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A FUNERAL SERMON,

FOR THAT FAITHFUL AND LABORIOUS SERVANT OF CHRIST,

MR. RICHARD FAIRCLOUGH,

WHO DECEASED JULY 4, 1682, IN THE SIXTY-FIRST YEAR OF HIS AGE.

TO THE

REVEREND MR. SAMUEL FAIRCLOUGH, MR. JOHN FAIRCLOUGH, MR. GEORGE JONES, MR. RICHARD SHUTE, WITH THEIR PIOUS CONSORTS,

THE BRETHREN AND SISTERS OF THE DECEASED MR. RICHARD FAIRCLOUGH.

MY WORTHY FRIENDS,

Ir is, I apprehend, a grievous thing to you, to be destitute of the wonted solace you have taken in those your most delectable relatives, the father and the elder brother of a family, whereof you were the genuine or the ingrafted branches. Whether nature or choice gave you your interest, you had a common concern and comfort in it; and indeed, from a love too little common to the rest of the world. The love that hath so observedly flourished among you, and been your collective, unitive bond, as it hath shown itself to be of a higher than the common kind, demonstrated its own divine original, and that it had its root in heaven; so have its effects been a demonstration what such a love can do, for the cherishing of union, not only in a private family, but in the church and family of the living God also. And how little necessary it is unto a union, even there, that there be a sameness of sentiments and practices in every little punctilio; for a disagreement wherein, too many have thought themselves licensed to hate, and even destroy one another. As God himself was the fountain, so he was the first object of that love with you. And as your love to him caused your entire devotedness to his interest, so your mutual love united your hearts (according to your several capacities) in serving it; without grudging, or hard thoughts, that each one served it not exactly in the same way. By that love you have been undivided in your joys and sorrows, in reference to one another. While your very eminent father survived, how gladly did you pay a joint reverence and duty to him! what a glory was his hoary head unto you! This your worthy brother was the next resort and centre of your united respect and delight. I doubt not you feel your loss as to both, which (though God had made a former breach upon you) the longer continuance, as well as the pleasantness of the enjoyment, cannot but have made the more sensible unto you. We are somewhat apt to plead a prescription for our more continued comforts, but you know how little that avails against a statute, as that (for instance) by which it is appointed that all must die; nor is it to be regretted that the absolute Lord of all should pluck in pieces our earthly families, for the building and completing his own, in heaven.

What I have said of this your excellent brother, in the close of the following discourse, is but a small part of what you know. It serves for the solace of the survivors, not the advantage of the dead; and the solace is real, and great, when imitation makes all that is commendable our own, and most intimate to ourselves. It is, otherwise, but a faint comfort to have been related to an excellent person; when a limb is cut off, the soul retires to the remaining parts. May a double portion of the spirit and life, which were so copious and vigorous in the deceased, abound unto you! And I should be very faulty, if I put not in for some share with you, who must profess myself a great sharer in your affliction and loss; and

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HIS LORD SAID UNTO HIM, WELL DONE, GOOD AND FAITHFUL SERVANT; THOU HAST BEEN FAITHFUL OVER A FEW THINGS, I WILL MAKE THEE RULER OVER MANY THINGS: ENTER THOU INTO THE JOY OF THY LORD.

Ir may seem somewhat incongruous, and an indecency, that this memorial of our worthy friend, should be now solemnized so long after his very remains are gone from off the face of the earth. But two things concurred to make the delay necessary and unavoidable: viz. that his own desire, expressed in his will, limited the performance of this

office to the person upon whom it now falls. And that my own great infirmities, before the time of his sickness and death, (which made it more likely he should have done this part for me, than I for him,) had obliged me to begin a course, for the repairing of languishing health, which required some weeks' attendance abroad, and which

First, For the introductive, supposed part of his character. He is,

could not be sooner over. But if our business were only | service: and-Secondly, some things that belong to his to mourn and lament our own, and the more common loss, performance, afterward. it were not yet too late. The mention of his name, the worthy Mr. Richard Fairclough, is enough to open fresh springs, calling to remembrance such a brother, such a friend, such a preacher of the word of life, as he was. And it should do it most of all upon the most common account; whom would it not induce to mourn over this forlorn world, to see that every thing that is more excellent, more pure, more desirable, more capable of being useful in it, God is gathering up out of it? O how much of spirit and life is gone from it, when one such man dies! how are we to mourn over the world, as dying gradually the worst sort of death, when the holy, divine life is thus exhaled out of it, and is expiring by degrees! But come, we have some-authority challenges, by his direction who gave it; otherwhat else to do than mourn: all this tends to make a glorious heaven, one bright star the more is now added to it; there is nothing of this holy life lost; whatsoever of excellency, purity, goodness, life, loveliness, and love of that divine kind vanishes from among us, is but transferred to its own native place, returns to its proper element, as the forsaken dust hath to its own. Heaven hath its part out of every such person, the seat of all life, purity, and goodness; as the earth draws into its bosom its own terrene part, not without a sacredness, and a rich perfume adhering to that also. And as it is not our only or more principal business to mourn; so nor is it to relieve and fortify ourselves against mourning. We have somewhat to do, divers from them both, and that is more considerable than either of them. We are chiefly so to consider his death, as may best serve the purposes of our own yet-continuing life, which was the scope of that desire of his, signified by his will, that an instructive sermon might be (upon that occasion) preached to the people. We are to set ourselves to learn from it what doth most concern our own daily practice and hope; so to acquit ourselves as not to neglect the duty of good and faithful servants to our common Lord, nor to come short of their reward.

And to this purpose we are more to consider his life, than his death; the life which he hath lived on earth, and the life which (we have reason not to doubt) he doth live in heaven. Nor could my thoughts reflect upon any portion of Scripture more fit for our purpose, or that was more suitable to him and us, i. e. that could more aptly serve to describe him, and instruct ourselves; nor have I known any person to have left the world, within my time, to whom this text of Scripture might more fitly be applied. I shall only observe, and insist upon these two heads of discourse from it, the character of such a servant, and— the treatment which he finds at last, from his heavenly

Master.

1. One that hath disclaimed all former and other masters, all in co-ordination, for of such, no man can serve two; other lords had dominion over him, but by their usurpation, and his unjust consent, who was not his own, and had no right to dispose of himself. The faithful servant repents, and retracts those former engagements as bonds of iniquity, by which he will be no longer held, renounces any former inconsistent master, or service. A truly subordinate master, he must own, for the same reason upon which he acknowledges the supreme, and do all that such derived wise, he hath learned to call no man master on earth. 2. He is one that hath, by covenant, surrendered and resigned himself to this great Lord, and his service. Some relations have their foundation in nature, this of servants to a master (we except slaves) in their consent, or in mutual contract. And though this general relation between God and man, have the most deeply natural foundation imaginable, whereupon all are his servants; yet the special relation must have the other ground, viz. that of consent, or contract superadded; not to give God a right to our service, but more expressly and effectually to oblige ourselves to it, and that we may have a right to his rewards. "Tis but acknowledging and recognising his former right in us, which is part (and the initial part) of our duty to him. He requires and justly insists upon it, to be acknowledged as our only rightful Lord; which till we do, we are in rebellion against him, and in the condition of servants broken away from their masters, runaways, fugitives, and who keep ourselves out of the family; and though that cannot however destroy his right, yet it is inconsistent with our duty, for our service must be throughout voluntary; and with our reward, for nothing that is not voluntary is rewardable. Therefore the good and faithful servant in the text, is one that effects and chooses the state, first, and says with the Psalmist, (Psal. cxix. 38.)-Thy servant who is devoted to thy fear. And, (Psal. cxvi. 16.) O Lord truly I am thy servant, I am thy servant, the son of thy handmaid; thou hast loosed my bonds. He doth as is required, Rom. xvi. 13, 19. Yields himself to God, and all his parts and powers servants of righteousness unto holiness. He reckons it neither dutiful towards God, nor comfortable to himself, to do him only occasional service, but ad libitum, and as an unrelated person. He thinks it not honourable to the great Lord of heaven and earth, but to borrow (as it were) another's servant, nor can he satisfy himself not to be of the family; therefore he consents first to the relation, and enters himself his covenant-servant. Faithfulness supposes having covenanted, and hath the same reference to our part of the covenant, that God's faithfulness hath to his.

3. He is one that hath thereupon made it his earnest study to know his Lord's will. His first inquiry is, What wilt thou have me to do, Lord? he is solicitous to understand the duty of his station. Psal. cxix. 125. I am thy servant, give me understanding, that I may know thy tes Itimonies. To enter oneself the servant of another, without any concern to know the business of his place, shows an insincere mind, and argues he hath more a design to serve himself upon his master, than to serve him.

I. His character. He is said to have done well, or 'tis said to him, e, well, (no more is there in the Greek text,) and then he is further bespoken as a good and faithful servant, more generally, and particularly, his fidelity is commended in reference to the special trust and charge, which is implied to have been committed to him; Thou hast been faithful in a few things, I have not over-charged thee, and thou hast acceptably discharged thyself. Some think this (and the whole parable) to belong only to the ministers of the Gospel, the servants of Christ in that special sense. do not see a reason for that restriction, the words are of themselves capable of being extended further, to the faithful servants of Christ, in whatsoever capacity; though being spoken to the disciples, as from the continuation of the discourse (with this evangelist) from the beginning of the foregoing chapter may be collected, it seems not unfit to allow them a more particular reference to their special office and trust. And here we must note that these words of commendation, "Well done, good and faithful servant," do speak both the truth of the thing, and the judgment and estimate which his Lord makes thereof accordingly. We are now to consider them under the former notion, as they express the truth of the thing, the matter of fact, whereof we cannot have a more certain account than (as here we have it) from his mouth, who employed him, was his constant Supervisor, must be his final Judge, and will be his bountiful Rewarder at length. We shall here, in opening his character, note-First, some things leading and introductive, or that belong to his entrance into this

4. He is one that hath an inclination to the work he is to do, when he knows it, a potopía, an inclining bent of mind to it: that which the Scripture means, by having the law of God written in the heart, spoken of our Lord himself, in reference to that peculiar service he was to perform; Lo, I come to do thy will, O God, thy law is in my heart, Psal. xl. 8. Who though he were a Son, yet taking the form of a servant, applied himself to that severe part as signed him, with a most willing mind; and had, hereupon, the highest approbation imaginable, Isa. xlii. 1. Behold my servant, whom I uphold; mine elect, in whom my soul delighteth. And it is spoken of all the inferior true servants of God, besides, Jer. xxxi. 33. I will put my law in their inward parts, and write it in their hearts. "Tis the same thing with being God's workmanship, (Eph. ii. 10.) created unto good works; and with that readiness to every

good word, iroípus elvai, Titus iii. 1. If a man's heart be not so framed to God's service, how awkwardly and untowardly does he go about any thing that is enjoined him, he is habitually disobedient, and to every good work reprobate, Titus i. 14.

Secondly, And for that part of the character, which being a good and faithful servant includes,

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others; and that mourn, while they enjoy themselves ar ample liberty, for others' restraints, and among whom there is no other contention, but who shall think, and speak, and act with most kindness towards one another: and that not whole parties, but an ill mind and spirit, only in some persons, can be charged with what so much unbecomes faithful fellow-servants.

1. He is one that endeavours to extend his obedience to the whole compass of his duty, hath a universal respect to all God's commandments, is not partial in the law. 2. He peculiarly minds the work most of his own sta-cing in himself, and not in another, Gal. vi. 4. tion. Thinks it not enough or possible to be a good Christian, and at the same time an ill magistrate, minister, parent, master of a family, or servant in it, if it be his lot to be in any of these capacities.

8. He is less at leisure to mind what others do, or do not, than what he is to do himself. Is above all things solicitous to prove his own work, that he may have rejoi

3. He is diligent in all the service that belongs to him, any way; not slothful in business, fervent in spirit, serving the Lord, Rom. xii. 11.

4. He is, with most delight, exercised in the most spiritual part of his work. In the great, vital acts of faith, love, self-devoting; and those most immediately proceeding from them, meditation, prayer, and praise.

5. He balks not the most hazardous or more costly part. Thinks it mean to serve God at no expense, or with what costs him nothing. Measures not his duty by the advantage or safety of his own secular interest; so as to decline it when nothing is to be got by it, or if any thing be in danger to be lost.

6. He grudges not that others are less exposed to danger, in their work, than he; and have that liberty of serving God, which he hath not. Let me seriously recommend this property and disposition, of a faithful servant, to my brethren in the ministry. While some have opportunity of serving our great and common Lord, without fear of the interruption and suffering to which we are liable, and when we have reason to judge they do it with sincerity, (though we may think they gained their greater liberty by their mistake,) there can be no more genuine expression of our fidelity, and sincere devotedness to our Master's interest, than to behold, with complacency, all the good which we observe done by them. If the great apostle (Phil. i. 15-18.) rejoiced, and declared he would rejoice, that Christ was preached, though not sincerely, (and whether in pretence, or truth,) much more should we, when we ought to judge that he is sincerely preached. And if he envied not those that preached Christ, even of envy, how horrid would it be, should we behold with envy, what we are to suppose done out of love, and good-will! They are great admirers of themselves, and lovers of some interest of their own more than his, that cannot endure to see his work done by other hands than theirs; or that have nothing of that disposition in them which those words express, Let him increase, and me decrease.

7. He is much less apt to smite his fellow-servants, or hinder them in their work unless they will work by his rule and measure, unprescribed by their Lord himself. He takes no pleasure to see the hands tied up of useful labourers in the harvest, wishes not their number diminished; but, because the harvest is really plenteous, but the labourers are few, rather prays the Lord of the harvest to send forth labourers into his harvest, Matt. ix. 37, 38.

If any, of their own private inclination, would have the necessary work of their Lord hindered, and take pleasure in the exclusion of industrious labourers, for their conscientious disuse of things, by their own confession, not necessary; good Lord! what spirit are they of? I understand it not, nor let my soul enter into their secret! I had rather a thousand-fold bear their anger, than be of their spirit! Would any faithful servant rather wish his master's work should be in any part undone, than done by those he dislikes; upon no more important reason than that their clothes, perhaps, are not of the same colour with his?

But thanks be to God that, among those that differ from each other in the lesser things, there are so many that rejoice, being under restraints themselves, for the liberty of a As holy Mr. Herbert.

-Well, I will change the service, and go scek
Some other master out.

9. He esteems the utmost he can do but little, and counts, when he hath done his best, he is an unprofitable servant.

10. He approves himself, in all that he doth, to the eye of his great Master. Here we cannot serve too much with eye-service, or be too apprehensive of the constant inspection of our heavenly Lord. One may be too much a pleaser of men, but no man can too much study to please and approve himself to the eye of God.

11. He laments lost time, and labours to redeem it. 12. He greatly rejoices in the success of his work. If, for instance, it be his business to bring home souls to God, nothing is more grateful to him than to prosper in it. My beloved, my joy, and my crown-Phil. iv. 1. So he counts such as he can make proselytes to Christ. I have no greater joy, than to hear that my children walk in truth, John iii. 4. 'Tis said of Barnabas, (a great number believing, and turning to the Lord, Acts xi. 22, 23.) that when he saw the grace of God, he was glad; for ('tis added) he was a good man, and full of the Holy Ghost.

If any

13. He loves his work, and his Master, is willing to have his ear bored, and serve him for ever. thought arises of changing, he presently represses it, by some seasonable check and counter-thought, and confirms his resolution of cleaving to him unto the end.

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14. He puts the highest value upon such present encouragements, from his Lord, as are most expressive of peculiar favour. The blessed God knows what is most suitable to the genius and spirit of his own new creature. They who are his sincere servants, are his sons too, born of him; and to the divine and heavenly nature in them those things are most agreeable that are most spiritual, and whereof others, of terrene minds, no more know the value, than that dunghill-creature did of the gem it found there; they must have great stores of corn, wine, and oil. His better born servants are of a more excellent spirit, and better pleased with the light of his countenance; he differently treats them accordingly. As that victorious Persian monarch, (Cyrus,) entertaining at a feast the principal men of his army, gave among them costly gifts; but for Chrysantos, a more peculiar favourite, (ipino pogayayóμeros,) he only drew him near to him, and gave him a kiss; which was intended by the one, received by the other, and envied by a third, as an expression of more special kindness. And of the divine love, which that borrowed expression signifies, pious souls upon all occasions show their highest value, Cant. i. 2.

15. He trusts his master for his final reward, and is content to wait for it, as long as he thinks fit to defer. St. Paul professes himself a servant of God, and an apostle of Jesus Christ, in hope of eternal life, which he that could not lie had promised; and hereupon resolvedly encounters all the difficulties of that hazardous service.

II. The acceptance, and reward which such a servant finds above. His acceptance is expressed in the same words (as was said) which have generally given us his character; not only showing what he was, and did, but that his Lord esteemed, and passes an approving judgment of him (as it was not to be doubted he would) accordingly. Concerning this judgment we are to note, both what it supposes, and what it includes.

It supposes both an account taken how this servant demeaned himself, and a rule according whereto the matters, to be accounted for, were to be examined and judged of. 1. That our Lord calls his servants to an account, so we

Ah, my dear God! though I be clean forgot,
Let me not love thee, if I love thee not.

b Xen. de Ped. Cyr.

c Artabazus, who had a golden cup given him at the same time.

find it expressly said, ver. 19. After a long time, the lord | of those servants cometh, and reckoneth with them. And here 'tis implied, when he says, Well done-it implies he takes cognizance, and inquires whether they have done well or ill, he is not indifferent or regardless how they quit and behave themselves; nor doth he pronounce rashly and at random, without searching into the matter. So then every one of us shall give an account of himself to God, Rom. xiv. 12.

&c. full of itself, and without mixture of any thing else. which hath so entirely all degrees of itself, as not to admit the least degree of its contrary; such is this, 'tis joy, and no sorrow with it, perfect and most complete joy. This cannot, therefore, be meant of a slight and momentary act, but a perfect and permanent state of joy; which state is made up by the continual concurrence of a two-fold everlasting perfection, viz. objective, and subjective.-1. Objective. That there be a perfect and never-failing good to be enjoyed.-2. Subjective. That there be a perfect and immutable contemporation, or a thorough undecaying disposition of the subject to the enjoyment of it. From these two cannot but result a most permanent, everlasting state of joy. And of the concurrence of these two, the Holy Scripture sufficiently assures us, when it makes God himself to be the object of our eternal vision, in that other state; and tells us, that in order thereto, we shall be like him, for we shall see him as he is: signifying all that proportion and agreeableness of the blessed soul to the beatific object, which is requisite to a most pleasant, perfect, and perpetual enjoyment.

2. That there is some certain stated rule, by which their doings must be measured. Well-doing stands in conformity to some rule or other, and what is the next and most immediate rule of our duty, is also the rule of God's judgment; such a rule it must suppose, as according whereto a true judgment is possible of our having done well. That cannot be the law of works, according whereto no flesh can be justified in his sight; it must therefore be the law of grace and so this servant is only said to have done well, according to the reikia, evangelica. The indulgence of the Gospel can say, e, it is well, to that which the rigour of the law would condemn. Bonum oritur ex causis integris, &c. Well-doing arises out of the concurrence of all 2. This joy is more expressly specified, by being called requisites, evil from any, the least defect; and so indeed the joy of our Lord; which signifies it to be not only, whatever the rule be, all things must concur that are re-1. The joy whereof he is the object, a joy to be taken in quisite to acceptance, by that rule. But here simply every him, (as before,) but,-2. Whereof he is the author. As thing of duty is requisite, so that the condition of accept- he now puts gladness into the heart, Psal. iv. in this our ance and life was not to be distinguished (as a thing of less imperfect state, he is not less the author of our most perlatitude) from mere duty, in its utmost extent, Jam. ii. 10. fect joy. And-3. Also that, whereof he is the possessor, For whosoever shall keep the whole law, and yet offend in q. d. enter into that joy that is now to be common to me one point, he is guilty of all. Cursed is every one that and thec, and wherein thou shalt partake with me. So continueth not in all things, which are written in the book one glosses the words: Be thou partaker of the same joy of the law, to do them, Gal. iii. 10. with thy Lord, enjoy thou the same joy that thy Lord enjoys. Amazing thought! yet so Scripture speaks: Where I am, there also shall my servant be, John xii. 26. The glory which thou gavest me, I have given them. And ver. 24. Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me. And that beholding cannot mean a merely contemplative, but a fruitive intuition. If so be that we suffer with him, that we may be also glorified together, (ovvdošaoŵper,) Rom. viii. 17. Other joys are in comparison mean and sordid, this is the highest and most excellent, for it is the divine joy.

2. This judgment includes,

1. Well-pleasedness, cù, 'Tis well, q. d. I like well thy way and work, it pleases and is grateful to me, and so art thou.

2. An acknowledgment of his title to the designed reward, according to the Gospel constitution. 'Tis said to be well, not only according to the absolute and abstract consideration of what was done; but according to its relative consideration and prospect to what was to ensue; and therefore follows, in the subjoined words, the collection of the reward, of which reward we have here a two-fold expression; I will make thee ruler over many things, enter thou into the joy of thy Lord.

3. 'Tis that they are to enter into; which notes both the plenitude of their right, their Lord bids them enter; and 1. I will make thee ruler over many things. In the the plenitude of this joy itself, they are to enter into it; evangelist Luke's account of this parable (if this account and the dominion it must for ever have over them, they refer to the same thing, as spoken at the same time, which are to be absorpt of it, lose themselves in it, not so much some of old, upon the manifold diversity, have doubted, to possess it, as be possessed by it. And the perpetuity how reasonably I shall not here dispute) 'tis said, Have is intimated of that possession, we are told of their entrance thou authority over so many cities. Either expression re-into it, nothing of their passing out of it any more; the presents the remuneration here vouchsafed, by a metaphor which nearly approaches that very usual one, by which the felicity of saints is represented under the notion of a kingdom, q. d. Thou shalt have an honourable prefecture, be a glorious viceroy, shalt, according to thy capacity, share with me in the dignity of my royal state. If we suffer, we shall also reign with him, 2 Tim. ii. 12. This I pass, and shall stay a little more upon the other expression, which is plainer, and without a metaphor.

2. Enter thou into the joy of thy Lord. Wherein, as expositors observe, our Lord slides insensibly out of the parable, into the thing designed by it; using words indifferently applicable to either, but such as wherein he might be easily understood ultimately to mean the joys and glories of the other world or state. Expressions serving to signify, as an ancient speaks, tǹv rāgav pakapiórnra, the sum of all felicity, as what can more fitly signify that, than joy, the joy of his Lord, and whereinto he was to enter ? Let us consider these severally, though but briefly.

1. Joy, q. d. The laborious part is over with thee, now follows thy rest and reward. Joy, the very notion whereof is rest, quies appetitus in appetibili, e (as it is aptly defined,) they that sow in tears shall reap in joy. When the dark shady vale is past over, with much toil, the path of life leads into that presence where is fulness of joy, and pleasures for evermore, Psal. xvi. 11. The fulness of joy speaks the purity of it, that is pure which is plenum sui,

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last thing we hear of them is, that they are gone into joy. Now let us see what brief useful reflections are to be made upon all this. And,

1. How blessed a thing is it to be a faithful servant of Christ! if any have not yet learned to value his service for itself, let them make their estimate by the end of it, and by what is even at present most certainly annexed to it. To be accepted with him, to appear gracious in his eyes! An Euge from such a mouth! where the word of a king is, there is power. How joyful a sound do these words carry from the month of God: Well done, good and faithful servant! The Persic version (as it is rendered) most significantly paraphrases this passage: The owner of the money received him pleasantly, and uttered words to him grateful to his heart, saying, Well done, O thou good and faithful servant, &c. What can be more grateful and reviving to the heart of a good man, than that the glorious Lord of heaven and earth should say to him, Well done! to have him say to us, as to Moses, Thou hast found grace in my sight; (Exod. xxxiii. 12.) to have gained this testimony, as Enoch did, (Heb. xi. 5.) that we have pleased God; and that our case might truly admit of such an angelical salutation, (though upon a less peculiar account.) Hail, thou that art highly favoured! how great a thing is it! So great a thing, in the apostle's account, that living or dying, being in the body or out of the body, seered little things to him, in comparison of it: he was willing rather to

g Dominus pecuniæ illum blande cxcepit, et cordi verba grata dedit: EuseS, inquit, O bone et fidelis serve, &c.

be absent, but is more solicitous, whether present or absent, that he might be accepted of him, 2 Cor. v. 8, 9. Yea, and the more abject spirit of a very Cain resents so deeply his not being accepted, that his troubled mind imprints characters of sorrow in his face, shows itself in a fallen countenance, and dejected looks.

What ingenuous mind but knows how to value even the (unprofitable) kindness of a mean friend? Can the love of a God seem little with us? It adds greatly to the value of mere kindness, abstracted from beneficence, if it be borne me by a judicious, wise person; such a one honours whom he loves; we less esteem the love of a fool. There can be no greater contempt of God, than to make light of being accepted with him. But how transporting a thing should it be, besides the present sense of such acceptance, which (with more or less expressness) accompanies diligence and fidelity in his service, to have it judicially declared, with solemnity, and publicly said to us before angels and men, Well done, good and faithful servant! when so great consequences depend, and are to ensue upon it, as that it should be further said, Come, be thou ruler over many things, inherit the kingdom prepared for you, enter into the joy of your Lord. Who would think meanly of being the accepted servant of the most high God? They that finally despise so privileged a state, will see it with their eyes, (exemplified in others,) but shall never taste the

sweetness of it.

2. How easily accountable is it why our Lord lets his servants suffer hard things in this world awhile! He may permit it to be so, who hath it in his power to make their sorrow be turned into joy. It is not strange if weeping endure with them for a night, unto whom such joy is coming in the morning; it is unworthy to repine in this case. 'Tis want of foresight that makes any wonder and censure. Consider well those weighty words, (1 Pet. iv. 12, 13.) Beloved, think it not strange concerning the fiery trial, which is to try you, as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy.

3. How wicked and foolish a thing is it to refuse this service! 'tis horridly unjust towards our most rightful Lord, and most imprudent for ourselves. Do men know what they do in this? whose right they invade and resist? and what cruelty they use towards their own souls?

4. How much to be lamented is the condition of the ful world, who so generally decline this service, and make themselves slaves, in the mean time, to the worst of masters! how do men drudge to the devil! what slaves are they to themselves, and their own vile lusts! As indeed no man serves himself, but hath a fool and a mad tyrant (as one well says) for his master. We do not enough live up to the principles of our religion, while we consider not, with more compassion, the condition of infatuated mankind, in this respect.

the voice of his word. A world of ministering spirits, that might be used for purposes less kind to us than they are! that he should seek servants among us! (for his having them implies it; whoever served him unsought unto ?) invite men into his service, with so importunate solicitation! whom he might despise for their vileness, and destroy for their rebellion, which he can in a moment! And that he should seek such to become his servants, not with indifferency, but with so great earnestness! and use afterwards so various endeavours to retain them in his service! When they gradually decline, that he so graciously upholds them; when ready to break faith with him, and quit his service, that by so apt methods he confirms them; when they actually wander and turn vagabonds, that he should be so intent to reduce them! How admirable is all this! View the whole case at once. They neglect his first invitations, he repeats and inculcates them; they faint, he encourages and supports them; they revolt, he follows to bring them back; the cause of our admiration still rises higher and higher. How much is it, in this last instance, above all human measures! Most men would disdain so to sue to servants that forsake them, and are loth to confess their real need and want of them (were it never so great.) The Cynic [Sen.] scorned to look after his servant that left him, counting it a disgrace, when Manes thought he could live without Diogenes, that Diogenes should not be able to live without Manes. The all-sufficient Deity stoops to that, which indigency and wretchedness think even 100 mean for them!

2. Consider the frankness of his acceptance, even of the least. For how many omissions, how much laziness and sloth, how many incognitances and mistakes, how much real disservice must he forgive, when he accepts them, and says (yet) 'tis well done! How little is it they do at the best! and how unprofitable to him! and yet that little also he forms and even creates them to, and continually succours and assists them in it, works in them to will and to do, otherwise nothing at all would be done; and how full, how complacential his acceptance is!

3. Consider the largeness and bounty of his rewards, too large for our expression or conception. So that we even say most to it, when (even lost in wonder) we only admire and say nothing.

4. Consider the kind of the service which he thus bespeaks, accepts, and rewards. The best and most acceptsin-able service, any are capable of doing him, is, when they accept him, take and choose him to be their portion, and blessedness. Trust, love, and delight in him as such, live upon his fulness, and (according to their several stations) persuade as many as they can to do so too. They that, in the most peculiar sense, are his ministers or servants, as they are more earnestly intent upon this, and win more souls, are the more amply and gloriously rewarded. They that turn many to righteousness, shine as stars. And for all the rest of his servants, wherein do they serve him most, but when by their converse, and example, they induce others to entertain good thoughts of God, and religion, and thereupon to make the same choice which they have made, and become seriously religious; which is most certainly connected with their being happy, and indeed, in greatest part their very happiness itself? And when they relieve, support, encourage, and help on those that are in the way, or whom they are endeavouring to bring into the way, of final blessedness! We as much need our servants, as they can us; they are our living, reasonable, but most necessary instruments. The whole universe of created beings subsists by mutual dependencies, the uncreated Being without any; creatures are made to need one another. Infinite self-fulness, not capable of receiving additions, is most highly gratified by our cheerful reception of its coinmunications.

5. What may be expected by unfaithful negligent servants that hide their talent in a napkin? The other's joys serve to measure their sorrows. What a killing word will it be, when instead of, Well done, good and faithful servant, it shall be said, Thou wicked and slothful servant! and instead of enter thou into the joy of thy Lord, they must hear, and feel, Cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth, ver. 30.

6. See what estimate we are to make of the nature of God, especially of his large, munificent goodness (which is his nature, God is love.) For consider the various emanations and discoveries of it, which may here be taken notice of.

1. That he should seek to have any for servants (which the text supposeth that he doth) in this world of ours! A world of apostate, degenerous, impure, impotent creatures, disaffected to him and his government, hating him, and (as in themselves they are) hateful to him. He who hath so little need of servants for any real use! who can do all things with a word! and if he thought it fit to have them for state, and as a thing becoming his majesty and greatness, is attended above by so excellent God-like creatures! so suitable, and obsequious! so powerful, and agile! those ministers of his that do his pleasure, hearkening to

Let us learn now to conceive of God answerably to all this. We do him not right, that we consider not his admirable goodness, in so plain instances of it, with more frequent seriousness, and intention of mind and spirit, and show ourselves stupid, unapprehensive creatures. Have we a thinking faculty about us? a power to use thoughts? and can we use it upon any thing more evident, more considerable, or that more concerns us? or do we never use it le s pertinently?

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