The saints interest in God opened in severall sermons, preached anniversarily upon the fifth of November. By John Goodwin pastor of S. Stephens Coleman-street.

THE SAINTS Intereſt in GOD. PSAL. 68.20.

He that is our God, is the God of ſalvation, and unto God the Lord belong the iſſues of death.

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 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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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 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, 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 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, 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, 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, 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 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 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 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 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 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 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 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: 〈 in non-Latin alphabet 〉 , 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 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. 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 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 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, 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 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, 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; 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 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 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 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 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 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 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 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 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, 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 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 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 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 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 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, 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. 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 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. 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 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 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 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 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 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 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 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 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 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 propriety in himſelfe, which the Doctrine ſpeaketh of.

A ſecond Ground of the point is, 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 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: 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 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 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 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, 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, 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.

The third Ground or Reaſon is the great and gracious Covenant that God himſelfe hath made 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 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 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 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 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 〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉〈1 page duplicate〉 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 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 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, this conditionall Covenant is clearely expreſſed. Joh. 3.16. So God loved the world, that whoſoever believeth in him ſhould not periſh, &c.

Secondly, 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, 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 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 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, 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, ſecondly, the truth is, though God be of an omnipotent and irreſiſtible 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, 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 Ground or Reaſon of the point, The gracious Covenant of God.

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 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 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 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, 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 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 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 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 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 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 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 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, we may herein behold as in a Glaſſe with open face, that Philanthropie, that ſweet and 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 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 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 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 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 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, from this propriety of the Church in God, we may likewiſe obſerve by way of inſtruction 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, 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 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 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 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 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 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, 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, from the truth delivered, how, and by what meanes, 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 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: 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 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 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, 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 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 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 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 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 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, 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 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 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 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. 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 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 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 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 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 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 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: 〈 in non-Latin alphabet 〉 . 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, 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 ſlender mercies, becauſe the greatneſſe of the giver makes them all weighty, and full of importance and ſignification.

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 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 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 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 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 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 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, 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 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 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 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 (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 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 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 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 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 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 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 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 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, 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, (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 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. 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. 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 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 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 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 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 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 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, 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 (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 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 Rock, they muſt have the beſt and ſweeteſt aſpects of the world, or elſe it is not 〈 in non-Latin alphabet 〉 , (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 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, 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 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 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 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 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, 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 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, 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 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 him, i. e. to doe it in a careleſſe, ſecure, and reſolute manner (as the word 〈 in non-Latin alphabet 〉 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 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 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 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 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 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. 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 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 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 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, 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.

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 (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, 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 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 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 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 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 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, The roaring of the Lion that is heard, it may be the roaring of that 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 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, 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 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 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. 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 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. 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 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 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, 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 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, 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 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 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 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 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 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 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 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 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 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, that is further to be conſidered, concerning Gods withdrawing his viſible preſence frō his Chruch 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 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 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 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 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.

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 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: 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 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. 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 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 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 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 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. 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 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 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 •• 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, 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, 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 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 〈 in non-Latin alphabet 〉 (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, 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 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 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 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 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 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 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 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 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.

A ſecond motive to 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 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 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 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 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 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 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 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 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 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, (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, 〈 in non-Latin alphabet 〉 , 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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 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 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 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. 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 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 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 (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 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 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 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 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, if it were this kinde of 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, (and laſtly) the vanity here meant, muſt be ſuch a vanity, 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 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 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 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, 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 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 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 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, & 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 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 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 deſtroyed out of the world the beauty and glory of it.

Fourthly, (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, 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 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 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, 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 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 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 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 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 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 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, 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 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 〈 in non-Latin alphabet 〉 , 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 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 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; 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 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 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, 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.

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