A SERMON PREACHED IN OXFORD-SHIRE; BY NICHOLAS CANTREL, Master in Arts.  
Published at the request of Sir RICHARD BLUNT.  
LONDON, Printed by H. L. for MATTHEW LOWNES. 1624.   
JOSH. 24.15. But as for me and my house, we will serve the Lord. 
THE best cognizance that saving grace hath, is Perseverance, and a continual 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. Many men indeed begin well, but in continuance of time they are weary 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 younger years, how zealous they are for God's cause, how dear 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 grow, the colder they are to Godwards. like the foolish Virgins in the Gospel, towards the time that the Bridegroom is coming, they are sleeping, without oil in their lamps, and so do lose their reward.  
We find by experience, that that parable which our Saviour tells us of the Sour, is too true; and there be temporary believers, who at first receive the seed of the word with gladness, but the cares of this world, & the deceitfulness of riches choke the word, and in the harvest-time of their life they are made unfruitful. Many, that (like David) have been as stars in Israel, to lead the people into the house of God, have grown dim at last, and lost their glory. Now, as if with Saul, the good Spirit had forsaken them, and the evil Spirit had taken possession of them, they are not the same they were: they are changed from their first love, and by transgressing the commandments 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 signs whereby it is to be feared, lest God do glorify himself upon them by his judgements, since they do leave off to glorify 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 goodness and in grace, and every day take-out a new lesson in piety, and set forth unto the world a fairer copy of his life. The unprofitable servant was not condemned for not keeping, but for not increasing his talon. Even reprobates have gone very fare in grace, and by their fearful falling away, have left us examples to take heed how we stand secure of the judgements of God. He was never truly good, who had not always a desire to prove better: for if we look into the examples of the Saints and servants of God, this property we may generally observe in them, and we shall find them ever to have been best at the last.  
To the end that I may show that to be true in part, which I have spoken in general, I have brought before your eyes the example of zealous joshuah, that renowned servant of God; in whose mouth the praises of his God (like a Swanlike sung) are now sweetest towards his latter end. The flourishing years of his life he had spent in the service of Moses, behaving himself valiantly, in fight 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 himself in so weighty an office: For when the Lord by his hand had brought his people into the land which he swore unto their fathers that he would give them, and had given rest unto Israel from all their enemies round about, so that now they had a settled policy & government both in Church and Commonwealth; joshuah did not thus think with himself: I have done enough for my time, from henceforth I will disburden myself of all cares and troubles; the rest of my life I will spend with as much delight as I can, and betake myself wholly unto my ease.  
Such imaginations as these, were fare from joshuah; he knew so high a Calling as his, did require othergesse resolutions: and therefore his thoughts were wholly taken up in well-mannaging the affairs of the Commonwealth, in providing that the Commandments of his God might be put in execution; that true Religion might every where be established, idolatry banished, and that God might be glorified all in all; as you may perceive by the 22.23. and 24. chapters of this book.  
As for his own private house & family, the well ordering & guiding of it must needs challenge the highest praise and admiration of godly and virtuous minds. No looseness was suffered to reign here, no impiety to infect here, no busy Sycophants were suffered to nest themselves here, being the only instruments which the unhappy world, in these last and dangerous times, cherisheth to its own confusion. None must live with joshuah, but such as would live after joshuahs' pattern and prescription: None must serve joshuah, but such as would serve joshuahs' God, in uprightness and sincerity. Such was his godly resolution, such his care, such his zeal. Nor was this affection in him by fits, bred of a sudden and vanishing humour; but it was firm and fixed in his heart, even to the last minute of his life: yea, and did then appear in its greatest excellency unto the world, when as he himself was ready to leave the world.  
For now his dying day drawing near apace, this good servant of God (as if his soul had no other care to possess it, but the welfare of the Church, and the continuance of true Religion) for this end and purpose assembles the Israelites to Sichem, their Elders, their Heads, their judges and Officers; who accordingly presented themselves before God. Here joshuah gins with a Commemoration of the benefits which God had done for the people, and puts them in mind of the manifold deliverances which he wrought for them; namely, by delivering them from the fury of so many fierce & dreadful 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 Almighty God, he only requires, that they for their parts would express their thankfulness by serving the Lord in sincerity and uprightness, and by having nothing to do with those false gods which their fathers served beyond the flood, and in Egypt.  
Oh how inflamed is that zeal! how indefatigable is that diligence, which neither the coldness of age can extinguish, nor the feebleness of decayed nature can diminish! joshuah, 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 thoroughly planted. Like a good Pastor, before he leaves his flock, fain would he gather together the outcasts of Israel, and bring all into one fold: He would fain make all that dwelled in Israel, to be true Israelites indeed.  
Here (my beloved) you have a fair mirror of piety; but wherein you may behold the disproportion of these times: For where is that Authority which so bestirs itself in God's cause? where is he that will undertake that in his private house, which joshuah doth in a Commonwealth? O barren world, which dost gather strength in sin, by running towards thy end! needs must thy sins be purged with a deluge of fire, since the best amongst us are but briers and thorns, and have not so much as one dram of joshuahs' zeal.  
Well, but to proceed: joshuah (you see) leaves no means unassaied to bring this good purpose of his to a wished effect. But if this unruly multitude would not obey the commandments of God, of that God which had wrought such great things for them, nor keep his Covenant: If the hardness of their hearts were such, that they could be content to enjoy his benefits, and perform no service: he 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 flood; or the gods of the Amorites, in whose land they dwelled. As for himself, he is firmly bend and resolute, both for himself and his family, to maintain God's cause against the whole world; But as for me, etc. Now from this practice of joshuah, we learn what is our duty; 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 joshuah had well laid up in memory, now to make use of it, and by his rare example to commend it unto posterity, he had learned in Moses school: Thou shalt not follow a multitude (saith he) to do evil, Exod. 23.2. which as it proves, that we must not suffer ourselves to be carried away into any evil course whatsoever, by doing that which the greater part doth; so especially in the things that concern the honour and worship of God.  
And this stands by good reason: Reas. 1 for if we consider our calling, first, we are chosen out of the world, to be a peculiar people unto God; and therefore what others do, we ought not to regard: we are the children, we are the servants of God; wherefore as the eyes of servants look unto the hand of their Masters, even so must our eyes wait upon the Lord our God, Psal. 123. In the next place, if we consider the truth of God's promises; God is constant in his purpose, nothing can make him change, nothing can make him break his covenant with us. He is able, and will profect us against all adversaries, if we rely upon his power, and put our trust in him. If we fail not in his service, he will not fail in his promises: A crown of glory is the high price of our calling; nothing can take it from us, if we continue to the end. And shall we then bereave ourselves of so great a reward, as makes us happy and blessed for ever, by going back from the service of so good, so powerful, so just a God, either for fear or for favour of vain man?  
A third and last reason why we should cleave unto GOD, though the whole World should go from God, is, because though we have never so many precedents in this kind, yet no multitude can warrant us against the justice & judgements of God. If we sinne with the multitude, we shall be punished with the multitude. For when we are called to give up our account, it will not be sufficient for us to say, we have done as we saw others do: but as we are partakers of their sins, so we must partake of their sufferings too. Mark (my brtherens) and take Aaron for example, who because he ran the same course with the people, and being overcome with the importunity of the unruly multitude, consented to their idolatry, in making them a golden calf, and worshipping it; was not suffered to come into the land of promise, Numb. 20.24.  
But on the contrary, if we look unto the examples of the holy men, whose praises are registered by the spirit of God, we shall find it recorded to their high commendation, that their hearts were always straight and right in the service of God: they cleaved steadfastly unto the true worship of God, though living in the midst of a froward and perverse generation. When all the world was set upon wickedness, yet even then was just Noah a Preacher of righteousness, 2. Pet. chap. 2. vers. 5. Abraham built an Altar unto the Lord, and called upon the name of the Lord, when he dwelled amongst the fierce and idolatrous Heathens, Gen. 12. Righteous Lot was not without the fear of God, nor did departed from the commandments of God, though living amongst the beastly Sodomites; his righteous soul was vexed with the unclean 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 contrary; whereby he was brought in danger of his life, for the zeal and freedom of his devotion, Dan. 6.  
Alas, Alas (my brethren)! needs must the examples of these zealous Saints rise up in judgement against us, and condemn the coldness and hypocrisy of our wretched times: in which the most part of men are ready to startle aside from the profession of that faith and religion, in which many years they have been taught, even upon the least earthly advantage that shall be offered unto them. If there be hope that they may better their decayed fortunes: if they may please men, give content, and curry favour; 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 joshuah to bear up the pillars of it.  
Let but the sound of a change in Religion strike the ears of men; what a number of false and wavering hearts will soon be disclosed, who will run with the multitude, and expose that truth whereby they should be saved, unto an open shame! And why is this? but because men do not value the great and precious promises of Christ, as they should; they do not love Christ for himself; they care not for Religion, further than it may stand with their worldly and carnal ends. Yet here is a ground of comfort for all them that do faithfully serve the Lord, and steadfastly cleave unto him; for he will cleave steadfastly unto them: he will not forsake them, nor leave them in the hand of their enemies, but will be ready to assist them, and to comfort them at all assays. Yea, let them not be discouraged nor dismayed with the manifold offences which they find in this world: God will shorten these wretched times for his Elects sake; when it shall be unto every man according to his faith. Only in the mean time, let them possess their souls in patience, and resolve with joshuah to be constant in the service of God, however the world varies; for if they continue to the end, undoubtedly they shall obtain that promised crown of glory.  
Thus much for the connexion of my text; the words themselves do now crave your attention: in which, being (as they are) a Protestation, you have these two circumstances; First, the party protesting; whose quality and condition you are to consider: Secondly, the extent of his Protestation.  
He that protesteth here, is joshuah the Governor of the Israelites, famous amongst them for his Conquests in the wars, and no less renowned for his Counsels in the times of peace; in a word, the chief man among them, both in power, dignity and authority: from which ariseth this point of instruction; God requires of the greatest men, the greatest zeal for his glory.  
A point which you may see notably proved, 2. Sam. 12.7. where Nathan the Prophet, being sent to reproove David for those heinous sins of murder and adultery which he had committed, enforceth the arguments of his reproof from the promotion and dignity 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 himself, 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 bosom, and gave thee the house of Israel and of judah; and would moreover, if that had been too little, have given thee such and such things: wherefore hast thou despised the commandment of the Lord, to do evil 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 crop from that ground upon which he hath bestowed the greatest cost and labour? Do not parents also expect the greatest duty and affection from that child, towards whom they have been most indulgent and careful in his education? So likewise it is with the Master towards his servant: If his bounty have been extraordinary towards him, he may justly look for extraordinary respect and service at his hands. And shall not Almighty God require of them the sincerest service, and greatest zeal for his glory, whom he hath raised unto the greatest dignity?  
Again, secondly, if we look about in the very course of nature, that will teach us another sufficient reason of this point. The highest Spheres, are not they the swiftest in motion? and do they not carry about with them the inferior orbs, by their celerity? The biggest stars in the firmament, are they not evermore the brightest? and do they not give lustre unto the lesser stars? Now tell me; If God do prescribe such order to his dumb creatures, how much more will he require, that the same order should be kept in his reasonable creature, in his more noble creature (man)? Thus than we may conclude by a like reason: Men that bear authority, that are eminent in power and dignity, that excel in riches and Command, are placed in the highest Spheres of humane society; to this end, that (like sons of God) they might shine brightly unto their inferiors by their godly life and example.  
Such arguments as these, it were fit that they should always bear in their minds, lest, being great in this world, they forget the hand that raised them; & that befall them which David complains of: Man being in honour (saith he) hath no understanding, but is compared unto the beasts that perish.  
For the devil is well seen in subtle sophistry: he useth to frame a preposterous argument, and to infer (a positione beneficij, depositionem of ficij) from the position of dignity, the deposition of duty. Let poor men (saith he) and such as be of a lowly and humble spirit tremble at the word of God. Let them be dejected, and groan at the sight of their sins, who want the good things of this world to comfort them. Great resolutions become them that be in great places. Wilt thou go with the multitude, and bring them forth into the house of God? This is the way to make thee less than thou art. Do not trouble thyself with frequenting religious exercises, nor with mortifying contemplations, which enter thorough, even to the dividing asunder of the soul and the Spirit. Learn to have the advantage of thy great fortune; one hour in a Sabbath is enough to spend in devotion, the rest thou mayst bestow upon thyself.  
Thus doth Satan go about to delude man, and make the blessings of God become snares in his way; persuading him, that by how much he is above others, he hath by so much, more liberty than others. Where, on the contrary, 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, he looks for the greater fear and obedience at his hands. The more talents a man hath received, the greater account hath he to make for them.  
The use therefore of this point serves for instruction unto all them whom God hath advanced in this world, upon whom he hath bestowed his outward favours and blessings; to teach them to be always mindful what, and of whom they have received them, and to be careful to walk worthy 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 bestows them where he pleaseth; and where he bestows 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 judge the world with righteousness: then shall all men rise to give an account of their doings. Not the poorest man that lives, but hath many ways tasted of the benefits and bounty of God, and therefore stands accountable for his service & for his thankfulness. He that hath been unfaithful in a little, shall be beaten with the fewer stripes; but the mighty (saith the wise man) shall he mightily tormented, Wis. 6.6.  
For why? Great and public examples have this condition annexed unto them; that they cannot sinne only to themselves, but must needs redound oftentimes even unto a whole country. If the master of a house be given to swearing, the whole family will abuse his example, and take the same liberty in that horrible sin. If he care not to break 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 persuasion 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 beneficial to them in the things of this world, that therefore the case will be 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 Camel to go thorough the eye of a needle, than for a rich man to enter into the kingdom of God, Math. 19.23.  
When Lazarus (as it is in the parable) died, he was straightways carried by the Angels into Abraham's bosom; but Dives when he died was in torments. But what was it that Dives had done? we do not read of any horrible crime that was laid unto his charge: Only (this was all) he served the flesh & the world, in stead of serving God; and did not return that which he had received from God, to the glory of God. Hereupon was that answer given him: Son, remember that thou in thy life time receivedst thy pleasures, Luke 16.  
Thus, though a man may be accounted happy 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 do then, upon whom God bestows temporal blessings with a plentiful hand; unto whom he gives all manner of means, and occasions of doing good in this life; whom he compasseth about with the light of his Gospel: if after such sweet benefits they be not careful 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 mercy, even the Father of our Lord jesus, to make us careful to choose the better part, to make us wise to our salvation?  
Now from the quality of the party protesting, in the next place I come to the extent of his protestation: [As for me and my house, we will serve the Lord:] joshuah thinks it not enough that he himself be religious, that he in his own person be the servant of the Lord; unless those that he keeps about him, be thus piously affected; unless they be religious too. He will bind all that live with him, in the same bond of duty unto God. None shall serve joshuah, that will not serve that God which joshuah serves. I will serve the Lord (saith joshuah); 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 join with them in the true worshipping of God.  
This point, if you read the 101. Psalm, you may see proved to the full: where David, setting down what government he will observe in his house and kingdom, shows what manner of persons they are that he will refuse, and who they be whom he will choose to live in his house with him. Mine eyes (saith he) look unto such as are faithful in the land, that they may dwell with me. Whoso leadeth a godly life, he shall be my servant. There shall no deceitful person dwell in my house: he that telleth lies, shall not tarry in my sight. I shall soon 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 drawn from the conformity which there is betwixt the Catholic Church and every true member thereof: No unclean thing comes within the bounds and pale of the Catholic 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 be near 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 City of his God. As in natural homogeneal bodies, every part doth (suscipere rationem totius) participate of the name and nature of the whole; shuns what is contrary to that nature; and most willingly gathers itself to that which is of the same kind: For example; The least drop 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 itself to water. In like manner it is with the fire and the rest of the Elements; being homogeneal bodies, they are not compounded of any parts, which agree not in the name and nature of the whole. So it is with the true members of that mystical body whereof Christ is the head; they cannot suffer themselves to be combined with wicked persons and unbelievers: no, they will associate none unto themselves, by their good wills, who are not endued with grace, and goodness, and a godly conversation, being the true qualities and marks of that invisible Church, whereof they themselves are true members.  
A second reason is drawn 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 society. 
Gen. 3.15.  There will be perpetual enmity betwixt the seed of the woman, and the seed of the serpent. If the son of the bonds woman be suffered to tarry in the house with the son of the promise, 
Gen. 21.9.  he will never leave mocking and persecuting, until he be cast out. 
Gen. 25.22.  Esau and jacob cannot lie together in the same womb, without struggling together, and putting Rebecca to pain. 
1. Sam. 5.7.  The Ark of God cannot rest with Dagon. Besides, if we admit this unkindly mixture, another inconvenience must needs happen; the sound members of that body will be in danger, where there is any rotten member suffered to hang on: Heresy and Vice are as infectious as the plague itself. When the Apostle charged the Corinthians to excommunicate, and put out of their assembly the incestuous person, he urgeth this reason; A little leaven (saith he) leaveneth the whole lump; purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened, 1. Cor. 5.6.  
To conclude this point; they can never truly and sincerely serve God, who do 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 show us what manner of proficients we are in the school of grace; how steadfastly we cleave unto the covenant of God; how perfectly we walk in his ways; how near we have attained to that heavenly communion of Saints. For if our conversation be in heaven, all our delight will be upon the Saints on earth. We know (saith S. 
1. joh. 3.14.  john) that we have passed from death unto life, because we love the brethren. We know by this, that we love God, and that we are beloved of God, if we love his servants, and make much of them that fear the lord 
Psal. 101.3.  And then (with David) we walk in our houses with a perfect heart, when with one spirit, & with one soul, both ourselves, and those that be under us, do serve the Lord; then we shall be sure of a blessing.  
When the Lord did so familiarly converse with Abraham, and create him the father of the faithful, it was with this proviso; for (saith he) I know him, that he will command his sons, and his household after him, that they keep the way of the Lord, to do righteousness and judgement, Genes. 18. When David was chosen of God, and pronounced a man after Gods own heart, it was with respect unto the faithfulness 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 steps of Abraham's faith. Wouldst thou be as dear unto God, as David was? then with David thou must seek to enlarge the glory of God. Thy eyes must look unto such as be faithful in the land, that they may dwell with thee: he, and none but he must be thy servant, that leadeth a godly life. In a word, wouldst thou, with joshuah, enter into the promised Canaan? then, with joshuah, thou must be zealous for God's cause. Though all the world should stagger, and revolt from God, & forsake his Covenant; yet must thou maintain his worship: thou must obey his Commandments; 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 we find no such zeal for God's glory, no such forwardness in this service. Alas, alas! where have we one endued with Abraham's faith, to teach the commandments and ordinances of God unto his posterity? where is one inspired with this zeal of joshuah, to protest sincerely, I and my house will serve the Lord? We may run to and fro with jeremy, 
jerem. 5.1.  and search long enough, before we find the man either amongst small or great.  
Tell me; Is not the vigour and force of Christianity strangely abated and decayed, when most places in the world (like Caiaphas' hall) are filled with a rabblement of Vice; Heretics, Atheists, Epicures (pellmell) all of all sorts, saving of good men? We are fall'n 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 days shall come perilous times; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, despisers of those that are good, lovers of pleasures, more than lovers of God; having a form of godliness, but denying the power thereof.  
The Devil hath gotten the start of the world, and hath set up in the minds of men his idols of worldly pomp and vanity. What is more neglected, than the Commandments 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 counsel that I can give in this case, is that of David, O consider this ye 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 stir up those who have the charge and command of others, unto the careful and conscionable performance of this duty, by all means to enlarge and advance the kingdom of Christ: and where God hath established them, that there they should establish godliness. As this is the greatest and weightiest duty that lies 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 duty herein, brings with it.  
Secondly, the danger that we run into, by the neglect hereof.  
Godliness is the greatest gain to a Christian that is: it hath not only 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 contrary, an everlasting curse of misery and contempt, is laid upon those wretches that are negligent in his work.  
When the Lord sent his Prophet to reprove Eli, and to threaten the taking away of the Priesthood from him and his posterity, because his sons ran into a slander, and their father stayed them not; this is the sentence that the Lord adds withal: For, them that honour me (saith God) I will honour; and they that despise me, shall be despised, 1. Sam. 2.30.  
Would you hear what gracious & singular privileges 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 ears are open unto their prayers. Again: The righteous cry, and the Lord heareth them, and delivereth them out of all their troubles. And once more he adds this in the same Psalm: The Lord delivereth the souls of his servants, and all they that put their trust in him, shall not be destitute, Psal. 34. Nay moreover, whosoever he 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 affairs, as the same Prophet doth notablly express it in another place; What man is he (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 ordinary, and daily extended to them: but what solace or delight is there, that this world can afford, to be compared with the joy and comfort, which the dying servant of God feels, when he can truly say (his conscience bearing him witness), Lord, I have brought up them in thy knowledge and fear, whom thou gavest into my hands: I have not hid thy commandments from my posterity: The talents which I received of thee, lo, here they are increased. I made it the scope of my life, to set forth thy glory, and to enlarge thy kingdom: Let not my Lord be angry at the weakness of his unprofitable servant. I have finished my course, I have kept the faith  
Me thinks indeed I hear the judge of the world pronouncing that sweet Elegy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Well done good & faithful servant; thou hast been faithful in little, I will make thee Ruler over much: Enter in into thy master's joy, Mat, 25.21. And will he not on the contrary pronounce that dreadful sentence upon those that have abused his goods? Servi mali & cunctatores, Ye evil and slothful servants, where are my Talents? why do I not receive mine own with advantage? how is it, that ye have buried them in the earth, in the earthly vanities and pleasures of this world? get ye therefore out of my presence, into utter darkness. This is that severe sentence which our Saviour hath forewarned us of, being as yet conversant amongst us in humility. Wherefore it will be our wisdom to think of it seriously, that we may be out of the danger of it, when he shall appear in his glory.  
For (alas!) otherwise what unspeakable shame, what horror and confusion will betide us in that day; when as so many zealous Saints and servants of the Lord, who have waded thorough the storms of tyranny and persecution, and have adorned their constant profession of the Gospel of jesus, with the innocence of their godly lives, and have sealed it with their bloods; when these so many shall be our judges? O blessed Saints whose souls are in heaven, where you do follow the lamb wheresoever he goes, clothed in white robes, as the livery of your innocence, & palms in your hands, as the ensigns of victory! how will your zeal, and your forwardness to set forth the glory of God, condemn the coldness and backwardness of your posterity!  
Now therefore consider how fearful 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 spew them forth, whosoever they they be, that are not zealous of his glory. In the third of the Revelation, the fifteenth, thus writes the Spirit of God to the lukewarm Angel of the Church of the Laodiceans: I know thy works (saith God), that thou art neither cold nor hot: I would thou werest cold or hot: therefore because thou art lukewarm, and neither cold nor hot, it will come to pass, that I shall spew 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 only way set down in the 19th. verse of this chap. Be zealous therefore, and amend.  
It may be, vain men (such is their wretchedness) may cast off the fear of these judgements for a while, by a continual exchange in vanities; whilst evil company doth spare them no time to think of their end: But what will they do, when that sad day of their departure comes? when their souls perforce must be 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 do them any good, or stand them in any 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 strain to resound his praises: where if thou shalt be found a proficient in grace and godliness, then will the Lord advance thee unto that immortal Choir, unto the fellowship of Saints and Angels, there to sing unto him more glorious HALELUIAHS, for ever and for ever.  
Well then, this being thus; since the well far and happiness of man depends upon the conscionable discharge of that duty which he owes to God, both in himself, and in those that belong unto him: since it is of such consequence, that either it procures man's eternal felicity, being carefully and rightly performed; or being neglected, his everlasting misery: what wise man will not make it his chiefest study, to approve his ways unto the Lord? what wise man will not make it the very joy of his heart, to do the commandments of such a God? what wise man will not bind himself unto his duty, and resolve with joshuah, I and my house will serve the Lord?  
I am persuaded, I need use no further inducements to kindle your zeal; the very mentioning of eternal life being enough to prevail with the soul, which is created immortal. But perhaps 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 do? what rules canst thou prescribe us? what way canst thou set us in this duty? Give me leave therefore, as fare as this scantling of time permits, to propose a few special directions fit to be put in practice, if you have a desire to perform this duty as it ought to be performed.  
First, whosoever thou art that wouldst serve God sound and sincerely, thou and thy family (that ye may be the blessed of the Lord, thou and thy family) then with David's blessed man, thy delight must be in the Law of the Lord, and in his Law thou must exercise thyself day and night. Here is true wisdom to be learned: not such as this world teacheth men, whereby to compass their finister ends; but such as will make thee wise in thy Calling; wise, to save thyself and them that hear thee; such as will make thee perfect unto every good work. Let others serve their lusts, and follow the vain imaginations of their own hearts: let them that lust to perish, adore the god of this world, and sacrifice unto their own nets; as for thee, whosoever thou art, that aspirest unto eternity, let not this book of the Law depart out of thy mouth, but meditate therein day and night, that thou mayest observe and do according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt thou have good success, Iosh. 1.8. A Christians Library may soon be furnished of all other Studies: it requires no more books than two; the one, the book of God's Law, containing the Theory; the other, the book of his own Conscience, which contains the Practice of his duty. Oh what a happy student is he in the School of grace, that keeps for himself a true concordance out of these two!  
Why do men busy themselves in needless matters, and with a greedy curiosity feed their fancies with impertinent trifles? What good do our souls reap by the monsters of Africa, or by the discoveries of America? Lo! here is that (unum necessarium) which includes the whole duty 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 books which thou shalt be put unto, upon the greatest trial that ever can befall thee, even upon life and death; not this temporal of the body, but that eternal of soul and body, before the Almighty judge of the world. In the twentith of the Revelation, and the 12th. I saw the dead (saith john) both great and small, stand before God: and the books were opened, and another book was opened, which is the book of life; and the dead were judged of those things which were written in the books, according to their works.  
Well; the seeond rule that I will propose to be practised, for the right performance of this duty 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 week for his service: He allows thee six days, to spend upon thyself, 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 deny him not so small a request, as one day, that hath given thee all. Nor hath he, for himself, any need of this from thee, but for thy sake requires it of thee, with manifold blessings to return it to thee. This day than thou must exempt from the vain things of this world, and spend it wholly in pious duties, in religious exercises; in the Word, in the Sacraments; in the works of mercy and charity. Now thou must rouse up thy soul, and all that is within thee, to sing praises unto the Name of the Lord, in the congregation of his Saints. Now think upon the glorious works of the Lord, the sweet hope of thy redemption; the manifold benefits and consolation that thou enjoyest in Christ: and then let thy ravished soul burst forth into those glorious exultations of David; It is a good thing to give thankes unto the Lord, and to sing praises unto thy Name, O most High: to tell of thy loving kindness in the morning, and of thy truth in the night season, Psal. 92.1.  
A third Rule I add, and that is this: As the Sabbath is appointed of God, to be wholly consecrate unto his service; so thou must let no day pass, without a special remembrance of God. The Heathens, in their counterfeit Religion, yet retained this principle; A love princip●um— to begin the day, and whatsoever they undertook, 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 wouldst be the true servant of God, thou must every day call upon him, every day pray unto him; privately by thyself, publicly with thy family: joining together with one heart, and with one spirit, with reverence, with diligence, with fervency. This Rule we may learn from the Apostle: Pray always (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 do show by their careless behaviour, that they are foully mistaken what prayer is: they think it enough to repeat the words; and so the tongue be busy 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 majesty of God by their rash presumption. But if we would pray as we ought, we must come unto this duty with a reverend preparation, behaving ourselves as in the sight of God. For this is an high & heavenly duty, which makes us (as it were) familiar with God; whereby we come into the presence of God, and are vouchsafed, being but dust and ashes, to confer with that glorious majesty of God: and therefore, unless we mean to pull down a curse upon ourselves, we must take heed how we perform so weighty and divine a duty, carelessly, formally, and coldly.  
I speak this with grief of heart, and to our shame; no garish toy, no company so vile and hateful in the sight of God, but is able to cause us to omit this duty, and to break it off. What, my beloved? do we think that God stands in such need of our devotions, that when we have served the flesh and the world, he will be contented with the refuse of our time and affections? Oh no! we may learn fare better things of the Heathens; Ignavis precibus fortuna repugnat: Fortune (say they) resisteth cold and sluggish prayers. And shall that service be thought meet by Christians for the true and everliving God, which Heathens thought unmeet for their blind, their false, their imaginary goddess? Fare be this from us; we have not so learned Christ  
A fourth rule to be observed, that we may be the true servants of God, is, to withdraw our affections from worldly vanities: we must take heed, that these get not the possession of our hearts; if they do, all that service which we should perform unto God, will soon vanish and come to nothing. Love not the world (saith S. john) neither the things that are in the world. If any man love the world, the love of the Father is not him, 1 john 2.15. For indeed, where the heart is taken up with vanity, what room can there be for piety? There cannot be two such different masters, as are the God of heaven, and the god of this world: And our Saviour plainly tells us, that no man can serve two masters, without hating the one of them: Ye cannot (saith he) serve God and Mammon. We must therefore, according to that rule of the Apostle, so use the world, as if we used it not; so use it, that we fall not in love with the vanities of it, that we be not ensnared with the deceitfulness of it.  
A fift and last rule to be observed of us, if we would show ourselves zealous in the service of God, is first, that we should love and affect good men; cherish them and encourage them; keep them with us, and converse with them. A true friend (saith the proverb) is a friend also to him that loves his friend. I may extend the nature of this proverb 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 marks of him that shall rest upon the holy hill of God, to make much of them that fear the Lord, Psal. 15.4. On the contrary; those that be ungodly and profane, that deride all piety and religion; such as those are, thy soul must hate and abhor. David could tell no better way, whereby to make proof of his zeal unto God, than by such an affection. Do not I hate them (saith he) that hate thee? and do 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 tarry in thy sight. Dost thou think that he can prove faithful to thee, that proves faithless to God? or canst thou endure that he should be graced by thy countenance, that lays a reproach upon thy religion? 'tis more than Christian patience; such was never in David; such was never in joshuah.  
We count him no loving subject, that harbours those who despise & resist the laws of his Sovereign. Shall we be so zealous for the honour of a mortal Prince, and shall we be so careless of the majesty of the immortal God?  
In the old law, he that despised Moses law, died without mercy, under two or three witnesses, Deu. 19.15. Mark now what the Apostle infers upon this; Of how much sorer punishment (saith he,) suppose ye, shall he be worthy, which treadeth under foot the Son of God, and counteth the blood of the Testament as an unholy thing, wherewith he was sanctified, and doth despite the spirit of grace? Hebr, 10.29. You see it is no such light matter to fall from the known truth, and to forsake the Gospel of Christ, being so much more excellent than Moses law was. Yet we are dumb and silent in God's cause, and pass over these things as if they were done in another world, and did no whit concern us; whilst we suffer that gangrene of heresy to invade our families. Oh be not deceived: Every master must give an account for every servant he keeps: And look how many such despisers of the word and truth of God are nourished by him, so many witnesses will stand up against him in the day of the Lord, to convince him of coldness and want of zeal.  
Here I have just occasion to take up that complaint & reproof which Eliah used towards the back-sliding jews 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 which we preach unto you, which ye receive, be the Gospel of Christ; if it be sole & sufficient means unto salvation, why do not ye receive it in uprightness and sincerity? why stand ye not up for Christ, and for the maintenance of his truth? why do ye not labour to beat down errors, and utterly suppress the kingdom of Antichrist? Take heed lest your indifferency herein, argue that ye belong not to Christ.  
I will say no more, but only close up this point with that of Austin; Non amat Christum, qui amat aliquid plus quam Christum: He loves not Christ, that loves any thing more than Christ: or with that which Christ himself speaks; He that prefers any thing above Christ, is not worthy of him.  
I will now draw towards an end: yet before I conclude, one special rub 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 mischief they would do in the Church of Christ, could not speak of them without many a tear: Many (saith he) walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the Cross of Christ; whose end is destruction, whose god is their belly, and whose glory is their shame; who mind earthly things.  
These walk from one house to another, and Chameleon-like, change their colour at every change of air. These are those ungodly men, of whom S. jude speaks, that defile the flesh, despise dominion, and speak evil of dignities: by reason of whom, the way of truth is evil spoken of. Not the Ministers of God, not the Word of God, no nor that dread and sacred Majesty of God himself, can pass free from the poison of these men's lips. These are they that buzz into your ears that cursed policy of wicked jeroboam, 1 King. 12.31. to make Priests of the lowest of the people. Hold them short (say they) and keep them under, lest they be too busy with you.  
O full of all subtlety and all mischief, you children of the Devil, 
Act. 15.10.  you enemies of all righteousness! will you not cease to pervert the right ways of the Lord? Behold now: whom do you resist? For, what are Moses and Aaron, but the ministers, but the messengers of the Lord? I say it is the Lord himself that you strive against: your tongues are set against the most High; and he will not fail to recompense your deserts with eternal flames.  
But as for you whom God advanceth in this world; if we be so vile, so contemptible in your sight, not to be thought worthy of access, nor to have that freedom of speech which befits our place & calling; we must suppe-up our contempt in silence, and think with David, 
Psal. 84.  We had rather be doorkeepers in the house of our God. Nevertheless we beseech you, that you would sometimes retire out of the vanity and deceitfulness of this world, into your own souls, & consider of yourselves as you are men; not great and mighty, but frail 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 john Baptist shall both meet again, but upon othergesse terms than here in this world they did: for then the Martyr shall be set upon the Throne, whilst the cruel King shall be 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 that liberty 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 less speak what they think.  
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 jews did despise jeremy, and that word which he spoke 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 ungrateful people, jer. 44. Ezechiel was restrained of his liberty, and despitefully handled, by the same stiffnecked and rebellious nation: What doth God do upon this? He makes the tongue of his prophet cleave to the roof of his mouth; strikes his messenger dumb: and all to heap vengeance upon them, that he might set the dumbness of his prophet upon the score of the people's sins, Eze. 3.25. Micah thinks it enough to keep a Levite in his house to be his Priest, for ten shekels of silver and a suit of apparel by the year: he thinks 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, judg. 17.10.  
Well then, to return and make an end of all; Whosoever he is that would be the true servant of God, must thus think of himself, that he is a member of that holy and invisible Church, with hath none in it but good men, none but gracious and godly men: therefore such as these he must embrace with a loving & entire affection; to these he must join & unite himself: yea, & he must not contemn the faithful messengers of the Lord, but have them in singular regard for their works sake. As for wicked men, that make but a mock of grace, these he must fly from as from serpents: they are only set as snares in his way to keep him from the service of God, and from the performance of religious duties.  
Thus (right Honourable and Beloved) you have heard the sum and substance of those points delivered and handled, which are included in this pithy and godly protestation of joshuah. First, from the connexion of my text, what constancy & 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 be most zealous for him. And lastly, from the extent of it, you have heard, that the true servants of God will keep none in their houses, but such as join with them in the true worshipping of God. You have heard these points handled and prosecuted at large; I must not dwell upon particulars. Only give me leave to end with a word or two of exhortation.  
As joshuah, in the beginning of his speech, sought to stir up the Israelites unto the fear 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 downright violence of Perizzites & jebusites, but from the furious and treacherous conspiracies of more subtle, more cruel, more politic, more malicious, more inhuman enemies: By the sweet peace and quiet prosperity of our country: By this blessed and free passage of the Gospel of peace, which doth every where display its pure and celestial beams; 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 joys of heaven, such as no eye hath seen, no tongue can relate, nor ever have entered into the heart of man.  
O let this stir up in us a readiness, a resolution, a zeal to this duty: To fear God; to love God with all our heart, with all our strength, with all our might: To refer our actions wholly unto the glory of our God: To serve him in holiness and righteousness all the days of our life.  
But if such unspeakable bounty, such heavenly goodness, cannot win our earthly and wretched souls: yet know this, there is a Hell, and there be damned; and torments in very deed, such as no patience is able to bear, no date of time wear out. If ye care not for his mercies, yet fear his judgements. Nevertheless, why will we tempt and provoke his justice, who is so rich in mercy? O rather, since there is mercy 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 perform willing obedience to our Lord; Knowing, that if we serve him here, we shall reign with him hereafter: if we set our delight upon him here, we shall be satisfied with his presence hereafter; if we give glory unto him whilst we live here, hereafter we shall triumph with him, and be received into glory.  
Now the God of heaven, etc.  
Soli Deo sapienti gloria.  
FINIS.