THE GOOD MASTERS PLEA, AGAINST THE EVIL SERVANTS CAVIL. Discovering the vanity of those men, who judge the Service of God to be vain. Delivered in certain Sermons upon MALACHI, 3.14. Being a taste of the labours of that reverend, faith full, and holy servant of God, Nicholas Stanton, M. of Arts; late Preacher of the Gospel of Christ, at the Parish of Margaret's in Ipswich, in Suffolk.  MALACHI, 1.10. 
Who is there even among you that would shut the doors for nought? neither do ye kindle fire on mine Altar for nought.  
LONDON, Printed for William Weekely, and are to be sold at his shop at Ipswich, and john Rothwell at the Sign of the Fountain and Sun in Paul's Churchyard. 1650.   

TO The Right Worshipful the Bailiffs, Burgesses, with the rest of the inhabitants of the Town of IPSWICH, And in particular, to the Authors Christian Auditors.  
Worthy, and well-esteemed friends,  
THat general, and good respect, which the author of this treatise, found amongst you, whilst he was living, hath well persuaded us, that the reviving, of any little piece of his, would be very welcome after his death.  
The restoring of a dead man to life, 
2 King. 13.21.  by the touch of the Prophet's bones, was an extraordinary, (and indeed, no less than a miraculous) putting forth, of the power of God; and therefore, no sufficient ground, for the common preserving, (much less, for the superstitious adoring,) of the bodily relics, of Saints departed.  
Yet we must needs acknowledge, that great reviving, which many drooping hearts, have found, and felt, by the Spiritual relics, of God's faithful servants, in works of this nature; as it holds forth, a sweet manifestation of the Grace of God, going along with the endeavours of his servants; so, is it no less warrant, for the preserving, and publishing, such Posthumes as these, whereby the authors, being dead, 
Heb. 11.4.  do yet speak, and (after a sort) outlive themselves; putting also a kind of new life, into their dearest friends who (being most deeply affected with their death,) could have found in their hearts, to have said with Thomas, (if the will of the Lord had been so, 
Joh. 11.16 ) let us also go, that we may die with him: I say, the resurrection of their labours [before hand,] (which did seem to have been buried with them,) doth not a little revive their friends, 
Io. 11.23, 24.  and is next in comfort to the resurrection of their Bodies [at the last day, 
1 Thes. 4.13.14 etc. ] or too the assurance of the happy condition of their Souls, in the mean time.  
For this cause, we were not a little encouraged, to bring this child of light, into public view; being well assured, that all such as loved the parents, will be very glad to see the face of it; And, if it should happen (which is the sad case of many a poor Orphan) to meet with hard usage, from the hands, and tongues of such, as use to show little kindness, either to the living, or to the dead; we make no question but that great Lord Protector, whose service it pleads for, will also plead for it; and (under him) we are bold to commit it to your care, and patronage.  
The work itself, speaks much of the mind, and spirit of him, that composed it; and is like the sweet sent of a perfuming Candle, which continues a great while after the Candle itself is put forth, and removed out of the room. It is a work fit for these times, wherein the eyes of too man's professors, are so dazzled with looking up to their privileges, they know not how to look down to their duties. 
Heb. 13.2.   
The author was (like Moses) a faithful Servant in the house of God; and we are persuaded his main design was, to draw Others (also) from the vassalage of Satan, to the service of God; 
Act. 26.18.  in which work, 
Phil. 4.1.  God hath crowned his endeavours with so many seals of his ministry, 
1 Cor. 9.2.  (as well amongst your-selves, as in other places) that if we should hold our peace, 
Luk. 19.40.  many stony hearts, (converted into flesh, and made children of Abraham,) 
Mat. 3.9.  would speak to the praise of God's grace, in this useful instrument.  
In the opening, and applying of this Scripture, he hath notably discovered, the vanity of those men, who judge it a vain thing, to serve God. It is most true, 
1 Cor. 15.33.  that evil words, (much more evil principles in the heart,) do corrupt good manners.  
The activity, or, unactivity of men [outwardly,] doth most certainly spring, from internal principles, most deeply rooted, and closely riveted, in their spirits: amongst the rest, a world of hurt is done, by this one common, and hurtful principle in the World, [it is in vain to serve God.]  
What makes men, either so desperately Active, for the worst of Masters, or so shamefully unactive, for the best; but this secret persuasion, that cometh not of him, 
Gal. 5.8.  that calleth them?  
Now, we know, a disease, clearly discovered, in the cause, is in the highway of cure. The wisdom, and spiritual skill, of this heavenly physician, 
Pro. 20.27.  hath much appeared in this kind; who by the candle of the Lord, hath made so deep search into the privy Chambers of the Soul, and most inward thoughts of men, that, by the clear discovery, of the guile, and self-deceit of their hearts in the service of God, they might be throughly convinced of the error of their ways, 
1 Cor. 14.25.  and so the secrets of their hearts being made manifest, they might fall down on their faces, and worship God, reporting that God is in his Ordinance of a truth.  
If the communicating these labours, may (through God's blessing) conduce to that happy end, (as, we are assured it was the main aim of this faithful Steward, in preaching of them) so we hope, it shall be our utmost end, in the publishing thereof.  
For this cause, 
Eph. 3.14.  we desire to bow our knees unto the Father of our Lord jesus Christ; and to beg of you, that the Author's Plantation, 
1 Cor. 3.6.  may be watered by your Prayers, and tears also, that God giving the increase, his name may have the Glory, of all that Service, which is done in obedience to his commands, and his poor servants may enjoy the comfort, of all his precious promises, 
Isa. 45.19.  who never said to the seed of jacob, seek ye me in vain.  
By the grace, and in the strength of this God, we are bold to engage ourselves, 
2 Cor. 8.5.4, 5.  first to the Lord, and then unto you by the will of God,  
Your Servants for Jesus sake, 

Matthew Laurence,  
Robert Stansbye,  
Isaac Basil.     

To the Reader.  
Christian Reader,  
THou shalt find, 1 Sam. 14.18. Absalon having no son to keep his name in remembrance, he set up a Pillar; this Godly Author, (whose modesty was far enough of from affectation of Printing as all know, that knew him) having no natural issue, (though spiritually he brought forth many sons and daughters unto God) his Pious Consort (while others are building Sepulchers to their fathers and Husbands) erects him this Pillar and Monument; both for matter, & form, of his own providing & hewing, by the help of God's spirit while he lived; a Monument more lasting than that of Brass and Marble: It was found in his study, written out with his own hand (by importunity of a friend) for private use; but as the wine was found in the Cluster of Grapes, 
Isa. 65.8.  and one said destroy it not, there is a blessing in it; so such as saw it, much desired the publication of it; And his Yokefellow (it being a I'hoenix springing out of his ashes, and the true child of such a father) dar'st not (with the careless Mother) suppress and smother it, but call in help, 
1 King. 3.19.  to hand it forth for Public use, (which else had been stilborne, and never seen the light,) that so he might live though dead, and that lasting Posterity might rise up and call him blessed. honey dropped and lay upon the ground, and Saul had kept the People by an Oath from eating; but Jonathan coming, and tasting thereof with the end of his rod, was much revived and refreshed, blaming his father for restraining the people; surely the people under this godly man's ministry, were brought to a place of much honey, where the word dropped abundantly, and was sweeter than honey, and the honeycomb, where many a fainting and weary soul was cheered, and comforted; and you that do but taste (as with the end of a rod) how good and gracious the Lord is, by this little piece of him (who otherwise was abundant in labours) will lay blame (somewhere) that you are kept from more of it, (you will find such sweetness in it) and think the Church hath wrong that she wants any of her treasure; but be assured (Reader whoever thou art) that no Ananias and Sapphira-like spirit hath held any of it back, but (that which hath been a cause why the labours of many godly Ministers have been buried with them) a necessity from the closeness and shortness of his notes and hand, which have made it not only difficult, but almost impossible to Midwife them into the world; and if any imperfect Copy should be thrust forth, 
Gen. 38.29.  the breach be upon them; Know it comes not polished from the Author's pen, and is of quicker delivery, then that any skilful hand could come at it. His spent pains and labours (together with himself) are now with the Lord, finding (what here he hath taught) that his labour was not in vain in the Lord; he was a burning and a shining light while he lived, a workman that needed not be ashamed, and this his work will praise him in the Gates; it carries its own letters of commendation, and if thine eye be single, to judge righteous judgement, thou wilt find it full of heart-breaking, conscience-convincing, and soule-incouraging truths, in plain and familiar, (but heavenly and spiritual) dress: and while others are busy in tying and untying knots, spending time in the brabbles and disputes of the times, which tend to strife, rather than godliness, this holy servant of God, throws out the disputer of this world, and like a good Spy, or Seer, he brings, and maintains a good report, of the good old way of serving God; And though, possibly, there may not be wanting some, that may call them low and legal things, not savouring (as they use to say) of the Gospel's spirit of these times; to such we answer; as Moses had his Jannes and Jambres; 
Exod. 17.11. 2 Tim. 3.5. & 8.  and Paul met with some, that had a form of Godliness but denied the power thereof: men of corrupt minds that withstood the truth; 
2 Tim. 1.7.  so it may now fall out: but if thou hast a spirit of love, and of a sound mind, and hast been nourished up in the words of faith, 
1 Tim. 4.6, 7.  and of good doctrine, which thou hast continually followed, exercising thyself unto godliness, thou wilt eat and bless God, and bless his counsel; thou wilt find it very profitable, if the fault be not thine own; eat, and digest the roll, and let it be sweet in thy belly, and despise not the day of small things; pray that the Lord of the harvest, would thrust forth more such labourers, and that he would teach, and tell thee how vain all things else are, but to serve God, and that godliness only is true gain: and if any man teach otherwise, and consenteth not to the doctrine that is according to godliness, he is puffed up, and knoweth nothing, but doteth about questions, and strife of words, from whence cometh envy, strife, rail, evil surmisings, froward disputations of men of corrupt minds, destitute of the truth, which think that gain is godliness, from such turn away. But lest we unmannerly make thee stand too long at the door, ere we bid thee come into the house, we beg thy prayers, and are thine in the service of the Gospel.  


Matthew Lawrence,  
Robert Stansbye,  
Isaac Basil.     

THE GOOD MASTERS PLEA, AGAINST THE EVIL SERVANTS CAVIL.  MALACHI, 3.14. 
Ye have said, it is vain to serve God.  
THe Author, and Pen man, of this Book, (being the last of the first Testament) was the Prophet Malachi; who was one of those (even the last of those) three Prophets, that the Lord raised up for the help of his Church, and benefit of his people, after that long and sore captivity which they had been in, and now but newly delivered out of: and though they had been in a hot furnace, yet were they not purged from their dross. There were two sins which the Prophet doth now especially charge upon them.  
1. Slighting of God's Services, and Ordinances.  
2. Cavilling at his ways, and speeches.  
Strange sins to be found, especially, in such a people, at such a time:  
It might well have been expected from this people, especially now, coming so lately out of such sore troubles, that they should have laid their hands upon their mouths, and have justified the Lord in all his proceed; that they should have been even hungry of offering Sacrifice, and glad of opportunity to have done God service; resolving after this manner; well, seeing the Lord hath been so good to us, as to deliver us, out of the hands of our enemies, we will resolve, to serve him, in holiness, and righteousness, all the remnant of our days; and seeing we have wanted, our former opportunities of doing God service, and offering him sacrifice, but have them (now) restored us again, we will now double our diligence, time, cost, and pains, in serving of him.  
These, and the like expressions, might well have been expected to have come from this people, as, from such as come out of affliction; but as it is nothing thus with many others, so neither was it with these; which were not only soon weary of God's service themselves, but (in their hearts at least) condemned it, as fruitless and unprofitable for any others, for which (as here) they are reproved; ye have said, it is vain to serve God.  
These words are an answer, to their cavil, or a fresh accusation, and reply upon their stout selfe-justifications in the former words, verse 13. What have we spoken so much against thee? Divers doctrines the words afford,— as 1. That Carnal hearts are full of proud cavils at God's ways, Mat. 25.24. etc. 2. That the Lord takes notice what hard thoughts men have of himself, and his ways.  
But letting them pass, observe this.  
Doct. That carnal hearted people do judge the serving of God in exactness, to be but a vain thing; or, that, they account the true service of God, to be but a vain service.  
1. I say carnal hearts do thus judge, [ye have said;] The Lord did not intent to charge all this people with this crime, nor yet any of those, whose hearts were upright with him, for they esteemed far otherwise of the service of God; as appeared by their practice in the 16. verse; only, he intended, such as were in outward covenant with him, who though they were [in] Israel, were not [of] Israel: Again, I add, that they judge the exact serving of God to be vain: they will acknowledge a necessity of serving God (take it in their way and fashion) they will give it in charge to their children, and servants, when they go to bed; Sirs, have a care and serve God, if you do not serve God, he will not bless you, etc. But to be so exact, and precise, in serving of God, to be so strict in keeping of his Ordinances, and in walking mournefully before the Lord of Hosts, (as these words are partly expounded by those that follow them) this way of serving the Lord, is every where spoken against by Carnal hearts, as here. It is vain to serve God.  
Nay, it will be no hard thing to prove, that to serve God at all; or that the service of God in general, is held by them, to be but a vain thing and if this be proved, the other will follow much more, as being included therein: and this is the thing that I shall first endeavour, for the further conviction of carnal hearts, that hereby they may see themselves, and their conditions. True, it may be they will not believe it, and it may be they do not think, that they think so; but, they do not know their hearts, as the Psalmist said of those wicked men Psal. 49.11. that their inward thought is so, and so. viz. that their houses shall continue for ever, and their dwelling places to all generations, etc.— He seems to distinguish, between thought and thought, an outward and an inward thought, their uppermost thought, that lies next the understanding, and conscience, [and that is otherwise,] but there is another thought, that lies beneath and under this, which they know not themselves [and that is, thus, that, it is in vain, to serve God.] The truth of this is proved from job. 21.15. what is the alnighty we should serve him? and what profit should we have, if we pray to him? and from Isay 58.3. wherefore have we fasted and thou seest it not? wherefore have we afflicted our soul and thou takest no knowledge? And it is further cleared, and confirmed, by these evidences, or evidenced by these particulars.  
1. By their wilful and total omission of some known required duties, so (except it be some straitlaced hypocrite one of a thousand) there is not a carnal heart to be found, but may be taken tardy this way.  
The Pharisees, as strict as they were, yet lived in the constant omission of known required duties; and those of the chiefest sort: whereupon our Saviour told them, that, these things they ought to have done, being things of most weight.  
And that they laid aside the commandment of God. 
Mark 7.8.   
As a man buying a large bargain, doth pick, and choose, when he comes at that which doth not like him, he lays it aside, and will none of it; this is not good, saith he, I do not like this. So did they, and so do all carnal hearts; when a Commandment from God comes at them requiring a duty, which they do not like, they lay such a Commandment aside, as if it were an useless Commandment, that it were in vain to obey such a commandment, that either no reward would come in for keeping that Commandment, or not enough to countervail that pains, and loss, that would follow upon the keeping and obeying of it.  
And this is evidence clear enough, to prove, that in their hearts, they think, that the whole service of God is in vain; for did they think otherwise of the service in general, they would think otherwise, of the several acts, and parts of the service; did they really believe, that there were reward in keeping of any of God's Commandments, they would also believe a reward for keeping all, and every one.  
And therefore, as he that breaketh wilfully, and constantly, one point of the Law, is guilty of the breach of the whole Law: so, they that are guilty of judging the service of the Lord vain in any one particular, are guilty of Judging it so to be, in the general.  
They then that do omit, and neglect, prayer in the morning, do in their hearts think it in vain to pray in the evening, etc.  
Others there are, that will choose to do things that are vain, rather than be employed in any part of God's service; how will they spend their time? some playing, others sleeping and idling a-away their time, doing either nothing, or that, that is next to nothing, and worse than nothing, rather than serve God: is not this a clear case, that these people do think it to be vain to serve God, or else they would not do, as they do.  
Secondly, the truth in hand, appeareth, by their slighty performing of those duties that they do undertake; dealing with God deceitfully, as they in Acts 5.1.2. and turning the Lord off with any thing, as these people reproved in the text; of whom see Chap. 1.13. 
Mal. 13.  ye brought that which was torn, lame, and sick, saith the Lord: when they had a beast that was worried, baited, and bitten, that it was in danger to miscarry, and die; or good for little or nothing, that, they brought and offered in sacrifice. Yea? will the Lord put us to such cost, and charge? and must we of necessity offer him so many sacrifices? is there no shift for it? etc.  
Well, we'll come off as good cheap as we can, he shall have the very worst we have, those that are worth lest to be sold, will we offer: now their offering such sacrifices as these, showed that in their hearts they thought it in vain to offer any at all; that they were but lost, and cast away, for, had they believed that the Lord would have rewarded them for their services, and satisfied them fully for their Sacrifices, that they should not have been loser's by any thing that they had offered, he should then have had the very best that they had; knowing that the better any thing is that they offer to God, the greater is the reward that God will give to them for it. For this will make a soul free for God; As David, who knowing what a bountiful paymaster the Lord was, would not offer him sacrifice, 
2 Sam. 24.24.  of that which should cost him nothing.— Why? just thus, do earnal hearts in doing the Lord service (as these people did in offering him sacrifice) they bring him the torn, blind, and lame.  
Yea, is there no help, but I must do duties hear, pray, repent, give alms, and the like; well then, I'll shift as as well as I can; if I must hear, I'll hear at my leisure, when I have little else to do.  
If I must give, it shall be of that which I got by usury, bribery, or the like.  
If I must pray in my family, it shall be the last thing I do immediately before I go to bed, being half asleep and half awake. If I must repent, I will do it when I am ready to die, and go out of the world, when I feel the house crack, and it be ready to tumble down about my ears, then will I seek out for another habitation: and so for other duties.  
This is the practice of carnal hearts, thus to turn the Lord off with the worst, which is a clear evidence against them, that they Judge his service, to be but vain service.  
Thirdly, this truth may be evidenced, by their weariness in their serving the Lord, though in a slighty and formal manner; as this people in that place before named, are charged with this very thing, 
Malac. 1.13.  ye have said, what a weariness is it, and ye have snuffed at it. etc.  
And thus are carnal hearts soon weary; though in some regard they have by far the least cause.  
Of all men, one would think, that these people, should not be weary of serving the Lord, that are at so little pains, and cost, and so formal therein.  
It might rather be thought, that the people of God, which do so put out themselves, and spend their spirits in the service of the Lord, that they, should rather be weary, than such as are slighty, and formal therein, turning the Lord off with lip-labour, and bodily exercise. And it is true indeed, if weariness in the service of God, did arise from the expense of Spirits, than the godly should be sooner weary, than those that are carnal; but, indeed, this is not the cause of it; but rather, a dislike of the service itself, from an indisposition in the heart (being carnal) to a duty, or service, that is of a spiritual nature; hence it is, that the people of God (who love the service of God) after such time as they have been much with God in the duties of his service, and have both wearied their bodies, and wasted their strength and spirits, yet delighting in the Law, and Service of God after the innerman, are not yet weary of the duty or service itself, but wish that they had fresh strength and Spirits. For it is one thing, to be weary in the service of God, and another thing to be weary of the service of God.  
The first may befall a gracious heart, or child of God, but the latter, is the property of those that are only carnal.  
And again, there is much difference between that wearisomeness, that ariseth from inabilities to hold out any longer in the duty or service, and that which springeth from a dislike of the duty or service itself; both in the affections, from that contrariety that is in the heart (being carnal) to the duty or service (as spiritual,) as also, in the judgement, from secret fears and thoughts of losing its labour, and so being in vain.  
The earnal heart is weary of the service of God in this last manner, as well as in the first, and that upon this last ground also, whereby the truth in hand is evidenced.  
Fourthly, it is clearly evidenced: that they think the service of God in vain.  
By those base and hard thoughts which they secretly harbour of such as serve God more, and better than themselves; this is a thing very commonly found in carnal hearts, (and who will serve God a little) to be bitter in censuring of them that serve him much, those that keep their times and go their pace and are of their Last and strain, they can like well enough.  
But such as exceed them, they suspect for too much niceness; what? will not common Prayers please them? but they must have conceived Prayer? will not praying with others, and in the family suffice? but they must Pray alone, and in their closerts? will not one Sermon a day content them? but they must hear all day long? and are not Sermons on the Sunday sufficient, but they must run to Sermons, and Lectures in the week too? etc. Thus condemning the generation of the righteous, and such as are better than themselves.  
These thoughts and speeches proceed from carnal hearts, which conceive in themselves, that the service of God is altogether in vain: for, if they did really believe, that it were good, and profitable to serve God a little, than it would follow even by the rule of common reason, that it is much better to serve him more, and so still the more, the better.  
Take a man which believeth, that such a work or Trade is gainful, and profitable, though he himself cannot work, or earn that way, by reason of age, or infirmities, yet will not he condemn those that can, and do; but will bless them and their condition; wishing that he were in the same, himself. Alas (saith he) I am grown old, my sight and strength decays, that my work is gone, I can make no earnings but lose my time, etc.  
Oh, but such, or such, they are happy, for they can work, and earn; I am glad that others can, though I cannot; but I would I could work, for I know it is profitable work, and will bring in great advantage to him that labours in it, whereas another, it may be, slights that work, and trade, and condemns them of folly, that follow it most: and all out of ignorance, and that, because they think it, to be but labour in vain. Thus it is concerning the service of the Lord, and the trade of godliness, those that are truly godly will rejoice that others serve God, and can do it better than themselves. I am a poor ignorant creature, a dwarf and a nurling and grow very slowly, but I am glad to see others grow: my Spirit is straitened, and bound up, but others are large hearted for God, and God lets out himself to others, though he be a stranger to my Soul; I am hard hearted, and cannot mourn for my own, or others sins; and for the afflictions of God's Church, and people; which I, aught to do, but cannot; Oh, but such, or such, they can do these things; well: blessed be God, I am glad that any body can do thus. Oh! that I could do so too; this is an evidence of a gracious heart, that knows the service of God to be a profitable service; but on the contrary, such as speak, or think otherwise, as formerly was said, they think the service of God to be but a vain service, and this doth clearly evidence their hearts to be but carnal.  
Thus for the proof of the Doctrine, now follow the Grounds of Reasons, why carnal hearts do Judge the service of God to be but vain.  
Reason. 1 The first is, because they make question, whether there be any such Lord to serve or no, for (as Psal. 14.1. The fool hath said in his heart there is no God, so) many such there be even amongst us, who though they do not verbally deny it, yet they do not really and cordially believe it; for though this be one of those moral principles that are engraven upon the heart of man by nature, which can never be utterly blotted out, yet (as others, so) this lies up as a dead principle in the Soul, and stirs little till it be enlivened; and then, they making question, whether there be such a God to serve or no, no marvel though they judge, and condemn the service of that God to be in vain, when the worshippers of Baal spent much time, and pains in praying, offering of sacrifice, and cutting themselves with Knives and Lancers, and continued thus doing all the day, from morning till noon, and from noon till night, the Prophet that stood by, mocked at them, and derided them; and the reason why he did so, was, because he knew that there was no such God, as they seemed to serve, none such to hear, and help, as they called and cried unto; and that therefore what they did was in vain. Now that which Elijah the true servant of the true God, did to those Priests, servants, and worshippers of Baal: the servants of Baal, of the world and sin, do to the servants of the true God, and that upon the self same ground (though they be mistaken.) When these carnal hearted creatures, and atheistical spirits, look upon the faithful servants of God, and see what time they spend, and what pains they take, in the service of the Lord, calling and crying to the Lord by fervent Prayer, cutting, I mean rending and tearing their hearts, by repentance, and humiliation: and that so long, and constantly from the morning of their youth, to the noon tied of their manhood, and from the noon tied of their middle age, till the evening of their life, etc. where carnal hearts behold these things (I say) they secretly mock at the servants of God, for doing thus, as thinking in their hearts, that their labour is but lost, and in vain; because they make question whether there be any such God to serve or no, which if there were not, than it were in vain indeed, and though there be, yet they questioning the truth of it, these things must needs seem in vain to them.  
Reason. 2 Secondly, They think the service of the Lord to be a vain service, because 'tis in vain to them, they are never the better for any of God's service, which they do, and therefore they think that no body else is; they get nothing at the table of the Lord, nor at the throne of grace, but come away as dead hearted, with their corruptions as strong, and they continuing as ignorant of the mysteries of Christ and life, and as unable to pray, or do God any service, as formerly; and therefore it being thus with them, they think, it is thus with every body else, yea, that there is no such good, as men speak of, to be gotten in any part of God's service. And the truth is, they dare do not otherwise, then give entertainment, to these kind of thoughts (being suggested to them by Satan) hereby to prevent that condemning sentence, which their own consciences, would be ready to pass upon them, for their unprofitableness in God's service. For should they admit of this for a truth, that there were so much good to be got in duties, and ordinances, than would conscience be upon them, and demand why they do then get no more good thereby, and so make them call into question the truth, and uprightness of their hearts, and the manner of their performing duties, and doing of God service. Which to prevent, as also to save themselves in the esteem of others (so fare as they can) they cast this imputation, upon the service of God itself. Simil. As it is the practice of some servants, that having wasted their wages by some riotous courses, or secret haunts of expense, to save their credits with their friends, and such as would else be ready to tax them, for ill husbandry, in coming away without clothes on their backs, or money in their purse, they, to save their credit, and avoid blame, unjustly accuse, that service they dwelled in, & say that it is a stroying and wasting service, [much work, and little wages,] that there is nothing to be gotten in it, and the like; thinking thereby, to scape free from blame, which ('tis true) they may do, with those that know not the service, but not with those that know how good and profitable a service it is.  
Thus do carnal hearts, with the service of God, and the duties of it, thinking, and saying, it is but vain, to save themselves; and whereas, they cannot deny, but that some others, do thrive, and grow better, and more than themselves, they will not acknowledge this, to be, from the duties of God's service, but rather from some other thing: as for instance, when they see others grow in knowledge, and parts, whilst themselves remain, still grossly ignorant, they will not acknowledge, that they got this, by attending upon the means, and ordinances, but rather impute it, to good education, to the strength of their memories, and other abilities of their own, when they see others have gotten power over their passions, and corruptions, whilst they remain still harebrained, and furious upon every slight occasion, that the wagging of a straw, will make them off the hooks, and make them little better than Bedlams, they will not ascribe any such grace, to be power received from jesus Christ, through any ordinance, but rather to the goodness of their natures. Oh, they are of a more mild disposition than I am of, my nature is hasty, I cannot help it, etc.— Nay, rather than they will take shame to themselves, they will lay the blame upon God, if for want of a true change in the heart, they remain without the spirit of God, and the spirit of supplication, that they are still children, and babes, & cannot speak in Prayer, further than what they have gotten from others; then will they excuse themselves, and say, that God doth not give the spirit of Prayer to every one alike; not considering that promise, of Gods giving his holy spirit, to them that ask it, meaning aright; it is granted, that he doth not give it a like to all his people, but yet he gives it so to all, as it will be quickly discernible to them that have it, even this way, as many other ways beside.  
Reason. 3 A third ground or reason of carnal people's Judging thus of the service of God, as if it were in vain, is, because they see many of those, very negligent, and careless herein, whom they much admire; great ones, and learned ones, whom they Judge to be so wise, that they cannot be thus mistaken.— And therefore, when they see them careless in the duties of God's service, that either they use no prayer, nor duties in their families, or but seldom, or if constantly, yet but in a slighty formal way; (so for hearing the word and other duties, etc.) They begin to think, surely, these things are not so needful, this same serving of God in this manner, is not so profitable, for if it were, certainly such and such learned men and great Scholars, (that should know better what belong to it then so,) would not omit these things as they do: thus as the Apostle saith of them in jude, that they had some men's persons in admiration, so some men's judgements, and Practices, are had in admiration, and followed as unerring patterns, and the judgements, and examples of these men, are more to them, than all the precepts of God, not considering that of the Apostle 1 Cor. 1.26. not many wise, or great, or noble, are called.  
Reason. 4 The fourth Reason, why carnal hearts Judge the service of God a vain service— is, because, the Lord doth many times defer the paying of his servants wages, for the service which they do, for him, till afterwards.—  
God doth not give them outward prosperity, it may be at all; and no marvel, because as his Kingdom, is not of this world, so neither shall his servants live, as in a Kingdom here; nay, it may be, they attain not, to that inward joy, and peace, which they expect, and shall be sure of, at last; together, with other parts, of their reward; which they are uncapable of, whilst they are here, only, they must stay, as those labourers for their penny, 
Mat. 20.  till night; so they for their reward till death.  
Now carnal people, seeing nothing coming in, having no Bird in their hand, and wanting faith, to believe, and patience to wait, give it over, as labour lost, and pains to no purpose, that is taken in this service, like as in their own doing service, to the Devil, because when they have sinned, 
Psal. 50.  and God is so patiented, as not to reprove and punish them, for the present they think he never will; so in the doing of good, and serving the Lord, they think, because it is not rewarded for the present, therefore it never will, though yet the Lord hath bound himself, by many promises, to reward them; which bonds are good debts, and the Christians reversions, which are better than the worldlings possessions.  
Obj. But here comes an objection, in the way, which must be removed, before we can proceed any further; thus some, may say, if so many do think, the service of God to be in vain, as you say do, why then do any, that are thus natural, and carnal, keep God's service, or do him any work at all? you will grant, that many which are natural, and carnal, yet do much of God's work, pray, preach, hear, etc.  
And if they thought, that all which they did, were in vain, surely, they would not do, as they do, to lose labour.  
Answ. I answer, there are divers grounds, and reasons, of their doing God some work, and service, though yet in their hearts they think it to be in vain, I will instance in two; the oneiss, that they are haled and forced hereunto, and that they can do no less; either, the examples of others, or a habit, gotten by practice, or powerful ordinances, making way, and work, for an enlightened conscience, not quite benumbed, they are hereby, forced upon that service, of God, which of themselves, they have no love unto; Simil. As two men, that are friends, dwell together, the one of them, having much work to do, calls to the other, to come and help, happily he will not go himself, but sends in his man, now this man, goes to work, not out of any love to him, that he goes to work withal, nor yet out of any hope, to be the better for working with him, for he is agreed with his own Master, and so therefore looks upon all other work as in vain, only, yet he goes, as sent by his own master, and so works for the other, and dare do no less; even so it is here, God and conscience are two friends, and God having work to do, Prayers to make, Sermons to Preach, and hear, or afflictions to suffer, etc. conscience, that, being God's friend, sends in its man (for many a man is more servant to his conscience than he is to God) and he falls to this work, yet looking upon it as in vain, and yet can do no less than go, and work, being sent, and forced by the power of his conscience, to which he is a Servant, and not to God, though yet he doth his work. And there is many a man that if his own Master (conscience) would let him alone, that he could be quiet, would not do half so much of God's work, as now he doth. But when he goes to bed, like a beast, or abroad in the morning without prayer, conscience stuffs his Pillow with Pricks, and doth so hale, gaul him, and disease him, that he cannot be quiet, but it dogs him, and there it baits him; thou hast not been at prayer, how darest thou make such adventures as thou dost? how canst thou look to be kept, or blest without seeking God? etc. Hereupon, he falls to work, and then conscience is quiet, and giving him, a little cursed peace, he is quiet too, and this wages he hath from his conscience, for the work, and duties which he doth; but as for any reward from God, he hath no ground, to look for any, and yet doth, what he doth, upon this ground. I grant the best of God's servants are bound to hearken to the voice of conscience, but wicked men are more driven by the lash and accusation of conscience, then drawn to duty by the light thereof.  
The other ground, of this their doing God some work, though yet in their hearts, they think that service of God to be in vain, is this:  
They do it, to make sure uncertainties: for though (for their own parts) they be settled in the thoughts, and resolutions, of these things, and think, and say, as the Scripture says of them, that there is no God, or that his service is in vain, etc.  
Yet, either by some powerful Sermon, or upon the general acknowledgement of the contrary, by others, or happily, upon the beholding, of some of God's people, and their carriage, in sickness, and at the approaches of death, how comfortably they lay, and how confident they were, of a liberal reward for their serving of God, etc. Having also some taste, and the first fruits of it already: these things make these people begin to doubt, and question, what before, they seemed resolved of, that many a man comes away, sighing, and saying, within himself, well, I am afraid, that if this were my condition, that death were coming for me, and I were under the hand of God, and so near my end, as such a one is, I should not be so comfortable as he is, but that I should lie like a wild Bul in a net, full of the fury of the Lord, and be at my wit's end; & therefore it may be, that I have been mistaken, all this while; and for all this there may be a God, and there may be some reward in serving of him, etc. and hereupon, he resolves to do something in God's service; well, I will resolve, to pray, hear, etc. More than I have done, that if there be a God, and there be any reward for his service, I may have something in the Bank, and a coming;— thus thinking to make sure, however things go.  
Simil. As you shall have some ignorant hide bound Countryman, that, having no skill, nor experience in Sea-affaires, and adventures into foreign parts, and new plantations, is quite against such kind of trading, when the ship goes out, he gives it for lost, and all that is ventured in it, secretly condemning them for folly, [at least] that have nothing to do with their moneys, but to make such desperate ventures of it, as these; and yet this man hearing, how such a one, and such a one, by putting in a stock of money, and employing it that way, were great gainers, and and made men for ever, as they say; this man at length, and in time, may be brought to make some venture himself that way; reasoning thus; well, though I have no mind that way, yet I care not, if I venture something at Sea, etc. It may be the ship may return, and some profit may come by it, that if it doth prove so, I may be the better, and save something, but he will not venture so much as shall undo him, if it should miscarry, but what he can easily spare: So it is here, carnal hearts though they Judge thus of the service of God, as vain; and that labour as lost, that is taken therein; yet perceiving (as before was said) what others, have got thereby, are hereby brought, to do something for God, thinking, that if there be a God, and it be not in vain to serve him, that something may come in, in an evil day; being so simple as not to consider, that God will be served aright for the manner, as well as for the matter: neither will they venture much for God, to part with all for the Pearl, but only venture so fare, as to provide for themselves, how they may be happy (as they think) without any thing coming in, this way.  
The first use of this Doctrine, is, for Information, 
Uses.  and that in many particulars,  
First; 
Use 1. Of information.  It informs us, of the reason, why the Lord hath no more servants, to wait upon him, and do his work. The world, and sin, have abundance, but the Lord very few; especially of those that will wear an in tire coat without seam, or that will venture upon any hot piece of service, if they be put upon it; here is the true ground of it, they doubt whether the service of God, be not a vain service, and whether there be, as good wages, to be had, for doing of God's work, as they have, from those Masters, whom [now] they serve, and whose work they do.  
Secondly, It informs us, of the ground, of so much lukewarmness, and indifferency, as is in many that are, or seem to be, the servants of God; why? they slubber over the Lords work, and are so slighty in his service, offering him sacrifice, of that which doth cost them little, or nothing; as in praying, hearing, and the like; as if it were no great matter, whether they prayed, or not prayed, whether they heard, or not heard, whether they stood, and appeared for God, or dissembled it; especially, if it come to this, that they cannot follow, and serve God, but it must cost them dear.  
Indeed, many can be content to keep God's service, do Gods work, and profess religion, so long as this profession, and service, will maintain them; but if it comes to this, that they must maintain their service, and they cannot profess, and follow God, but it will cost them their estates, credits, liberties, or lives, than they shrink: and here's the reason, they make a question, [if they should disburse so much for God, and in his service] whether ever they should see their own again, and not be losers, by the bargain. This makes them so backward to enter upon some work, that God puts them upon, and so slighty in that which they do, Simil. That as they that work for bad paymasters, when their work is faulted, are ready to answer, why? 'tis even well enough, unless I were like to be paid better for it, than I am; so do they here; suspecting the service of God, for a vain service, they think the work done in it, to be well enough, how slighty soever; whereas, did they believe otherwise, and the truth of those promises of God, 
1 Cor. 15.58.  for his bountiful rewarding of such as are his servants, it would make them fruitful, and painful in his service.  
Thirdly, It informs us, of the ground, of so much Apostasy, and backsliding from God, why so many of his disciples, and servants go away, and fall off daily; Yea many ancient standing professors, that seemed to have been good, and faithful servants, and to have done God much good work; yet (now) after a long time, they carry the Lord his livery home again, and will wear it no longer, nor follow him any further, but are now for a new Master, and that such a one as the times will serve them to follow, and serve without danger. The ground hereof, is clearly this, they think to mend themselves, and to take a course, that will be more profitable, than this service would be, if they should continue it.  
But as Moses, 
Heb. 11.25, 26, 27.  endured many, and great afflictions, seeing him [by faith] who is invisible to sense; so, had people hearts, and faith to beieeve the truth of God's promises, and the profitableness of his service, all the world could not be able to hire them out of it, nor any thing in it beat them off, or any whit discourage them. But I would earnestly desire these people, that are backesliders from God, to consider, how wonderfully they provoke the Lord to displeasure, who thus turn their backs upon him, and give over his service: and indeed, there is just cause, that the Lord should be sore displeased: For such a one proclaims to all the world (in effect) that he hath found a better service than the Lord's; 
Hos. 2.5.  and that it is better to serve sin, the world, and the Devil, then to serve God; and doth, as if he should say; well friends hear me, and know my judgement, Time was, when I was a slave to my lust, and the world, and had no heart, to any of the duties of God's service, I never cared for prayer, the word, nor any such thing; and so I spent my twenty, or thirty first years; And afterward, (I know not how) going to such a place, where there was a Sermon, I could not choose but go in, and in hearing my conscience being much stirred) I was brought to take another course, and then I gave myself to pray, hear, read, and the like, and to profess religion; and thus I have held thus many years; So that I have tried both masters, and tried both services; and now I proclaim to all the world, that I judge, the service of sin, and of the Devil, to be better than the Lord's service; for I think this, to be but a vain service; and therefore, I leave it, and turn (as I hope) to mend myself. Now must not the Lord needs, take this very ill, at the hands of such, as shall thus disparage his service in this manner.  

Use 2. Of reproof.  The second use is for reproof. First, to such as not only think thus, that the service of God i● in vain, that a man is never the better for it, but judge it so evil, and conceive a man is much the worse; as those in joshua, to whom it seemed evil to serve the Lord; so some think, 
Iosh. 24.15.  that such as give themselves to pray, and mourn for their sins, that are zealous for God, and forward in the profession of religion are the worse; worse in their health, worse in their estates, worse in their wits, and the like. These are a degree above the ordinary sort, of wicked people, and shall far thereafter: of which see, jude, 15. for God shall come one day to execute judgement upon ungodly men, not only for all their ungodly deeds, but for all their hard speeches [also] which they have spoken against him.  
Secondly, It is of Reproof, to such as are guilty of this sin, in the Text.  
And of this sort are many, and multitudes, even of those that (in a formal manner) do perform many services that the Lord requires; that do hear, pray, and profess; and yet in their hearts, have but mean, and low thoughts of those duties of God's service; and look upon the labour, and pains taken in it, as lost, and in vain.  
Let these know, that they are guilty of a sin, which the Devil himself was free from. He said, 
job. 1.9.  that job did not serve God for nought; yet these think the service of God to be vain, and fruitless: but howsoever, it is a desperate sign of a carnal heart, and a black brand set upon the wicked, by the hand of the spirit of God, whereby all the world may know them to be wicked, wherever they find it; And they themselves, may know themselves so to be, much more; let them be otherwise, never so fair, and formal, yet if they find this in themselves, it may be conviction enough unto them, that their hearts are carnal, and their conditions desperate. If any body should go, and raise a report upon you that are Masters, and give great wages, that you gave your servants no wages; would you take it well at their hands? Yet thus do you report of God's service; at least by your practice; by your omitting of that which God commands, and by your committing of that which God forbids, you proclaim, the service of God, to be nothing worth.  
But suppose one should ask you, how you can tell that it is in vain to serve God? you never tried to purpose, what it was to serve him in sincerity. If a man should go and report (as before) that you made your servants work for nothing, you would say, how can you tell that, seeing you never tried my service? so may I say to such as complain of the service of God, to be a vain service, how can you tell it is so, seeing you never made trial of it, upon your own experience? and therefore you are guilty of speaking evil of the things which you understand not. 
2 Pet. 2.12   
Thirdly, it is of use (by way of inference) to the people of God: For if it be a fault in carnal people, much more in such as are spiritual; and yet many of these are much to blame, even about this very thing; having strange thoughts about the vanity of God's service; & that upon grounds, both from themselves, and others.  
1. From themselves; and they are two. The one is, the non-apprehension of any good gotten by that service that they ever did for God. The other is, that indiscernible difference [in themselves,] between serving, and not serving of God, performing, and omitting the duties of God's service.  
For the better settling of the people of God, in his ways, and service; these grounds of their mistake, must be removed, and their objections answered; or else, it is not the bare chiding of them, or laying of blame upon them, that will pacify the Soul, or satisfy doubts, and scruples.  
And therefore I shall endeavour to remove these lets, and to answer these objections.  
Obj. 1 First then, the soul saith, what should I do serving of God, 
2 King 6.33.  or waiting upon the Lord any longer? I have spent a great deal of time, and taken a great deal of pains, that way; but I do not see, that I am the better for any thing that I have done; as these people, here, though they had offered many sacrifices, yet afterward, began to look upon them, as cast away: We have offered many , and creatures in sacrifice (say they,) but we had better have sold them, and laid out the money some other way for our comfortable subsistence: So saith many a Soul, what shall I do? I have prayed, and mourned, but nothing the better; my Prayers are not let into heaven, but shut out; my alms are not had in remembrance before God, but forgotten; my tears are spilt, and not bottled up; my wants are not supplied, my desires are not answered, my corruptions are not mortified: I have taken much pains in attending upon the ordinances of God, but have got little, or no good by them: And not only ordinary, but extraordinary means have I used; I have joined fasting to my prayers, and yet all will do nothing; I was amongst the people of God such a day, and such a day, in the duties of humiliation; but, alas! I was never the better; my heart was as hard at night, as it was in the morning: so that I had better have been about my calling, or the world; for there I might have done, or got some good for the body, but here I got no good, either for body, or soul; there I might have done some good to others, but here no body hath been the better for me, but (for aught I know) rather the worse; It may be I have been a jonah, or an Achan, amongst God's people, to provoke the Lord to displeasure, and to cause him to withhold that mercy, from that Assembly I joined with, which they might have had, if I had been from amongst them: but however, I have deluded others, and played the hypocrite, seeming better than I am, and fit to be amongst God's people, which I was not; & have hardened my heart, and am (to be sure) never the better, if not much the worse.  
These, and the like complaints, are commonly made by the people of God, as if his service were indeed altogether vain. To this I answer divers ways.  
Answ. 1 That the service of God, which a Soul does, may be may be profitable to others, though for the present, or in his own apprehension, little, or nothing so, to it self.  
For the Acts, or parts of God's service, are of divers kinds.  
Some, in which the Lord, and master himself hath the chiefest hand, he being especially the Agent, and we patients: as hearing the word, receiving the sacrament, and duties of that nature.  
Other some again, there are, in which man is more said to be an Agent, then in the former; As in prayer, works of charity, taking up the cross, and the like.  
Now its true, for the first, if a soul gets no good at them [it self,] at the word, at the sacrament and the rest of that kind, That service, is like to be in vain altogether. But for the latter, it will not hold, viz. in sufferings for Christ, and the like, though a man may seem to have lost, not his labour only, but much other ways, in his estate, credit, liberty, and the like, (in so much, that he may suffer the spoiling of all his goods, and himself die in the Gaol,) yet this service may not be in vain; For (besides his own gain in spiritual respects) the Church of God may have more light, and liberty hereby, in after times.  
Also of prayer, and seeking the Lord, the like may be said: for, as the Apostle saith, 
2 Cor. 12.14.  that the parents lay up for the Children; so doth one Christian for another. For these duties, are properly compared to sowing of seed: and Christ saith, one soweth, 
Joh. 4.37.  and another reapeth. And I doubt not, but many a christian, and parent, hath prayers hanging upon God's file in heaven, unanswered, (for their Children and the Church of God) though made long ago; so that, [that] may seem to be labour lost that was taken that way: But yet as Ahasuerus, 
Ester 6.1.  called for the Records after a certain time, and finding there, such a piece of service done by Mordecai, not yet rewarded, he forthwith gave him wages for his work, and bountifully rewarded him: So the Lord (in his due time) will look over his files, (as I may so speak) and finding the parents' prayers (made for the child) and the Christians, prayers (made for the Church of God) hanging still unanswered, he will undoubtedly return them an answer in a time accepted.  
And because a parent, or a christian does not receive an answer hereof (presently,) or wages for his work in the service of the Lord, or live to see others the better for it, shall he therefore conclude, It is a vain service; or the work a vain work? Simil. When a man hath been at pains, & cost in tilling, & sowing of his ground, though he doth not live to the harvest, to reap the crop himself, yet will he not account his labour lost, because he can make his will of it; and his heirs, executors, and such as he doth entirely love, shall be the better for it. Even so it is here, The Church may be the better, others the better for thy labour; And therefore this work and service, is not to be accounted vain.  
Answer. 2 Secondly, I answer, that the Lord doth not always pay his servants wages for the work they do him, [in ready money] (as they use to say,) Simil. but many times by way of exchange, giving of them something in lieu, yet always for the best unto them. Even as you pay your workmen, when they have wrought with you, and done you service, you do not pay them (it may be) in ready money, gold, silver, and the like; but with such commodities, as they stand in great need of, which happily are scarce, and rare, and such as they could not buy with their money, if they had had their wages paid them therein. Now if these servants should go away, and exclaim on you, and on your service, that, because you did not pay them in ready money, as they expected; they should therefore say, that your service were a vain service, and that they had wrought with you for nothing, and the like, would you take this well at their hands?  
Why? yet, thus dost thou deal by the Lord; Thou attendest upon God in duties, and ordinances; in hearing, praying, and the like; and thou dost him some service: Now, thou expectest to be paid down at the stub (as it were) in ready money. That is to say, thou lookest to grow in parts, as, in knowledge, in quick apprehension, and ability of expression in conference, or prayer, as others do: and because thou dost not so, thou art ready to complain, that this service of God is vain, and that thou hast but lost thy labour therein: Whereas, it may be, the Lord hath given thee, something in stead of these, which is better and daintier, and which thou couldst not have purchased with these, if thou hadst never so much of them. For instance, it may be he hath given thee a tender conscience, and an humble heart, instead of those other which thou didst expect.  
Well; if he hath thus paid thee, I tell thee, he hath done thee no wrong: For these are things which thou couldst not have purchased with thy parts; were they never so great and high.  
Answ. 3 Thirdly, I answer, that thou canst not conclude, that the service of God is in vain, though thou thinkest thyself never the better, or (as yet) be'st never the better, for the present; unless also, thou art able to conclude, that thou never shalt be the better hereafter neither; which I am sure, thou canst not possibly do.  
Suppose thy prayers (as yet) be not answered; art thou sure that they never shall be answered? though thy corruptions, be not yet subdued, nor Satan (as yet) trodden under foot, how dost thou know, that they never shall?  
Nay how dost thou know, but that this delay, may be fully satisfied for, when the Lords time is fully come.  
We find how Moses speaks to the people of the Lord in this manner; 
Deut. 8.15 16.  who led thee through that great, and terrible wilderness, wherein were fiery Serpents, and Scorpions, and drought, where there was no water, etc. that he might humble thee, and that he might prove thee, to do thee good at thy latter end. Mark that phrase well [at thy latter end] which imports the time of Gods showing mercy to many, even of his own people, that they shall not have the good of God's present deal with them, till their latter end.  
It may be, before this Message came from the Lord to this people, they began to repent them in part, of what they had done, in following of Moses, and putting themselves upon so many hardships, and think all to be but labour lost, and their service in obeying the Lords commands to be in vain; but now they are answered, and taken off from this, hearing that the time of their reward was not yet come, but that verily it would come, and that without fail; to wit, in the latter end.  
So then, it's clear that a soul in obeying God, and in doing him service, may be led through a wilderness, where it may meet with serpents, scorpions, drought, and a great deal of hardship, and be much disappointed in its expectation, and desires: And yet the Lord, may intent it good at the last, and plentifully reward it, for all the service it doth for him. And therefore, let not any complain till they have cause; 
Ps. 9.18  The patiented abiding of the meek shall not perish for ever; And, 
Ps. 58.11.  verily there is a reward for the righteous; And, Yet a little while, 
Heb. ●. 37.  and he that shall come will come, and will not tarry.  
Have you never heard it rumoured and reported, very commonly, and confidently, that such, or such a ship hath been quite cast away and lost; and yet that ship hath come home afterwards richly laden. So 'tis oft in Prayer, and other duties; and therefore be not overmuch discouraged, though you enjoy not the present fruit of your labours? in due time, 
Gal. 6.9  you shall reap if you faint.  
And thus far in answer to these thoughts, and objections, that are in the people of God, from the first ground in themselves.  
Obj. 2 The second ground of this Fear follows, to be answered: Namely; That indiscernible difference that is in themselves, between their serving, and not serving of God:  
The Soul saith, surely, I cannot perceive that I am any whit the better, for all the service that I have done to the Lord; For all my Prayers, hearing, christian communion and the like; I am as well, when I omit serving of him, or when I am slighty in his service, as when I serve him most, and best of all; I prosper as well in my business, and return as safe home from my journey, when I set forth without seeking direction from the Lord, as when I do seek him before I go out; I sleep as sweetly, when I go to bed without Prayer, as when I do pray; and so for other particulars: Therefore this serving of the Lord, seems to be vain.  
To this also I answer divers ways. Answ. 1 First, That it is a sad thing, that any of God's people, should, Try, and Tempt him in this manner; to do, as if they should say, I'll see what the Lord will do for me without ask, and the like; that any who have tasted how gracious the Lord hath been unto them, in a duty, or ordinance, that, they should in the least degree, willingly omit such a duty again, and that they should (to speak after the manner of men) disappoint the Lord thus. That when the Lord shall go into thy Chamber, or Closet; at the usual time of Prayer, with his ear open to the Prayer, that thou hadst need to make him, that (then) thou shouldest not be there; but he must be forced to turn himself away, missing whom he looked for: That when the Lord bringeth mercy in his hand (as it were) to bestow upon thee, that thou shouldst not be there to receive it, but he must be forced to carry his mercy back again with him; and when he bringeth his bottle to put up thy tears, thou sendest him empty away? This I say is a very sad thing.  
Answer. 2 But secondly I answer, that if there be no difference in thine outward man, in thy estate, body, name, and the like; yet there may be great difference in thine inner man, and soul; and I dare say, there is so.  
Doth not thy neglect of duty, beget a dislike of duty? doth no disuse in God's service, breed an auknesse, and an indisposition thereto.  
I doubt not, but, if the heart be well observed, it will be acknowledged, that this is true, that it is thus; And is this nothing?  
Answer. 3 Thirdly, I would demand of those, that say, they can find no difference in themselves, between the time when they serve the Lord, and when they do not serve him, whether they do, never at no time find any difference?  
Sometimes (it may be) you find little or no difference, the Lord meets you not in duties, but you go away empty, with hardness in your hearts, and blackness in your bosoms, and the like; (as you conceive:) But is it [always] thus? are you never answered in the joy of your souls? does the Lord never give you a good look, nor show you a pleased face? If you have any, 
Joh. 15.11.  slight them not: are the consolations of God small unto you?  
Or if you have none, yet, that thou art upheld in the way, and in the work of the Lord, to go on in his service, even this very thing is a great mercy; and is very like to be the fruit, and wages for the former work, and service thou hast done him. And it is all one, whether the Lord doth give the soul what it would have presently, or strength to persevere in his ways, till he doth meet, and answer it.  
Of the two, the last is rather the best, because the soul honours God most by this.  
Answer. 4 Lastly consider, if thou hast such, and such things, (gifts or parts) in as full a measure when thou dost not serve God, as when thou dost serve him most exactly, yet thou canst not look upon them, as such special mercies, if they come not in the way of seeking and serving God. 
Psal. 69.22  The very table of wicked men is made their snare, 
Prov. 1.32  & the prosperity of fools shall slay them.  
2. There be also thoughts in the hearts of God's people, about the vanity of God's service, arising from some ground in others; for thus they reason; Obj. Those that have no care at all to serve God, or to attend upon the duties of his worship, yet they seem to spread, and to far as well, as those that serve him most, and best of all; and therefore the serving of God seems to be in vain.  
To this also divers answers may be made. Ans. 1 As first; that there is much difference in the main, and in that which ought most to be regarded: Though they may seem to be as well in their outward condition, and for their body, yet not with their souls; for, they are not in God's ways, nor in the Road of his best mercies.  
Answer. 2 Secondly, that even those outward, and common mercies (which they have, who do not serve the Lord but are careless therein) may be the fruit of [others] serving the Lord, though not of their [own.] As for instance; thou art an husband, and shouldst (as Saint Peter speaks) dwell with thy wife as a man of knowledge, and be a pattern for the whole family in serving the Lord; and yet it may be, thou regardest not these things; but goest to bed like a beast without Prayer, and yet sleepest quietly, when thy poor wife or child may be upon their knees praying for thee. So thou goest into the world in the morning, and settest out journeys, without seeking the Lord, and yet it may be prosperest, and returnest well: and why? it may be thy Minister Prays for thee, and prevails for these mercies in thy behalf, which else thou mightst go without.  
Laban fared the better for jacobs' sake. And Potiphar, 
Gen. 30.29.  and his family, 
Gen. 39.3.  speed the better for josephs' serving the Lord.  
A graceless child, may far the better for the service which gracious Parents have done him. 
Ro. 11.28.  As the Lord saith of some. They are beloved for the Father's sake: So may some children find temporal mercies, at the hand of God, for some service which was done him, by their parents.  
Simil. As some great man, that hath had a servant dwelling long with him, will many times show kindness to the child of that servant. I care not (says he) if I do so or so for him; his father was my man, or his mother was my maid, so many years, and was trusty, and faithful in my service. So doth God in this case.  
Ans. 3 Thirdly, I answer that it is a gross mistake, to think, that the prosperity of this life, is worthy of the name of a reward for God's service: Those things which God gives as a reward for this, are within the veil; which the eye of sense never saw, which the heart of man cannot possibly conceive of. And therefore, though those that do not serve the Lord, have these things below, and thou, who dost serve him, goest without them, yet being the Lord reserves a better reward for thee till afterward, complain not.  
Simil. You know that men of great estates, set servants on work, of divers kinds; some, that are but dayes-men, but others that are hired servants, or bound to them for a long time: Now, the first sort are paid at night, or at week's end, three pence, or a groat a day, or some such small matter, and their Lord's day dinner; and there's all they must look for.  
But as for the other, he takes his wages by the lump, his Master takes charge of him, and makes provision for him, not only in health, and when he is hail and well, but in sickness too, allows him attendance, protects him against wrongs, vouchsafeth him the credit of his countenance, prefers him in marriage, and lets him have the lease of some good Farm, that he is the better for, all his days.  
Now, shall this servant go, and complain, that he serves his Master in vain, because he hath not such potty-payments as others have? His Master, may justly take this ill at his hand. So it is here; For what the Apostle saith, of the momentany afflictions of this present life, I may say, of the momentany comforts of this presant life; They are not worthy of that eternal reward, for serving the Lord, which he reserved for those that are his; which is ready to be revealed in his time.  
But besides all this, there is answer enough lying wide-open in the three last verses of this Chapter, 
Mal. 3.16, 17, 18.  which might quiet, and still any soul for the present, that hath but the least measure of faith in truth. There you shall find, For those that feared the Lord and spoke often one to another, there was a book of remembrance written, they made up as his jewels, were &c. God putting a manifest difference between them that serve him, and that serve him not.  
Obj. But now from this that hath been spoken in answer, and for satisfaction, unto those of God's people, who are of tender consciences, full of fears, and much discouraged in the ways of God; happily carnal hearts (from hence) will be ready to reply, and plead for themselves after this manner. Well; now we are in some more hope of ourselves then formerly we were. You told us in the beginning, that it was the property of carnal hearts, and such as are wicked to account the service of God vain and unprofitable; and all that while we were much afraid of ourselves; because we cannot deny (for our hearts) but that secretly we do so. But since, you have said, that Gods own people may be guilty of this too; And therefore now again we begin to have some better hopes of ourselves than we had, and to think that our condition may not be so bad, though we be guilty hereof.  
To this I answer, 
Difference between the thoughts of the godly, and wicked, about the vanity of God's service.  that there is a wide difference, between those thoughts that are in the hearts of the godly, about the vanity of God's service, and those that are in the hearts of the wicked; which is especially, showed in these particulars, which being opened, will afford a full answer to this objection. And which also may serve for marks of trial to discover, which are carnal hearts, and which are gracious; which is the next thing to be showed, and then proceed.  
First then, 
1 Difference. or trial.  though there be some such thoughts as these, in the hearts of the godly, touching the vanity of God's service, as if it were labour lost that is taken therein; yet these thoughts are only injected, and cast in by Satan, and do only swim, and flutter up and down in the mind, but are not seated and settled in the heart; though the soul makes some question about this, yet it is not fully settled and persuaded of it, that so it is. But the carnal heart, and the wicked, is; for they have it rooted, and fastened as a firm principle in them, that thus it is.  
Now, there is a wondrous wide difference, between Doubtings, and Resolutions: and they are easy to be discerned by such a one, as is not willing to be deceived.  
The second difference is this; namely, 
2 Difference or trial.  that though there be some such thoughts as these, in some of God's people, yet they are not touching the service of God itself, but about [their] purticular service of God: They do not think that it is in vain [for others, for every body, or in it self] to serve God, but all their fear is, that it is in vain, [to them.]  
They do not make the least question, but that there are those that do speed in Prayer, reap much profit by the ordinances, and are much the better for serving the Lord. Only, they say, that [they themselves] are never the better, they think [they] hear, and pray, and do all in vain.  
Whereas Carnal hearts, and such as are naught, they do not accuse, or condemn their own particular serving of God, but the service of God itself in general. As here in the text. You have said it is vain, or a vain thing to serve the Lord.  
Now, there is a wide difference in this also; easy to be discerned: and let every soul, try itself, by this sign.  
Thirdly, 
2 Difference. or trial.  though there be such thoughts, as were spoken of, to be found in the hearts of God's people, yet they are not such as beat them off from the use of means; reading, hearing, praying, and the like; but they will still serve the Lord, though the fear the loss of their labour in their serving of him, though they fear they pray but in Vain, yet they will pray still and so for other duties.  
Many poor souls have complained much of their unprofitableness in God's service, that they have but lost their labour, and all in vain which they have done, and the like; whereupon (for their trial) they have been asked after this manner, why, do you not then give over? why do you hear, or pray still? To which they have made answer, that they could do no otherwise: though I fear it is but in vain to pray, yet I cannot but pray, hear, confer, and the like; Thus another, and thus another saith.  
So, that it hath been evident, that there was some Principle in them; that hath carried them on, in the ways of God, and in his service, notwithstanding the sense of their former unprofitableness in the same. Or if [at a time] or for a while, they have been beaten off, and so desisted, yet it hath not been out of distaste of the duty, so much as their own unfitness, and indisposition thereunto: though yet they themselves may, and do conceive, that they do really disaffect the duty itself. Simil. As a distempered stomach may seem to loathe good meat, whilst it is distempered, and even that which it naturally loves very well. And so it is in this case.  
Whereas a carnal heart, is willing to admit of this, as a pretence for his sloth, that the service of God is in vain; that so, with the more peace and quiet, he may sit still, and fold up his hands; and so he doth.  
So that his thoughts about the vanity of the service of God, do beat him off, and out of the service itself. And this is a great difference.  
Fourthly there is difference in the effect of these thoughts. 
4 Difference. or trial.  For in the hearts of the Godly they are soon followed (if not attended for the present) with much sorrow and selfe-shaming, as in the 73 Psal. Comparing the 13 verse with the 22 verse. Whereas they that are carall do not thus: as for the unGdly it is not so with them: They are hardly humbled for words, or actions, against God, much less for thoughts.  
The next use to be made of this point, 
3 Use of Caution.  is, an use of Caution for Warning.  
And that 

1 to the wicked  
2 to the Godly,  
3 to all in general.    
First to the wicked; 
Caution 1. to the wicked.  to warn them, ever hereafter, to take heed of this sin, of censuring the service of God, for a vain service; Or them of Folly, or losing their Labour, which keep this service, or work hard in it.  
Know, that though it be in vain to you, (as indeed it Can be no otherwise, as you go to work) yet do not think that it is in vain, to all others.  
Though you get no good by the word you hear, or are never the better, by the prayers you make, and the like, yet do not think, but that there is good to be gotten by them, and that others are the better for them.  
Simil. Because a tradesman (out of his bad husbandry) doth not thrive in his trade, shall he go and condemn the trade itself? or censure those of folly, that drive such a trade, as that is. Nay rather let him mend his husbandry, and follow his trade in a better manner, and then he may thrive, though hitherto he could not: So it is here. For men are ready to condemn this trade of Godliness, and to suspect the worst by the service of God, because they profit no more by duties, and ordinances; whereas the fault is not in the ordinances, but in themselves; they prepare not their hearts to seek the Lord, they serve him not for matter, Manner, measure, end, as they should do, which if they did, they might soon find it were not in vain to serve God.  
Secondly, 
Caution to the godly.  it is for Caution, and warning, unto the people of God, that they take heed how they harbour such thoughts as these are, of the service of God. For (as a Divine saith) though you cannot hinder the birds from flying over your heads, yet you may keep them, from making Nests in your hair; so, though such thoughts as these may arise, or be cast in by Satan, yet suffer them not to settle upon your hearts. This is the brand of a carnal heart. O let it not be set upon any of you, that have any truth of grace in you.  
If the Devil can but fasten such thoughts upon any of you, as to make you think or fear, that the service of God is in vain, he will easily prevail with you, either wholly to forsake it, or else to be very remiss, and negligent in it.  
Simil. If a man be sick and weak, and he be prejudiced against men, and means, and persuaded that no physician, or physic, can do him good: that man is in the high way to death; for either, he will not meddle at all with means, or else stray from the rules that are prescribed him; and then, (though it be not in vain to take physic yet) to be sure he will make it in vain.  
And the same will people do for their souls, if they come to entertain a prejudice against the service of God.  
We find this to be the counsel of the Apostle. 
Heb. 10.35.  Cast not away your confidence which hath great recompense of reward. It seems then, that, that, which is of great worth, and will at length be very profitable, is in danger to be cast away by the people of God, as vain, and nothing worth.  
It is the case, and condition of many a poor soul, to stand staggering, and remain doubtful, as not knowing what to think of of itself; one while it hath a door of hope set open to it, it that some glimpse & glimmering of the light of God's countenance, and some confidence of his love, and mercy, which doth much refresh it; another while that door is shut, and there is nothing but darkness, and fear in the soul: and it suspects its former confidence to be but mere delusion, that it was mistaken, and the like; and and all on the sudden, the soul is ready to cast away that confidence, as nothing worth.— Oh, but (saith the Apostle) hold your hand, and be well advised what you do: be not so prodigal to cast away that in a pang, or pittish mood, which you were so long a getting, and cost you so dear. Prove, and try your confidence if you will, nay, 'tis needful you should do so, but cast it not away: Or if Satan wring your hold out of your hand, and your confidence out of your heart, by the strength of any violent temptation, than indeed you are to be pitied, and your condition, with much Christian compassion to be laid to heart; But for you, to stand in your own light, and to throw away such a stay to your souls, by a wilful refusal of that mercy, and denial of that grace, which the Lord hath wrought in you and given you some experience of, and that out of the pride of your hearts, because you cannot find a ground of your holding fast of a confidence [in yourselves] but must live upon free grace; or out of discontentedness of spirit, that because you cannot affirm, that full assurance of heaven, and God's love, that you would have, therefore you will have none at all; because you may not carve yourselves, and have whole loaves, therefore you will scorn crumbs, and cast away pieces: If thus you do in stead of pity, you shall deserve blame. And as little as this confidence, & waiting upon God, seems worth, which you slight, and are casting away, as worth nothing; yet believe me, 'tis not in vain to hold fast upon a promise, something will come at last, though all seem but lost for the present. And therefore cast not away your confidence, which hath great recompense of Reward.  
Lastly, 
Caution to all in general.  it is useful for all in general, to warn every one, to take heed of making void, and vain the service of God to himself.  
We have seen, and heard the evil of this sin, of accusing the service of God, for a vain service, and how much wrong they do the Lord, and themselves, that cast such an aspersion, and unjust imputation upon the service of God: But now, if that should become, really so to us, which is not so, in it self, nor to others; and that, whilst we blame others, for saying it is in vain, we should be those, that should make it vain to ourselves, this would prove hard, and sad in conclusion.  
How will this make up the mouths of carnal lose libertines, when they come at the judgement seat; when those that would never spend time, nor take pains in the service of God, shall far, & speed as well as they that spent, and took much time therein, when those that would not be brought to make any show of goodness, or take up the practice of any duties at all, shall far aswell, as those that had a fair form of Godliness, and were very abundant in holy duties.  
When they that had no prayer in their families, so much as once in the week, or month, or year, shall speed as well, and alike, with those that had prayer twice a day; in a word when those that take their fill in the pleasures of sin, that cast off the fear of the almighty, 
Joh. 21.14.  saying depart from us, for we desire not the Knowledge of thy ways; That were servants to their lusts, and not to God but run on in all excess of riot, in sinning with high hands, and stiffenecks, shall see them thrust out from God that wore his livery, called him master, and did much work in his service; Oh how wide will it open their mouths? And (if it were possible to laugh in Hell) how would it make them laugh and triumph; why, certainly, it will be thus with very many to whom the service of God, shall be but a vain service; and they shall lose all the time, and pains that they have spent & taken therein; see Mat. 7 chap. in the, 22 and 23 verses. and Luke 13.26. Where you shall find, that many, who have been in Christ's company, and stood in Christ's room, and done Christ's work, shall yet be disclaimed by him, and excluded from him at the last day; And therefore what need is there that we look well to it, that though this service be not vain in itself yet that it prove not vain to us.  
Which that it may not do, 
Directions that the service of God may not be in vain.  I shall desire to lay down some directions in way, of prevention, which being followed, will undoubtedly make our work, and labour in the service of the Lord profitable unto us; but, without which, could we do never so much, and that (in show) never so well, yet should we be accounted but evil servants; and this is all we shall have at God's hand at last, 
Isa 50.11.  to lie down in sorrow.  
Direction. 1 The first thing that a soul must do, that would not have the service of the Lord prove in vain to him, is, To get into Covenant with God, and to be at agreement with him, for whom we do work: I do not mean to Covenant for wages, and what thou shalt have for thy work, as if, otherwise thou were't in danger to have nothing, for there is no fear of that; but only Covenant with him, to be his servant, to be one, whom he may please to own, and look upon as one that doth especially belong unto him: This is to be in inward Covenant with God: for you are to know, that there is a secret league, and Covenant which is made, and passeth between God, and the soul, at its first conversion. In which the Lord [for his part] makes tender and promise of free grace, and mercy, to the poor soul, seeing itself lost and undone: And the soul [for its part] being glad of God, and mercy, upon such fair terms as he propounds it upon, accepts thereof; and so the Covenant is struck, the soul is willing to become the Lords, and to give up itself to him, and his service wholly and freely. And the Lord [for his part] is willing to accept of that soul, and of such service as it is, and shall be able, to do for him; to assist him in his undertake, to overlook his failing, and to reward his endeavours. And so for ever after this, the Lord looks upon this soul as a servant of his, and, as set on work by him, and so intends the rewarding of him as his servant; which before he doth not, but saith as Esay, 1.12. who hath required these things at your hands; I do not deny, but that, I do require them, but not of you, and I will give a reward for the doing of them, but not to you. So in the 50 Psal. 16 verse, unto the wicked, God saith, what hast thou to do to declare my statutes, or that thou shouldst take my Covenant in thy mouth? where had you any commission to meddle with my work? It was an answer which they gave, in the 20 of Mat. 6 verse why they stood so long idle because no man had hired them, as if they should say, we had as good do nothing, as to work before we are hired: and it is most certainly true here, that till a soul be agreed (in the sense before mentioned) with God, It shall have no reward for the work it does, but loseth all its labour; 
Job. 9.29.  As job saith, if I be wicked, why then labour I in vain? so surely, all the labour that a wicked man takes, whilst he is wicked, and in the state of sin and nature, is but lost, he does but labour in vain. 
Vers. 20.  The Prophet saith, Psal 139. Thine [enemy's] take thy Name in vain; which holds very firm in this sense; namely, That whilst people remain enemies to God, and are not truly reconciled to to him through Christ, they take his name (word, Sacrament, and all they meddle withal) in vain. Should they hear, pray, do suffer or perform, never so many duties, of the Lords service, yet all would prove in vain unto them, and they should never have comfort, nor profit, by any thing they do.  
It is a great deal of time, that some spend, of pains, that they take, and cost that they are at, about the duties of God's service, who yet, if they go on, as they have begun, will lose all at the last.  
Oh! therefore let me prevail with so many of you this day, as never took this course, now, to enter upon it, get you home, enter into your chambers, and commune with your hearts, about your conditions, and this work; labour to see your misery by nature, and sin, and so long as you stand in enmity with God, and God with you, beg (as for more than your lives) to be at peace with him and be glad of reconciliation with him upon any terms; you may go on still, in your old way of formality, if you please, without taking this course, as long, and twice as long (if you live as you have done,) thinking, that if you be diligent in duties, and painful in the service of the Lord, especially with honest hearts, as you call them, that then you shall not lose your labour, but that God will reward you, for the service you do: and it may be that some of you, may intent so to do; notwithstanding what ever hath been said against it: and so they may, if they please, to their shame, and heart-smart, but if this be the way to true peace, or profit, the Lord hath not spoken by me.  
And when they have wearied themselves, in this their way, and miss, what they look for, (which they will most certainly do, if they look for any good,) then will they acknowledge the truth, and necessity of this counsel, and (when it is too late,) will bewail, that they took it not in time.  
Direction. 2 Secondly, if you would not have the service of God prove a vain service, then take heed of a slighty spirit, in the performing of it; and of having low, and mean thoughts, of those duties, that thou undertakest the doing of, but labour for high and precious thoughts, of the duties of this service, and of the ordinances of God, which thou comest to be a partaker of, that thou may'st look upon the service of God, as honourable, and much desirable service, and the parts, and duties of this service, as very profitable, & as those means, which the Lord hath ordained for thy great good. To look upon prayer, as a profitable ordinance, and means, very forcible with God, to break open his treasure, and to obtain all needful mercies by.  
So for the word, the Sacrament, and the rest, many there be, which perform many of the duties of God's service, but yet come not with such thoughts as these are, but look upon them as mean ordinary things; and that because they know not the worth, and preciousness of them, and never found, or got any great good by them, when as the ground thereof, is, in themselves; they come with low thoughts, and slighty estimation, to the ordinances, and then no marvel they find them vain, and unprofitable to them.  
Direction. 3 Thirdly, he that would not have the service of God in vain unto him— must look that he be faithful in the doing of it.  
And this faithfulness is to be showed, in these five things Carefulness, 
Faithfulness in God's service to be showed in 5. things. Carefulness.  Diligence, sincerity, Belief, and Perseverance.  
First it is to be showed in carefulness, of universality of obedience; that a man be careful in attending, upon all God's ways, and in doing all that work, that God sets him about.  
He is not a faithful servant, that will pick, and choose his work, to do only that which likes him, and leave the rest: so, neither is he a faithful servant to God that will do only some, not all: that will attend upon God in some duties, and ordinances, but omit othersome, and that can be content to put his hand to God's work, but not to his neck or his back, to his cross, or burden; doing-worke will down but not suffering-worke.  
Well think better of it, and balk none of God's work, but take it as it lies in order, and comes; for that part of God's service that thou neglectest, may be that, in the doing whereof, the Lord may intent to show thee much mercy, and to give thee a reward for that, and other service together.  
If it be secret prayer, or such a duty, that thou livest in the neglect of, thou may'st bereave thyself of much good in the neglect of it: for as God meets one in some duty, rather than in othersome, so, that may be that very duty that God may intent to Communicate more mercy to thee in, than any other. So the like may be said of sufferings, for the Lord hath let out, more of himself sometimes in a prison, than any other way.  
And therefore as David shown his faithfulness in having respect to all God's commandments; 
Psal. 119.6  so let us.  
Secondly, 
Diligence 2.  this faithfulness, lies in doing the work of the Lord diligently, when the soul puts out its self in what it undertakes for God. A man is not therefore a faithful servant to his Master, because he puts his hand to every work, and shuneth none, if yet, he slubbereth over his work, in a lazy, and slothful manner, and doth none as he ought to do: but the doing of it to his utmost, showeth his faithfulness as well as his doing of it at all: and this is that which the Lord calls for: 
Rom. 12.11.  Not slothful in business, fervent in Spirit, serving the Lord.  
So in another place, 
Eccles. 9.10  what ever thy hand, findeth to do, do it with thy might; if it be not a duty, meddle not with it, do it not at all; but if it be a duty & a duty to God, what exactness in the doing of it can be sufficient? and therefore do such a duty, with thy might, pray with thy might, hear with thy might, stand for God with thy might, and so for any other duty. The want of this, is the bane of a great many duties, and of much service, which are made void, and unprofitable, by this very means: nay instead of a reward, they shall have wrath, and vengeance for their wages: according to that of the Prophet jeremy, 
jer. 48.10.  cursed be he, that doth the work of the Lord negligently, or deceitfully; that might do it better than he does, but doth not put out himself. Or that seems to do it otherwise then he doth it in deed; seeming very zealous God, when there is neither for life, nor heat within; Burning lips and a wicked heart, (like Solomon's plate) a potsherd covered with silver dross. 
Pro. 26.23  Oh, hear and fear?  
The third part of this faithfulness, 
Sincerity. 3.  is sincerity, and uprightness in heart: which is, when a soul doth the service of God, and the duties of it, in obedience to his command, aiming at him, and his glory, in the works, and duties, that it doth perform.  
The Lord would have servants look through their [earthly] masters in the service they do for them, 
Eph. 6.5.  and and to have an eye, to Christ in what they do, who is the chief Master of all: but, much more then, ought he to be especially eyed, and aimed at in those actions, which are immediately done unto himself; true, the eye of man, cannot pierce the heart, to discern, the intention of that, but the Lords doth: For however a servant may be accounted faithful, when as he doth not purely look at his Master, in the service he doth, (for his Master, cannot see his heart) yet he cannot be, nor is accounted a faithful servant, with the Lord, unless he looks more at the Lord, then at himself or any other. In the 7 of Zach. 5. the Lord puts this question home unto them, did ye at all fast to me; and doubles it again, even to me? that whereas they might be ready and overforward to make answer for themselves, and say, Yes Lord, we did, what we did, to thee, he replies; even to me? are you sure you did it to me? that you looked purely at me etc.  
The want of this makes void, and vain, our work, and prevents that reward, that else we might have; as is clear from Mat. 6.5, and 16 verse; as if the Lord had said, if you look not at me in your work, why should you look at me for wages, for the work you do?  
The fourth branch of this faithfulness, required, 
Faith, or Believing. 4.  in the service of God, to make it profitable, is Believing: which is, that when the soul hath proved itself to be in covenant, with God, (according to the first direction,) that then it stirs up itself, to exercise faith in the believing, Applying, and pressing, of those promises, which it hath right, and title to, as touching assistance, accceptance, answering, rewarding and the like.  
The Apostle shows the absolute necessity of faith, 
Heb. 11.6.  even in the exercise of it, to be in those that approach nigh to God, in any service of his, 
jam. 1.6, 7  as in prayer;— Saint james shows, that such an one, as doth not pray in faith, without wavering, must not look to receive any thing, as wages for his work, from the Lord, though he may receive much from man, rewards, and applause etc.— Yet from the Lord, he must look for none; if he do, he is but deceived, and so shall be.  
The Lord saith, to them that come to him, as he said as he said to those blind men what? do you come to me for sight? 
Matth. 9.28, 29.  according as you believe, so shall you speed, etc.  
I am persuaded, that if these men, had come to our Saviour in an ordinary, formal way, led by the example of others, (that because they saw others that were blind, and lame, go to Christ, therefore they would go too,) they might have gone away, as blind as they came, for any sight, or benefit, that they should have had from him. And so, if people, go to God in duties, [as in prayer] in an ordinary formal way, because it is the order and fashion to go to God, and pray, in time of want, they may go often enough, and pray long enough, ere they shall obtain, and work till they be weary in the service of God, ere they get any good reward for it: yea though a man be a believer, and hath that singular gift, and grace, of faith in him, yet this is not enough unless he doth, stir up this gift, and grace, so, as to have the use and exercise of it, even in the time of working, and doing God service; for a habit is only so fare of use, and profitable, as it is brought forth into act and exercise. Experience shows, that the same soul, which seems one day, to work for nothing, and to labour in vain, with God, in the duties of his service; another day, or by another duty is sent loaden away, full of the desires of its soul, and thinks itself abundantly rewarded; the reason will be found, to be from hence, (if it be well looked into,) that faith was more exercised, at one time, then at another. If therefore thou wouldst not have, the service of the Lord, and the duties of it, to be in vain unto thee, then work in faith  
Last of all, 
Perseverance. 5.  this faithfulness consisteth, and is to be showed, in perseverance, holding on without fainting; 
Rev. 2.10.  Be faithful unto the death, that is, in persevering to the last; for thus faithfulness is showed; he is not accounted, a faithful servant, that gives over his work before it be done, nor he faithful to god, or his own soul, that gives over before he speed; 
Psal. 123.2.  We wait upon the Lord until he have mercy upon us; so should a Christian refolve, not to give over, or away from God without an answer. I do not deny, but a Christian may be held off, and delayed in his suit, and service, that he may, even make some question, whether he hath not quite lost his labour; whether ever his prayers shall be answered, and his service rewarded, or no; for all may seem to be in vain. 
1 Cor. 4.5.  Oh! but stay a while, and judge nothing before the time; much less this; to say, or think, that the Lord will be so hard, and unfaithful, as not to reward your labour; for the full and set time, of the Lord; payment, is not yet come.  
I wish, that well known place, in Mat. 24 13, were as well considered of, as known;— He that endureth to the end, the same shall be saved. In which words, amongst many things considerable, there be especially two, for our present purpose, the condition of the promise, and the promise, itself.  
Perseverance is the duty required, in all the parts of God's service, and the Lord is not tied, to give any reward, or make payment, till this duty, or condition be performed: 
Mat. 20.  the Labourers that had wrought in the vineyard, were not called to take their payment, till the evening, and end of the day.  
True; sometimes the master of the field, will come in amongst his harvest men, about noon, or some other time of the day, and give them a largesse, for their encouragement, over and above, their wages; but how ever, at night they shall have their reward without fail; and they have no cause to complain, if they stay till then, and have no more than their wages; even so is it here, the Lord, is pleased sometimes to come [in] very sweetly, to a soul, whilst 'tis at the work, & labouring in his service, at the word, in a prayer, in a sacrament, or the like, & gives it some inklings of his love, and sealings of his spirit, which are as Largesses to the soul, that glad the heart, and do much encourage it in the ways and work of God: &c.— But you must know, that this is an overplus of his love, which though he doth sometimes bestow, yet not always, for it is the portion, even of some that fear the Lord, to walk in darkness, & see no light; 
Isa. 50.10  for the Lord, will be left free [in this,] and it is more, than he will make promise of, that there may be no ground of complaint to any: only the certain, and standing wages is, salvation; and this, he binds himself by Covenant, to give, in that sorenamed place, 
Mat. 24.13.  he that shall endure to the end, the same shall be saved; as if he should have said, if there do come any thing over, and beside what I promise, and good may it do you, take it, and be thankful: only this is that you may trust to: [Salvation.] He shall be saved, and will not this wages be sufficient; hath he any cause, to say, that the service of God is a vain service, that shall have this at the last? how little soever, he hath for the present, he knoweth not what salvation is, that thinks it will not: surely if thou wert as sore a labourer as ever wrought for God, and shouldst bear the burden and heat of the day, yet shouldst all thy days, eat in darkness, and never have good look from God, nor any encouragement in his work, yet this penny of salvation, at the night of death, and those things that accompany the same, would be wages sufficient; therefore cease thy complaints, and persevere in thy endeavours.  
Thus have I at large shown you what you must do, if you would not have the service of God to be made void, and vain to you.  
1 Get into Covenant with God.  
2. Take heed of a slighty spirit in the service of God.  
3. Look well to your hearts, that they be found faithful in the main; especially in those five partioulars: In Carefulness, in Diligence, in Sincerity, in Belief, and in Perseverance.  
And now give me leave in the Closure of all, to speak to you, as David spoke to the people 1 Chro. 29.5. Who now is willing [among you] to consecrate his service this day unto the Lord? shall I help the Lord to never a servant more by this day's work? Believe it Friends, you'll never meet with a better Master; to be sure, you'll never meet with so good a master, if you should travel to the utmost parts of the Earth.  
It's held (indeed) as a discour tesie in the world, and a point of dishonesty, to wish or procure away a servant from one master to another. But I wish with all my heart, I could this day, procure some of the worlds, the Devils or sin's servants to become the true and faithful servants of the most high God.  
For my part, I would be willing to venture the displeasure of their old Masters.  
And you, for your part, I dare say, would be highly thankful unto me, for wishing you to such a service.  
If I could persuade any soul hear, to leave its old drudgery, and to accept of the service of God, thou wouldst soon be ready to say, as David said to Abigail, 
1 Sa. 25.32.33.  Blessed be the Lord God of Israel which hath sent thee this day to meet me; And blessed be thy advice, blessed be thou; For I was even wearying myself in a way of vanity, I was serving the worst master, and doing the worst work in the world, I was about to receive the worst wages that ever poor creature received: for the wages of sin is death And therefore blessed, and for ever blessed, be that God that hath sent forth a messenger to stop me in that way, to let me see the vanity of that old service, in which formerly I took so much delight and to persuade my heart to delight in that new service of the Lord, which formerly I judged as vain, and fruitless.  
Well friends be persuaded this day, (and the Lord persuade you) to dwell in the tents of Shem. 
Gen. 9.27.  The Lord persuade you to accept of his reasonable service, be not afraid of it, there is all the reason in the world you should serve him. 'tis true, there are strange reports that go about of this service: 'tis a way that is every where spoken against, Go amongst them that have much means of knowledge, and much knowledge by the means, and they speak against it there, are any of the Rulers, of the scribes, and pharisees so forward in the service of God. 
Joh. 7.48.  Go amongst them that are ignorant, and they speak against it there, as if it were the vilest drudgery in the world; whereas, the Apostle says, 
2 Cor. 3.17  its perfect freedom; 
joh. 8.36.  if the son make you free, then are you free indeed. Believe it, when you come to die, you will have more comfort, by one week spent in this service, then in many years spent in the service of sin, and Satan.  
Be persuaded therefore to accept of the service of God this day; As he makes a gracious proffer to entertain you, be content to accept of it with all thankfulness, take Gods feasting penny, receive his earnest, subscribe to the indentures of his Covenant; And then the match is made betwixt God and your souls, according to that remarkable Prophecy, Esay, 44, 5. One shall say, I am the Lords: and another shall call himself by the name of jacob: and another shall subscribe with his hand, unto the Lord and Surname himself by the name of Israel. And this was that which David preferred above the Chief flower in his Crown even to be called the servant of the Lord, 
Psal. 18. the title.  rather than a Lord of servants. Let this be the utmost ambition of each gracious soul, that it may say as he did, Psal. 116.16. Oh Lord, truly I am thy servant, I am thy servant, and the son, of thy handmaid; thou hast loosed my bonds.  
To every such faithful servant shall that gracious promise of our great Lord, and Master, made good, Ioh: 12.26 If any man serve me, let him follow me, and where I am there shall also my servant be: if any man serve me, him will my Father honour.  
Therefore to conclude, let me exhort you as joshua did the people. Now fear the Lord, and serve him in sincerity, and in truth, I hope it seems not evil to any of you to serve God, but you will choose the Lord for your master, and each one for himself, resolve, and say with him, (whatsoever others do) as for me, and my house, we will serve the Lord.  
What say ye; (before I go hence) what answer shall I return to him that sent me? shall I return the same answer the people gave to joshua (the Lord persuade your hearts to the same height of resolution) God forbidden that we should forsake the Lord, to serve other Gods.  
The Lord our God will we serve, and his voice will we Obey.  
FINIS.   

A TABLE OF The main things contained in this following Treatise.  
THe Doctrine is, 

1. Propounded.  
2. Proved.  
3. Cleared.  
4. Applied.    

1. The Doctrine is propounded. viz. That Carnal hearts do judge the true service of God a vain service, Pag. 5  
2. The Doctrine is proved, 

1. By Scripture.  
2. By reason.     

1. That their judgement is so. (A.)  
2. Why they do so judge. (B.)   

(A.) 1. That their judgement is so which is demonstrated, 

1. By their wilful and total omission of some known duties. 9  
2. By their slighty performance of those duties they do undertake. 13  
3. By their weariness even in those slighty performances, 17  
4. By those base thoughts they harbour of such as serve God better than themselves, 20    
(B.) 2. Why they do so judge, as, 

1. Because, they question whether there be any such God to serve, 26  
2. Because it is in vain to them, they judge it to be in vain to all others also, 29  
3. Because many great and learned men are not most forward in it; 35  
4. Because God doth sometimes defer the payment of his servants wages, 37    
3. The Doctrine is cleared by answering a main Objection. 

Object. If carnal hearts do judge God's service as vain, why do they then serve God at all? 39  
Ans. There are two special reasons for it. 

1. They are forced and haled thereto by Example, Custom, Conscience, powerful Ordinances. 41  
2. They do it to make sure uncertainties, in some stir of conscience, 44      
4. The Doctrine is applied by way of, 

1. Information, for it informs us, 

1. Why the Lord hath no more servants to wait upon him, 50  
2. What is the ground of so much lukewarmness, and indifferency in God's service, 50  
3. What is the ground of so much Apostasy, and back-sliding from God. 53    
2. Reproof, 

1. Directly to the wicked, 

1. To those who judge men to be the worse for God's service. 57  
2. To those who judge it vain. 58    
2. By consequence, to Gods own people, (if it be a sin in carnal hearts, much more is it so, in the people of God) 61      
Quest. What do God's people object against the service of God, that (under temptation) they think it vain?  
Ans. Objections do arise in their hearts, springing.  
1. From themselves in respect of  
1. The non-apprehension of any good that ever they got by the service of God. 62  
Answ. To this Objection; 

1. Thy service may be profitable to others, though not to thy self. 66  
2. God pays thee by way of exchange. 71  
3. Thou shalt be better for it hereafter, though not for the present. 74    
2. The indiscernible difference that is in themselves, between their serving, and not serving of God; they thrive as well, etc. 78  
Ans. To this Objection, 

1. It is a sad thing that a gracious heart should tempt God, in this manner. 80  
2. If there be no difference in thy outward man, yet there is difference in thy soul. 81  
3. Though sometime there is no difference, yet at other times there is. 82  
4. They are not such special mercies if they come not in this way. 84    
2. Objections do arise in the hearts of God's people, springing from others; 84, 85  
For such as have no care to serve God at all, far as well, (in their apprehension) as those that serve him most, and best of all. 85  
Answ. to this Objection. 

1. They far not so well in their Souls, though they far as well in outward blessings, 85  
2. Those outward blessings may be the fruit of other men's service, and not of their own. 86  
3. The prosperity of this life is not worthy the name of reward. 88    
Obj. If God's people may judge the service of God to be vain, then say carnal men, we hope our condition is not so bad, as we feared, though we also do judge the service of God, as vain. 91, 92  
Ans. To this Objection, there is a wide difference between the thoughts of the godly, and of the wicked in this respect; 93 

For, 1. Such thoughts in the godly are injected by Satan, not settled in the heart, as it is in the wicked. 94  
2. Such thoughts in the Godly are not about the service of God itself, but only about their particular service of God. 95  
3. Such thoughts, beat them not off from his service, as they do the wicked. 96  
4. Such thoughts in the godly are followed with sorrow and repentance, but not in the wicked. 99    
3. The Doctrine is applied by way of caution and exhortation. 

1. To the wicked, to warn them to take heed of this sin, of censuring God's service and servants. 100  
2. To the people of God; to take heed how they harbour such hard thoughts, about the service of God, or how they suddenly cast away their confidence in God. 102  
3. To all in General to take heed that as the service of God is not vain in it self, so it may not prove vain to them. 108    
And that it may not prove vain take these directions. 

1. Get into Covenant with him, for whom we work, as were expect acceptance, Reward. 112  
2. Take heed of a slighty spirit, and of mean thoughts of the duties of God's service. 119  
3. Be Faithful in the performance of this service. 121    
This Faithfulness must be showed in five particulars. 122 

1. In Carefulness; seen in the universality of our obedience active and passive. 122  
2. In Diligence; seen in in doing all God's work, with all our might. 124  
3. In Sincerity; seen in making Gods, command the principle, God's glory the end, of all our work. 126  
4. In Belief; seen in resting upon God's promise for assistance, acceptance 129  
5. In Perseverance; seen in holding out to the end without wavering. 133     
He that doth these things shall never be removed.  
His labour in the Lord shall not be in vain.  
FINIS.   

Errata.  
PAge 40. for oneiss read one is, page 43. it dogs him read here it dogs him, page 57 judge so evil put out so, page 67. in the 1. line put out may be, p. 82. for, diuse r. disuse, page 91. for, they made up as his Jewel were etc. Read they were made up as his Jewels, etc. pa 105. for, it that read, it hath, pag. 105. blot our And, pag. 107. for affirm read attain, pag. 115. for Esay read Isaiah, pag. 120. for, as honourable read as an honourable, pag. 126. for Zealous God, read Zealous for God, and put out for in the next line, pag. 127. blot out, and, 127. For disern read discern, 130. blot out as he said, 137. for, & good r. much good, 138. for yet, read yea, 145. for made good read, be made good.