THe Author, and Pen man, of this Book, (being the last of the first Testament) was the Pro­phet Malachi; who was one [Page 2]of those (even the last of those) three Prophets, that the Lord raised up for the help of his Church, and be­nefit of his people, after that long and sore captivity which they had been in, and now but newly delivered out of: and though they had been in a hot furnace, yet were they not purged from their drosse. There were two sinnes which the Prophet doth now especially charge upon them.

1. Slighting of Gods Ser­vices, and Ordinances.

2. Cavilling at his wayes, and speeches.

Strange sins to be found, especially, in such a people, at such a time:

It might wel have bin expe­cted from this people, especi­ally [Page 3] now, coming so lately out of such sore troubles, that they should have laid their hands upon their mouthes, and have justified the Lord in all his proceedings; that they should have been even hun­gry of offering Sacrifice, and glad of opportunity to have done God service; resolving after this manner; well, see­ing the Lord hath been so good to us, as to deliver us, out of the hands of our enemies, we will resolve, to serve him, in holinesse, and righteousnesse, all the remnant of our daies; and seeing we have wanted, our former opportunities of doing God service, and of­fering him sacrifice, but have them (now) restored us againe, we will now dou­ble our diligence, time, cost, [Page 4]and paines, in serving of him.

These, and the like expres­sions, might well have been expected to have come from this people, as, from such as come out of affliction; but as it is nothing thus with many others, so neither was it with these; which were not onely soone weary of Gods service themselves, but (in their hearts at least) condemned it, as fruitlesse and unprofitable for any o­thers, for which (as here) they are reproved; ye have said, it is vaine to serve God.

These words are an an­swer, to their cavil, or a fresh accusation, and reply upon their stout selfe-justificati­ons in the former words, verse 13. What have we spoken [Page 5]so much against thee? Divers doctrines the words af­ford, — as 1. That Car­nal hearts are ful of proud cavils at Gods wayes, Mat. 25.24. &c. 2. That the Lord takes notice what hard thoughts men have of him­selfe, and his wayes.

But letting them passe, ob­serve this.

Doct. That carnall hearted people doe judge the serving of God in exactnesse, to be but a vaine thing; or, that, they account the true service of God, to be but a vaine service.

1. I say carnal hearts doe thus judge, [ye have said;] The Lord did not intend to charge all this people with this crime, nor yet any of those, whose hearts were upright with him, for they [Page 6]esteemed far otherwise of the service of God; as ap­peared by their practice in the 16. verse; onely, he in­tended, such as were in out­ward covenant with him, who though they were [in] Israel, were not [of] Is­rael: Againe, I adde, that they judge the exact serving of God to be vaine: they will acknowledge a neces­sity of serving God (take it in their way and fashion) they will give it in charge to their children, and servants, when they goe to bed; Sirs, have a care and serve God, if you doe not serve God, he wil not blesse you, &c. But to be so exact, and precise, in serving of God, to be so strict in keeping of his Ordi­nances, and in walking [Page 7]mournefully before the Lord of Hosts, (as these words are partly expounded by those that follow them) this way of serving the Lord, is every where spoken against by Car­nall hearts, as here. It is vain to serve God.

Nay, it wil be no hard thing to prove, that to serve God at all; or that the service of God in general, is held by them, to be but a vaine thing and if this be proved, the other wil follow much more, as being included therein: and this is the thing that I shal first endeavour, for the further conviction of carnal hearts, that hereby they may see themselves, and their conditions. True, it may be they wil not be­leeve it, and it may be they [Page 8]doe not thinke, that they thinke so; but, they doe not know their hearts, as the Psalmist said of those wicked men Psal. 49.11. that their inward thought is so, and so. viz. that their houses shall continue for ever, and their dwelling places to all gene­rations, &c. — He seemes to distinguish, betweene thought and thought, an out­ward and an inward thought, their uppermost thought, that lies next the understan­ding, and conscience, [and that is otherwise,] but there is another thought, that lies beneath and under this, which they know not themselves [and that is, thus, that, it is in vaine, to serve God.] The truth of this is proved from Iob. 21.15. what is the alnigh­ty [Page 9]we should serve him? and what profit should we have, if we pray to him? and from Isay 58.3. wherefore have we fasted and thou seest it not? where­fore have we afflicted our soule and thou takest no knowledge? And it is further cleared, and confirmed, by these evi­dences, or evidenced by these particulars.

1. By their wilfull and totall omission of some known requi­red duties, so (except it be some strait-laced hypocrite one of a thousand) there is not a carnal heart to be found, but may be taken tardy this way.

The Pharisees, as strict as they were, yet lived in the constant omission of known required duties; and those of the chiefest sort: where­upon [Page 10]our Saviour told them, that, these things they ought to have done, being things of most weight.

And that they laid aside the commandement of God. Mark 7.8.

As a man buying a large bargaine, doth pick, and choose, when he comes at that which doth not like him, hee layes it aside, and wil none of it; this is not good, saith he, I doe not like this. So did they, and so doe all carnal hearts; when a Commandement from God comes at them requiring a duty, which they doe not like, they lay such a Commandement a­side, as if it were an uselesse Commandement, that it were in vaine to obey such a com­mandement, that either no [Page 11]reward would come in for keeping that Commande­ment, or not enough to coun­tervaile that paines, and losse, that would follow up­on the keeping and obey­ing of it.

And this is evidence cleare enough, to prove, that in their hearts, they thinke, that the whole service of God is in vaine; for did they thinke otherwise of the ser­vice in generall, they would thinke otherwise, of the severall acts, and parts of the service; did they really beleeve, that there were re­ward in keeping of any of Gods Commandements, they would also beleeve a reward for keeping all, and every one.

And therefore, as he that [Page 12]breaketh wilfully, and con­stantly, one point of the Law, is guilty of the breach of the whole Law: so, they that are guilty of judging the service of the Lord vaine in any one particular, are guilty of Judging it so to be, in the generall.

They then that doe omit, and neglect, prayer in the morning, doe in their hearts think it in vaine to pray in the evening, &c.

Others there are, that wil choose to do things that are vaine, rather then be im­ployed in any part of Gods service; how wil they spend their time? some playing, others sleeping and ideling a­away their time, doing ei­ther nothing, or that, that is next to nothing, and worse [Page 13]then nothing, rather then serve God: is not this a cleer case, that these people doe think it to be vaine to serve God, or else they would not doe, as they doe.

Secondly, the truth in hand, appeareth, by their slighty performing of those duties that they doe un­dertake; dealing with God deceitfully, as they in Acts 5.1.2. and turning the Lord off with any thing, as these people reproved in the text; of whom see Chap. 1.13. Mal. 13. ye brought that which was torne, lame, and sick, saith the Lord: when they had a beast that was worried, baited, and bitten, that it was in danger to miscarry, and dye; or good for little or nothing, that, they brought and of­fer'd [Page 14]in sacrifice. Yea? wil the Lord put us to such cost, and charge? and must we of necessity offer him so many sacrifices? is there no shift for it? &c.

Well, wee'l come off as good cheap as we can, he shal have the very worst wee have, those that are worth least to be sold, wil we of­fer: now their offering such sacrifices as these, shew'd that in their hearts they thought it in vaine to offer any at all; that they were but lost, and cast away, for, had they believed that the Lord would have rewarded them for their services, and satisfied them fully for their Sacrifices, that they should not have been loosers by any thing that they had [Page 15]offered, he should then have had the very best that they had; knowing that the better any thing is that they offer to God, the greater is the reward that God wil give to them for it. For this wil make a soule free for God; As David, who know­ing what a bountiful pay­master the Lord was, would not offer him sacrifice, 2 Sam. 24.24.of that which should cost him nothing. — Why? just thus, doe earnal hearts in doing the Lord service (as these peo­ple did in offering him sa­crifice) they bring him the torn, blind, and lame.

Yea, is there no help, but I must doe duties heare, pray, repent, give almes, and the like; wel then, Il'e shift as as wel as I can; if I must [Page 16]heare, I'le hear at my leisure, when I have little else to doe.

If I must give, it shal be of that which I got by usury, bribery, or the like.

If I must pray in my family, it shal be the last thing I doe immediately before I goe to bed, being half asleep and halfe awake. If I must repent, I wil doe it when I am ready to dye, and goe out of the world, when I feel the house crack, and it be ready to tumble downe about my eares, then wil I seeke out for another habitation: and so for other duties.

This is the practice of car­nal hearts, thus to turn the Lord off with the worst, which is a cleare evidence against them, that they [Page 17]Judge his service, to be but vaine service.

3 Thirdly, this truth may be evidenced, by their weari­nesse in their serving the Lord, though in a slighty and formal manner; as this people in that place be­fore named, are charged with this very thing, Malac. 1.13. yee have said, what a wearinesse is it, and yee have snuffed at it. &c.

And thus are carnal hearts soonest weary; though in some regard they have by far the least cause.

Of all men, one would thinke, that these people, should not be weary of ser­ving the Lord, that are at so little paines, and cost, and so formal therein.

It might rather be thought, [Page 18]that the people of God, which doe so put out themselves, and spend their spirits in the service of the Lord, that they, should rather be weary, then such as are slighty, and formal therein, turning the Lord off with lip-labour, and bodily exercise. And it is true indeed, if wearinesse in the service of God, did a­rise from the expence of Spi­rits, then the godly should be sooner weary, then those that are carnall; but, indeed, this is not the cause of it; but rather, a dislike of the service it selfe, from an in­disposition in the heart (be­ing carnal) to a duty, or ser­vice, that is of a spirituall nature; hence it is, that the people of God (who love the service of God) after [Page 19]such time as they have been much with God in the du­ties of his service, and have both wearyed their bodies, and wasted their strength and spirits, yet delighting in the Law, and Service of God after the innerman, are not yet weary of the duty or ser­vice it selfe, but wish that they had fresh strength and Spirits. For it is one thing, to be weary in the service of God, and another thing to be weary of the service of God.

The first may befall a gra­tious heart, or child of God, but the latter, is the property of those that are onely car­nall.

And againe, there is much difference betweene that wearisomnesse, that ariseth [Page 20]from inabilities to hold out any longer in the duty or service, and that which springeth from a dislike of the duty or service it selfe; both in the affections, from that contrariety that is in the heart (being carnal) to the duty or service (as spi­ritual,) as also, in the judge­ment, from secret feares and thoughts of losing its labour, and so being in vaine.

The earnal heart is wea­ry of the service of God in this last manner, as wel as in the first, and that upon this last ground also, where­by the truth in hand is evi­denced.

4 Fourthly, it is clearly evidenced: that they think the service of God in vaine.

By those base and hard [Page 21]thoughts which they secretly harbour of such as serve God more, and better then themselves; this is a thing very commonly found in carnal hearts, (and who wil serve God a little) to be bit­ter in censuring of them that serve him much, those that keep their times and go their pace and are of their Last and straine, they can like wel enough.

But such as exceed them, they suspect for too much nicenesse; what? wil not common Prayers please them? but they must have conceived Prayer? wil not praying with others, and in the family suffice? but they must Pray alone, and in their closets? wil not one Sermon a day content them? but [Page 22]they must hear all day long? and are not Sermons on the Sunday sufficient, but they must run to Sermons, and Lectures in the week too? &c. Thus condemning the generation of the righteous, and such as are better then themselves.

These thoughts and spee­ches proceed from carnal hearts, which conceive in themselves, that the service of God is altogether in vaine: for, if they did really beleeve, that it were good, and profitable to serve God a little, then it would follow even by the rule of common reason, that it is much bet­ter to serve him more, and so still the more, the better.

Take a man which belee­veth, that such a worke or [Page 23]Trade is gainefull, and profi­table, though he himselfe cannot work, or earne that way, by reason of age, or infirmities, yet wil not hee condemne those that can, and doe; but wil blesse them and their condition; wishing that he were in the same, him­self. Alas (saith he) I am grown old, my sight and strength decayes, that my work is gone, I can make no earnings but lose my time, &c.

Oh, but such, or such, they are happy, for they can work, and earne; I am glad that others can, though J cannot; but I would I could work, for I know it is profi­table worke, and wil bring in great advantage to him that labours in it, whereas [Page 24] another, it may be, slights that work, and trade, and condemnes them of folly, that follow it most: and all out of ignorance, and that, because they thinke it, to be but labour in vaine. Thus it is concerning the service of the Lord, and the trade of godlinesse, those that are truly godly wil rejoyce that others serve God, and can do it better then themselves. I am a poore ignorant crea­ture, a dwarfe and a nurling and grow very slowly, but I am glad to see others grow: my Spirit is straitned, and bound up, but others are large hearted for God, and God lets out himselfe to o­thers, though he be a stran­ger to my Soule; I am hard hearted, and cannot mourn [Page 25]for my own, or others sins; and for the afflictions of Gods Church, and people; which I, ought to doe, but cannot; Oh, but such, or such, they can doe these things; wel: blessed be God, I am glad that any body can doe thus. Oh! that J could do so too; this is an evidence of a gratious heart, that knowes the service of God to be a profitable service; but on the contrary, such as speak, or think otherwise, as formerly was said, they think the service of God to be but a vaine service, and this doth clearly evidence their hearts to be but carnall.

Thus for the proofe of the Doctrine, now follow the Grounds of Reasons, why car­nal hearts doe Judge the [Page 26] service of God to be but vaine.

Reason. 1 The first is, because they make question, whether there be any such Lord to serve or no, for (as Psal. 14.1. The foole hath said in his heart there is no God, so) ma­ny such there be even a­mongst us, who though they doe not verbally deny it, yet they doe not really and cor­dially beleeve it; for though this be one of those morall principles that are engraven upon the heart of man by nature, which can never be utterly blotted out, yet (as others, so) this lies up as a dead principle in the Soule, and stirs little till it be en­livened; and then, they making question, whether there be such a God to serve or no, no marvaile though [Page 27]they judge, and condemne the service of that God to be in vain, when the worshippers of Baal spent much time, and paines in praying, offring of sacrifice, and cutting them­selves with Knives and Lan­cers, and continued thus do­ing all the day, from mor­ning till noone, and from noone till night, the Prophet that stood by, mockt at them, and derided them; and the reason why he did so, was, because he knew that there was no such God, as they see­med to serve, none such to hear, and help, as they call'd and cried unto; and that therefore what they did was in vaine. Now that which Elijah the true servant of the true God, did to those Priests, servants, and wor­shippers [Page 28]of Baal: the ser­vants of Baal, of the world and sinne, doe to the ser­vants of the true God, and that upon the selfe same ground (though they be mi­staken.) When these car­nall hearted creatures, and atheisticall spirits, look up­on the faithfull servants of God, and see what time they spend, and what paines they take, in the service of the Lord, calling and crying to the Lord by fervent Prayer, cutting, I meane rending and tearing their hearts, by repentance, and hu­miliation: and that so long, and constantly from the morning of their youth, to the noon tide of their man­hood, and from the noone tide of their middle age, till [Page 29]the evening of their life, &c. where carnall hearts behold these things (I say) they se­creetly mock at the servants of God, for doing thus, as thinking in their hearts, that their labour is but lost, and in vaine; because they make question whether there be any such God to serve or no, which if there were not, then it were in vaine indeed, and though there be, yet they questioning the truth of it, these things must needs seeme in vaine to them.

Reason. 2 Secondly, They thinke the service of the Lord to be a vaine service, because tis in vain to them, they are never the better for any of Gods service, which they doe, and therefore they think that no body else is; they get nothing [Page 30]at the table of the Lord, nor at the throne of grace, but come away as dead hearted, with their corruptions as strong, and they continuing as ignorant of the my steries of Christ and life, and as un­able to pray, or doe God a­ny service, as formerly; and therefore it being thus with them, they thinke, it is thus with every body else, yea, that there is no such good, as men speake of, to be gotten in a­ny part of Gods service. And the truth is, they dare do no otherwise, then give enter­tainement, to these kind of thoughts (being suggested to them by Satan) hereby to prevent that condemning sen­tence, which their own consci­ences, would be ready to passe upon them, for their [Page 31] unprofitablenesse in Gods ser­vice. For should they ad­mit of this for a truth, that there were so much good to be got in duties, and ordi­nances, then would consci­ence be upon them, and de­mand why they do then get no more good thereby, and so make them call into questi­on the truth, and upright­nesse of their hearts, and the manner of their performing duties, and doing of God service. Which to prevent, as also to save themselves in the esteeme of others (so farre as they can) they cast this imputation, upon the service of God it selfe. Simil. As it is the practice of some servants, that having wasted their wages by some riotous cour­ses, or secret haunts of ex­pence, [Page 32]to save their credits with their friends, and such as would else be ready to tax them, for ill husbandry, in comming away without clothes on their backs, or money in their purse, they, to save their credit, and a­void blame, unjustly accuse, that service they dwelt in, & say that it is a stroying and wasting service, [much work, and little wages,] that there is nothing to be gotten in it, and the like; thinking thereby, to scape free from blame, which (tis true) they may doe, with those that know not the service, but not with those that know how good and profitable a service it is.

Thus doe carnall hearts, with the service of God, and [Page 33]the duties of it, thinking, and saying, it is but vaine, to save themselves; and whereas, they cannot deny, but that some others, doe thrive, and grow better, and more then themselves, they will not ac­knowledge this, to be, from the duties of Gods service, but rather from some other thing: as for instance, when they see others grow in knowledge, and parts, whilst themselves remaine, still grossely ignorant, they will not acknowledge, that they got this, by attending upon the meanes, and ordi­nances, but rather impute it, to good education, to the strength of their memories, and other abilities of their own, when they see others have gotten power over [Page 34]their passions, and corrup­tions, whilst they remaine still hare-braind, and furious upon every slight occasion, that the wagging of a straw, will make them off the hookes, and make them lit­tle better then Bedlams, they will not ascribe any such grace, to be power re­ceived from Iesus Christ, through any ordinance, but rather to the goodnesse of their natures. Oh, they are of a more milde disposition then I am of, my nature is hasty, I cannot help it, &c.—Nay, rather then they will take shame to themselves, they wil lay the blame upon God, if for want of a true change in the heart, they remaine without the spirit of God, and the spirit of supplication, [Page 35]that they are still children, and babes, & cannot speak in Prayer, further then what they have gotten from o­thers; then wil they excuse themselves, and say, that God doth not give the spirit of Prayer to every one alike; not considering that promise, of Gods giving his holy spi­rit, to them that aske it, meaning aright; it is gran­ted, that he doth not give it a like to all his people, but yet he gives it so to all, as it will be quickly discernable to them that have it, even this way, as many other wayes beside.

Reason. 3 A third ground or reason of carnall peoples Judging thus of the service of God, as if it were in vaine, is, be­cause they see many of those, [Page 36]very negligent, and carelesse herein, whom they much ad­mire; great ones, and lear­ned ones, whom they Judge to be so wise, that they can­not be thus mistaken.— And therefore, when they see them carelesse in the du­ties of Gods service, that either they use no prayer, nor duties in their families, or but seldome, or if constantly, yet but in a slighty formall way; (so for hearing the word and other duties, &c.) They begin to thinke, surely, these things are not so need­full, this same serving of God in this manner, is not so profitable, for if it were, certainly such and such lear­ned men and great Schollers, (that should know better what belong to it then so,) [Page 37]would not omit these things as they doe: thus as the A­postle saith of them in Iude, that they had some mens persons in admiration, so some mens Iudgements, and Practices, are had in admira­tion, and followed as uner­ring patterns, and the judge­ments, and examples of these men, are more to them, then all the precepts of God, not considering that of the A­postle 1 Cor. 1.26. not many wise, or great, or noble, are cal­led.

Reason. 4 The fourth Reason, why carnall hearts Judge the ser­vice of God a vaine service—is, because, the Lord doth ma­ny times deferre the paying of his servants wages, for the service which they do, for him, till afterwards.—

God doth not give them outward prosperity, it may be at all; and no marvell, be­cause as his Kingdome, is not of this world, so neither shall his servants live, as in a Kingdome here; nay, it may be, they attaine not, to that inward joy, and peace, which they expect, and shall bee sure of, at last; together, with other parts, of their re­ward; which they are un­capable of, whil'st they are here, onely, they must stay, as those labourers for their pen­ny,Mat. 20.till night; so they for their reward till death.

Now carnall people, see­ing nothing comming in, ha­ving no Bird in their hand, and wanting faith, to be­lieve, and patience to waite, give it over, as labour lost, and [Page 39]paines to no purpose, that is taken in this service, like as in their own doing ser­vice, to the Devill, because when they have sinned, Psal. 50. and God is so patient, as not to reprove and punish them, for the present they think hee never will; so in the doing of good, and serving the Lord, they think, because it is not rewarded for the present, therefore it never will, though yet the Lord hath bound himselfe, by many promises, to reward them; which bonds are good debts, and the Christians reversi­ons, which are better then the worldlings possessions.

Obj. But here comes an objecti­on, in the way, which must be removed, before we can proceed any further; thus [Page 40]some, may say, if so many doe think, the service of God to be in vaine, as you say doe, why then doe any, that are thus naturall, and carnall, keep Gods service, or doe him any work at all? you will grant, that many which are naturall, and car­nall, yet doe much of Gods work, pray, preach, heare, &c.

And if they thought, that all which they did, were in vaine, surely, they would not doe, as they do, to lose labour.

Answ. I answer, there are divers grounds, and reasons, of their doing God some work, and service, though yet in their hearts they think it to be in vaine, I will instance in two; the oneis, that they are haled [Page 41]and forced hereunto, and that they can do no lesse; either, the examples of o­thers, or a habit, gotten by practice, or powerfull ordi­nances, making way, and work, for an inlightned con­science, not quite benum'd, they are hereby, forced up­on that service, of God, which of themselves, they have no love unto; Simil. As two men, that are friends, dwell together, the one of them, having much work to doe, calls to the other, to come and helpe, happily he will not goe himself, but sends in his man, now this man, goes to work, not out of any love to him, that he goes to work withall, nor yet out of any hope, to be the better for working with him, for [Page 42]he is agreed with his own Master, and so therefore looks upon all other work as in vaine, onely, yet he goes, as sent by his own ma­ster, and so works for the o­ther, and dare doe no lesse; even so it is here, God and conscience are two friends, and God having work to doe, Prayers to make, Sermons to Preach, and heare, or af­flictions to suffer, &c. con­science, that, being Gods friend, sends in its man (for many a man is more servant to his conscience then he is to God) and he falls to this work, yet looking upon it as in vaine, and yet can doe no lesse then goe, and work, being sent, and forced by the power of his conscience, to which he is a Servant, and [Page 43]not to God, though yet hee doth his worke. And there is many a man that if his own Master (conscience) would let him alone, that he could be quiet, would not do half so much of Gods work, as now he doth. But when he goes to bed, like a beast, or abroad in the morning with­out prayer, conscience stuffes his Pillow with Pricks, and doth so hale, gaule him, and disease him, that he cannot be quiet, but it doggs him, and there it baites him; thou hast not beene at prayer, how dar'st thou make such adventures as thou dost? how can'st thou look to bee kept, or blest without see­king God? &c. Hereup­on, he falls to work, and then conscience is quiet, and gi­ving [Page 44]him, a little cursed peace, he is quiet too, and this wages he hath from his conscience, for the work, and duties which he doth; but as for any reward from God, he hath no ground, to looke for any, and yet doth, what he doth, upon this ground. I grant the best of Gods ser­vants are bound to hearken to the voyce of conscience, but wicked men are more driven by the lash and ac­cusation of conscience, then drawn to duty by the light thereof.

The other ground, of this their doing God some work, though yet in their hearts, they think that service of God to be in vaine, is this:

They do it, to make sure uncertainties: for though [Page 45](for their own parts) they be setled in the thoughts, and resolutions, of these things, and think, and say, as the Scripture saies of them, that there is no God, or that his service is in vaine, &c.

Yet, either by some po­werfull Sermon, or upon the generall acknowledgement of the contrary, by others, or happily, upon the behol­ding, of some of Gods people, and their carriage, in sick­nesse, and at the approaches of death, how comfortably they lay, and how confident they were, of a liberall re­ward for their serving of God, &c. Having also some tast, and the first fruits of it already: these things make these people begin to doubt, and question, what before, [Page 46]they seemed resolved of, that many a man comes away, sighing, and saying, within himselfe, well, I am affraid, that if this were my conditi­on, that death were com­ming for me, and I were un­der the hand of God, and so near my end, as such a one is, I should not be so comforta­ble as he is, but that J should lye like a wild Bul in a net, ful of the fury of the Lord, and be at my wits end; & there­fore it may be, that I have been mistaken, all this while; and for all this there may be a God, and there may be some reward in serving of him, &c. and hereupon, he resolves to do something in Gods ser­vice; well, I will resolve, to pray, hear, &c. More then I have done, that if there be a [Page 47] God, and there be any reward for his service, I may have something in the Bank, and a comming; — thus thinking to make sure, however things goe.

Simil. As you shall have some ignorant hide bound Countreyman, that, having no skil, nor experience in Sea-af­faires, and adventures into forraigne parts, and new plantations, is quite against such kind of trading, when the ship goes out, he gives it for lost, and all that is ven­tured in it, secretly condem­ning them for folly, [at least] that have nothing to doe with their moneys, but to make such desperate ventures of it, as these; and yet this man hearing, how such a one, and such a one, [Page 48]by putting in a stock of mo­ney, and imploying it that way, were great gainers, and and made men for ever, as they say; this man at length, and in time, may be brought to make some venture him­selfe that way; reasoning thus; well, though I have no minde that way, yet I care not, if I venture something at Sea, &c. It may be the ship may return, and some profit may come by it, that if it doth prove so, I may be the better, and save some­thing, but he will not ven­ture so much as shall undoe him, if it should miscarry, but what he can easily spare: So it is here, carnall hearts though they Judge thus of the service of God, as vaine; and that labour as lost, that [Page 49]is taken therein; yet percei­ving (as before was said) what others, have got there­by, are hereby brought, to do something for God, think­ing, that if there be a God, and it be not in vain to serve him, that something may come in, in an evill day; being so simple as not to con­sider, that God will be ser­ved aright for the manner, as well as for the matter: nei­ther will they venture much for God, to part with all for the Pearle, but onely venture so farre, as to provide for themselves, how they may be happy (as they thinke) without any thing comming in, this way.

The first use of this Do­ctrine, is, for Information, Vses. and that in many particulars,

First; Vse 1. Of informati­on. It informes us, of the reason, why the Lord hath no more servants, to wait upon him, and doe his worke. The world, and sin, have abundance, but the Lord very few; especially of those that will wear an in tire coat without seame, or that will venture upon any hot piece of service, if they be put upon it; here is the true ground of it, they doubt whether the service of God, be not a vaine service, and whether there be, as good wages, to be had, for doing of Gods work, as they have, from those Masters, whom [now] they serve, and whose worke they do.

Secondly, It informs us, of the ground, of so much lukewarmnesse, and indiffe­rency, [Page 51]as is in many that are, or seeme to be, the servants of God; why? they slubber over the Lords work, and are so slighty in his service, offering him sacrifice, of that which doth cost them little, or nothing; as in praying, hea­ring, and the like; as if it were no great matter, whe­ther they prayed, or not prayed, whether they heard, or not heard, whe­ther they stood, and ap­peared for God, or dissem­bled it; especially, if it come to this, that they cannot fol­low, and serve God, but it must cost them dear.

Indeed, many can be con­tent to keep Gods service, doe Gods work, and pro­fesse religion, so long as this profession, and service, will [Page 52] maintaine them; but if it comes to this, that they must maintaine their service, and they cannot professe, and follow God, but it will cost them their estates, cre­dits, liberties, or lives, then they shrinke: and here's the reason, they make a questi­on, [if they should disburse so much for God, and in his service] whether ever they should see their own again, and not be losers, by the bargaine. This makes them so backward to enter upon some worke, that God puts them upon, and so sligh­ty in that which they doe, Simil. That as they that work for bad pay-Masters, when their work is faulted, are ready to answer, why? tis even well enough, unlesse I were like [Page 53]to be paid better for it, then I am; so doe they here; su­specting the service of God, for a vain service, they think the work done in it, to bee well enough, how slighty so­ever; whereas, did they be­lieve otherwise, and the truth of those promises of God, 1 Cor. 15.58. for his bountifull re­warding of such as are his servants, it would make them fruitfull, and painfull in his service.

Thirdly, It informes us, of the ground, of so much A­postacy, and backsliding from God, why so many of his disciples, and servants go a­way, and fall off daily; Yea many ancient standing pro­fessors, that seemed to have been good, and faithfull ser­vants, and to have done God [Page 54]much good work; yet (now) after a long time, they car­ry the Lord his livery home againe, and will weare it no longer, nor follow him any further, but are now for a new Master, and that such a one as the times will serve them to follow, and serve without danger. The ground hereof, is clearly this, they thinke to mend themselves, and to take a course, that will be more pro­fitable, then this service would be, if they should continue it.

But as Moses, Heb. 11.25, 26, 27. endured many, and great afflictions, seeing him [by faith] who is invisible to sence; so, had people hearts, and faith to beieeve the truth of Gods promises, and the profita­blenesse [Page 55]of his service, all the world could not be able to hire them out of it, nor a­ny thing in it beat them off, or any whit discourage them. But I would earnest­ly desire these people, that are backesliders from God, to consider, how wonder­fully they provoke the Lord to displeasure, who thus turne their backs upon him, and give over his service: and indeed, there is just cause, that the Lord should be sore displeased: For such a one proclaimes to all the world (in effect) that hee hath found a better service then the Lord's; Hos. 2.5. and that it is better to serve sinne, the world, and the Devill, then to serve God; and doth, as if he should say; well friends [Page 56]heare me, and know my judgement, Time was, when I was a slave to my lust, and the world, and had no heart, to any of the duties of God's service, I never cared for prayer, the word, nor any such thing; and so I spent my twenty, or thirty first yeares; And afterward, (I know not how) going to such a place, where there was a Sermon, I could not choose but goe in, and in hearing my conscience be­ing much stird) I was brought to take another course, and then I gave my selfe to pray, heare, read, and the like, and to pro­fesse religion; and thus I have held thus many years; So that I have tryed both ma­sters, and tryed both servi­ces; [Page 57]and now I proclaime to all the world, that I judge, the service of sin, and of the Devill, to be better then the Lord's service; for I thinke this, to be but a vaine service; and therefore, I leave it, and turne (as I hope) to mend my selfe. Now must not the Lord needs, take this very ill, at the hands of such, as shall thus disparage his ser­vice in this manner.

Vse 2. Of reproofe.The second use is for re­proofe. First, to such as not onely think thus, that the service of God i [...] in vaine, that a man is never the bet­ter for it, but judge it so evill, and conceive a man is much the worse; as those in Ioshua, to whom it seemed evill to serve the Lord; so some think, Iosh. 24.15. that such as give themselves [Page 58]to pray, and mourne for their sins, that are zealous for God, and forward in the profession of religion are the worse; worse in their health, worse in their estates, worse in their wits, and the like. These are a degree above the ordinary sort, of wicked people, and shal fare thereafter: of which see, Iude, 15. for God shall come one day to execute judgement upon ungodly men, not onely for all their ungodly deeds, but for all their hard speeches [al­so] which they have spoken against him.

Secondly, It is of Reproof, to such as are guilty of this sinne, in the Text.

And of this sort are many, and multitudes, even of those that (in a formall [Page 59]manner) doe performe ma­ny services that the Lord requires; that doe hear, pray, and professe; and yet in their hearts, have but meane, and low thoughts of those duties of Gods service; and looke upon the labour, and paines taken in it, as lost, and in vaine.

Let these know, that they are guilty of a sinne, which the Devill himselfe was free from. He said, Iob. 1.9. that Iob did not serve God for nought; yet these thinke the service of God to be vaine, and fruit­lesse: but howsoever, it is a desperate signe of a carnall heart, and a black brand set upon the wicked, by the hand of the spirit of God, where­by all the world may know them to be wicked, where­ever [Page 60]they find it; And they themselves, may know them­selves so to be, much more; let them be otherwise, ne­ver so faire, and formall, yet if they finde this in them­selves, it may be conviction enough unto them, that their hearts are carnall, and their conditions desperate. If any body should goe, and raise a report upon you that are Masters, and give great wages, that you gave your servants no wages; would you take it well at their hands? Yet thus doe you report of Gods service; at least by your practice; by your omitting of that which God commands, and by your committing of that which God forbids, you proclaime, the service of [Page 61]God, to be nothing worth.

But suppose one should aske you, how you can tel that it is in vaine to serve God? you never tryed to purpose, what it was to serve him in sincerity. If a man should go and report (as be­fore) that you made your servants work for nothing, you would say, how can you tell that, seeing you never tryed my service? so may I say to such as complaine of the service of God, to be a vaine service, how can you tel it is so, seeing you never made tryall of it, upon your own experience? and there­fore you are guilty of spea­king evill of the things which you understand not. 2 Pet. 2.12

Thirdly, it is of use (by way of inference) to the [Page 62]people of God: For if it be a fault in carnall people, much more in such as are spirituall; and yet many of these are much to blame, e­ven about this very thing; having strange thoughts a­bout the vanity of Gods ser­vice; & that upon grounds, both from themselves, and others.

1. From themselves; and they are two. The one is, the non-apprehension of any good gotten by that service that they ever did for God. The other is, that indiscerna­ble difference [in them­selves,] betweene serving, and not serving of God, per­forming, and omitting the duties of Gods service.

For the better setling of the people of God, in his [Page 63]wayes, and service; these grounds of their mistakings, must be removed, and their objections answered; or else, it is not the bare chiding of them, or laying of blame up­on them, that will pacifie the Soul, or satisfie doubts, and scruples.

And therefore I shall en­deavour to remove these lets, and to answer these ob­jections.

Obj. 1 First then, the soul saith, what should I do serving of God, 2 King 6.33. or waiting upon the Lord any longer? I have spent a great deale of time, and taken a great deal of paines, that way; but I doe not see, that I am the better for any thing that I have done; as these people, here, though they had offered many sacri­fices, [Page 64]yet afterward, began to look upon them, as cast a­way: We have offered many cattel, and creatures in sa­crifice (say they,) but wee had better have sold them, and laid out the money some other way for our comfortable subsistence: So saith many a Soule, what shall I doe? I have prayed, and mourned, but nothing the better; my Prayers are not let into heaven, but shut out; my almes are not had in remembrance before God, but forgotten; my teares are spilt, and not bottled up; my wants are not supplyed, my desires are not answered, my corruptions are not mor­tified: I have taken much paines in attending upon the ordinances of God, but have [Page 65]got little, or no good by them: And not only ordina­ry, but extraordinary means have I used; I have joyned fasting to my prayers, and yet all will doe nothing; I was amongst the people of God such a day, and such a day, in the duties of humi­liation; but, alas! I was ne­ver the better; my heart was as hard at night, as it was in the morning: so that I had better have been about my calling, or the world; for there I might have done, or got some good for the body, but here I got no good, either for body, or soule; there I might have done some good to others, but here no body hath been the better for me, but (for ought I know) ra­ther the worse; It may be I [Page 66]have been a Ionah, or an A­chan, amongst Gods people, to provoke the Lord to dis­pleasure, and to cause him to withhold that mercy, from that Assembly I joyned with, which they might have had, if J had been from a­mongst them: but however, I have deluded others, and play'd the hypocrite, seeming better then I am, and fit to be amongst Gods people, which I was not; & have har­dened my heart, and am (to be sure) never the better, if not much the worse.

These, and the like com­plaints, are commonly made by the people of God, as if his service were indeed altogether vaine. To this I answer divers wayes.

Answ. 1 That the service of God, [Page 67]which a Soul does, may be may be profitable to others, though for the present, or in his own apprehension, little, or nothing so, to it selfe.

For the Acts, or parts of Gods service, are of divers kinds.

Some, in which the Lord, and master himself hath the chiefest hand, he being espe­cially the Agent, and we pati­ents: as hearing the word, receiving the sacrament, and duties of that nature.

Other some againe, there are, in which man is more said to be an Agent, then in the for­mer; As in prayer, workes of charity, taking up the crosse, and the like.

Now its true, for the first, if a soul gets no good at them [it selfe,] at the word, at the sa­crament [Page 68]and the rest of that kind, That service, is like to be in vaine altogether. But for the latter, it will not hold, viz. in sufferings for Christ, and the like, though a man may seeme to have lost, not his labour onely, but much other wayes, in his estate, credit, liberty, and the like, (in so much, that he may suffer the spoyling of all his goods, and himselfe dye in the Gaole,) yet this service may not be in vaine; For (be­sides his own gaine in spiri­tuall respects) the Church of God may have more light, and liberty hereby, in after times.

Also of prayer, and see­king the Lord, the like may be said: for, as the Apostle saith, 2 Cor. 12.14. that the parents lay up [Page 69]for the Children; so doth one Christian for another. For these duties, are properly compar'd to sowing of seed: and Christ saith, one soweth, Joh. 4.37.and another reapeth. And I doubt not, but many a chri­stian, and parent, hath pray­ers hanging upon Gods file in heaven, unanswered, (for their Children and the Church of God) though made long agoe; so that, [that] may seeme to be la­bour lost that was taken that way: But yet as Ahasuerus, Ester 6.1. call'd for the Records after a certaine time, and finding there, such a piece of service done by Mordecai, not yet re­warded, he forthwith gave him wages for his work, and bountifully rewarded him: So the Lord (in his due time) [Page 70]will look over his files, (as I may so speak) and finding the parents prayers (made for the childe) and the Chri­stians, prayers (made for the Church of God) hanging still unanswered, he will undoub­tedly return them an answer in a time accepted.

And because a parent, or a christian does not receive an answer hereof (presently,) or wages for his work in the service of the Lord, or live to see others the better for it, shall he therefore conclude, It is a vaine service; or the work a vaine work? Simil. When a man hath beene at paines, & cost in tilling, & sowing of his ground, though hee doth not live to the harvest, to reape the crop himselfe, yet wil he not account his labour [Page 71]lost, because he can make his will of it; and his heires, exe­cutors, and such as he doth intirely love, shall be the better for it. Even so it is here, The Church may be the better, others the better for thy labour; And therefore this work and service, is not to be accounted vaine.

Answer. 2 Secondly, I answer, that the Lord doth not alwayes pay his servants wages for the work they doe him, [in ready mony] (as they use to say,) Simil. but many times by way of exchange, giving of them something in liew, yet al­wayes for the best unto them. Even as you pay your workmen, when they have wrought with you, and done you service, you doe not pay them (it may be) in [Page 72] ready mony, gold, silver, and the like; but with such com­modities, as they stand in great need of, which hap­pily are scarce, and rare, and such as they could not buy with their money, if they had had their wages paid them therein. Now if these ser­vants should goe away, and exclaime on you, and on your service, that, because you did not pay them in ready money, as they expe­cted; they should therefore say, that your service were a vaine service, and that they had wrought with you for nothing, and the like, would you take this well at their hands?

Why? yet, thus dost thou deale by the Lord; Thou attendest upon God in du­ties, [Page 73]and ordinances; in hea­ring, praying, and the like; and thou dost him some ser­vice: Now, thou expectest to be paid down at the stub (as it were) in ready money. That is to say, thou lookest to grow in parts, as, in knowledge, in quick appre­hension, and ability of ex­pression in conference, or prayer, as others doe: and because thou dost not so, thou art ready to complaine, that this service of God is vaine, and that thou hast but lost thy labour therein: Whereas, it may be, the Lord hath given thee, some­thing in stead of these, which is better and daintier, and which thou couldst not have purchased with these, if thou hadst never so much of [Page 74]them. For instance, it may be he hath given thee a ten­der conscience, and an hum­ble heart, instead of those other which thou didst ex­pect.

Well; if he hath thus paid thee, I tell thee, he hath done thee no wrong: For these are things which thou couldst not have purchased with thy parts; were they never so great and high.

Answ. 3 Thirdly, I answer, that thou canst not conclude, that the service of God is in vaine, though thou thinkest thy selfe never the better, or (as yet) beest never the better, for the present; un­lesse also, thou art able to conclude, that thou never shalt be the better hereafter neither; which I am sure, [Page 75]thou canst not possibly doe.

Suppose thy prayers (as yet) be not answered; art thou sure that they never shall be answered? though thy corruptions, be not yet subdued, nor Satan (as yet) troden under foot, how dost thou know, that they never shall?

Nay how dost thou know, but that this delay, may bee fully satisfied for, when the Lords time is fully come.

We find how Moses speaks to the people of the Lord in this manner; Deut. 8.15 16. who led thee through that great, and terri­ble wildernesse, wherein were siery Serpents, and Scorpions, and drought, where there was no water, &c. that hee might humble thee, and that he might prove thee, to doe thee good at [Page 76]thy latter end. Mark that phrase well [at thy latter end] which imports the time of Gods shewing mercy to ma­ny, even of his own people, that they shall not have the good of Gods present dea­lings with them, till their lat­ter end.

It may be, before this Mes­sage came from the Lord to this people, they began to repent them in part, of what they had done, in following of Moses, and putting them­selves upon so many hard­ships, and think all to be but labour lost, and their service in obeying the Lords com­mands to be in vaine; but now they are answered, and taken off from this, hearing that the time of their reward was not yet come, but that [Page 77]verily it would come, and that without faile; to wit, in the latter end.

So then, it's clear that a soul in obeying God, and in doing him service, may bee led through a wildernesse, where it may meet with ser­pents, scorpions, drought, and a great deale of hard­ship, and be much disappoin­ted in its expectation, and desires: And yet the Lord, may intend it good at the last, and plentifully reward it, for all the service it doth for him. And therefore, let not any complaine till they have cause; Ps. 9.18 The patient abi­ding of the meek shall not perish for ever; And, Ps. 58.11. verily there is a reward for the righteous; And, Yet a little while, Heb. [...].37.and he that shall come will come, [Page 78]and will not tarry.

Have you never heard it rumor'd and reported, very commonly, and confident­ly, that such, or such a ship hath been quite cast away and lost; and yet that ship hath come home afterwards richly laden. So tis oft' in Prayer, and other duties; and therefore be not over­much discouraged, though you enjoy not the present fruit of your labours? in due time, Gal. 6.9you shall reap if you faint.

And thus far in answer to these thoughts, and objecti­ons, that are in the people of God, from the first ground in themselves.

Obj. 2 The second ground of this Feare followes, to be an­swered: Namely; That in­discernable [Page 79]difference that is in themselves, betweene their serving, and not serving of God:

The Soul saith, surely, I cannot perceive that I am a­ny whit the better, for all the service that I have done to the Lord; For all my Pra­yers, hearing, christian com­munion and the like; I am as well, when I omit serving of him, or when I am slighty in his service, as when I serve him most, and best of all; I prosper as well in my busi­nesse, and returne as safe home from my journey, when I set forth without seeking direction from the Lord, as when I do seek him before I goe out; I sleepe as sweetly, when I goe to bed without Prayer, as when I [Page 80]do pray; and so for other particulars: Therefore this serving of the Lord, seemes to be vaine.

To this also I answer di­vers wayes. Answ. 1 First, That it is a sad thing, that any of Gods people, should, Try, and Tempt him in this manner; to doe, as if they should say, Ile see what the Lord will doe for me with­out asking, and the like; that any who have tasted how gracious the Lord hath beene unto them, in a duty, or ordinance, that, they should in the least degree, willingly omit such a duty a­gaine, and that they should (to speak after the manner of men) disappoint the Lord thus. That when the Lord shall goe into thy Chamber, [Page 81]or Closet; at the usuall time of Prayer, with his eare open to the Prayer, that thou hadst need to make him, that (then) thou shouldest not be there; but he must be forced to turne himselfe away, missing whom hee looked for: That when the Lord bringeth mercy in his hand (as it were) to bestow upon thee, that thou shouldst not be there to receive it, but he must be forced to carry his mercy back againe with him; and when he bringeth his bottle to put up thy tears, thou sendest him empty a­way? This I say is a very sad thing.

Answer. 2 But secondly I answer, that if there be no diffe­rence in thine outward man, in thy estate, body, name, [Page 82]and the like; yet there may be great difference in thine inner man, and soul; and I dare say, there is so.

Doth not thy neglect of duty, beget a dislike of duty? doth no disuse in Gods ser­vice, breed an auknesse, and an indisposition thereto.

I doubt not, but, if the heart be well observed, it will be acknowledged, that this is true, that it is thus; And is this nothing?

Answer. 3 Thirdly, I would demand of those, that say, they can find no difference in them­selves, between the time when they serve the Lord, and when they do not serve him, whether they doe, ne­ver at no time find any dif­ference?

Sometimes (it may be) you [Page 83]find little or no difference, the Lord meets you not in du­ties, but you go away emp­ty, with hardnesse in your hearts, and blacknesse in your bosomes, and the like; (as you conceive:) But is it [alwayes] thus? are you ne­ver answered in the joy of your soules? does the Lord never give you a good look, nor shew you a pleased face? If you have any, Joh. 15.11. slight them not: are the consolations of God small unto you?

Or if you have none, yet, that thou art upheld in the way, and in the work of the Lord, to go on in his service, even this very thing is a great mercy; and is very like to be the fruit, and wages for the former work, and ser­vice thou hast done him. [Page 84]And it is all one, whether the Lord doth give the soul what it would have present­ly, or strength to persevere in his wayes, till he doth meet, and answer it.

Of the two, the last is rather the best, because the soule honours God most by this.

Answer. 4 Lastly consider, if thou hast such, and such things, (gifts or parts) in as full a measure when thou dost not serve God, as when thou dost serve him most exactly, yet thou canst not look upon them, as such speciall mercies, if they come not in the way of seeking and serving God. Psal. 69.22 The very table of wicked men is made their snare, Prov. 1.32 & the pro­sperity of fooles shall slay them.

2. There be also thoughts in the hearts of Gods people, [Page 85]about the vanity of Gods service, arising from some ground in others; for thus they reason; Obj. Those that have no care at all to serve God, or to attend upon the duties of his worship, yet they seeme to spred, and to fare as well, as those that serve him most, and best of all; and therefore the serving of God seemes to be in vaine.

To this also divers an­swers may be made. Ans. 1 As first; that there is much diffe­rence in the maine, and in that which ought most to be regarded: Though they may seeme to be as well in their outward condition, and for their body, yet not with their soules; for, they are not in Gods wayes, nor in the Road of his best mercies.

Answer. 2 Secondly, that even those outward, and common mercies (which they have, who doe not serve the Lord but are carelesse therein) may bee the fruit of [others] serving the Lord, though not of their [own.] As for instance; thou art an husband, and shouldst (as Saint Peter speaks) dwell with thy wife as a man of knowledge, and be a patterne for the whole family in ser­ving the Lord; and yet it may be, thou regardest not these things; but goest to bed like a beast without Prayer, and yet sleepest qui­etly, when thy poore wife or child may be upon their knees praying for thee. So thou goest into the world in the morning, and settest out journeyes, without see­king [Page 87]the Lord, and yet it may be prosperest, and re­turnest well: and why? it may be thy Minister Prayes for thee, and prevailes for these mercies in thy behalfe, which else thou might'st goe without.

Laban fared the better for Iacobs sake. And Potiphar, Gen. 30.29. and his family, Gen. 39.3. speed the bet­ter for Iosephs serving the Lord.

A gracelesse child, may fare the better for the service which gracious Parents have done him. Ro. 11.28. As the Lord saith of some. They are beloved for the Fathers sake: So may some children find temporal mercies, at the hand of God, for some service which was done him, by their parents.

Simil. As some great man, that [Page 88]hath had a servant dwelling long with him, will many times shew kindnesse to the child of that servant. I care not (sayes he) if I doe so or so for him; his father was my man, or his mother was my maid, so many yeares, and was trusty, and faithfull in my service. So doth God in this case.

Ans. 3 Thirdly, I answer that it is a grosse mistake, to think, that the prosperity of this life, is worthy of the name of a reward for Gods service: Those things which God gives as a reward for this, are within the vaile; which the eye of sence never saw, which the heart of man cannot pos­sibly conceive of. And there­fore, though those that doe not serve the Lord, have these [Page 89]things below, and thou, who do'st serve him, goest without them, yet being the Lord reserves a better reward for thee till afterward, com­plaine not.

Simil. You know that men of great estates, set servants on work, of divers kinds; some, that are but dayes-men, but others that are hired ser­vants, or bound to them for a long time: Now, the first sort are paid at night, or at weekes end, three pence, or a groat a day, or some such small matter, and their Lords day dinner; and there's all they must looke for.

But as for the other, hee takes his wages by the lump, his Master takes charge of him, and makes provision [Page 90]for him, not onely in health, and when he is haile and well, but in sicknesse too, al­lowes him attendance, pro­tects him against wrongs, vouchsafeth him the credit of his countenance, prefers him in marriage, and lets him have the lease of some good Farme, that he is the better for, all his dayes.

Now, shall this servant go, and complaine, that hee serves his Master in vaine, because he hath not such potty-payments as others have? His Master, may just­ly take this ill at his hand. So it is here; For what the Apostle saith, of the momen­tany afflictions of this present life, I may say, of the mo­mentany comforts of this pre­sant life; They are not worthy [Page 91]of that eternall reward, for serving the Lord, which hee reserved for those that are his; which is ready to be re­vealed in his time.

But besides all this, there is answer enough lying wide-open in the three last verses of this Chapter, Mal. 3.16, 17, 18. which might quiet, and still any soule for the present, that hath but the least mea­sure of faith in truth. There you shall find, For those that feared the Lord and spake often one to another, there was a book of remembrance written, they made up as his Iewels, were &c. God putting a manifest difference between them that serve him, and that serve him not.

Obj. But now from this that hath been spoken in answer, [Page 92]and for satisfaction, unto those of Gods people, who are of tender consciences, full of feares, and much dis­couraged in the wayes of God; happily carnall hearts (from hence) will be ready to reply, and plead for them­selves after this manner. Well; now we are in some more hope of our selves then formerly we were. You told us in the beginning, that it was the property of carnall hearts, and such as are wicked to account the service of God vaine and un­profitable; and all that while we were much afraid of our selves; because wee cannot deny (for our hearts) but that secretly we doe so. But since, you have said, that Gods own people may be guil­ty [Page 93]of this too; And therefore now againe we begin to have some better hopes of our selves then we had, and to think that our condition may not be so bad, though we be guilty hereof.

To this I answer, Diffe­rence be­tween the thoughts of the godly, and wicked, a­bout the vanity of Gods ser­vice. that there is a wide difference, between those thoughts that are in the hearts of the godly, about the vanity of Gods service, and those that are in the hearts of the wicked; which is especially, shewed in these particulars, which being o­pened, will afford a full an­swer to this objection. And which also may serve for markes of tryall to discover, which are carnall hearts, and which are gracious; which is the next thing to be shew­ed, and then proceed.

First then, Diffe­rence. or trial. though there be some such thoughts as these, in the hearts of the godly, touching the vanity of Gods service, as if it were labour lost that is taken therein; yet these thoughts are onely injected, and cast in by Satan, and doe onely swimme, and flutter up and downe in the minde, but are not seated and settled in the heart; though the soule makes some question about this, yet it is not fully settled and perswaded of it, that so it is. But the carnall heart, and the wicked, is; for they have it rooted, and fastened as a firme principle in them, that thus it is.

Now, there is a wondrous wide difference, betweene Doubtings, and Resolutions: [Page 95]and they are easie to be dis­cerned by such a one, as is not willing to be deceived.

The second difference is this; namely, Diffe­rence or triall. that though there be some such thoughts as these, in some of Gods people, yet they are not touching the service of God it selfe, but about [their] pur­ticular service of God: They doe not think that it is in vaine [for others, for every body, or in it selfe] to serve God, but all their feare is, that it is in vaine, [to them.]

They doe not make the least question, but that there are those that do speed in Prayer, reap much profit by the ordinances, and are much the better for serving the Lord. Onely, they say, that [they themselves] are ne­ver [Page 96]the better, they thinke [they] heare, and pray, and doe all in vaine.

Whereas Carnall hearts, and such as are naught, they doe not accuse, or condemne their own particular serving of God, but the service of God it selfe in generall. As here in the text. You have said it is vaine, or a vaine thing to serve the Lord.

Now, there is a wide dif­ference in this also; easie to be discerned: and let every soule, try it selfe, by this signe.

Thirdly, Diffe­rence. or trial. though there be such thoughts, as were spo­ken of, to be found in the hearts of Gods people, yet they are not such as beat them off from the use of meanes; reading, hearing, [Page 97]praying, and the like; but they wil still serve the Lord, though the feare the losse of their labour in their serving of him, though they feare they pray but in Vaine, yet they will pray still and so for other duties.

Many poore soules have complained much of their unprofitablenes in Gods ser­vice, that they have but lost their labour, and all in vaine which they have done, and the like; whereupon (for their triall) they have beene asked after this manner, why, doe you not then give over? why doe you heare, or pray still? To which they have made answer, that they could doe no otherwise: though I feare it is but in vaine to pray, yet I cannot but pray, [Page 98]heare, conferre, and the like; Thus another, and thus ano­ther saith.

So, that it hath beene evi­dent, that there was some Principle in them; that hath carryed them on, in the wayes of God, and in his ser­vice, notwithstanding the sence of their former unpro­fitablenesse in the same. Or if [at a time] or for a while, they have beene beaten off, and so desisted, yet it hath not beene out of distast of the duty, so much as their own unfitnesse, and indispo­sition thereunto: though yet they themselves may, and do conceive, that they doe really disaffect the duty it selfe. Simil. As a distempered stomack may seeme to loath good meate, whilst it is distemperd, and [Page 99]even that which it naturally loves very well. And so it is in this case.

Whereas a carnall heart, is willing to admit of this, as a pretence for his sloth, that the service of God is in vain; that so, with the more peace and quiet, he may sit still, and fold up his hands; and so he doth.

So that his thoughts about the vanity of the service of God, doe beate him off, and out of the service it selfe. And this is a great difference.

Fourthly there is difference in the effect of these thoughts. Diffe­rence. or trial. For in the hearts of the Godly they are soone follow­ed (if not attended for the present) with much sorrow and selfe-shaming, as in the 73 Psal. Comparing the 13 [Page 100]verse with the 22 verse. Whereas they that are car­all doe not thus: as for the unGdly it is not so with them: They are hardly humbled for words, or actions, against God, much lesse for thoughts.

The next use to be made of this point, Vse of Caution. is, an use of Caution for Warning.

And that

• 1 to the wicked
• 2 to the Godly,
• 3 to all in general.

First to the wicked; Caution 1. to the wicked. to warne them, ever here­after, to take heede of this sinne, of censuring the service of God, for a vayne service; Or them of Folly, or losing their Labour, which keepe this ser­vice, or worke hard in it.

Know, that though it be in vaine to you, (as indeed it Can be no otherwise, as you [Page 101]go to worke) yet doe not thinke that it is in vayne, to all others.

Though you get no good by the word you heare, or are never the better, by the pray­ers you make, and the like, yet do not thinke, but that there is good to be gotten by them, and that others are the better for them.

Simil. Because a tradesman (out of his bad husbandry) doth not thrive in his trade, shall he goe and condemne the trade it selfe? or censure those of folly, that drive such a trade, as that is. Nay rather let him mend his husbandry, and follow his trade in a bet­ter manner, and then he may thrive, though hitherto he could not: So it is here. For men are ready to condemne [Page 102]this trade of Godlynesse, and to suspect the worst by the service of God, because they profit no more by du­ties, and ordinances; where­as the fault is not in the ordi­nances, but in themselves; they prepare not their hearts to seeke the Lord, they serve him not for matter, Manner, measure, end, as they should doe, which if they did, they might soone finde it were not in vaine to serve God.

Secondly, Caution to the godly. it is for Caution, and warning, unto the people of God, that they take heed how they harbour such thoughts as these are, of the service of God. For (as a Divine saith) though you cannot hinder the birds from flying over your heads, yet you may keepe them, [Page 103]from making Nests in your haire; so, though such thoughts as these may arise, or be cast in by Satan, yet suffer them not to settle up­on your hearts. This is the brand of a carnall heart. O let it not be set upon any of you, that have any truth of grace in you.

If the Devill can but fasten such thoughts upon any of you, as to make you thinke or feare, that the service of God is in vayne, he will easily prevaile with you, either wholly to forsake it, or else to be very remisse, and negli­gent in it.

Simil. If a man be sick and weak, and he be prejudic'd against men, and means, and per­swaded that no physitian, or physicke, can doe him good: [Page 104]that man is in the high way to death; for either, he will not meddle at al with meanes, or else stray from the rules that are prescribed him; and then, (though it be not in vayne to take physicke yet) to be sure he will make it in vaine.

And the same will people doe for their soules, if they come to entertaine a preju­dice against the service of God.

We finde this to be the counsel of the Apostle. Heb. 10.35. Cast not away your confidence which hath great recompence of re­ward. It seemes then, that, that, which is of great worth, and will at length be very profitable, is in danger to be cast away by the people of God, as vaine, and nothing worth.

It is the case, and conditi­on of many a poore soule, to stand staggering, and re­maine doubtfull, as not knowing what to thinke of of it selfe; one while it hath a doore of hope set open to it, it that some glimps & glim­ring of the light of Gods coun­tenance, and some confidence of his love, and mercy, which doth much refresh it; ano­ther while that doore is shut, and there is nothing but darknesse, and feare in the soule: and it suspects its former confidence to be but meere delusion, that it was mistaken, and the like; and and all on the sudden, the soule is ready to cast away that confidence, as nothing worth.—Oh, but (saith the Apostle) hold your hand, [Page 106]and be well advised what you doe: be not so prodigall to cast away that in a pang, or pittish moode, which you were so long a getting, and cost you so deare. Prove, and try your confidence if you will, nay, 'tis needfull you should doe so, but cast it not away: Or if Satan wring your hold out of your hand, and your confidence out of your heart, by the strength of any violent temptation, then indeed you are to be pittyed, and your condition, with much Christian com­passion to be laid to heart; But for you, to stand in your owne light, and to throw away such a stay to your soules, by a willfull refusall of that mercy, and denyall of that grace, which the [Page 107]Lord hath wrought in you and given you some experi­ence of, and that out of the pride of your hearts, because you cannot finde a ground of your holding fast of a confidence [in your selves] but must live upon free grace; or out of disconten­tednesse of spirit, that be­cause you cannot affirme, that full assurance of heaven, and Gods love, that you would have, therefore you will have none at all; because you may not carve your selves, and have whole loaves, therefore you will scorne crummes, and cast away pieces: If thus you doe in stead of pitty, you shal deserve blame. And as little as this confidence, & waiting upon God, seemes worth, which you slight, and [Page 108]are casting away, as worth nothing; yet beleeve me, tis not in vaine to hold fast upon a promise, something will come at last, though all seeme but lost for the pre­sent. And therefore cast not away your confidence, which hath great recompence of Re­ward.

Lastly, Caution to all in general. it is usefull for all in generall, to warne every one, to take heed of making voyd, and vayne the service of God to himselfe.

We have seene, and heard the evill of this sinne, of ac­cusing the service of God, for a vaine service, and how much wrong they doe the Lord, and themselves, that cast such an aspersion, and unjust imputation upon the service of God: But now, if that [Page 109]should become, really so to us, which is not so, in it selfe, nor to others; and that, whilst we blame others, for saying it is in vaine, we should be those, that should make it vaine to our selves, this would prove hard, and sad in conclusion.

How will this make up the mouths of carnall loose libertines, when they come at the judgement seat; when those that would never spend time, nor take paynes in the service of God, shall fare, & speed as wel as they that spent, and took much time therein, when those that would not be brought to make any shew of good­nesse, or take up the practice of any duties at all, shall fare aswell, as those that had a [Page 110]faire forme of Godlinesse, and were very abundant in holy duties.

When they that had no prayer in their families, so much as once in the weeke, or month, or yeare, shall speed as well, and alike, with those that had prayer twice a day; in a word when those that take their fill in the pleasures of sin, that cast off the feare of the almighty, Joh. 21.14.say­ing depart from us, for we de­sire not the Knowledge of thy wayes; That were servants to their lusts, and not to God but run on in all excesse of riot, in sinning with high hands, and stiffenecks, shal see them thrust out from God that wore his livery, call'd him master, and did much work in his service; Oh how wide [Page 111]will it open their mouthes? And (if it were possible to laugh in Hell) how would it make them laugh and tri­umph; why, certainely, it will be thus with very many to whom the service of God, shall be but a vaine service; and they shall lose all the time, and paynes that they have spent & taken therein; see Mat. 7 chap. in the, 22 and 23 verses. and Luke 13.26. Where you shall finde, that many, who have beene in Christs company, and stood in Christs roome, and done Christs worke, shall yet be disclaimed by him, and ex­cluded from him at the last day; And therfore what need is there that we looke well to it, that though this service be not vaine in it selfe [Page 112]yet that it prove not vaine to us.

Which that it may not do, Directi­ons that the ser­vice of God may not be in vaine. I shall desire to lay downe some directions in way, of prevention, which being fol­lowed, will undoubtedly make our worke, and labour in the service of the Lord profitable unto us; but, with­out which, could we doe never so much, and that (in shew) never so well, yet should we be accounted but evill servants; and this is all we shall have at Gods hand at last, Isa 50.11. to lye downe in sorow.

Direction. 1 The first thing that a soule must doe, that would not have the service of the Lord prove in vaine to him, is, To get into Covenant with God, and to be at agreement with him, for whom we do work: [Page 113]I doe not meane to Cove­nant for wages, and what thou shalt have for thy work, as if, otherwise thou wer't in danger to have nothing, for there is no feare of that; but onely Covenant with him, to be his servant, to be one, whom he may please to owne, and looke upon as one that doth especially belong unto him: This is to be in inward Covenant with God: for you are to know, that there is a secret league, and Covenant which is made, and passeth between God, and the soule, at its first conversion. In which the Lord [for his part] makes tender and promise of free grace, and mercy, to the poore soul, seeing it selfe lost and undone: And [Page 114]the soul [for its part] being glad of God, and mercy, up­on such faire termes as he propounds it upon, accepts thereof; and so the Cove­nant is struck, the soule is willing to become the Lords, and to give up it selfe to him, and his service wholly and freely. And the Lord [for his part] is wil­ling to accept of that soul, and of such service as it is, and shall be able, to doe for him; to assist him in his un­dertakings, to overlooke his fayling, and to reward his endeavours. And so for ever after this, the Lord lookes upon this soule as a servant of his, and, as set on worke by him, and so intends the rewarding of him as his servant; which before he [Page 115]doth not, but saith as Esay, 1.12. who hath required these things at your hands; I doe not deny, but that, I doe re­quire them, but not of you, and I will give a reward for the doing of them, but not to you. So in the 50 Psal. 16 verse, unto the wicked, God saith, what hast thou to doe to declare my statutes, or that thou shouldst take my Cove­nant in thy mouth? where had you any commission to meddle with my worke? It was an answer which they gave, in the 20 of Mat. 6 verse why they stood so long idle be­cause no man had hyred them, as if they should say, we had as good doe nothing, as to worke before we are hyred: and it is most certainly true here, that till a soule be a­greed [Page 116](in the sence before mentioned) with God, It shall have no reward for the work it does, but loseth al its labour; Job. 9.29. As Iob saith, if I be wicked, why then labour I in vaine? so surely, all the la­bour that a wicked man takes, whilst he is wicked, and in the state of sinne and nature, is but lost, he does but labour in vaine. Vers. 20. The Prophet saith, Psal 139. Thine [enemyes] take thy Name in vaine; which holds very firme in this sence; namely, That whilst people remaine enemies to God, and are not truely reconciled to to him through Christ, they take his name (word, Sacra­ment, and all they meddle withall) in vaine. Should they heare, pray, doe suffer [Page 117]or performe, never so many duties, of the Lords service, yet all would prove in vaine unto them, and they should never have comfort, nor pro­fit, by any thing they doe.

It is a great deale of time, that some spend, of paines, that they take, and cost that they are at, about the duties of Gods service, who yet, if they goe on, as they have begun, will lose all at the last.

Oh! therefore let me pre­vaile with so many of you this day, as never tooke this course, now, to enter upon it, get you home, enter into your chambers, and com­mune with your hearts, about your conditions, and this worke; labour to see your [Page 118]misery by nature, and sinne, and so long as you stand in emnity with God, and God with you, begge (as for more then your lives) to be at peace with him and be glad of reconci­liation with him upon any termes; you may goe on still, in your old way of for­mality, if you please, with­out taking this course, as long, and twice as long (if you live as you have done,) thinking, that if you be dili­gent in duties, and painefull in the service of the Lord, especially with honest hearts, as you call them, that then you shal not lose your labour, but that God will reward you, for the service you doe: and it may be that some of you, may intend so [Page 119]to doe; notwithstanding what ever hath beene said against it: and so they may, if they please, to their shame, and heart-smart, but if this be the way to true peace, or profit, the Lord hath not spoken by me.

And when they have wearied themselves, in this their way, and misse, what they looke for, (which they will most certainely doe, if they looke for any good,) then will they acknowledge the truth, and necessity of this counsell, and (when it is too late,) will bewayle, that they tooke it not in time.

Direction. 2 Secondly, if you would not have the service of God prove a vaine service, then take heed of a slighty spirit, in the performing of it; and of [Page 120]having low, and meane thoughts, of those duties, that thou undertakest the doing of, but labour for high and pretious thoughts, of the duties of this service, and of the ordinances of God, which thou commest to be a partaker of, that thou may'st looke upon the service of God, as honourable, and much desirable service, and the parts, and duties of this ser­vice, as very profitable, & as those means, which the Lord hath ordained for thy great good. To look upon prayer, as a profitable ordinance, and meanes, very forcible with God, to breake open his treasure, and to obtaine all needfull mercies by.

So for the word, the Sa­crament, and the rest, many [Page 121]there be, which performe many of the duties of Gods service, but yet come not with such thoughts as these are, but looke upon them as meane ordinarie things; and that because they know not the worth, and pretiousnesse of them, and never found, or got any great good by them, when as the ground thereof, is, in themselves; they come with low thoughts, and slighty estimation, to the ordinan­ces, and then no marvell they find them vaine, and unprofitable to them.

Direction. 3 Thirdly, he that would not have the service of God in vaine unto him—must looke that he be faithfull in the doing of it.

And this faithfulnesse is to be shewed, in these five [Page 122]things Carefulnesse,Faithful­nesse in Gods ser­vice to be shewed in 5. things. Careful­nesse.Diligence, sinceritie, Beliefe, and Perse­verance.

First it is to be shewed in carefulnesse, of universalitie of obedience; that a man be carefull in attending, upon all Gods wayes, and in doing all that worke, that God sets him about.

He is not a faithfull ser­vant, that will pick, and choose his worke, to doe one­ly that which likes him, and leave the rest: so, neither is he a faithfull servant to God that will doe onely some, not all: that will attend upon God in some duties, and or­dinances, but omit other­some, and that can be con­tent to put his hand to Gods worke, but not to his neck or his back, to his crosse, or bur­then; [Page 123] doing-worke will down but not suffering-worke.

Well thinke better of it, and baulke none of Gods worke, but take it as it lies in order, and comes; for that part of Gods service that thou neglectest, may be that, in the doing whereof, the Lord may intend to shew thee much mercy, and to give thee a reward for that, and other service together.

If it be secret prayer, or such a duty, that thou livest in the neglect of, thou may'st bereave thy selfe of much good in the neglect of it: for as God meets one in some dutie, rather then in other-some, so, that may be that very dutie that God may intend to Communi­cate more mercie to thee in, [Page 124]then any other. So the like may be said of sufferings, for the Lord hath let out, more of himselfe sometimes in a prison, then any other way.

And therefore as David shewed his faithfulnesse in having respect to all Gods com­mandements; Psal. 119.6 so let us.

Secondly, Diligence 2. this faithfulnesse, lies in doing the worke of the Lord diligently, when the soule puts out its selfe in what it undertakes for God. A man is not therefore a faithfull servant to his Mast­er, because he puts his hand to every worke, and shunneth none, if yet, he slubbereth over his worke, in a lazy, and slothful manner, and doth none as he ought to doe: but the doing of it to his utmost, sheweth his faithfulnesse as [Page 125]well as his doing of it at all: and this is that which the Lord calls for: Rom. 12.11. Not slothfull in businesse, fervent in Spirit, serving the Lord.

So in another place, Eccles. 9.10 what ever thy hand, findeth to doe, doe it with thy might; if it be not a duty, meddle not with it, doe it not at all; but if it be a duty & a duty to God, what exactnesse in the doing of it can be sufficient? and therefore doe such a duty, with thy might, pray with thy might, heare with thy might, stand for God with thy might, and so for any other duty. The want of this, is the bane of a great many duties, and of much service, which are made void, and unprofitable, by this very meanes: nay in­stead of a reward, they shal [Page 126]have wrath, and vengeance for their wages: according to that of the Prophet Iere­my,Ier. 48.10.cursed be he, that doth the worke of the Lord negligently, or deceitfully; that might do it better then he does, but doth not put out himselfe. Or that seemes to do it otherwise then he doth it in deed; seeming very zealous God, when there is neither for life, nor heat within; Bur­ning lippes and a wicked heart, (like Solomons plate) a pot­sheard covered with silver drosse. Pro. 26.23 Oh, heare and feare?

The third part of this faithfulnesse, Sincerity. 3. is sincerity, and uprightnesse in heart: which is, when a soule doth the service of God, and the du­ties of it, in obedience to his command, aiming at him, and [Page 127]his glory, in the workes, and duties, that it doth per­forme.

The Lord would have ser­vants looke through their [earthly] masters in the ser­vice they doe for them, Eph. 6.5. and and to have an eye, to Christ in what they doe, who is the chiefe Master of all: but, much more then, ought he to be especially eyed, and aymed at in those actions, which are immediately done unto himselfe; true, the eye of man, cannot pierce the heart, to diserne, the intention of that, but the Lords doth: For however a servant may be accounted faithfull, when as he doth not purely looke at his Master, in the service he doth, (for his Master, can­not see his heart) yet he can­not [Page 128]be, nor is accounted a faithfull servant, with the Lord, unlesse he lookes more at the Lord, then at himselfe or any other. In the 7 of Zach. 5. the Lord puts this question home unto them, did yee at all fast to me; and doubles it againe, even to me? that whereas they might be ready and overforward to make answer for them­selves, and say, Yes Lord, we did, what we did, to thee, he replies; even to me? are you sure you did it to me? that you looked purely at me &c.

The want of this makes void, and vaine, our worke, and prevents that reward, that else we might have; as is cleare from Mat. 6.5, and 16 verse; as if the Lord had [Page 129]said, if you looke not at me in your worke, why should you looke at me for wages, for the worke you doe?

The fourth branch of this faithfulnesse, required, Faith, or Believing. 4. in the service of God, to make it profitable, is Beleeving: which is, that when the soule hath proved it selfe to be in covenant, with God, (accor­ding to the first direction,) that then it stirres up it selfe, to exercise faith in the be­leeving, Applying, and pressing, of those promises, which it hath right, and ti­tle to, as touching assistance, accceptance, answering, rewar­ding and the like.

The Apostle shewes the absolute necessity of faith, Heb. 11.6. even in the exercise of it, to be in those that approach [Page 130] nigh to God, in any service of his, Iam. 1.6, 7 as in prayer;—Saint Iames shewes, that such an one, as doth not pray in faith, without wavering, must not looke to receive any thing, as wages for his worke, from the Lord, though he may re­ceive much from man, re­wards, and applause &c.— Yet from the Lord, he must looke for none; if he doe, he is but deceived, and so shall bee.

The Lord saith, to them that come to him, as he said as he said to those blind men what? doe you come to me for sight? Matth. 9.28, 29. according as you be­leeve, so shall you speed, &c.

I am preswaded, that if these men, had come to our Saviour in an ordinary, for­mall way, led by the example [Page 131]of others, (that because they saw others that were blind, and lame, goe to Christ, therefore they would goe too,) they might have gone away, as blind as they came, for any sight, or benefit, that they should have had from him. And so, if people, goe to God in duties, [as in prayer] in an ordinary for­mall way, because it is the order and fashion to goe to God, and pray, in time of want, they may goe often enough, and pray long enough, ere they shall ob­taine, and worke till they be weary in the service of God, ere they get any good re­ward for it: yea though a man be a beleever, and hath that singular gift, and grace, of faith in him, yet this is not [Page 132]enough unlesse he doth, stirre up this gift, and grace, so, as to have the use and ex­ercise of it, even in the time of working, and doing God service; for a habite is onely so farre of use, and profita­ble, as it is brought forth in­to act and exercise. Expe­rience shewes, that the same soule, which seemes one day, to worke for nothing, and to labour in vaine, with God, in the duties of his service; another day, or by another duty is sent loaden away, full of the desires of its soule, and thinkes it selfe abun­dantly rewarded; the rea­son will be found, to be from hence, (if it be well looked into,) that faith was more exercised, at one time, then at another. If therefore [Page 133]thou wouldest not have, the service of the Lord, and the dutyes of it, to be in vaine unto thee, then worke in faith

Last of all, Perseve­rance. 5. this faithful­nesse consisteth, and is to be shewed, in perseverance, holding on without fain­ting; Rev. 2.10. Be faithfull unto the death, that is, in persevering to the last; for thus faithful­nesse is shewed; he is not ac­counted, a faithfull servant, that gives over his work be­fore it be done, nor he faith­full to god, or his own soul, that gives over before he speed; Psal. 123.2. We waite upon the Lord untill he have mercy upon us; so should a Christian re­folve, not to give over, or a­way from God without an answer. I doe not deny, but [Page 134]a Christian may be held off, and delayed in his suite, and service, that he may, even make some question, whe­ther he hath not quite lost his labour; whether ever his prayers shall be answered, and his service rewarded, or no; for all may seeme to be in vaine. 1 Cor. 4.5. Oh! but stay a while, and Iudge nothing be­fore the time; much lesse this; to say, or thinke, that the Lord will be so hard, and unfaithfull, as not to reward your labour; for the full and set time, of the Lord; payment, is not yet come.

I wish, that well knowne place, in Mat. 24 13, were as wel considered of, as know­en;—He that endureth to the end, the same shall be saved. In which words, amongst ma­ny [Page 135]things considerable, there be especially two, for our present purpose, the condition of the promise, and the promise, it selfe.

Perseverance is the dutie required, in all the parts of Gods service, and the Lord is not tyed, to give any re­ward, or make payment, till this dutie, or condition be performed: Mat. 20. the Labourers that had wrought in the vineyard, were not called to take their payment, till the evening, and end of the day.

True; sometimes the master of the field, will come in amongst his harvest men, about noone, or some other time of the day, and give them a largesse, for their incouragement, over and above, their wages; but [Page 136]how ever, at night they shall have their reward without faile; and they have no cause to complaine, if they stay till then, and have no more then their wages; even so is it here, the Lord, is pleased sometimes to come [in] ve­ry sweetly, to a soule, whilst 'tis at the work, & labouring in his service, at the word, in a prayer, in a sacrament, or the like, & gives it some inklings of his love, and sealings of his spirit, which are as Largesses to the soule, that glad the heart, and doe much incou­rage it in the wayes and worke of God: &c.—But you must know, that this is an over-plus of his love, which though he doth some­times bestow, yet not alwayes, for it is the portion, even of som that fear the Lord, to walk [Page 137]in darknes, & see no light; Isa. 50.10 for the Lord, will be left free [in this,] and it is more, then he will make promise of, that there may be no ground of complaint to any: onely the certaine, and standing wages is, salvation; and this, he bindes himselfe by Covenant, to give, in that sorenamed place, Mat. 24.13. he that shall endure to the end, the same shall be saved; as if he should have said, if there doe come any thing over, and beside what I pro­mise, and good may it doe you, take it, and be thanke­full: onely this is that you may trust to: [Salvation.] He shall be saved, and will not this wages be sufficient; hath he any cause, to say, that the service of God is a vaine ser­vice, that shall have this at the last? how little soever, [Page 138]he hath for the present, he knoweth not what salvation is, that thinks it will not: surely if thou wert as sore a labourer as ever wrought for God, and shouldst beare the burthen and heate of the day, yet shouldst all thy dayes, eat in darknesse, and never have good looke from God, nor any incouragement in his worke, yet this penny of salvation, at the night of death, and those things that accompany the same, would be wages sufficient; therefore cease thy complaints, and persevere in thy endeavours.

Thus have I at large shew­ed you what you must doe, if you would not have the service of God to be made void, and vaine to you.

1 Get into Covenant with God.

[Page 139]2. Take heed of a slighty spirit in the service of God.

3. Looke well to your hearts, that they be found faithfull in the mayne; espe­cially in those five partiou­lars: In Carefulnesse, in Dili­gence, in Sincerity, in Beliefe, and in Perseverance.

And now give me leave in the Closure of all, to speake to you, as David spake to the people 1 Chro. 29.5. Who now is willing [among you] to consecrate his service this day unto the Lord? shall I helpe the Lord to never a servant more by this dayes worke? Believe it Friends, you'l never meet with a bet­ter Master; to be sure, you'l never meet with so good a master, if you should travell to the utmost parts of the Earth.

It's held (indeed) as a dis­cour tesie in the world, and a poynt of dishonesty, to wish or procure away a servant from one master to another. But I wish with al my heart, I could this day, procure some of the worlds, the De­vills or sinn's servants to be­come the true and faithfull servants of the most high God.

For my part, I would be willing to venture the dis­pleasure of their old Masters.

And you, for your part, I dare say, would be highly thankfull unto me, for wish­ing you to such a ser­vice.

If I could perswade any soule heare, to leave its old drudgery, and to accept of the service of God, thou wouldst [Page 141]soone be ready to say, as David said to Abigail, 1 Sa. 25.32.33.Blessed be the Lord God of Israell which hath sent thee this day to meete me; And blessed be thy advice, blessed be thou; For I was even wearying my self in a way of vanity, I was serving the worst master, and doing the worst work in the world, I was about to re­ceive the worst wages that ever poore creature receiv­ed: for the wages of sin is death And therefore blessed, and for ever blessed, be that God that hath sent forth a mes­senger to stop me in that way, to let me see the vanity of that old service, in which formerly I tooke so much de­light and to perswade my heart to delight in that new [Page 142]service of the Lord, which formerly I judged as vaine, and fruitlesse.

Well friends be perswad­ed this day, (and the Lord perswade you) to dwell in the tents of Shem. Gen. 9.27. The Lord per­swade you to accept of his reasonable service, be not afraid of it, there is all the reason in the world you should serve him. Tis true, there are strange reports that goe about of this ser­vice: Tis a way that is every where spoken against, Goe amongst them that have much meanes of knowledge, and much knowledge by the meanes, and they speake a­gainst it there, are any of the Rulers, of the scribes, and pharisees so forward in the service of God. Joh. 7.48. Go amongst [Page 143]them that are ignorant, and they speake against it there, as if it were the vilest drud­gery in the world; whereas, the Apostle sayes, 2 Cor. 3.17 its perfect freedome; Ioh. 8.36.if the sonne make you free, then are you free in­deed. Beleeve it, when you come to dy, you will have more comfort, by one week spent in this service, then in many years spent in the ser­vice of sinne, and Satan.

Be perswaded therefore to accept of the service of God this day; As he makes a gracious profer to enter­taine you, be content to ac­cept of it with all thankeful­nesse, take Gods Festing penny, receive his earnest, subscribe to the indentures of his Covenant; And then the match is made betwixt [Page 144]God and your soules, accor­ding to that remarkable Prophecy, Esay, 44, 5. One shall say, I am the Lords: and another shall call himselfe by the name of Iacob: and another shall subscribe with his hand, vnto the Lord and Surname himselfe by the name of Israell. And this was that which David preferred above the Chiefe flower in his Crowne e­ven to be call'd the servant of the Lord, Psal. 18. the title. rather then a Lord of servants. Let this be the utmost ambition of each gracious soule, that it may say as he did, Psal. 116.16. Oh Lord, truly I am thy ser­vant, I am thy servant, and the sonne, of thy handmayd; thou hast loosed my bonds.

To every such faithfull servant shall that gracious [Page]promise of our great Lord, and Master, made good, Ioh: 12.26 If any man serve me, let him follow me, and where I am there shall also my servant be: if any man serve me, him will my Father honour.

Therefore to conclude, let me exhort you as Ioshua did the people. Now feare the Lord, and serve him in sinceri­ty, and in truth, I hope it seems not evill to any of you to serve God, but you will choose the Lord for your master, and each one for himselfe, resolve, and say with him, (whatso­ever others doe) as for me, and my house, we will serve the Lord.

What say yee; (before I goe hence) what answer shall I returne to him that sent me? shall I returne the [Page]same answer the people gave to Ioshua (the Lord perswade your hearts to the same height of resolution) God forbid that we should for­sake the Lord, to serve other Gods.

The Lord our God will we serve, and his voyce will we Obey.