THE best cognizance that sa­ving grace hath, is Perseve­rance, and a continuall in­crease in grace; according unto that of David; Such as be planted in the house of God, shall flourish in the Courts of the house of the Lord; they also shall bring forth more fruit in their age, Psal. 92.12. Manie men indeed begin well, but in continuance of time they are wearie of well-doing, and their end is not answe­rable: they begin in the spirit, but they end in the flesh. Oh it passeth, in their yonger yeers, how zea­lous they are for Gods cause, how deare his testi­monies are unto them: but, as if the heat of their devotion depended upon their youth, it abates by degrees, and the older they growe, the colder they are to Godwards. like the foolish Virgins in the Gospel, towards the time that the Bridegrome is comming, they are sleeping, without oile in their lampes, and so doe lose their reward.

We find by experience, that that parable which our Saviour tells us of the Sower, is too true; and [Page 2]there be temporarie beleevers, who at first receive the seed of the word with gladnesse, but the cares of this world, & the deceitfulnes of riches choake the word, and in the harvest-time of their life they are made unfruitfull. Manie, that (like David) have bin as starres in Israel, to lead the people into the house of God, have growne dimme at last, and lost their glorie. Now, as if with Saul, the good Spirit had forsaken them, and the evill Spirit had taken possession of them, they are not the same they were: they are changed from their first love, and by transgressing the commandements of God, do lose that hold which they had of grace. Their neglect of good duties, their conversation with the wicked of this world, their reposing them­selves upon worldly vanities, are signes whereby it is to be feared, lest God doe glorifie himselfe upon them by his iudgements, since they doe leave off to glorifie God by their godly life and example.

Therefore it is not enough for a man to begin well, but he must proceed more and more in good­nesse and in grace, and everie day take-out a new lesson in pietie, and set forth unto the world a fai­rer copie of his life. The unprofitable servant was not condemned for not keeping, but for not en­creasing his talent. Even reprobates have gon very farre in grace, and by their fearfull falling a­way, have left us examples to take heed how wee stand secure of the judgements of God. Hee was never truely good, who had not alwaies a desire to proove better: for if wee look into the examples of the Saints and servants of God, this propertie [Page 3]wee may generallie observe in them, and we shall find them ever to have bin best at the last.

To the end that I may shew that to bee true in part, which I have spoken in generall, I have brought before your eyes the example of zealous Ioshuah, that renowned servant of God; in whose mouth the praises of his God (like a Swan-like song) are now sweetest towards his latter end. The flourishing yeares of his life he had spent in the service of Moses, behaving himselfe valiantly, in fighting against the enemies of the Lord: and now that Moses was dead, he was chosen by God to succeed in the same place and charge, namely, to be the Leader of the Israelites.

It is well worth your noting, to behold how faithfully and carefully this good servant of God behaved himselfe in so weightie an office: For when the Lord by his hand had brought his peo­ple into the land which he sware unto their fathers that hee would give them, and had given rest unto Israel from all their enemies round about, so that now they had a settled policie & government both in Church and Common-wealth; Ioshuah did not thus thinke with himselfe: ‘I have done enough for my time, from henceforth I will dis­burthen my selfe of all cares and troubles; the rest of my life I will spend with as much delight as I can, and betake my selfe wholly unto my ease.’

Such imaginations as these, were farre from Io­shuah; hee knew so high a Calling as his, did require othergesse resolutions: and therefore [Page 4]his thoughts were wholly taken up in well-man­naging the affaires of the Common-wealth, in providing that the Commandements of his God might be put in execution; that true Religion might everie where be established, idolatrie bani­shed, and that God might be glorified all in all; as you may perceive by the 22.23. and 24. chapters of this booke.

As for his own private house & familie, the well ordering & guiding of it must needs challenge the highest praise and admiration of godlie and vertu­ous minds. No loosenesse was suffered to raigne here, no impietie to infect here, no busie Syco­phants were sufferd to nest themselves here, being the onelie instruments which the unhappie world, in these last and dangerous times, cherisheth to its owne confusion. None must live with Ioshuah, but such as would live after Ioshuahs patterne and prescription: None must serve Ioshuah, but such as would serve Ioshuahs God, in uprightnesse and sinceritie. Such was his godlie resolution, such his care, such his zeale. Nor was this affection in him by fitts, bred of a sudden and vanishing hu­mour; but it was firme and fixed in his heart, even to the last minute of his life: yea, and did then ap­peare in its greatest excellencie unto the world, when as he himselfe was ready to leave the world.

For now his dying day drawing neere apace, this good servant of God (as if his soule had no o­ther care to possesse it, but the wellfare of the Church, and the continuance of true Religion) for this end and purpose assembles the Israelites [Page 5]to Sichem, their Elders, their Heads, their Iudges and Officers; who accordingly presented them­selves before God. Here Ioshuah begins with a Commemoration of the benefits which God had done for the people, and puts them in mind of the manifold deliverances which hee wrought for them; namely, by delivering them from the furie of so manie fierce & dreadfull nations that fought against them, and by casting them out before them: then, by giving them a land wherein they did not labour, and cities which they built not, and vineyards and olive-trees which they planted not. For such and so great benefits of Almightie God, hee onelie requires, that they for their parts would expresse their thankfulnesse by serving the Lord in sinceritie and uprightnesse, and by having nothing to doe with those false gods which their fathers served beyond the floud, and in Aegypt.

Oh how inflamed is that zeale! how indefati­gable is that diligence, which neither the coldnesse of age can extinguish, nor the feeblenesse of decay­ed nature can diminish! Ioshuah, like a good Ste­ward, being to leave the house of his Lord, the Church of his God, would leave (as much as lies in him) all in good order before he goes; would see that true religion should be thorowly planted. Like a good Pastor, before he leaves his flock, faine would hee gather together the outcasts of Israel, and bring all into one fold: He would faine make all that dwelt in Israel, to be true Israelites indeed.

Here (my beloved) you have a faire mirrour of pietie; but wherein you may behold the [Page 6]disproportion of these times: For where is that Authoritie which so bestirres it selfe in Gods cause? where is hee that will undertake that in his private house, which Ioshuah doth in a Common­wealth? O barren world, which dost gather strength in sinne, by running towards thy end! needs must thy sinnes be purged with a deluge of fire, since the best amongst us are but briars and thornes, and have not so much as one dram of Io­shuahs zeale.

Well, but to proceed: Ioshuah (you see) leaves no meanes unassaied to bring this good purpose of his to a wished effect. But if this unrulie multi­tude would not obey the commandements of God, of that God which had wrought such great things for them, nor keepe his Covenant: If the hardnesse of their hearts were such, that they could be content to enjoy his benefits, and per­forme no service: hee sets before them life and death, this day, to choose which they will; whe­ther they would serve the gods which their fa­thers served, that were beyond the floud; or the gods of the Amorites, in whose land they dwelt. As for himselfe, he is firmely bent and resolute, both for himselfe and his familie, to maintaine Gods cause against the whole world; But as for mee, &c. Now from this practice of Ioshuah, wee learne what is our dutie; namely, this teacheth us, that if all the world would go from God, Yet eve­ry one of us particularly is bound to cleave unto him.

This doctrine which Ioshuah had well laide up in memorie, now to make use of it, and by his rare [Page 7]example to commend it unto posteritie, hee had learned in Moses schoole: Thou shalt not follow a multitude (saith hee) to doe evill, Exod. 23.2. which as it prooves, that wee must not suffer our selves to bee carried away into anie evill course whatsoever, by doing that which the greater part doth; so especially in the things that concerne the honour and worship of God.

And this stands by good reason: Reas. 1 for if we con­sider our calling, first, wee are chosen out of the world, to be a peculiar people unto God; and therefore what others doe, wee ought not to re­gard: wee are the children, wee are the servants of God; wherfore as the eyes of servants looke unto the hand of their Masters, even so must our eyes wait upon the Lord our God, Psal. 123. 2 In the next place, if wee consider the truth of Gods pro­mises; God is constant in his purpose, nothing can make him change, nothing can make him breake his covenant with us. Hee is able, and will profect us against all adversaries, if wee relie up­on his power, and put our trust in him. If we faile not in his service, he will not faile in his promises: A crowne of glorie is the high price of our cal­ling; nothing can take it from us, if wee continue to the end. And shall wee then bereave our selves of so great a reward, as makes us happy and blessed for ever, by going backe from the service of so good, so powerfull, so just a God, either for feare or for favour of vaine man?

3 A third and last reason why wee should cleave unto GOD, though the whole World should [Page 8]goe from God, is, because though wee have never so manie presidents in this kind, yet no multitude can warrant us against the justice & judgements of God. If wee sinne with the multitude, wee shall be punished with the multitude. For when wee are called to give up our account, it will not bee sufficient for us to say, wee have done as wee saw others doe: but as we are partakers of their sinnes, so wee must partake of their sufferings too. Mark (my brtheren) and take Aaron for example, who because he ranne the same course with the people, and being overcome with the importunitie of the unrulie multitude, consented to their idolatrie, in making them a golden calfe, and worshipping it; was not suffered to come into the land of promise, Numb. 20.24.

But on the contrary, if wee look unto the exam­ples of the holy men, whose praises are registred by the spirit of God, we shal find it recorded to their high commendation, that their hearts were al­waies strait and right in the service of God: they cleaved stedfastly unto the true worship of God, though living in the midst of a froward and per­verse generation. When all the world was set up­on wickednesse, yet even then was just Noah a Preacher of righteousnesse, 2. Pet. chap. 2. vers. 5. Abraham built an Altar unto the Lord, and called upon the name of the Lord, when he dwelt amongst the fierce and idolatrous Heathens, Gen. 12. Righteous Lot was not without the feare of God, nor did depart from the commandements of God, though living amongst the beastly Sodo­mites; [Page 9]his righteous soule was vexed with the uncleane conversation of those wicked men, Gen. 19. Lastly, in a word, Daniel did not shrink to pray openly unto his God, notwithstanding that wic­ked decree of the king were published to the con­trarie; whereby he was brought in danger of his life, for the zeale and freedome of his devotion, Dan. 6.

Alas, Alas (my brethren)! needes must the examples of these zealous Saints rise up in judgement against us, and condemne the coldnesse and hypocrisie of our wretched times: in which the most part of men are readie to startle aside from the profession of that faith and religion, in which manie yeares they have bin taught, even upon the least earthly advantage that shall be offe­red unto them. If there be hope that they may better their decaied fortunes: if they may please men, give content, and currie fauour; they will easily be brought to fall from Christ, to renounce his Gospel. Thus the foundations of the earth are out of course, and none like Ioshuah to beare up the pillars of it.

Let but the sound of a change in Religion strike the eares of men; what a number of false and wa­vering hearts will soone be disclosed, who will runne with the multitude, and expose that truth whereby they should bee saved, unto an open shame! And why is this? but because men doe not value the great and pretious promises of Christ, as they should; they doe not love Christ for himselfe; they care not for Religion, [Page 10]further than it may stand with their worldly and carnall ends. Yet here is a ground of comfort for all them that doe faithfully serve the Lord, and stedfastly cleave unto him; for he will cleave sted­fastly unto them: he will not forsake them, nor leave them in the hand of their enemies, but will be readie to assist them, and to comfort them at all assaies. Yea, let them not be discouraged nor dis­maied with the manifold offences which they finde in this world: God will shorten these wret­ched times for his Elects sake; when it shall be un­to everie man according to his faith. Onely in the meane time, let them possesse their soules in pati­ence, and resolve with Ioshuah to be constant in the service of God, how-ever the world varies; for if they continue to the end, undoubtedly they shall obtaine that promised crowne of glorie.

Thus much for the connexion of my text; the words themselves doe now crave your attention: in which, being (as they are) a Protestation, you have these two circumstances; First, the partie pro­testing; whose qualitie and condition you are to consider: Secondly, the extent of his Protestati­on.

Hee that protesteth here, is Ioshuah the Gover­nor of the Israelites, famous amongst them for his Conquests in the warres, and no lesse renowned for his Counsailes in the times of peace; in a word, the chief man among them, both in power, dignitie and authortie: from which ariseth this point of instruction; God requires of the greatest men, the greatest zeale for his glorie.

A point which you may see notably proved, 2. Sam. 12.7. where Nathan the Prophet, being sent to reproove David for those heinous sinnes of murther and adulterie which hee had commit­ted, enforceth the arguments of his reproofe from the promotion and dignitie which God had rai­sed David unto, and from the benefits which were conferred upon him: Thou art the man (saith Na­than, having made David to pronounce the sen­tence of death upon himselfe, by a parable which he told him): thus saith the Lord God of Israel; I an­ointed thee king over Israel, and delivered thee out of the hand of Saul, and gave thee thy Lords house, and thy Lords wives into thy bosome, and gave thee the house of Israel and of Iudah; and would more­over, if that had bin too little, have given thee such and such things: wherefore hast thou despised the commandement of the Lord, to do evill in his sight?

And indeed there is good reason why the Lord should require the sincerest and greatest service of them, whom he hath exalted unto the highest pla­ces, and upon whom he hath bestowed his bene­fits more abundantly than upon others. For first of all, by a like reason; Doth not the husbandman expect the goodliest croppe from that ground up­on which hee hath bestowed the greatest cost and labour? Doe not parents also expect the greatest duetie and affection from that childe, towards whom they have bin most indulgent and carefull in his education? So likewise it is with the Ma­ster towards his servant: If his bountie have bin extraordinary towards him, hee may justly looke [Page 12]for extraordinarie respect and service at his hands. And shall not Almightie God require of them the sincerest service, and greatest zeale for his glo­rie, whom hee hath raised unto the greatest digni­tie?

Againe, secondly, if wee looke about in the ve­rie course of nature, that will teach us another suf­ficient reason of this point. The highest Spheares, are not they the swiftest in motion? and doe they not carrie about with them the inferiour orbes, by their celeritie? The biggest starres in the firma­ment, are they not evermore the brightest? and doe they not give lustre unto the lesser starres? Now tell mee; If God doe prescribe such order to his dumbe creatures, how much more will hee require, that the same order should be kept in his reasonable creature, in his more noble creature (man)? Thus then wee may conclude by a like reason: Men that beare authoritie, that are emi­nent in power and dignitie, that excell in riches and Command, are placed in the highest Spheares of humane societie; to this end, that (like sonnes of God) they might shine brightly unto their in­feriours by their godly life and example.

Such arguments as these, it were fit that they should alwaies beare in their minds, lest, being great in this world, they forget the hand that rai­sed them; & that befall them which David com­plaines of: Man being in honour (saith he) hath no understanding, but is compared unto the beasts that perish.

For the divell is well seene in subtile sophistrie: [Page 13]hee useth to frame a preposterous argument, and to inferre (à positione beneficij, depositionem of ficij) from the position of dignitie, the deposition of duetie. ‘Let poore men (saith hee) and such as be of a lowly and humble spirit tremble at the word of God. Let them be dejected, and groane at the sight of their sinnes, who want the good things of this world to comfort them. Great re­solutions become them that bee in great places. Wilt thou goe with the multitude, and bring them forth into the house of God? This is the way to make thee lesse than thou art. Doe not trouble thy selfe with frequenting religious ex­ercises, nor with mortifying contemplations, w ^ch enter thorow, even to the dividing asunder of the soule and the Spirit. Learne to have the advantage of thy great fortune; one houre in a Sabbath is enough to spend in devotion, the rest thou maist bestow upon thy selfe.’

Thus doth Satan goe about to delude man, and make the blessings of God become snares in his way; perswading him, that by how much he is a­bove others, he hath by so much, more liberty than others. Where, on the contrarie, God is no accep­ter of persons, nor regards heeanie man the more for that which he hath: but in as much as he hath received all from him, hee lookes for the greater feare and obedience at his hands. The more ta­lents a man hath received, the greater account hath hee to make for them.

The use therefore of this point serves for in­struction unto all them whom God hath advanced [Page 14]in this world, upon whom he hath bestowed his outward favours and blessings; to teach them to be alwaies mindfull what, and of whom they have received them, and to be carefull to walke wor­thie of their high calling. These outward gra­ces, which make men to be esteemed and admired in the world (riches, honours, power, and pree­minence) they are not borne with men, men are not borne unto them; they have them not by na­ture: But they are the gifts of God, he bestowes them where he pleaseth; and where he bestowes them, there he expects, that (like good stewards) men should faithfully dispose of them, Act. 17.21. to his glory.

God (saith the Apostle) hath appointed a day, in the which he will iudge the world with righteousnesse: then shall all men rise to give an account of their doings. Not the poorest man that lives, but hath manie waies tasted of the benefits and bountie of God, and therefore stands accountable for his ser­vice & for his thankefulnesse. He that hath bin un­faithfull in a little, shall be beaten with the fewer stripes; but the mightie (saith the wise man) shall he mightily tormented, Wis. 6.6.

For why? Great and publicke examples have this condition annexed unto them; that they can­not sinne onely to themselves, but must needs re­dound oftentimes even unto a whole countrie. If the master of a house bee given to swearing, the whole familie will abuse his example, and take the same libertie in that horrible sinne. If he care not to breake the Sabbath by unseasonable sports, they that live with him, will have as little care to keep it holy.

O let not such a sinister perswasion as this is, blind their eyes; that because the world flatters them, therefore God will be the more favourable to them; or because they find God to be more be­neficiall to them in the things of this world, that therefore the case will bee so with them too in the world to come. No (saith Christ, speaking of them that did put more confidence in their riches, than in God), A rich man shall hardly enter into the kingdom of heaven: Nay, he goes further than so, & tells us, that it is easier for a Camell to goe thorow the eye of a needle, than for a rich man to enter into the kingdome of God, Math. 19.23.

When Lazarus (as it is in the parable) died, hee was straightwaies carried by the Angels into A­brahams bosome; but Dives when he died was in torments. But what was it that Dives had done? wee doe not read of anie horrible crime that was laide unto his charge: Onely (this was all) he served the flesh & the world, in stead of ser­ving God; and did not return that which hee had received from God, to the glorie of God. Here­upon was that answer given him: Sonne, remember that thou in thy life time receivedst thy pleasures, Luke 16.

Thus, though a man may be accounted happie in this world; though he may appear an honest man to the world-ward; yet is not this enough to save him: he may be in danger of going unto hell, if he can give no better account of his service unto God.

Oh how will they doe then, upon whom God bestowes temporall blessings with a plentifull [Page 16]hand; unto whom he gives all manner of meanes, and occasions of doing good in this life; whom hee compasseth about with the light of his Gos­pel: if after such sweet benefits they be not care­full and zealous to promote his glory? What can I say more than this, that life and death is set before us, and with bended knees beseech the God of mer­cie, even the Father of our Lord Iesus, to make us carefull to choose the better part, to make us wise to our salvation?

Now from the qualitie of the partie protesting, in the next place I come to the extent of his pro­testation: [As for mee and my house, wee will serve the Lord:] Ioshuah thinkes it not enough that hee himselfe be religious, that he in his owne person be the servant of the Lord; unlesse those that hee keeps about him, be thus piously affected; unlesse they be religious too. Hee will binde all that live with him, in the same bond of duetie unto God. None shall serve Ioshuah, that will not serve that God which Ioshuah serves. I will serve the Lord (saith Ioshuah); yet not only so, but I and my house will serve the Lord. Hence I commend unto your considerations this memorable doctrine: The true servants of God will keep none in their houses, but such as ioine with them in the true worshipping of God.

This point, if you reade the 101. Psalme, you may see proved to the full: where David, set­ting down what government he wil observe in his house and kingdome, shewes what manner of per­sons they are that hee will refuse, and who they be [Page 17]whom he will chuse to live in his house with him. Mine eyes (saith he) look unto such as are faithfull in the land, that they may dwell with mee. Whoso lea­deth a godly life, hee shall be my servant. There shall no deceitfull person dwell in my house: he that telleth lies, shall not tarrie in my sight. I shall soone destroy all the ungodly that are in the land; that I may root out all wicked doers from the City of the Lord.

Reas. 1 Now the reason of this point, is first drawne from the conformitie which there is betwixt the Catholike Church and everie true member there­of: No uncleane thing comes within the bounds and pale of the Catholike Church; nothing a­bides in that, which is not pure and holy. And therefore he that is a member of this Church, will suffer none to bee neare about him (as much as lies in him) who is not a member of the same body, who is not a free denizon of the Citie of his God. As in naturall homogeneall bodies, everie part doth (suscipere rationem totius) participate of the name and nature of the whole; shunnes what is contrarie to that nature; and most willingly ga­thers it selfe to that which is of the same kinde: For example; The least droppe of water hath the name of its Element; hath the entire properties of it; partakes of the round figure of that Element; and best agrees and unites it selfe to water. In like manner it is with the fire and the rest of the Ele­ments; being homogeneall bodies, they are not compounded of anie parts, which agree not in the name and nature of the whole. So it is with the true members of that mysticall bodie whereof [Page 18]Christ is the head; they cannot suffer themselves to be combined with wicked persons and unbe­leevers: no, they will associate none unto them­selves, by their good wills, who are not endued with grace, and goodnesse, and a godly conversa­tion, being the true qualities and markes of that invisible Chuch, wherof they themselves are true members.

A second reason is drawne from the inconve­niences which must needs follow, Reas. 2 if they should suffer wicked and ungodly persons to dwell in their houses. For, first of all, where such Ismae­lites are, God cannot have his due: needs must his honour be blasphemed; his name cannot be san­ctified; there can be no true peace in that house, but (infida societas) a treacherous societie. Gen. 3.15. There will be perpetuall enmitie betwixt the seed of the woman, and the seed of the serpent. If the sonne of the bonds woman bee suffered to tarrie in the house with the sonne of the promise, Gen. 21.9. he will ne­ver leave mocking and persecuting, untill hee bee cast out. Gen. 25.22. Esau and Iacob cannot lie together in the same womb, without strugling together, and put­ting Rebecca to paine. 1. Sam. 5.7. The Arke of God cannot rest with Dagon. Besides, if wee admit this un­kindly mixture, another inconvenience must needs happen; the sound members of that bodie wil be in danger, where there is anie rotten mem­ber suffered to hang on: Heresie and Vice are as infectious as the plague it selfe. When the Apo­stle charged the Corinthians to excommunicate, and put out of their assemblie the incestuous per­son, [Page 19]he urgeth this reason; A little leaven (saith he) leaveneth the whole lumpe; purge out therefore the old leaven, that yee may be a new lumpe, as yee are unleavened, 1. Cor. 5.6.

To conclude this point; they can never truly and sincerely serve God, who doe not cause them that live in their houses, to serve him in like manner.

The use of this serves in the first place for infor­mation, to shew us what manner of proficients we are in the schoole of grace; how stedfastly we cleave unto the covenant of God; how perfectly we walke in his waies; how neere wee have attai­ned to that heavenly communion of Saints. For if our conversation be in heaven, all our delight will bee upon the Saints on earth. Wee know (saith S. 1. Ioh. 3.14. Iohn) that we have passed from death unto life, be­cause wee love the bretheren. Wee know by this, that wee love God, and that wee are beloved of God, if we love his servants, and make much of them that feare the Lord. Psal. 101.3. And then (with David) wee walk in our houses with a perfect heart, when with one spirit, & with one soule, both our selves, and those that be under us, do serve the Lord; then wee shall be sure of a blessing.

When the Lord did so familiarly converse with Abraham, and create him the father of the faith­full, it was with this proviso; for (saith hee) I know him, that hee will command his sonnes, and his house­hold after him, that they keepe the way of the Lord, to doe righteousnesse and iudgement, Genes. 18. When David was chosen of God, and pronounced a man after Gods owne heart, it was with respect [Page 20]unto the faithfulnesse and truth of his, in ruling them that were committed to his charge, prudent­ly with all his power, Psal. 78.72.

Wouldst thou find that favour in the eyes of the Lord, that Abraham did? then thou must follow the steppes of Abrahams faith. Wouldst thou be as deare unto God, as David was? then with Da­vid thou must seeke to enlarge the glorie of God. Thy eyes must look unto such as be faithfull in the land, that they may dwell with thee: hee, and none but hee must be thy servant, that leadeth a godly life. In a word, wouldst thou, with Ioshu­ah, enter into the promised Canaan? then, with Ioshuah, thou must bee zealous for Gods cause. Though all the world should stagger, and revolt from God, & forsake his Covenant; yet must thou maintain his worship: thou must obey his Com­mandemēts; thou must reverence his word, & bear this resolution; I and my house will serve the Lord.

The second use of this point serves to discover unto us the backward disposition of the Christi­ans of this age; in whom wee find no such zeale for Gods glory, no such forwardnes in this service. Alas, alas! where have wee one endewed with Abrahams faith, to teach the commandements and ordinances of God unto his posteritie? where is one inspired with this zeale of Ioshuah, to protest sincerely, I and my house will serve the Lord? We may runne to and fro with Ieremie, Ierem. 5.1. and search long enough, before wee finde the man either a­mongst small or great.

Tell mee; Is not the vigour and force of Chri­stianitie [Page 21]strangely abated and decayed, when most places in the world (like Caiaphas hall) are filled with a rabblement of Vice; Hereticks, Atheists, Epicures (pell-mell) all of all sorts, saving of good men? We are falne upon those last and desperate times of the world, which S. Paul foretold should come, and hath lively set forth, 2. Tim. 3.1. This know (saith he), that in the last dayes shall come pe­rillous times; for men shall be lovers of their owne selves, covetous, boasters, proud, blasphemers, despi­sers of those that are good, lovers of pleasures, more than lovers of God; having a forme of godlinesse, but denying the power thereof.

The Divell hath gotten the start of the world, and hath set up in the mindes of men his idols of worldly pompe and vanitie. What is more neg­lected, than the Commandements of God? what is slighted so much, as his service? and who are so backward in it, as they that should be most for­ward? All the counsell that I can give in this case, is that of David, O consider this yee that forget God, Psalm 50.22 lest he pluck you away, and there be none to deliver you.

The third and last use of this point, is for exhor­tation, to stirre up those who have the charge and command of others, unto the carefull and consci­onable performance of this duety, by all meanes to enlarge and advance the kingdome of Christ: and where God hath established them, that there they should establish godlinesse. As this is the greatest and weightiest duetie that lyes upon men in this world; so hath it the greatest arguments, and the weightiest motives to enforce it.

First, the benefit which the performance of our duety herein, brings with it.

Secondly, the danger that we runne into, by the neglect hereof.

Godlinesse is the greatest gaine to a Christian that is: it hath not onely the promises of this life, but of the life to come; for, in serving the Lord (saith David) there is great reward. Whereas on the contrarie, an everlasting curse of miserie and contempt, is laid upon those wretches that are neg­ligent in his worke.

When the Lord sent his Prophet to reprove Eli, and to threaten the taking away of the Priesthood from him and his posteritie, because his sonnes ran into a slander, and their father stayed them not; this is the sentence that the Lord addes withall: For, them that honour mee (saith God) I will honour; and they that despise me, shal be despised, 1. Sam. 2.30.

Would you hear what gratious & singular pri­viledges the true servants of God have? listen then to that which David tells you: The eyes of the Lord (saith David) are over the righteous; and his eares are open unto their prayers. Againe: The righteous cry, and the Lord heareth them, and delivereth them out of all their troubles. And once more hee addes this in the same Psalme: The Lord delivereth the soules of his servants, and all they that put their trust in him, shall not be destitute, Psal. 34. Nay moreo­ver, whosoever hee is that is zealous for the Lord, shall not only have the Lord for his protector and defender in all his afflictious; but for his Coun­sellor and Director in all his affaires, as the same [Page 23]Prophet doth notablly expresse it in another place; What man is hee (saith David) that feareth the Lord? him shall he teach in the way that he shall choose.

These benefits and testimonies of Gods father­ly affection and care towards them, are ordinarie, and dayly extended to them: but what solace or delight is there, that this world can afford, to bee compared with the joy and comfort, which the dying servant of God feeles, when hee can truely say (his conscience bearing him witnesse), ‘Lord, I have brought up them in thy knowledge and feare, whom thou gavest into my hands: I have not hid thy commandements from my posteri­tie: The talents which I received of thee, loe, here they are encreased. I made it the scope of my life, to set forth thy glory, and to enlarge thy kingdome: Let not my Lord bee angrie at the weaknesse of his unprofitable servant. I have fi­nished my course, I have kept the faith’

Mee thinkes indeed I heare the Iudge of the world pronouncing that sweet Elogie, [...], ‘Wel done good & faithful servant; thou hast bin faithfull in little, I will make thee Ruler over much: Enter in into thy masters joy,’ Mat, 25.21. And will hee not on the contrarie pronounce that dreadfull sentence upon those that have abused his goods? Servi mali & cunctatores, ‘Yee evill and slothfull servants, where are my Talents? why doe I not receive mine own with advantage? how is it, that yee have buried them in the earth, in the earthly vanities and pleasures [Page 24]of this world? get ye therefore out of my pre­sence, into utter darknes.’ This is that severe sen­tence w ^ch our Savior hath forewarn'd us of, being as yet conversant amongst us in humilitie. Where­fore it will be our wisdome to thinke of it serious­ly, that wee may bee out of the danger of it, when he shall appeare in his glorie.

For (alas!) otherwise what unspeakable shame, what horrour and confusion will betide us in that day; when as so manie zealous Saints and ser­vants of the Lord, who have waded thorow the storms of tyrannie and persecution, and have ad­orned their constant profession of the Gospell of Iesus, with the innocencie of their godly lives, and have sealed it with their bloods; when these so manie shall be our judges? O blessed Saints whose soules are in heaven, where you doe follow the lamb wheresoever he goes, clothed in white robes, as the livery of your innocencie, & palms in your hands, as the ensignes of victorie! how will your zeal, and your forwardnesse to set forth the glory of God, condemne the coldnes and backwardnes of your posteritie!

Now therefore consider how fearefull the e­state of Reprobates is: they must never look to see the face of God: They that will not serve the Lord, the Lord will cast them forth from his pre­sence: God will spue them forth, whosoever they they be, that are not zealous of his glorie. In the third of the Revelation, the fifteenth, thus writes the Spirit of God to the luke-warm Angell of the Church of the Laodiceans: I knowe thy workes [Page 25](saith God), that thou art neither cold nor hot: I would thou werest cold or hot: therefore because thou art luke-warm, and neither cold nor hot, it will come to passe, that I shall spue thee out of my mouth.

O terrible voice of the just judgement of God! Wouldst thou escape this judgement? wouldst thou not be spewed out of the mouth of God? there is but one onely way set downe in the 19 ^th. verse of this chap. Be zealous therefore, and amend.

It may be, vaine men (such is their wretchednes) may cast off the feare of these judgements for a while, by a continuall exchange in vanities; whil'st evill companie doth spare them no time to thinke of their end: But what will they doe, when that sad day of their departure comes? when their soules perforce must bee taken from them? when they must leave all, and bid this world farewell for ever? what flatterer then can send them away with a quiet conscience, and with solid comfort? what is he that can doe them anie good, or stand them in anie stead, when in all their life-time they have not purchased Christ for their friend?

Remember therefore (O man), Remember whilst thou hast time, for what end thou art placed in this world: namely, that thou art here placed to be a probationer in the house of God, in a lower straine to resound his praises: where if thou shalt be found a proficient in grace and godlinesse, then will the Lord advance thee unto that immortall Quire, unto the fellowship of Saints and Angels, there to sing unto him more glorious HALE­LV-IAHS, for ever and for ever.

Well then, this being thus; since the well fare and happinesse of man depends upon the consci­onable discharge of that duetie which he owes to God, both in himselfe, and in those that belong unto him: since it is of such consequence, that ei­ther it procures mans eternall felicitie, being care­fully and rightly performed; or being neglected, his everlasting miserie: what wise man will not make it his chiefest studie, to approove his waies unto the Lord? what wise man will not make it the verie joy of his heart, to doe the commande­ments of such a God? what wise man will not binde himselfe unto his duetie, and resolve with Ioshuah, I and my house will serve the Lord?

I am perswaded, I need use no further induce­ments to kindle your zeale; the verie mentioning of eternall life being enough to prevaile with the soule, which is created immortall. But perhapps you may put-in that question here, which was made to Peter and the rest of the Apostles, by those new Converts in the second of the Acts; What shall we doe? what rules canst thou prescribe us? what way canst thou set us in this dutie? Give mee leave therefore, as farre as this scantling of time permits, to propose a few speciall directions fit to be put in practice, if you have a desire to per­forme this dutie as it ought to be performed.

First, whosoever thou art that wouldest serve God soundly and sincerely, thou and thy family (that ye may be the blessed of the Lord, thou and thy family) then with Davids blessed man, thy delight must be in the Law of the Lord, and in his [Page 27]Law thou must exercise thy selfe day and night. Here is true wisedome to be learned: not such as this world teacheth men, whereby to compasse their finister ends; but such as will make thee wise in thy Calling; wise, to save thy selfe and them that heare thee; such as will make thee perfect un­to everie good worke. Let others serve their lusts, and follow the vaine imaginations of their owne hearts: let them that lust to perish, adore the god of this world, and sacrifice unto their owne nets; as for thee, whosoever thou art, that aspirest unto e­ternitie, let not this booke of the Law depart out of thy mouth, but meditate therein day and night, that thou mayest observe and doe according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt thou have good successe, Iosh. 1.8. A Christians Library may soo­nest be furnished of all other Studies: it requires no moe bookes than two; the one, the booke of Gods Law, conteining the Theorie; the other, the booke of his owne Conscience, which con­taines the Practice of his duety. Oh what a hap­pie student is he in the Schoole of grace, that keeps for himselfe a true concordance out of these two!

Why doe men busie themselves in needlesse matters, and with a greedie curiositie feed their fancies with impertinent trifles? What good doe our soules reape by the monsters of Affrica, or by the discoveries of America? Lo! here is that (u­num necessarium) vvhich includes the whole dutie of man, the Epitome of all profitable learning, Luk. 10.42. Col. 12.13. 2. Tim. 3.15. which is only able to make us wise to salvation.

These are those bookes which thou shalt be put unto, upon the greatest tryall that ever can befall thee, even upon life and death; not this temporall of the bodie, but that eternall of soule and bodie, before the Almightie Iudge of the world. In the twentith of the Revelation, and the 12 ^th. I saw the dead (saith Iohn) both great and small, stand before God: and the bookes were opened, and another booke vvas opened, which is the booke of life; and the dead vvere iudged of those things vvhich were written in the bookes, according to their vvorkes.

Well; the seeond rule that I will propose to be practised, for the right performance of this duetie to God, is this: If thou & thy house wouldst serve God, so as you ought to serve him, then know, that God hath set apart one day of the weeke for his service: He allowes thee sixe dayes, to spend upon thy selfe, but requires that thou shouldest de­dicate the seventh day unto him: and lest thou mightst forget it, he bids thee Remember to keep it holy. Oh denie him not so small a request, as one day, that hath given thee all. Nor hath he, for him­selfe, anie need of this from thee, but for thy sake requires it of thee, with manifold blessings to re­turne it to thee. This day then thou must exempt from the vaine things of this world, and spend it wholly in pious duties, in religious exercises; in the Word, in the Sacraments; in the workes of mercie and charitie. Now thou must rouze up thy soule, and all that is within thee, to sing prayses un­to the Name of the Lord, in the congregation of his Saints. Now thinke upon the glorious workes [Page 29]of the Lord, the sweet hope of thy redemption; the manifold benefites and consolation that thou enjoyest in Christ: and then let thy ravisht soule burst forth into those glorious exultations of Da­vid; It is a good thing to give thankes unto the Lord, and to sing prayses unto thy Name, O most High: to tell of thy loving kindnesse in the morning, and of thy truth in the night season, Psal. 92.1.

A third Rule I adde, and that is this: As the Sab­bath is appointed of God, to be wholly consecrate unto his service; so thou must let no day passe, without a speciall remembrance of God. The Heathens, in their counterfeit Religion, yet retai­ned this principle; A love princip [...]um—to begin the day, and whatsoever they undertooke, by first calling upon their gods: and shame it were for Christians, to be more negligent in performing this service unto the God of heaven, the true God, than Heathens were in performing it unto their I­dols, which by nature were no gods. Therefore if thou wouldest be the true servant of God, thou must everie day call upon him, every day pray un­to him; privately by thy selfe, publikely with thy family: joyning together with one heart, and with one spirit, with reverence, with diligence, with fer­vencie. This Rule wee may learne from the A­postle: Pray alwayes (saith he) with all prayer and supplication in the Spirit; but how? and watching thereunto with all perseverance, Ephes. 6.18.

The common sort of Christians doe shew by their carelesse behavior, that they are fouly mista­ken what prayer is: they thinke it enough to re­peat [Page 30]the words; and so the tongue be busie in spea­king, no matter what the heart is thinking: thus they turn the chiefest means of grace into the fou­lest sin that is, tempting the great majestie of God by their rash presumption. But if we would pray as we ought, we must come unto this dutie with a re­verent preparation, behaving our selves as in the sight of God. For this is an high & heavenly duty, which makes us (as it were) familiar with God; whereby wee come into the presence of God, and are vouchsafed, being but dust and ashes, to con­ferre with that glorious majestie of God: and therefore, unlesse we meane to pull downe a curse upon our selves, we must take heed how wee per­form so weightie and divine a dutie, carelesly, for­mally, and coldly.

I speake this with griefe of heart, and to our shame; no garish toy, no companie so vile and hatefull in the sight of God, but is able to cause us to omit this duetie, and to break it off. What, my beloved? doe we thinke that God stands in such need of our devotions, that when wee have served the flesh and the world, he will be contented with the refuse of our time and affections? Oh no! we may learne farre better things of the Heathens; Ignavis precibus fortuna repugnat: Fortune (say they) resisteth cold and sluggish prayers. And shall that service bee thought meet by Christians for the true and everliving God, which Heathens thought unmeet for their blind, their false, their imaginarie goddesse? Farre be this from us; wee have not so learned Christ

A fourth rule to be observed, that wee may bee the true servants of God, is, to withdraw our af­fections from worldly vanities: wee must take heed, that these get not the possession of our hearts; if they doe, all that service which wee should per­forme unto God, will soone vanish and come to nothing. Love not the world (saith S. Iohn) neither the things that are in the world. If anie man love the world, the love of the Father is not him, 1 Iohn 2.15. For indeed, where the heart is taken up with vani­tie, what roome can there be for pietie? There cannot bee two such different masters, as are the God of heaven, and the god of this world: And our Saviour plainely tells us, that no man can serve two masters, without hating the one of them: Yee cannot (saith hee) serve God and Mammon. Wee must therefore, according to that rule of the Apo­stle, so use the world, as if wee used it not; so use it, that we fall not in love with the vanities of it, that we be not ensnared with the deceitfulnes of it.

A fift and last rule to be observed of us, if wee would shew our selves zealous in the service of God, is first, that wee should love and affect good men; cherish them and encourage them; keepe them with us, and converse with them. A true friend (saith the proverbe) is a friend also to him that loves his friend. I may extend the nature of this proverbe to the true servants of God; they that serve God sincerely themselves, will make much of the servants of God. And David puts it for one of the characters and markes of him that shall rest upon the holy hill of God, to make much [Page 32]of them that feare the Lord, Psal. 15.4. On the contrarie; those that be ungodly and prophane, that deride all pietie and religion; such as those are, thy soule must hate and abhorre. David could tell no better way, whereby to make proofe of his zeale unto God, than by such an affection. Doe not I hate them (saith he) that hate thee? and doe not I rise up against them that rise up against thee? yea, I hate them right sore as if they were mine enemies. If thou lovest the Covenant of thy God, thou must despise them that despise that Covenant: If thou lovest the law of thy God, thou must needs hate them that forsake that law: such must not dwell with thee; such must not tarrie in thy sight. Dost thou think that he can prove faithfull to thee, that prooves faithlesse to God? or canst thou endure that he should be graced by thy countenance, that laies a reproch upon thy religion? Tis more than Christian patience; such was never in David; such was never in Ioshuah.

Wee count him no loving subject, that harbors those who despise & resist the lawes of his Sove­raigne. Shall we be so zealous for the honour of a mortall Prince, and shall wee be so carelesse of the majestie of the immortall God?

In the old law, he that despised Moses law, died without mercy, under two or three witnesses, Deu. 19.15. Marke now what the Apostle inferres up­on this; Of how much sorer punishment (saith hee,) suppose yee, shall he be worthie, which treadeth under foot the Sonne of God, and counteth the blood of the Testament as an unholy thing, wherewith he was san­ctified, [Page 33]and doth despite the spirit of grace? Hebr, 10.29. You see it is no such light matter to fall from the knowne truth, and to forsake the Gospel of Christ, being so much more excellent than Moses law was. Yet wee are dumbe and silent in Gods cause, and passe over these things as if they were done in another world, and did no whit concerne us; whilst wee suffer that gangrene of heresie to invade our families. Oh be not deceived: Everie master must give an account for everie servant hee keeps: And looke how manie such despisers of the word and truth of God are nourished by him, so manie witnesses will stand up against him in the day of the Lord, to convince him of coldnesse and want of zeale.

Here I have just occasion to take up that com­plaint & reproofe which Eliah used towards the back-sliding Iews of his time; How long halt ye be­tween two opinions? If the Lord be God, follow him; but if Baal be God, then follow him, 1. Kin. 18.21. So say I, If this Gospel w ^ch we preach unto you, w ^ch ye receive, be the Gospel of Christ; if it be sole & sufficient meanes unto salvation, why doe not yee receive it in uprightnesse and sincerity? why stand ye not up for Christ, and for the maintenance of his truth? why doe ye not labour to beate downe errours, and utterly suppresse the kingdome of Antichrist? Take heed lest your indifferencie herein, argue that yee belong not to Christ.

I will say no more, but onely close up this point with that of Austin; Non amat Christum, qui amat aliquid plus quam Christum: He loves not Christ, [Page 34]that loves anie thing more than Christ: or with that which Christ himselfe speakes; He that pre­fers any thing above Christ, is not worthy of him.

I will now draw towards an end: yet before I conclude, one speciall rubbe there is that I must re­move out of the way, principally of great men. What is that, say you? I will tell you: There is a generation of men, than which, never had the Church of God enemies more pernicious. Saint Paul, in the third to the Philippians, hath set them forth in their lively character. The good Apostle, considering what mischiefe they would doe in the Church of Christ, could not speake of them with­out manie a teare: Many (saith he) walke, of vvhom I have told you often, and now tell you even vveeping, that they are the enemies of the Crosse of Christ; whose end is destruction, vvhose god is their belly, and whose glory is their shame; who mind earthly things.

These walke from one house to another, and Chameleon-like, change their colour at everie change of ayre. These are those ungodly men, of whom S. Iude speakes, that defile the flesh, despise do­minion, and speake evill of dignities: by reason of whom, the way of truth is evill spoken of. Not the Ministers of God, not the Word of God, no nor that drad and sacred Majestie of God him­selfe, can passe free from the poison of these mens lips. These are they that buzze into your eares that cursed policie of wicked Ieroboam, 1 King. 12.31. to make Priests of the lowest of the people. ‘Hold them short (say they) and keepe them un­der, lest they be too busie with you.’

O full of all subtiltie and all mischiefe, you chil­dren of the Divell, Act. 15.10. you enemies of all righteous­nesse! will you not cease to pervert the right waies of the Lord? Behold now: whom doe you resist? For, what are Moses and Aaron, but the ministers, but the messengers of the Lord? I say it is the Lord himselfe that you strive against: your tongues are set against the most High; and hee will not faile to recompence your deserts with e­ternall flames.

But as for you whom God advanceth in this world; if wee be so vile, so contemptible in your sight, not to be thought worthie of accesse, nor to have that freedome of speech which befits our place & calling; we must suppe-up our contempt in silence, and thinke with David, Psal. 84. We had rather be doore-keepers in the house of our God. Neverthelesse we beseech you, that you would sometimes retire out of the vanity and deceitfulnesse of this world, into your owne soules, & consider of your selves as you are men; not great and mightie, but fraile and mortal, which must die like one of the people, and give an account as well as the meanest of the multitude. There comes another world after this, where Herod and Iohn Baptist shall both meete a­gain, but upon othergesse tearmes than here in this world they did: for then the Martyr shall be set upon the Throne, whilst the cruell King shall bee sent unto the Prison.

What joy, what comfort or courage can the Mi­nisters of God have, where the vilest wretches may insult over them? where they are debarred [Page 36]that libertie which ever the Heathens had in their better times, Vbi vix sentire que velis, nedum quae sentias, Tacit. lib. 1. histor. dicere licet; Where they scarce dare think what they list, much lesse speake what they thinke.

Certainly such contempt of his messengers, God useth to pay home with his severest judge­ments, and to furnish them accordingly, where they be so slightly regarded. The Iewes did de­spise Ieremie, and that word which hee spake unto them in the name of the Lord: But what was the issue of this? Namely, that the Prophet should not so much as pray for them, nor the name of the Lord be once mentioned amongst that ungratefull people, Ier. 44. Ezechiel was restrained of his li­bertie, and despitefully handled, by the same stiffe­necked and rebellious nation: What doth God doe upon this? Hee makes the tongue of his pro­phet cleave to the roofe of his mouth; strikes his messenger dumbe: and all to heape vengeance up­on them, that he might set the dumbenesse of his prophet upon the score of the peoples sinnes, Eze. 3.25. Micah thinks it enough to keepe a Levite in his house to be his Priest, for ten shekells of silver and a suit of apparell by the yeare: he thinkes the Lord will be well-pleased with him for this: But what? was the Lord ever a whit the better pleased with him for this? No; Micah had a house of gods; and therefore the Lord sends him a wan­dering Levite fit for a wicked Idolater, Iudg. 17.10.

Well then, to returne and make an end of all; Whosoever he is that would be the true servant of [Page 37]God, must thus thinke of himselfe, that hee is a member of that holy and invisible Church, w ^th hath none in it but good men, none but gratious and godly men: therefore such as these hee must embrace with a loving & entire affection; to these he must joine & unite himselfe: yea, & he must not contemne the faithfull messengers of the Lord, but have them in singular regard for their workes sake. As for wicked men, that make but a mock of grace, these he must fly from as from serpents: they are onely set as snares in his way to keep him from the service of God, and from the performance of religious dueties.

Thus (right Honorable and Beloved) you have heard the summe and substance of those points de­livered and handled, which are included in this pithie and godly protestation of Ioshuah. First, from the connexion of my text, what constancie & resolution there is, & should be in those that are the true servants of God. Though all the world revolt, yet they must cleave unto God. Secondly, from the high estate of him that protesteth here, you have been taught from hence; that God re­quires of them for whom he hath done most in this world, that they should bee most zealous for him. And lastly, from the extent of it, you have heard, that the true servants of God will keepe none in their houses, but such as joine with them in the true worshiping of God. You have heard these points handled and prosecuted at large; I must not dwell upon particulars. Onely give mee leave to end [Page 38]with a word or two of exhortation.

As Ioshuah, in the beginning of his speach, sought to stirre up the Israelites unto the feare and obedience of the Lord, by rehearsing what God had done for them: So may I, with as good rea­son, lay the same ground of exhortation in the clo­sing up of mine. Now then, by the tender mer­cies of our God, by all the benefits which we have received of him, which are infinite in number, in­estimable in value: by our great and manifold de­liverances, not (as the Israelites) from the downe­right violence of Perizzites & Iebusites, but from the furious and treacherous conspiracies of more subtile, more cruell, more politicke, more malici­ous, more inhumane enemies: By the sweet peace and quiet prosperitie of our countrie: By this blessed and free passage of the Gospell of peace, which doth everie where display its pure and ce­lestial beames; being hid in none, but in them that perish: By those better things which God hath prepared for his servants in the life to come, even the joyes of heaven, such as no eye hath seene, no tongue can relate, nor ever have entered into the heart of man.

O let this stirre up in us a readinesse, a resoluti­on, a zeale to this dutie: To feare God; to love God with all our heart, with all our strength, with all our might: To referre our actions wholly unto the glorie of our God: To serve him in holinesse and righteousnesse all the dayes of our life.

But if such unspeakeable bountie, such heaven­ly [Page 39]goodnesse, cannot winne our earthly and wret­ched soules: yet know this, there is a Hell, and there be damned; and torments in verie deed, such as no patience is able to beare, no date of time weare out. If yee care not for his mercies, yet feare his judgements. Neverthelesse, why will wee tempt and provoke his justice, who is so rich in mercie? O rather, since there is mercie with God, therefore let him be feared. This it is which should make us cheerful in the service of our God, which should make us performe willing obedi­ence to our Lord; Knowing, that if we serve him here, wee shall raigne with him hereafter: if wee set our delight upon him here, wee shall be satisfi­ed with his presence hereafter; if wee give glory unto him whilst we live here, hereafter wee shall triumph with him, and be received into glorie.

Now the God of heaven, &c.

Soli Deo sapienti gloria.