Commentary on the Minor Prophets

SECT. I. Christian conserence and mutual confirmation confirmed by Scripture.

THus the good people here: they gat together, and spake together: in opposition doubtless to those wicked above, that multiplied to speak mischief ver. 13. seeking to turn God's glory into shame, and not knowing that God hath set up, yea and set apart him that is godly for himself : the Lord will hear him when he calls , nay, he will hearken and hear and a • ooke of remembrance was written before him &c. as these ancient Christians ave • r'd by way of reply to these wicked blasphemers, as some will have it. Th • s they here combined together for muall strengthening: and thus, before them, Abraham and Melchizedek , Moses and Aaron , Jethro and Moses , Samuel and David , David and Jonathan Elijah and Elisha ; they were going on and talking, when the charet of heaven came to divide them. Surely had not that conference been needful and divine (saith a right Reverend Writer of our Church) it had given way to meditaion; and Elijah had been taken up rather praying then talking. But he knew best what was fittest to be done, and happy is that servant whom his master when he cometh shall find so doing . And thus the master himself (in whose one example is a globe of proofs, a cloud of witnesses ) He therefore (as himself was confirmed by Moses and Elias, who appeared unto him in the mount, and talked with him of his decease , so) what pains took he with his disciples for their strengthening and settling? But especially with Peter; forewarning him, first, of his suture fall , calling him afterwards out of it by the cock, but more by hi • look : confirming him, after it, partly by his message to him by Mary Magdalene, Go faith faild not : and partly by his threefold charge to him, feed my sheep, feed my lambs , (so assuring him that his sin was pardoned by his ministry restored:) And, when thou art converted streng then thy brethren : which accordingly he performed to purpose, even to his dying day. Hear him else, I will not be negligent to put you always in remembrance. Nay, that's not enough: Yea I think it meet so long as I am in this t • bernacle to rouse you up (so the Greck word sign • fieth) by putting you in remembrance of these things, though ye know them and be established in the present truth. For (as good as they were) they might nod sometimes with the wise vi • gins : and so have need of rousing: as Peter himself had at Antioch; where he was justly taken up for halting by St. Paul : and as Paul himself might need to be served by Peter, or a far meaner man: for I long to see you, (saith he to his Romans) that I may impart unto you s • me spiritual gift, to the end ye may be establshed. That is, that I may be comsorted together with you by the mutual faith bo • h of you and me . So that, there is, we see, no depth of knowledge, height of holiness, degree of grace, or measure of z • ale, but may be blessedly increased, and inla • ged by conference with other Christians. And that shall be one Reason of the point (in its proper place) if we shall first (by your patience) begin from him who is the beginning and end of all our endeavors in this work of his. Whether then we look to God or men, ourselves or others, the good or the bad, we shall se sufficient reason to confirm the po • nt, and to ensorce the duty.

SECT. II. Reasons of the Point. 1. from God, commanding, rewarding. 2 from men, and 1. ourselves shall be hereby sealed, se • ured. 2. others. 1. Good men. Who shall be 1. curbed from sin, 2. quickened to duty. 2. Bad men. Who shall be 1. consuted. 2. defeated.

FOr God, first, he both requires it, and requites it: bids it be done, and then blesseth it in the deed.

First, I say, he commands it; and therefore we should do it. [Reas 1] This is a poiverfull kind of reasoning used by the great doctor of the Gentil • s: In everything give thanks: And why? for this is the will of God in Christ Jesus that ye be thankful: and so 'tis also that ye be, this way, useful and profitable one to an • there. Not pleasing yourselves, but everyone pleasing his neighbor for his good to edification : not forsaking the assemblies of the saints as the m • nner of some is, (which also is the high rode-way to final impenitency, to utter Apostasy, nay to the unpardonable sin ) but exhorting one another daily, yea considering, and studying one another, to where on to love and good works. Not making ourselves our own mark only , but looking and aiming at, every man, the things of another, as being his brothers keeper. Not living to ourselves, or being all for ourselves (as wild beasts who delight to lu • k alone in their dens; or as swine, styed up till ready for the knife) but as every man hath received the gift, so ministering the same one to another, as good stewards of the manifold grace of God . No man is either born or born again for himself. The manifestation of the spirit is given to every man to profit withal . What should I heap up more testimonies in a truth so clear? God, you see, hath plainly and plentifully revealed his will, that sovereign Rule, and most sufficient Reason that sways most with a Christian. So Paul presseth it, and so David held it (everywhere in his psalms) and hath therefore this testimony that he fulfilled all (not the will only, but the) wills of God though never so danger-full or difficult. The Rechabites were rigid observers of their fathers command; , and were well rewarded for it. And shall not we much more of this command of God? especially, since n doing thereof is so great reward : which is the second branch of this first Reason from God, who as he commands mutual confirmation, so he rewards it too, and that, many ways.

For 1. [Reas 2] he listens and lays his ear to their sweet words, as loath to lose any part of that precious language. He harkened and heard, saith the text. 2. He books them up, and writes them down in his register, as matters of mark. 3. He adds to their stock of grace, which they husband so well, causing it to grow in the use, as once the loaves did in Christ hands, or the oil in the widows cruse 4. He secretly and sweetly comforteth their hearts, himself making one among them (as our Savior dealt with those two travelling to Emmaus) according to his promise, where but two or three are gathered together in his name (and fear to do him service, and to help one another toward heaven) there is he in the midst of them : to water and prosper their holy endeavors that way with the dew of many sweect and glorious refreshings: a very foretaste unto them of that life eternal. Where 5. the reward shall be according to their work in this kind. He that hath wised others shall shine as the brightness of the firmament: and he that hath turned many to righteousness, as the sta • rs forever and ever . He that with his two talents hath (by trading with others gained) five, shall be made ruler over five cities. And he that hath gained ten, shall be ruler over ten . Besides (6) a free largesse of his lords joy to boot: Enter thou, good servant, into thy maste • joy . A joy more fit for the Master then for the se • vant: and yet behold such a master do we serve ( when we serve one another in love ,) as will reward his servants with such a joy. And thus stands the first Reason for a srequency of Christian conference, taken from God, who both indispensably requires it, and abundantly rewards it.

A second follows taken from ourselves: And so we should give all diligence to this duty of mutual confirmation and encouragements: if but for our own sakes, who shall hereby be 1. sealed up and settled in all • good assurance of our gracious estate for present: 2. secured, and well enabled to proceed and profit therein for the future.

[Reas 3] For the first: the text, you see, makes it a mark of men truly religious, to be often speaking one to another: for as sincerity is the life of religion, so society is the life of sincerity. And therefore no sooner did Ephraim acknowledge their offenses, and seek God's face, but in the next chapter, first verse, they call upon each other, Come let us return to the Lord &c. And those three thousand souls Act. 2. were no sooner added to the church, but they (to give proof thereof) presently made conscience as well of Christian society, as of hearing and praying and breaking of bread : which some understand, of receiving the Lord's supper. And the Philippians so soon as ever they were converted to Christ, held a fruitful fellowship in thegospel from the first day until now. Which made St. Paul confident of this very thing, that God had both begun a good work in them (which was the first branch of this second reason) and would also finish it to the day of Christ : And that's the second.

This speaking often each man to his neighbor, as it comfortably assures and seals us up for present, that we are of those righteous whose lips feed many (even as many as they can opportunely and orderly extend themselves to) to it effectually secureth and settleth us for the future: and is of excellent use and avail for our proceeding, and profiting in the Ch • istian course. For 1. there is a secret tyc to constancy in the communion of saints: But woe be to him that is alone . He is not likely long to hold fast the profession of his faith, without wavering or warping, that doth not consider himself and others, to prov • ke to love and good works . He that forsaketh the assembling of ourselves together (as the Apostle speaketh) is not far from inward or outward Apostasy . Against which woeful ev • ll, txhortation is there fitly prescribed as a precious preservative. For indeed and thats a second settlement) he that hath exhorted another to duty, hath after a sort engaged himself to the performance thereof: and laid a new tie upon his own conscience to perseverance therein; lest haply he hear, Physician heal thyself , or, Thou that teachest another teachest thou not thyself? Besides, thirdly, the promise of increase made to this spiritual, no less then to that other corporal alms; that he that soweth bountifully shall reap bountifully . And the liberal man deviseth liberal things, and by liberal things he shall stand . And to him that hath (namely for use and increase) shall be given, and he shall abound . Whereas, from him that hath not (in manner aforesaid) shall be taken away even that he seemed to have, with the slothful servant he shall surely come to poverty, for withholding that which was meet with Solomon's sluggard: when he that scatter • th increaseth : He shall have his arm clean dried up, and his eyes u • terly darkened with those Idol-shepherds in Zacharias that had eyes, and saw not, hands, and handled not, the law, I mean which they ought to have seen into, and hanaled : dividing it aright as St. Paul speaketh and as good s • ewards of the manisold grace of God received, distributing to every man his just measure of sit m • at in due season . So that it is a high point of spi • ituall thirst to be much in holy conf • rence and calling upon others to duty: which they that do often, are as gardens whose spices slow out a, liberal house keepers, the doors of whose lips are a ways open to the feeding of of many : their path is as the morning light that shines more and more to the perfect day , they shall never be of though • e that draw back to perdition: but of them that believe to the salvation of the soul . And that's a second reason drawn from ourselves.

The third followeth respecting others, and Fi • st the better sort shall be hereby 1. curbed, and called back from sin: 2. quickened and confirmed in duty. Next, the worser sort of people shall be hereby partly consut • d pa • tly defeated.

For the first of these: This mutual encouragement in well doing, this Christian confere • 〈◊〉 and grave advise, this turning of a sinner from the error of his way, may (if God be so pleased) save a soul from death, a •• hander or cover a multitude of sins . Now sin is an evil so mischievous, so murderous to mankind, that all sorts should set against it, and do th •• r utmost to club it down where ever they meet with it. As grace (o' tother side) is so amiable so profitable, that everyone should strive by word or d •• d to propagate and further it wheresoever, and whereinsoever he is able. A main help to both which is godly conference, and Christian exhortation.

And 2. for recovering others out of their revolts, and relapses, who can tell how far David would have run on in the revenge of a private injury, had he not been timely taken off and disarmed by a discreet Abigail? Do • h he not soon after bless God for her, bless her for her counsel, and her counsel for his restraint from that bloody design ? And another time when he had gr • fl • lie and grievously over-shot himself in the matter of Uriah, did not the Prophet Nat • an joint, and restore him again after a long relapse, by a private admonition ? So forcible are right words, saith lob: And a word upon his wheel • s, saith Solomon is like apples of Gold with pictures of Silver . Nathan's private discourse (so God would have it to show his liberty of working by what ordinances he best pleaseth) was at that time more effectual with David, then any or all the lectures of the law, or daily services of the Temple. And the words of Naaman's servants greater in operation then the words of that great Prophet Elisha . Junius professeth of himself that being strongly tempted to Athei • me and prevailed with, the very first thing that helped him out, was the talking with a country-man of his not far from Florence, and his manner of expressing himself. And, I was an obstinate papist (saith Latimer ) as any was in England. Insomuch that when I should be made Bachelor of Divinity, my whole oration went against Philip Melancthon and his opinions. Bilney (afterwards Martyr) heard me at that time, and perceived that I was zealous without knowledge: and came to me afterwards into my study, and desired me, for God's sake to hear his confession. I did so, and to say the truth, I learned more by his confession, then afore in many years. So from that time forward, I began to smell the word of God, and forsake the school-doctors, and such like fopperies. I need not repeat here, how those two godly bishops Ridley and Farrar were both taken off from their evil purposes and promises, the one of going to mass, and the other of receiving the Eucharist in one kind only, by the sweet and seasonable disuasion of blessed Bradford, their fellow-prisoner.

Neither is this Christian conference more available for the curbing of some from committing of sin, then for quickening of others, to the doing of duty. The words of the wise are not only like nails or shepherds-pinns (whereby they used to fasten their sheep-folds to the ground) to rectify and restrain from sin, to hold up the hands that hang down, and the seeble knees, lest that which is lame be turned out of the way : but also like goads to prick forward those that are slow of heart : like whetstones, to edge and encager them that be dull of hearing , (for as iron shar peneth iron, so doth the face of a man his friend .) like cordials, to fetch again those that are fooeble minded : lastly like bellows, to blow up that spark of the spirit in another man's breast into a lively flame, that else, like a dull-seacoale sire (if it be not now and then blown or stir'd up, though there be no want of fuel, yet) will of itself at length die, and go out. We will remember thy loves more then wine, saith the spouse, therefore the Virgins love thee This fruit cometh upon the remembering and mentiong Christ's loves, that his Saints are confirmed and increased in it. Those daughters of Jerusalem that at first wondered why the Church should make such ado about Christ; when they had conversed with her awhile, and heard her speak with such a deal of admiration and affection, they are inflamed, and induced to seek Christ with her God usually fines and siles the tongues of his upright ones to be trumpeters of his glory and beauty. In setting forth whereof, they have words at will, their tongues never linn, but become as the pen of a ready writer, in speaking forth the things they have made concerning the king, till such time as God's people accord together to praise him forever and ever.

Lastly, bad men shall be hereby 1. confuted, the mouths of 〈◊〉 shall be stopped as are ever complaing of, and accusing Christian meetings to be not for the better, but for the worse: scarce to any other purpose, but to detract, defame, slander, censure &c. Or if such mouths will not be shu, yet the consciences of Christians may rejoice in their contrary innocence, and not be dejected by such false testimony. 2. they shall be deseated and disappointed hereby of their devilish purposes and practices of casting down stars from heaven, and deceiving if it were possible the very elect . So far forth as to be led away by the error of the wicked, and so to fall from their own steadfastness . All ungodly persons (and they have it by kind too from their father the devil ) are strangely ambitious of sending the plague to their neighbors with the Ekronites , of drawing others into partnership of their condemnation, of devouring the men more righteous then themselves . They compass sea and land, saith our Lord, to make a Proselyte: which when they have done, they make him twofold more the children of hell then themselves : The devil also is a busy walker , a great compass seeking whom he may devour.

And is it not good reason that we should walk as fast, and compass our weak brethren round, seeking whom we may deliver from the devil and his instruments: who like a wall-nut-tree root labor to embitter all the roots that are about them.

SECT. III. Use. 1. Reproof of idle and evil speakers together.

NOw for Application: First, take notice with me, by this point, [Use] what cause we have all to cry out with David, Help Lord, for the godly man ceafeth, for the faithful fail from among the children of men. They speak indeed, and speak often, but (alas) 'tis vanity they speak every man to his neighbor, with slattering lips and with a double heart do they speak . How much better were it for such to keep silence then so to vent themselves, as most men do in their carnal conventicles, and good-fellow-meetings: nay in their trading and trafficking, and ordinary commerce and inter-dealing? Wherein, what shall a man hear from them, the whole day throughout, but words, at the best, waste and idle; but, for the wost part, grossly wicked and evil; vile and venomous speeches, rotten and stinking communication ; men bringing up their excrements as it were by a peristaltick motion (as Physicians call it, in the disease they term 〈 in non-Latin alphabet 〉 ) thorough the dung-port of their foul mouths, to the annoying of some, and corrupting of others. For evil words corrupt good manners . Thus it is with the more rude and outrageous. And for the civiller sort, of those that are not yet fanctified, the plague of the serpent fies sore upon them, always to be feeding upon dust , talking of trash altogether. They are of the earth, they speak of the earth, and the earth hears them . Amidst all which, let a man seek to charm their tongues, interrupting and bespeaking them, as once the Prophet, with O earth, earth, earth, hear the word of the Lord . Ye that are earth by creation, earth by corruption, earth by resolution (for dust thou art, and to dust thou shalt return ) Hear and give ear, be not proud, for the Lord hath spoken it. Give glory to the Lord your God &c. they turn the deaf ear with the perverse adder, to such wholesome enchantments , and grow as sick of such a one straight, as the Gergesites were of our Savior . Good conference they count plain babbling, as the Athenians esteemed Paul's preaching : they find no more relish therein then in the white of an egg, or a dry chip. Nay, they hold it the only mar-mirth (as one speaks) able to damp all the jollity, and to cast the whole company into dumps of Melancholy. Which to prevent, they do their utmost to drown the shrikes of their awakened consciences with a louder volley of the language of hell: pouring out themselves in a great deal of froth and filth, refuse, and rotten speeches , base and bedlam talk, oaths, and blasphemies, scoffs and scurrilities against the power of godliness, and professors of Religion. Lo this is all that many men do toward the practice of the point in hand. • nstead of strengthening the hands and hearts of God's people in well-doing, as good Shechaniah did Ezra's; Arise, saith he, for this matter belongeth unto thee, we also will be with thee, be of good courage, and do it , they do their utmost to hinder and discourage them: as those spies of old, did the people; as Elymas the sorcerer did the Deputy, and as those mercenary prophets did the Incomparable Nehemiah. For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done To such, I say no more, but only admonish them to remember that a bitter curse Nehemiah in the spirit of prophecy wishd to such back-friends; Hear, O our God, for we are despised, and cover not their imquity, neither let their sin be blotted out from before thee . A fearful execration, a heavy curse: which who so dreads not, but professing himself an Israelite, dare yet express himself in the broad dialect of Ashdod , it were much to be wished that there were some good Nehemiah found to smite him, and pluck off his hair, till he learn better language. Howsoever, let such know, that their tongues be wray them what countrymen they are . Certainly he cannot be of the Commonwealth of Israel, that speaks familiarly the language of hell. Stinking breath argues corrupt inwards: so doth unsavory speech a rotten heart. If the discourse be naught, the religion is vain, saith St. Jame : and they want the character of a true Christian, according to our text, that speak not of good things, and that speak not often of them, one to another's

SECT. IIII. U. 2. [Use 2] Complaint against the better sort, too too barren, and backward to holy Conference.

WHich if it be so, how may we (for a second Use) justly complain of a double defect, found in some of the more forwardly: who as they meet not so often as they might for mutual edification, (Satan hindering them ) so when they do, became either unprofitable, or idle in this work of the Lord, to what they might be, were they but as they should. 1. Unprofitable they prove to one another, whiles the precious time of their coverse is squandred out and wasted in speculative curiosities, nice and impertinent questions, some ceremonial unseasonable controversies, not tending to edification, but contention rather, novelties, some more remarkable accidents and affairs abroad, other men's matters and infirmities, which are brought forth upon the stage, either untruly or at least untimely, and not in an ordinance, as one speaks. These are the canker woe • mes that eat out the heart of godly and profitable conference: these are those trosis that nip better speeches in the bud: these are those leaner kine that devour the fat, and leave no room nor time for mutual edification, to the scandal of the weak, and scorn of the wicked.

A second sort here justly met with, are such as are idle and useless, backward and barren in godly speeches when they light into good company: dumb and dull Christians, that either say nothing there, or as much as nothing I know there are a sort of such as are over-talkative, speaking much, but saying little . A fool also (quoth the Wiseman) is full of words, prodigal and profuse, ingrossing all the talk, as if himself were the only speaker. Which redious and troublous custom of his is there elegantly set forth by way of imitation of is vain tautologies. A man cannot tell what shall be: and what shall be after him who can tell ? Here's a great deal of small talk, you see, to as little purpo • e as may be. And such babblers are to be found, not a few; bunglers ye may better call them; for so indeed they prove themselves in the issue: dancing in the air, like light Meteors that want a sufficient Orb wherein to move: speaking great sweelling woras of vanity : or (if they stumble upon a better subject, the high points of religion) not knowing what they speak, nor whereof they affirm but doing all by roat, as Socrates taught his scholars, and betraying themselves ever and anon, by their lisping Sibboleth , to be Ephraimites and not Gileadites: counterfeits or, at best, new converts, rank hypocrites, or else but indiscreet and inexperienced Christians. For as ye may discern a lame man by the unevenness of his legs: so ye may a lame Christian (many times) by his unequal discourse in divine matters. For he usually exceeds, and speaks more then his part comes to, and then he is able well to wield; or else his words agree not together, his sentences are senseless, and unsuitable: in a word, he talks like a bungler. But this only by the by, and as in a digreslion. We were speaking erewhile to the other extreme, and finding sault with those, rather, that speak not when they should, then that speak when they should not. I would not he thought to inveigh against forwardlinesse in favoury discourse, so it be seasonable and sober No: my quarrel is rather to such as having both opportunity and ability thereunto, are over-shy and shamefast, or otherwise averse and awkward to this godly conference: slipping or slighting those many fair occasions and opportunities of doing and receiving good that way, that God even thrusts into their hands. It is true, that every man is naturally possessed with a dumb and deaf devil, till Christ say to his soul, Epphata be opened . But what, I marvel, should hinder the righteous from opening his mouth with wisdom, when once the Law of God is in his heart ? Should not a good tree bring forth good fruit? and a good man out of the good treasure of his heart being forth good things ? Should we not, as the Corinthians, abound in all speech, and in all wisdom ? Should we not, with the believing Romans, be filled with all knowledge and goodness, able and ready to admonish and comsent one another in love? The blessed Virgin could not conceal the comfort she had conceived upon the conception of her Savior; nor rest, till she had imparted it to her cousin Elizabeth . The Apostles could not but speak the things they had heard and seen , they must do it. And Saint Paul was so constrained by the love of Christ shed abroad in his soul, that he could do no less then persuade other men to the like Christian coarse of life: yea he had aimest persuaded Agrippa also to be a Christian . Holy Bradford reckoned that hour lost wherein he had not done some good to other, by tongue, hand, or pen. And how comes it then (beloved brethren) that such a sore deadness, and dump of zeal and heavenly mindedness doth haunt the hearts even of God's hidden ones in these unhappy days of security and form, that ye cannot find your tongues in Christian company, nor have a word (hardly) to utter there to any good purpose? Is it because ye need not learn, or be confirmed in the present truth, that ye are so still? is there nothing yet lacking to your faith or growth that ye are so tonguetied? God I am sure hath commanded another thing: Thus shall ye say everyone to his neighbor, and everyone to his brother; what haeth the Lord answered, and what hath he spoken ? And again, They shall stand in the ways, and inquire for the old way , &c. If a passenger know not his way, yet we say, he hath a tongue in his head, and he may seek direction; and so he will if he be his own worthy. Why then do not we, that are travellers toward heaven, use our tongues when we meet with company, asking of one another the way to Zion with our faces thitherward, going and weeping, and seeking the Lord, and s • ying, Come and let us join ourselves unto the Lord in a perpetual covenant that shall never be forgotten . Is it fit to say to God with those in Job, Depart from us, for we desire not the knowledge of thy ways ? or if we do desire, are we too good to ask with the Eunuch , to seek with the Church in the Canticles , to knock at the door of their lips for a spiritual alms, who as liberal house-keepers feed many ? is it stiffness in us, that we will not be beholding; or bash ••• nesse, that we would not be thought too forth-putting? or is it not dullness rather, and disaffection, that we receive no more good, and iron-boweld selfishness that we do no more good? looking upon our own things only with Cain, as if we were not our brothers keepers : bearing fruit to ourselves only with Ephraim , as if the Lord would be content with such empty vines: living and lording it, as if our lips were our own , and we not bound to serve one another in love ; yea, and though free from all, yet to make ourselves servants to all, that we might edisie, some . I doubt not but dumb Christians are as well to be disliked and censured as dumb Ministers. The manifefestation of the spirit is given to presit withal : and the Philippians were all partakers, or fellow-partners of St. Paul's geace ; which he else-where calls, the gift bestowed on us for many . Why should any of us then hide his candle under a bushel? thrust his hand into his bosom? dig his talent into the earth? shall it not be taken from us unless we improve it for common benefit? and ourselves be laid by as broken vessels, whereof there is no further use? How many have we known in our little experience, that once flourished like green bay-trees, and yielded much refreshing, like Jonas his Gourd; who yet ceasing afterwards from Christian exhortation, have been blasted as sorward buds with untimely frosts, and withered, as Jonas his Gourd smitten with the worm? How is the door of their lips (as one justly complains) that whilome was wont to open with the law of grace now locked up from good words, or moves as a door on rusty hinges, with murmuring and complaining, and speeches tending rather to the perverting of the hearers, then godly edifying? Oh look upon the fields of these slothfuil persons, and when ye see them all grown over with thistles and nettles, for want of manuring, receive Instruction And that's a third Use.

SECT. V. Use 3. [Use 3] Exhortation to be forward and free to godly Discourse.

INstruction, I say, and that in the Apostles words: Let no corrups communication proceed out of your months, but that which is good to the use of edifying, that it may minister grace to the hearers . Covet after spiritual gifts, but chiefly that ye may edisie . Let no man please himself, but please everyone his neighbor for his good to edisication , being ready to distribute, willing to communicate , and exchange common comforts, sweetest soul-secrets, spiritual consolations, and consultations with whatsoever Christians. Bear ye one another's burdens, saith St. Paul, and so fulfill the law of Christ. What is that law? hear it from his own mouth. Little children, yet a little while I am with you: ye shall seek me, and as I said unto the Jews, whither I go, ye cannot come, so now I say unto you. A new commandment give I unto you, that ye love one another as I have loved you, &c which seepch of his, our Savior shows, that whereas they might be grieved at the loss of his bodily presence, he had prescribed them a course for the supply of that comfort; to wit, as loving friends and fellow-members, to sort together, side together, live together, love together, and by all means possible to delight themselves in a fruitful fellowship one with another: than the which I know not whether there be anything in the whole earth more comfortable and glorious. Sure it is, if there be any heaven upon earth, next unto communion with God, it is in the communion of Saints; which differs only in degrees from heaven: for there the Lord commands his blessing, saith David, and life for evermore . Away then with that sinful retiredness affected by some, that neglect of profitable and comfortable fellowship with our brethren. Did Christ leave heaven to converse with us, and-shall we sty up ourselves, and live reclused? Did he, at his return to heaven, lay this last charge upon us, the very night afore his death, to love one another, as he loved us, and do we neglect it? He dwells still (by the presence of his grace) in the assemblies of his Saints ; yea there he hath a delight to dwell. Why should not we account it our happiness, yea our heaven, that we may have leave to dwell where the God of heaven and author of all happiness loves to dwell? The Church is called by Christ, Chephsibah . And the Saints were David's chephsibam , his darlings, His eyes were upon the faithful in the land, that they might dwell with him , and he with them: and although a king, yet he held it no disparagement to be companion to all th • m that feared God, and kept his statutes , though never so mean in the worlds eye and esteem. Hence his thrift in the trade of godliness; it being a course of incredible profit. For, when the mystical body of Christ is so fitly join'd together and compacted, that every joint makes a supply, then there is a blessed increase of the whole body, unto the edifying of itself in love . As on the other side, it is no better then a sinful shamefastness, or blancht-pride, when Christians are so retired, or reserved; choosing rather to remain needy, then to discover their poverty; and like foolish and beggarly shop-keepers, content themselves with a vain show, and a few painted papers stuffed with straw or rags, rather then they will use any spiritual trading with others, or lose the name and opinion of wealthy men, by taking up such wares as they want.

Oh but I am so barren of matter, and unprovided of fit words, when I come into good company, that I am even ashamed to show my head amongst them, and exceedingly to seek.

To seek are you? of what? surely of affection rather then of expression; of hearts rather then words. For love makes eloquence : as you may lee in the true mother of the child in controversy: who though a harlot, and of mean rank and breeding, yet how doth she pour forth herself in a flood of rhetorical expressions in pleading for her child before the king , though a man of great majesty, and a master of speech : and all because she loved it, it is the property of love to frame a man's tongue to a ready and easy discourse of the thing beloved: as the scholar of his books, the huntsman of his hounds, &c. and so the Saints of their God, and the things of his kingdom: as is well to be seen in the Church in the Canticles, whose heart being inflamed with the love of Christ, her tongue was as the pen of a ready Writer: it ran with great facility and skill while she spake of the things which she had made of the king . Let the blame therefore rest where it should (hardly) and learn here to fault your disaffection to goodness, in case you prove barren and unfruitful in godly conference.

SECT. VI. Helps to an holy dexterity this way. How to 1. get it. 2. Use it.

BUt what's to be done when I find myself dull and indisposed to this duty? [Quest]

First complain of it to God, and entreat him to open thy lips, [Answ] that thy mouth may show forth his praise. Complain of it also to others, where thou comest. For this, at least, will follow; that thou shalt hereby minister occasion of godly conference, to your mutual kindling, and quickening. When Silas and Timothy came, Paul burned in spirit , who before perhaps, was not altogether so forwardly. You see how one stick kindleth another, if laid together: nay take me two flintstones and smite them together, and although both be naturally cold, yet by mutual collision, fire will be expressed So 'twill be here between Christian and Christian. Let them be never so dry and dull to this duty, if they but begin once to bewail, betwixt themselves, their present indisposednesle, way will be made to a better temper. For as when wicked men are mute and all amort (as they say) one evil word sets abroach many: so will one good word draw on another among the godly, to the singular advantage of the whole company.

Secondly, make use of all God's means for the greatening of this gift, the want whereof ye so much bewail; laboring to abound, with the Corinthians, in knowledge, faith, and utterance : being full of all goodness with the Romans, able to admonish one another , or as these ancient believers in the text, to be often speaking one to another by heavenly counsel, confirmation in grace, and spiritual encouragement. For this purpose;

1. Let the word of Christ dwell richly in you, in all wisdom, this will enable you to teach and admonish one another in Psalms and hymns, &c. For there is edification also in the appointing of fit Psalms . The holy Scriptures are therefore called the word, among other reasons, because they should be the matter and boundary of our words. If any speak (saith St. Peter ) let him speak as the Oracles of God . And whatever ye do in word or deed, (saith St. Paul, after he had laid down this rule in speech) do all in the name of our Lord Jesus Christ, and according to his word dwelling richly in you . They are also called chieftains, or leaders , and Lord's of collections (according to some) because they are as Leaders, and Lord's Paramount above all other words and writings of men that ever were collected into volumes. Hence the Prophet sends us to the law and to the testimonies (those sound words that have a healing property in them above all filed phrases, and human expressions) assuring us, that if any speak not according to this word, it because there is no light in them. This David knew, and therefore, By the words of thy lips, saith he (which I have well digested, and by long practice made my proper language) I have kept me from the path of the destroyer, and am fully purposed that my mouth shall not transgress , or pass the bounds; to wit, of God's holy word, which he had set up for a Directory of all his speeches, both for matter, end, and measure. So of the godly woman it is said in the Proverbs, that the law of grace is upon her tongue , that is, she was so well versed in the holy Scriptures, that she had there-hence gathered and gotten an ability of speaking with profit and power in the things of God's kingdom.

2. Pray for the gift of utterance, and beg the prayers of others for you, as Paul doth often with greatest earnestness of entreaty : and yet he was a man passing well-spoken, and able to deliver himself in as good terms as another: but what of that? he saw sufficient cause to send to heaven for utterance and boldness of speech, and to use all the help he could make for that purpose: For who hath made man's mouth—? have not I the Lord ? There may be such and such preparations in the heart of a man, but, (when all's done) the answer of the tongue is from the Lord . Let a man be as eloquent as Aaron, as powerful in the Scriptures as Apollos, as full of matter as Elihu, who was ready to burst for want of vent , yet unless God open his lips, his mouth can never speak to his praise. This David came to see and acknowledge upon second thoughts, Psal. 51. For having promised that his tongue should sing of God's righteousness, he retracts, as it were, and corrects what he had spoken in the next verse. Not as one that repented of his promise, but as one that had promised more of himself then he was able to perform, and therefore subjoins, Lord open thou my lips, and then my mouth , &c, The reason we speak no better to men, is because we speak no oftener to God, to teach us to speak as we ought, knowing how to answer every man .

3. Lastly, practice much this duty of holy conference: run into the company of God's people, that speak the language of Canaan naturally and familiarly; and there imitate such as are most expert, and best gifted that way. Accustome yourselves also to speak there (as you have occasion, right words , sober words , savoury words , seasonable words , wholesome words , the words of grace and of wisdom , the words of eternal life , finally all such words as issue from those inward graces, (that good treasure, as our Savior calls it) of knowledge, faith, love, joy, zeal, desire, sorrow for sin, &c. and advance those main ends, God's glory, the salvation of others, and our own safety. Not barrelling and hoarding up our gifts, as rich cormorants do their corn: nor yet so close and curious of our words, as to say no more in company then what may breed applause and admiration of our worth and wisdom, as proud self-seekers: but as good house-keepers, having that honey and milk of good matter under our lips , that we may plentifully pour forth to the feeding of many . Certainly the gifts of such shall not perish in the use as temporal commodities do , or be the worse for wearing, but the better, and brighter, as the widows oil, or plow man's coulter. It is use that makes masteries in any skill, and so in this. If your tongue shall ever be as the pen of a ready writer , inure it much to Christian communication . It is practice (and not precepts so much) that makes a good scribe: and although a man be at first but a bungler at it, yet by use and exercise he will attain to write both fairly and swiftly too, after a time. So here. I conclude this second direction with that of our Savior. Wherefore, let every Scribe that is instructed to the kingdom of heaven be like unto a good householder that bringeth forth out of his treasure (as need requires) both new and old .

Thirdly, labor and learn the well-using, and wise ordering that ability of discourse and utterance you have attained unto. A work of no less pains then profit; hard, I confess, but highly concerning all that would give up a comfortable account of the talents they have been entrusted with. And here (that I may hasten) precious and worthy of all acceptation is that counsel of St. Paul. Let your speech be always with grace, seasoned with salt, that ye may know how to answer every man . In which text there is not a word but hath its weight, not a syllable, but its substance.

First, Let your speech, saith he, be with grace, and always so. Not that we must be always speaking, for in the multitude of words wanteth not sin: but he that refraineth his lips is wise . To lay on more words upon any business (though never so good) then the matter requires, argues impotency of mind, excess of affection, or pride in speaking. Be not therefore ever speaking (for an open mouth is a purgatory to the master) but ever when ye do speak, let your speech be with grace. And so it is: 1. When it proceeds from a habit of heavenly-mindedness, from a principle of grace, a good treasure within . 2. When for manner, it is delivered with a grace: whiles we do not turn over these discourses lightly and profanely, as news or table-talk, but with such reverence and affection, as may show, we are inwardly touched with the majesty of God's truth; and that we speak not by rote, but experience; as having felt the power of that we speak upon our own hearts and consciences. My heart is inditing (or frying) a good matter. I speak of the thing I have made touching the king . 3. And chiefly, when the matter of our discourse is good, and such as ministereth grace, (not vile) to the hearers . Not but that it may be lawful for us to confer of moral and civil business also, betwixt whiles: but this must be done, 1. More sparingly, as chiefly minding that One thing necessary , and most expert in our own Country dialect. 2. Less affectionately; we may not show that earnestness, life, and comfort here as in speaking of the things above. Not jesting, or foolish talking , (think the same of other less necessary discourses) but rather giving of thanks. There's a great deal of force lies in that word (rather.) 3. In communing of these common and ordinary things, we should show the inward grace and sanctification of our hearts: soaring on high (many times) in a low matter; and still keeping our souls upon the wing. As St. Paul, who writing to Philemon of so mean and abject an object, as a poor vassal and bond-slave, presently mounteth up into the very heavens, and sets a grace, a gloss upon base matters by his holy character of gracious speech. Our civil conversation, also (and communication too) should be in heaven . Lastly, our speech is with grace, when for the effect, it renders us gracious and acceptable in the ears of God and his people; and makes his remembrance of us sweet and precious when absent, for the good fruit reaped and received by our company and conference, when present.

Secondly, let your speech be seasoned with salt, saith the Apostle: he meaneth it not of salt jeasts, close squibs (the foam and froth of wit, as One calls them) scurrillous and bitter frumps, scornful and spiteful taunts and abuses, impeaching the credit and comfort of our neighbors: This is not that the Apostle here intends; but, 1. The salt of mortification, that dries up, and drives out by degrees, that superfluous and sinful humor in evil words, that easily corrupts good manners : and sets such a blur upon the hearts both of speaker and hearers, as nothing can fetch out again but the blood of Christ. 2. The salt of discretion, teaching to observe all due circumstances; as when, where, and before whom we speak. So shall we in profiting others reap the fruit of it in our own hearts: for, as Solomon saith, A man hath joy by the answer of his mouth: and a word spoken in due season how good is it ? Good it is to the speaker, and good also to the hearers, every way profitable, and precious, even as apples of gold in pictures of silver.

Thirdly, the end of this Apostolical precept follows, and that is, that ye may know; and, how to answer every man. There is a Science, an Art of spiritual speech, of holy Rhetoric, which every Christian is bound to look into: studying well to answer before we speak , keeping us carefully within our line , both of our callings, and the measure of the knowledge and grace that God hath given us; being content to learn daily, as well how to speak, as how to live; especially since we are bound to be examples to others, not only in faith and conversation, but also in words, and communication : The skill whereof is nowhere else to be learned but in Christ's school. For though Reason yield us conceits, and Nature a tongue, yet it is God alone that can give us to speak with the tongue of the learned, to minister a word in season: that is, to time a word , (as Isaiah phraseth it) and to set it upon the wheels , (as Solomon ) that it may run right upon the proper object; whiles we know, first, and know how, next, to answer every man, whether he be weaker or stronger then ourselves. For one kind of answer will not serve to all sorts of men, but discretion is to be used here, as much as in anything. Every good man is not capable of every good speech, nor any man at all times alike. Some weaker Christians, as they cannot bear all exercise of religion , so neither all kinds of discourses of religion. The Hebrews (such was their unskilfulness in the word of righteousness) had need of milk, and not of strong meat . Him that is weak in saith, saith Paul, receive you, but not to doubtful disputations . Holy Job wisheth that his friends would hold their peace, that it might be imputed to them for wisdom : because they spoke many good things, but besides the purpose, and his present necessity. For to him that is in misery pity should be shown from his friend . To such we must give good words and comfortable pleasant words, such as may be sweetness to the soul, and health to the bones , and more esteemed then necessary food &c. comfort the feeble minded, support the weak be patient toward all men: address yourselves wisely to each man's necessities, and state of soul, and so comfort yourselves together, and edify one another (saith the Apostle to his Thessalonians) even as also ye do .

And as for such as are better then ourselves, and beyond us in gifts and abilities. 1, As at feasts and public meetings, we give the first place to the more honorable, so yield to such priority of speech as Elihu , laying our hands upon our mouths (though top-full of matter, as he) till our turns come, which they that do not, but interrupt and disturb their betters by their talkativenesse, as they bewray their own indiscretion, so they do no small wrong to the whole company, being herein at least, worse then the foolish Virgins (saith one) who desired not to put out the lights of the wise, but only to share with them . 2. Be sure to put the abler sort of Christians upon such discourses as are most proper, and wherein they are most excellent, observing well their singularity of gifts, and specialty of endowments, wherewith God hath graced them, and accordingly framing your questions, and casting forth the occasions. Many a good discourse lies buried in the breasts of abler Christians, and all because the well is deep (as she said) and there wants a bucket . Some Christians you shall find more dexterous and sufficient at discussing of controversies, some in resolving of cases, some in expounding scriptures, some in comforting of consciences, some in discerning and discovering the devils depth, and fetches, some in one thing, some in another, whensoever you come into the company of such, know that there is a price put into your hands , and see that ye neglect it not.

3. Be still getting, and gathering from such: exact of yourselves a sensible addition to your talents by treading with these spiritual Merchants; who having found the pearl of price themselves, do daily cast pearls before others, in their gracious speeches , if we have but grace to pick them up. This were the way to be able to answer every man for their spiritual use and benefit. Up therefore and be doing as ye have any opportunity. Be still sucking from the wiser sort of godly people, as the be from the flower, she will not off, ye know, till she have got somewhat out of it) storing up in your lives that which may help in time of spending. Suffer we should the word of exhortation from those that come short of us: so did Moses from Jethro, David from Abigail, Job from the meanst of his servants, being ready to learn of anybody , as knowing we have cause to say with Agur, surely I am more brutish then any man, and have not the understanding of a man &c. But from those that excel us we should covet it, drawing and draining from them that milk, and honey that lies under their tongues . Counsel in the heart of a man, is like deep water: but a man of understanding will draw it out. And the more he draws, the more he adds to his own skill, and the others store: it being here as with wells and fountains, which are bettered by drawing, as Basil long since observed and is found true by experience &c.

SECT. I. The doctrine confirmed by Scripture.

THis to assure us of, it is, that the Lord everywhere almost in holy scripture, 1. So commands and calls for service from us: and that upon terms of greaest encouragement. For, thus saith the Lord, the holy one of Israel, and his maker, Ask me things to come concerning my sons; and concerning the work of my hands command ye me 2. So seeks and sues for it, as a man would do for some matter of price and good account. The father seeks after such, saith our Savior, to worship him, as worship him in spirit and in truth. It was death to solicit the Persian kings uncalled: for God is so pleased with our access, that he sollicits fuitours 3. That he so indents and bargains with us for service in lue of his love, in exchange of his blessings. Call upon me in the time of trouble, and I will hear thee. and 〈…〉 other side shalt glorify me. This the people of God (knowing his mind 〈…〉 restipulate, and engage themselves unto by covenant on their part: as Jacob in that vow of his, upon the way to Padan-Aram, if God saith he, will be with me and keep me &c. Then shall the Lord be my God, and I will build him an house, and pay him tithe of all . So David in his poenitential, Restore unto me the joy of thy salvation, then will I teach transgressors thy way. Deliver me from bloodguiltinesse, so shall my tongue sing aloud of thy righteousness 4. Hence it is, that the Lord so chides and blames his people for doing him no more, no better service. Why do ye spend money for that which is not bread? and your labor for that which profiteth not? hearken diligently unto me &c. And again, why will ye not come unto me that ye may have life ? And hitherto ye have asked nothing in my name: ask and ye shall receive, that your joy may be full 5. Lastly he signifieth and sealeth up his good account, and dear acceptance of our service, when he can come by it, by the abundant content and complacency he takes therein. He delighteth not in the strength of an horse, he takes not pleasure in the legs of a man. the Lord takes pleasure in them that fear him, in them that hope in his mercy See this in two or three powerful expressions, and love-breathing passages in that song of songs. O my dove that art in the clefts of the rocks, in the secret places of the stairs (1. thou that art hid and laid up as a jewel of price, in the golden cabinet of my gracious providence, and so set safe out of the gunshot of hells power and policy) Shew me thy sight (1. Appear often before me in holy duties) le me hear thy voice (viz) lift up in prayer, godly conference &c.) for thy voice is sweet and thy countenance comely (so it seemed to him that had made it so by his comeliness put upon her: and also accepting her for such, all wants and weaknesses notwithstanding.) So in another place, Thou hast ravished my heart, my sister, my spouse, thouhast ravished my heart with one of thine eyes, (that single eye of thine lift up in prayer, and heavenly contemplation) with one chain of thy neck , (thy profession and practice of my laws and ordinances: which is as an ornament of grace to thy head, and chains about thy neck .) Loe here the Lord Christ himself, that was not moved one whit with the proffer of the whole world, and all its glory , is yet lost in love to a sanctified soul: his heart wounded and won by her religious deportments. So verse 11. of that same chapter, Thy lips, O my spouse, saith he, drop as the honey-comb, honey and milk are under thy tongue . Behold how sweet to Christ's palate are the gracious words of his people: sweeter then any honey to his mouth . Nay he eateth not only of their honey, but of their honey-comb too, and drinks not of their wine alone, but of their milk also; takes content not only in their more excellent, and more exquisite performances, but in their meaner services too; he not only bottles up their tears, and books up their prayers and frutifull conferences, but harkens even to the sighs of his prisoners , nay to their breathing also and their chatterings; as of Hozekiah, who was so oppressed with grief and extremity, that he could not speak but chatter only, when he came to pray; and yet the Lord took such delight in that he did, (weak though it were) as he presently bad Isaiah (before he was yet gone out into the middle of the court) turn again with a quite contrary message: Yea and yielded him more then he asked; full fifteen years , which we commonly call two men's lives, with advantage. He asked of thee life, saith the Psalmist, and thou gavest it him, even length of days forever and ever .

SECT. II. The Doctrine confirmed by reasons from God the father, Son, and Holy Ghost.

NOw the reason of this so gracious disposition and dealing of the Lord, with his faithful people respects either him, [Reas. 1] or them.

The first Reason from God hath a threefold prospect: for it looks 1. toward the Father, 2. toward the Son, 3. toward the Holy Ghost 〈◊〉

For the Father first: It must be considered, that originally 〈…〉 mercy moves him hereunto, without the least concurrence or contribution of any worth or desert at all in the creatures. He takes pleasure in the saints and their sacrifices, only for the good pleasures sake of his own will. Of his own will begat he us by the word of truth, that we should be a kind of first-fruits of the creatures . And of the same his own will, doth he take delight in the duty we do him, being thus begotten: that like as natural parents delight to hear their own little ones prattle, or do some small chare, and think it fine and handsome, when others think it foolish and troublesome. So it is between God and his dear children. Any good thing from them is very good, takes wonderfully with him; and although it were easy for his pure eyes to find out many flaws in their best works (as good Nehemiah well • awe, and therefore craved pardon so oft of his zealous reformations) yet he seeth no sin in Jacob . Or if he do (as indeed he doth) yet he spares them as a man spareth his own son that serveth him . Thi • is God the father.

Secondly, it is for God the Sons sake; and by means of his merits and mediation, that our services (simple as they are) find any grace or favor with the Almight: whilst our wants go covered with Christ's intercession: and out suire and services are followed in heaven by his advocation . Look what ever holy duty we perform, the Lord Jelus (the mediator of the new Covenant,) not only presents it to his father, but refines it first and perfumes it wi •• his odors . And hence it is that God sinelles a sweet savor of rest and peace from our sacrifices, which else would st •• ck worse in his nostrils, then the onions and ga lick of the Egyptian flesh-pots. Hence that of the Apostle, By him let us offer the sacrifice of praise (and so any other spiritual service, that shall find acceptance) to God continually . And, by him we have access, by one spirit, unto the father . This was shadowed out (of old) by the door of the tabernacle: which as it never was or any hard or debarring matter, but of a veil easily penetrable; so at the passion of our • av • our, it did (of its own accord) rend in sunder; to show our easy accosse unto, and high acceptance with God in any holy duty, through Christ the peace-maker . This also was not obscurely typified by the high Priest's plate, wherein was fairly engraven, Holiness to the Lord: which was to be upon his forehead, the forefront of his miter, that he might bear the iniquity of the offerings, which the children of Israel should offer in all their holy offerings, and it should be always on his forehead to make them acceptable before the Lord .

But thirdly, as it is by the mercy of the father and the me it of the son, so is it also by the hand of the holy ghost upon them, that God is so greatly pleased with the suite, and services of his people, the Ap • sty instancet in • ne religious duty: we may safely extend it to all the rest. Likewise, saith he, the spirit helpeth our infirmities , he sets his shoulder to the work together with us, as th word there imports. For we (silly souls) know not what we should pray for as we ought, we neither know what for the matter, nor as we ought for the manner. But the spirit itself (against all the roarings and repinings of the flesh) maketh loud and sh • ill intercessions for us in this case with groanings which cannot be uttered : and that thus.

• 1. He lets us see our want of God, which nature studiously covereth.
• 2. He sets before us the excellency and worth of finding favor with God; the thought whereof never entereth the natural man's heart .
• 3. He stirreth up and kindleth in us strong affections in prayer, dictating words and expressions answerable to those affections.

In short, he works all our works in us , as the prophet saith: for we cannot so much a suspirare, unless he do first inspirare, breath out a sigh for sin, except the spirit do first breath it into us. Much less can we make an effectual and comfortable prayer, or do anything else, that's truly good without him. Since prayer (think the same still of any other holy duty) is the breath of the spirit, the pulse of the spirit: without whom, what is prayer else but an empty ring, a tinkling Cymball? Pray (saith St. Jude ) in the holy ghost. And then he that searech the heart, will easily know the mind of the spirit, that he intercedeth for us according to God , or worthy of God, and to his greatest liking. Such another phrase the Apostle hath of Godly sorrow. 2 Cor. 7. where he calleth it, A sorrow according to God , that is a spiritual god-like sorrow, and such as issueth from the spirit of God. For the wind must blow ere the waters flow saith the Prophet. And it is the fire of the spirit (saith a Divine) in our hearts (as in a still) that sendeth up those dews of repenting tears into our heads, that drop forth of our eyes. Think the like of Christian watchfulness: Even Peter, James, and John, (those pillars ,) will be ready to sleep and buckle; yea and that in the hour of temptation too, if the spirit do not quicken them, and as it were hold up with forks their heavy eye-lids. And for reading of the Scriptures, look how the Philistines could never understand Samson's riddle, till they plow'd with Samson's, heifer , so neither can we conceive or relish the deep things of God without the aid and assistance of the spirit of God . As on the other side: With his holy spirit, and by it, we are sanctified unto obedience, and sprinkling of the blood of Jesus , purified in obeying the truth unto unfeigned love of the brethren , quickened unto all goodness, righteousness and truth , caused to keep God's commandments , himself setting us to work , working all our works for us , sanctifying all the works of our hands, yea sanctifying the offering up both of ourselves and our services to God, as the Altar sanctifies the gift , and opening us a welcome access to to God in all our performances , who as he knows the meaning and mind of his spirit , so he cannot but accept that sacrifice that is kindled by the fire of his own spirit, upon the true Altar Christ, his own son. This is the first Reason taken from the three persons in the Godhead.

SECT. III. The Doctrine further confirmed by reasons from the Saints.

THe next respecteth the saints themselves, whose persons, first, are elect, holy, and beloved: whose performances in the second place have a true and real goodness in them, and are therefore dearly accepted, and highly accounted of in the sight of God.

For the first, It cannot be denied but that by nature all are alike hateful to the Almighty; [Reas. 2] Neither is it for any goodness he discerns in one more then another, that he puts any difference. He loves his people merely because he loves them , the ground of his love being only in himself. He adopts them according to the good-pleasure of his will , without the least defect in himself, or desert in the creature. It is otherwise with us then it was with those maids in Ah • shue • osh his time: they were first perfumed and purified afore he chose one for himself . God found us in our blood when he said unto us live : and Christ gave himself for his people that he might sanctify and present them to himself a glorious church . What was Aaron's rod better then the rest, that it alone should bud, and the rest lie dry by it ? every name was alike written in their rod: there is n • difference in the letters, nor in the wood: it is God's choice that made the distinction. So, what was the floor of a Jebusite to the Lord above all other so • les to build an Altar on after the raging plague in David's time ? As in places, so in persons God maketh men to differ , and that is ever worthiest that he pleaseth to accept. Araunah a Jebusite by nature, but made a Proselyte by grace, giveth his freehold as a King to the King . This deed of his, or rather this work of God's free grace, is long after remembered by the prophet (as some not improbably interpret him.) Ekron shall be as the Jebusite , That is, say they, the barbarous people of Palestine shall be as the famous Araunah: by kindred indeed a Je • usire, but by God's gracious acceptation and adoption an Israelite. Like as (elsewhere) Jether that was by his country and Ismaelite , is for his faith and religion called an Israelite . So then to sum up this reason; albeit by nature that's never a better of us; but all are in the same hateful and woeful condition: all cut out of the same cloth, as it were (the sheers only going between:) Yet when grace once comes and sets a difference, when that divine nature (as St. Peter calleth it) is transfused into a man, and he begins to be like unto God in some truth of resemblance, the Lord cannot choose but love and delight in his own image, where ever he meets with it. Now the persons of such being once in acceptation through Christ (God's beloved one ) their sacrifices cannot but be well accepted also. Thus the Lord had respect to Abel and his offering, to Noah and his burnt-sacrifice, to Abraham and his intercession for Sodom, to Job's request for his friends, to David's for his people, to Paul's for those in the ship. Will you know a reason? Abel was a righteous person , Noah his favourite , Abraham his friend, Job his servant . David his corculum or darling, Paul his elect vessel . Hence their high acceptance in the court of heaven: and hence that singular delight and complacency that God took in their services. For, though the sacrifice of the wicked is an abomination to the Lord, yet the prayer of the upright is his delight . The blood of a swine is as well coloured and as fair, to see to, as the blood of a sheep: but the former was an abomination to the Almighty, and present death to the party that brought it: when the later might with good leave and liking be poured about his Altar, and the sacrificer depart (with the publican) justified and accepted.

And that's the second thing we were speaking to; respecting the services of God's people: in all which there is something of God's, and something of their own. This later God graciously overlooks, taking notice only of his own part in that we do, and hence our acceptance. If this be not plain enough, take it thus: The Lord leadeth his people by his spirit into good works by governing the habits of grace infused, and producing therehence acts of grace: which though mixed with corruption as from us (for who can bring a clean thing out of an unclean saith Job? ) Yet are they good before God, who winks at the imperfections; and have a true goodness in them, being therefore denominated and called from the better part, good works , good fruits , fruits of the Spirit , who exerciseth our faith, hope, love, zeal, fear of God, humility, and other graces in producing them. Whence it is, that passing by infirmities in the manner, God looks upon all our religious performances as fruits of the vine , whereupon he is pleased to feed heartily: the Church herself (as knowing like another Rebekah such savoury meat as he best loved) inviting him thereunto; Let my beloved come into his garden and eat his pleasant fruits : which accordingly he did, as followeth in the next chapter .

SECT. IIII. Use 1. Its otherwise with the wicked. Their persons are hated, their performances rejected, and why.

FOr Use of this point: God gives diligent heed to, [Use 1] and takes great pleasure in the religious performances of his faithful people: this, as it must needs be marvelous comfortable to the saints, so it cannot but be exceeding terrible to the wicked and unregenerate; with whom (alas) it is far otherwise, if they mark it: For they are all Cursed with a curse, even with Cain's curse, the Lord had no respect to his sacrifice , with Saul's curse, whom the Lord would not answer neither by dreams, nor by Urim, nor by prophets : with Moab's curse, he shall come to his Sanctuary to pray, saith the Prophet, but shall not prevail : with the curse of David's enemies, who cried out, but there was none to save them. Yea, to the Lord but he answered them not . Or if he do hear them (as he did sometime that Non-such Ahab : nay the devil himself ) yet it is for no other end, then that he may come upon them the more justly, and consume them after he hath done them good : their preservation is no better then a reservation to some further mischief.

But usually the Lord frowns upon such, and turns the deaf ear unto them: and worthily, for these three causes among many. First they cannot present him with any service truly good and acceptable so long as they are out of Christ . All their actions natural, civil, recreative, religious, are abomination. Not the plowing only, but the prayer of the wicked is sin , saith Solomon. Pray they cannot indeed, (to speak properly) because they want the spirit of prayer: that spirit of grace and of deprecation . Say they may, (with those many in the Psalm) Who will show us any good? but pray they cannot, as there, Lord lift thou up the light of thy countenance upon us . Wish they may with Balaam, the Soothsayer, O let me die the death of the righteous, and let my last end be like unto his . But 'tis a David only that can pray in like case; Lord take not away my soul with sinners, nor my life with bloody men . The same we may say concerning Christian conference, or any other holy duty whatsoever. How can ye which are evil speak good things, saith our Savior to the Pharisees ? Speak they may, (no doubt) and speak they do many times, more then their part comes to, or then they have any thank for. Yea good things they may speak, materially good I mean, and to the great good of the hearers, as those that prophesied in Christ's Name, and yet were shut out of heaven . But for no good to themselves at all, because they fail still in the good they do, either quoad fontem, or quoad finem. Either they bring not forth those good things out of the good treasure of their hearts , they want a good principle of grace within, or else they have not right aims and intentions in the good they do, They bring forth fruit to themselves with Ephraim , when the Church (o' tother side) keeps her fruit for her beloved . They seek more the applause of men, then God's approof in their religious oiscourses; and the relief of their necessities, more then the setting forth or God's glory in their prayers and other services, which they perform to God more out of carnal self love then any true delight in the duty. Will he delight himself (saith Job of the hypocrite) in the Almighty? will he always call upon God ?

And that's a second reason why God rejects their services: which as they are not right and real, so neither are they constant and continual. In an extremity, haply, or when they have not whither else to turn themselves, then God shall hear of them, then they run with Joab to the horns of God's Altar, which in prosperity they seldom or never compassed . Then they catch at God's goodness, as a drowning man at a little twig, which while • afe upon the shore, he never looked after: then they cry and roar for mercy, which till then they despised, as a prisoner at the bar, or as a pig that's to be stickt. But all to no purpose; the justice of God so ordering of it, and not without their own desert procuring it For to seek God in extremity only, is no proof of a man's piety, no trial of his true affection: but savors strongly of self love and hypocrisy. Let • s dog he riel up short, and when he is hungerbit he will howl, and be heard all the house over. And verily such service, done at such times, and by such persons, God no more regards then a man would do the howling of a dog They • ow • upon 〈◊〉 beds for corn and wine, saith Hosea , they roar as bulls that are ba • ted , saith Isaiah; and God must ome quickly to their help, or else he comes too late; for they will try another course.

And that's the third defect God finds in the pretended services of unsanctified persons; they are impatient of delays with Saul , they cannot stay, they cannot wait, they will not be defer'd. If God come not the sooner, they betake themselves to their own shifts, and seek to help themselves another way: like the Chinois that whip their God's when they answer them not; or that resolute Russus, that painted God upon the one side of his shield, and the devil on the other with this inscription: If thou wilt not have me, here's one will be glad of me : or that desperate King of Israel: Behold, saith he, this evil is from the Lord, and what should I wait for the Lord any longer ? Lo this is the guise and disposition of a godless person; He seemeth to serve God sometimes, but indeed it is to serve himself upon God: who, if he will not be at his beck, and come at his whistle, away to the Witch of Endor with Saul , to the god of Ekron with Ahaziah , to Baalim and Ashtaroth, with the revolted Israelites . And therefore the Lord either answers them not at all, makes no reckoning of their devotions, or shapes them an answer according to the Idols of their hearts ; as he did those ancient Idolaters. Ye have forsaken me, saith the Lord, and set up other God's: wherefore (take it for an answer) I will deliver you no more. Go and cry unto the gods which ye have chosen, let them deliver you in the time of your tribulation . As for me, I will go and return to my place , and woe be unto you when I depart from you . Oh when it is come to that once, that God's soul shall take no pleasure in a man, that God's soul shall depart or be dis • oynted from him , that not his senses only shall be offended , but his very soul shall hate his new moons, and appointed feasts, when he shall go to seek the Lord with his sacrifices, and shall not find him ; I know not whether there can befall a man a more hard and horrid condition upon earth. Oh therefore the madness and misery both of these wicked and wretched men and women, that are out of Christ! would God their eyes were once opened, that they might see their rueful plight and estate, and at length discern that direful dilemma that sin and the Devil hath driven them to. Do good duties they must, or be damned for their neglect: and yet they are damned also for doing them, because they do them no better; that I say not double-damned, and that for this very offense, if they had done no more: since displeasing service is a double dishonor to God, because we displease him in that, wherein he specially looketh to be pleased. How then may we run by this first use with terrors into the eyes and ears of unregenerate persons? but all to no purpose, (no though we could cast handfuls of hell-fire into their faces) except God please to break up their hearts, and pierce their inwards. Rebekah may cook the venison, but 'tis Isaac must give the blessing, we may cry out upon them with all our might, and forewarn them to flee from the wrath to come , but unless God speak withal to their consciences, and (thrusting his holy hand into their bosoms) pluck off the forskin of their hard and brawny hearts, nothing will work or take impression, till out of the bottom of hell they roar and bewail their own madness with desperate and bootless tears.

SECT. V. Use 2. admonition. Let the wicked break off their sins, that they lose not their services.

WHich to prevent, come we now to a second use of Exhortation. [Use 2] And this we address unto two sorts of men. 1. To all unregenerate and wicked people. 2. To those truly religious, that are thus highly accepted and favored (with Daniel ) in the court of heaven.

To the wicked, first, God saith what hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? so long as thou hatest instruction, and castest my words behind thee ? even the sacrifice of the wicked is an abomination, saith Solomon, how much more when he bringeth it with an evil heart . As who should say; though such a man have never so good a meaning to serve God in his sacrifice, yet he doth worse then lose his labor, when he doth his best, for he committeth that which is abomination before the Lord: and so in seeking to shun hell, he doth but take pains to go to hell. And to the same purpose another Prophet, He that killeth an ox, saith he, (unless withal he kill his corruptions) is as well-pleasing to God as if he slew a man. He that sacrificeth a lamb (unless he sacrifice his lusts too) is as if he cut off a dogs neck, he that offereth an oblation (unless he present also his body a living oblation, holy, acceptable to God ) is as if he offered swine's blood: he that burneth incense (if it stink of the hand that burneth it) is as if he blessed an idol. Even your incense is abomination saith the Lord to those sacrificing Sodomites . Lo there, that precious perfume made up with so many sweet spices, and fragrant odors, stanck odiously in God's nostrils, he could not abide the scent of it . Nay, not his smelling faculty only is offended by the sinful man's services, but the rest of his senses also. For his taste, their burnt-offerings of rams, and fat of lambs, he could not relish , they delighted him not, but were sour to his palate. For his feeling, their new moons and appointed feasts, were a burden to him, he was weary to bear them. And for his sight, he tells them, though they spread forth their hands, he will hide his eyes. And for his hearing, when they make many prayers he will not hear. And for their whole service, he demands who required this at your hands to tread in my courts? As if he should say, it were fitter, a fair deal for you to be in your shops, or in the alehouse, or anywhere else then here, unless ye were better. This is the gate of the Lord, the righteous shall enter into it . As for others, thus saith the Lord, will ye steal, and commit adultery, and swear, and then come and stand (goodly) before me in this house ? Do ye think to expiate your sins by your prayers, and set off with God by your good deeds for your bad? No, that's not the way to get in with God, and to be enfeoffed, into his favor. But what is? may some say. Wash you, make you clean, put away the evil of your doings from before mine eyes, ease to do evil, learn to do well &c. Come now and let us reason together as friends, when this is once well done to purpose, saith the Lord. For then, though your sins be as scarlet, they shall be as white as snow &c. as till then, it boots not to bow yourselves before the most high with thousands of rams, or ten thousand rivers of oil: no not to offer your first born for your transgression, the fruit of your bodies for the sins of your souls . Away therefore will the love and liking of every lust, cast away all your transgressions, throw all your sins out of service, your beloved sin especially; be it as an hand for ptofit, off with it, be it as an eye for pleasure, out with it: be it what it will, and never so near or natural to us, if a sin, say of it as Haman did of Mordecai, what availeth me anything, if he yet live? All that are Christ's (and none but such may appear before God in holy duties) have crucified the flesh with the affections and lusts . David would not presume to compass God's altar, till he had washed his hands in inocency , nor could he conclude that God would show him mercy or receive his prayer, till he had brought his heart to an utter disregard of whatsoever iniquity . The lepers lips were to be covered according to the law, and our Savior would not admit of a fair word from a foul mouth . The lip of excellency saith Solomon, becometh not a fool : and the best dish (though never so well cookt) is extremely loathed, if presented by a leper, or brought to table by a nasty sloven: so is any holy duty (whether of piety or charity) displeasing to the Almighty, if performed by one that is yet in his pure naturals, a stranger to the power of grace, and unacquainted with the daily practice of mortification. Hence that of Saint James, Draw nigh to God, and he will draw nigh to you .

Oh but we dare not come near the Lord, neither can we serve him, for he is an holy God, he is a jealous God, he will not forgive our transgressions, nor our sins .

No, be sure of that; except ye confess and forsake them . Therefore wash your hands, ye sinners, saith the Apostle there, (neither so only for Pilate washed his hands, as if all the guilt had stuck in his fingers ends) but cleanse your hearts ye double minded.

Yea, but how must that be done? for, though thou wash thee with nitre, and take thee much sope, yet thy iniquity is marked before me, saith the Lord God . Afflict yourselves, saith the Apostle: or, as the word there signifies, be miserable: you are so, but see yourselves such, and be sensible, even unto godly sorrow, and the tears of true repentance: weep, saith he, or if ye cannot do that (as some constitutions are naturally dry, and do not yield tears, and some sorrow is bigger then tears, and above them) yet mourn at least: and that ye may not mourn a little, for so great sins as ye are guilty of, let your laughter be turned into mourning, and your joy into heaviness. Use all good means to work your hearts to a through humiliation: turning all the streams of your affections into this one channel, that serves to drive the mil for the grinding of the heart. Thus humble yourselves in the sight of the Lord, and he shall lift you up, yea, thou shalt lift up thy face unto God, and have delight in the Almighty. Thou shalt make thy prayer unto him, and he shall hear thee and thou shalt pay thy vows . He shall remember all thine offerings, and accept thy burnt sacrifice. He shall grant thee according to thine own heart, and fulfil all thy counsel. In the time of the Levitical service, there were two several altars; one without the tabernacle, to slay the beasts on: and another within, to offer incense upon. To teach us, that if we would be the temples, and tabernacles of the living God, and have him pleased with our sacrifices of righteousness, with our offerings and whole burnt-offerings , we must slay our bullocks, on the outer altar, mortify our beastly sins, I mean, that reign in the outward man; the deeds of the body, by the spirit , before we kindle our incense of devotion in the inward man. So shall God smell a sweet savor of rest from us, and we (interchangably) of life and peace from him. But thus much be spoken to them.

SECT. VI. Use 3. Exhortation to the best., to be humbled for their 1. not prizing their privilege. 2. not praising God for it. 3. not improving it to the utmost.

NExt, to all such as are already in favor with God, and can tell as much by his good acceptance of their services; mine exhortation from this point is double.

First, to reflect, with Pharaohs butler, and calling to mind their sins this day be humbled for a threefold evil.

First, for not prizing this privilege to the worth, of having God's eye always upon us, his ear open unto us, his presence with us, his providence over us, the good-will of him that dwelt in the bush round about us , his goodness and mercy to follow us all the days of our lives, we dwelling in the house of the Lord forever .

Secondly, for not praising God as we ought, for this inestimable benefit. So David held it and celebrated it often. Blessed be God, saith he, which hath heard the voice of my supplication . Blessed be God which hath not turned away my prayer nor his mercy from me . Who am I? and what is my people that we should offer so willingly after this sort? Now therefore O our God, we thank thee and praise thy glorious Name. . &c. O look upon this thankful man, and chide yourselves soundly for your unthankfulness; or at least, for your few and feeble praises, for so many services well taken at your hands. Hath God enlarged himself to us, and are we thus straitened in our own bowels ? Hath God harkened to Hezekiah's chattering, and shall he not render according to what he had received , especially having vowed better things, so deeply as he did ? 'It is possible then ye see, that the best should forget themselves in this kind: and twenty to one, but we have also. Oh see it by yourselves, and be humbled for this shameful unthankfulness.

Thirdly, for not improving this indulgence, by making our best of it: falling into that sin by supine negligence, that Ahaz did of stubborn willfulness. Ask thee a sign, saith the Prophet, of the Lord thy God, Ask it either in the depth or heighth above . Here was a fair offer to a graceless caitiff, that where sin abounded grace might superabound. But Ahaz said, I will not ask, neither will I try the Lord: as if he should have said: I will ask no asks, I know a trick worth two of that: let God keep his signs to himself: I crave no such curtesy at his hands &c. This is that Ahaz, a stiff Stigmatick, an unworthy churl, a profane bedlam. Now as in water face answereth to face, so doth the heart of a man to a man . It is certain, there's none of us but have within, that which may send forth as great a wickedness as his: and 'tis well if the best of us have not coasted upon his unkind usage of his God, by rejecting his sweet offers, or at least by not making often trial of his gracious acceptance after manifold experience, Oh how should we abound in God's work , yea abound more and more , as the Apostle would have it: since he harkens and heareth, and ever looketh upon our labor of love with an eye of delight: so that if we would but do him eye-service, it were sufficient. How should we be daily and hourly serving such a Master that giveth such large encouragement, by his both assistance and acceptance! how should we be continually sowing more good performances into his bosom, the fruit whereof we should be sure to reap in our greatest need? for as sin lies at our door to do us hurt : so doth every Christian service lie at God's door to do us good. It is certain, that he is so far taken with them, that of his kingly munificence he bids us ask what we will, and it shall be given us . And surely he is deservedly miserable, that will not make himself happy by asking a better condition. Oh that ever any beloved Esther, any faithful soul, I mean, should sit feasting and banqueting with God, her Ahasuerus, in the ordinances of life, feeding on the fat, and drinking of the sweet; and not bethink her self then, what suites she hath to commence, what boones to beg, what Haman's to hang up, what Mordecai's to prefer; what grace, I mean, to get, what corruption to quell, what friend to speak for, what child to prefer &c. How should she be sure of her request, even to the whole of God's kingdom? why art thou thus lean from day today, said Jonadab to Amnon, Art not thou the kings son ? and so mayest have anything for asking? why is thy countenance sad, since thou art not sick , said the king to Nehemiah? How sensible (saith a great Divine thereupon) do we think the father of mercies is of all our pensive thoughts, when a heathen master is so tender of a servants grief? How ready should our tongues be to lay open our cases and cares to the God of all comfort, when we see Nehemiah again so quick in the expression of his grief to an uncertain ear? That we have come off so heavily with our good God, and done so little heretofore in his work, upon so great encouragement, let it heartily humble us.

SECT. VII. Use 4. Exhortation to the Saints 1. To admire this mercy: Helps thereunto respecting God, and themselves.

ANd for the future (that I may speak forward) here is a threefold duty to be commended from the point in hand to your Christian care and practice.

First, [Use 4] doth the Lord of heaven and earth so abase himself as to take the least notice of our poor performances; Yea as the bridegroom is glad of the bride, doth our God so rejoice over us ? doth he delight to see our faces, to hear our voices, to smell our odors, to taste our fruits, to be handled and embraced by our faith? Is he so far taken by the poor things that pass from us, that he rests in his love, and will seek no further? Yea that he joys over us with singing ? Oh how should the due appehension of this dear love of his ravish and affect our hearts with deepest admiration? and how should we even stand amazed at the never-enough-adored depth of his love unto us in this behalf?

To help you herein, the wonder will appear the greater, if we first look up to God, and there see 1. what he is. 2. how little either need he hath of us, or gain he makes of our services: and then, secondly, look down again to ourselves, and consider 1. who we are, 2. what are our best works in themselves. For God, first, he is the high and mighty Monarch of heaven and earth, of transcendent perfection and excellency, even above all degrees of comparison: for he is great , greater , greatest of all , greatness itself . Again, he is good , better , best , goodness itself . So that if men should attempt to serve God, and do sacrifice to him according to his excellent greatness and goodness, all the wood of Lebanon would not serve to burn, nor all the beasts that be in it suffice for sacrifice : Yea little enough would all the wood in the world be, and all the cattle therein to make up but someone sacrifice.

Next, see how little this mighty and All-sufficieut God, either needs us, or gets by us.

For the first, hear what he saith Psal. 50. from the seventh to the sixteenth. Hear O my people, and I will speak, O Israel, and I will testify against thee: I am God, even thy God. I will not reprove thee for thy sacrifices, or thy burnt offerings &c. For every beast of the forest is mine, and the cattle upon a thousand hills &c. Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me . Lo this is all he looks for at our hands. Not but that he could well enough be without that too, since his glory (being eternal and infinite as himself) is no way capable of any our addition or detraction. For, as the Sun would shine, though all the world were blind: so should God be glorified, though we were all condemned; Yea he could glorify his justice by our eternal damnation: There's all the need he hath of us. And for matter of profit, If thou be wise, thou art wise for thyself , saith Solomon, what shall the Lord gain by it? And if thou be righteous, what givest thou to him, saith Elihu, and what receiveth he at thy hands ? And yet we see how highly he esteems, and how greatly he respcts that little Nothing of our endeavors of doing him the least service, and bringing honor to his Name.

Secondly, take notice what we are? and what the best of our works? To the first, Abraham answereth, I am but dust and ashes , then when he stood before the Lord to mediate for Sodom. Jacob answereth, I am loss then the least of thy loving-kindnesses , then when he wrestled with excellent wrestlings, and prevailed with God . David answers, I am a worm and no man . Isaiah answers, I am a man of polluted lips . Peter answers, Depart from me, for I am a sinful man, or a man a sinner ; that is, a very mixture and hodgpodge of dirt and sin: forever since the fall, whole evil is in man, and whole man is evil. Lastly, the whole Church answers, It is the Lord's mercy that we are not consumed , that he plungeth us not in the ditch, and that our own clothes abhor us not . Especially since all our righteousnesses (which is an answer to that second demand, what are the best of our works?) are but as filthy clouts , such as a man would be afraid to touch, and ashamed to take up. The best we can present God withal passeth from us no otherwise, then as pure water thorough a muddy sink, or sweet wine thorough a sour cask. See it in Jonas's prayer, or rather brawl . Jobs request, or rather curse . Sarah's heat and hast to send for God by a post to arbitrate . Moses his carnal expostulation, his former tergiversation, and at last cast (when he had nothing else to reply) his flat and peremptory refusal to go upon God's errand to the King of Egypt . The conscience of which weakness, or rather wickedness in himself, drives holy David so often to pray for his prayers : and good Nehemiah, to crave pardon for his best performances . In any of which if the Holy Ghost had not his hand, there would not be (as from us) the least goodness; no, not so much as truth and uprightness: without which the Lord Jesus would never present them for us to his Father: nor the Father once vouchsafe to look upon, or hearken after such refuse stuff; which yet he doth; such is the dedelight he taketh in the exercise of his own graces, in the fruits of his own Spirit. And this is that that may justly drive us into a deep extacie of admiration at his incomparable love, and more then fatherly affection.

SECT. VIII. 2. To retain it, and if lost, to recover it, and how. With answer to some Queries and Objections made by a misgiving heart.

SEcondly, you that are possessed of this privilege, to be ever at God's elbow, as his favorites, and to have the royalty of the kings ear; as you must admire at this mercy, so labor and learn (in the next place) how to retain and keep yourselves in this love of God , as Saint Jude exhorteth. And that is done by keeping close and constant communion with this God All-sufficient, walking before him continually, as Abraham, and being upright . The Lord is with you, (saith that Prophet in the Chronicles ) while ye be wi • h him . He is with you in mercy, so long as ye are with him in duty. If ye se • k him, he will be found of you: but if ye forsake him, he will forsake you. The Lord is not so fond of his own children, but if they forget him, he may and sometimes doth forsake them in part , without breach of covenant. If they prove inconstant and start aside from their station, he can quickly (and doth otherwhiles) withdraw his grace to their thinking, and the powerful operation thereof in very deed (for a time at least:) as in David relapsed, and for a while deserted . He also seems to frown upon their suites, and shuts out their prayersifight, against them with his own hand, meets them, as the angel did Balaam with a maked sword in his hand, as if he meant to dispatch them out of hand, and send them packing to hell. Thus it fared sometime with David, I thought upon God (saithhe) and was troubled : with Ethan, thou compassest me about with terrors : with Jeremy, I shout and he shuts out my prayer . God turns his back upon his Absolom's, his Josephs, when they grow proud, presumptuous, secure, slothful: nay he turns them into Bedlam, when he finds them frantic; and to all other their afflictions adds this, that he will not once come at them, call they never so long, never so loud after him. At such a time, he seems to have less good remembrance of his dear children, then the Ostrich of her eggs, which she leaes loose in the sand : or than the sea-monster of her young, which resuseth not, (though cruel enough,) o draw forth her breasts unto them . He puts his Zion sometimes to that sorrowful complaint; the Lord hath forsaken me, my Lord hath orgotten me , yea to that desperate conclusion of the church in the Lamentations. First, she prays, Turn thou us unto thee, O Lord, and we shall be turned: renew our days as of old. But as if she had lst her labor in such a bootelesse suit, she subjoins this for a perclose of all, But thou hast utterly rejected us, thou art very wroth with us .

Now in such a pitiful strait, in such a forlorn condition as this, what can a poor soul do for the regayning of his God more then 1. make mone. 2 make out in the use of the means, and then 3. wait his return with patience.

First, you must bewail the want of God's gracious presence and acceptance: make like moan as Rouben for Joseph , as David for his Absalom , as Rachel for her children : Sing no new song till thou hast recovered him. Do in this case of spiritual desertion, as Mephibosheth in the absence and exile of his Sovereign, he neither dressed his feet, nor trimmed his beard, nor washed his clothes from the day the King departed, until the day he came again in peace .

Secondly, set up a loud cry after him, as Jacob after his Joseph, Elish a after Elijah, Micah after his lost gods . Say ith Absalom, when out of savor, Let me see the Kings face, and if there be iniquity in me, let me die . Return, O Lord: How long? and let it repent thee concerning thy servant . I had rather be thy door-keeper, then of Satan's privy-chamber. O Lord, other lords besides thee have had dominion over us: but by thee only will we make mention of thy Name . Incline thine ears: O Lord, and hear, open tine eyes, O Lord and see . O Lord hear, O Lord forgive, O Lord hearken and do, defer not for thine own sake, O my God &c.

And then thirdly, if God please to hold off longer, refuse not to wait his leisure, sustaining yourselves, in the mean, with those two cordial places: who is among you that feareth the Lord, that obeyeth the voice of his servant, though he walketh in darkness and have no light, let him trust in the name of the Lord, and stay upon his God . Again, sine the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee what he hath prepared for him that waiteth for him . In which waiting estate shouldst thou be taken away by death (which seldom falls out, saith one) if thy heart be still set against sin, and linger after the light of God's countenance, thou shalt be certainly saved, because the spirit of truth faith, blessed are all they that wait for him .

Thirdly, let such as have part and portion in this glorious privilege, of having open access and all assured acceptance, with the most high in all their holy performances; learn to improve this happy opportunity, by apprehending, and making all best use of it for their everlasting advantage. Is any among you afflicted? saith St. James, Let him pray. Is any merry? Let him sing plalmes . Fear we any evil? want we any good? In nothing be careful, but in all things by prayer and supplication with thanksgiving, let your request be made known to God . Note, that he bids us come with supplication and thanksgiving at once; as intimating, that we need not once doubt of good speed, but have our thanks ready in our hand, as sure of a gracious answer to our prayers. After which, the peace of God which passeth all understanding, shall guard your hearts, set them in as much safety, as if they were in a tower of brass, or town of war. Thus Esther, after she had been with God, took boldness to go to the king (uncalled for) without fear of death . And thus our Savior, though at first afraid, yet when he had conferred with his father by prayer, arise, let us go, saih he, behold, he is at hand that betrays me . Again, want we any good? 'tis no more but run to God for it; who takes it in high scorn we should seek to any other. If any man want wisdmi, ) and by consequence any good thing else) let him ask it of God .

Oh but my deserts are nothing.

They are as much as he looks for, he gives unto all men, not sels, or pays them for wages.

I know, his reward is with him to give unto every man according to his works: and then my share will be a very small, or nothing rather.

Nay, he gives liberally, saith the apostle, not as befits us to receive, but as becomes him to give. Now no small things can fall from so great a hand as his.

Yca, to such and such he will give, and liberally.

Nay, to all men without exception, can they but name the name of the Lord Jesus in prayer, and do their good will to depart from iniquity, they shall be saved.

Oh but I have these and these discouragements. My sins press me down, that I cannot look up , and prick me in the foot that I cannot come near.

Fear not for this: God upbraides no man; neither with former faults, or present failings, if heartily disclaimed, and soundly set against. The Publican depart God's presence never awhit the less justified for his former extortions, because truly humbled . Take heart therefore upon all occasions, to go boldly unto the throne of God's grace in full assurance of finding him facile to stretch out his golden scepter, upon the first sight of us, as we appear in his Christ, in whom he is abundantly well pleased . Look what Zedekiah spake faintly and flateringly to his Princes, you know that the king can deny you nothing : and what the Heathens falsely report of some of their Princes, that never any departed pensive out of their presence the same is most true of our God. Never came any unto him aright in his ordinances, but he received thus much comfort and encouragement at least, that he would come again. Noah's dove brought an olive leaf in her mouth at first, and that was encouragement to send out a second time, and a third also, and then better tidings. So though the Lord hold his people off at first, and seem to slight them, yet his heart is still toward them, and his hand is still under them, there is a secret supporting grace, upholding the Saints in their greatest desertions. God hears sometimes when he seems to do nothing less: and love entirely where he makes show to hate extremely; as David dealt with his Absalom, and s the son of David with the woman of Canaan.

[Quest] But how shall I know that God hearkens and hears, when he seems to neglect, and suspends his answer? well enough: [Answ] and 1. By a cast of his countenance. 2. By the verdict of thine own conscience.

First, you may guess at God's good mind and meaning towards you by a smile of his face, by a cast of his countenace: as a petitioner may read in the kings looks, while his petition is in reading, what the success shall be. If the king smile upon it and look cheerfully, he is made, as if the king frown, and bend his brows upon it, he is dashed. Just so it is between God and his people in performance of religious duties. The eyes of the Lord are upon the righteous, as well as his ears open to their cries . As, o' to'there side the face of the Lord (as well as his heart) is against them that do evil, as the Psalmist there opposeth them. A good man gathers by God's countenance cast upon him in his service, how he shall speed. And this is his privilege, to be admitted into God's presence-chamber, when the wicked stand without doors amongst dogs, and devils . For an hypocrite shall not come before him , saith Job, but the upright shall dwell in his presence , saith David. The wicked man stands at the gate like a vagrant, but comes not into the house, to see whether the master be preparing for him an alms, or a cudgel, whereas a good man, like a good Angel, stands always before the face of God, who doth not hide his face from him, but when he cries unto him he hears .

Secondly consult thine own sanctified conscience, for thy better satisfaction and resolution in this case. Conscience is God's spy, and man's over-seer, excusing, or accusing, cheering or checking in God's stead, as there is occasion. It may fitly be called our God in the sense that Moses was Pharaohs . Come, see a thing that tells all that ever we have done , nay, all that ever God doth (as touching our salvation:) being enlightened and sanctified, by the holy Ghost. For as God knows the meaning of his spirit , so doth the spirit know the meaning of God. Now this spirit witnesseth together with our spirits . Nay it disdaineth not for our comfort, to give in evidence at the bar of our consciences, that we are God's children, and our services good in his sight: refreshing our hearts, after holy actions, with a secret content, with a hidden approbation. Now therefore as the High priest of the Old Testament might read God's mind in his Urim and Thummim born upon his breast, though he heard no voice, though hesaw no shape: so may a Christian inform himself from within, what the Lord thinks of him and hi works, he need but reflect upon his own conscience (if not bemisted or abused by Satan's temptaions) and it will do him to know what his acceptation is in heaven. If our hearts condemn us not, saith Saint John, then have we confidence toward God. And whatsoever we ask, we receive of him either in the same kind we ask, or a better. By a clearing cheering conscience God testifies (as once by fire from heaven) that he is well pleased with our sacrifices, &c.

SECT. I. The truth confirmed by Scripture.

HE not only harkened and heard what good things passed between them here, but registered up and engrossed the same in his book of remembrance: called elsewhere the book, by a specialty , the writing of the house of Israel , the writing to life in Jerusalem , the book of life , the book of life of the lamb , wherein he records, and where-out he will relate, at last day, all the good works of his children , not once mentioning their sins and infirmties, which he hath promised to remember no more Our labor of love he will not forget, but be ever mindful of his covenant . The Lord hath been mindful of us saith the Church (and as an effect thereof) he will bless us; He will bless the house o Israel, He will bless the house of Aaron: He will bless them that fear the Lord both small and great . Cornelius for instance, he feared God winh all his bouseholde, and he made good proof thereof, for he gave much alms to the people, and prayed to God always: and therefore both his prayers, and his alms came up for a memorial before God . Thus God remembered his Noah , Abraham , Rachel , Joseph , whose fetters he changed into a chain of gold, his rags into fine linen, his stocks into a chariot, his goal into a palace, Potiphar's captive into his Masters Lord, the noise of his chains into Abrech; and all because heremembred his Creator in the days of his youth , and thereby kept himself pure from the great Transgression .

SECT. II. The truth confirmed by six Reasons.

THe ground of which gracious dealing in God is first his incomprehensible wisdom, [Reas. 1] and fore-knowledge. The Lord hath the Idoea, the perfect platform and paern within himself, of all persons and things, together with the several occurrences of either. Hence it is that he knows all things Simul & semel, together and at once; not successively or by discourse, collecting one thing from another, as we do; but in one simple and eternal act knowing and comprehending all things. He need but reflect upon himself, and there he seeth all things before him as in a glass. So that to speak properly, there is neither foreknowledge nor remembrance in the Almighty; all things both past and future being ever present with him. Tine eyes did see my substance yet being imperfect, and in thy book were all my members written, which in continuance were fashioned, when as yet there was none of them . In this fore-knowledge of God (so we call it for teaching sake) as in a book are recorded the persons, birth, quality and death of every man and woman; together with their several deeds and practices, that they may receive according to what they have done in the flesh whether good or evil .

And this is our first ground of this point. Known to the Lord are all his works from the beginning . The Lord knoweth them that be his , Yea he knows the whole way of the righteous . And this his knowledge of them and their good works is a knowledge of singular apprbation, yea of infinite delight and complacency, which makes him wait to show them mercy . Heremembreth, saith the Psalmist, when he writes up the people, when he makes up his jewels , that such a man was born there: and that being born by a second birth, and having followed him in the regeneration , they shall not lose the things they have wrought, but receive a full reward .

Secondly, [Reas. 2] , God is just and faithful, hence his remembrances and remunerations of his people's services. Not of duty (I must tell you) but of mercy: it being a mercy in God even to reward men according to their works , were they better then they be, or can be.

To thee, O Lord, belongeth mercy: for thou rewardest everyone according to his works . But this by the way. We were drawing a second reason for the point from God's justice and faithfulness. And this we borrow from the Apostle Heb. 6.10. God, saith he, is not unrighteous to forget your works, and labor of love which ye have showed toward his name, in that ye have ministered to the saints and do also minister .

For the better understanding of which argument, it must be premised, that there is a double Justice of God; one of Equity (which is the giving of every man his own, as ye all know) and another of fidelity, according to that of St. John, If we confess our sins, he is faithful and just to forgive us our sins . And in this sense, as it is a righteous thing with God to recompense tribulation to them that trouble you (which is the justice of Equity) so, to you that are troubled rest with us, when the Lord Jesus shall come to be glorified in his saints, and to be admired in all them that believe , which is the justice of sidelity, for faithful is he that hath promised who also will do it. Take it thus: God having made himself our voluntary debtor, not by receiving anything from us ( for who hath given unto him first and he shall be recompensed ? not one ) but by promising all good things unto us; what ever unworthiness be found in us, Yet he abides faithful, he cannot deny himself : nor forget to crown his own graces in us with that life eternal, which God that cannot lie, promised before the world began . He hath, of his own accord, smitten a covenant with us of mercy, and given us his band for ou security: nay his oath, nay his seal, both the privy seal of his spirit and the broad seal of the sacraments , That by so many immutable things, wherein it is impossible that God should lie, we might have strong consolation, which have our refuge to hold fast the hope that is set before us .

Thirdly God is gracious and hountiful, as well as righteous and faithful. He is rich in mercy to all that call upon him , or do him any other business. Doth Icb serve God for naught ? No, nor any man living: he is a large paymaster. Who is there even among you that would shut the doors for naught? neither do ye kindle a fire upon mine altar for naught : David indeed would serve him on freecost : but di the Lord die in his debt? nay did he not pay him his charges are the Sun went down the same day with usury? At another time David had but a purpose to build God an house, and God promised thereupon to build him an house forever : Again, he had but a purpose of confessing his sins, and before he could do it, the Lord forgave him the iniquity of his sin . The Apostle tells us, that a poor servant, if in serving his master according to the flesh, he do withal serve the Lord Christ, doing it heartily as to the Lord, and not as to men, let him know, saith he, that of the Lord he shall receive the reward of inheritance . He meets, it may be, with a hard master that both belly-beats him, and back-beats him too; gives him very hard work and little or no wages; but Christ will do all. Not wages only shall he receive as a servant, but inheritance as a son. Nay, the poor beggar that gives but a cup of cold water, with desire of doing more, if he had wherewithal; Verily I say unto you, saith our Savior, he shall not lose his reward . Saul when he went to inquire about the Asses, had but five-pence in his purse to give the Seer : the Seer after much good cheer gives him the kingdom. Such is God's deaing with us: he liberally rewards the small offerings of his weak servants, when he perceives them proceed from great love. How often doth he send away his poor Orators, as Boaz did Ruth wit their bosom full ofblessings , as David did Mephibosheth, with a royal revenue : as Solomon did the Queen of Sheba with whatsoever heart can wish : or as Caleb did his daughter Achsah with upper and nether springs, a confluece of spiritual comforts: temporal contentments, and all of the riches of his grace doth he thus give us all things richly to enjoy ?

Fourthly, God is wondrous tender an chary of his own glory, seeking the setting forth thereof mainly, (and indeed only) in all his works. Now the glory of God is no way more advanced and enlarged then by keeping open house, as it were: giving all best entertainment and encouragement to those that frequent him: not forgetting the labor of love that is shown to his Name. For this is it, that will draw in much ompany about him, and make men very obsequious and observant, when they se • for certain that there is a reward for the righteous ; yea, steadfast, and immovable, always abounding in the work of the Lord, as knowing that their labor is not in vain in the Lord . Praise waiteth for thee, O God, in Zion; and unto thee shall the vow be performed . But how comes it about that men are so officious and forwardly, as to stand waiting at the posts of the gates of Wisdom, with free offer of their best devotions and services? It follows there; O thou that hearest prayers, unto thee shall all flesh come. As who should say, It is for no marvel, though men come thick about thee; and thou have followers good store: for a little eutreaty serves turn for the obtaining of great suits, of all sorts, and mercies without measure: And it is seldom seen, that a good house-keeper wants company; 'is pity he should.

Fifthly, God rewards even wicked men that do his will, though against their own will, and beside their own intentions: as he did Nebuchadnezzar, (his involuntary and unwitting servant) to whom he gave Egypt in way of wages, or military pay, for the long labor, and hard pains he had taken in the siege of Tyrus : Howbeit he thought not so, but imagined to destroy, and cut off not a few nations . Likewise those that serve him out of servile respcts, and sinful self-love, he rewards out of the abundance of his bounty; as Ahab, to whom he requited a temporary repentance with a temporal deliverance. Nay, those men of God's band , that do him no service at all, but walk upon the face of the earth with hearts full of hell, and faces set against heaven, he not only commands his Sun to shine, and his rain to fall upon them , but further fills their bellies with his hid treasure, and gives them more then heart can wish : their prosperous success doth ofttimes exceed the conceitings of their minds. And shall he forget his entire friends, that thus remembereth to requite his professed enemies? Never was Prince so served in his greatest pomp, as the rebellious Israelites in the wilderness: how good shall we find him then to those that please him?

Lastly, godly people themselves, nay honest Heathens are careful to requite such as are diligent about them, and dutiful toward them. [Reas. 6] What honor hath been done to Mordecai, saith Ahasuerus, for this ? Surely Mordecai did but his duty: he had heinously sinned if he had not revealed that wicked treachery: yet Ahasuerus takes thought for his remuneration. And shall not God much more remember to recompense the weak obedience of us, though (at best) his unprofitable servants. So Revel, the Prince of Midian, requiteth Moses, for assisting his wronged daughters, against their rude countrymen, that sought to drive them from the water that themselves had drawn . Shall a courteous Heathen so bountifully reward the watering of sheep, and shall not our God be as forward to recompense, be it but a cup of cold water given to a disciple? If the king of Sodom could find in his heart to leae the goods to Abraham, as a pension for his pains in the pursuit of the four kings, whom he overtook and discomfited : what marvel though the king of heaven appear unto him shortly after in a vision, and say, I am thy shield, and thine exceeding great reward .

SECT. III. Use 1. Confutation of the contrary minded, that say, or conceive at least, that its in vain to serve the Lord.

THis then serves, first, to confute and convince of singular impudency, [Use 1] and falsehood all those profane Atheists above the Text, together with the whole rabble of their wretched heirs and successors, abroad the world at this very day, that hold it to be a vain thing to serve God, a practice of no profit at all to be religious. This corrupt opinion of God and his works is an old canker'd sore, that lies festering in all men's hearts, and doth blister out upon the tongues of good men sometimes, of bad men more frequently. Certainly, saith David, I have cleansed my heart in vain, I have washed my hands in innecency, or to very small avail . This was his speech in a passion, for the which he found a time soon after to befool and be-beast himself well-favouredly, when he was come to himself, and the distemper a little over. And good reason he should; fo ••• eside the dishonor done to God hereby, in bringing up (as those spies) an ill report of God's service, he saw that in so saying, he had offended agains the whole generation of God's children : from henceforth therefore he laid his hand upon his mouth. Once he had spoken, ut he would not answer, yea twice, but he would proceed no further . With the wicked it is more ordinary. Their words are stout against the Lord , (saith our Prophet) they stick not to give him out for a hard man, a slack pay-master, reaping where he sowed not, and gathering where he strawed not . Hear them awhile in their own language. What is the Almighty, say they, that we should serve him? and what profit should we have if we should pray unto him ? What profit is it that we have kept his Commandments, and that we have walked humbly before the Lord of Hosts ? Wherefore have we fasted, say they, and thou seest it not? Wherefore have we afflicted our souls, and thou takest no knowledge ? Lo these many years do I serve thee, said that self-justiciary to his heavenly Father, neither ransgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends . Thus these Malecontents of old: and to the same purpose in effect many now-adays, that think and speak basely of God's service, as if godliness were not gain, but rather gain godliness , heaven a name, and not worth looking after: but the only happiness to have and to hold. As appears when they spare not to foam out their filthy froth, and say: What get these forward fellows by gading to sermons, reading so much, praying so oft, being so precise and conscientious? Philosophandum sed paucis: 'tis good to be godly, but withal to be wise: zealous, but with discretion: we cannot live (believe me) by hearing of sermons: religion will • ot buy food and raiment: we have our hands full of work, and our houses full of children; and should we spend half an hour or less in a morning, and as much at evening in prayer and devotion, all would run to wreck, and our families be but ill proided for. It there not such language as this, heard in some men's hearts, nay houses otherwhiles? Conceive they not as dishonourably, and as disdainfully of God's best and busiest servants, as Pharaoh did sometimes of he Israelitish sacrificers. They are idle, they are idle, said he, let them get them to their takes . Moses speaks of devotion,