CAP. I. Wherein the Coherence, to­gether with the sense; and meaning of the words; are cleared, and Doctrines raised.

WE are met in the presence of this God of ours (as the Text speaketh to our [Page 2]hearts very gratiously) who is the God of saluation, to pay the yearely tribute of praise and thanksgi­ving, which a mercy so transcendently glori­ous, as that Deliverance was, which this day calls to remembrance, hath imposed upon us, with the rest of our Brethren of this Nation. That which our Prophet spake of the great workes of God in generall, Psal. 111.4. (though some re­straine the words to the deliverance from Aegypt) may in speciall manner be applyed to that great Deliverance wrought for this Land, which wee now celebrate; Some of [Page 3]our English translations reade the words thus; The marcifull and gracious Lord hath So done his marvellous workes, that they ought to be had in re­membrance. Our late Translation (without any variation of the sense) thus, He hath made his marvellous workes to bere­membred: that is, upon such workes of his, by which hee intends in any more especiall manner to magnifie himselfe on earth, he sets (as it were) such faire and large Cha­racters of his glorious Greatness, Power, Wisdom, and Mercy, that all the world cannot but see, and know the superscription [Page 4]whose it is. He hath so done▪ his marvollous workes; that is, in such a manner, hath put so much (as it were) of him­selfe into them, that they ought to bee had, or must needs, or cannot but bee had in remem­brance: which is the same with the other Translati­on, he hath made his mar­vellous works to be remem­bred; that is, he hath as it were compelled the world against the naturall inclination and dispositi­on of it, which stands to neglect, to passe by, to forget any thing that God doth, to preserve the remembrance of them; Men cannot but [Page 5]doe, what they doe therein.

That great Deliverance which that great God of ours wrought for this Na­tion (now 29. years since) is of this sort or kinde of his workes; among ma­ny excellent and goodly workes of his, which shine like the Stars in the Firmament, it is one of the first magnitude; it doth not require, it rather comes with power and authority upon us, and commands this solemne remembrance of it selfe by this Nation. As our Saviour answered the Jewes, speaking against the people who so much magnified him: If these [Page 6]should hold their peace, Luk. 19.4 the Stones would cry. So if wee, the people of this Land, the Men and Wo­men to whom the duty of praising God for such a mercy doth belong, if wee, I say, should have that Miracle (or rather indeed Monster) of sin found a­mōgst us, not to exalt the name of God under such a provocation, we might have cause to expect that God would provoke us, and confound us, by them that are neither Men nor Women: The very beasts of the field, or trees, or stones of the earth, would rise up and take this glory from us: They would cry out (if [Page 7]we should hold our peace) that great is that God that could and would deliver after such a manner.

David tooke notice by way of thankfulnesse, of that speciall love God bare to Sion above all o­ther places in that Land, in that he would have his praises heard there. Psal. 87.2. The Lord loveth the gates of Sion, more then all the dwellings of Iacob. So have wee just cause to conceive and judge by that great mercy of his to this Land, that the same Lord loveth more to be praised by us, then any other Nation under heaven; that the English [Page 8]Incense is in heaven, as the Gold of Ophir some­times was upon earth, preferred before that of other Lands: it makes the sweetest perfume and savour in the Nostrils of God.

And therefore because he would have it plenti­fully offered and sent up unto him, he hath unba­red his holy arme to doe those great things for us, which our soules know right well. When he made this compact with David, I will deliver thee, and thou shalt praise me; Psal. 50.15. it was a signe that he had a minde to Davids praises more then other mens: so [Page 9]having delivered this our Nation, once, and again, and the third time also, with so high a hand, What other construction can all the world make of such his dealings with us, but that he delights to have his praises sung, and his name magnified by the English Nation, more then all Lands besides?

Since therefore wee have so great a testimony of the Lords good plea­sule in this kinde, that he esteemes our praises love­ly, and desires to heare our voice, let us addresse our selves to this great and honourable service, let us fill the golden Vi­alls of our hearts with [Page 10]these sweet odors, and make a perfume before the Lord. To furnish both you and my selfe herewith, I have made choice of this rich Veine in one of the Psalmes of David, (as you have heard) wherein wee shall finde the praise and glo­ry of God bearing very strongly. The Psalme it selfe, is in genere laudati­vo, that is, of that kinde of Psalme which is in pur­pose framed for the exal­tation of the name and praise of God.

For the scope of the words no more but this: The scope The Prophet a few ver­ses before, having set forth severall delive­rances [Page 11]and victories, which God had given him and his people Israel, his heart being full with a Commemoration, and mention of so many mer­cies, of the love of the Lord, and admiration of his goodnesse, in these two verses (this and the former) not able to hold any longer, hee easeth himselfe, and breakes forth into the praises of his God in this manner: Blessed be the God that dai­ly ladeth us with his bene­fits, &c.

For the meaning of the words, and mea­ning of the words. a little will suffice, because here is nothing scarce, either word or phrase, but is [Page 12]every mans language. He that is our God, that is, that God with whom we are in Covenant, whom wee serve and worship. That God, whether true or false, which any Nation or People, or any private person chuseth for a god, and bestowes that feare, and love, & other points of worship, which be­longs to God indeed, is usually termed (and well may be) their or his God, because such a People, or such a person, may seem to have a right and inte­rest in the power of that God (whatsoever he is) for helpe and succour in times of need. Out of some such principle as [Page 13]this he spake, that said, ‘Iure venit cultos ad sibi quis (que) deos;’ that is, every man hath a right of comming to those gods for succour whom hee worships and serves.

So that David expres­sing himselfe thus: He is our God, that is the God of salvation, it is as if he had said: Other Nations and People have their seve­rall gods, as Paul saith, There are that are called gods, whether in heaven, or in earth, Gods many, and Lords many. The Moabites have their god, the Amorites their god, the Sidonians their god; but (saith hee) He that is [Page 14]the God of Israel, He that is our God, he hath a pre­heminence above them all: He is the God of sal­vation, or (as the origi­nall hath it in the plurall number) Salvations, that is, he only stands posses­sed with a Prerogative Royall of a true God, of a God indeed, namely Power to save those that worship him, and that every way; it being one of the great royalties an­nexed to the Crowne of heaven, as we have it Psal. 3.8. Salvation be­longeth unto the Lord.

Salvation, that is, both the power and the act, of faving and delivering are so proper to the true [Page 15]God, that they are not communicable with any creature, as is well ex­pressed in Esay 43.11. I, even I, am the Lord (hee speaks it once, and again, for the greater Emphasis and weight, and that they which heare not the first voice, may heare the second) And besides mee there is no Saviour, not on­ly none so great, so migh­ty, &c. but none at all. Therefore it seemes, but a needlesse limitation of Nebuchadnezzar in that speech of his Dan. 3.29. There is no God that can deliver, or save after this manner: the truth is, none after that manner, or any other.

It followeth: [And to God the Lord belong the issues of death] the origi­nall sounds, issues against death. This clause may stand under a double in­terpretation, it may ei­ther be taken concerning the destruction of the wicked, or concerning the deliverance of the godly. According to the former interpretati­on, the sense falls thus: To the Lord God are, or doe belong Exitus mor­tis, the issues: of death, that is, Judgement or death never goeth out against any man, but the hand of God is in it, it is of his fending: he hath death at that command, [Page 17]that hee can send him forth against any man.

But I finde Interpre­ters rather inclining to the other Exposition, which riseth thus: [And to the Lord are the issues of death] that is, E morte, From, or out of death, so that there is no creature, one, or many, that can be brought so low, so neare unto death, or never so much under the power of death, but God hath not only one, or some few, but many secret wayes of escape for it, he hath choice of wayes, and meanes for delive­rance, when it selfe is rea­dy to say there is none at all: With him there is [Page 18]plenteous Redemption. Ps. 130.7.

In this sense, this lat­ter clause further ex­pounds those words in the former [is the God of Salvation] and addes weight to them, and im­ports that God is not sim­ply and barely a God of Salvation, that can save if he sets himselfe about it in time, or if the danger and strait bee not over­pressing above measure. No, but though a man be in the greatest, and deepest exigents, and ex­tremity that can be ima­gined; though in the ve­ry jawes of death, yet God can make out an outstretched arm of help, [Page 19]and reach him at any di­stance whatsoever. This Interpretatiō being more agreeable to the frequent Method of the Psalmes, wherein the latter mem­ber of the verse is exege­ticall, or expository of the former, I rather chuse to follow.

In the words there are three things considera­ble. 1. The interest the Church and Children of God have in God, in the first words, He that is our God. 2. The benefit that redounds to the Church, or which the Church may assuredly expect; by meanes of this interest in God; Salvation, or Sal­vations, Many in number [Page 20]and divers in kinde. 3. And lastly, the extent of this benefit. This salvation is not from common, ordinary, light­er dangers, but from the greatest, and deepest, and dreadfullest of all, From death, or out of death it selfe, in those words, To the Lord belong the issues of death.

The first of these, the interest the Church hath in God, the God of Sal­vations, poureth us out the blessing of this ob­servation.

First, 1 That the Church and Children of God have a pe­culiar and speciall interest in God, so that he truly is, and may be called Theirs.

The second, 2 which is the great and singular benefit redounding unto the Church from this her interest in God, comes not much behinde it, lea­ding us directly to the Contemplation of this sweet conclusion; That the Church of God may with all confidence and as­surance of hope, expect from him Salvation, yea, Salvation upon salvation, Salvations of all kindes.

The third, 3 and last thing considerable in the words, the extent of this great benefit, crowneth the soule with the fatness of this observation or do­ctrine; That the Church of God, by vertue of her [Page 22]interest in God may expect and shall certainly finde safety and deliverance by one meanes or other, not from common or lesser dan­gers only, but from the greatest and deepest of all: or more briefly thus, (if you please) The Church of God can never be brought so low, so neare death, and ruine, but that God hath still choice of wayes, and meanes for her delive­rance.

CAP. II. Wherein the nature and importance of that propri­ety, or interest which the Church hath in God, is declared.

LEt us take the first thing (which is the groundworke of all) into consideration: It is like we shall have occasion in the handling hereof to draw in some of the best of the strength in the other two. The great and important truth, which we are now to en­quire after, and search in­to, is this, The Church and people of God have a pecu­liar [Page 24]right, and interest in God, by meanes whereof he may truly and properly bee called theirs, or their God. For the opening and ma­naging this point to the best advantage for Chri­stian service; these foure things (I conceive) are requisite to bee done: 1. To shew you what this interest is, what manner of interest it is, and what is the nature and impor­tance of it. 2. To esta­blish you in the truth of the point, by the mouth and testimony of more witnesses from the Scrip­ture. 3. To lay downe, & consider some grounds and reasons of the point. 4. And lastly, to bring all [Page 25]home into your bosomes in the use and applica­tion.

For the first; That in­terest which the Holy Ghost here certifies, the Church and People of God to have in him, may be shadowed out unto you, by some such de­scription or overture as this: It is a gracious pro­priety of himselfe, which God by speciall Covenant, and deed of gift (as it were) hath made over to the crea­ture, willing to enter into such Covenant with him, for every such benefit and advantage to the creature, which in a lawfull and re­gular way, such as becomes the Wisdome and Righte­ousnesse [Page 26]of God, may ad­vance the creature to its greatest happinesse, and perfection of beeing. I must not stand to weigh every particular in the descri­ption: I have conceived it somewhat more fully, and at large, that it might be better understood without further explica­tion. The strength of it, and that which is most materiall to be consider­ed, lyes in those two things.

1. I call it a Propriety, or, A gracious propriety in God.

2. That which I make the end, or intent of such propriety, (in respect of the creature) which is [Page 27]to have any thing done by God, towards the highest advancement of it, in a regular way.

What the propriety of a thing is (in the ordinary acception of the word) we all know; it is no­thing else, but that pow­er which every man hath over that which is his, to dispose of it as seemes best to himselfe in a law­full way, for his good. Propriety in a thing, if it be full and perfect, sub­jects the thing unto us, and puts it into our hand to doe with it what wee please, according to any improvement, any ac­commodation, or ad­vantage that may bee [Page 28]made by it. If a man hath a propriety in Land, he may Sell, Let, Ex­change, Give, or Live upon it as he please; any thing hee may doe in a lawfull way, with that which is his owne, by the benefit of that pro­priety he hath in it. It is true, if a man should de­sire to doe any thing with that which is his owne, never so much, and wher­in he hath as absolute a propriety, as a man can be possessed of, that tends to the prejudice, or damage of the publique; here the Law riseth up against him as a Lion in the way, and suffers him not to doe it. As for [Page 29]example: though a mans money be never so much his owne, hee may not hire men with it to serve him in any unlawfull, or sinfull way, as to Mur­ther, Poyson, Betray, or the like; (but: [...], the lawlesse man, he can­not sin, having no Law upon him) but this pro­priety is of persons in things, which never is mutuall, or reciprocall: the things that a man owneth, and hath pro­priety in, cannot be said to have interest or pro­priety in him, or any power over him, except it be in a Metaphoricall, and Morall sense: as wee use to say of great [Page 30]Estates, the Silver and Gold of covetous, and base minded men, their money rather hath a pro­priety in them, and pow­er over them, then they over it; but this is not to our purpose.

There is another kinde of propriety (differing somewhat from the for­mer) which is in persons, and is grounded either in naturall, or in civill rela­tions. Naturall, as be­tweene the Father and the Son; the Father hath a propriety in the Son, and the Son hath a pro­priety in the Father, so it is betweene Brother and Brother, and in other re­lations of that kinde. [Page 31]Civill, as betweene Prince and People, Ma­ster and Servant, &c. The Prince hath a pro­priety in his People, and the People in their Prince; and so the Ma­ster in the Servant, and the Servant in the Ma­ster. This propriety is al­waies mutuall, and reci­procall, though the per­sons be at never so great a distance, either in civill, or naturall dignity. As for example: The wife hath a propriety in her husband, as well as the husband in the wife, and so the Subject in the Prince or Ruler, as well as the Prince in his Sub­ject.

Now that is here to be considered, that the intent of all these inte­rests and proprieties, betweene person and per­son, is the same that was in that other propriety of persons in things and possessions. Namely, that every person that hath such or such a pro­priety in another, should reape and enjoy every such benefit and advan­tage, that by vertue of such a relation, it could in way of equity and rea­son desire or expect. And if there were no sin­full defects in persons thus mutually proprieta­ted each in other, this would be done on every [Page 33]side: A wife that hath propriety in a husband, should receive continual­ly from him every such kindnesse, support, in­struction, and every other service of love that may tend to her comfort and welbeeing, according to the uttermost strength and power of her hus­band. And so on the other hand, the husband should receive from the wife, the like measure of honour, reverence, obe­dience, &c. by vertue of his interest and propriety in her.

So when the Scrip­tures give unto the Church a right and propriety in God (as both [Page 34]in this place and else­where, as we shall heare presently it doth) the meaning is, that looke whatsoever is in God, Power, Wisdome, Ju­stice, Mercy, &c. it may lawfully lay claime to all by vertue of this proprie­ty, and may confidently expect (and shall not bee denied) that God will be unto it according to his excellent greatnesse, pro­portionably for a God indeed, in due time, and in the best way, all that can be for the advance­ment and benefit of the creature.

So that suppose the creature it selfe (if it bee fit to make such a suppo­sition, [Page 35]as to explaine a truth of such importance little question need bee) suppose I say the crea­ture it self were or could bee personally invested & possessed with all that infinite Power, Wisdome, Mercy, Iustice, &c. which are in God, and could doe every whit as much for its owne ad­vancement, support, de­liverance, or the like, as God himselfe now can doe, it would doe no more, it could doe no more, then God will doe, yea, hath engaged him­selfe to do by that Cove­nant, wherein he hath made over himselfe, or a propriety in himselfe to the creature.

For this is the perfect and full extent of the be­nefit of such propriety as now we speake of, of one person in another, when a man may with confi­dence expect (and not be disappointed) that any strength, power, or abi­lity of doing him good, lodging in such a person, shall be as duly, as care­fully imployed for him, according to the lawes and binding conditions of that particular kinde of propriety which he hath in him, as if himselfe had the managing and dispo­sing of all this in his own hands.

But the truth is, that proprieties in persons [Page 37]amongst creatures, never­hold out their full weight and measure. It is some­what a full expression this way which Iehosa­phat useth to Ahab, I am as thou art, my people as thy people, and my horses as thy horses: meaning, he should have as much use and service of him and his, as if they were all his owne, 1 King. 22.4. Thus Paul Ephes. 6.10. teacheth us excellently how to interpret and to conceive of this our pro­priety in God: Finally my Brethren be strong in the Lord, and in the power (or with the power) of his might. What is it to bee strong in the Lord, and in, [Page 38]or with the power of his might? Doubtlesse the Apostles meaning duely cōsidered, riseth to agreat height; he would have the Children of God, who beleeve in Christ, to take unto themselves, and put on as great a confi­dence of their salvation, and everlasting happi­nesse, in regard of the mighty power of God to effect it, as if themselves had the same Almighti­nesse, and al-sufficiency of power in their owne hand, to use and exercise at their owne desires, and were as mighty them­selves as God is, for the effectuall procuring of their owne happinesse; [Page 39] implying, that by meanes of this propriety in God, they have no more cause to feare or doubt any thing in this kinde then they should or would have, if themselves were omnipotent: this is to bee strong in the Lord, and with the power of his might.

There is somewhat the like expression, Psal. 84.5. Blessed is the man whose strength is in thee: That very strength which is in God, by an effectu­all faith and dependancy becomes the creatures, as truly as if it selfe were the subject of it. It is true in the relations we speake of betweene crea­ture [Page 40]and creature, as be­tweene wife and husband, son and father, &c. the propriety that mutually intercedes, gives right re­ciprocally of as much as we speake of. As for in­stance, the husband be­ing the wives husband (and so she having a pro­priety in him) stands bound by the Law of God and Conscience, by vertue of that propriety the wife hath in him, to doe as much for her good by all the power he hath, as the woman her selfe could doe, (I still meane in a way of equity and right) if shee were wife, and husband both, or had all that power in every [Page 41]kinde in her owne hand, which her husband now hath. And so back again, the wife stands bound in the same manner to her husband, by vertue of that propriety he hath in her: and so likewise it is betweene Son and Fa­ther, and Father and Sonne.

But though the due debt be as round a recko­ning as we speake of, [...] from creature to crea­ture, where any such pro­priety intercedes, yet it can hardly be expected, that ever it will be either paid or received in full; the insufficiency and dis­ability of the Creditor being such as it is. And [Page 42]though men and women be godly and upright, truly carefull, and con­scionable to pay all that is issuing from them to the proprietary, yet must allowance be made for humane frailties and in­firmities. A Wife or Husband shall but wrong themselves, to expect strictly and punctually all that is due from either by the Law of that proprie­ty which each hath in other.

But with God it is otherwise: he is every wayes sufficient and able: we need not thinke of any Deductions, or A­batements to be made by him: Where he gives a [Page 43]propriety of, and in him­selfe, looke whatsoever the Law of that proprie­ty interpreted in the larg­est and most favourablest manner for the creatures benefit, can challenge, it is (and so he will esteeme it accordingly) an honor done to him, to expect from him in full paiment to the utmost farthing. Now how great (or ra­ther indeed infinite) that summ is, we have already used an expression unto you, which sets it forth to the full. And this for the first thing propound­ed, What that right, or propriety is which the Church of God hath in him, what a mighty [Page 44]and glorious an Interest it is.

CAP. III. Containing proofes from Scripture of the Churches propriety, or interest in God.

IN the next place, That they have indeed such an interest as hath beene expressed, let us see whe­ther the holy Ghost doth not abundantly confirme it in the Scriptures. A­mong many witnesses that would rejoyce to speake in this case, I shall desire you to heare but two or three. These are [Page 45]sufficient to establish the matter, though it be of greatest importance. The tenour of the Covenant that God long since made with Abraham, expresly containes this propriety we speake of to the full. I will establish my Covenant betweene mee and thee, and thy seed after thee in their generations, for an everlasting Cove­nant, to be a God unto thee, and to thy seed after thee, Gen. 17.7. And in the latter end of the follow­ing verse, repeating the summe of this Cove­nant, he addeth; and I will be their God. This seed of Abraham (as S. Pauls Exposition makes [Page 46]it cleare) are those that walke in the steps of the faith of Abraham, and these are that Church of God we speake of.

Now, what is the di­rect and full meaning of this clause, I will be their God. In what, or in what degree would the Lord have Abraham and his seed conceive their con­dition to be bettered and advanced by this bar­gaine (as it were) that God now made with them, in making over himselfe unto them?

There can be no other meaning, but to this ef­fect: I will be their God, that is, I will be ready at all times with my out­stretched [Page 47]arme, my Al­mighty power, to helpe them, to relieve them, to provide for them, to doe them good every wayes, according to my great­nesse and excellency.

There is a greater Em­phasis and weight in it (as I conceive) to pro­mise that he would be a God unto them, then if he had said he would bee a Friend, yea, then if hee had said hee would bee a Father, as appeares by such other places where both these expressions are used together of be­ing a Father unto his peo­ple, and being a God, this being still put in the last place, as more weighty, [Page 48]and adding somewhat unto the former, Joh. 20.17. I ascend unto my Fa­ther, and your Father, and to my God, and to your God.

For although for a creature to receive such a promise from God, that he would be a Father un­to him, may imply as much in a direct and rea­dy consequence, as if hee had said he would bee a God unto him: yet hee must reason a little, to come at the full appre­hension hereof: he must consider how great hee was that made the pro­mise of being a Father unto him; the word Fa­ther doth not carry as much in it as the other [Page 49]word, God, doth: though comming from the mouth of God, it drawes as much after it.

When he promiseth, or covenanteth with the creature to be a God unto it, he promiseth to doe all things to it, and for it, answerable to an infinite goodnesse and power, such as are proper to a God; else he could not properly bee said to bee their God, or a God unto them, but only in part, or a piece of a God; to bee unto them, or to doe for them, only according to the line and proportion of a creature: as for ex­ample, to be unto them as Abraham was unto [Page 50] Isaac, to give them an earthly inheritance; or as Ioshuah to the people, an earthly Deliverance; or as David to Solomon, an earthly Kingdome: any of these, or all together will not make up the summe of those words, to be a God unto them. This would rather be to be Abraham, Ioshuah, or David unto them; he is not their God, except his infinite goodnesse, and omnipotency be theirs; for what is God without these?

The Prophet David often in this Booke of Psalmes professeth and triumpheth in this peculi­ar interest himselfe had [Page 51]in God, as a member of his Church, and confirm­eth likewise the generall title, and right which the Church of God hath in him. Psal. 144.15. Blessed be the people that be in such a case; yea, blessed is that people whose God is the Lord. Where the Prophet doth not on­ly speake to the point in hand, to confirme and establish that, namely, that the Lord is the God of his People & Church, (for it is cleare he speaks of these, these are the per­sons upon whose heads he sets this crowne of blessednesse) but withall more particularly, and fully he informes in what [Page 52]sense it must needs be ta­ken, where it is said that God is the God of his peo­ple, or that they have a propriety in him; name­ly, in the sense already expressed: he is theirs quantus quantus est, as great, as glorious, as migh­ty, as excellent every way as he is. For we see hee pronounceth them bles­sed in respect of this pro­priety, or interest of theirs in God. Blessed is that people whose God is the Lord. Now if their inte­rest extended no further but to some inferiour de­gree of his power, the people that had some creature for their God, might be as blessed as [Page 53]they. Nebuchadnezzars Courtiers had him for their God, they had an interest in their King, and (no question) he did ma­ny things for them, for their advancement in the world, but these were not blessed by any such inte­rest, because Nebuchad­nezzar could not bee a God unto them. Another testimony you may per­use at leisure, 2 Cor. 6.16. I now make haste to the Grounds and Reasons.

CAP. IV. Whereing foure severall Grounds or Reasons of the Churches propriety in God, are laid downe, and opened.

AMongst many consi­derations that might be laid downe as grounds or reasons of this interest and propriety of the Church in God, I shall only insist upon foure which are most obvious, and nearest at hand to every mans thoughts.

The first is, the love, and affection that God bare unto this Church, and people of his, yea, [Page 55]even before they were either Church or People unto him, or he theirs, in any such relation as now they stand. It is true that now he loves them, be­cause they are his in that peculiar maner that now he hath made them his, by the great cost and charge both of his Son, and Spirit bestowed on them: And yet I con­ceive hee loves them as much (or rather more) because he is theirs, then because they are his. An upright and just man loves his promise and up­right dealing more, then he doth his possessions or estate, as David in effect affirmeth, in Psal. 15.4. [Page 56]Now God loving his People because they are his, loves them as a wise and upright man loves his inheritance or posses­sion; which kinde of love, in the expression of it, is capable of subjection to a Superiour, and must give place when time is: but loving them because he is theirs, and they have a propriety in him, hee loves them as he doth his owne truth and faithful­nesse, in the performance of his promise; which is a soveraigne love, and to be commanded & over­ruled by nothing what­soever.

And if God had not loved his Church and [Page 57]People before they be­came either the one or the other unto him, it is certaine hee would never have loved them; because it is impossi­ble that any, or all o­ther meanes whatsoever either in heaven or earth, should. ever have made a Church or People unto him of persons defiled with sin, without the con­currence and assistance, nay, without the precur­rence and ducture of his owne love thereunto. Of this love of God towards his Church, before their Church-making or draw­ing neare to him in any such relation, the Scrip­ture speaketh exprefly. [Page 58]John 3.16. So God loved the world, that he gave his only begotten Son, &c.

That love of God, in the wombe whereof Je­sus Christ as given unto the world, and conse­quently unto those, of whom his Church is rai­sed and built, (for no man can imagine these to bee here excluded, though neither doe I conceive them to bee solely and precisely intended) was conceived, must needs go before the raising of this Temple unto him, be­cause this was actually done by Jesus Christ as given (at least in pro­mise.) So John 6.37. All that the Father giveth me [Page 59]shall come unto me, and ver. 44. No man can come unto me, except the Father which hath sent me draw him. And again ver. 45. Every man therefore that hath heard, and learned of the Father, commeth unto me. Now all these, and such like acts of God, acted and exercised upon men, not yet actually brought home to Christ, but for and about the bringing of them home to him, as giving to Christ, drawing to Christ, teaching, &c. are apparently the fruits, or acts of such a love in God towards them; which hath precedency both in order of nature, and time [Page 60]also, before that love of his wherewith he loveth them as being in Christ; that is, as being made a Church and People unto him. Thus it is evident, that there was in God a love towards his Church and People before the light of either of these, or the like relations arose upon them. Let us then proceed in our Demon­stration.

The nature and pro­perty of love (we know) that is reall and in truth, is to be bountifull, as S. Paul affirmeth: 1 Cor. 1.13. The Fa­ther loveth the Son, saith Christ, John 3.35. and hath given all things into his hand. When the love [Page 61]and affection of God is cast upon the creature, Himselfe, Son, Spirit, and all he hath, shall not stay behinde. Love, and Gift, affection, and expression in God we shall still finde together, John 3.16. So God loved the world that he gave, &c. and 2 Thes. 2.16. Even the Father which hath loved us, and given us everlasting con­solation. So S. Paul speak­ing of Christ, saith thus; Who hath loved me, and given himselfe for me. Gal. 2.20. Now the love of God to his Church being the great­est and most transcendent love, he must finde out an expression or gift answer­able [Page 62]to it, otherwise there would be losse of some part of the glory belong­ing to it. For he cannot be praised and magnified but according to such a measure thereof as is ma­nifested to the creature. The gift that should ex­presse the height, depth, breadth, length of this love to the full, can be no other then himselfe, and that as God; all other would be defe­ctive. If there had beene any thing greater, any thing better then him­selfe, it is like we should have had it, and that had been fittest for his pur­pose herein.

I am drawne to use [Page 63]such an expression unto you, (which I confesse might otherwise seeme somewhat hard, and strange) because I finde one of like importance in a matter not much unlike, or rather indeed very neare to that we now speake of, in that Scrip­ture Heb. 6.13. When God (saith the Apostle) made the promise to Abraham, because he had no greater to sweare by, he sware by himselfe. [Because he had no greater, &c.] if that be the spirit of the words which I conceive, (neither can I apprehend what other it should be with any tolerable con­gruity of Reason) they [Page 64]are a straine of speech to be heard out of the mouth of an infinite God, fearefully high and glorious. Because he had no greater to sweare by, therefore he sware by him­selfe, clearely implying, that if he had a greater then himselfe, he would have sworne by him. For this is the reason deliver­ed in plaine and expresse tearmes why he sware by himselfe, because he had no greater: As if the in­finite Al-sufficiency of God himselfe did not give him that satisfaction which he desired, for the confirmation of his oath, made to the heires of promise, in respect of the [Page 65]weaknesse and marvel­lous backwardnesse of their hearts to beleeve, unto perfect establish­ment and assurance: but he would have had a greater if it might have beene, and have passed by himself; if there had been infinitum, infinito infinitius, this had been an only choice for him in this case.

To say that the words imply only this, Gods greatnesse above all o­thers, makes the sense but cold and waterish. For it is not the scope of the Holy Ghost here to declare the greatnesse of God, but rather the greatnesse of his desire to [Page 66]satisfie the heires of promise (as they are called) that is his Church and Peo­ple, with the strongest and mightiest consolati­ons touching the truth and stablenesse of that promise of life by Christ. And for this purpose the words in the sense given are (as is evi­dent) of mighty impor­tance. So desirous he was, that his children should be filled with faith, and the strong con­solations of it, that if hee had had any greater, or more effectuall meanes for the bringing it to passe, they had been used; and the words thus un­derstood, are but an ex­pression [Page 67]and breaking out of the mighty power of that love of his towards his Children, which all this while we speake of, which moves him to give his owne selfe unto them; if he had any great­er then himselfe, they should have had it; but for himselfe they shall be sure of. As we heard be­fore of Christs love men­tioned by S. Paul, Who loved me, and gave him­selfe for me: Like love, like bounty, like affecti­on, like expression. Thus you see the love and affe­ction in God towards his Church to be one cause or reason why he gives them this interest and [Page 68]propriety in himselfe, which the Doctrine spea­keth of.

A second Ground of the point is, 2 The gift, or bestowing of Iesus Christ upon the world, So God loved the world, that hee gave his only begotten Son, &c. as you heard before, Iohn 3. Though the love of God to his Church was the Basis, or prime cause of that propriety it now hath in him, yet was it not either the on­ly or immediate cause thereof. This affection of his, notwithstanding they were yet afarre off (as S. Paul speakes) and lay at as great a distance as is between heaven and [Page 69]earth, from being a Church or holy People unto him, from having any such peculiar interest or propriety in him. Sin had separated (and that with a high hand) be­tweene him and them, and had fixed a great gulfe betwixt the one and the other (moveable on­ly by him that hath pow­er to remove the earth out of his place) which kept them asunder from comming one at the o­ther. God could not reach or come at his creature with any other expression of his love, till this gulfe was removed, till sin that hindered was taken out of the way: [Page 70]much lesse was it possi­ble for the creature to have made any approach neare unto him to have gained any thing upon him, or in him, till then.

Now to fill up this vaste, dreadfull, and de­vouring gulfe, and so to make the way passable from God to the crea­ture, and from the crea­ture back again unto God, there was nothing else to be found in hea­ven or earth of any pro­portion, or any wayes commensurable thereun­to, but only one, that might lawfully count it no robbery to be equall with God, being God himselfe blessed for ever. The [Page 71]infinitely wise, just, and righteous God, could have found no other consideration of value and weight sufficient to have built a dispensation of that most righteous and just Law of his upon, [In the day thou eatest thereof thou shalt die the death] but only the death of his owne only begot­ten.

Had all other creatures in heaven and earth con­sented together in one to have given out their strength and beeings to the uttermost, to have raised a consideration, or reason amongst them why God should have passed over those words [Page 72]of his, as if they had ne­ver beene spoken, should have let fall that solemne intermination or threat­ning of his to the ground, never to have executed what he had threatned, the wisdome of God doubtlesse, and zeale to his glory would have de­spised it, and laughed it to scorne (whatsoever possibly it might have amounted unto) and would have beene more ready to have fallen up­on Mediators and Offen­ders together with fiery indignation, then any wayes relented, or stood so much as to consider what he had to doe, up­on the tender of any such [Page 73]propositions unto him. It was no worke, no under­taking for creatures to salve the glory of an infi­nite Wisdome and Maje­sty, in case he should let such words of his goe for nought, and vanish into the winde, which were uttered with such solem­nity, upon such just and righteous grounds in the sight of heaven and earth. It might justly have been thought that God had prized such words as those at a low and under rate, and con­sequently undervalued himselfe in the bargaine, if he had sold them at any such rate or price as the creature could have gi­ven.

But the death and suf­ferings of his owne Son, this was a price that weighed somewhat like in his hand: upon consi­deration hereof it was no waies grievous unto him, to dispense with his Law, and suspend the executi­on thereof for ever, as far as it concernes those that shall unfainedly acknow­ledge this inestimable grace of his, who hath thus bought them from under so heavy a curse and condemnation. It is not the least prejudice or disparagement to the in­finite Wisdome or Maje­sty of God, or the least diminishing of the autho­rity of any of his Lawes, [Page 75]or threatnings whatsoe­ver, to let Lawes and threatnings sleep upon such a Pillow as this is, and not to be put into execution upon the inter­cession of such a conside­ration as this.

And thus we see how the gift of Iesus Christ like­wise was of absolute ne­cessity to bring about this great and wonderfull thing in the world, that sinfull men and women, the generation of which the Church of God is made, should have this deare interest and propri­ety in him. God not­withstanding his love to his People, before they were a People unto him, [Page 76]had yet no other way to communicate himselfe in any grace or favour unto them, much lesse to make them his Church, and give them so deepe an in­terest in him, but only by the living way of the death and sufferings of his owne Son, his zeale to his owne glory in do­ing what he had said, in executing what he had threatned, would have eaten up and devoured all this affection to them, had it not fed upon the death of Christ, and been therewith satisfied.

3 The third Ground or Reason is the great and gracious Covenant that God himselfe hath made [Page 77]with men to this effect or purpose: He hath made over himselfe unto them as by a deed of gift, by an everlasting Covenant, for a possession, portion, or an inheritance. He hath power to dispose of himselfe in this kinde, or any other, (for unto whose will can he be in subjection but unto his owne?) and this is the gracious disposition he hath pleased to make of himselfe, he thinkes him­selfe well bestowed on men, and will not repent of it for ever. There is nothing in the Covenant, nor about the making of it, that any wayes can give occasion to the re­voking [Page 78]or altering of it. He was at liberty in the making of it, and was no wayes forced upon it, the creature was far enough from soliciting him ther­unto, from enforcing any such thing upon him, as far in will, as in power otherwise. This Cove­nant is that which holds and keepes him close to his Church, when other bands are somewhat loose, as Psal. 105.8. He hath alway remembred his Covenant. So ver. 42. When the People had provoked him in the Wildernesse, and he ne­verthelesse wrought still for them, and did them good, the Holy Ghost [Page 79]gives this reason for it, For he remembred his holy Promise.

Now this Covenant of God by which he hath disposed himselfe to his Church in respect of the different expressions of it, may be conceived to be two-fold: (Though it is true that both these are in effect and for sub­stance but the same)

First, Conditionall.

Secondly, Positive, and absolute.

The former is made and established, not with the Church of God alone, but together with them, with the whole world. There is no crea­ture under heaven, but [Page 80]God hath thus far con­ditioned or covenanted with it, that if it will be­lieve and accept of Jesus Christ from his hand, he will receive it, and be a God unto it. This Cove­nant (or rather this ex­pression of the Cove­nant) the Scripture often mentioneth. Goe ye into all the world (saith our Saviour to his Apostles) and preach the Gospel to every creature under hea­ven. Marke 16.15. He that beleeveth and is bapti­sed, shall be saved, &c. Preach the Gospell to every creature, namely, that is capable of the things you preach, or of the great blessing offered [Page 81]in your preaching to the world.

Happily he useth a terme of a far larger ex­tent in signification, then strictly to include and ex­presse the persons intend­ed, namely, reasonable creatures, Men and Wo­men, for this reason: That so the Apostles in the first offer and tender of the Gospell to men, might not be any wayes straightened in respect of Conscience, nor any wayes discouraged in re­gard of hope, but what kinde of people soever they should meet with in the world, though for their vilenesse and bru­tishnesse of their lives and [Page 78] [...] [Page 79] [...] [Page 80] [...] [Page 81] [...] [Page 82]dispositions, they seemed beasts or any thing what­soever, rather then men or women to them; yet if they had but the Image or Superscription of crea­tures upon them, they should neither scruple the lawfulnesse of ten­dring the offer of grace unto them, nor be dis­couraged cōcerning hope of their accepting it.

It is a phrase of some­what like importance with that 2 Tim. 4.2. where S. Paul injoynes Timothy to preach the word, and to be instant in season, and out of season. The expression doth not imply that he would have Timothy doe any [Page 83]thing (no not preach) unseasonably, or out of time: but only this, he would not have him too scrupulous, or too full of discretion, in distinguish­ing and chusing times, or places, or company, when, where, or to whom he should preach: he would have him esteeme all times, places, and companies seasona­ble for that worke, where he could finde any to heare him, and not aske any questions about such matters as these for con­science sake. But this by the way.

Now, by preaching of the Gospell, in this place, to every creature, our Sa­viour [Page 84]meanes nothing else but the propounding and pressing that great and gracious Covenant of God to every man and woman in the world which he hath establish­ed with the world in Christ; namely, that upon their believing and receiving the Gospel and Grace tendered, he will reject none of them, whatsoever they be, but will receive them into Grace, and be their God, and save them. For all this (and much more) is evidently contained in that conditionall pro­mise, Whosoever believeth shall be saved, &c. So in that of S. Iohn often men­tioned, [Page 85]this conditionall Covenant is clearely ex­pressed. Joh. 3.16. So God loved the world, that whosoever be­lieveth in him should not perish, &c.

Secondly, 2 as for those that take hold of the for­mer Covenant, and per­forme the condition thereof, that is, that true­ly believe God makes a positive, and absolute Covenant with them (without any further con­dition) that he will be their God, and that they shall be his People. The truth is, this Covenant is directly and manifest­ly included in the for­mer. For a promise, or a Covenant conditionall, [Page 86]the performance where­of is suspended upon the performance of such, or such a thing, by him with whom it is made, puts off and loseth the nature of conditionall, and passeth over into that which is positive and absolute, when the condition is performed. As for ex­ample, David covenant­ing with his Souldiers, that whosoever should smite the Iebusites first, should be Captaine, or Chiefe. 1 Chron. 11.6. made in effect an absolute Covenant with Ioab, ha­ving now performed the condition, to make him Captaine. The like is to be thought of Caleb [Page 87]and his promise with his Souldiers also touching the mariage of his daugh­ter, Iudg. 1.12.

And yet this absolute Covenant of God with those that actually be­lieve, whereby he cove­nanteth, conveigheth, and maketh over him­selfe unto them, though it be substantially and fully included in the conditionall, or generall Covenant, (as hath been said) yet is it sometimes distinctly expressed by it selfe, Exod. 6.7. I will take you for my people, and I will be your God: with divers such like.

Now that this Cove­nant of God with men, and [Page 88]with his Church, besides the gift of Christ unto death, and that affection in God which procured it, was necessary as a meanes for him to con­veigh himselfe over to his Church in such a manner as hath been de­clared, may appeare, First, 1 because it was not meet that he should force himselfe or his Son upon such a creature as man is, or compell him by a strong hand of power without gaining in his will and affection there­unto, to receive and own him for his God.

Nay, 2 secondly, the truth is, though God be of an omnipotent and ir­resistible [Page 89]power, yet can he not compell any crea­ture whatsoever, indued with understanding and will, to receive and owne him against their will, be­cause it is by an act of the Will that he is, and must be received: and so long as there remaineth an un­willingnesse in a man to receive, or owne him for his God, impossible it is that he should be re­ceived or owned by him. So that now God must finde out a sutable and fitting meanes to worke the heart or will of his creature to a desire, or willingnesse of receiving him.

Thirdly, and lastly, [Page 90]there was no other way or meanes conceivable (at least none so con-na­turall, proper, and sweet) for such a purpose, but only to propound and offer himselfe in a free and gracious Covenant unto it: And so in plea­ding his owne infinite worth and excellency in­comparably above the emptinesse and vanity of other things, to fall in with the effectuall work­ing of his Spirit, and hereby to awaken, quic­ken, raise, and strengthen the heart and soule of his creature, to a willingnesse of embracing and accep­ting his offer, that is him­selfe. Thus you see ano­ther [Page 91]Ground or Reason of the point, The graci­ous Covenant of God.

4 The fourth and last Ground we shall now in­sist upon, is the perfor­mance of the condition required in this Cove­nant, by the Church and People of God, namely, Their faith in God, or de­pendance upon him: which is nothing else but their acceptance of him, according to his offer, for their God. This is ano­ther thing that makes him theirs, in that full and compleate manner that he is. He requires (upon the matter) nothing else of men to make himselfe theirs, or to give them [Page 92]the entire propriety (we speake of) in himselfe, but barely that, without which it is simply & ab­solutely impossible that he should be theirs. God cannot be the God of any man, but his that is wil­ling to take him, and have him for his God. Da­gon could not possibly have been the God of the Philistims, nor Chemosh the God of the Ammo­nites, &c. except they had been willing to ac­knowledge and have them for their gods. All violence and compulsion in the world, exercised upon them, could not have made these Idols or false gods theirs, had [Page 93]they not been willing and consented to have acknowledged and own­ed them in that relation.

Now then this wil­lingnesse in men to take, owne, and acknowledge the true God for their God (without which it is simply impossible, as hath been said, that God should be theirs) is all that is required to make him theirs, or to give them this speciall and pe­culiar propriety in him. To believe in Christ, or rather in God through Christ, 1 Pet. 1.21. Iohn 12.44. is nothing else, being interpreted, but by the meanes or encourage­ment of the Lord Christ [Page 94]given unto them, really and unfainedly to take, and acknowledge the great God of heaven and earth for our God, and to addresse our selves unto him accordingly, as well inwardly with Love, Feare, Reverence, Dependance, &c. as out­wardly in all manner of conversatiō sutable here­unto. And all this in the roote and first spring of it in the soule, is nothing else but a willingnesse of minde to take and owne him for our God, or to trust him, and make our dependance upon him. This disposition being truly begotten, and effe­ctually raised in the soul, [Page 95]containes all those other things mentioned in the loines of it. Begotten and raised it is by the meanes of Jesus Christ, and the word of salvati­on through him preached unto us: which word the Holy Ghost taking as it were in his hand, and managing it upon the soule, overcommeth the evill of the heart with the goodnesse thereof: and smiting the crooked spirit of unbeliefe (which is the grand indispositi­on of the soule to accept of God for our God) with the glorious bright­nesse and power of the truth of it, createth a right spirit of Faith in [Page 96]the stead, which is no­thing else in the first breaking of it in the soul, but an aptnesse and wil­lingnesse to believe, that is, to accept and enter­taine the true God for our God. For before there can be a distinct and compleat act of Faith, or of accepting God for our God put forth in the soule, there must be in the order of Nature, an inclination or willingness to such an act going be­fore. Otherwise God should forsake his usuall method of proceeding à minus perfectis, ad per­fectiora, from lesse perfe­ction to greater.

Now as the first and [Page 97]weakest act of Faith, or accepting God for our God, being a reall per­formance of the conditi­on required in the Cove­nant whilest it is yet se­cret, in the hidden man of the heart, gives a right and propriety in God ac­cording to the tenour thereof: so doth the se­cond act, or outward te­stifying to the world, a mans faith or depen­dance upon God, draw out the particular and speciall benefits, and ad­vantages of this their in­terest in God. This sets God on work to expresse himself freely unto them: he cares not now if all the world know that he [Page 98]is theirs. This faith of theirs in him openly ma­nifested, makes them fit and meet to be beloved; I meane openly in the sight of heaven, and earth and hell.

True, God loves his Church and People (as was said) before they be­lieve, or else they could never come to believe, Thine they were, (saith Christ) and thou hast gi­ven them unto me. Joh. 17.6. But till they come to believe in him, other expressions of affection to them are but ordinary, as to other men. Though they bee his (in some sense) yet he will not owne them openly till they be wor­thy [Page 99]to be reputed his, that is, make their de­pendance upon him.

The first differencing expression of himselfe to be theirs, and they his, is the giving of faith unto them: and when this is given, and begins to worke and be active in them, he cares not then what, or how great bles­sings he gives them after­ward. The stumbling block is now removed out of the worlds way, all the world cannot but confesse it just and equall that God should bee theirs that trust in him. He was but a Heathen man that said, it is right and equall that men [Page 100]should come to those gods for help whom they serve. And so the Scripture still gives the reason of those speciall and extraordinary fa­vours vouchsafed by God unto his Church, to be their faith or depen­dance upon him. Esay 26.3. Thou wilt keep him in perfect peace whose mind is staid on thee, because hee trusteth in thee. And Chap. 57.13. The winde shall carry them all away, vanity shall take them, but he that putteth his trust in me, shall possesse the Land, and shall inherite my holy Mountaine. See Joh. 14.21. and Gen. 22.16, 17. &c. The Jews, upon that [Page 101]passage, Exod. 29.43. And Moses saw all the worke, (meaning of the Tabernacle, with all things belonging to it, and the service thereof) and Moses blessed them, have this observation: Worke is a great thing; For Shecinah (i.e. the Di­vine presence, or Maje­sty of God) dwelled not in Israel, till they had done the work (as it is written Exod. 39.43.) When the Faith of Gods Church worketh by love, and manifests it self unto the world, God is now at liberty to shew, and manifest himselfe from heaven to be theirs, by mercies poured out [Page 102]in abundance upon them, and by doing the greatest thing for them. And this for the fourth and last reason of the point.

CAP. V. Containing the first Vse of Instruction: In sixe par­ticulars.

THe Doctrine pro­pounded, opened, and established, is very use­full and profitable by way of Instruction, and that in sundry particulars.

First, 1 we may herein behold as in a Glasse with open face, that Phi­lanthropie, that sweet and [Page 103]gracious, and soule-in­dearing disposition in God, wherein he inclines to that poore creature of his called Man; which wrought mightily in him in that day, wherein he raised up the Tabernacle of Adam that was fal­len, and lifted up the heads of many thousand generations of his po­sterity from the gates of death. The fountain and spring-head of this rich interest, and blessed pro­priety the Church hath in God, can be no other but such a nature or dis­position as this, glori­ously ruling and triumph­ing in him.

Who would have said [Page 104]that ever that roote of bitternesse should have been healed? that such a prey should have been taken away from the mighty? that the capti­vity of the world should be turned againe? that Adam with his poore, blinde, naked, and mise­rable children, after such a grievous fall, and feare­full elongation from God thereby, should ever have seen dayes of immortali­ty, and have been made company for the Angels, and worne Crownes of righteousnesse and glory in the heavens?

Yes: Hee that had knowne, or possibly could have seen the glo­rious [Page 105]enlargements of the soule of the Almighty to­wards man, that could have measured the height and depth, the length and bredth of that love of God towards him, hee might have prophecied of, and foretold these great wonders: In the face of this affection of his there shined a light, by which the blessed hi­story of mans exaltation might have been read, before any thing tending thereunto had been out­wardly acted or done.

On the other hand, if it had been possible for a creature to have compre­hended all other things in God, or should God [Page 106]have laid himselfe as o­pen and naked before his creature as all things are to him, hiding only from him this affection to man (we speake of) together with the secret of his purpose for the accom­plishment of the thing; yea, should Man, or An­gell have added to this knowledge of God, the perfect knowledge of all things whatsoever be­sides, of all mysteries, of all secrets either in hea­ven, or in earth, or under the earth, it would have been impossible that by all the strength of this knowledge, the least or feeblest thought should ever have been con­ceived [Page 107]for the raising up of flesh and blood from that great death, under which it was so hopelesly fallen. This had still been a darknesse which all other light in the world would never have comprehended.

It was more easie with­out the knowledge of the power of God to have said that Sarah in her old dayes should give suck, then without the know­ledge of the unconceiva­ble love of God towards man, to have said that man being once fallen, should ever have recover­ed any favour or interest in God more; and there­fore as in Sarahs being [Page 108]brought back again from the unfruitfulnesse and uncomfortablenesse of old age to the priviledge and solace of youth (as the sunne in the Dyall of Ahaz) being made a nurse, the invisible pow­er of God was made visi­ble: so in this interest and propriety which now the Church and People of God have in God, that far more exceeding abundant love of God towards man is brought forth into a perfect light, and the whole world fil­led with the glory of it.

Secondly, 2 from this propriety of the Church in God, we may likewise observe by way of in­struction [Page 109]a further confir­mation then yet happily we have attained, in that, which (I suppose) wee have often heard of con­cerning the nature and property of good, as be­ing communicative, or dispensive of it selfe. The natures and proper­ties of things for the most part are most willingly learned from those sub­jects that are fairest and perfectest in their kinde. We love generally (whe­ther it be our prudence or pride) to be taught by great Masters. He that desires to understand the properties and qualities of light, will rather goe to the great fountaine, [Page 110]and informe himselfe from the Sun, and the full streames of light issu­ing from that, then to Wax Tapers or Tor­ches, or other inferiour Luminaries that give out their light by measure, and with more malig­nancy.

To know how the glo­ry and greatnesse of the world tastes and rellishes in the heart and soule of a man, what content­ments or discontent­ments they bring with them, the greatest Prince, or Monarch in the world is the only Oracle to con­sult with: Men of infe­riour place or standing on earth can certifie but in [Page 111]part, and give but a bro­ken and imperfect an­swer to him that should aske the question, in comparison of the other. If a man would know among those that have suffered, how sore and terrible the avenging wrath of God for sin is, if it were lawfull to en­quire of Beelzebub, and he had a minde to tell the truth, there were none to him to give information thereof. So to gaine a perfect understāding and knowledge what the ma­ner, law, motion, influ­ence, &c. of good and goodnesse are, there is no such opportunity as to looke stedfastly upon [Page 112]the glorious God of hea­ven, when he goeth forth in the wayes of his good­nesse unto the world. The lineaments, beauty, and proportion of good­nesse are no where to be seen so clearely and per­fectly, or upon tearmes of like advantage as in the face of his goodnesse, because he is both the Fountaine, and Sea of goodnesse; yea, the Truth it selfe saith, that there is none good but one, and this one, is God. Mat. 19.17. None good ori­ginally, and from him­selfe, but God: none good, entirely, and with­out some touch of ma­lignity, but God: none [Page 113]good comparatively, with a full, perfect, inexhau­stible, unwearied good­nesse, but God.

Now in the Doctrine delivered, this property of goodnesse we speake of (which we may call self-communication) is gloriously manifested, and that from the great­est subject of it in heaven and in earth; yea, from him to whom goodnesse is essentiall, yea, essence it selfe. His goodnesse serveth him as Davids zeale to his house dealt by him; It even consu­med him, and eate him up, it left no David for Da­vid to care for, or regard: so the exceeding good­nesse [Page 114]of the most high God hath given away and bestowed him with all his Greatnesse, Maje­sty, and Power, upon his poore creature: he hath made away him­selfe from himselfe, as far as his power was to make the alienation: he cannot indeed deny him­selfe, saith the Apostle, 2 Tim. 2.13. But his goodnesse (it seemes) hath tempted him to make a faire attempt to doe it. It is the excellent preroga­tive of his infinite and in­comprehensible beeing, to doe with himselfe what he will, what he can to the uttermost, to give, bestow, alienate, ex­change [Page 115]himselfe, &c. and yet to be never the fur­ther off from the entire and full possession of the enjoyment of himselfe, but rather to enjoy him­selfe with the most ad­vantage at the greatest distance.

So is it the native and genuine property of crea­ted goodnesse to quit and leave the Center, to walk the circumference: to forget one, that it may remember many: to be thrifty and sparing at home, that it may be li­berall and magnificent abroad: And the reward of this goodnesse is, the further it issueth and go­eth abroad from home, [Page 116]the richer laden it still re­turneth, and maketh the greatest earnings of its owne expences. That greatnesse which water­eth not, which refresheth not its owne roote by watering of others, that seeketh not its mainte­nance, enlargement, and exaltation by the lifting up others from the dust, will soone vanish like a pillar of smoke, the roote of it will soone be rotten­nesse, and the blossome thereof rise up as the dust. There is nothing good, but that for which something is the better.

Observe thirdly, 3 from the truth delivered, how, and by what meanes, [Page 117]and from whence the Church and Children of God come to be so rich­ly furnished, so gloriously provided above the rest of the world, with those precious habiliaments, and ornaments of grace; how they come to shine like Stars in the world in Knowledge, Faith, Love, Patience, Humility, Good­nesse, Temperance, Zeale, &c. whereas other men made of the same flesh and blood with them, are but as dull, dusky, and slimy clods of earth, ha­ving neither ray of this beauty, nor beame of this brightnesse found in them. The Ground and Reason of the difference [Page 118]is to be seen face to face in the Doctrine.

The men so far exalt­ed above their fellowes have a speciall relation to, and peculiar interest in God. And is it then any marvell if they be not like unto other men, if the wealth and state, and magnificence of heaven be found upon them, if they be arrayed in holi­nesse like the Angels of God? We use to say there is no fishing to fish­ing in the Sea; no ser­vice to the service of a King: and may we not adde, no interest to an in­terest in God? Can any man thinke that God, who is that great King: [Page 119] Mal. 1.14. in his greatest love and dearest affecti­ons, should suffer his sons and daughters to be clo­thed with rags, to walke up and downe the world with their naked­nesse seen, after the man­ner of the children of the devill, whose estate is broken and sunke as low as the bottome of hell, neither is able to give any other clothing, or cover­ing to his brood, but that of shame and confusion of face. The Kings daughter (saith David) Psal. 45.13. is glorious within, her clothing is of wrought Gold: Impli­ing, that the richnesse of her attire being not only [Page 120]of Gold (which is the richest of Metals) but of Gold improved, and which hath further cost bestowed upon it by the working, is but sutable to the state and condition of her Father, being a King.

In former times there was a rate of costlinesse in garments allowed in Kings children, which (it seemes) was not per­mitted others of inferiour Parentage (at least not practised) 2 Sam. 13.18. Ignorant and carnall men whose thoughts inter­meddle not with this deare and deep interest the Saints have in God, are ready and apt to take [Page 121]offence at their singular Holinesse, Zeale, exqui­sitenesse of life and waies above other men, and to thinke they doe but artificially counterfait, and dissemble by rule, and hold (as it were) cor­respondence with the de­vill, that he might fur­nish them with these shewes and semblances, and appearances of great things; and that there is no truth nor substance in them; as we reade Mat. 13.37. that the Iewes not knowing Christ to be the person he was, to have the relation unto God of a naturall Son, but suppo­sing he had Father and Mother amongst them, [Page 122]of as meane and ordinary ranke as most of them had, were offended at him, in respect of that wisdome, and those mighty workes that put forth themselves in him: they could not tell how he should come honestly by either: it is like they thought he might deale with the devill, and have these rare commodities from him.

So many in the world being strangers to those termes which stand be­tween the God of the whole earth, and those that are in Covenant with him, and knowing nothing more by such (in such a way) then by [Page 123]themselves and others, when they see any thing greater and more excel­lent (at least that seemes such) in these men then in others, or themselves, they cannot tell how they should come by it in an ordinary and lawful way: and so the devill being nearer at hand to them then God, he bids them challenge him for the Author thereof; bids them say, it is he that teacheth and enableth them to dissemble strong­ly. And they like obe­dient children, conforme themselves: whereby it comes to passe that the heavenly graces of the Saints which come down [Page 124] from above, from God the Father of Lights (as S. Iames speaketh) are re­proached by their Pa­rentage, and charged to be from beneath, and to come from the devill, the father of the darknesse of this world. Men in ma­ny cases of this nature, had rather venture the falling into a desperate error that makes for them, then turne them­selves a little about to be­hold the face of a truth that is bent against them.

When we see a wo­man richer then ordinary in Jewels, Habit, and At­tire, if she be knowne to be the wife or daughter of some Nobleman, who [Page 125]is both nobly minded, and by reason of the vast­nesse of his estate, is as able to furnish them with the richest Jewels, as an ordinary man his wife with Pins and lighter or­naments, we never so much as once question, whether the Diamonds she weares be Bristoll stones or no, or whether any thing be counterfait, or base about her: The knowledge of his great­nesse every wayes, both for estate and spirit, to whom this woman stands in so neare a relation, stops the way against all such reasonings as these, and over-rules our thoughts. So if men [Page 126]first knew the unsearcha­ble riches of God, and of what spirit he is this way, together with the mightinesse of his power to give spirituall treasure, as Grace, Holinesse, Zeal, &c. in greatest abun­dance: and secondly, how neare the relation is betwixt him and his Church and People, they could not (lightly) so much as in all their thoughts blaspheme their Graces, or once suspect or imagine that any thing that is found upon them in that kinde, that carri­eth the appearance of glory and excellency in it, but that it hath the re­ality, truth, weight, and [Page 127]substance also. The ho­linesse of the Saints hath no enemy but either he that is ignorant of their interest in God, or else of that God in whom their interest is.

Fourthly, 4 you may see (in the Doctrine deliver­ed) that faire Fountaine opened that hath sent forth (and still sendeth) all those sweet and plea­sant streames wherewith the City of God hath been refreshed and made glad in all ages, I meane all those mercies, bles­sings, those great and strange deliverāces which have been brought about for them, wherein they have been blessed above [Page 128]other men. That inte­rest they had in God hath stood them in this stead, this hath been as a Foun­taine of living waters un­to them, springing up continually to relieve them. The Lord (saith David, Psal. 126.) hath done great things for us, whereof we rejoyce.

What is the reason of that great difference be­tween the Church of God, and all other socie­ties of men, and King­domes, and Monarchies, and Nations of the world, which David ex­presseth Psal. 20.8. They are brought downe and fallen; but we are risen and stand upright: that [Page 129]so many great and migh­ty Nations that had Chariots, and Horses, and walled Cities, and the thickest shields every wayes that could be made of flesh, for their safety, and yet these de­stroyed: we that are but a few, weake, and un­armed, (in comparison) and yet we stand? The reason of this difference may well be gathered out of the former verse. They trusted in Chari­ots, and Horses; these were their owne, they had propriety in these, and so had the help they could afford. But the Church having the name of the God of Iacob for [Page 130]them, this was more for their security and de­fence, then all the Chari­ots and Horses of war, then all Castles and For­tresses whatsoever. The one had interest in the Lord, God was theirs, his Power, his Might, his Wisdome was theirs, and he hath let them have their owne in all times of their necessity, and so they have been supported; whereas all the world besides having no other strength then themselves, no better hope then what an arme of flesh could doe for them, have not been able to stand.

If the Lord had not been Ps. 124.1. [Page 131]on our side, (saith David) that is, had not God been ours, may Israel now say, if it had not been the Lord who was on our side when men rose up against us: then they had swallowed us up quicke when their wrath was kindled against us, then had the Waters over-whelmed us, &c. So may we say in this our solemne rejoycing and thanksgiving for that great deliverance now re­membred (and for many others formerly) If the Lord had not been on our side, when men rose up against us (and went downe against us too) we also had been swal­lowed [Page 132]up quick: and if not the waters, the flames of fire had over-whelm­ed us; but whether they be aloft, or below, God meets with them, as Da­vid speakes: Psal. 139. If I climbe up into heaven, thou art there, if I goe downe into hell (whither these wret­ches were in going) thou art there also.

God hath set his seale upon this great delive­rance, with a faire and glorious impression, be­cause he would have it knowne for his, and make of it for himselfe an ever­lasting name that should not be cut off. There­fore woe be to him that shall deface this Monu­ment [Page 133]which the Lord himselfe hath erected in the midst of this Nation, and hath engraven and written praise and glory to his owne name upon it. Woe be to him (I say) that shall let the remem­brance of it perish or fall to the ground. When mens owne tongues fall upon them, and cause them to fall, All men saith David, shall see and know it is the Lords worke. Psal. 64.8, 9.

Let me say one thing further to you; I would not have you only to consider how great the deliverance is, what a glorious train of mercies and blessings it hath to [Page 134]follow it, and attend up­on it: but if I could, I would teach you an art how to fulfill your owne joy, how to make a dou­ble and treble improve­ment of this and other mercies given you. Then must I wish you not to lay out the strength of your joy too freely upon your deliverance it selfe, or all that comes by it, (for indeed it was a Mo­ther-mercy, having a thousand more con­ceived in the bowels of it, and brings forth fruit­fully to this day) but re­serve your selves rather to consider who it was that wrought it for you, it was the Lord, it was [Page 135]your God. The woman of Samaria, Iohn 4.12. thought their Wel of Sy­char had a kinde of bles­sing upon it above others, because so great a man as their Father Iacob dranke of it; but on the contra­ry, we that are the Church and People of God, may truly, and with sobernesse of judgement thinke our selves blessed indeed, that we draw all the waters we drinke, all the mercies and preser­vations we enjoy from such a Fountaine, as the goodnesse of the great God of heaven and earth. The same mercies and good things, did we re­ceive from another, from [Page 136]an inferiour hand, were not the same; the best and pleasantest taste, and relish that is in them (what ever they be) is the taste of the hand out of which they come. And therefore prophane and ignorant men lose the best part of all the tem­porall good things they enjoy, because they doe not savour the hand that gives them forth unto them. The Lord, saith David, Ps. 126.3. hath done great things for us; whereof we rejoyce. If David, were now alive, and the que­stion put to him, where the Emphasis and life of these words lay; I veri­ly beleeve his answer [Page 137]would be; not in the great things that were done for them, but rather in the great doer of them, the Lord. The Lord hath done, &c.

It is a rule and princi­ple in common reason and experience, (and weak apprehensions will reach it) which Xenophon well expresseth in his language, thus: [...]. Things that are alike, or of equall worth & contentment in them­selves, comming from persons unequall in place and dignity, doe not e­qually affect men that receive them; but still a great difference there is, [Page 138]if the inequality of per­sons from whom they come be great. To kisse the hand of a man inferi­our to us is as nothing, rather indeed a dispa­ragement, and a thing ri­diculous: but to kisse the hand of a Prince is a matter of favour and countenance. So Solomon saith of the light of the countenance, or favour of the King, that it is like a Cloud of the latter raine: which often is more worth then a Kings ran­some; Prov. 16.15. whereas a good looke from a meane man is scarcely valued at two drops of water. God cannot give any light or [Page 139]slender mercies, because the greatnesse of the gi­ver makes them all weighty, and full of im­portance and significa­tion.

5 Observe from the pre­mises yet further (by way of instruction) one speci­all Ground and Reason of all that exceeding love which the Church of God beareth towards him, and manifesteth in her care, diligence, faith­fulnesse, zeale, &c. to serve him like himselfe, and to advance his glory. God is theirs, their owne, they have propriety in him; and this they ap­prehending and belee­ving, the full streame and [Page 140]current of their love keeping but the naturall and ordinary course, runs towards him, and falls wholly upon him. If ye were of the world, the world would love his owne (saith our Savi­our to his Apostles, Iohn 15.19.)

The Church and Peo­ple of God having this speciall interest in God, which makes him theirs, if they love him, what singular or strange thing do they? (in this respect) they love but their owne, which every man is apt to doe. Many when they see the servants of God carried on with a high hand of affection and [Page 141]zeale in his Worship, watching daily at Wis­domes gates, and giving attendance at her Posts, serving him night and day, and that instantly, or else ingaged deeper then ordinary, either in their Estate, Credit, Friends, Liberty, Life, &c. for the advance­ment of his glory, make darknesse of light, and in­terpret that strength of affection which ruleth thus gloriously in the wayes and practises of such men, to be nothing else but either weaknesse of judgement, or strength of hypocrisie, and dissi­mulation. They either thinke they have lost [Page 142]their owne wits to make such unnecessary ex­pence, and wast of them­selves; or else gained in some of the old Serpents subtilty and craft unto them, whereby he trans­formes himselfe into an Angel of light, for ad­vantage sake. And this Erasmus reports, that Lu­ther in his time, seemed to the generality of men, Partim stultus, partim ma­lus, partly a foole, and partly a knave (as we use to speake.) The spirituall man saith Paul 1 Cor. 2.15. is judged of no man, that is, is not rightly and truly judged of, by any man (but only by his owne society, men that [Page 143]are spirituall like himself) by any certaine rule of judgement, because his grounds, principles, ends, relations, &c. are not knowne, believed, or comprehended by other men. But though he be judged of no man in this sense, (for the reason gi­ven) yet is he judged and rejudged over and over, after a fashion, by all sorts of men, and no man hath more verdicts and censures past upon him, then he, and these as wilde, and inconsistent with themselves as light­ly can be: As it is with unskilfull Archers, that shoot over, and under, and on both sides, but [Page 144]never come neare the But or Marke they shoot at.

But if men did fully apprehend and believe this speciall relation of theirs we speake of, this peculiar interest they have in God, it would neither be thought either defect in wisdome, or ex­cesse of dissimulation, that such should with that freenesse give out their strength unto him, and bestow themselves with that which is theirs upon him, but would judge it a sober, orderly, and well-resolved course; a course whereunto the wisdomes, discretions, and even naturall inclina­tions of men usually con­form [Page 145]themselves in other things. Nebuchadnezzar (doubtlesse) was at great expences, and lavisht Gold apace out of the bagge (what other incon­veniences soever he put himselfe upon) when he built that royall Palace of Babel: but because it was his owne, Dan. 3. and for the house of his Kingdome, and the honour of his Majesty; I know none that have risen up against him to censure or condemne him for his magnificence in that kinde. If he had built for another, no wayes related to him, af­ter such a rate and pro­portion of charge, men might well have asked, [Page 146]how the King and his Treasure came so soone parted? and have deem­ed him greater in power then in wisdome. And generally when men doe bestow cost upon things that be their owne, whe­ther it be for their credit, profit, or the like, if the subject upon which it is bestowed, or laid out, as for example, House, Lands, Wife, Children, or the like, will reasona­bly (or but tolerably) beare it, it is passed over as a matter of no great observation; men are not taxed with the trans­gression of any rule, or law either of honesty or discretion, in such a case.

Behold, is he not their God? have they not a peculiar right and propri­ety in him? He that lo­veth his Wife (saith the Apostle Ephes. 5.28. and may not I say much more, he that loveth his God?) loveth Himself: Yea, he that loveth his God most, loveth him­selfe most; and doth it argue either want of wit, or honesty, that men should love themselves? Or what greater honour and esteeme, yea what greater profit and advan­tage can, in a regular way, be expected then that it should be publike­ly knowne and acknow­ledged in the world, that [Page 148]that God whom wee serve, and in whom wee have a propriety as our owne, is the only true God, a God of infinite goodnesse, power, and majesty? The true God is called the glory of those that worship him. They changed their glo­ry into the similitude of an Oxe that eateth grasse, Psal. 106.20. So again, Psal. 62.7. As on the contrary, to be mistaken in a mans God, to wor­ship and serve, and to be coupled with a strange god, with a filthy Idoll, (as the best of all wor­shipped gods are, the true God only excepted) is a great reproach and staine [Page 149]to the dignity and excel­lency of a man. They went to Baal-Peor, and separated themselves to that shame, &c. Hos. 9.10. So Ier. 11.13. You set up Altars to that shame, &c. Yea, to be under question or just suspition of such an error and great evill, is not a thing so well consisting with any mans reputation in the world. Now that a man hath indeed the Lord for his God (as Da­vid speaketh) that he that is God indeed, hath re­vealed himself unto him, and that the devill hath not furnisht him and pro­vided him of a god, is a thing which cannot fully [Page 150]be manifested by any o­ther light whatsoever, but only by pouring out our selves, and our whole substance freely and wil­lingly in his worship and service. And may not thoughts of jealousie be justly taken up against a man, that he hath some ignoble god for his god, that he goeth not above the Sun, Moone, and Stars, (if he goeth so far) to fetch the deity he wor­shippeth, when the sacri­fice he offers is only the lame and torne of his flock; when he serves him with an evill eye, or thinkes any thing too good, or too great for him? Cursed be the de­ceiver [Page 151](saith the Lord by his Prophet, Mal. 1.14.) which hath in his flocke a Male, and voweth and sacrificeth unto the Lord a corrupt thing. But why should such a man be cur­sed? or how is he a de­ceiver? The Reason of both followeth (and is the same) For I am a great King, saith the Lord of Hosts. Implying, that he that worshippeth or ser­veth God, in a low, spa­ring, loose, and perfuncto­ry manner, is an enemy to his greatnesse, and glory of his Majesty, and goeth about (as it were) to perswade the world, that God is not the God which indeed he is, so [Page 152]great and terrible: and so deceiveth it. This for the fifth branch of instru­ction.

And lastly, this Hony-Combe will yet drop once more. This peculi­ar interest of the Church in God, is a sure ground of a most certaine and in­fallible presage, what will be the end of all the enemies thereof, and what the issue of all the attempts of those that shall seeke to doe it evill. Frustration will (un­doubtedly) be the end of all such attempts, and confusion the end of all their enemies. The ser­vants and people of God have been, yet are, and [Page 153]still will be too hard for all the world to deale with: there is no med­ling with them but only in a way of love and kindnesse: and so they are the profitablest men under heaven to converse and deale withall. He that is the Sanctuary, will be a stumbling stone, and as a Rock to fall upon, and as a snare to all the Inhabitants of the earth, that shall either lift up a tongue, or stretch forth a hand against them, Esay 8.14.

It is true, The People of God seem to be of all men Opportuni injuriis, (as he said) Men, that if any man had a minde to doe [Page 154]mischiefe good cheape, were for his turne, be­cause their arme of flesh (for the most part) is but weake and contemptible: Neither doth the world love them so well as to provide them any guard of their strength to de­fend them. But they have one alwaies stand­ing by them, who is in­deed a man of Warre, Exod. 15.3. But shewes not himselfe, appeares not till the day of Battell: but then he breakes out like a Lion out of the thicket, (as the Prophet speakes) and teares all in pieces, and devours. This for the second use of In­struction.

CAP. VI. Wherein the Doctrine is further drawne out in an use of Encouragement, or Consolation.

SEcondly, the Doctrine propounded, affords matter of comfort and encouragement (& those of the fullest and largest proportions) to the Church of God, and those that are members thereof. If God be yours (you, Church and Chil­dren of God) if you have this speciall interest in him, then up with those hands that hang downe, and let those knees that [Page 156]are feeble take strength to themselves, and those hearts that are smitten within you, and wither like the grasse, let them flourish againe like the green herb. If God be yours, why do you feare, or why do you take care, who, or how many they be that are against you? Will you prophane the Sanctuary of your strēgth by your feares, and pol­lute that blessed Name that is called upon you, and by you? Will you unsanctifie the holy One? Will you proclaime it in the hearing of the world? shall Gath and Ashkelon have information from you, that his arme is [Page 157]shortened? that he is now become as man, and no longer a God? that his horse are flesh, and not spirit? What do you else (my Brethren) that cast away your hope and confidence, (which your enemies gather up, as fast as they perceive you to scatter, and make hope and confidence of it for themselves) and give the cause and state of the Church of God and Re­ligion amongst you as good as lost, which is yet more worth then ma­ny worlds? Sampsons courage was above his strength, ( Iudg. 16.20.) because (saith the Text) He knew not that the Lord [Page 158]was departed from him: and therefore when he went forth, thinking to doe as he did at other times, he was taken of his enemies. But your strength is a great deale more then your courage, because God is not de­parted from you: Nay, he hath bound himselfe unto you (whilest you continue his Church and People) with bands which he cannot breake. It is like you will say; Ah! but we cannot dis­cerne any signes of his presence: if God be with us, or on our side, why is it thus?

Let me reason a few things with you, to allay [Page 159]the bitternesse of these complaints and feares. Doe yee thinke, or be­lieve (in good earnest) that you are now in grea­ter danger, nearer ruine and destruction then you were at that time, when he that is your God step­ped in between the Match and the Powder, and kept them from com­ming the one at the o­ther? Only now (it may be) you see and ap­prehend more: but the danger is not the greater, but the lesser by that. When the Disciples, not long after the Miracle of the Loaves, began to question their provision of Victualls, how sharply [Page 160]doth our Saviour rebuke them, as fooles, and with­out understanding, Mar. 8.17, 18. Why reason ye thus, because ye have no Bread? perceive ye not yet, neither understand? have ye your heart yet har­dened? having eyes, see you not? and having eares, heare you not? and doe ye not remember? When I brake the five Loaves among five thou­sand, how many Baskets full of fragments tooke you up? They said unto him, Twelve. And when the seven among foure thou­sand, how many Baskets full of fragments tooke yee up? And they said, Seven. And he said unto them, [Page 161]how is it, that ye doe not un­derstand?

As if he should say, it is the most unworthy and unsavoury thought and conceit in the world to lodge in you, who have so lately, and that againe and againe, and so apparently seene, and had experience, both of the tendernesse of my care, and mightinesse of my power in making provision of Bread for you, to suspect or feare inconvenience that way, that ever you should suf­fer hunger or be affami­shed. Have we not had as cleare, as mighty a de­monstration, in the deli­verance we now cele­brate, [Page 162](with many other) of the care, providence, and protection of God over us, for the preserva­tion of our lives, liber­ties, goods, Religion? and shall we suffer such an unworthy and sacrile­gious apprehension to ty­rannize over us as this, that God will now deli­ver us up to the will of our enemies, because his time and our time for de­liverance, are not yet met? our time for ease, comfort, and delive­rance, being alwaies; but Gods time, many times, not yet. Let me ask you, how many barrels of Gunpowder tooke ye up out of the Vault? how [Page 163]many barres of Iron, and Billets, and Faggots took ye up? how many Trai­tors hanged ye up? Doe ye not yet perceive, nei­ther understand, what all this meaneth?

Again, in Eighty eight, how many Ships did ye batter, spoile, and sinke? how many did you take for your selfe? how plentifull and royall a feast did you prepare for the fish of the Sea with the flesh of your enemies, and the blood of the mighty? David hath such an expression con­cerning the Providence of God towards his Peo­ple in the destruction of Pharaoh, as this, Ps. 74.14. [Page 164] Thou brakest the head of Leviathan in pieces: and gavest him to be meate for the people in the Wil­dernesse. He calls the proud, cruell, insulting King, by the name of Le­viathan, (i. e. the great Whale, Iob 41.1.) be­cause he would adven­ture to change his Ele­ment, and take the Seas, and meant to destroy and devoure there, as well as he did on the Land. Thou brakest his head in pieces, i. e. thou utterly destroy­edst him, leftest nothing of him remaining; there was not one Aegyptian left (saith the Scripture) that accompanied Pha­raoh in that bloody Ex­pedition. [Page 165] Thou gavest him to be meate for the people in the Wildernesse. What is this? I conceive this to be the meaning. The People when they came into the Wildernesse, and saw small or no meanes to support them, saw no table, no provision, &c. might be tempted to doubt of, or to distrust the providence of God towards them. But God (saith David) had given them Leviathan for meat: that is, that great over­throw that was given un­to Pharaoh, and that won­derfull deliverance which God wrought for his people thereby, was suf­ficient to uphold their [Page 166]spirits, and maintaine a life of hope and confi­dence within them, that God that had done such great things for them, would never suffer them to perish by forgetful­nesse of them, by with­drawing the arme of his preservation and prote­ction from them, if they would but looke up unto him, and make their de­pendance upon him, ac­cording to the glorious encouragement and tri­umphing provocation of so great and unheard of a deliverance.

So, suppose we be now in the Wildernesse, we see no meanes of sup­port, of subsisting before [Page 167]us, we have not those vi­sible, those sensible testi­monies of Gods presence with us, as sometimes we have had, yet God hath given us meat, to feed and live upon: those 36. Barrells of Gun­powder, wherewith God furnished us out of the Cellar at our enemies cost, let us drinke downe them, they will breed good blood, spirit, and courage: againe, those Iron barres, and billets of the same gracious and miraculous provision, let us feed upon them, and digest them by a mature and kinde concoction; I make no question but we shall renew our strength [Page 168]like Eagles, and be yong and lusty againe in our Faith towards God.

When the Israelites afterwards, so oft prove­ked God in the Wildernesse, (as David speaketh, Psal. 78.40.) and grieved him in the Desart, viz. by murmuring, and distrust­fulnesse, When they tempt­ed God, and limited the holy One of Israel: hee imputeth all this sin of theirs to this, as the cause, They remembred not his hand, nor the day wherein he delivered them from the enemy: they forsook the meate God had given them, they gave over feeding on Leviathan, and so they fainted, their [Page 169]Faith was affamished, and themselves perished. Therfore let us preserve the memoriall of this great deliverāce, as a pre­cious treasure by us: Let us season the flesh of the Traitors the Gunpowder, the Barre, the Billets, that they may keep fresh and sweet; and so doubtlesse they will be a nourish­ment of an high and ex­cellent spirit, both for us and our posterities to feed upon, and to preserve the life of the peace, and safety of the Nation, as long as Sun and Moone shall endure.

Such a Preservation, such a Deliverance as this, so deep and downe [Page 170]laden (as it were) with the precious spoiles of heaven, the ingredients and substance of it being nothing else but the infi­nite, incomprehensible wisdome, power, good­nesse, love, and mercy of God, is enough to en­rich a Nation alone, and to fill the hearts of all the Inhabitants thereof with the entirenesse & strength of Faith, and dependance upon God, which are able to laugh all future enemies, dangers, and at­tempts in the face to scorne. This for the third use of the Doctrine, by way of encouragement, or consolation.

CAP. VII. Wherein the two first branches of the third Use (being an use of Re­proofe) are handled.

IN the third place, the Doctrine first pro­pounded, is further ser­viceable unto us by way of Reproofe. For if the Church and Children of God have that deep and deare interest in God, which hath been opened unto you; how shall those be excused or spa­red from passing under the rod of Reproofe, who taking this great honour to themselves, of being [Page 172]the Church of God, and People of God, (whether truly or falsely, whether they be his People or no) and yet doe things con­trary to the tenour of such an interest, and by many misdemeanours and un­worthy cariages of them­selves, deface the glory of so high a prerogative, that in word professe an interest in God, but in workes and deeds (which are witnesses of greater value) deny it.

Now three things there are (more especial­ly) whereby men wave all interest in God, and doe little lesse then make open confession in the world against them­selves, [Page 173]that they are not the men in heart that they are in the face.

First, in a base creep­ing or crouching before the world, and seeking the face of the creature, in inordinate desires after outward things, and not being richlysatisfied with God.

Secondly, in making dependance upon an arm of flesh, and upon the creatures, and not upon God.

Thirdly and lastly, in inordinate feares of those that are enemies, and rise up against them, and not making God their only feare and dread.

In these particulars [Page 174](especially) amongst o­thers, men often offend (and that greatly) against such interest as they have in God: such carriages as these being interpre­ted, are as much as to say, Such men confesse that they have no portion nor interest in the Lord.

First, when men in an unseemly manner are of­ficious in doing suit and service to the world, when they suffer them­selves so farre to bee brought into subjection by Silver, and Gold, and Houses, and Lands, by faire and full Estates, by Pleasures, and Ease, and Liberty, &c. that a man (in Scripture phrase) is [Page 175]not able to live without these, yea, and to raigne too, (as Paul speakes) to live like Kings without these: this is a betray­ing of the glory and hap­pinesse which is annexed to that interest, which any creature hath in God. Are there not ma­ny that would bee thought people of God, and to have interest in him, that yet are as effe­minate and impotent in their desires and lustings after things of this life, as Rachel was after Chil­dren, Give me Children, or else I die? Gen. 30.1. So many must have the flowre of the Wheate, and Honey out of the [Page 176]Rock, they must have the best and sweetest aspects of the world, or else it is not [...], (as he said) Their life is not worth the living, their hearts die and sink within them, and they are Like to those that goe downe into the Pit, (as David speaks) and what can be more prejudiciall to the glory of God? what can dero­gate more from his goodnes, bounty, & pow­er, then to finde men in these deep discontent­ments, in such faintings of heart for want of these by-matters of the world, who pretend and chal­lenge interest in God, and his All-sufficiency?

Doth not the Scrip­ture prove the Resurre­ction from the dead? and that Abraham, Isaac, and Iacob are yet living, by this argument, that God is the God not of the dead, but of the living.

The force and strength of the Argument and Reason (I conceive) lieth in this. That God being a God of that infinite goodnesse and bounty, and withall of power, and strength, and greatnesse answerable, it is altoge­ther a thing unworthy of him, to call himselfe the God of such, or to ascribe that speciall and peculiar interest of himselfe to such creatures as are de­prived [Page 178]and destitute of the best of their beeing, their life; he shall lay his owne honour in the dust to doe it. What diffe­rence shall there be then between an infinite God, and the most contempti­ble of creatures, in this respect, if a man might have God for his God, have the best interest in him, and yet be as low, and as little worth as he could be, had he had in­terest in the poorest crea­ture in the world? (For what condition more empty and poore then death?)

So (my brethren) they that call themselves by the names of Gods Chil­dren, [Page 179]or People, and pre­tend or challenge interest in God, and yet hang downe their heads like Bull-rushes in every Storme, and are as dead men, without any life or soule of joy or comfort, except the world puts life into them, doe not these make God to bee the God of the dead, and not only of the living? by valuing their interest in God at so meane a rate, as not to make it a sufficient ground of joy and comfort unto them in the absence of Moone and Stars; as if there were no efficacy and power in it, to raise the soule of a man, but only [Page 180]in conjunction with Corn, Psal. 4. and Wine, and Oyle; doe you not spread a Cloud before the glorious face of the Al-sufficiency of God, and take a course to bring up an evill and hard report in the world of him, and his goodnesse, and weaken and discou­rage the hearts of men for ever chusing God for their portion?

Elkanah did well and truly represent the Me­lancholy and uncomfort­able temper of his wife for want of Children, 1 Sam. 1.10. as reflecting some prejudice and disparagement upon him, being her husband: Hanna, why weepest thou? Am not I better unto thee [Page 181]then ten Sons? q. d. if thou knewest and didst but consider what cause thou hast of comfort and joy in me, and my love and affection towards thee, thou wouldest not be so disquieted and trou­bled for want of Chil­dren; is not the interest thou hast in me, valuable with the comfort and contentment of many Children?

So if we shall say wee have interest in God, and yet walke with de­jected countenances, and with hands hanging down, because The Figge trees doe not flourish, and because There is no fruit on the Vine, and the [Page 182] Fields yeeld no meate, (as it is Hab. 3.17.) because outward comforts faile and are cut off from us, doe we not darken the face of the heaven, and shame the glory of the infinite goodnesse and greatnesse of God? is not God unto us more then many Houses, and Lands, then Silver and Gold? as we are unto him of more worth and value then many Spar­rows; so is not he more to us then many worlds?

Therefore now let him that claimeth inte­rest in God, that saith God is his God, let him vindicate and make good so great a title and claime [Page 183]in the sight of the world, by a heart full of joy, and full of contentment in the midst of outward wants, and necessities, of hun­ger, nakednesse, reproach, &c. If he hath an estate of joy and peace in God, it is an unseemly thing for him to fill the eares of the world, or to breake the hearts of men with complaints of wants and misery. He that hath in­terest in God, must bee able to work wonders in the world, or else he shall shame his glory, and the world will not believe him. As our Saviour said of those that should be­leeve, that those signes should follow them, [Page 184] Marke 16.17. In his name they should cast out devils, and they shall speake with new tongues, and they shall take away Serpents, and if they shall drinke any dead­ly thing, it shall not hurt them. So (my brethren) they that say (with Da­vid) that God is their God, that they have an interest in him, such signes as these must follow them as a glorious retinue in the world, to answer that greatnesse: they must be rich with­out an estate, joyfull in the midst of sorrow, strong in weaknesse, they must not burne in midst of fire, nor drowne in overflowing of darkest [Page 185]waters, they must live without a soule, and sleep without a bed, and be clothed without rai­ment, be at liberty in prison, in their native countrey when they are in exile, and banishment; in a word (as S. Pauls ex­pression is) though they have nothing, yet must they be as though they had all things: otherwise they are, as if they had no interest in God at all. If God be thine, and yet thou sayest thou wantest any thing, thou art a lyar, (as Iohn in another case saith) and the truth is not in thee. For (as David speaketh Psal. 34.) Of them that feare the Lord, [Page 186]we may as well, with as much truth, (and with more perspicuity and evidence of truth) they that injoy the Lord, and have interest in him, want nothing: (except perhaps the knowledge of their abundance) God will fill any mans cup alone, and make it overflow and run over, though there be no­thing in it besides.

And this reproofe con­cernes us, not only as we are private Christians, and every man one by him­selfe, but as we are toge­ther a People of God, a Church of God. If we have interest in God, (as we pretend we have, in calling our selves the [Page 187]Church and People of God, as you have heard) then are we not to bow downe our backs, to suf­fer all kinde of discon­tentments and discou­ragements to goe over us (as generally we doe) and to tread downe the strength and comfort of our hearts, because the world refuseth to give us the right hand of fel­lowship, because they that are mounted upon the high places of the earth (as Esay speakes) Behold us afar off, and doe not favour our righteous dealings, nor countenance us in our wayes. Is not our God unto us above all gods? (as Davids [Page 188]expression is) what if the faces of Rulers should be clouded, should we not rejoyce neverthelesse, if the light of Gods counte­nance shine upon us? Shall we complaine that the Moone and Stars doe not appeare and shine up­on us, when the Sunne shines out unto us in the fulnesse of his strength? were not this to cast an aspersion upon that glo­rious creature the Sunne, the beauty of heaven, as if he wanted the help of inferiour Luminaries to serve the world with that great and heavenly com­modity of light? And shall we not charge weak­nesse and insufficiency [Page 189]upon the great God of heaven and earth, to re­vive and cherish us, if we be therefore sad and un­comfortable, because we have not alike interest in those gods, that are made of men, I meane Kings, and Princes, and Rulers of the earth, as well as in Him?

That Synagogue of Rome commends her selfe to the world for the Church of God: yea, she must be it and no other, and challengeth deep interest in God. And interest I beleeve she hath enough in the god of this world, hee espied out for her, and provided the best Vault [Page 190]he could finde in all his kingdome of darknesse, for advancement of her designes, he furnished her with engines and in­struments, such as his kingdome affords, to have given that fatall and terrible blow (as they called it) to their adver­saries, but that this same heaven is above him, and is too hard for him, and troubles him, and will not condescend to the designes of hell, nor suf­fer any thing to prosper wherein he desires to pleasure them. So that I say, in this god of theirs (doubtlesse) they have interest to their hearts desire. But if they have [Page 191]interest in that God which is holy and al-suf­ficient (as the world must beleeve, or stand ad­judged as hereticall in that point) why are they so discontented with their portion, as to digge into hell to finde a trea­sure of blood, to mend their cup withall? why could they not let this poore shovell-full of earth, cast up in the midst of the Sea, (as one of their Spanish Kings, if my re­membrance faileth mee not, in the height of his malice and swelling vani­ty termed this Island of ours) why did they not let it alone? If their por­tion be in heaven (as they [Page 192]say) a shovell full of earth would have been but a mean and unworthy ad­dition to it. Alas, that un­satiable hungring and thirsting after blood, and that hunting the lives of those that they judge their enemies, those sixe and thirty Barrels of Gun­powder, with those Barres of Iron, and Billets of wood, (which may bee quartered for the armes of the Babylonish Syna­gogue) these, and a thou­sand other like base de­sires, of drawing in the world into them, and all they can lay hold of, and fasten their talons on upon earth, these pro­claime to the world, that [Page 193]they are altogether diffi­dent, and distrust that title and claime they lay, to be the Church of God: It is a plain signe against them that they looke for little from heaven. And there­fore as Saul, when God had forsaken him, and would not answer him, went for counsell to the de­vill; So doe these men (if they did but under­stand the voice and lan­guage of their own waies and workes) make a plain confession to the world, that God hath forsaken them; and therefore since they are desperate of ha­ving their desires out of heaven, they will worke it out of Hell, [Page 194]if it bee to bee had there.

Secondly, those like­wise sin against this inte­rest in God (and are to be reproved) that make their dependance upon any creature, that make flesh their arme: (as Ier. 17.5.) this sin is of some affinity with the former: But as Simeon and Levi were brethren in iniquity, and sinned together, so must they be rebuked and re­proved together by their Father. Many will say of God, that he is their God, and challenge inte­rest in him, that yet doe not speak unto him from their hearts, and say unto him, as David often did, ( Psal. 31.3.) Thou art my [Page 195]Rock, and my Fortresse, and Psal. 18.31. Who is a Rock, save our God? Men will have other Rocks to build the house of their defence upon, and their hope upon: men are afraid to adventure the weight of all their trea­sure, of all they have, and of all they hope, and of all they desire, upon God alone, except they have some other foundation that they may see and looke upon, to lay with him. As the Israelites ( Exod. 32.1.) must have gods made them, that might goe before them, that they might see them, and look upon them, because that they had not Moses [Page 196]to looke upon, he was out of sight, they knew not what was become of him: Vp, make us gods to goe before us, (say they to Aaron.)

So (my Brethren) most men must have some­thing besides, and in­stead of God to them­selves, i. e. something upon which they may re­ly and trust to, and cast all the weight and bur­then of their cares and feares upon, that they may converse with by some outward sense or other, chiefly by the eye, they must see him: As for the invisible God, of Moses, (as it is said Heb. 11.27. that He saw him [Page 197]that was invisible) be­cause he is still out of sight, they know not where he is, and there­fore they have no minde to depend upon him, no more then the Israelites had upon Moses, when he was but a while ab­sent.

If we could looke into men, and see into the depth of their thoughts, wee should finde the hearts of most bottomed with creatures, as with Silver and Gold, Estate, Greatnesse, Favour, or Credit in the world, a very small remnent with the living God: And therefore we see when any of their bottomes de­cay [Page 198]or are knockt out, all mens hopes and com­forts, and expectations run out, and are like wa­ter spilt upon the ground that cannot be gathered up againe: whereas if mens dependance were upon God, if the weight of all their hopes and de­sires rested and staid up­on him, though all out­ward props and supports were struck from under them, yet a man should be able to keep his stand­ing, and not fall to the ground, because God is a Rock, and a Rock alwayes keepes his place, and ne­ver gives way; if you know where it is to day, you know where it [Page 199]will be to morrow.

Now this is that I say, that if a man claimes that speciall interest in God, which is the porti­on of his Children, and yet makes his depen­dance upon any thing besides whatsoever: as the Maid said to Peter, that his speech betraid him, so such a mans way be­trayeth him to be but an idle pretender to that royall priviledge, and that indeed he knows not what any such interest meanes. Our full and in­tire dependance upon God, is the best, and highest, and most ho­nourable part of our ser­vice; it is the Center [Page 200]point (as it were) of our obedience, that is better then all the Circle and Circumference besides: Obedience is better then Sacrifice (as Samuel) but dependance is better then sacrifice and obedience (in other kindes) both to­gether. That same con­fidence in God, which no perswasions, nor in­treaties, nor threatnings will prevaile with men, but that they will needs cast it away from them as far as it will fly, as a thing that would but a­buse them, and doe them no good, this is that that hath the great recom­pence of reward (as the Apostle speakes [Page 201] Heb. 10.35.) as if there were inferiour rewards prepared for other ser­vices, but the great re­ward, the right hand and left of Christ in his King­dome, were reserved for this. But if men have any thing else, any crea­ture that flatters them, and sayes unto them, as the Bramble said to the Trees of the Forrest in Iothams Parable, Judg. 9.15 Come and put your trust under my shadow, place your confidence in me; Men will hardly be intreated to cast away such a con­fidence upon any termes.

If a great estate, or some great friend that is eminent in place and [Page 202]power should but allure us, and speake as kindly and gratiously unto us, as the great God of hea­ven and earth doth from place to place in his Word, cast all your care, and your burden upon us, we will take care for you: Men would take hold of such words, as soone as they should be spoken, and would doe that which was desired of them with all their hearts, and would hardly aske any question about it, either for conscience sake, or for feares sake. But now God inviting us to doe him that honour and our selves that ease, as to cast all our care on [Page 203]him, i. e. to doe it in a carelesse, secure, and re­solute manner (as the word [...] import­eth) assuring us that hee doth care for us, (which no creature doth in com­parison of him) men will thinke of it ten times be­fore they will doe it once, 1 Pet. 5.7. Even they which doe any thing in this kinde, they will not cast their care upon him; all they will be brought to doe is, to lay it on him faire and softly, as we use to lay burdens of any weight upon Tables or Stooles, when we suspect the joynts to be crazy and shaken, we lay them downe as gently and [Page 204]easily as may be, for feare we should breake all in pieces, and our burdens fall to the ground; and as men use to walke upon Ice over deep Waters, they doe not at first leap and jump upon it, but first set one foote, and then another, to see whe­ther the Ice crack or no, whether it will beare them, that so they may retire back againe to the ground without danger, before they be on too far: but to goe thus to worke with God, is not to cast our care upon him, but rather to tempt him, and see whether he wil beare it or no. Wher­as he gives us in that, an [Page 205]assurance before hand, yea, gives it as the reason or ground, upon which he requires us, to cast all our care upon him, in such a manner. Cast all your care on him; for he careth for you. I would never wish you to doe it, to cast it upon God, but that I know he doth take care for you, and will dis­charge that trust alone, as much for your comfort and satisfaction, as if you should be over-busie your selves, and would needs joyne your selves in Commission with him.

Therefore now if thou hast interest in God, and hast any burthens, one or more, to beare or [Page 206]carry, if thou wilt carry this burden thy selfe, and toile and turmoile thy selfe till thou beest ready to faint, and sinke, and die under it, and not cast it upon God, now walkest thou laden to the preju­dice and scandall of hea­ven, thy burthen would be honourable upon the shoulder of the Almigh­ty, both to him and thee. We account it a meane calling among men, and servile, to carry burdens, but it is exceeding glori­ous in God, to beare all the burdens of his Saints, that they may walke up­right, and not have their backs bowed downe to the earth.

This point of the Re­proofe likewise (as the former did) concerneth us, not only as we are private men, but as we are together, a Church, and People of God. If our interest in him be such as hath been decla­red (as doubtlesse it is, if we be the People of God) why do we cause this great blessednesse of ours to be blasphemed, and evill spoken of in the world, by seeking to lay other foundations of our peace and comfort, be­sides the favour and pow­er of God alone? why doe we not stand sure up­on him, though we have nothing else to establish [Page 208]us? why are we not built upon him? what addition can be made un­to him? if we had all the flesh in the world made up into an arme of salvation unto us, could it adde any thing to our security? Dan. 6.20.

Is not thy God (saith Darius to Daniel in the Lions Den) whom thou servest alway, able to deli­ver thee from the Lion? Either he is able to deli­ver us, and save us out of the mouthes of all Lions, able to rebuke all our de­stroyers, or he is not able; if he be not able, then I aske, who made heaven and earth? doubtlesse it will not aske a greater [Page 209]power to save us, then it did to create us, and the whole frame of heaven and earth besides. Ps. 124.8. And therefore David in the name of the Church of God, fats and flesheth (as it were) his trust and con­fidence with that consi­deration, Our help stand­eth in the name of the Lord, that made heaven and earth; as if he meant never to trouble himselfe further (as long as he saw heaven and earth stand­ing before him) to en­quire out more names of helpers and defenders to joyne with him that made heaven and earth.

Our help stands in the name of the Lord, &c. [Page 210]Here it is permanent and fixed, it did not remove up and downe, and shift from one name to ano­ther, as if now they were confident in God, ano­ther while confident in some creature, or out­ward support; they did not remove from bot­tome to bottome, as men that are double minded doe, they have no stand­ing help or comfort any where, but still are shift­ing and flitting from un­der the shadow of one tree to another, from un­der the wing of one crea­ture to another. If he be able to deliver us, and we be his People, and have interest in all the [Page 211]glory of his power, why do we suffer any thought to enter into us of stand­ing upon any other ground? why are we troubled and distracted in our selves, about seek­ing and providing a hiding place from storms and tempests, when we remaine under the shadow of his wing? If any ene­my have power to pluck any of his feathers, then had we some cause to feare a lying open to the weather.

And what shall we say in this point to our Ro­mane Catholiques? (for the name of Catholiques they must have to them­selves, and all the world [Page 212]must give out their right to them, but for the truth and substance of it, that they leave to divide, who will, amongst them) But let it be here againe considered, what interest it is like, that they have in God, or whether their wayes in the point we speake of, be like the wayes of men, Whose God is the Lord. Doe they make their dependance intire upon God? doe they trust in him alone for the bearing up of the Pillars of their Church? doe they commit their cause unto him, attempt­ing nothing but that which is lawfull and right for the advancing [Page 213]thēselves, their Church, and Religion? are they content to fall to the ground, and lie in the dust, if innocency and righteous dealing will not sustain them? (which is an essentiall Character of him that hath confi­dence in God) yea, have they not cast off his Word (as Esay 30.12.) and trust in violence and wick­ednesse, (as the former) or Oppression and perverse­nesse, (as the latter Tran­slation hath it) and stay thereupon? do they trust more in Treasons, in Poi­sons, in Rebellions, in Conjurations, in Fires, in Swords, in Ships, in bloody Butchers, in Gun­powder, [Page 214]in Vaults, in Iron, in Wood, in any thing then in God, and doe they not stay them­selves thereon? are not these the goodly Pillars, and polished Corners of their Temple? doe they not hope to live and sub­sist in the world, and to hold up their heads a­bove Water, by such en­gines and projects, and designes as these? This is the interest that Church hath in God. Surely that Church may say, He that is their God, is not the God of Salvation, but of Destruction: the name of their God in Hebrew is, Abaddon, Rev. 9.11.

CAP. VIII. Wherein the third and last branch of the Use of Reproofe is handled.

3 THirdly (and lastly) if the Church and Peo­ple of God have such in­terest in God, (as hath been formerly opened) then those also are to be reproved that challenge this interest in him, and yet suffer their hearts in times of danger to be troubled and over-whel­med with inordinate and tumultuous feares. If they see but a great Wave comming towards them, they are ready with Peter [Page 216](in Mat. 14.29.) to cry out, We perish: or if they taste but some bitternesse in the Broth, presently cry out with the Pro­phets Children (2 Kings 4.40.) There is death in the Pot. How many are there that say, they have interest in God, whose hearts faile them, and become like stones with­in them, cold and heavy, if trouble or affliction doe but come forth, and look a little upon them, they are not able to endure the appearance of any danger; As when the great Champion of the Philistims did but shew himselfe in the field (1 Sam. 17.24.) it is said, [Page 217]that all the men of Israel, when they saw the man, they ran away from him and were sore afraid: they knew not whether ever he should have come neare them to hurt any of them or no, and yet they were all afraid, and ran away, only upon sight of him. So the Is­raelites (Exod. 14.10.) did but lift up their eyes, and saw the Egyptians marching after them, and the Text saith, they also were sore afraid.

If dangers and trou­bles doe but put forth a little, and begin to bud, we conclude that a dead­ly Winter must needs be at hand. If there be but [Page 218]a thick arme of flesh lifted up against us to strike, we thinke the blow must presently fall upon us. If Satan doth but shew himselfe in armes, and bring forth his troopes, and display his colours before the Wals, we give the City as lost present­ly. Yea, some men are as tēder of their fears in this kinde, and as impatient to have them rebuked, and touched, as David was of his Son Absolon, or Adoniah; (2 King. 1.6.) it is said that his Father would not displease him from his Childhood, to say, Why dost thou so? Some men even take such a fe­licity and contentment [Page 219]in their feares and appre­hensions of dangers, though otherwise feare hath torment, (as S. Iohn speaketh) that neither will they displease them themselves, nor suffer any other to displease them; they will not en­dure any man to dispute, or to conceive any hope, when they have once feared. So that they seem to have a touch of Ionahs spirit in them, that was angry with God, for not executing judgement up­on Ninevch, when he had prophesied the destructi­on of it. Some men seem so highly to honour the Propheticall signes of their feares, as if they [Page 220]would take offence at Gods goodnesse and mercy, if he should not bring upon them, and the Church of God amongst them, the judgements and mercies that they have prophecyed of in their feares.

Now I say all such di­stracting and dismaying feares as these, are no wayes seemly and come­ly in those that professe this speciall interest in God. Are they not ra­ther a giving honour to men, and magnifying the powers of darknesse, and the devill himselfe above God? What are any such feares, being rightly interpreted, but as much [Page 221]as to say, the rage, and malice, and wickednesse of men, are greater then the goodnesse, and truth, and power of God? These are windes and waves that will not obey him, that he cannot [...] and comman [...] Should such a man as I feare, (saith Nehemiah) that have professed such confidence in God? and still you shall finde, that in Scripture there is an opposition be­tween those feares, and that honour that is due unto God from those that are his, and say they have interest in him: See those Scriptures, Ezra 8.22. Nehem. 4.14. 1 Pet. 3.14, 15. at your leisure.

But you will say, Object. If the Lion hath roared, who will not, or shall not be afraid? (as Amos) and if the Trumpet be blowne in the City, ought not the people to feare? If God him­self denounce war against his people, and take part with their enemies, and strengthen their hands daily, and suffer the men of the earth to exalt themselves against them, and to doe with his Saints even as they list, (as it is said they did to Iohn the Baptist, in his time) and cuts off the wonted signs and tokens of his pre­sence with his owne, so that they can see few or none of them left; are [Page 223]not these things enough to shake the foundations of any mans confidence, to make all hands hang downe, Amos 3.8. and all knees wax feeble? to breake the heart of any mans hope? who is able to stand in the face of such a destru­ction comming from the Almighty, and doth not tremble exceedingly? And therefore they that feare in this case, are in no cause of reproofe, but rather to be relieved with mercy and compassion.

To this I answer di­vers things, Answ. but very briefly.

First, 1 The roaring of the Lion that is heard, it may be the roaring of that [Page 224]Lion that goes up and downe the world, seeking whom he may devoure; it may be the roaring of hell, and of the devill, comming with open mouth upon the poore Church of God, like a ramping, and roaring Li­on, (as David speaketh) and not the roaring of the Lion of the Tribe of Iudah, against his Church and People. If it be so, we may give losers leave to speake, and cry out, and to roare too, and no great cause (thus far) to be troubled at it. We must pardon the devill the excesse of his wrath, he is in great straights, his time is shorter then [Page 225]ever, and that which he doth, he must doe quick­ly, the sound of his great Masters feete is behinde him, with the great chain of darknesse in his hand, to lay him up fast in the bottomlesse Pit for ever.

Secondly, 2 it is to be considered, that though all the wayes and pathes of God, are Mercy and Truth unto his Church, and such as keep his Covenant (as David speakes) yet are there many things in these wayes of his, Ps. 25.14. very liable (and obnoxious for a time) to another inter­pretation. To give the true sense and meaning of all passages in Gods providence and admini­stration [Page 226]towards his Church, requires an In­terpreter, one of a thou­sand. God may be com­ming towards his Church in a way of Mercy and Truth, when the thoughts of our hearts are ready to say, he is comming in a way of judgement and de­struction. There was gi­ven to me (saith S. Paul 2 Cor. 12.7.) A messen­ger from (or of) Satan. It was well spied of S. Paul, to finde out a gift of God, in a message, and messenger from the de­vill. It sometimes re­quires much wisdome, and pondering, and con­sideration of things to un­derstand the loving kind­nesse [Page 227]of the Lord in them, (as David speakes Psal. 107.43.) There are some things hard to be under­stood (saith Peter) in Pauls Epistles, which some per­vert to their owne destru­ction. So are there in Gods government of the Church, many things hard to be understood (for a season) which some pervert to their owne discomfiture, till God himselfe, by the light of a joyfull issue, cleeres his owne intent and meaning therein.

A 3. 3 thing to be cōsider­ed, is, that as it was said of Christ, the head of the Church, that he was ap­pointed (or, set up) for the [Page 228]falling (as well as for the rising) of many in Israel. So is it true likewise of the whole body of the Church, God hath so ap­pointed it, and so carries, and orders the affaires, state and condition of it, that it shall be, and must be the great stumbling stone of the world, upon which the principle ha­ters of God and his truth shall dash themselves in pieces. God could have confounded the world, and the wise things ther­of otherwise, and have brought to nought the mighty things of it, by a more immediate way; but (said the holy Ghost) God hath chosen the weake 1 Cor. 1.27, 28. [Page 229] things of the world, and the foolish things, and things that are not, to doe it by.

God divides the glo­ry with his Church, he will honour himselfe and his Church together, in the destruction of the world; God could have tempered another cup that should have been as present death to the Na­tions, to have drunke of it, ( Zach. 12.2.) but Ie­rusalem must be made the cup of poyson to all the people round about, when they shall be in the siege against Judah and Jerusalem. He could have framed and throwne Millstones downe from [Page 230]heaven upon all people, (as he did upon those five Kings and their Armies in the dayes of Ioshua, Iosh. 10.11.) but Ierusa­lem againe must be made the heavy stone for all people, that whosoever shall offer to heave at it, and lift it up to carry it away, shall be torne in pieces by it, though all the earth should be ga­thered together against it. Zach. 12.3.

The Church of Rome indeed gapes after this priviledge, and makes ac­count, that all Nations and Churches in the world that will not bow downe and serve her, and fall downe and worship [Page 231]her, shall be destroyed, and imputes the fearefull desolation of the Greci­an Churches, to that en­mity against her, which they professe to this day.

Fourthly, 4 it is to bee knowne likewise, and considered, that the Church is not appointed only and simply, to be the destruction of the wicked, and enemies of God, but to be their de­struction in a speciall and more remarkable way and manner, viz. in the nature of a Snare, that they may not feare, nor thinke of destruction from it, till it be upon them; or that kinde of destruction which the [Page 232]Scripture usually calls, a being confounded. Behold all they that provoke thee (saith Esay 41.11.) shall be ashamed and confounded. To be confounded proper­ly is this; when a man hath been lifted up in great hopes, and confi­dence of successe, victo­ry, and prevailing in any thing, and then on a sudden, quite besides his expectation, is brought downe, and falls upon inevitable destruction, & knowes not how to help himselfe.

And so the other word that is joyned with it, of being ashamed, is a word of like importance: we know it is not simply po­verty, [Page 233]and want, and a meane condition, that makes a man ashamed in the world, but only when it succeeds riches, and plenty, and fulnesse. A poore man in the Coun­try, that is borne only to inherite the dust, that had never a good Coate on his back since he was borne, he is not ashamed of a [...] walkes, and holds up his head, and shewes his face before any man for all that; but take a Courtier, or a Mer­chant, or a Citizen of best ranke and quality, that have been clothed with fine linnen, and fared deli­ciously every day, that [Page 234]have not been seen but in soft raiment, in Silke, in Silver, and Gold; if such a man shall be brought downe to rags, and have no better to put on but some course Man­tle, or the like, this makes him hold downe his head, and ashamed to shew his face to any that knowes him. So when the Lord saith, that the enemies of his Church shall be ashamed, it im­plies that they shall have a time granted them, wherein they shall flou­rish like a green Bay tree, (which tastes not of Winter, as most trees be­sides do, losing the beau­ty, and verdure, and [Page 235]comelinesse of their leaves, which the Bay tree doth not) that they shall have a time, where­in they shall doe, even what they list in the world, (as David speakes Psal. 73.7. &c.) or (as the originall hath it) shall even passe the desires of the heart, that is, shall have more power and au­thority, and glory in the world then they could well tell what to doe with, wherein they shall have the Saints of God, and the Church of the most High under their feet, and shall throw downe the foundations, and shall see no man able to doe any thing against [Page 236]them, able or likely to make resistance. In this great prosperity of theirs, and poore and contem­ptible condition of the Church before them, God layes the foundati­on and corner stone of their shame and confusi­on, which otherwise (to speake properly) could not be brought to passe.

And [...]o those two si­militudes (we opened out of Zach. 12.23.) whereby the Lord repre­sented unto us, how termes stand between his Church and the wicked, the enemies of it in this point, viz. that the Church should certainly be the ruine and confu­sion [Page 237]of the wicked, they both cary an intimatiō of what I now speak of, viz. that the Church shall be their destruction, in the nature of a Snare, or in such a way, and at such a time, when they shall lit­tle feare it, or expect it. Jerusalem shall be a cup of poyson to all the peo­ple, i. e. when the people shall thinke the Church fit to be devoured and swallowed up, and shall thinke to have a very sweet & pleasant draught of it, that would do them good at the heart, and breed the best blood that ever beat in their veines, it shall prove a cup of poyson and death to [Page 238]them: now poyson we know (especially in a cup) hath the nature of a snare in it, men that drinke it, are not aware of it; if it be artificiall and Italian right, it hath neither smell nor colour in it, to cause any feare or jealou­sie at all in him that shall drinke it, it shall have the appearance, and smell, and manifest taste of Wine that is made by God to strengthen mans heart; (as David speakes) and this poyson God will put into a cup too, the Church shall be a cup of poyson, Ierusalem shall be made fit to provoke the thirst of the enemie, to draw him on to take [Page 239]it, as Wine, or the like is; when it is in a cup, for whilst it is in the vessel or hogshead, no man offers to drinke it there, this is not fit to be drunke, but out of cups or glasses: So the Church, though it be at all times poyson to the wicked and enemies, if they shall drinke it, yet is it not at all times a cup of poyson to them fit to be drunke, but only when the estate and condition of it is so low, that there seemes no danger at all in attempting the ruine, and desolation of it; when the enemies conceive there is no more danger in destroying it, then a man that is thirsty thinkes [Page 240]there is in drinking a cup of Wine that stands be­fore him.

And so the other com­parison, of making the Church a heavy stone, that shall over-heare and teare in pieces him that shall offer to heave and lift it up, falls this way al­so. He doth not say, he would make Ierusalem a great stone, but a heavy, or massy stone. We know the greatnesse or bignesse of a stone may be dis­cerned by the eye, before a man tryes to lift it, and if it be a stone of any ex­traordinary bignesse, e­nough in appearance to load a Cart, or as big as can well be forced or re­moved [Page 241]from place to place by an engine, a man, though of great strength, will never try to lift it; not so much as a thought enters into him of taking it upon his shoulder, to steale and carry it away: but the heavinesse of a stone is not so apparent, it is not knowne till a man taste it with his arm or shoulder, or the like. Now the Church of God is some­times a great stone, the enemies have no great minde to be medling with it, they have no hope to heave it, there is a face of beauty, and glo­ry, and strength upon it, and then they make no [Page 242]great hast to the spoile of it; but sometimes again, the outward appearance and figure of this stone is quite changed and alter­ed, it seems to be brought to so small a size, that it may well be loaden and carried away; the ene­mies make no question but to build themselves houses with it; but it is now as heavy and massy as ever, and will be the breaking in pieces, and certaine death of who ever shall offer to lift it up.

Fifthly therefore, 5 that is further to be consider­ed, concerning Gods withdrawing his visible presence frō his Chruch [Page 243]at any time, when their wonted tokens are not to be seen; I meane in re­spect of any favour or countenance he gives his Church in the eyes of the world, to assist and strengthen the hand of it, there is no great cause of feare for all this, as if the Church were now upon the point of perishing, or sinking under water, be­cause such a withdrawing as this from his Church, is simply necessary for setting his Snare. The Church could not be a Gin to catch the enemies of it in such a manner as is spoken of, except things were thus carried in the wisdome and providence [Page 244]of God. If there were any visible beame or glimmerings of the glori­ous Majesty of God amongst his people, his Church might be to the world and enemies of it, as those figures and shapes of men are, which husbandmen set up in their Corne to skare and keep vermine away, but not to kill them. So, if the world saw or appre­hended any thing to be afraid of in the Church, (as any outward testimo­ny of the presence of God must needs be, that falls within the reach of their understandings) this might binde the world to some termes of good [Page 245]behaviour towards them, this might keep violence, and oppression, and inju­ry from off them, it might keep down desires within them of doing them harme. But when men set Gins or Snares to be the death of Birds of Prey, Vermine, Beasts, or the like, every man con­veyes himselfe out of sight as much as may be, and they leave nothing at all, not so much as the ap­pearance of a man, that lookes like a man, or any part of him, but only the bait as naked as may be, and the snare covered; otherwise, this would make the Vermine sus­pect and keep away.

So the Lord intending to make the Church a snare for the wicked and wretched enemies of it, he must wholy withdraw himselfe, and hide him­self in some secret place, where they may not dis­cry him, nor yet suspect him, that so being drawn on by their cursed hun­gring and thirsting after the blood of the Church, the Lion may take his advantage, and breake out of the thicket upon them, and teare them in pieces suddenly. The truth is, that all holy and consecrate things are snares to the wicked, (as the Scripture speakes it in a particular case [Page 247] Prov. 20.25. Ier. 2.2.) but there is a greater ge­nerality of the truth of it. It is a snare to a man to devoure that which is ho­ly. His intent is not on­ly (nor, as I take it, so much) to expresse the danger a man falls upon when he hath devoured, that then he shall pay deare for it, but further, and more principally to intimate this, that things that are sanctified and set apart to God, are in mens way (as it were) where they may easily, and without any visible dan­ger come at them, and that there are few that will take heed of devour­ing them, whether they [Page 248]be persons, or things. As snares are not only in­tended to be the destru­ction of Vermine, when they fall into them or up­on them, but they are set in the way where they are likely to come, and make most bold, &c.

6 And therefore in the sixth (and last place) nei­ther is the power, nor the proud and high lookes of the enemy, nor their breathing out threat­nings, nor making great boasts, nor any ground they get from day to day of the Church, nor any cruelty they can practise against it, or the like, none of all these, nor all of them together, are any [Page 249]just causes of feare to such as are the People of God, and have interest in God. Their hearts may be lifted up within them to their destruction, as it is said of Vzziah when he was waxen strong, and great in power, 2 Chron. 26.16.

When the Jews at Na­zareth ( Luke 4.29.) had thrust our Saviour out of their City, and had got­ten him to the edge or brow of the hill, where­on their City was built, thinking to have made quick dispatch of him, to have throwne him down headlong, it is said, Hee passed through the midst of them, and went his way: [Page 250]he was as secure, & never a whit the nearer death when he was upon the very brow and brinke of the hill, then when he was a mile off in a plaine and safe place.

So we are to conceive of the State of the Church, that it is never the nearer destruction, for being neare to destru­ction, Luke 12.6 Dan. 4.11. (as we count near­nesse) for God may be as far from giving his voice and consent for the deso­lation and destruction of it, as at other times, when there is lesse danger in ap­pearance: and we know there is nothing done without him. If a Spar­row falls not to the [Page 251]ground without our hea­venly father, (as Christ spake) without him, that is, except he orders and disposeth of the silly Bird accordingly, which yet is of so little worth, that five of them are bought for two farthings: How shall we thinke that the Church of God, which could not bee bought at any under rate, then the precious blood of the Son of God, should fall to the ground with­out the speciall hand of God; yea, either with­out it, or with it? For, as it is altogether impos­sible it should fall with­out it, so is it very incre­dible it should fall with it. [Page 252]But though it be as possi­ble for a particular Church to fall to the ground by the hand of God, as it is for a poore Sparrow: yet except there be a voice from heaven calling to men on earth, to hew downe the tree of it, and breake off the branches, (as Daniels expression is in another case) it is not Edoms cry­ing out, Downe with it, downe with it, even to the ground: this will not do it, nor bring it ever a whit the lower. Though they should get all the Car­penters, and Smiths, and all the world together about the Church, and every man stand ready [Page 253]with their Axes sharpen­ed seven times more keen and sharp then ordinary; yet shall the tree stand in the sight of them all, and laugh the workmen and instruments to scorne in the face.

When the enemies of the Church have gotten the greatest advantage against it that can be sup­posed, yet is the Church no more nearer perishing, or falling, then the salva­tion of the world was in danger of miscarrying, when Jesus Christ hung upon the Crosse, or lay in the Grave: The pow­ers of darknesse had him at the greatest advan­tage, at the lowest ebbe [Page 254]that ever they had, or are ever like to have him more. True, he upon whom the hope of the world depended, was then at the lowest step of his humiliation, he was fully emptied, and had nothing left: But hee went downe so low, only to take his rise (as it were) to mount up the higher and to carry all up on high with him: and he was never nearer his ex­altation, nor the world its salvation, then when he lay at the lowest point of his humiliation.

Such is the condition of the Church, it is ne­ver nearer the glory, and beauty, and full strength [Page 255]of it, then when it seemes to be most forsaken of God. As Christ was then ready (and never till then) to enter into Para­dise, when he cryed out, My God, my God, Why hast thou forsaken me? Ought not Christ to suf­fer (saith he himself) and so immediatly and with­out delay, upon his suf­ferings, to enter into his glory? So when the Church is readiest to cry out, and complain of be­ing forsaken, this com­plaint and cry is the greatest signe of the time of the Churches Para­dise at hand. Our Savi­our himselfe hath given us this signe, and there­fore [Page 256]it is a foundation that will beare a build­ing of greater weight and worth then a conjecture or a hopefull probability of such a thing; you may cast your soules upon it, and not feare. When the Son of man commeth, viz. to avenge his People and Church of their enemies, Shall he finde Faith upon earth? (Luk. 18.8.) that is, amongst those servants of his, for whose deliverance he comes; for as for any others upon earth, this faith of his comming, is neither to be found then when he comes, nor at any time else, in them.

CAP. IX. Wherein the Doctrine is applyed to the enemies of the Church, by way of Exhortation.

A Fourth (and last) Use is for Exhortation. 4 If the People & Church of God have that speciall and deep interest in God, that hath been laid open and proved, then have we a good foundation laid to build some Exhor­tations, and to presse se­verall duties upon. The men or persons that wee shall have to doe with in point of Exhortation, are of two sorts.

First, the People of God themselves, that make this Church of God, and accordingly have their interest in God.

Secondly, the wicked, that are enemies of the Church and People of God, whether openly, or professedly such, or only secretly and under hand.

First, to dispatch with the latter, because I hope there are few of that brood in presence, (if any) especially for Heads and Captaines of that cursed confederacy, with whom (especially) mat­ters of this nature would be transacted and negoti­ated. I cannot conceive [Page 259]there should bee any of these before me, and therefore the worke of our Exhortation to these shall be the fewer; and then we shall bee free to converse with the first, the Church and People of God, with whom we desire chiefly to have to doe in our pre­sent Exhortation.

First therefore, if the Church and People of God stand really posses­sed of that high privi­ledge and prerogative Royall, (that hath beene spoken of) if they have indeed that interest in the Lord Almighty, in his Mercy, Wisdome, Power, with all the rest [Page 260]of his glorious perfecti­ons (as hath been proved) then heare all you that are enemies to the Peo­ple of the God of Abra­ham, you that either cry out with Edom, or speake it in your hearts with Sanballat, Tobiah, and such like under-hand ene­mies of the Church of God, Down with it, down with it, even to the ground; let this generation, I say, heare from all the ends of the earth, and suffer two words of Exhorta­tion.

First, be exhorted and perswaded to lay aside all thoughts of violence, to let fall all your desires and purposes of ev [...] [Page 261]against the generation of the righteous, so greatly beloved on high, have nothing to doe with these men in a way of ha­tred, and contradiction. Breake your Swords into Mattocks, and your Speares into Sithes, and lift not up a Sword a­gainst this Nation, nei­ther accustome your selves to fight against them any more. Suffer them to passe peaceably, and safely through your Land (if the earth be yours, but indeed it is theirs) towards their own Countrey, their heavenly Canaan. If the motion doe not yet relish, and savour kindly with you, [Page 262]let me season it with a few considerations, and motives; it may be then it will be found savoury meate unto you, such as your soules will love.

First, 1 consider and pon­der seriously with your selves the tenor and con­tents of the Doctrine de­livered, and fully esta­blished: and this alone will be a pledge suffici­ent to warrant the coun­sell and advise given you to be good and whole­some. These men against whom your eye is evill, whose flesh you eate like bread, and whose blood you drinke like sweet and pleasant Wine, against whom you have suffered [Page 263]your selves to be provo­ked and inraged by the cursed and common ene­my, both yours & theirs, the devill: These men (I say) have interest in heaven, and are the Chil­dren, the Sons & Daugh­ters of the Almighty; they are a people confe­derate with the great and terrible Lord of Hosts, they are [...](as they are called) a pecu­liar People unto him, or (as the word signifieth) they are a People, more then a People, as Iohn Baptist is said (by our Sa­viour) to be a Prophet, yea, and more then a Prophet. Shall any man (but such as love death, [Page 264]and seek their owne de­struction and confusion, as a treasure) rise up a­gainst these, or offer to lay their hand upon these annointed ones? Is it because there is no other way that leadeth to de­struction? As the Peo­ple in their murmurings against Moses, reasoned with him; Hast thou brought us to die in the Wildernesse, because there were no Graves in Aegypt? meaning there was Grave-room enough in the Wildernesse, but nothing else. ( Ex. 14.11.)

So let me reason the case with those men that will needs magnifie thē ­selves (as the Scriptures [Page 265]speake) against this heri­tage of the Lord. Is it because they thinke no other sin, no other way of wickednesse against God, that will bring ven­geance and damnation swift enough upon their heads, unlesse they pro­voke him in his holy ones? Know they not how to provoke the Lord to anger to purpose, by striking at him in other places, except they smite him in the face? Nay, except they levell and aime at the very apple of his eye, which is the tenderest part in the face? There is no Childe of God, but may speake it as truly, as the Wisdome [Page 266]or Truth of God it self doth, ( Prov. 8.35.) He that sinneth against me, hurteth his owne soule, and all that hate me, love death: they love death, i. e. if death were a thing to be loved and desired, men could take no way more ready and certaine to obtaine it, then by ha­ting the Wisdome, (and let me put in also) then by hating the Children, and People of God. What? Is that man of sin, and all his confede­rates with him, all that have been baptized in the spirit of that fornica­tion, are they afraid and of doubtfull and delibe­rative thoughts, whether [Page 267]all their other sins & abo­minations (wherein not­withstanding, they are mighty men, like the sons of Anak of old, and other sinners in the world of ordinary stature are but Grashoppers to them) doe they indeed question, whether all their other sins be able to bring downe that great Mountaine of their pow­er? is it made so strong, that unlesse they drinke also freely of the blood of the Saints, they are afraid that God other­wise should passe them over, and forget them, when he comes to take vengeance of the world? Are they afraid they shall [Page 268]perish and be destroyed, but after the common manner of other men, and that their destruction shall not come upon them with a sufficient glory of terrour and asto­nishment, or (as Esaies expression is) like a de­struction from the Al­mighty, Esay 13.6. except they make havock in the Lords heritage? Doe they know that this is a sin by it selfe, for the pur­pose, that will swell and be seen in their destru­ction above all their o­ther sins? Doe they thinke they shall never have their cup full of the fury and indignation of the Almighty, except [Page 269]they provoke him in his Saints?

Surely (my Brethren) the tenour and proceed­ings of their malice, and hatred against the ser­vants of the living God, and glorious Gospell of Jesus Christ: Their Fag­gots, their Fires, their Swords, their Poysons, their Whips, their Ships, their Vaults, their Pow­der, their Billets, their Barres, these and such like strange things and doings of theirs, being interpreted in the plaine language which the Scri­pture speaketh, are as much as to say, we would not fall, or be destroyed after the dull manner of [Page 270]other Kingdomes of the earth: we would have the day of our vengeance celebrated with more so­lemnity of horrour; we shall not be satisfied with our destruction, except the powers of heaven and earth be shaken together at the terrour of it. If such a desire were indeed and in truth to be found in these men, and in their religion, if it were a reall designe and project a­mongst them, to procure another hell to be created for them, by themselves, beneath the nethermost hell that is now extant, wherein they might have more cruell tormentors then devills, a more hor­rid [Page 271]Lake then that which burneth with Fire and Brimstone, a darknesse blacker then utter dark­nesse, a Worme that shall gnaw with greater extre­mity then that which ne­ver dyeth, a Fire that shall burne with more paine and torture then that which is unquenchable, where weeping, and wai­ling, and gnashing of teeth should be but plea­sure and recreation: They could not furnish them­selves with any other meanes under heaven, more sutable and better proportioned to bring such a thing to passe, then to set themselves in that desperate and implacable [Page 272]manner, as they doe, to fall upon the rereward of the Hosts of heaven (for so may the Saints on earth be well termed: they are called Angels in the Revelation, for that communion and fellow­ship they have with the Angels, in fighting Christs battailes here be­neath) then by seeking to roote out the generation of the righteous from un­der heaven, then by grie­ving and afflicting the soules that have that pre­cious interest in God. This is one consideration or motive to presse the Exhortation upon the enemy.

2 A second motive to [Page 273]perswade the enemies of the Church of God to stay their hands, and to give over that service of the devill, persecuting Saints, may be this: be­cause it is a worke that never prospered in the hands of any, from the beginning of the world till this day: but still hath been a work, like the Land of Canaan, as the spies described it to the people, ( Num. 13.32.) that eates up the Inhabi­tants of it. So this work of persecuting the Church and Children of God, hath ever been a worke and imployment that hath been the ruine and destruction of the doers [Page 274]of it. Yea, the sharpest and sorest contentions that ever fell betweene heaven and earth, be­tween God and the men of this world, have still risen about injuries and violence offered to his Church. This apple of Gods eye hath cost the world deare: The tou­ching of it hath cost the blood of the greatest Monarchs, of many Kings and Princes of the earth. It hath cost whole Monarchies, Kingdomes, and States, the greatest, the richest, the strongest that ever the world saw, their whole Estates, Ri­ches, Glory, and Peace. True, we reade often of [Page 275]the jealousie of God over his great name, in respect of any pollutions, and prophanation of it by o­ther sins; but we do not reade of his great jealou­sie, but only for, and over Jerusalem, his Church: but as concerning the case of Jerusalem, wee reade of it twice in the same Prophet, Zach. 1.14.8.2. As if God had a jealousie, and a jealousie, a two-fold jealousie, a double, and a single, a greater, and a lesse; and the lesser jealousie he puts on, and armes him­selfe with, when he went forth to execute venge­ance for other sins; but whē he sets forth against [Page 276]the enemies of his Church, when he comes to plead Jerusalems cause with her adversaries, his double jealousie now went on, his great jea­lousie was reserved for causes of this nature, as of highest and greatest importance for his glory. Yea, I shall say yet more, that when men have put forth their hands to this worke, I meane to afflict the Church of God, up­on the fairest termes, up­on greatest advantage, or likelihood that can be conceived, of doing any good upon it, and making earnings of it: I meane when they have seemed in doing it, even to give [Page 277]the right hand of fellow­ship to God himselfe, when he hath begun to punish them, yet did ne­ver any man come off fairely from the worke; God still found some­thing or other against those that were his work­men and executioners, which made a breach be­tween him and them: they never eate of their labours, nor ever rejoy­ced in any of these works of their hand, seldome any of their heads went downe in peace to their Graves.

An instance hereof we may see in the Aegypti­ans (according to the Lords owne prediction [Page 278]long before, how it would fall out) Know for a surety, saith the Lord to Abraham, (Gen. 15.13, 14.) that thy seed shall be a stranger in a Land that is not theirs, and shall serve them, and they shall afflict them foure hundred yeares: not­withstanding the Nation whom they shall ferve, will I judge, &c. And that God did not only foresee and foretell this, that the Israelites should serve the Aegyptians, and be in bondage, but that himselfe had a speciall hand in it, in bringing it to passe; it is evident from Psal. 105.25. where it is said, that God turned [Page 279]their heart ( i. e. the heart of the Aegyptians) to hate his people, and to deale craftily with his servants: because they began now to be corrupted in Aegypt, and to displease him; God tooke off the good will and the affections of the Aegyptians from them: and yet we know how deare the Aegypti­ans paid for that worke and service the Israelites did them; they had bet­ter have given double & treble wages to other men to have made their Bricks, then to have the people of God make them for nothing.

Other instances of like nature you may finde in [Page 280]Scripture, Esa. 36.20 if you reade Psal. 78.61.2. with Psal. 65.8. you shall finde a passage of like impor­tance. Rabsheka (it is like) lyed, or at least spake up­on a groundlesse pre­sumption, viz. (because till then he had prosper­ed) when he told Heze­kia's messengers, that he was not come against Je­rusalem without the Lord (God had said to him, destroy it.) But in Nebuchadnezzar King of Babel, the case is plaine, 2 Chron. 36.17. it is said expresly, that God brought upon them the King of the Caldeans: yet if you reade Ier. 50.17, 18. (besides many [Page 281]other places) you shall finde he had his wages paid him in sorrow and desolation. Israel is scat­tered as Sheep, the Lions have driven him away. First, the King of Assyria hath devoured him, and last, this Nebuchadnezzar King of Babylon hath broken his bones. There­fore saith the Lord of Hosts, the God of Israel, Behold, I will punish the King of Babylon, and his Land, as I have punished the King of Assyria, &c. So Iudges 3.12. you may reade the like of Eglon King of Moab; it is ex­presly said, that God strengthened his hand against Israel, &c. yet [Page 282]we know this medling with Israel was his ruine.

As for example, of the just vengeance and fiery indignation of the Lord breaking out, upon those, who without any war­rant, or commission from him, have evill intreated, despitefully used, oppres­sed, and persecuted the Church of God, these both in sacred Records, and other Histories of the Church, are without end or number. There is not only a Cloud of such witnesses, but the whole heaven is spread over with them, and divers of them known unto all men; So that it would be but time lost to pro­duce them.

Therefore now I be­seech you consider, you that are enemies of the truth, that have imbitter­ed spirits against the holy City and Church of God, consider and pon­der with your selves the truth and weight of this motive. There was no man ever spread a snare, to take the People of God with, but first or last, if he continued his ma­lice, his owne foot was taken with it. No man ever digged a Pit for such, but fell himselfe in­to it; no man ever at­tempted mischief against it, and continued in it, but it still returned upon him, and fell on his own pate, [Page 284](as David speaketh.) It was the argument the Lord Jesus Christ him­selfe used to Paul, when he tooke him hard at this worke, busie in persecu­ting the Saints, and meant to take him off from it: Saul, Saul, why persecutest thou me? (Act. 9.5.) It is hard for thee to kick against the pricks, [...], against sharpe pointed Irons, as Goads, or Nailes have: teach­ing, that a man cannot lift up his hand or heele against the meanest of the servants of God, but with as much folly and madnesse, and with as lit­tle hope of doing them­selves good, as he that [Page 285]shall stand chopping and dashing his naked hands or feete against the sharp­est points of weapons or instruments made of Steele, or Iron. Pilates wives argument that she used to take of her hus­band, from having any thing further to doe a­gainst Christ, was, that she had suffered many things that day in a dreame, by reason of him, Mat. 27.19.

But the argument wherewith the Holy Ghost now presseth upon you, to have no more to doe against these men, is of greater efficacy: not only one womā hath suf­fered many things in a [Page 286]dreame, but a thousand thousands, both men and women, whole Na­tions, and Kingdomes, and States, (as was said) Kings and Princes, and mighty ones of the earth, have suffered really, full waking, in deed and in truth, the soarest and most grievous destructions, the most fierce, fiery, and horrid judgements that the world hath seen.

To let all other instan­ces passe; only to men­tion that fiery storme and tempest, which was the portion of those wretches to drink, whose workes and wages toge­ther, occasioned the so­lemnity of this day. Is [Page 287]not the Lord knowne by executing judgement? were not these wicked ones snared in the workes of their own hands? (as David speaketh, Psal. 9.16.) Are they not peri­shed as dung from the face of the earth? Was not that stone they hea­ved and listed at, to have removed out of its place, too heavy for them? did it not recoile upon them, and crush them to pieces? There wanted nothing that can be imagined, that might cause the devise to prosper in their hands. It was a designe and pro­ject in all the parts and members of it, so framed and fashioned, with that [Page 288]exquisitenesse of cunning and circumspection; that for a designe, it was in the eyes of those that be­held it, as beautifull as Absolon is said to have been, 2 Sam. 14.25. From the sole of his foote, to the top of his head, (saith the Text) there was no blemish in him. There was nothing to be found about it, that feare or jea­lousie it selfe could take hold of, but that it would bring forth, it would doe the deed. Surely the Au­thors of it were as much taken with the beauty and comelinesse of it, as Nebuchadnezzar was with that golden Image he set up in the plain of [Page 289] Dura; they fell downe before it, and even wor­shipped it. What is the matter then, how came it to passe, or what strange thing was there in it, that it proved like Corne upon the house top, that it did not fill the bosome of the Actors and Authors of it? Why did it not make the Popes triple Crowne to flou­rish? Why did it not raise the glory and name of the Popish Religion up to the heavens? Mee thinkes I may speake to it after such a manner, as David spake to, and ex­postulates the matter with the red Sea, and the River Iordan, and the [Page 290]Mountaines, and the Hils, What ailest thee thou Sea, Psal. 114.5, 6. that thou fleddest? Thou Iordan, that thou wastdri­ven back? Yee Mountaines that ye leaped like Raws? and ye little Hills as young Sheep? (q.d.) Surely there was some strange thing in all this, that creatures should so far forget their natures, as that the Wa­ters in the Sea should for­sake their Channell, the Waters in Rivers should run backwards, the Mountaines and the Hills (that are so fast rooted in the earth) that these should skip and leap like Sheep.

So must I expostulate the matter with this deep project, I cannot be sa­tisfied [Page 291]without it; we must know the mystery of the thing; What ay­ledst thou, thou pro­found, desperate, pow­der-project, that thou broughtest nothing to passe? What so many Barrels of Gunpowder, so many Barres of Iron, so many Loades of Bil­lets, so many roodes of Faggots, such a Vault, so many politique Heads in thee, so many hands a­bout thee night and day, so many prayers made over thee, and nothing of moment, no great, or ter­rible thing done, no Kingdomen brought to ruine, no Nation trou­bled, the peace of no [Page 292]people disturbed? What? the Gospell of Jesus Christ still alive in the world, and professors of it rejoycing? What ay­ledst thee, thou Vault, thou Gunpowder, you Barres of Iron, you Bil­lets of wood, you Heads, you Hands, that you shooke not the world round about you? that you turned not three Kingdomes (at least) up­side down? Have you for­gottē to be mischievous, to teare, to kill, to ruine, to destroy, to work deso­lation upon the earth? Certainly it was as con­trary to the nature and spirit that wrought in this project, not to have [Page 293]brought all this to passe, as it was either for the Sea to flee, or for Jordan to run back, or for the mountaines to leape, or for the Hills to skip. But David by putting this question upon these poor creatures, to make them assoile their owne rid­dles, did but only (by a sweete Metaphoricall straine) prepare the way, to set off his owne an­swer with the more grace and advantage. He did not expect they should answer him to his questi­on, but he answers him­selfe, and tells us, what the Sea, and what the Ri­vers, & what the Moun­taines, and what the Hils [Page 294]ayled. ver. 7. The earth trembled at the presence of the Lord; at the pre­sence of the God of Ia­cob: that was all the ail­ment they had. The Sea would have done as o­ther Seas doe, and Jordan would have kept on his course as other Rivers doe, and the Mountaines would have stood as fast, and the Hills been as quiet, as other Moun­taines and Hills use to be, but that the dreadfull presence of God was amongst them, they would not have denied themselves in such a man­ner, nor gone out of their way, for all the world besides: So, if you would [Page 295]know what this project of hell ayled, what was the disease and infirmity of it, that according to the nature of it, it did not shake the foundations of our Land, that it did not astonish all hearts, and make all hands hang downe, and knees feeble, that it did not bring a day of darknesse upon the Church and people of God, and the Gospell amongst us; in a word, it was only this, it was a devise against the Lord, and against his Church, and People; And we know the Scripture saith, that there is no wisdome, nor understanding, nor counsel against the Lord, [Page 296]nor any inchantment a­gainst Iacob, nor sooth­saying against Israel, Prov. 21.31. Nam. 23.23. i. e. Both wisdome, and counsell, and inchant­ments, projects from the earth, and projects from hell, they are not them­selves, they lose their proper vertue and opera­tion, when they are bent against the Lord and against his people: They will deale in this case with the Authors of them, as Balaam served Balak; Balak sent for him and hired him, to curse the people of God, but he bles­sed them altogether; So the policy and wisdome that were in this plot, the [Page 297]Vault, the Powder, the Barres, the Billets, the Faggots, these were all hired to curse the Church and People of God amongst us, and be­hold, they have blessed us altogether. They have filled our mouthes with laughter this day, and are a song of praise, and thanksgiving in our mouthes to the Name of our God.

If such a project had been managed against Babylon, or the enemies of God, there it is like, every creature, every in­strument about it would have done its part, Wis­dome would have beene wisdome, and Policy [Page 298]have been policy, the Powder would have been ready to have fired alone, and Barres of Iron would have torne all in pieces. There is no pre­sence of God for these creatures to feare and tremble at; and for the presence of any other, they would not regard it. As we see by that one creature, the Powder, that when there was none in presence, but of those bloody wretches; (though it was not mana­ged against them, by any hand or understanding of man, nay, (on the con­trary) it was (as it were) charged to doe them no harme, there was their [Page 299]owne eye and care upon it, that it should not of­fend them) yet on the sudden, remembring it selfe (as it were) it tooke fire and destroyed them.

So that (me thinkes) this fiery Element of Powder spake to, and dealt betweene them (these Popish miscreants) and us, the Church of God amongst us, much after the same manner as the evill spirit mentioned ( Acts 19.15.) both spake and dealt by those Vaga­bond Jewes, those Exor­cists, in respect of Iesus, and Paul. When these Exorcists adjured this evill spirit, by Jesus, whom Paul preached, the [Page 300]spirit answered and said to them, Iesus I know, and Paul I know, but who are ye? And the man (saith the Text) in whom the evill spirit was, ran on them, and they fled out of the house, naked and wound­ed. So when these Po­pish Exorcists had adju­red and charged the Powder to doe execution upon this Kingdome, and State, professing the truth and Gospell of Jesus Christ, the Powder made them answer; The State and Church of England, I know, the servants of the living God. I know, those that worship the Lord Christ in Spirit and truth, I know; I have [Page 301]nothing to doe with these, I can doe nothing against them; but who are you, you cursed ene­mies of truth, & Church of God? I owe you no such service. Therefore looke to your selves, and keep out of the dint of my fiery Whirlewinde. O­therwise your flesh will be before me, but as stubble before the winde: I will devoure you. But this for the second mo­tive, to perswade enemies to desist; it is a worke that never hath, (and therefore certainly never will) prosper, but only to destruction of the work­ers themselves.

A third motive fol­lowes. 3 [Page 302]Let this conside­ration also prevaile with the enemies of the Church, to cause them to cease from the vio­lence that is in their hand against it; because this Church of God, and the members of it, whom they persecute, living a­mongst them in the world, are the rock (as it were) upon which their City is built; they are the foundations of all the peace, and all the plea­sure, and all the content­ments they enjoy upon earth: these are the par­tition wall between them and hell for the time. These are the Chariots and Horsemen for de­fence [Page 303]and faseguard of their States and Lives a­gainst the fury and indig­nation of the Lord, which otherwise would breake in upon them, and consume them in a mo­ment. The great Master housholder of this great house, the world, would soon break up house if his owne Children were once disposed of in mar­riage, to their great hus­band. If these were once setled in their inheritance the wicked would soone (with Iudas) be packed away, and sent every man to his owne place. When God shall once speake, come yee blessed; depart ye cursed, followes pre­sently [Page 304]sently after it: The Chaffe is not in dan­ger of burning, as long as it lies in the same heap; intermixt with the Wheat: but if the Wheat be once divided by it self from it, then it is neare the burning with un­quenchable fire.

It is true, that which our Saviour saith, Mat. 5.45. God makes his Sun to arise upon the e­vill, and the good, but with this interpretation, and in this order, (as one glosseth the place well) he makes the Sun to arise upon the evill and the good, but upon the evill, for the goods sake. And that manner of speaking [Page 305](I take it) is much to be noted, where it is said that God maketh his Sun to rise upon evill and good. (q. d.) If God himselfe did not mediate and interpose with a strong hand, betweene that glorious creature of his, the Sun, and evill and wicked men, they would never agree for an houre together, the Sun being once set, would never rise upon such men again. There is a naturall unwil­lingnesse and gainsaying in the whole Creation, in the Heavens, Sun, Moone, and Stars, to doe any ser­vice to, or to gratifie wicked men, that are enemies to God, though [Page 306]otherwise it be most a­greeable to their particu­lar natures, to give forth their light, and influences to the world, and they may seem to rejoyce (as it were) and triumph to doe it: yet since man re­belled against God, that created him, through that naturall sympathy they have with God and his glory, there is an utter aversnesse and unwilling­nesse upon them, even to doe that office and ser­vice to the world, for which they were crea­ted, and are able freely to afford without any of­fence, hinderance, or pre­judice to themselves o­therwise. But that which [Page 307]is their glory, their ex­cellent light and lustre, and those heavenly influ­ences they give downe, upon the world, in this respect is not their glory, but a griefe and burden upon them, to pleasure the enemies of God with them, and to strengthen their hand: as if through a zeale they have to Gods glory, they would rather lose their beeing, though excellent, and glorious, then to remain and con­tinue doing service to his enemies. So that, did not God over-rule them in the thing by a strong hand, the Sun would presently clothe himselfe with a sackcloth, the [Page 308]Moone would give over shining, and the Stars would fall out of their place in heaven, rather then shine here to plea­sure the enemies of their God.

This I rather take to be the meaning of that place, Rom. 8.20. Because the creature is subject to vanity, not of its owne will, but by reason of him, that hath subdued it under hope. That vanity whereunto the creature is said to be here subject, is not to be understood of a vanity of corruption pro­perly so called, or dissolu­tion, for it is a great que­stion whether it be at all subject to this vanity or [Page 309]no, whether in the hea­vens (which are the prin­cipall parts of the crea­ture) there shall be any such change that shall answer the death and dis­solution of man. It is hard to conceive, how the heavens should be in­vested with a condition more glorious, and ex­cellent, then that where­in they now stand; which seemes necessary to be held, and to bee belee­ved, if we hold any such change comming upon them, answerable to death. What God is able to doe in this case, we do not here dispute, or deny.

And againe secondly, 2 if it were this kinde of [Page 310]vanity, the holy Ghost should here meane, I sup­pose the Apostle would never have mentioned that circumstance, as a matter so weighty and worthy of consideration, that it should be contrary to the will of it. For, who knowes not that corruption and destructi­on is contrary to the na­turall desire and inclinati­on of any thing whatsoe­ver? therfore those words would taste too flat and dry for the wis­dome of the holy Ghost, if such a sense were ad­mitted.

Thirdly, 3 (and lastly) the vanity here meant, must be such a vanity, [Page 311]from the subjection whereof the creature de­sireth even for the pre­sent, and that with fer­vency, to be free, and to be delivered, ver. 19. Now from the vanity of corruption properly so called, it cannot be deli­vered, but by undergo­ing and suffering corrup­tion first; and so it would follow, that the fervent desire of the creature, should be unto dissoluti­on & corruption, though not as the end, yet as the meanes: whereas wee know corruption in that sense, whether consider­ed as end, or meanes, is contrary to the desire, much more the fervent [Page 312]desire of every creature. Therefore the vanity whereunto the creature is here said to be subject, and to be subdued unto, viz. by the over-ruling hand and power of God, seems rather to be meant of a vanity in their service and labour, implying that they doe otherwise then they have a minde to doe, or then stands with their owne inclina­tion: and so it is to be taken rather for a vanity of sorrow, then of muta­bility, which is called a bondage of corruption, ( ver. 21.) either because to be thus subdued and held to it by God, to serve his enemies, it is to [Page 313]the creature as unplea­sant and bitter, as a bon­dage unto corruption, or because such a subjection doth staine and corrupt the glory of the crea­ture. (Notwithstanding it is the pleasure of God so to have it for a season, and in respect of that hope God hath given it, that it shall shortly be de­livered, the creature is well content with it, it is no vanity to it, in either of these respects.)

Now if question be made, Wherefore doth God subdue the creature to vanity (in this sense) and compells it to serve and comfort wicked and sinfull men: One maine [Page 314]reason is this. It is be­cause God hath yet ma­ny of his Children upon the way of their Pilgri­mage in the world a­mongst them, and he hath more to succeed them for a while. But if these were once all through the Wildernesse of this world, and enter­ed into their glorious rest, God would deliver the creature from the bondage mentioned: it shall no more minister to the children of disobedi­ence, but shall be restored into the glorious liberty of the Sons of God, it shall be as free from ser­ving sinfull men, as these in the state of the Resur­rection, [Page 315]shall be free from obeying any sinfull cor­ruption.

Therefore those that seek to take away the lives of the Saints of God, they make the foundations of the round world, to reele, & totter, and stagger, and attempt to shake the pillars of heaven and earth. They doe, as if a man should undermine, and dig down the foundations of the house he dwells in, to cause it to fall on his head, and those that were with him. We see whi­lest Lot was in Sodome, Gen. 9.22 Sodome was in Lot, (i. e.) the safety and peace of Sodome was in Lot: I can [Page 316]doe nothing (saith the An­gell to him, meaning to­wards the destruction of the City) till thou beest gone out of it, and hast ta­ken Sanctuary. Now suppose the men of the City had persecuted Lot, and thrust him out of their City before this (as words brake out that way; they were talking of such a matter, ver. 9.) had not the storme and tempest of the fiery in­dignation of the Lord, come swifter upon them then it did? Except those daies were shortned (saith our Saviour of the trou­bles of Jerusalem) no flesh could be saved, but for the Elects sake these daies shall [Page 317]be shortened. Mat. 24.22.

On the contrary, con­cerning the mercies and good things wicked men enjoy in this world, ex­cept these dayes were lengthened and prolong­ed, there could none of these mercies be enjoy­ed: but for the elect and righteous mens sakes, these dayes are lengthen­ed unto them. And there­fore the Prophet Esay makes a solemne and sad observation upon it, that righteous men should pe­rish, and so few consider it, and lay it to heart, Esay 57.1. The righteous perisheth, and no man lay­eth it to heart, &c. as if it were a thing of neare [Page 318]concernment, and to be taken much to heart, when a righteous mem­ber is cut off from the body of any State, or So­ciety of men: and yet of the two, it is a thing much more to be laid to heart, that such a righte­ous man should be thrust our, by men themselves, from amongst them, or lose his life by their hand, then if God should take him away by death; It is true in both cases, it is likely he is taken away from the evill to come; but in the former, when men destroy the righte­ous from amongst them, the evil to come, is like to come both more sudden­ly, [Page 319]& more heavily upon those that are left. There­fore they that persecute the Saints of God, they call for fire (as it were) downe from heaven, up­on their owne heads; they put a sword into the Lords hand wherewith to slay them. If that Scarlet Whore of Rome had been, or ever should be able to performe, the devise she imagined, and yet imagines daily, to roote out all the holy Seed, the whole family that is descended of Jesus Christ in all the world, so that she had left none but her owne adulterous ge­neration to possesse the earth, she might then [Page 320]thinke indeed that she sate like a Queen; but the truth is, she should have prevented her judg­ment and torments so much the sooner; Shee had but brought the feare and dread of the devill, which was, To be torment­ed before his time, so much the more speedily upon his owne head. Suppose the Lord had given us up into their bloody hands, (which yet we and our posterity shall have cause to blesse him so long as the Sunne and Moone indures, that it was far from all his thoughts to doe) but put case (I say) that she had been let alone, with [Page 321]State, People, Gospell, Religion, that she might have done with all these, as it is said, the Jewes did by Iohn the Baptist, Mat. 17.12 even what she list, that she had triumphed in that fatall blow: for ought that she knew or was aware of, she might have shaken the foundations of her owne Mountaines, and have caused her Sun to have set over her head, even at noone dayes: she might have thundered, even the Lord Jesus Christ out of heaven, to have taken speedy ven­geance upon those that would bring up hell from beneath, upon the face of the earth, and that had [Page 322]destroyed out of the world the beauty and glory of it.

Fourthly, 4 (and lastly) this consideration also, may prevaile with the enemies of the Church, and People of God, to cause them to desist from persecuting the Saints, from attempting and plotting evill against them, because they can­not lift up a hand against these, but in a way of un­righteousnesse & wrong. They are called in Scrip­ture The generation of the righteous, and their waies are just, and holy, and good, therefore whoever shall touch any of these, to doe them any harme, [Page 223]to afflict, or bring evill upon them, cannot be in­nocent, but injustice and violence will be found in his hands.

Many of those that are the sourest enemies of the Church, and that beare a tyrannicall and invete­rate hatred against the Saints, are men, that for Morall honesty and Ju­stice, stand upon termes of honour and reputati­on, and thinke it their great glory that they wash their hands in clea­ner innocency then other men. Decius and Trajan, two of the best and most moderate, and just Empe­rours otherwise, raised as cruell stormes of perse­cution [Page 324]against Christians, as others that were seven times more loose and brutish. So you may ob­serve many amongst us, that stand strictly upon a streightnesse and recti­tude of Morall honesty, & doing no man wrong, that will tythe Mint, and Anise, and Cummin, very truly and exactly, who yet carry the gall of Aspes under their lips, to cast it forth upon the Children of God when they see their time, and are alwayes in travell of mischiefe against them.

Those high Priests and Pharisees, that hunted after the precious life of our Saviour, were men [Page 325]that began to expostulate with Pilate the Gover­nour, and to take it ill at his hands, that he would not so far honour and adore their integrity and uprightnesse, as to pro­ceed against Christ as an evill doer, without know­ing any other ground, why he should proceed against him, but only be­cause such honest and just men as they, had de­livered him unto him. Pilate then went out, and said, What accusation bring you against this man? They answered and said unto him; If he were not an evill doer, wee would not have deliver­ed him up unto thee, [Page 326]John 18.29, 30. And it may be these very bloo­dy thoughts and purpo­ses of such men against the Gospell, may be a bridle in the jawes of their unrighteous and base dispositions, and lust otherwise, and keep them from any notorious breaking out in other cases: They may by this meanes, the better co­lour over, and cover with a Cloake of civill honesty, the foulnesse of their hatred and malici­ous practises against holy men.

I remember, one ob­serves well, how the Ro­mane State of old labou­red to shadow and hide [Page 327]from the view of the world (as well as they could) a foule and base practise of theirs. They had an evill eye upon Ptolomies great wealth and treasury (as they had heard it to be) and they knew not well how, or upon what pretence to invade and seise upon it, because Ptolomy was a friend and confederate with their State: Friend or foe, they were resol­ved not to lose such a booty, and because they would put the best face upon the businesse they could, they made Cato, who was the great Pa­tron of Justice in their State, to be the Pablicus [Page 328]Praedo, to be the great thiefe that should make the spoile for them, Vt summa turpitudo facti, au­thoritate viri aliquantu­lum tegeretur, (saith my Author) That the notori­ous basenesse of the fact might be a little over­shadowed by the credit and authority of the man that was the principall actor in it.

So I verily beleeve that the desires and in­tentions that many men have, to oppresse the Church of God, and to roote out the holy Seed from the earth, and to do it in a more creditable way, that they might be thought to doe nothing [Page 329]but that which is just and right, and be counte­nanced by the world in their deed, keepes many in awe, from breaking out into many other base and notorious pra­ctises. Who knows whe­ther those two thiefes should have been crucifi­ed and put to death at all (but especially at that time, when our Saviour was crucified) had it not been to make a pretence, and beare the world in hand, that there was the same justice and equity used in crucifying him in the midst, that was in putting to death those on either hand? But not to stand further upon this.

Therefore now, let such men as either intend or practise evill against the Church of God, or any member of it, if they be worshippers of the goddesse Civill justice, let them know and consi­der that they shall but blaspheme this goddesse of theirs, by attempting any thing against these men; in stead of washing their hands in innocency, they shall now wash them in innocent blood. For these are men that live peaceably by them, and doe them no harme, they take no mans Oxe, nor Asse from them, they are no enemies to the Civill peace, and society of [Page 331]men; they are no di­sturbers of the publique affaires of States and Kingdomes: Nay, they pray for the People and State wheresoever they live; and they have in­telligence with heaven, with the King of kings, who makes earthly Crownes to flourish up­on the heads of Princes, and who watcheth over Kingdomes and Nations for good, for the wealth and peace of the places where they live.

Therefore let their enemies know (whoever they be) that they cannot but be unrighteous, and unjust in all their practi­ses against them; Have [Page 332]thou nothing to doe with that just man, (saith Pi­lates wife to him) It is a terrible thing to mea­sure out unrighteous and hard measure to him that is just. It is reported by some, that the Jewes till this day impute that grie­vous judgement of God that hath lyen so heavy upon their Nation, for so many generations, from the destruction of their City, Temple, and State, to the death of Simeon the just. They may truly impute it to the death and murther of one that was just indeed. But him they shall not acknowledge to be just till the time comes, wherein they [Page 333]shall see him whom they have pierced.

When Stephen sought to aggravate the sin of those that put Christ to death, and to represent it unto their consciences in the full proportion of it, that they might the more easily apprehend it, and consider of it, he calls them the murtherers, and betrayers of that just One. Acts 7.52. And Peter in like manner saith, Act. 3.14. Ye de­nied the holy One, and just, and desired a murtherer to be given unto you; which shewes that the conside­ration of the justnesse, and righteousnes in those men whom they doe op­presse, and seeke to de­stroy, [Page 334]is an argument most likely to affect the hearts, worke upon the consciences of wicked men; Know ye not (saith Paul 1 Cor. 6.9.) that the unrighteous shall not inhe­rit the Kingdome of God? As if it were a sin of all others, most apparently incompatible and incon­sistent with the love and favour of God, even in the judgement and con­science of naturall men.

And to draw the point a little to the present oc­casion; those Children of the curse, that thought to have undermined the foundations both of the Religion and People of God, in the Land, at [Page 335]once, and to have turned up all by the rootes; that thought to have blasted that glory and beauty of the Land with the black breath of their displea­sure; doubtlesse if they had but lookt the Religi­on and Men in the faces, against whom they were drawing such an arrow as that was, their bow would have fallen out of their hand at their feete: they could never have been able [...], to looke their owne hellish project in the face, if they had but considered the innocency and righ­teousnesse of that Religi­on, and that People, a­gainst which the dint and [Page 336]fury of it was chiefly bent: they would have relented in the greatest heate of their passion, fu­ry, and indignation, as Esau did towards Iacob his brother, if they had but patiently considered of what spirit they had been, both People and Religion, whose ruine they had sworne, and bloodily conspired.

Many good workes (saith our Saviour to the Jewes) have I shewed you from my Father; Joh. 10.32 For which of these workes doe you stone me? Implying, that they could have no other reason, to proceed with violence against him, but only the good [Page 337]he had done amongst them. So may the Reli­gion, State, and People, against which these fire­brands of hell breathed out nothing but new­found death, ruine, and confusion, say unto them, They have done you ma­ny good offices, for which of them must they be destroyed, by such a barbarous and unchristi­an destruction? They have nourished and har­boured you in their land, they have sought the conversion and salvation of your soules, they have pardoned and passed by many foule and wicked practises of men of your party and faction before; [Page 338]and have not executed the just severity of the Lawes upon them; they have been tender of their lives, and sought every way to doe them good. It must be for some of these, that the horrible pit of destruction must be prepared against us; the Gun-powder, and Bil­lets, and Barres of Iron must take vengeance on some good worke or o­ther: other unrighteous­nesse, other provocation against us can there none be found.

But as it was true, that the Jewes did seeke to stone our Saviour to death for some, or all those good workes hee [Page 339]had shewed them, howe­ver they rejected such a charge with deep indig­nation; for thy good workes we stone thee not, but for blasphemy: and Esay prophecied as much (in effect) long be­fore, Esa. 53.9.33. And he made his Grave with the wicked: he, the peo­ple of the Jewes, made his Grave with the wick­ed, and with the rich and honourable they did seek to shame him, and yet honoured him about his death and buriall; the one they did out of their owne wicked and mali­cious disposition against him, the other was done by them by an over­ruling [Page 340]hand of God; and both that which they did according to their owne desires, and that which God caused to be done according to his desire, had the same ground and reason in the person of our Saviour, viz. be­cause he had done no vi­olence, neither was there any deceit found in his mouth: the Jewes they could not endure his ex­quisite holinesse and in­tegrity, and therefore they laboured to quench the spirit of the glory of it, and sought to disgrace it; God on the other side, he could not endure to see such absolute inno­cency altogether sup­pressed, [Page 341]and therefore he would honor him: and so they came to divide the matter between them: (as Esay excellently ex­presseth it) but evident it is from this place, that it was his perfect integrity, and uprightnesse that drew out the malice of their spirits against him; so doubtlesse it was the holinesse, and purity of the Religion and people against whose faces that dreadfull engine of death was chiefly bent, that both enraged the cursed spirits of these men a­gainst them, and that drew that gracious and glorious deliverance out of the hand of God unto them.