Commentary on the Minor Prophets, Treatise · Chapter 5

Commentary on the Minor Prophets · Treatise · Chapter 5

p. 825CHAP. V. Doctr. IIII. The text further expounded: and withal the Doctrine of Gods gracious acceptance of our upright performances propounded.

Then they that feared the Lord, ſpake often one to another: and the Lord hearkned and heard it &c.

HEre begins the ſecond general part of our Text, and that's Gods part. They had done their beſt endeavour amidſt an ungodly nation, for they feared the Lord: and gave very good proof of it, whiles they both thought upon his name for their own ſupport and comfort, and ſpake good of his name, for the confutation of the bad, and confirmation of the better ſort of people. Thus did theſe good ſoules buſie and beſtir themſelves, both within doors and without, at home and abroad: among their foes on the one hand, and their friends on the other. But what does God in the mean while? Verily no man ſerveth God for nought, as thoſe wicked would needs have it: being (therein at leaſt beyond their father the devil, in lies and blaſphemiesaaJob. 1.9.Job 1:9. Gods retributions are bountiful witneſſes, the words following, the Lord hearkened and heard &c. He heard not onelyonly but hearkened and heard, which is the geſture and behaviour of a very heedful hearer**geſtus diligenter auſcul: tantis. Shindler: in foreign, one that is much taken with the diſcourſe: according to that of the Prophet, The eyes of them that ſee ſhall not be dim; and the ears of them that hear ſhall hearken bbEſay. 32.3Isa 32:3. Tis ſomwhat to hear, but more to hearken and; hear for it imports not attention onelyonly but affection too; whether of grief or delight, as the matter calls for. It was not then a little or light regard the Lord had to his people here, when they thus gat togethe, and ſpake together of him and his name: but it appears that he took ſpecial notice of it, (for he heard) and ſingular content in it, (for he hearkened and heard) which is a degree beyond the former, in ſhort, he was much affected and delighted with their godly ſpeeches, and other religious performances: and therefore earneſtly liſtened, and laid his ear cloſe to their gracious lips, as loth to loſe any particle of that precious language: what may we hence obſerve but this?

That the Lord is very much taken, Doct and marvelouſly well-pleaſed with the godly conferences and other holy performances of his faithful people.

SECT. I. The doctrine confirmed by Scripture.

THis to aſſure us of, it is, that the Lord every where almoſt in holy ſcripture, 1. So commands and calls for ſervice from us: and that upon tearms of greaeſt incouragement. 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 ccEſay. 45.11Isa 45:112. So ſeekes and ſues for it, as a man would do for ſome matter of price and good account. The father ſeekes after ſuch, ſaith our Saviour,ddJohn 4.23. facem & ſtimulum addat cultoribus Dei, quod ſe à Deo expeti ſciant, er ei eſſe in delicijs. Cart.John 4:23 to worſhip him, as worſhip him in ſpirit and in truth. It was death to ſollicite the Perſian kings uncalled: for God is ſo pleaſed with our acceſſe, 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 glorifie me. This the people of God (knowing his minde … reſtipulate, and ingage themſelves unto by covenant on their part: as Iacob in that vow of his, upon the way to Padan-Aram, if God ſaith he,eePſal. 50.15Ps 50:15 will p. 826be with me and keep me &c. Then ſhall the Lord be my God, and I will build him an houſe, and pay him tith of all ffGen. 28.20Gen 28:20. So David in his poenitential, Reſtore unto me the joy of thy ſalvation, then will I teach tranſgreſſours thy way. Deliver me from bloodguiltineſſe, ſo ſhall my tongue ſing aloud of thy righteouſneſſe ggPſal. 51.14.15Ps 51:14Ps 51:154. 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 labour for that which profiteth not? hearken diligently unto me hhEſay 55 2Isa 55:2&c. And again, why will ye not come unto me that ye may have lifeiiJoh. 5.40John 5:40? And hitherto ye have asked nothing in my name: ask and ye ſhall receive, that your joy may be fullkkJoh. 16.23John 16:23 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 llPſal. 147.10.11Ps 147:10Ps 147:11See 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 ſtaires (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 hels 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 mmCant. 2.14. expounded.Song 2:14(ſo it ſeemed to him that had made it ſo by his comelineſſe 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 praier, and heavenly contemplation) with one chaine of thy neck nnCant. 4.9Song 4:9, (thy profeſſion and practiſe of my lawes and ordinances: which is as an ornament of grace to thy head, and chaines about thy neckooProv. 1.8, 9Prov 1:8Prov 1:9.) Loe here the Lord Chriſt himſelf, that was not moved one whit with the proffer of the whole world, and all its gloryppMat. 4.8 Amore incompa rabili ita correptus eſi, ut noſtrum amorem ambiat. Joh. 15.9. Beza in loc.Matt 4:8John 15:9, is yet loſt in love to a ſanctified ſoule: his heart wounded and wonne by her religious deportments. So verſe 11. of that ſame chapter, Thy lips, O my ſpouſe, ſaith he, drop as the hony-comb, hony and milk are under thy tongue qqCant. 4.11Song 4:11. Behold how ſweet to Chriſts palat are the gracious words of his people: ſweeter then any hony to his mouthrrpſal. 119.103. Nay he eateth not only of their hony, but of their hony-combe too, and drinkes 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 teares, and bookes up their praiersſſPſal. 56.8Ps 56:8 and frutifull conferences, but harkens even to the ſighs of his priſoners ttPſal. 79.11Ps 79:11, nay to their breathing uuLam. 3.56Lam 3:56alſo and their chatterings; as of Hozekiah, who was ſo oppreſt with grief and extremitie, that he could not ſpeak but chatterxxEſay 38.14Isa 38:14 only, when he came to pray; and yet the Lord took ſuch delight in that he did, (weake though it were) as he preſently bad Iſaiah (before he was yet gone out into the middle of the court) turne again with a quite contrary meſſage: Yea and yeelded him more then he asked; full fifteen yearesyyEſay 38 5Isa 38:5, which we commonly call two mens lives, with advantage. He asked of thee life, ſaith the Pſalmiſt, and thou gaveſt it him, even length of dayes for ever and ever zzPſal. 21.4.Ps 21:4.

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

NOw the reaſon of this ſo gratious diſpoſition and dealing of the Lord, with his faithfull people reſpects either him, Reaſ. 1 or them.

The firſt Reaſon from God hath a threefold proſpect: for it lookes 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 p. 827worth 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 kinde of firſt-fruites of the creatures aaJam. 1.18.Jas 1:18. And of the ſame his own will, doth he take delight in the duty we do him, being thus begotten: that like as naturall 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 deare children. Any good thing from them is very good, takes wonderfully with him; and although it were eaſie for his pure eyesbbHabac. 1.13 to finde out many flawes in their beſt workes (as good Nehemiah well …aw, and therefore craved pardonccNehe. 13.2. ſo oft of his zealous reformations) yet he ſeeth no ſin in Jacob ddNum. 23.21Num 23:21. Or if he do (as indeed he doth) yet he ſpares them as a man ſpareth his own ſon that ſerveth him eeMal. 3.17.Mal 3:17. Thi… is God the father.

Secondly, it is for God the Sons ſake; and by meanes of his merits and mediation, that our ſervices (ſimple as they are) finde any grace or favour with the Almight: whilſt our wants go cover'd with Chriſts interceſſion: and out suire and ſervices are followed in heaven by his advocationff1 Joh. 2.11 John 2:1. Look what ever holy duty we performe, the Lord Jelus (the mediatour of the new Covenant,) not only preſents it to his father, but refines it firſt and perfumes it wi… his odours ggRev. 5.8.Rev 5:8. And hence it is that God ſinelles a ſweet ſavour 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 ſpirituall ſervice, that ſhall finde acceptance) to God continually hhHeb. 13.15.Heb 13:15. And, by him we have acceſſe, by one ſpirit, unto the father iiEph. 2.18.Eph 2:18. 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 veile eaſily penetrable; ſo at the paſſion of our …av…our, it did (of its own accord) rend in ſunder; to ſhew our eaſie accoſſe unto, and high acceptance with God in any holy duty, through Chriſt the peace-makerkkEph. 2.14.Eph 2:14. This alſo was not obſcurely typified by the high Prieſt's plate, wherein was fairly engraven, Holineſſe to the Lord: which was to be upon his forehead, the forefront of his miter, that he might beare the iniquitie of the offerings, which the children of Iſrael ſhould offer in all their holy offerings, and it ſhould be alway on his forehead to make them acceptable before the Lord llExo. 28.36, 38.Exod 28:36Exod 28:38.

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…ſtie inſtancet in …ne religious duty: we may ſafely extend it to all the reſt. Likewiſe, ſaith he, the ſpirit helpeth our infirmities mmRom 8.26. foreign.Rom 8:26, he ſets his ſhoulder to the work together with us, as th word there imports. For we (ſilly ſoules) 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 it ſelf (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 **Excitat vehemens deſiderium liberationis, accendit quoque alios affectus ammi, ut gaudium et amorem, adeò ut ardeant ſupra modum e… naturam communem longè exaperent. Rolloc.: 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 favour with God; the thought whereof never entereth the naturall mans heartnn1 Cor. 2 9.1 Cor 2:9.

3. He ſtirreth up and kindleth in us ſtrong affections in prayer, dictating words and expreſſions anſwerable to thoſe affections.

In ſhort, he workes all our workes in us ooEſa 26.12. Quoties video te ſuſph…rtem, non dubito ſpiritum aſpirantem. …yprian.Isa 26:12, as the prophet ſaith: for we cannot ſo much a ſuſpirare, unleſſe he do firſt inſpirare, breath out a ſigh for ſin, except the ſpirit do firſt breath it into us. Much leſſe can we make an effectuall and comfortable prayer, or do any thing elſe, that's truely good without him. Sith 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. Iude) in the holy ghoſt. ppIede 20. ſet 1 Cer 14.15. Eph 5 18.Eph 5:18And then he that ſearech the heart, will eaſily know the minde of the ſpirit, that he intercedeth for us according to God qqBom. 8.27. foreign., or worthy of God, and to his greateſt liking. Such another phraſe the Apoſtle hath of Godly ſorrow. 2 Cor. 7. p. 828where he calleth it, A ſorrow according to God rr2 Cor. 7.10. foreign So Luke 6.12 he continued all night. foreign in the prayer of God.2 Cor 7:10Luke 6:12, that is a ſpirituall god-like ſorrow, and ſuch as iſſueth from the ſpirit of God. For the wind muſt blow ere the waters flow ſſPſa. 147.18 Dike.Ps 147:18ſaith 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 watchfulneſſe: Even Peter, James, and John, (thoſe pillarsttGal 2.9. foreign.Gal 2:9,) will be ready to ſleep and buckle; yea and that in the houre of remptationuuMat 26.41.Matt 26:41 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 Sampſons riddle, till they plow'd with Sampſons, heiferxxJudg 14.18.Judg 14:18, ſo neither can we conceive or reliſh the deep things of God without the ayde and aſſiſtance of the ſpirit of Godyy1 Cor 2.10 foreign.1 Cor 2:10. As on the other ſide: With his holy ſpirit, and by it, we are ſanctified unto obedience, and ſprinkling of the blood of Jeſus zz1 Pet. 1.21 Pet 1:2, purified in obeying the truth unto unfained love of the brethrenaa1 Pet. 1.221 Pet 1:22, quickened unto all goodneſſe, righteouſneſſe and truth bbEph. 5.9Eph 5:9, cauſed to keep Gods commandementsccEzek. 36.27Ezek 36:27, himſelf ſetting us to work**foreign, working all our works for usddEſay 26.12.Isa 26:12, ſanctifying all the works of our hands, yea ſanctifying the offering up both of our ſelves and our ſervices to God, as the Altar ſanctifies the gifteeRom. 15 16.Rom 15:16, and opening us a welcome acceſſe to to God in all our performancesffEph. 2.18Eph 2:18, who as he knowes the meaning and minde of his ſpirit ggRom. 8.27 foreign.Rom 8:27, 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: Coloſ. 3.12Col 3:12whoſe performances in the ſecond place have a true and reall goodneſſe 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 hatefull to the Almighty; Reaſ. 2 Neither is it for any goodneſſe he diſcerns in one more then another, that he puts any difference. He loves his people merely becauſe he loves them hhDeut. 7.7Deut 7:7, the ground of his love being only in himſelf. He adopts them according to the good-pleaſure of his will iiEph. 1.4Eph 1:4, 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 himſelfkkEſth. 2.10Esth 2:10. God found us in our blood when he ſaid unto us live llEzek. 16.6Ezek 16:6: and Chriſt gave himſelf for his people that he might ſanctifie and preſent them to himſelf a glorious church mmEph. 5 26Eph 5:26. What was Aarons rod better then the reſt, that it alone ſhould bud, and the reſt lye dry by itnnNum. 17.8Num 17:8? every name was alike written in their rod: there is n… difference in the letters, nor in the wood: it is Gods choiſe that made the diſtinction. So, what was the floore of a Jebuſite to the Lord above all other ſo…les to build an Altar on after the raging plague in Davids timeoo2 Sam 24.182 Sam 24:18? As in places, ſo in perſons God maketh men to differ pp1 Cor. 4.71 Cor 4:7, 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 qq2 Sa. 24.232 Sam 24:23. This deed of his, or rather this work of Gods free grace, is long after remembred by the prophet (as ſome not improbably interpret him.) Ekron ſhall be as the Iebuſite rrZach. 9.7Zech 9:7, That is, ſay they, the barbarous people of Paleſtina ſhall be as the famous Araunah: by kindred indeed a Je…uſire, but by Gods gracious acceptation and adoption an Iſraelite. Like as (elſewhere) Jether that was by his country and Iſmaeliteſſ1 Chro. 7.171 Chr 7:17, is for his faith and religion called an Iſraelitett2 Sam. 17.252 Sam 17:25. So then to ſumm up this reaſon; albeit by nature that's never a better of us; but all are in the ſame hatefull and wofull 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 uu2 Pet. 1.42 Pet 1:4(as St. Peter calleth p. 829it) is transfuſed into a man, and he begins to be like unto God in ſome truth of reſemblance, the Lord cannot chuſe 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 (Gods beloved onexxEph. 1 6 foreign.Eph 1:6) 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 Iobs requeſt for his friends, to Davids for his people, to Pauls for thoſe in the ſhip. Will you know a reaſon? Abel was a righteous perſonyyHeb. 11.4Heb 11:4, Noah his favouritezzGen. 6.8Gen 6:8, Abraham his friend, Iob his ſervantaaIob 1.8Job 1:8. David his corculum bb1 Sam. 13 141 Sam 13:14or darling, Paul his elect veſſellccAct. 9.15Acts 9:15. 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 ddProv. 15.8 Pſal 4.3.Prov 15:8Ps 4:3. 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 abhomination to the Almighty, and preſent death to the party that brought it: when the later might with good leave and liking be powred 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 Gods people: in all which there is ſomething of Gods, 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 uncleaneeIob 14.4 Denominatio fit à potiori.Job 14:4 ſaith Iob?) Yet are they good before God, who winks at the imperfections; and have a true goodneſſe in them, being therefore denominated and called from the better part, good worksff2 Tim. 2.212 Tim 2:21, good fruitesggMat. 12.33Matt 12:33, fruits of the SpirithhGal. 5.22Gal 5:22, 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 iiEſay 5.4Isa 5:4, whereupon he is pleaſed to feed heartily: the Church her ſelf (as knowing like another Rebeccah ſuch ſavoury meat as he beſt loved) inviting him thereunto; Let my beloved come into his garden and eat his pleaſant fruits kkCant. 4. ult.Song 4: which accordingly he did, as followeth in the next chapterllCant. 5.1Song 5:1.

SECT. IIII. Ʋſe 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 faithfull 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 (alaſs) it is farr otherwiſe, if they mark it: For they are all Curſed with a curſe, even with Cains curſe, the Lord had no reſpect to his ſacrificemmGen. 4.5Gen 4:5, with Sauls curſe, whom the Lord would not anſwer neither by dreames, nor by Urim, nor by prophetsnn1 Sam. 28.61 Sam 28:6: with Moabs curſe, he ſhall come to his Sanctuary to pray, ſaith the Prophet, but ſhall not prevail ooIſa. 16.12.Isa 16:12: with the curſe of Davids enemies, who cryed out, but there was none to ſave them. Yea, to the Lord but he anſwered them not ppPſal. 18.41Ps 18:41. Or if he do hear them (as he did ſometime that Non-ſuch Ahab qq1 Kin. 21.291 Kgs 21:29: nay the devill himſelfrrMatt. 8 32Matt 8:32) 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 ſſIoſh. 24.20Josh 24:20: their preſervation is no better then a reſervation to ſome further miſchief.

But uſually the Lord frownes upon ſuch, and turnes 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 ChriſtttHeb. 11.6Heb 11:6. All p. 830their actions naturall, civill, recreative, religious, are abhomination. Not the plowing uuProv. 21 4Prov 21:4onelyonly, but the prayer of the wicked is ſinne xxProv. 15, 8Prov 15:8, ſaith Solomon. Pray they cannot indeed, (to ſpeak properly) becauſe they want the ſpirit of prayer: that ſpirit of grace and of deprecation yyZach. 22.10. Say they may, (with thoſe many in the Pſalm) Who will ſhew us any good? but pray they cannot, as there, Lord lift thou up the light of thy countenance upon us zzPſal. 4.5.Ps 4:5. Wiſh they may with Balaam, the Soothſayer, O let me die the death of the righteous, and let my laſt end bee like unto his aaNum. 23.10Num 23:10. But 'tis a David onelyonly that can pray in like caſe; Lord take not away my ſoul with ſinners, nor my life with bloody men bbPſal. 2….9Ps 2:9. 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 Saviour to the PhariſeesccMatt. 12 34Matt 12:34? 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 prophecied in Chriſts Name, and yet were ſhut out of heavenddMat 7.22.23Matt 7:22Matt 7:23. 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 ſorth thoſe good things out of the good treaſure of their hearts eeMat. 12 35.Matt 12:35, 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 EphraimffHoſ. 10.1Hos 10:1, when the Church (o' tother ſide) keeps her fruit for her beloved ggCant. 5.1 Spira cried …neſtly for grace, for a drop, becauſe he could not bee ſaved without it He ſaid he ſaw no excellency in i…, he deſired … not for it ſelf, and therefore thought his prayers ſhould not be heardSong 5:1. They ſeek more the applauſe of men, then Gods approof in their religious oiſcourſes; and the relief of their neceſſities, more then the ſetting forth or Gods glory in their prayers and other ſervices, which they performe to God more out of carnall ſelf love then any true delight in the duty. Will he delight himſelf (ſaith Job of the hypocrite) in the Almighty? will he alwayes call upon God hhJob 27.10Job 27:10?

And that's a ſecond reaſon why God rejects their ſervices: which as they are not right and reall, ſo neither are they conſtant and continuall. In an extremity, haply, or when they have not whither elſe to turne themſelves, then God ſhall hear of them, then they runne with Joab to the horns of Gods Altar, which in proſperity they ſeldom or never compaſſediiPſal. 26.6Ps 26:6. Then they catch at Gods goodneſſe, as a drowning man at a little twig, which while …afe upon the shore, he never lookt after: then they cry and roar for mercy, which till then they deſpiſed, as a priſoner at the barre, 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 onelyonly, is no proof of a mans piety, no triall of his true affection: but ſavours ſtrongly of ſelf love and hypocriſie. 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 kkHoſ. 7.14Hos 7:14, they roar as bulls that are ba…tedllEſay 51.20Isa 51:20, ſaith Eſay; 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 findes in the pretended ſervices of unſanctified perſons; they are impatient of delayes with Saul mm1 Sam. 13.81 Sam 13:8, they cannot ſtay, they cannot wait, they will not be deferr'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 Gods 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**Si tu me nolis, iſle rogitat.: 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 nn2 King. 6.332 Kgs 6:33? Lo this is the guiſe and diſpoſition of a godleſſe 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 oo1 Sam. 28.71 Sam 28:7, to the god of Ekron with Ahaziah pp2 King. 1.22 Kgs 1:2, to Baalim and Aſhtaroth, with the revolted IſraelitesqqJudg. 10.6Judg 10:6. 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 rrEzek. 14.3Ezek 14:3; as hee did thoſe ancient Idolaters. Ye have forſaken me, ſaith the Lord, and ſet up other Gods: wherefore (take it for an anſwer) I will deliver you no more. Go and cry p. 831unto the gods which ye have choſen, let them deliver you in the time of your tribulation ſſJudg. 10.13.Judg 10:13. As for me, I will go and return to my place ttHoſ. 5.15Hos 5:15, and wo be unto you when I depart from you uuHoſ. 9.12Hos 9:12. Oh when it is come to that once, that Gods ſoul ſhall take no pleaſure in a man, thatxxHeb. 10.38Heb 10:38 Gods ſoul ſhall depart or be dis…oynted from him yyJer. 6.8Jer 6:8, that not his ſenſes onelyonly ſhall be offendedzzIſai. 1.11, 12, 14Isa 1:11Isa 1:12Isa 1:14, but his very ſoul ſhall hate his new moones, and appointed feaſts, when he ſhall go to ſeek the Lord with his ſacrifices, and ſhall not finde him aaHoſ. 5.6Hos 5:6; I know not whether there can befal a man a more hard and horrid condition upon earth. Oh therefore the madneſſe 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 offence, if they had done no more: ſith diſpleaſing ſervice is a double diſhonour 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 terrours 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. Rebeccah 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 bbMath. 3.…Matt 3, but unleſſe God ſpeak withall to their conſciences, and (thruſting his holy hand into their boſomes) 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 madneſſe with deſperate and bootleſſe teares.

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

VVHichWhich to prevent, come we now to a ſecond uſe of Exhortation. Ʋſe 2 And this we addreſſe unto two ſorts of men. 1. To all unregenerate and wicked people. 2. To thoſe truly religious, that are thus highly accepted and favoured (with Daniel ccDan. 9.23.Dan 9:23) 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 behinde thee ddPſal. 50.16, 17Ps 50:16Ps 50:17? even the ſacrifice of the wicked is an abomination, ſaith Solomon, how much more when he bringeth it with an evil heart eeProv. 21.27.Prov 21:27. 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 labour, 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 oxe, ſaith he, (unleſſe withall he kill his corruptions) is as well-pleaſing to God as if he ſlew a man. He that ſacrificeth a lamb (unleſſe he ſacrifice his luſts too) is as if he cut off a dogs neck, he that offereth an oblation (unleſſe he preſent alſo his body a living oblation, holy, acceptable to GodeeRom. 12.1Rom 12:1) is as if he offered ſwines blood: he that burneth incenſe (if it ſtink of the hand that burneth it) is as if he bleſſed an idol. ffIſai. 66.3.Isa 66:3Even your incenſe is abomination ggIſai. 1.13.Isa 1:13ſaith the Lord to thoſe ſacrificing Sodomites hhIſai. 1.10.Isa 1:10. Lo there, that precious perfume made up with ſo many ſweet ſpices, and fragrant odours, ſtanck odiouſly in Gods noſtrils, he could not abide the ſcent of it**foreign. Nay, not his ſmelling faculty onelyonly is offended by the ſinful mans ſervices, but the reſt of his ſenſes alſo. For his taſte, their burnt-offerings of rams, and fat of lambs, he could not reliſh iiver. 11., they delighted him not, but were ſowre 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 p. 832make many prayers he will not hear. 15.16.12.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 any where elſe then here, unleſſe ye were better. This is the gate of the Lord, the righteous ſhall enter into it kkPſal 118.20Ps 118:20. 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 llJer. 7.10.11Jer 7:10Jer 7:11? 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 favour. 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 mmIſai. 16, 17, 18.Isa 16:17Isa 16:18&c. as till then, it boots not to bow your ſelves before the moſt high with thouſands of rams, or ten thouſand rivers of oyl: no not to offer your firſt born for your tranſgreſſion, the fruit of your bodies for the ſins of your ſouls nnMicah. 6.7.Mic 6:7. 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 neer or natural to us, if a ſin, ſay of it as Haman did of Mordecai, what availeth me any thing, if he yet live? All that are Chriſts (and none but ſuch may appear before God in holy duties) have crucified the fleſh with the affections and luſtsooGal. 5.24.Gal 5:24. David would not preſume to compaſſe Gods altar, till he had waſhed his hands in inocency ppPſal. 26.6Ps 26:6, nor could he conclude that God would ſhew him mercy or receive his prayer, till he had brought his heart to an utter diſregard of whatſoever iniquityqqPſal 66.16. foreign. Achilis Homericus.Ps 66:16. The lepers lips were to be covered according to the law, and our Saviour would not admit of a fair word from a foul mouthrrMar. 1.25.Mark 1:25. The lip of excellency ſaith Solomon, becometh not a foolſſProv. 17.7.Prov 17:7: and the beſt diſh (though never ſo well cookt) is extreamly 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 practiſe of mortification. Hence that of Saint Iames, Draw nigh to God, and he will draw nigh to you ttIam. 4.8.9, 10. expounded ob.Jas 4:8Jas 4:9Jas 4:10.

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 ſinnes uuJoſh. 24.19 Sol.Josh 24:19.

No, be ſure of that; except ye confeſſe and forſake themxxProv. 28.13Prov 28:13. Therefore waſh your hands, ye ſinners, ſaith the Apoſtle there, (neither ſo onelyonly for Pilate waſhed his hands, as if all the guilt had ſtuck in his fingers ends) but cleanſe your hearts ye double minded.

Yea,Ob. 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 yyJer. 2.22. Sol. foreign miſeri eſtote. Par. foreign Paſ. Curaeleves &c.Jer 2:22. Afflict your ſelves, ſaith the Apoſtle: or, as the word there ſignifies, be miſerable: you are ſo, but ſee your ſelves 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 yeeld 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 heavineſſe. Vſe al good means to work your hearts to a through humiliation: turning al 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 ſhal 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 zzJob. 22.26, 27.Job 22:26Job 22:27. He ſhal remember all thine offerings, and accept thy burnt ſacrifice. He ſhal grant thee according to thine own heart, and fulfil all thy counſel.aaPſal. 20.3, 4,Ps 20:3Ps 20:4 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 righteouſneſſe, with our offerings and whole burnt-offeringsbbPſal. 51. vlt.Ps 51, we muſt ſlay our bullocks, on the outer altar, mortifie our beaſtly ſins, I mean, that p. 833raigne in the outward man; the deeds of the body, by the ſpirit ccRom. 8.1…Rom 8:1, before we kindle our incenſe of devotion in the inward man. So ſhall God ſmell a ſweet ſavour of reſt from us, and we (interchangably) of life and peace from him. But thus much be ſpoken to them.

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

NExt, to all ſuch as are already in favour 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 minde their ſins this day be humbled for a threefold evill.

Firſt, for not prizing this priviledge to the worth, of having Gods eye alwayes upon us, his eare open unto us, his preſence with us, his providence over us, the good-will of him that dwelt in the buſh round about usddDeut. 33.16Deut 33:16, his goodneſſe and mercy to follow us all the dayes of our lives, we dwelling in the houſe of the Lord for ever eePſal. 23. ult.Ps 23.

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 ffPſal. 28.6Ps 28:6. Bleſſed be God which hath not turned away my prayer nor his mercy from me ggPſal. 66. ult.Ps 66. 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. hh1 Chro. 29.13, 14.1 Chr 29:131 Chr 29:14. &c. O look upon this thankfull man, and chide your ſelves ſoundly for your unthankfulneſſe; or at leaſt, for your few and feeble prayſes, for ſo many ſervices well taken at your hands. Hath God enlarged himſelf to us, and are we thus ſtraitened in our own bowels ii2 Chr. 6.12.2 Chr 6:12? Hath God harkened to Hezekiah's chattering, and ſhall he not render according to what he had received kk2 Chr. 32.252 Chr 32:25, eſpecially having vowed better things, ſo deeply as he didllEſ. 38.19.20Isa 38:19Isa 38:20? 'Tis poſſible then ye ſee, that the beſt ſhould forget themſelves in this kinde: and twenty to one, but we have alſo. Oh ſee it by your ſelves, and be humbled for this ſhamefull unthankfulnes.

Thirdly, for not improving this indulgence, by making our beſt of it: falling into that ſin by ſupine negligence, that Ahaz did of ſtubborn wilfulneſſe. Ask thee a ſigne, ſaith the Prophet, of the Lord thy God, Ask it either in the depth or heighth above mmEſ. 7.11.12 Expounded.Isa 7:11Isa 7:12. Here was a fair offer to a graceleſſe 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: Il'e ask no askes, I know a trick worth two of that: let God keep his ſignes to himſelf: I crave no ſuch curteſy at his hands &c. This is that Ahaz, a ſtiff Stigmatick, an unworthy churl, a prophane bedlam. Now as in water face anſwereth to face, ſo doth the heart of a man to a man nnProv. 27.19 As there were many Merij in one Caefurt ſo there are many Cains and Ahaz's in the beſt of us all.Prov 27:19. Tis certain, ther's none of us but have within, that which may ſend forth as great a wickedneſſe 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 triall of his gracious acceptance after manifold experience, Oh how ſhould we abound in Gods work oo2 Cor. 9.8 1 Cor. 15. ult.2 Cor 9:81 Cor 15, yea abound more and more pp1 Theſſ. 4…11 Thess 4:1, as the Apoſtle would have it: ſith he harkens and heareth, and ever looketh upon our labour of love with an eye of delight: ſo that if we would but do him eye-ſervice, it were ſufficient. How ſhould we be dayly and hourly ſerving ſuch a Maſter that giveth ſuch large incouragement, by his both aſſiſtance and acceptance! how ſhould we be continually ſowing more good performances into his boſome, the fruit whereof we ſhould be ſure to reap in our greateſt need? for as ſin lies at our door to do us hurtqqGen. 4.7Gen 4:7: ſo doth every chriſtian ſervice lye at Gods door to do us good. It is p. 834certain, that he is ſo farr taken with them, that of his kingly munificence he bids us ask what we will, and it ſhall be given us rrIoſh. 15.17Josh 15:17. And ſurely he is deſervedly miſerable, that will not make himſelf happy by asking a better condition. Oh that ever any beloved Eſther, any faithfull ſoul, I mean, ſhould ſit feaſting and banquetting with God, her Ahaſhueroſh, in the ordinances of life, feeding on the fat, and drinking of the ſweet; and not bethink her ſelfe then, what ſuites ſhe hath to commence, what boones to beg, what Hamans to hang up, what Mordecaies to preferr; 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 Gods kingdome? why art thou thus lean from day to day, ſaid Jonadab to Amnon, Art not thou the kings ſon ſſ2 Sam. 13.42 Sam 13:4? and ſo maiſt have any thing for asking? why is thy countenance ſad, ſith thou art not ſick ttNeh. 2.2Neh 2:2, 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 eare? That we have come off ſo heavily with our good God, and done ſo little heretofore in his work, upon ſo great incouragement, let it heartily humble us.

SECT. VII. Ʋſe 4. Exhortation to the Saints 1. To admire this mercy: Helpes 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 practiſe.

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 rejoyce over us uuIſa. 62.5Isa 62:5? doth he delight to ſee our faces, to hear our voyces, to ſmell our odours, to taſte our fruits, to be handled and embraced xxHeb. 11.13. foreign.Heb 11:13by our faith? Is he ſo farr taken by the poor things that paſſe from us, that he reſts in his love, and will ſeek no further? Yea that he joyes over us with ſinging yyZeph. 3.17Zeph 3:17? 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 our ſelves, 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 greatzzPſa. 77.17Ps 77:17, greateraaIob 33.12Job 33:12, greateſt of allbbPſal. 95.3Ps 95:3, greatneſſe it ſelfccPſal. 145.3Ps 145:3. Again, he is goodddPſal. 106.1Ps 106:1, bettereePſal. 108 9Ps 108:9, beſtffPhil. 1.23Phil 1:23, goodneſſe it ſelfggMat. 19.17.Matt 19:17. So that if men ſhould attempt to ſerve God, and do ſacrifice to him according to his excellent greatneſſe hhPſal. 150.2Ps 150:2and goodneſſe, all the wood of Lebanon would not ſerve to burn, nor all the beaſts that be in it ſuffice for ſacrifice iiEſa. 40.15, 16Isa 40:15Isa 40:16: Yea little enough would all the wood in the world be, and all the cattle therein to make up but ſome one 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 teſtifie 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 forreſt is mine, and the cattel upon a thouſand hills &c. Call upon me in the day of trouble: I will deliver thee, and thou ſhalt glorifie p. 835me kkPſal. 50.6, 7, 8, 9, 10, 11, 12, &c.Ps 50:6Ps 50:7Ps 50:8Ps 50:9Ps 50:10Ps 50:11Ps 50:12. Lo this is all he looks for at our hands. Not but that he could well enough be without that too, ſith his glory (being eternall and infinite as himſelf) is no way capable of any our addition or detraction. For, as the Sunne would ſhine, though all the world were blinde: ſo ſhould God be glorified, though we were all condemned; Yea he could glorifie his juſtice by our eternall damnation: There's all the need he hath of us. And for matter of profit, If thou be wiſe, thou art wiſe for thy ſelf llProv. 9.12Prov 9:12, 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 mmJob 37.5Job 37:5? And yet we ſee how highly he eſteems, and how greatly he reſpcts that little Nothing of our endeavours of doing him the leaſt ſervice, and bringing honour 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 nnGen. 18.27Gen 18:27, then when he ſtood before the Lord to mediate for Sodom. Jacob anſwereth, I am loſſe then the leaſt of thy loving-kindneſſes ooGen. 32.10Gen 32:10, then when he wreſtled with excellent wreſtlings, and prevailed with GodppGen. 30.8Gen 30:8. David anſwers, I am a worm and no man qqPſal. 22.6Ps 22:6. Eſay anſwers, I am a man of polluted lips rrEſay 6.5Isa 6:5. Peter anſwers, Depart from me, for I am a ſinfull man, or a man a ſinnerſſLuk. 5.8 foreign.Luke 5:8; that is, a very mixture and hodgpodge of dirt and ſinne: for ever ſince the fall, whole evil is in man, and whole man is evil. Laſtly, the whole Church anſwers, It is the Lords mercy that we are not conſumed ttLam. 3 22Lam 3:22, that hee plungeth us not in the ditch, and that our own clothes abhor us not uuJob 9.31Job 9:31. 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 xxEſay 64.6Isa 64:6, ſuch as a man would be afraid to touch, and aſham'd to take up. The beſt we can preſent God withall paſſeth from us no otherwiſe, then as pure water thorow a muddy ſink, or ſweet wine thorow a ſowre cask. See it in Jonas's prayer, or rather brawlyyJon. 4.1Jonah 4:1. Jobs requeſt, or rather curſezzJob 6.8, 9Job 6:8Job 6:9. Sarah's heat and haſt to ſend for God by a poſt to arbitrateaaGen. 16.5Gen 16:5. Moſes his carnall expoſtulation, his former tergiverſation, and at laſt caſt (when he had nothing elſe to reply) his flat and peremptory refuſall to go upon Gods errand to the King of EgyptbbExod. 4.1, 13. & 5.22, 23Exod 4:1Exod 4:13Exod 5:22Exod 5:23. The conſcience of which weakneſſe, or rather wickedneſſe in himſelf, drives holy David ſo often to pray for his prayersccPſal. 119.169, 170Ps 119:169Ps 119:170: and good Nehemiah, to crave pardon for his beſt performancesddNehem 13.2, &c. Horreo quicquid de meo eſt, ut ſim meus. Bern.Neh 13:2. In any of which if the Holy Ghoſt had not his hand, there would not be (as from us) the leaſt goodneſſe; no, not ſo much as truth and uprightneſſe: 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 ſtuffe; 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 poſſeſt of this priviledge, to be ever at Gods elbow, as his favourites, and to have the royalty of the kings ear; as you muſt admire at this mercy, ſo labour and learn (in the next place) how to retain and keep your ſelves in this love of God eeJude 21.Jude 1:21, 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 uprightffGen. 17.1Gen 17:1. The Lord is with you, (ſaith that Prophet in the Chronicles) while ye be wi…h him gg2 Chro. 15 22 Chr 15:2. 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 parthhPſal. 119.8Ps 119:8, without breach of covenant. If they prove unconſtant and ſtart aſide from their ſtation, he can quickly (and doth otherwhiles) withdraw his grace to their thinking, and the powerfull operation thereof in very deed (for a time at leaſt:) as in David relapſed, and p. 836for a while deſertediiPſal. 51.11, 12Ps 51:11Ps 51:12. He alſo ſeemes to frown upon their ſuites, and ſhuts out their prayersifight, againſt them with his own hand, meets them, as the angell 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 kkPſal. 77.3Ps 77:3: with Ethan, thou compaſſeſt me about with terrours llPſal. 88.16, 17Ps 88:16Ps 88:17: with Jeremy, I ſhout and he ſhuts out my prayer mmLam. 3.8Lam 3:8. God turnes his back upon his Abſoloms, his Joſephs, when they grow proud, preſumptuous, ſecure, ſlothfull: nay he turnes them into Bedlam, when he findes them frantick; and to all other their afflictions addes this, that he will not once come at them, call they never ſo long, never ſo loud after him. At ſuch a time, he ſeemes to have leſſe good remembrance of his deare children, then the Oſtrich of her egges, which ſhe leaes looſe in the ſandnnJob 39.14, 15Job 39:14Job 39:15: or than the ſea-monſter of her young, which reſuſeth not, (though cruell enough,) o draw forth her breſts unto themooLam. 3.3Lam 3:3. He puts his Sion ſometimes to that ſorrowfull complaint; the Lord hath forſaken me, my Lord hath orgotten me ppEſay 49.14Isa 49:14, yea to that deſperate concluſion of the church in the Lamentations. Firſt, ſhe prayes, Turne thou us unto thee, O Lord, and we ſhall be turned: renew our dayes as of old. But as if ſhe had lſt her labour in ſuch a booteleſſe ſuit, ſhe ſubjoynes this for a percloſe of all, But thou haſt utterly rejected us, thou art very wroth with us qqLam. 5.21, 22.Lam 5:21Lam 5:22.

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

Firſt, you muſt bewaile the want of Gods gratious preſence and acceptance: make like moane as Rouben for Ioſeph rrGen. 37.30 Heu quid agam perijt puer ille puer, puer ille.Gen 37:30, as David for his Abſolom ſſ2 Sam. 18.332 Sam 18:33, as Rachel for her childrenttJer. 31.15Jer 31:15: Sing no new ſonguuPſal. 137.4Ps 137:4 till thou haſt recovered him. Do in this caſe of ſpirituall deſertion, as Mephiboſheth in the abſence and exile of his Soveraigne, he neither dreſſed his feet, nor trimmed his beard, nor waſhed his clothes from the day the King departed, untill the day he came againe in peace xx2 Sam. 19.242 Sam 19:24.

Secondly, ſet up a loud cry after him, as Iacob after his Ioſeph, Eliſh a after Eliah, Micah after his loſt godsyyJudg. 18.24Judg 18:24. Say ith Abſolom, when out of ſavour, Let me ſee the Kings face, and if there be iniquity in me, let me die zz2 Sam. 14.322 Sam 14:32. Returne, O Lord: How long? and let it repent thee concerning thy ſervant aaPſal. 6.4. & 90.13Ps 6:4Ps 90:13. I had rather be thy door-keeper, then of Sathans privie-chamber. O Lord, other lords beſides thee have had dominion over vsus: but by thee only will we make mention of thy Name bbEſay 26.13Isa 26:13. Encline thine eares: O Lord, and hear, open tine eyes, O Lord and ſee ccEſay 37.17Isa 37:17. O Lord hear, O Lord forgive, O Lord hearken and do, defer not for thine own ſake, O my God ddDan. 9 19Dan 9:19&c.

And then thirdly, if God pleaſe to hold off longer, refuſe not to wait his leiſure, ſuſtayning your ſelves, in the meane, with thoſe two cordiall places: who is among you that feareth the Lord, that obeyeth the voice of his ſervant, though he walketh in darkneſſe and have no light, let him truſt in the name of the Lord, and ſtay upon his God eeEſay 50.10Isa 50:10. Again, ſine the beginning of the world men have not heard, nor perceived by the eare, neither hath the eye ſeen, O God, beſides thee what he hath prepared for him that waiteth for him ffEſay 64.4Isa 64:4. In which waiting eſtate ſhouldſt thou be taken away by death (which ſeldome falles out, ſaith one) if thy heart be ſtill ſet againſt ſin, and linger after the light of Gods countenance, thou ſhalt be certainly ſaved, becauſe the ſpirit of truth faith, bleſſed are all they that wait for him ggEſay 30.18Isa 30:18.

Thirdly, let ſuch as have part and portion in this glorious priviledge, of having open acceſſe and all aſſured acceptance, with the moſt high in all their holy performances; learn to improve this happy opportunitie, by apprehending, and making all beſt uſe of it for their everlaſting advantage. Is any among you afflicted? ſaith St. Iames, Let him pray. Is any merry? Let him ſing plalmes hhJam. 5.13Jas 5:13. Feare we any evill? want we any good? In nothing be carefull, but in all things by prayer and ſupplication with thankſgiving, let your requeſt be made known to God iiPhil. 1.6Phil 1:6. 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 gratious anſwer to our prayers. After which, the peace of God which paſſeth all underſtanding, ſhall guard your hearts, ſet them p. 837in as much ſafety, as if they were in a tower of braſſe, or town of war. Thus Eſther, after ſhe had been with God, took boldneſſe to go to the king (uncalled for) without fear of deathkkEſt. 4.16Esth 4:16. And thus our Saviour, 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 betrayes me llMath 26.46 foreign.Matt 26:46. 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 nnJam. 1.5. expounded ob. ſol. ob. ſol. foreign &c. Antigon. apud Plutar. ob. ſol.Jas 1:5.

Oh but my deſerts are nothing.

They are as much as he looks for, he gives unto all men, not ſels, or payes 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 ſmal, 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 preſſe me down,oo2 Tim. 2.19 foreign. oh.2 Tim 2:19 that I cannot look upppPſal. 40.12 ſol.Ps 40:12, and prick me in the foot that I cannot come neer.

Fear not for this: God upbraides no man; neither with former faults, or preſent failings, if heartily diſclaimed, and ſoundly ſet againſt. The Publican departe Gods preſence never awhit the leſſe juſtified for his former extortions, becauſe truly humbledqqLuk. 18.14Luke 18:14. Take heart therefore upon all occaſions, to go boldly unto the throne of Gods grace in full aſſurancerrHeb. 4. ultHeb 4 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 pleaſedſſMat. 3. ult foreign.Matt 3. Look what Zedekiah ſpake faintly and flateringly to his Princes, you know that the king can denie you nothing ttIer. 38.5. Hence their ſtile. foreign.Jer 38:5: 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 incouragement 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 leſſe: and love entirely where he makes ſhew to hate extreamly; as David dealt with his Abſolom, 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 gueſſe at Gods good minde 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 ſucceſſe 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 wel as his ears open to their cryes uuPſal. 34.15, 16.Ps 34:15Ps 34:16. As, o' to'ther 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 Gods countenance caſt upon him in his ſervice, how he ſhall ſpeed. And this is his priviledge, to be admitted into Gods preſence-chamber, when the wicked ſtand without doors amongſt dogs, and devilsxxRev. 22.15Rev 22:15. For an hypocrite ſhall not come before him yyIob 13.16.Job 13:16, ſaith Job, but the upright ſhall dwell in his preſence zzPſal. 140.13Ps 140:13, 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 almes, or a cudgel, whereas a good man, like a good Angel, ſtands alwayes before the face of God, who doth not hide his face from him, but when he cryes unto him he hears aaPſal. 22.24Ps 22:24.

Secondly conſult thine own ſanctified conſcience, for thy better ſatisfaction and p. 838reſolution in this caſe. Conſcience is Gods ſpie, and mans over-ſeer, excuſing, or accuſing, cheering or checking in Gods ſtead, as there is occaſion. It may fitly be called our God in the ſence that Moſes was Pharaohs bbExod. 7.1Exod 7:1. Come, ſee a thing that tells all that ever we have done ccJoh. 4.29.John 4:29, 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 ddRom. 8.27.Rom 8:27, ſo doth the ſpirit know the meaning of God. Now this ſpirit witneſſeth together with our ſpirits eeRom. 8.16.Rom 8:16. Nay it diſdaineth not for our comfort, to give in evidence at the bar of our conſciences, that we are Gods children, and our ſervices good in his ſight: refreſhing our hearts, after holy actions, with a ſecret content,Weemſe. with a hidden approbation. Now therefore as the High prieſt of the old Teſtament might read Gods minde in his Urim and Thummim born upon his breſt, 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 Satans temptaions) and it will do him to know what his acceptation is in heaven. If our hearts condemn us not, ſaith Saint Iohn, then have we confidence toward God. And whatſoever we ask, we receive of him ff1 Joh. 3.21, 22.1 John 3:211 John 3:22either in the ſame kinde we ask, or a better. By a clearing chearing conſcience God teſtifies (as once by fire from heaven) that he is well pleaſed with our ſacrifices, &c.