The Life which he hath liv'd 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 sutable to him and us i. e. that could more aptly serve to describe him and Instruct our selves nor have I known any person to have left the World within my time to whom this Text of Scripture might more fitly be apply'd 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 First His Character He is said to have done well or 't is said to him ◠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 imply'd to have been committed to him Thou hast been faithful in a few things I have not over-charg'd thee and thou hast acceptably discharg'd thy self Some think this and the whole Parable to belong only to the Ministers of the Gospel the Servants of Christ in that special sence I 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 thô 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 imploy'd 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 Service And Secondly Some things that belong to his performance afterward First For the Introductive supposed part of his Character He is 1. One that hath Disclaimed all former and other Masters All in Coordination for of such no man can serve two Other Lords had Dominion over him but by their Vsurpation 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 Supream and do all that such derived Authority challenges by his direction who gave it Otherwise he hath learned to call no man Master on Earth 2. He is one that hath by Covenant surrender'd and resign'd 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 thô 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 expresly and effectually to oblige our selves to it and that we may have a right to his Rewards 'T is but acknowledging and recognizing 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 broke away from their Masters Run-aways Fugitives and who keep our selves out of the Family and thô 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 affects and chooses the State first and sayes with the Psalmist Psal. 119.38 Thy Servant who is devoted to thy Fear And Psal. 116.16 Oh Lord truly I am thy Servant I am thy Servant the Son of thy Hand-maid thou hast loosed my Bonds He doth as is required Rom. 6.13 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 anothers Servant nor can he satisfie 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 Gods faithfulness hath to his 3. He is one that hath thereupon made it his earnest Study to know his Lords will His first enquiry is What wilt thou have me to do Lord he is solicitous to understand the Duty of his Station Psal. 119.125 I am thy Servant give me Vnderstanding that I may know thy Testimonies To enter one's self the Servant of another without any concern to know the business of his place shews an insincere mind and argues he hath more a design to serve himself upon his Master than to serve him 4. He is one that hath an inclination to the work he is to do when he knows it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 40.8 Who thô he were a Son yet taking the form of a servant apply'd himself to that severe part assign'd him with a most willing mind and had hereupon the highest approbation imaginable Isa. 42.1 Behold my servant whom I uphold mine Elect in whom my Soul delighteth And it is spoken of all the inferiour true servants of God besides Jer. 31.33 I will put my law in their inward parts and write it in their hearts 'T is the same thing with being Gods workmanship Ephes. 2.10 created unto good works and with that readines to every good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.1 If a mans heart be not so framed to Gods Service how awkwardly and
untowardly does he go about any thing that is enjoyn'd him he is habitually disobedient and to every good work reprobate Tit. 1.14 Secondly And for that part of the Character which being a good and faithful servant includes 1. He is one that endeavours to extend his obedience to the whole compas of his duty hath an universal respect to all Gods commandments Is not partial in the Law 2. He peculiarly minds the work most of his own station 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 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. 12.11 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 expence 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 expos'd 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 thô 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 Masters Interest than to behold with complacency all the good which we observe done by them If the great Apostle rejoyced and declared he would rejoyce that Christ was preached thô 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 envy'd 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 expresse Let him increase and me decrease 7. He is much less apt to smite his fellow-servants or hinder them in their work unles they will work by his rule and measure unprescribed by their Lord himself He takes no pleasure to see the hands ty'd up of useful Labourers in the harvest wishes not their number diminisht but because the harvest is really plenteous but the labourers are few rather prayes the Lord of the harvest to send forth labourers into his harvest Mat. 9.37 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 are of I understand it not nor Let my Soul enter into their secret I had rather a thousandfold bear their Anger than be of their Spirit Would any faithful Servant rather wish his Masters work should be in any part undone than done by those he dislikes upon no more important reason than that their Cloaths 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 rejoyce being under restraints themselves for the Liberty of others and that mourn while they enjoy themselves an 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 charg'd with what so much unbecomes faithful Fellow-servants 8. He is less at leasure 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 rejoycing in himself and not in another Gal. 6.4 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 rejoyces 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 Philip. 4.1 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 Joh. 3.4 'T is said of Barnabas a great number believing and turning to the Lord Acts 11.22 23. that When he saw the Grace of God he was glad For 't is added he was a good Man and full of the Holy Ghost 13. He loves his work and his Master is willing to have his Ear bored and serve him for ever If any 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 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 Dunghil-creature did of the Gem it found there They must have great Stores of Corn Wine and Oyl 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 entertaining at a Feast the principal Men of his Army gave among them costly Gifts but for Chrysantas a more peculiar Favourite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he only drew
him near to him and gave him a Kiss which was intended by the one received by the other and envy'd 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 shew their highest value Cant. 1.2 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 lye 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 exprest in the same words as was said which have generally given us his Character not only shewing what he was and did but that his Lord esteem'd and passes an approving judgment of him as it was not to be doutbed 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 demean'd himself and a Rule according whereto the matters to be accounted for were to be examin'd and judg'd of 1. That our Lord calls his Servants to an account so we find it expresly said vers 19. After a long time the Lord of those Servants cometh and reckoneth with them And here 't is imply'd when he sayes Well done it implies he takes Cognisance and enquires 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 randome without searching into the matter So then every one of us shall give an account of himself to God Rom. 14.12 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 Gods 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelica The Indulgence of the Gospel can say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is well to that which the rigour of the Law would condemn Bonum oritâ—â— ex causis integris c. Well doing arises out of the concurrence of all requisites Evil from any the least defect and so indeed whatever the rule be all things must concur that are requisite to acceptance by that rule But here simply every thing of Duty is requisite so that the condition of acceptance and life was not to be distinguisht as a thing of less latitude from meer Duty in its utmost extent Jam. 2.10 For whosoever shall keep the whole Law and yet offend in one point he is guilty of all Cursed is every one that continueth not in all things which are written in the book of the Law to do them Gal. 3.10 2. This Judgment includes 1. Well-pleasedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is 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 'T is 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 subjoyned words the collation of the Reward of which Reward we have here a twofold expression I will make thee Ruler over many things enter thou into the Joy of thy Lord. 1. I will make thee Ruler over many things In the Evangelist Luke's account of this Parable if his account refer to the same thing as spoken at the same time which some of old upon the manifold diversity have doubled how reasonably I shall not here dispute 't is said Have thou authority over so many Cities Either expression represents 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. 2.12 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 Joyes and Glories of the other World or State Expressions serving to signifie as an Ancient speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summe of all Felicity as what can more fitly signifie that than Joy the Joy of his Lord and whereinto he was to enter Let us consider these severally thô 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 as it is aptly defined They that sow in tears shall reap in joy When the dark shady Vale is past over with much toyl the Path of Life leads into that Presence where is fulness of joy and pleasures for evermore The fulness of joy speaks the purity of it that is pure which is plenum sui c. full of it self and without mixture of any thing else which hath so entirely all degrees of it self as not to admit the least degree of its contrary Such is this 't is joy and not sorrow with it Perfect and most compleat 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 twofold everlasting perfection Viz. Objective Viz. Subjective 1. Objective That there be a perfect and never failing good to be enjoy'd 2. Subjective That there be a perfect and immutable contemperation or a through 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. This Joy is more expresly specifi'd by being called the joy of our Lord which signifies it to be not only 1. The joy wherof he is the object a Joy to be taken in him as before But 2. Whereof he is the Authour as he now puts gladness into the Heart in this our imperfect state he is not less the Authour of our most perfect Joy And 3. Also that whereof he is the possessour q. d. Enter into that Joy that is now to be common to me and thee and wherein thou shalt partake with me So one glosses the words Be thou partaker of the same Joy with thy Lord enjoy thou the same Joy that thy Lord enjoyes Amazing thought yet so Scripture speaks Where I am there also shall my Servant be Joh. 12.26 The glory which thou gavest me I have given them and vers 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 meerly contemplative but a fruitive intuition If so be that we suffer with him that we may be also glorified together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.17 Other joyes are in comparison mean and sordid this is the highest and most excellent for it is the Divine Joy 3. 'T is that they are to enter into which notes both the plenitude of their Right Their Lord bids them enter and the plenitude of this Joy it self they are to enter into it and the dominion it must for ever have over them they are to be absorp't of it lose themselves in it not so much to possess it as be possest by it And the perpetuity is intimated of that possession We are told of their entrance into it nothing of their passing out of it any more The 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 learnt to value his service for it self 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 mouth of God Well done good and faithful Servant The Persic version as it is render'd 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. 33.12 To have gained this Testimony as Enoch did Heb. 11.5 That we have pleased God and that our Case might truely admit of such an Angelical Salutation thô upon a less peculiar account Hail thou that art highly favoured how great a thing is it So great a thing in the Apostles account that living or dying being in the body or out of the body seem'd little things to him in comparison of it He was willing rather to be absent but is more solicitous whether present or absent that he might be accepted of him 2 Cor. 5.8 9. Yea and the more abject spirit of a very Cain resents so deeply his not being accepted tha◠his troubled mind imprints Characters of Sorrow in his Face shews it self 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 addes greatly to the value of meer Kindness abstracted from Beneficence if it be born 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 sence of such acceptance which with more or less expresness accompanies diligence and fidelity in his Service to have it judicially declared with solemnity and publickly 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 Priviledg'd a State will see it with their eyes exemplifi'd in others but shall never tast the sweetness of it 2. How easily accountable is it why our Lord lets his Servants suffer hard things in this World a while He may permit it to be so who hath it in his Power to make their Sorrow be turn'd 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 'T is want of foresight that makes any wonder and censure Consider well those weighty words 1 Pet. 4.12 13. Beloved think it not strange concerning the fiery trial which is to try you as thô some strange thing happened unto you But rejoyce in as much as ye are partakers of Christs 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 't is horridly unjust towards our most rightful Lord and most imprudent for our selves 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 sinful 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 sayes 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 5. What may be expected by unfaithful negligent Servants that hide their Talent in a Napkin The others Joyes 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