; and that is to do something toward the payment of the debts that are yet behind upon the Public faith, especially to the poorer sort: Many poor honest people live yet in hope that that Faith will not fail.  
I know the wants and expenses of the Nation are great, yet Mercy and Justice never to this day did any wrong to a State.  
The condition also of poor Prisoners, that would pay if they could, as I was solicited to present it before you, so I humbly leave it to your Justice and Wisdom to consider of it.  
I know also your work is great, and God may cut out more work for you, and for his people in this Nation ere long, than they are ●●t ware of. Oh it is an happy thing to have Spirit fitted to what work God will engage us in.  
And let us take heed that calm times do not make us secure, and settle in the world.  
You know when Samson slept in Delilah's lap, than he lost his strength, and lost God: and when he went to rouse up himself as at other times, than he felt his weakness.  
So if through security, and lying in the lap of any beloved Delilah, we do fall asleep, we hazard the loss of our strength, and the departing of God, and then when we may be called forth to any work, we may arise and think to prevail as in the days of old, when alas our strength is gone.  
Oh be watchful, faithful, low in your own eyes; and the lower you are thus, the more will God delight to honour you, and the more honour he puts upon you; the lower be you still.  
As we read of Moses, Gideon, David, Solomon, yea and Saul, when the Lord came to call them forth to public work, and put honour upon them, than were they lowest in their own eyes.  
God delights to work by such Instruments that are low in their own eyes; yea that may be low in the eyes of others; that glory may be his alone.  
And to be serviceable in your Generation to Christ, his People, and the Nations whereof you are the Messengers: if you please at your leisure to peruse the following Discourse, you shall find it to be your greatest Interest▪ ●nd your Truest Wisdom, and as I have in my S●●●on endeavoured to discover it; so, that you may eminently attain it, shall be the earnest prayer of him, who would fain approve himself to be the  
Faithful Servant of Jesus Christ, and of Your Honours in him, MATTHEW BARKER.   

THE FAITHFUL And Wise 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, etc. 
THis Psalm is an eminent Prophecy 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 itself, as to be a type and shadow 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 and salvation of man, yet when it came to be set up, the whole world in a manner risen 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 shows implicitly 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 shows 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 madmen, busying themselves about their own ruin, 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 settled 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 Christ's 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 might be Lord both of quick and dead. Yea and Christ himself attests it, Matt. 28. 18. where he speaks after his resurrection, All power is given me both in Heaven and Earth.  
4. He tells 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 prevails not: then, Lastly, he falls upon them, and he breaks them in pieces, Thou shalt break them with a Rod of Iron, thou shalt dash them in pieces like a Potter's 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 Governors 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 advice 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 tells them wherein they are to declare their wisdom; Serve the Lord with fear, rejoice 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; Lest 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 wholesome Counsel administered to the Rulers, and Governors 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 speaks 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 admonished 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 show 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 applied 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, etc. and so is enjoined in the second Commandment, and is so taken, Acts 26. 7.  
Or else it is taken more largely, for any duty of Christianity, any action of man's life, which he performs in obedience to the will of God, and subordination to his glory: and so it takes in all the other 9 commandments, 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 the Son that is to be kissed, though it is somewhat 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 admonished 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 engage 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 Judge higher than 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, etc. 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 self, 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 itself: every creature is serving some end without itself. 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 own to the justice of God, he remit it for Christ's sake to his people, yet the Debt of Service which we own 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 sense, and without life, do serve their Creator, as they hold forth to man such footsteps of his glory wherein he may admire, praise and glorify him.  
The greatness of the works of God show 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 immediately refer to God. For no other creatures are capable 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 Intention, and praeter Intentionem.  
1. Praeter Intentionem, or accidental as to him that serveth; and so wicked men, who thought of nothing less than 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 than to serve God in that Design.  
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 threatened upon the house of Jeroboam, 1 King. 15. 29. and when Zimri executed the vengeance threatened 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 Prophecies 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 than 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 Intention; 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.  
Now to this intentional serving God, there are three things necessary, that it find acceptance. 1. That man's principle be right. 2. That his rule be right. 3. That his end be right.  
1. That his Principle be right. It is something 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 Heroic acts of service done by these ancient Worthies, as Abel, Noah, Abraham, Isaac, Moses, etc. 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 prerogative 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 itself was a good thing, and the case was somewhat urgent, for Samuel came not, and the people began 
1 Sam 13.  to 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.  
Man's 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: So there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lex scripta, a Law written either inwardly in man's heart, or without in the Scriptures, which is the rule of man's 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 virtue, 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. Sometimes 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 Lords; 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 suitable 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.  
Use 1 And first, I shall infer hence something 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 must 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 convinced of that absolute dependence he hath upon God; that he cannot subsist and live of himself without God: For until a man doth see his dependence, he will not serve. A man will not willingly subject himself to the will of one, upon whom he hath no dependence. 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 than 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 convinced 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, because no man hath hired us; they would not work till they had some promise of wages; now when man is throughly convinced that God's 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 man's 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 Patriarches, 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 miss the reward of it, as the Prophet Isaiah speaks, Isai. 49. 4. I have laboured in vain, there he missed his success, yet my judgement 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 recompense of reward: Oh, but we do not see the recompense, we 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, Man's 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, etc. before any man doth indeed enter into the Lord's 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 crucify 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 itself return into its primitive course; as a river that is stopped, if you remove the dam, it runs of itself; or a stone that hangs in the air by a string, if you cut the string, of itself 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 of 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 show you how many things are necessary to accomplish a man for the Lords service, as Faith, Love, Hope, Humility, Self denial, etc. are all necessary; that he may be a vessel of honour prepared for his Master's 
2 Tim. 2. 21.  use: For natural accomplishments may fit a man for the service of man, but man must be accomplished from Heaven to fit him for the Lords service: But I pass.  
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 ourselves, mourn over the City, mourn over the Nation, yea, mourn over the world, that that which is man's 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 pays 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 cheerful service than God, than Christ, to whom we are indebted by so manifold engagements, 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 ravished 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 engage 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 alas, we see nothing less than 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 astonished 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 maimed, 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 showed 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 settled 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 works 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? etc. So after all the wonderful works of power and love that Christ hath wrought for the redemption of man, and for the settling 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 ourselves, and all that we are and have to him: Ah, must not this be for a Lamentation this day, may we not lament upon Christ's account, that he should be so much despised, and his service neglected, and upon the world's 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 ourselves, 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 mary days; and from those ensnaring Ceremonies, and superstitious Innovations in the late Prelates 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 join 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 month into joy and gladness, and cheerful Feasts; and that therefore they should love the Truth, and Peace.  
God 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 darkened 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 King's 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 than every one is ware of? And the first step to fall to the latter, must be the casting off the former.  
Use 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 Privilege 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 TRUSTEES 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 Being's from him? Hath not he made you, and not you yourselves? 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 our 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 form say to him that form 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 furnished him with such Faculties of mind, that rendered 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 Arraign 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 shown 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 delight, by those 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 own 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 man's 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, etc. 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, etc. according to men's several Constitutions and Apprehensions, so they seek after several excellencies: but true excellency consists in a man's 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 him in a Valley, in the land of Moab, etc. The Spirit of God might have styled 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 withhold that from God which is his Due: For service is a debt that we own 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 Caesar's, 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 withhold 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 yourselves, as not to resign up yourselves, and all that you are and have, to the service of God, which is the debt you own 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 sow, we cast them away; for what are they 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 Figtree? Cut it down, Why cumbreth it the ground? 
Luke 13. 7.  Those 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 repent 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 satisfy him. Every man expects when he comes to receive the fruit of his travel, to find something 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 satisfy 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. All the labour of man is for his mouth, and yet the belly is not filled. Man labours and toils, and yet he hath not out of all his labour, that which can fill his appetite: His appetite is capable of more than 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 satisfaction 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 Master's 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 satisfy 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 itself 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 itself by the power of the holy Ghost, in the service of God. So that when the service of God is the Sphere, and the Spirit the Principle of the souls activity, this is most truly and properly life.  
The Apostle saith of the Widow that liveth in pleasure, She is dead while she liveth.  
The Widow indeed, She serveth God day and night, as he 
1 Tim. 5. 6.  said 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 his own carnal 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 engagements 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 sense, as Baptised only into the name of Christ, but in a stricter sense, as Baptised into his Spirit; for I believe I speak to many such at this time; and as such, you are peculiarly engaged to serve the Lord. For,  
1. First, you are those that the Lord hath bought; peculiarly bought, for though Christ in a more general sense, 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 engaged 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 yield. So that God's expectation cannot but be greater upon his people then upon any others, that whoever deny him service, yet that they should yield it to him.  
And so saith the same Apostle 2 Cor. 5. 14, 15. If one died for all than were all dead, etc. 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 ourselves, 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 tells 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 ourselves, 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 yourselves, so as to be serving yourselves; and doth engage 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 form you for himself.  
He hath Created you again. So saith St. Paul, Eph. 2. 10. We 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 wondered 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, etc. THAN 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 than others either do or can, and that upon the account of that workmanship he hath bestowed upon them.  
It is said 1 Kings 10. 12. That King Solomon made of Almug-trees Psalteries and Harps for Singers, to praise the Lord. So all the spiritual carving and polishing that God bestows 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, engage 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 itself, and overlook itself, that it may serve the person beloved. Amor est Donum Amantis in amatum. Through love, the true lover bestows himself upon his beloved. and if himself much more his service. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as that Ancient speaks, it suffers not a man to be his own. Now can we justify 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 end 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 Christ's 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 Reign 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 Public and Politic capacity you are to serve the Lord: For every Talon that is in our hands, we are to improve it for our Master's use. For what is a Talon, 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 Talon in the Parable, was severely punished, because he hide that one in the Earth, and improved it not: But suppose that he that had the five Talents, should have hid them all five, Should he not have been punished five times more?  
Men that have great Estates, great Authority, great Interests, and act in a wider Sphere than 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 serve 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 King's Reign, and Princes Decree Judgement. For Christ is not only King of his Church, but King of the World; 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 intent not to enter that perplex controversy of the Magistrate's power in matters of Religion, about which I find a double Extreme; The one in that opinion of ERASTUS, that would have no other Government in the Church, but that of the Civil Magistrate, and his power to interpose, even in the Intrinsic affairs thereof.  
The other is that of the Jesuits, whose Maxim 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, something may and aught 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; and therefore they might by virtue of their Royal Commission from him, demand of the subordinate Kings and Rulers of the Earth a free and uninterrupted 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 doors against the preaching of it, he may command them to be opened; If any should lay hands upon the Dispenser's 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 public 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 Supreme 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 inhibit the 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 engagement 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, than 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 engagement to give to that, liberty; much less 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 Paganism, Turkism, Judaisme, Papism; yea and to go farther, Pelagianisme, Socinianism, or Arminianism, in the grosser points of it, and claim liberty, and protection from the Magistrate in so doing, let him show by what right he would claim this liberty: for where can he show 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, lest the truth be restrained in stead of error.  
Neither have I pleaded for the punishing of any man's person merely, because he holds this or that opinion; what I have said is that the Magistrate is under no engagement to error as error, or to give liberty to the spreading of those opinions, that raze the Foundation of our Christian Religion.  
Object. 1. But there are such controversies in religion, that we know not how to be sure what is a truth, or what is error; and so we may oppose truth in stead of error, and make way to error 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 souls 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 judge the world?  
May we not be sure that the Scriptures 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 men's bodies at the last day, and that some shall rise to eternal life, and others to go into everlasting fire, etc.  
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 error.  
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 built, 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 ways, 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 shown 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 Alehouses 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 looked after in the City.  
God had a sad controversy with Eli, though a good man, that when his Sons did wickedly, he restrained them not: He 
1 Sam. 3. 13.  was a Magistrate, and though he could not change their hearts, yet he might have restrained their practice. 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 judgement, relieving the oppressed, 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 lose the things that we have wrought.  
As also for the carrying on your affairs at Sea, and the war wherein you are engaged with Spain, wherein you would ask counsel from Heaven this day, it is not for me to advise any thing in these things, they being so much out of my sphere; 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 undertake. This is the third Inference.  
Fourthly, I shall infer something by way of Trial in a word or two, that we may a little know our own hearts, and whom we are serving whether ourselves, or the Lord. You may know it,  
First by this. If you serve the Lord in what you do, than 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 sense of that reward which he shall have from God, is the motive that quickens him more in his work, than 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 than 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 lest Finis operantis, the end of him that worketh, then is the Lord served.  
Lastly, He that serves the Lord, he endeavours to manage his 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.  
Use 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, etc. 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 man's riches shall not follow him, the voluptuous man's 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.  
The Lord himself will give Testimony to such a man, as he doth to the faithful servant in the Parable; Well done thou good and faithful servant. For a Magistrate, for a Minister, 
Mat. 25. 21.  for 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 Master's joy: And is not this enough to encourage you?  
But yet, if a bigger word than 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 than 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.  
Though 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 Talon 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, etc. and I was afraid.  
But the fear wherewith we are to serve God, is an ingenuous Sonlike 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 entering 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 and 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 speaks.  
This fear is to possess every man's heart, and is to run through all the Acti●ns of his life.  
1. For natural actions, as eating, drinking, etc. 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 lest we displease him.  
3. As for Religious actions, praying, or hearing, etc. we are to manage these with this holy fear, lest we displease the Lord by formality, distraction of thoughts, hypocrisy, carelessness, or the like.  
But especially Magistrates, for they are the persons particularly spoken to in the Text. They are to manage 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 wheels for the advance of his Kingdom, the establishing of Jerusalem, etc. then, when they oppose their power to this interest, than they displease him. As when Maximilian the Emperor, 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 may serve some private end of their own upon it: when they engraft a selfish design upon Christ's 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, than 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 prophecy 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 tells you vers. 8. It is the day of the Lords vengeance, and the year of recompense for the controversy of Zion.  
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 Winepress of wrath: And the reason of all this you read in the 4. verse. For the day of Vengeance is in mine heart, and the year 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 Emperors, that whiles they persecuted the Saints, the Empire was afflicted with Floods, Earthquakes, Pestilence, etc. 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.  
And 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 affairs, 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 Judge the Earth.  
God having before showed 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 Grecians they pretended to it; 1 Cor. 1. 22. The Greeks seek after wisdom, they had their wise men, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they loved to be applauded with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.  
The 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 tells 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 world's balance, yet in the Balance of the Sanctuary.  
The Oracle of Apollo was once consulted to show who was the wisest man. But it is only God's 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 show 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 departed from that evil which would destroy him? We see this Instinct of wisdom planted in the Nature of every creature, whereby it gathers into itself that good that is conducible 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 man's 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 departed from evil that is understanding.  
And Solomon a man well able to judge of wisdom and folly, gives us a character of both Prov. 22. 3. A prudent man forseeth the evil, and hideth himself; the wicked pass on, and are punished.  
2. Is it not wisdom to bestow a man's 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 toils 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 man's 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 man's 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, Satan, and fleshly lusts, etc. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 show 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 Commonwealths 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, etc. But (he adds) If you turn away, then will I pluck you up by the root out of my Land, etc.  
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, etc. 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 that 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, etc. And what then? That thou mayst prosper in all that thou dost, and whithersoever thou turnest thyself. 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 success 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 mere 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 Statesman that ever sat upon Throne: And as he Counselled, so he practised. 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 finished it in seven years, and an half, as you may easily compute it if you read the 1 Kings 6. But he was thirteen years 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 God's House with greater vigour, than his own house: A good pattern for our imitation.  
Yea we have the example of one greater than 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 of life, the day of grace, and the day of service; and when the night comes upon any of these days, 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 than an Eagle in the Air, 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 yourselves.  
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 Potentate; the Supreme Judge of the World; from whom there is no appeal, and against whom there is no resistance: and according to the Judgement they receive there, so to stand, either Justified or Condemned for ever.  
FINIS.