The Servant doing, AND THE Lord Blessing. A SERMON preached at the Funeral of the Right honourable Richard Pepys, Lord Chief Justice of the upper Bench in IRELAND. Who deceased 2. january Anno 1658. By Edward Worth D. D. Psalm 82. 6, 7. I have said, Ye are Gods,— But ye shall die like Men, etc. Dublin, Printed by William Bladen, Anno Dom. 1659. To the Right Honourable JOHN THURLOE Esq; Principal Secretary of State to his Highness the Lord Protector of England, Scotland & Ireland, and the Dominions thereto belonging. May it please your Honour, CVstom hath made it usual (if not necessary) on the new year, to offer some signal of duty. Nothing of mine is worthy acceptance: but the engagement of Christ to reward wise and faithful service, is, though transcribed by a hand not only weak but defective. On this account (as an acknowledgement of many debts wherein I stand bound to your Honour) I presume on this Dedication, or rather Oblation. Sir, This Sermon was a child of obedience to his Excellency's and the Council's Order; at its first birth entertained like children, with regard or not, as love is borne or not borne to the parents; and now laid open to public view, because the face gives clearer evidence than the voice, and the eye a faithfuller verdict, than the ear. Though its subject matter needs not to seek a Patron (for Magna est Veritas; who can do aught (eventually) against the Truth?) yet the author having tasted the bitterness of persecution by both the extremes, and observing the same Spirit (though in new ) attempting to act still; presumes to publish it, (which is now charged as his great crime) and to present it to your Honour, whom the World knows too just to acquit the nocent, and too charitable to condemn the innocent; and whom the Author confesseth his no less good than great friend, (pardon the expression) and therefore is glad of any occasion solemnly to profess himself, (Right Honourable!) Your Honours in the best duty, as obliged, so devoted servant, Edw. Worth. JVstitia manet in aeternum, quidni & Justitiae vindex? Tanta etenim fuit Pepys probitas, eaque apud bonos aestimatio, ut vix opus erat acrioris eloquentiae myrrhâ famam ejus condire: Worthius tamen alter Arimathaeus, non solùm purioris eloquii sindone beatum Antistitem volvebat, sed vel è suggesto detonans spirabat balsamum & aromata; Quae ut difflentur latiùs, sciaturque quàm amabilis fuerat Pepys, quàm amavit eum Worthius; Imprimatur Funebris Oratio, ad exequias Clarissimi defuncti habita, utpote quae nihil Fidei Orthodoxae, bonis moribus, aut Imperio nunc florenti adversum teneat. Guil. Petty Cler. Concilii. Datum ex Camerâ Concilii, Febr. 21. 1658. Matth. 24. 46. Blessed is that Servant, whom his Lord when he cometh shall find so doing. 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. Watch. This Watch consists in the exercised act of Christian Wisdom, over our selves, to our work, and for our end. The first is the Mainguard, 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 Alarm 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, 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 blood, 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, Watch. But drowsy Man will not easily be brought § 2 to this watch, or kept on it by sense of duty; Christ therefore alarms us with expresses of danger. That day of the Lord is like the Basilisk, slain, if prevented; slaying, if it unseen surprise us. Watch, therefore watch. This conclusive particle (therefore) refers § 3 to the premises: wherein we find a large description of the World's 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 itself 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 it were) cast those spent candles out of their sockets. In a word, the Eclipse shall be universal, even sky-color died sable, and therefore all things covered with blacks. The sadness of which covering will be so much the more sad and dreadful, 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 only. The suddeness and inexpectancie, v. 37, 38, etc. 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 Van to this Watch, 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 Ambassadors 2 Cor. 1. 20. extraordinary on Earth. The Angels are the Lord's Officers of State in Heaven. Christ is the Lord's Lieutenant 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 ourselves 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 than 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 afar 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 ways 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 accused Malefactor is not solicitous concerning the hour wherein the judge comes to Town, but concerning what friends he shall engage, what defence 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 our Oil 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 young gallant, Oh Sir how shall I know when I shall die? Nay, said the Father, that may be presently. Hoist therefore your Sails while the wind serves: Watch, for ye know not the hour wherein the Lord cometh. Secondly, the time of that day will be sudden, § 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 Tenants at will, at best Tenants for Life. Three Lives are no long term, ours is shorter, it's but for one Life, and what a Bubble, what a Puff, what a Wink is that Life! — Plos, Fabula, Foenum, Vmbra, cinis, punctum, vox, sonus, aura, nihil. A thousand years are to God but as one day, 2. Pet. 3. 8. and the longest lived [Methuselah] reached Gen. 5. 27 not the length of this day. Immediately after the Flood this day was contracted one half. Eber lived longest yet came short of Five hundred. Gen. 10. 16. 17. v. 18. 19 In the next age another half, Peleg reached not Three hundred. jacob not two. Gen. 47. 9 And in Moses time the cloth shrunk up to seventy years, and what was more than this was but a course list, Labour and Sorrow, Psal. 90. 18. We 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. Solomon assigns a time to be born and a time to die, none to Eccl. 3. 2. live; as if our Winding-sheets were laid in our Cradles, or our Cradles rocked in our graves. Scilicet ex illâ quâ primum nascimur horâ, Prorepunt juncto vitaque morsque pede. Certainly these Houses of Clay cannot be our Mansions both on a legal and physical account: 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 jer. 29. Oh Earth, Earth, Earth, mark thrice earth, made of Earth, maintained 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 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 pitched Field, heat, cold, draught, and moisture, are continually fight and striving which should be master, until at length one becomes predominant; 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 man's 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 ourselves, 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 daily experience hath blunted, wheresore Satan whets out another more contracted, and no less deadly. 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 busy how to live, such was that fool in the Gospel, a fool in grain (as one calls him) who measured his years by his barns, 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 largesse 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, sudden, 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. Unexpected, the time he choses is that 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 only leaves us a tomb, of all our lands only a grave, and of all our goods only 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. The first Subject described Relatively, in relation to God, A Servant. God's 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. Privilege in its Kind, Blessedness. Season, At the Lords coming. Conjunctly, Order. First Duty, than Privilege. 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 man's mouth: so they serve God with man's 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 children's to parents, free and ingenuous, 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 master's 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 prophecy: 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 recompense of reward: (for Scripture motives cannot stir up directly an unlawful affection) provided the Lord and his glory be the chief end. And though there be special acts of God's service (as especially referring to this supreme end) yet he that in all things eyes Gods word as his Rule, God's glory as his Aim, is rightly said in all things (even in his shop and at his plough) to serve the Lord. And such is the service here meant, whereby we serve God in holiness, (the sum of Luke 1. 75. the first Table) in righteousness, (the sum of the Second) (sincerely) before him, (entirely,) 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 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 man's 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, Clothed at his cost. From him we receive Meat, Drink and Wages. 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. Phillip 7. 8. a Servant. By which means it is both our privilege, 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, Sacrilege 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. Baptism and the Lord's-Supper are called Sacraments, that is, military engagements, the first obtaining, the second renewing that Obligation to fight as Soldiers under Christ's Banner against the World, 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 placed 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 sweeting, or as a Promise, on sweeting thou shalt eat, or as a Command, that thou mayest eat thou must sweat, which way soever we consider it, these two are inseparably joined, sweeting or working, and eating. Cain and Abel were Heirs apparent to the whole Earth, yet the one a tiler of the ground, the other a feeder of Cattle. And Christ himself was Lord both of Heaven and Earth, yet is he called not only the Carpenter's Son, but the Carpenter. It seems before he entered into Mark 6. 5. his public Ministry he wrought at that Trade. Though all Gentlemen are not bound to be 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 emptied that when the Devil tempts us to Sin, we may be able to answer that we are not at leisure, we have somewhat else to do. David's Idleness made way for Adultery, Murder, Blasphemy. Secondly, Even not doing, provoketh God's § 3 wrath. The evil Servant in the Gospel, did 19 Luk. 20. not riotously misspend his Talon, but wrapped it up, and for that reason was rejected, the Tree cut down as cumbering the ground, not for 13. Luk. 7. bringing forth evil fruit, but for not bringing forth good. And that dreadful sentence departed ye cursed etc. is grounded on Sins of omission, 25. Mat. 4. not feeding, not clothing, 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 fixed which is fluid, and settle that in effect with us which in itself flieth 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 (says one) when my Hourglass 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 necessities 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 misspent. It may be we have lived 20. 30, or 40. years, and what have we done for God all this time? it concerns 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 than Men, Angels, more than Angels, for ever? doth it not corcern us so to employ our time, that we may eternally rejoice so to have employed it? doth it not concern us to be doing, and so doing? that when the Lord cometh he may find us so doing. CHAP. FOUR 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 God's 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 ourselves to have done, how many will shrink like gideon's Army at the great day of reckoning, and prove good deeds not done, Sermons not heard, prayers not made, Sacraments not received, Alms not given, in a word, good deeds not done, because not done in a right manner, because not so done? So, refers 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 faithful in doing, faithful in Divinity, and faithful in morality, faithful in head and in heart: as faithfulness is opposed to unsoundness in principles, or heresy; and as opposed to unsoundness in practice, or hypocrisy. First, as faithfulness is opposed to heresy. All sin is damnable, yet we find not this epithet in such sort affixed to any as heresy, damnable heresy. The leprosy 2 Peter 2. 1. of the head was under the Law reputed the worst. Errors of judgement 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 faithful servants hold fast the form of sound words in faith and contend 2 Tim. 1. 13. earnestly for the faith once delivered to the Judas 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 faithful, as faithfulness is opposed to heresy. 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 sincerity is Christian perfection, Walk before me and be thou perfect. Compleatness is required in the Law, sincerenefs accepted in the Gospel. Gen. 17. 1. And where this is seen in God's Servant, even gross sins are passed 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. Wisdom from above. Not only that Jam. 3. 17. auriga virtutum, without which virtue is not virtue, but sin; even zeal without knowledge, is but like fire in the thatch; like swift horses without a skilful waggoner. But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that complex of all virtue, discovering to our cost the right mark, happiness, and directing the right ground and bias, 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 household. Many things are here considerable. 1. Rule and Religion are not inconsistent. Though Lazarus had been a beggar, yet Abraham (in whose bosom he rested) had been a mighty Prince. In Gods-house are both Rulers and Ruled. 2. All in God's house are not Rulers. The question implies this, Who is that faithful 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 Lord's 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 placed 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 God's service, which we are in our proper places. Rulers are called Gods, as bearing God's 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 withal for edification. As the Sun hath light, a fountain water, not only 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 sucked. That which these Rulers distribute is meat, § 7 not poison, nor altogether sauce, but meat. Not what may infect or puff up the soul, but feed it. This food must not only be good but proper. § 8 What is one man's food is another's poison. Vice may be nourished 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 household 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 household, giving his servants meat: wisely giving meat proper, in proper seasons. Who is that faithful and wise servant, whom the Lord hath made Ruler over his household, 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 children's 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 gins. 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 taste blessedness now, as jonathan 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 jailor 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, welcome. The Lord's 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 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 only 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 holiness 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. judae laudantur exordia sed finis proditione damnatur. Many who have blossomed 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 God's 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 privilege, of doing and blessing. The substance the same, the accidents only changed. The garment the same, only 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 Lord's Servant, and as a § 2 Servant in all his do 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 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 Lord's 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 shown, yet shown more than most who are called Saints do. 2. Not his own profit. Others may talk of Self denial, he practised it. And though ascended to the top of the Tree, yet filled he not his own pockets, but shaked down the fruit. Nor was he only a Servant in relation, but § 4 did service in action. He was not a loiterer, but labourer in that station wherein God had set him. God's 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 faithful as faithfulness is opposed to heresy. A Catholic 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 Sacrilege; 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 fixed in his heart that at the time of his death (if we may call it a death in regard his soul seemed 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 echoes reflections against the Protestants, indulgences to Heretics: censuring those as Goats, (if not Dogs and Swine) and excusing these as weak or straying sheep. Secondly, He was faithful as faithfulness is § 6 opposed to Hypocrisy. A jacob, a downright 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 faithful as faithfulness signifies § 7 an act of the heart resting on Christ. Thus even when he drew nigh the harbour, he not only anchored himself on that Rock, but also provoked others thereto. His words were: 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 precious 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 judge for the Bench, or as a Councillor for the Board, because this Glow-worm may shine on a dunghill. 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 Eulogy. The honest Lord Pepys, or the good Lord Pepys. This faithfulness and wisdom, Sword and § 9 Buckler, he so exercised as a Ruler in the Lord's household, that it might be said of him as 'twas of Nerva. He had done nothing in public 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, wherefore I shall presume in some instances in things sacred and civil. First, in things sacred as a ruler over Gods § 11 household. He not only 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 Oil duly Ministered. First, That a Candle might be set up in every Candlestick. Distinct Ministers, in distinct Congregations. As fixed Stars not wand'ring 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 dependence on any particular charge or people. And as that which opened such a door to pluralityes, totquots, Nonresidens as never was since the world was. Many Parishes, yea some Baronies in this way not supplying one Minister, nor he regarding to supply them. Never such a way to feed the Shepherd and starve the Sheep, a little experience might possibly have proved; never such a way to starve both shepherd and Sheep. Secondly, He both desired and endeavoured § 12 that each Candle might be lighted, that Gospel-Ordinances might be administered 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 Shepherds 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 twice a week in a green pasture, yet, (as that no less good than great Bishop Usher 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 Oil duly ministered. 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 scruple 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 not like slaves but lower friends. Quid servus? Amicus humilis. Secondly, As a Magistrate, the Chief justice. He might shake his lap with justice Samuel, and say, whose Ox or Ass have I 1 Sam. 1213 taken? Abstinuit alieno ut siquis unquam, as was spoke § 15 of one formerly. None ever freer from titting the balance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so strict, so severe a Justice, that he seemed 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 judge and as a Christian. First, as a judge. 'Tis said that a judge must not pass sentente either lying or running but sitting, (i. e.) with a patiented speed and a speedy patience. Thus he abhorred delays in judicature, as that which turned judgement into vinegar: rashness as that which turned it to wormwood; both to be shunned by a due fermentation (as the Jews speak,) by observing due seasons for acting. As a Christian, he incorporated the daily Acts § 17 of Religion in proper seasons, that so the duty might revolve with the times revolution. These were to him as to Job, more than his 23. Job. 12 necessary food, as he had his eating and drinking, so his praying seasons, and for the solemn seasons of public 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 Upper Bench. Servus ad legem fit judex, or a summons to the upper-house. Henoch the seventh from Adam, walked Gen. 5. 24. with God, & was translated anno sabbatico. Thus the Lord translated this Henoch to complete 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 happiness for ever to be left, for Blessed is that Servant whom his Lord when he cometh shall find so doing. FINIS.