CAP. I.

BEfore I come to the words, give mee leave (onely in one word) as concerning the [Page 2] duty and service of the day, to remove one stum­bling stone out of your way, and breake one snare in pieces, whereat (it is to be feared) many stumble in such occasions as these, and are insnared.

1 Therefore briefly you are to consider, that in these duties which wee call fasting and humilia­tion of our selves before God, there is such a dif­ference of parts and cir­cumstances, as was in the Law, (as our Saviour ex­presseth upon occasion, to the Scribes & Pharisees) betweene tithing of Mint and Cumin, and exer­cising of Mercy, and exe­cuting Judgement, these [Page 3] are called the great things of the Law: implying that those other were matters of inferiour considerati­on. So there are in this duty, in this Great and solemne service, some thing that ought, and are necessary, and fit to be done; others wherein the maine weight, and importance of it stands: as Christ told the Pha­risees, that for the tithing of Mint and Cumin, they were things they ought to do, as well as the keeping Mercy and Judgement, though these had the preheminence, and were the great things of the Law.

2 Those things in this [Page 4] duty, which ought not to be left undone (though the life of the duty lyeth not in them) are such as may goe under the name of bodily exercise: which I shall not need to reca­pitulate particularly, be­cause (as I conceive) they are every mans know­ledge; as namely, fasting, not onely from our ordi­nary repast, as eating and drinking, but likewise from recreations, costly apparell, and many other things, wherein the fancie of man is apt to take a delight and refreshment. And so your bodily pre­sence before God in the assembly for a greater space of time than ordi­nary. [Page 5] To this head, I may referre likewise those con­tributions that you use to make unto the poore up­on such occasions as these. Now all these are things very fit to be done, but yet you must take heed (this is the stum­bling stone that I speake of, that I would remove,) first, that you place no weight at all, or as little as possible may be, in the most strict and literall observation of these things, lest you lose the crowne of the service, and reward of the day; for such exercise profits little (as the Apostle speaketh) except it be (perhaps) to make the surface or ap­pearance [Page 6] of the service, the more comely, & solemne. But now the Mercy, and the Judgement, and the Great things of the Law, the Great things of this day, and service, are the exercise of the spirits, as first the summoning, and gathering together into your memories; next a serious, and affectuous consideration, then an ac­knowledgement of the sinnes of the nation. So likewise a confessing (in this sense) of the sinnes of your owne soules, and the sinnes of those that are under your hand and charge, yea and of the sins of your fore-fathers; even to the breaking of your [Page 7] hearts, and the humbling and laying low, the smi­ting downe, and woun­ding your spirits and con­sciences in the sight of God.

3 Next to this, your serious purposes and re­solutions taken hold of by a fast and a single hand, of being divorced from all your knowne wayes of your severall sinnes: not onely your plucking out, and cutting off, but casting from you also your right eyes, and your right hands. This is ano­ther thing that is of the maine body, or rather of the very heart and soule of this duty, viz. reformati­on and truth of repen­tance. [Page 8] Lastly, your humble requests, and earnest stri­vings, & struglings with God for the pardon of the sins you have confessed as well nationall as perso­nall, the putting forth your strength and might, yea and the encreasing your strength and might, the provoking your hearts to doe more and more in this kind, in importuning the God of Mercy to powre out of his grace and goodnesse abundant­ly upon your persons, and upon your land, in all manner of expressions thereof, which concerne the peace, either of the one or the other. For there is no man, but if he [Page 9] hath once smitten the rocke of his heart, and gotten out prayers and requests unto God, let him smite the second time, and the third time, and hee shall finde that the waters will still flow more and more. For there is spring upon spring, desire upon desire. Many rich veines and mines of this treasure, that might with labour, be digg'd out of the soule, &c. And this is the fourth and the last thing.

4. Now this is that I desire to give you in by way of caution, that you charge little of the weight of the day upon the for­mer things mentioned, or [Page 10] the literall observation of them (though never so strictly observ'd) for there is little of the substance of the duty in thē, when you have done your utmost; but all the strength and weight, and hope, and power of the service lyes in the latter. And yet I would not have you charge these neither be­yond their strength, and beyond what they are able to beare: As Paul would not have any man to thinke of him above what he either saw in him or heard of him, (2 Cor. 12. 6.) that is, above what hee had sufficient Ground to thinke; and therefore let our thoughts [Page 11] be commensurable to the nature and qualitie of the things. Thus farre you may build upon them, and thus farre you may trust unto them, in regard of the testimony from hea­ven given unto them. If so be they be done with truth of heart, and performed as in the sight of the God of heaven and earth, you shall see that light will arise out of darkenesse unto you, and that the heavens are ready, and doe but waite till the earth calls. Onely you must not thinke that the Good, the reward that comes upon those servi­ces, is from the merit or desert of any thing you [Page 12] doe, or from the strength, or worth of grace recei­ved, to goe through such a worke: when you have caused your voyce to be heard on high, no you must know that all the blessing, and the vertue, that seeme to come out of such things, even the holiest duties, in the ho­liest manner performed, lyes rather in the strength of the promise of God, in that truth and faithful­nesse of his which in­clines him to performe, and make good, all that grace and goodnesse, that he hath beene pleased to settle and confirme under the great seale of heaven, unto such duties and ser­vices [Page 13] as these. (But this by the way onely) now come wee to the words themselves. Sanctifie the Lord of Hostes himselfe, and let him be your feare, and let him be your dread, and hee shall be a Sanctuary, &c.

CAP. II.

THe Prophet having prophesied of the comming of the great, and mighty King of Assy­ria in a very terrible man­ner with a great host both against the two King­domes [Page 14] of Syria and Israel, where they should spoyle all. vers. 7. and also a­gainst Iudah, where hee shall prevaile farre too, and reach even to the necke, which wee know is immediately joyned to the head, meaning that he shall prosper, and carry all before him without resi­stance, till he came at Ie­rusalem it selfe, the head of that state or Kingdome, vers. 8. where notwith­standing hee doth (in ef­fect) threaten him, that he shall be made to lay downe his proud waves, where his great army made up of severall nati­ons, with all their consul­tations and projects, shall [Page 15] be broken in pieces, and ruined utterly, vers. 9. 10. though they gird them­selves, yet they shall be broken in pieces, yea though they take coun­sell, yet it shall come to nought; having (I say) prophesied, and foretold all these things in the 11. vers. he seemes to give a reason, of what hee had with so great confidence affirmed, in the last words of the 10. vers. which was, that though they spake the word, yet it should not stand, that is, though they made never so sure accompt, to swallow up Ierusalem and all, and con­cluded that it was as good as done already, yet [Page 16] it should be otherwise; they would be confoun­ded in such their hopes, and expectations; and that for this reason, be­cause God is with us; viz. to protect, save, and deli­ver us▪ as the presence of God usually importeth in the Scriptures.

2 To prove that God was with them, and would deliver them, he goeth on vers. 11. in this manner; for the Lord spake unto mee, with a strong hand (that is, by an effectuall and powerfull motion of his spirit) and instructed mee that I should not walke in the way of this people, that is, of the ge­nerality of that people a­mongst [Page 17] whom I live, who refuse (or despise) the wa­ters of Shiloah, because they runne softly (as hee expresseth it vers. 6.) that is, that provision of strength, and meanes of defence they had, because in outward appearance, and to the eye of flesh and blood, who never rec­kon upon Gods presence, never value or count of that in such a case) it was but low and meane, and no waies likely to hold out against the strength of their enemies, and there­fore rejoyced after Rezin, and Remaliahs sonne, that is, admired the riches, strength and power, that the King and State of Sy­ria [Page 18] and Israel had, desired and sought by confedera­tions, to equallize them­selves in power unto these.

3 This being the way of this people (saith the Prophet) the Lord by a strong hand instructed mee, and (in and by me) the rest of his people with me, saying; say not yee a confederacie to all them, to whom this people shall say, a confederacie; that is, seeke not, desire not, any such externall ayde, or addition to your strength, as they seeke af­ter: say not yee a confe­deracie to all them, &c. that is, not to any of them all: for so this word of [Page 19] universalitie, All (accor­ding to the proprietie of the Hebrew language) is to be taken distributively, for any one comprehen­ded within that universa­litie, to which it is apply­ed in such a case: As Eph: 4. 29. (to passe by many other instances) let not all corrupt communication, (for so it is in the origi­nall) proceed out of the mouth: that is, let no such communication proceed, &c. it followes in the Lords Lecture of instru­ction to his Prophet, and People: neither feare you their feare, neither be af­fraid: as if he should say: they feare the weakenesse of their own strength, and [Page 20] are affraid, and troubled at the great strength, and power of their enemies: but neither feare you the one, nor be afraid of the other: but sanctifie you the Lord of Hosts, and let him be your feare, and let him be your dread: that is, feare nothing, little nor much, but him alone: doe not onely dread him alone, but feare him alone like­wise: let him and nothing else whatsoever, be the ob­ject and motive of that passion within you, not in the deeper and sorer mo­tions of it onely, but in the least and lightest of all.

4 To come now (brief­ly) to matter of observa­tion [Page 21] and Doctrine: first, from the connexion here found, betweene Gods commanding, and pro­mising, betweene service required, and reward pro­mised, observe: That God hath no desire or in­tent, to be served by his creature for nought: all his precepts are attended and (as it were) waited upon, by promises: yea his precepts are but sub­servient to his promises; hee commands chiefly that he may promise and performe accordingly; no man shall worke for him, but hee shall eate of his meate. Sanctifie him, and hee will be a sanctuary, or secure you.

Secondly, from the or­der or method the Lord here useth, first, requiring service, and then promi­sing reward; observe: that God will stand upon his prerogative, the preroga­tive of his Godhead, which is to be first served. Hee will doe all things like a God: hee hath no table for any to eat at, but those that have first gird­ed themselves, and mini­stred unto him, whilest he hath eaten, his precepts still goe before his pro­mises; neither hath hee any thing for those by way of reward, that have nothing for him by way of service.

Thirdly, from those [Page 23] words: Sanctifie the Lord of Hosts: observe, that the sanctifying of God is a speciall duty lying upon the creature.

Fourthly, from those latter clauses, let him be your feare, and let him be your dread, observe, that there is nothing to be fea­red, little or much, but God alone.

Lastly, from that pro­mise, vers. 14. And hee shall be a sanctuary. Ob­serve two things:

First, that God is able to protect in times of greatest dangers in the middest of greatest evils; otherwise hee would not have undertaken the pro­tectiō of men in this case.

Secondly, from the connexion of this pro­mise with the duty of sanctifying God, mentio­ned in the former verse, observe: That those that will sanctifie God (or honour God like him­selfe, for that is the im­portance of the word san­ctifie, as we shall see here­after) in times of danger or greatest trouble, shall have protection from him, shall be provided for in peace. This last is the point, that I cast mine eye chiefly upon, for the present occasion, though there be none of the for­mer, but are worthy our best consideration, and would furnish us also [Page 25] with matter of meditati­on very sutable thereunto.

CHAP. III.

1. THe first point was, That God hath no intent to be served by his creature for nought. He hath no worke to doe, but hee hath his reward, and that a gracious and and liberall reward for it. There is no command of his, but hath his promise sutable to it, which shall be performed in it's sea­son, and is as good to him [Page 26] that obeyes, as money in his purse (as wee use to say) as good as present payment, & performance out of hand, we shall not neede to make a labour of the proofe of this: the Scriptures seeme not to rejoyce more over any truth whatsoever, then this; wee shall take spa­ringly from the heape, Esa. 45. 19. I have not spoke in secret, in a darke place of the earth: I sayd not unto the seede of Iacob, seeke yee mee in vaine. I the Lord speake righte­ousnesse, &c. God doth not require nor command any man, to seeke him in vaine: to seeke him, that is, to serve and obey him: [Page 27] which (I conceive) is cal­led a seeking him, in re­gard of that losse of him we sustained, by our fall in Adam. First, in our cre­ation, God was our porti­on and possession: by our sinne wee lost him, and knew not how to finde him, or recover him a­againe, but God in mer­cy, willing to bee found re-injoyed by his creature (in a way of righteous­nesse) bids them seeke him, that is, serve and obey his voyce, and this he as­sures them, hee doth not require of them in vaine: meaning, that if they would thus seeke him, they should finde him, that is, they shall recover [Page 28] their ancient and first in­terest in him, and hee would deale as graciously and as bountifully with them, (if not abundantly more) as ever he meant to have done, had they conti­nued in his first covenant, had they never lost him. And this aboundant re­ward which he intended towards them, if they would seeke him (as hee required of them) may well be imployed in the figurative expression here used: I sayd not, seek you me in vaine, that is, I re­quired not this of you, upon any other termes, nor with any other inten­tion, then of your owne unspeakable and infinite [Page 29] advantage. It is that kind of expression which they call a [...]: which is, when a rich sense or meaning, is put into low and meane words. As in that of our Saviour, Matth. 10. 42. Verily I say unto you, he shall not lose his reward: the meaning is not, that hee shall have something, or that hee shall have that which shall bee as good to him, as that which hee parted with, his Cup of cold water, (though the precise letter of the words reach­eth no further then thus) but the true and apparent meaning and importance of that promise is, that he shall be richly and aboun­dantly [Page 30] rewarded. Besides very many like expressi­ons in the Scriptures. So againe, Ier. 2. 31. O gene­ration, see yee the Word of the Lord: or take heed to the Word of the Lord (as the for­mer translation hath it) have I beene as a Wildernesse unto Israel, or a land of dark­nesse? Wherefore say my peo­ple then wee are Lords: wee will come no more unto thee? as if he had sayd, if whilst they served me, I had not beene gracious and boun­tifull unto them, if requi­ring of them to bee as Eden or the Garden of God unto me, fruitfull in workes of righteousnesse and holinesse, and I had beene nothing but a Wil­dernesse [Page 31] unto them, they might with some pre­tence and colour, have sayd thy had been Lords, that is, that they had power to doe with them­selves, and disposed of their service, as and where and to whom they plea­sed. But the case being farre otherwise, and their service alwayes, aboun­dantly recompenced and rewarded by mee, they have no cloake for their revolting and apostacie from my service.

2. Yea it is not onely a truth that God will not suffer such services of his creature to goe unrewar­ded, as have the true na­ture and spirit of services [Page 32] indeede, such as are per­formed in love and with truth of zeale to his glo­ry: but even to those that have beene but halfe ser­vices, that have beene ser­vices in the letter and out­side onely, he hath (for the most part) gratified abun­dantly. Thus in Ezek. 29. Vers. 18, 19, 20. to Nebu­chadnezzer, who served him with his army against Tyrus, he promised the lands of Egypt with all her spoyle and treasure, for his reward. So to Iehu, for that service he did unto God, in rooting out the house of Ahab, he granted the succession of the Kingdome of Israel to him and his children for foure generations, 2 King. [Page 33] 10. 30. so to Ahab him­selfe, in reward of that out­ward and formall repen­tance, which reached one­ly to the rending of his cloathes, and putting on and lying in Sackcloth, and outward abstinence, and walking softly, (for it reached not his heart in any effectuall change or conversion unto God) yet we know God gratified this repentance of his (such as it was) with the defering of that judge­ment, he had intended a­gainst him and his house, for his dayes. Many other like instances there are of this particular in the Scriptures.

CHAP. IV.

THe Reasons of this point are;

First, God will not be served by his creature for nought, because the love that hee beares unto his creature man, being the workemanship of his owne hand. I shall not neede to prove this love of God to men; the Scrip­ture, nay the whole world is full of it, I meane of the sweet fruits and expressi­ons of it. Yea the truth is, that this same roote; The [Page 35] love God beares to the World, beares fruit farre more excellent and glori­ous, then that wee now speake of, this rewarding men for their service done unto him: so that we may easily give way in our ap­prehensions and judge­ments to this: So God loved the world, (saith our Saviour, Ioh. 3. 16.) that hee gave his onely begot­ten Sonne, &c. It was a thousand times more to give such a gift as Iesus Christ was, freely to the world, then to give the greatest reward under hea­ven (yea or in heaven ei­ther) to the meanest ser­vice that could be perfor­med. Love is kind, or [Page 36] bountifull (saith Paul, 1 Cor. 13. 4.) that is, is of a communicative nature or disposition. And if this affection out of it's owne nature, propertie, and in­clination, otherwise un­provoked, disposeth to do­ing good, or giving gifts, to those that are loved; how much more is this nature and propertie of it strengthned, when those that are loved are also ser­viceable, and still ready to obey and fulfill the desires of the lover. As if a man loves his child because he is his child, how much more doth hee love him, when hee serveth him? This is one reason of the love of God to man.

2. The second reason may bee the royall and bountifull disposition in God: It is the peculiar genius or spirit (as it were) of this disposition, which wee call bountie, to re­ward services, and that with a liberall and full hand, above the levell (as it were) or nature of them. This bountifulnesse in God the Scripture often expresseth. David speak­ing of the judgements or commandements of God, tells us (to the glory of God in this behalfe, Psal. 19. 11.) that in keeping of them there is great re­ward. So it was this bountifull disposition in God, that was the founda­tion [Page 38] upon which Paul built that high saying of his, 2 Cor. 4. 17. For our light affliction which is but for a moment, worketh unto us a farre more exceeding eternall weight of glory; light and momentany af­flictions could never worke after such a rate of recompence and reward, did they not worke upon the glorious munificence and bountie of God. A manifest demonstration of this disposition in God you may see in Gods a­boundant rewarding of Abraham for the obeying his voyce, Gen. 22. 17, 18. This for the second Rea­son.

3. Againe, a third rea­son [Page 39] why God will reward all the services of his creature, may be because he desires to manifest and make knowne both these gracious dispositions of his to the world. He re­wards his servants both because hee loves them, and is bountifully dispo­sed: as likewise because he desires to make a dis­covery of both these pro­perties in himselfe. As a man may build, partly be­cause he hath skil in archi­tecture, and so building is a naturall kind of exercise or imployment to him, and in that respect, de­lightfull: and againe hee may build too, to expresse and shew the skill and in­sight [Page 40] sight hee hath into that art: So God may reward those that serve him, part­ly, because the goodnesse of his nature, his love and bounty leades him there­unto, in which respect it is sutable and delightfull to him to doe it (though hee had no further end or intent in doing it; partly because hee desires to make knowne unto his creature, how he is dispo­sed both those wayes, both in point of love to his creature, and bounti­fulnesse of nature also. And this discovery or manifestation of these two natures or properties in God, may bee called their perfection, in such a [Page 41] sense as Christ himselfe, 2 Cor. 12. 9. saith, that his strength is perfected through weakenesse: And Abrahams faith is sayd to have beene perfected by workes, lames 2. 22. Any thing that is excellent and glorious, whilst it is kept secret, and remaines invisible, suffers a kind of imper­fection, and wants some­thing that belongs unto it, and which would in some respect, in an exter­nall consideration, bet­ter the condition of it, that is to say, discovery or manifestation. As the Sunne when it is in the eclipse, or a candle when it is in a darke Lanthorne, or under a Bushel, though [Page 42] there be nothing internal­ly defective or wanting to them, no more then when the one shines in his might, and the other is put on a Candlesticke, yet they are in a kind of suffe­ring condition; the na­tive inclination or ten­dencie in light being, to be seene, or to inlighten others. So the excellen­cies, and vertues, and glo­rious perfections in God; love, bountie, power, wosedome, &c. though they be internally perfect and intire, and wanting no­thing of their perfection (in that kind) whilst they remaine unknowne and undiscovered to any but to himselfe; yet it is a kind [Page 43] of improvement to them, which the Scripture calls a perfection, when they are brought forth into a further light, when the knowledge of them is communicated ad extra. For that doubtlesse is the full and direct meaning of our Saviours words men­tioned: my strength is perfected in weakenesse, that is, that absolute strength and power I have to support my creature, receives perfection, such a perfection, as it is capable of, that is to say, discovery or manifestation, in and through the creatures weakenesse. In such cases it is best discovered, and consequently made per­fect, [Page 42] [...] [Page 43] [...] [Page 44] or (rather) perfected, [...]. The like may be sayd of all the other di­vine perfections in God: their manifestatiō is their perfection in this sense; so then this may well bee a­nother reason of the point, why God should reward the services of his people, viz. to manifest those two excellent pro­perties of his, his love to his creature and the boun­tie of his nature.

Fourthly, a fourth rea­son may be, the love that God beares to the righte­ousnesse or obedience it selfe of his creature, the desire he hath, or the de­light he takes, to have his voyce, and his Lawes o­beyed [Page 45] by men. The Lord takes a pleasure, and holy contentment to see men walking in wayes of righ­teousnesse, to see their hearts and hands lift up to his Commandements. And because hee would fill the world with righte­ousnesse (if it might be) he would have all the plants, all the vines in his great Vineyard the world, laden with clusters of these Grapes; he therfore streng­thēs the hands of men here­unto, by propounding and promising them large re­wards for such works. The Scripture speakes much of this disposition in God also, his love to righteous­nesse, his delight in the [Page 46] obedience of men. The righteous Lord loveth righ­teousnesse, (saith David Psal. 11. 7.) meaning in men, or in his creatures: and that with a love, redun­dante in personam (as they say) that is with a love flowing over, and redoun­ding to the persons work­ing it: as it followes in the latter clause of the Verse, and his countenance beholdeth the just, that is to say, with favour and ac­ceptation; he takes a plea­sure to looke upon them, in the wayes of their up­rightnesse. So 1 Sam. 15. 22. The Prophet informes us of the same disposition in God. Hath the Lord as great pleasure in burnt offe­rings [Page 47] and sacrifices, as when the voyce of the Lord is obey­ed? Behold, to obey, is better then sacrifice, and to hearken is better then the fat of Rams: implying, that the Lord takes a holy and so­lemne contentment in the obedience of his crea­ture, for being of a holy and righteous disposition himselfe, hee cannot but sympathize & be affected with the same wayes and courses wheresoever hee findes them: as David implyed in the words be­fore mentioned: the righ­teous Lord loveth righteous­nesse, intimating that his owne righteous dispositi­on, is the ground or foun­dation of this his affecti­on, [Page 48] to righteousnesse in others. Now then, as no man but will use meanes and seeke to have and in­joy that which hee loves and takes pleasure in, yea and if it may be, will seeke to have it in aboundance: So God loving righte­ousnesse and obedience in men, layeth out for it in the world, holding forth rewards, and ample considerations, to those that will accommodate and pleasure him therein. Gods promises, are (as it were) the seede of obe­dience to his Comman­dements.

CAP. V.

AGaine, in the fift place, God promiseth rewards to those that serve him (happly) for this rea­son also: because this is the most proper and natu­rall way, or method, to deale, and treate with his reasonable creature, man, for that commoditie of righteousnesse; it is a course most agreeable to the principles of his na­ture and being, and like­wise to the termes of his [Page 50] condition. It is a knowne commendation of the wisedome of God, and sweetnesse of his provi­dence, disposing and, go­verning all things, to comply, and follow, to goe along, and fall in with the severall tempers, frames, natures, and pro­perties of his creatures, so as to act and move every of them, by wayes and meanes peculiarly fitted to them. When God made Balams Asse to speake, to reprove the mad­nesse of the Prophet, (as the Scripture speakes) he did not effect it in such a way, or by such meanes, as hee used to move his Pro­phets, (as for example, [Page 51] Isaiah, or Ieremy) to speake to the like purpose, to re­prove the false Prophets amongst them. Hee did not enlighten the phanta­sie of the Asse, to know or understand, the weight, or intent of what shee spake: neither did hee move her by way of cösci­ence, or reverence of him­selfe, to utter what shee spake, or the like, which was the method hee used with the Prophets, in like cases, but onely by the Ministrie of his Angel (as is most like) acted the tongue of the beast to shrike the sound of those words in the aire. So in procuring obedience frō the Sunne, Moone, and [Page 52] Starres, Windes, Seas, &c. (for these obey him too, and fulfill his words in their courses, and motions, Psal. 148. 8. he doth not proceed after the same method, wherein hee walkes with men, to procure obedience from them, because they are of a different creation, and frame, from these: he doth not promise rewards to the Sunne, or Moone, or any irrationall creature, to perswade them to o­bey, nor threaten them to keepe them in from diso­beying, because they have no principle in their na­tures, capable of such im­pressions: but he hath put naturall propensions into [Page 53] them, which are sufficient to carry them on in their ordinary and naturall mo­tions, while he is pleased to support them, and when hee would have them forsake or cease their naturall motions; as in case of miracles, there hee overbeares them with a strong hand of absolute power, and rules them (as it were) with a rod of Iron. But when hee comes to worke obedience out of men, whom hee hath en­dued with principles of reason, judgement, under­standing, desires of their owne good, feare of evill, &c. Hee applies himselfe to these in such a manner, that all these powers and [Page 54] abilities in their natures may be acted and exer­cised withall: which is done by addressing him­selfe unto them, in a way of promising rewards, if they will obey, and threat­ning punishments, if they obey not▪ In this sense, speaking of his manner of dealing with Israel of old, to perswade them to his service, and the obedi­ence of his law, hee saith ( Hosea 11. 4.) Hee drew them with the cords of a man, that is, hee dealt with them, to make them an o­bedient people unto him, in such a way, and upon such termes, as were pro­per and fitting for men to be dealt withall: imply­ing, [Page 55] that God hath other cords to draw other crea­tures unto him, when hee is pleased, and hath occa­sion to do it.

This then is another reason for the point, God deales with men for their obedience, and service in a course sutable to the natures and dispositions of men.

2 Sixthly, God there­fore promiseth rewards, and recompences to the services of men, (and those very ample and large) yea and will assu­redly performe them ac­cordingly, that so he may commend his owne infi­nite worth and greatnesse: and give his creature to [Page 56] see, and understand, how highly hee values him­selfe, that his creature also may strive, and make conscience to value him accordingly. For this is to be knowne and consi­dered, that the greatnesse and goodnesse of God, (which is indeed true greatnesse) together with his own thoughts or judg­ment hereof, (which doubtlesse are according to truth, and commensu­rable thereunto) are both to be seene, as in a glasse, in those rewards, those large and vast recompen­ces, which hee bestowes upon those that doe him service: as well (if not better) and with more [Page 57] cleernesse, than in the horrour and punishments of those, that have rebel­led against him, and if he should either not reward at all, or give but some low, & common rewards, to services done unto him, he should much ob­scure and darken his own infinite worth in the eyes of his creature: wee have a common saying a­mongst us, that there is no service to the service of a King. And so pro­portionably, the services of men that are greate on earth, especially if they have but that wisdome, to make the best of their outward greatnesse in a civill and morall way; are [Page 58] better than the services of meaner men. One speci­all reason hereof is, be­cause Kings and Princes, doe not properly give wages, but rewards to their servants, that is, in those recompences which they give for service done unto them, they put in the consideration of their owne greatnesse, over and above the strict value of the service, simply consi­dered in it selfe: which is not so much a point of e­quitie, as of wisdome in them (though there be a kinde of equity in it too,) for by this meanes they doe informe the world that they are sensible of, and understand their own [Page 59] greatnesse, and so impose a kind of awfulnesse upon them, and a necessitie of considering the same also, so the great God of Hea­ven and Earth drawes (as it were) the similitude and proportion of his owne excellent greatnesse, in those great rewards hee gives to those that serve him: and withall makes it knowne to the world, that hee understands him­selfe to the utmost: and so raiseth sutable appre­hensions of himselfe, in the mindes both of men and Angels. In which re­gard they are said to speake stout words against the Lord, that say, it is in vaine to serve God. Mal. 3. 13, 14. [Page 60] They that seeke to abo­lish, or take away the bountifulnesse of God in rewarding those that serve him, fall very heavy upon him, and beare the world in hand, that he doth not much regard himselfe, nor value his owne greatnesse (if there be any greatnesse in him,) and consequent­ly, teach and tempt the world to esteeme lightly of him also. And God accordingly, when hee speaks of recovering that honour and glory, which men by such thoughts or words take from him, ex­presseth himselfe thus, vers. 18▪ Then shall you re­turne, implying, that they were farre out of the way [Page 61] before, and discerne be­tweene the righteous and the wicked, betweene him that serveth God, and him that serveth him not The grea­ter difference God ma­keth betweene those that serve him, and those that serve him not, the more fully hee vindicates his owne greatnesse and glo­ry. And this is the rea­son (I conceive) why though God loves righte­ousnesse and obedience in his creature (as was touch'd before) yet hee doth not love them so much simply for them­selves, nor for that sympa­thy, and agreement they have with his owne righ­teousnesse and holinesse, [Page 62] as for that advantage or opportunitie they offered unto him, of drawing that lovely expression of his owne greatnesse in the re­ward of his creature: which seemes to be the soveraigne, and highest end of all Gods workes, and of his going out of himselfe, in the way of creation. The Scriptures are many, and very pre­gnant, which shew, that God requires obedience, and service from men in subordination to their re­ward and happinesse, or for that end, that he might reward them, as Psal. 81. 13. Oh that my people had harkened unto mee, and Is­rael had walked in my waies! [Page 63] Why? What benefit, or booty, what heaven had this beene unto God? Yes: see the 14, 15. verses. I should soone have subdued their enemies: and turned my hand against their ad­versaries. The haters of the Lord should have submitted themselves unto him: but their time should have endu­red for ever. As if hee had said, God had then met with those summer fruits, which (of all others) his soule longeth for, viz. an oportunity of rewarding. So in the 10. Deut. 12. And now Israel, what doth thy Lord thy God require of thee, what? that thou keepe the Commandements of the Lord, which hee hath given [Page 62] as for that advantage or opportunitie they offered unto him, of drawing that lovely expression of his owne greatnesse in the re­ward of his creature: which seemes to be the soveraigne, and highest end of all Gods workes, and of his going out of himselfe, in the way of creation. The Scriptures are many, and very pre­gnant, which shew, that God requires obedience, and service from men in subordination to their re­ward and happinesse, or for that end, that he might reward them, as Psal. 81. 13. Oh that my people had harkened unto mee, and Is­rael had walked in my waies! [Page 63] Why? What benefit, or booty, what heaven had this beene unto God? Yes: see the 14, 15. verses. I should soone have subdued their enemies: and turned my hand against their ad­versaries. The haters of the Lord should have submitted themselves unto him: but their time should have endu­red for ever. As if hee had said, God had then met with those summer fruits, which (of all others) his soule longeth for, viz. an oportunity of rewarding. So in the 10. Deut. 12. And now Israel, what doth thy Lord thy God require of thee, what? that thou keepe the Commandements of the Lord, which hee hath given [Page 64] thee for thy good. So in the 12. of Deut. 25. So like­wise the 26. of Deut. 18, 19. and the 28. of Deut. So in Iohn 10. 17. There­fore doth my father love mee, because I lay downe my life: (but that is not all, but) that I might take it againe. It was not simply Christs laying downe his life, but his laying it downe in such a way, and upon such termes, that he might re­ceive it againe of his Fa­ther, id est, his laying it downe in a way of righte­ousnesse, that so his Fa­ther might restore it a­gaine unto him with an abundant increase, and re­compense of glory, this was that (saith Christ) [Page 65] that drew out my Fathers affection so abundantly unto mee. So that how­ever it is not to be de­nied, but that wee were created by God for his worship and service, yet his superiour and greater end in creating us was our being rewarded, or our glorification, and hap­pinesse by him; or, the serving of himselfe in re­warding us, and therefore the Holy Ghost (I con­ceive) when hee speakes of this end of our creati­on, our glory, speakes of it with a more emphati­call and significant kinde of expression, than of the other: as 2 Cor. 5. 1. For we know, that if our earthly [Page 66] house of this our tabernacle were dissolved, wee shall have a building of God, a house not made with hands, eter­nall in the heavens: for wee that are in this taber­nacle doe groane being bur­dened, not for that wee would be uncloathed, but cloathed upon, that mortality might be swallowed up of life, &c. for hee that hath wrought us for the self same thing is God: [...], &c for this very selfe same thing, that is to say, which hee had spoke of, vers. 1. our house made without hands, eternall in the hea­vens, (meaning our ut­most glory) [...], (saith Saint Paul) God [Page 67] made us for this very selfe same thing: as if all Gods other ends concer­ning us, were nothing in comparison of this, or at least were all contained or comprehended in this.

3 Seventhly (and last­ly) another reason of the point may be, to leave the rebellious and diso­bedient without excuse. This is one thing which God stands much upon, cōcerning those that shall perish and be destroyed, and which he will provide for with a high hand, that their mouthes may be stopped; that they may not be able to lift up a word or thought against his proceedings against [Page 68] them, in their condemna­tion: now wee know (saith S. Paul, Rom. 3. 19, 20.) that whatsoever the law saith, it saith it to them that are under the Law, that eve­ry mouth may be stopped, and all the world be obnoxious (or subject) to the judge­ment of God. And verse 4. Let God be true, and every man a lyer, as it is written: that thou mightest be justified in thy words, and overcome when thou art judged. viz. touching the judgements thou executest, & the pu­nishments thou inflictest upon wicked men. For God is seldome judged, or questioned, but about his proceedings against sinfull, and disobedient [Page 69] men: and besides it is evi­dent, that hee speakes of this particular in this place: now God will al­waies be sufficiently pro­vided for victory in this kinde: hee will cut off from wicked men, and from all those that shall rise up to plead for them, all matter of defence, apo­logie, or excuse, that might be pleaded for them. And hee so much esteemeth this full, and intire justification of him­selfe, in the condemna­tion of the wicked, that hee highly respects any service or meanes used by men, tending thereunto: upon this ground it was that Paul concluded for [Page 70] himselfe, and other faith­full and diligent Prea­chers of the Gospell (2. Cor. 2. 15.) that they were unto God the sweete savour of Christ, as well in those that perish, as in those that are saved: that is, they made Christ advantagi­ous, and acceptable unto God, not onely in the sal­vation of those that be­leeved, but in the con­demnation also of the wicked: viz. because the effectuall proffer and ten­der of Christ, and salva­tion by him unto them, removed the cause of their condemnation as farre from God as might be, and cast it upon their owne necks, and left them [Page 71] without excuse: so a­mongst diverse other meanes and circumstan­ces, that God in his wis­dome hath belayed for this end, to leave wicked men naked to judgement, and without excuse, this particular we speake of, is one, his promising such re­wards, to those that shall obey him. If he had been a hard master, and would have had the service and labour of men for no­thing, this had beene a colourable pretence for such men, why they re­fused his service, (as was proved before out of Iere­mie, 2. 31.) But now re­quiring nothing from any mans hand, no worship, [Page 72] no service, no obedience, but for which hee promi­seth consideration to the full, reward upon reward, recompence upon recom­pence, if now they will burst his yoke, and cast his cords from them, if now they will walke stubborn­ly against him, and be dis­obedient, the blood of their soules will be up­on their owne head appa­rently: and when God judgeth them to death, or sends them quicke to hell, they cannot say unto him, why dost thou so? Themselves can answer such a question too well, to aske it. This for the seventh and last reason: the uses of the Doctrine are,

CAP. VI.

FIrst for confutation: and that of two opini­ons.

First, If God hath no intent to be served by his creature for nought, but so many precepts, so ma­ny promises, either ex­pressed, or implyed, ei­ther distinct, or in com­plication, that is, either so many in number and tale, or so many in weight, and worth, then that opi­nion, or imagination ra­ther [Page 74] (if the name of a Phrensie be not fitter for it, then either) which was maintained by some in Malachi's time, name­ly, that it should be in vaine to serve God, must fall to the ground, and be attainted of blasphemous untruth. Whether there be any in presence this day so farre delivered up to a reprobate minde, as to have their judgements coupled with such an er­rour, I know not, if any man finde any grudging, or secret heaving in his thoughts of such a con­ceit, let him weigh and consider seriously, what hath beene delivered in the Doctrine: and this, [Page 75] (through the blessing of God) may be a meanes to deliver him out of a great, and dangerous snare of death. He that saith, the God of Heaven taketh no regard of them that serve him, hath no intent of do­ing more for them that o­bey him, then for others shakes one of the maine pillars of the heaven of Religion, and goes about to undermine the founda­tion of the throne and Kingdome of God a­mongst men. I have done with this: the opinion is wicked, and will fly (I trust) fast and farre enough from us, though there be none to persue it.

Secondly, for confu­tation: [Page 76] wee might streng­then our hand abundant­ly from the Doctrine de­livered, for the opposing and overthrow of another opinion of the same blood, and of neere affi­nitie with the former, which denyeth the im­mortality of the soule: or (which upon the matter, falleth in with it) denieth the resurrection from the dead. This opinion hath heretofore looked out of many atheisticall spirits a­broad into the world, and the nakednesse of it beene covered with the best fig­leaves, that the wisdome of the flesh, and the lear­ning of hell could finde out for it: and it is much [Page 77] (if not more then to be feared, that at this day, it walketh amongst us, like the pestilence, in dark­nesse: and is kept like a sweete morsell under the tongue of many, yet ho­ping this assembly to be wholly cleere from the infection, and that the blessed hope of immorta­litie hath delivered you from the sinfull and accur­sed hope of perishing like the beast; I shall wave this disputation also; when I have spoke this one word, that hee that is not willing to have his soule immortall, is not willing to have any God at all, if hee knew how to helpe it. Onely [Page 78] by occasion of my na­ming the errour, in this the day of our humiliati­ons before God, I cannot but impose a taxe of sor­row and teares, and con­trition of soule upon my selfe and you, for this and for many other corrupti­ons of judgement, and breaches that have beene, and daily are made a­mongst us, upon the ever­lasting Gospell of the everlasting God, partly by men of corrupt minds, and partly by men un­learned, and of unstable judgements (as Peter speakes) for that row­ling and troubling those pure streames of the sanctuary. This for the [Page 79] first use of the Doctrine, which is for confutati­on.

CAP. VII.

1. THe second use of the point is for In­struction, and that in two particulars.

First, If God be a re­warder of those that seeke and serve him, then ob­serve hence by way of in­struction, that it is no lost labour, no time ill spent, that is spent in the ser­vice, [Page 80] and worship of God: wee may say of the service of men, many times, as Solomon speakes of the feare of men, Prov. 29. 25. That it brings a snare upon men, out of which they never recover, and when it brings no snare, many times it brings nothing at all. Men are unthank­full, and soone forgetfull, of the best kindnesses, and services that have beene done unto them: yea ma­ny are unjust, and defraud the hireling of his wages, and musle the mouth of the oxe that treadeth out their corne. Pharaohs Butler forgate Ioseph in prison, after hee was restored to his place. And King [Page 81] Ioash remembred not the kindnesse of Iehoidah the father, when hee com­manded Zachariah the sonne to be stoned to death: and Iames spoke of some that by fraud kept backe the hire of the labourers that had reaped their fields, besides many other examples and in­stances of most unnaturall and foule injustice, and unthankfulnesse both in Scripture ecclesiasticall, and civill histories. But God (saith the Apostle, Hebr. 6. 10.) is not un­righteous that hee should for­get your worke and labour of love which ye shewed towards his name, &c. No he for­gets nothing, he keepes a [Page 82] booke of perfect remem­brance of all done for him, throughout the world. To serve him is more for our profit a thousand fold, than it is to sowe the fruitfullest soyle under heaven, than that which brings forth an hundred fold. And there­fore David saith, Psal. 119. 111. that he had taken Gods testimonies, as a heritage for ever: meaning, that hee look't to live by his ser­vice, hee look't for at plentifull, and comforta­ble meanes of support and subsistence in the world, from his obedience to the Law, and precepts of God, as other men have from large possessions [Page 83] and inheritances.

2 Godlinesse, if it hath the promises of this life, as well as of that to come (as the Scripture affirmeth it hath, 1. Tim. 4. 8.) doubtlesse it hath the performāces also. And as the seekings, and servi­ces, and addresments of particular persons unto God, have never beene un­rewarded by him, but were still returned with abun­dant consideration into their bosomes, and that (for the most part) even before the sonnes of men, in very gratious, and large expressions in outward [...]ercies, and blessings of this life: so have the see­kings, and addresments [Page 84] of whole societies of men, of cities, states, and kingdomes unto him, much more. I do not be­leeve, that any one in­stance or example can be produced out of the sa­cred records of the Scri­pture, where ever a city, na­tion, or people, did hum­ble themselves before God (especially with prayer and fasting,) but the windowes of Heaven were opened upon it, and the blessings and mercies sued for, powred downe upon thē. When the chil­dren of Israel were for their sinnes sold into the hand of the King of A­ram, Iudg. 3. 9. and were oppressed and kept under [Page 85] subjection by him; wee onely read of their crying unto the Lord, and soone after he stirred up a deli­verer unto them, who brake the yoke of this bondage from off their necks. In like manner, when upon a new score of provocations, God had suffered Eglon the King of Moab, to oppresse them, vers. 15. the like cry and calling upon God pre­sently fetched down from heaven another Saviour unto them, who soone brake the staffe of this op­pressor also. A third time, when notwitstanding for­mer pressures, and for­mer deliverances, they fell yet againe to their old [Page 86] trade of doing wickedly against the Lord, and hee gave them wages fit for their work, and sold them into the hand of Iabin King of Canaan, a stou­ter oppressour (it seemes) than either of the former; for hee had nine hundred chariots of Iron: yet on­ly suing and crying unto the Lord (as before) they soone got an execution, or a judgement against the nine hundred chariots, which was served by the hand of Barak, and De­borah. Again, a fourth time when they suffered grie­vous things under the Mi­dianites, and were driven from their cities, houses, and dwellings, into dens, [Page 87] & caves in the mountains, and were mightily impo­verished by them (as the story saith) yet the for­mer meanes of crying un­to the Lord, wrought so with him, that hee pre­sently sought, and found them out a deliverer from under this calamitie also. The rest of the Tribes of Israel, which had beene twice beaten by the Ben­jamites, upon the second humbling themselves be­fore God, obtained a great victory. We might instance of all those o­ther fasts and h [...]miliati­ons mentioned in Scrip­ture, as that of Ezra, chap. 8. that of Nehemiah, chap. 9. that of Ester, chap. 4. [Page 88] that of Iehosaphat, 2. Chron. 20. that of Ninivie, Io­nah, chap. 3. There was none of all these seekings of God, but that found him: the service scarce performed; but it was at­tended with a reward.

3 So that we may build upon this foundation as high as the heavens, if we had wherewithall to do it, if our hearts will serve us. If wee serve and seeke God with upright hearts, and do not make him to serve with our sinnes (as the Prophets expression is) that is, subject his will to ours, and make him beare such burthens, as are not meete for him to beare,) wee shall have [Page 89] our hearts desire, whether it be in the depths be­neath, or in the heights a­bove, whether it be the flower of the wheate, or the honey out of the rocke: if the out stretched arme of the Lord can come at it, wee neede not feare: God will not be sought nor served in vain: hee knowes his creature must live and subsist by him: and hee that will do his worke, shall eate of his bread.

4 It is true, wee have many great, and impor­tant suits and requests to put up to the throne of grace, and to solicit the Almighty about this day, as the pardoning the [Page 90] great iniquities, & migh­ty transgressions of the nation, the healing of the sores of a land which sha­keth, and whose foundati­ons are out of course: the taking off the wheeles of the chariots of our ene­mies, who are driving fu­riously against us: the putting up the sword of his indignation into the place of it, which is now shaken over us; the ma­king way for his Gospell, that it may runne and be glorified through the land, through the mid­dest of the rage and gain­sayings of men, with ma­ny others of like conse­quence. Which if wee should by causing our [Page 91] voyce to be heard on high this day, draw out of hea­ven, and see brought to passe before your eyes, you will be (I conceive) as those that dreame: you seeke them (I feare) in some respect, upon the like termes, (it were well if you did so in all) that the Church of God sought for Peters enlarge­ment out of prison, Acts 12. They were at it close, and prayed earnestly for Peters life and libertie: but yet they said, shee was mad (though one of their owne company) that brought them tidings, that their prayers had prevai­led, and had fetch'd Peter out of prison: so you [Page 92] weepe, and mourne, and are troubled in your soules, and lift up your cryes to heaven, to obtain these mercies, and suits from God, but if a man should come in amongst you, and should say to you, that your prayers, and tears are accepted, that the Lord hath heard the voice of your weeping, and you shall have a speedy an­swer from heaven of all things: the iniquities of your people is forgiven▪ your land shall be healed, your enemies shall fall before you, and licke the dust at your feete: the Gospell of Jesus Christ shall runne, and be glori­fied in the middest of [Page 93] you, &c. I feare you would say, (or at least thinke within your selves) that such a man were mad. Well, follow you the worke, and service you have in hand, as those Christians did, and call, and cry with your whole hearts, though your faith and hope of particulars, especially of present pre­vailing, be as short, and weake, as theirs (in all likelihood) was: yet you have the same God to do with that they had, whose eyes are as open to the prayers of his servants at this day, as ever, who can­not forget to be gratious, because he practiseth con­tinually, and keepes his [Page 94] hand in ure daily and hourely. And therefore though you will not be­leeve your selves, yet suf­fer patiently, and take it not amisse, if others will beleeve for you, that God will give you, and that sooner than you can ex­pect, a gratious returne of this daies service into your bosomes. God hath not said unto you, this day serve mee for nought, nor gathered you toge­ther, to seeke his face in vaine. This for the first point of instruction. It is no lost labour, no time ill spent, that is spent in the service of God: such la­bour, such service shall have that good measure [Page 95] (our Saviour speakes of, Luk. 6. 38.) rendred unto it, measure pressed downe, and shaken together, and running over. If one world will not fill the bushell, there is another that shall make it runne over.

5 Secondly, if it be no part of Gods meaning to be served by his creature for nought, but hee will give rewards, and be boun­tifull to those that serve him, and hath declared himselfe upō such terms: then observe againe from hence, by way of instru­ction, that it is a thing well pleasing to God, and no waies offensive to him, for all men to pro­voke and stirre up them­selves [Page 96] to the service of God, by the considerati­on of his bounty, and of those great and gratious things hee hath promised to do for those that serve him. Doubtlesse, God would never have kindled this fire in the world (especially hee would ne­ver have made the pile so great, and heaped on wood in that abundance hee hath now done to en­crease the heate and strength of it) if it had beene unlawfull for the creature to have warmed it selfe at it. What? hath God cast out these gol­den baits out of heaven to fish for the hearts, and soules of men in the sea [Page 97] of this world, and is it not lawfull for the soule to bate at them, yea and to swallow them? Hath god­linesse the promises both of this life, and of that which is to come, and May it not regard them? may it not touch, nor tast, nor handle them? May it not live, and strengthen it selfe by the hope of en­joying them? Hath God planted so many trees, so many pretious promi­ses, in the paradise of the Scriptures, and is it not lawfull to eate of any of them? Hope must be no longer a grace, but a sinne, if it be not lawfull both to looke at, and to looke for the good things that [Page 98] God hath promised to those that love him.

6 It is true, that God is, (as the Father expres­seth it) sine intuitu praemii diligendus, to be loved (and cōsequently served) with­out any eye to a reward: that is, though he gave no reward to his servants, yet for his owne sake hee were to be loved (and ser­ved accordingly) yet now hee is much more to be loved, and much rather to bee served, now hee doth reward so abundantly: And therefore it is not a thing onely lawfull, but necessary also, yea a mat­ter of duty and consci­ence, to serve him for his rewards, at least to serve [Page 99] him more, and more wil­lingly, and cheerfully. O­therwise wee must hold, and maintaine, that God is never the more to be re­garded, nor to be loved, or served for all his promi­ses, how great and preti­ous soever they be: wee are in never the more bonds or ingagement at all unto him for these: which is a conceipt, that both reason, and religion alike abhorre.

The best (indeed) and most spirituall use that can and ought to be made of the promises, and large recompences which God gives unto those that serve him, is, to use them as glasses, wherein to con­template [Page 100] and behold the glory of the love, good­nesse, and bountifulnesse of God towards the crea­ture; and so indeed to be more provoked to the love and service of God, by what hee seeth or fee­leth of God, or from God, either in his promi­ses or rewards, then by what hee either seeth or feeleth of his owne, or coming toward himselfe, in either. This, as the Scri­pture it selfe (I conceive) intimates unto us, in the frequent expression, of seeking the face of God. 1. Chron. 16. 11. and else­where: meaning by the face of God, some favou­rable or gratious ex­pression [Page 101] of himselfe unto us in some mercy, delive­rance or the like, wherein (as it were) the face of God, that is his love, goodnesse, bounty, &c. is to be discerned, but sin­full (doubtlesse) it is to neglect, or passe lightly, either by his promises, or rewards, because these can­not be neglected or despi­sed, but God himself must be despised in them, there being so much of him, of his grace, goodnesse, and bounty in them; it being every whit as true (and happily with truth of a greater weight and impor­tance) concerning the promises of God, as it is concerning his precepts, [Page 102] and Commandements, that hee that despiseth them, despiseth not man, but God, 1. Thess. 4. 8. And if it were not a thing lawfull to provoke, and stirre up our selves to seek God by consideration, and hope of his mercy, and goodnesse to be shewne unto us, according to the exigencie of our necessities, estates, and conditions: why do wee keepe these dayes of more solemne addressements, and deepe humiliations unto him? or why have the children and servants of God kept them before us?

8 It is evident from Scripture, that the hope [Page 103] and consideration of ob­taining mercy from God answerable to their feares, and desires, and present exigences of their affaires, have still been the ground of all those more serious seekings of God, whether by prayer & crying onely, or by fasting also (the chiefe wherof, were brief­ly mentioned unto you) If they had beene foule, and sinned in so maine a circumstance, as the ground and foundation of their service, would God have sealed his approbati­on and acceptation of them from heaven, with such gratious answers to their desires, as hee did from time to time? There­fore [Page 104] wee may be comfor­ted and established in this point: that wee sinne not at all, but approve our selves unto God in his owne way, by exciting and quickning our selves to seeke his face this day, by a hope and confident expectation of finding fa­vour in his eyes, in deli­vering us out of the hand of all our feares, in tur­ning away his judgements frō us, & from our nation. God, as he cōmands the poore to speake entreaties to him: so hee gives the poore leave to expect, and look for consolations frō him: & in the strength of this hope, to lift up their hands in prayers, & entrea­ties [Page 105] unto him. So much for the use of instruction▪

CAP. VIII.

1 In the third place by way of reproofe. If God be so gratious, and boun­tifull in his rewards to those that serve him, then woe be to them, that serve him not: fire, and brim­stone, and an horrible tempest (as David saith Psal. 11. 6.) is like to be the portion of their cup▪ Gods bounty and fulnesse towards those that serve him, is a great presage of his heavy and deepe severity, and vengeance a­gainst [Page 106] those that despise him. O consider this (saith the same Prophet, with bowels of compassion rowl'd together) you that forget God, lest I teare you in pieces, and there be none to deliver you. Who are they that forget God? not on­ly they that never thinke of him, that never come in places of his worship, that never joyne in the outward exercises of Re­ligion, that never speake of him, &c. Men may do all these, and yet be of those forgetters of God: that shall bee torne in pieces by him, and have none to deliver them. To forget God (in Scripture phrase) is when a man [Page 107] doth not remember him with such a remembrance which produceth effects sutable to the nature, ho­linesse, and glory of God, as love, feare, obedience, &c. Other kinds of re­membrances of God will rather turne to mens hea­vier judgement and deeper condemnation, then o­therwise. To remember God with a neglect and contempt of him, is farre worse than a totall forget­fulnesse of him: as that knowledge of God which the heathen had (whereof Paul speakes Rom. 1. 21.) not working in them the feare and service of God made thē the more inex­cusable, and consequently [Page 108] laid them open to the greater vengeance.

1. The truth is, that all the judgements, all the threatnings, all the curses, all the wrath, all the ven­geance, all the terrible and intolerable things, that are found from the one end of the Scriptures to the other, they are bur­dens of the neglect of this serving of God, and shall be borne by those that doe despise him, yea all the wrath and indigna­tion of the Almightie that is powred out in fire and blood upon the earth, upon the heads of Kings and Princes, of Kingdomes and Nati­ons, of cities and peoples, [Page 109] are nothing else but the rebukes of heaven for not serving him.

2 The land about whose peace and safetie wee are contending, and wrastling, and strugling this day with him, that hath them in his hand, the great and terrible God of heaven and earth, is (as our hearts well know it, and feele it) a land of sorrows, of feares, of troubles, and of great anxietie, and per­plexitie of soule to the in­habitants thereof, even ready to consume and eate them up: but what are our sorrowes, our feares, our troubles, our anxie­ties, and perplexities of soule made of? What is [Page 110] the matter, and (as it were) the very substance of them, but onely our sinnes, our defectivenesse, and wanting, our having beene found too light in the service of God? and so the Scriptures use con­stantly to speake, to call punishments, sinnes, in some such sense or figure of speech, as the nation of the Jewes, Iacobs naturall issue and posteritie, are usually expressed by the names of Iacob and Israel, in the scriptures, because they came all out of his loynes, and were some­times nothing else, but Iacob. Thus Esay 24. 20. The transgression of the land shall be heavie upon it; [Page 111] meaning their punish­ment for their transgressi­on shall be heavie upon them. So againe, Hosea 10. 13. Yee have plowed wic­kednesse, yee have reaped ini­quitie. So that our feares, our sorrows, our troubles, &c. are nothing but our Idolatries, our superstiti­ons, our pride, our cove­tousnesse, &c. Can the bulrush (saith Iob) grow without mire? (Iob 8. 11.) and yet certainly God can more easily make the rush to grow without mire, than hee can sorrow or trouble, without sinne. Anger is not in mee (saith God Esaiah 27. 4.) that is to say, till it be put into him: and how is it put in­to [Page 112] to him? by setting bry­ers and thornes against him in battaile, that is, by the raising up of weake and contemptible men in disobedience and rebelli­on against him, who are therefore resembled to thornes and bryers, be­cause they are ill to be handled, but easie to be burnt: so rebellious, and wicked men are trouble­some, and offensive to God, and hard to be en­dured by him, but they are easie to be destroyed and consumed. And if anger be once put into the Lord, and the fire of his wrath be throughly kin­dled, except the fewell be withdrawne from it in [Page 113] time, it will burne ter­ribly, even to the lowest hell: (as the Scripture speakes, Deut. 32. 22.)

3 It may be you thinke (at least many of you, that are of weaker, and looser consideration) that you have your full load upon you, all things are as bad with you, as they can be, that there is scarce any roome or place left in the body of the state or land, to have any new wound given it: that you cannot be in worse case than you are. A lasse (as our Savi­our saith to the Jewes, Mat. 22. 29.) you are de­ceived not knowing the Scriptures, nor the power of God. As there is no fire [Page 114] or burning so vehement, or great, but by the laying on of dry wood, or casting oyle upon the flames, will make it greater: so there is no affliction, no judge­ment, no calamitie, so grievous, or so heavie, and terrible upon a nation, or people, but the iniquitie and sinne of the nation still continuing and in­creasing, the judgements of it may be yet increased seven fold (at least.) God is able to hold out as long in expending of plagues, and vengeance, upon the children of disobedience, and rebellion, as hee is to hold out in mercie and goodnesse to those that serve him and obey him, [Page 115] which is to the dayes of eternity. And therefore, as Christ saith, ( Matt. 11. 21.) that it shall be easier for Tyre and Sidon, than for Corazin and Bethsaida; and so for Sodome and Go­morrab than for Caparna­um in the day of judge­ment; and yet both Tyre and Sidon, Sodome and Go­morrah, are like to have a very sore, and terrible day of it, when it comes: so our present condition, though it be full of hea­vinesse, and makes our bellies or bowels to sound like a harpe within us (as Isaiahs expression is, chap. 16. 11.) the land being like a wild bull in a net (as the same Prophets ex­pression [Page 116] is in a like case) bearing, and tearing it selfe this way, and that way, and not able either to finde, or to make an is­sue out of its troubles, yet is it tolerable, & easie to be borne in compari­son of what yet may be, if the hand of the Lord shall be stretched out against us still. Which extremi­tie of misery, there is no ground of hope at all, that wee shall escape, or be de­livered from, except the whoredomes of Iesabel, the abominable Idola­tries, and superstitions of that mother of abomina­tions be taken from be­tweene our breasts, except the blood, wherewith the [Page 117] land now for many yeares together hath beene pol­luted, be some wayes pur­ged and attoned, except there be some short worke made (in one kinde or o­ther) with the Agents and factours for the Sea of Rome amongst us, and the course, and the vent of her trade and merchan­dice stop't, (which yet in­creases dayly) except judgement runne downe as waters, and righteousnesse as a mighty streame. (Amos 5. 24.) to beare down, wash, and carry away as well the strong, insolent, and countenanced impieties of the land, as those of lesse resistance; except the lion will be content to [Page 118] eate straw like the bul­locke, and live upon it too, that is, except the op­pressor will cast away his rod, and the rich give over his trade of grinding the faces of the poore, & live upon that which is their owne, in a righteous and innocent way: except the great prophannesse of the land, cease from the hearts and mouthes of men: in a word, except there be a reformation, at least of the crying sinnes, and loud provocations of the land, wee must looke to heare the sound of the trumpet of Gods judge­ments, yet lowder and lowder amongst us, till it be exceeding loud and [Page 119] terrible indeed.

4 For that hath beene Gods constant method in proceeding against a na­tion or people, to begin with rods, to goe on with scorpions, and to make an end with lyons, that teare all in pieces, and devoure: except he be met withall in the way of his judge­ments, with repentance, and teares: destruction, still rising, and ripening, and coming on towards perfection, as the corne doth to the harvest, first the blade, then the eare, and lastly the full corne in the eare. The impeni­tencie, and stubbernnesse of a people, despoyles the father of mercies, and [Page 120] the God of all comfort, of all his bowels and compassions: they turne the God of all grace, into a consuming fire: you must looke to see your land an Aceldama, a field of blood, and your cities, and houses flaming up to­wards heaven like Sodome, except you compound with the Almightie for them in repentance: ex­cept you will ransome them with the casting a­way of your great trans­gressions. Sinne when once it hath drawn blood of you, will never give over hunting and pursuing you to the death, except you first give over the following of it. A land [Page 121] of righteousnesse, turned into a land of wicked­nesse, without repentance is no more meete, or capa­ble of the mercy of God towards it, than the rag­ged and steepe rockes are for a horse-race, or to be plowed with oxen. The comparison is the Pro­phet Amos, in the 6. chap, 12. vers.

This for the former branch of Reproofe, bent against the faces of such, who regard not the ser­vice of God notwith­standing the bountiful­nesse of his rewards, to­wards those that serve him.

5 Secondly by way of Reproofe (more briefly) [Page 122] If God be so gratious to­wards those that serve him, and will not be ser­ved for nought: then are those likewise children of reproofe, who though they do not wholely de­spise, or neglect this ser­vice of God, yet they are afraid of being burde­ned, and overcharged with it: they will binde it to it's good behaviour, that it must not wrong, or hurt them, neither in their bed, nor in their bushell, I meane neither in their ease nor pleasures, nor in their businesse and profits. We have many like post­horses, who will runne their stage lively enough, and with good mettall [Page 123] and speed: but it is death to them, to goe never so little further: so is there a generation both of men and women amongst us, who can with some tole­rable patience and atten­tion goe along with the minister of God speaking the Oracles of heaven, whilest the glasse is run­ning: but if hee carrieth them a little further, though the great things of their owne peace be never so earnest, and in­stant with them; yet (a lasse) they are them­selves no longer: they now begin to sweate, and to faint, and sometimes to nestle this way, and that; as if their seats by [Page 124] this time were growne too hot for them: or, as if all that is spoke after the houre is expired, were unsanctified matter, and borne out of due time: they cannot relish it, nor edifie by it.

6 To men of thus low and straitned spirits in the service of God, I shall onely say this (for the present) that if God gave Rewards for his service, by neeked scant measure, if hee gave so many hea­vens of an houre long apiece, as wee heare ser­mons whilst wee live, this were some tolerable ground for men to nou­rish, and suffer their hearts in such an humour: but [Page 125] they that say, they hope for good measure indeed at Gods hands, measure heaped up, pressed downe, shaken together, and run­ning over, they that looke for crownes of righteous­nesse, for life, and immor­tality from God, by way of reward; for these men to nurture, and traine up themselves, and their hearts in such degenerous, and unsutable strains, and wayes, as wee speake of, to make their Epha so small, when Gods Omer is so great, is it not, as if (in Iehoash's comparison, 2. Kings 14. 9.) The thistle in Lebanon, shall seeke to the Cedar in Lebanon, to give his daughter in mar­riage [Page 126] to his sonnes: it is altogether unworthy the name, not of religion on­ly, but of reason it selfe. But I shall not now in­sist any further on this.

CAP. IX.

1. IN the fourth place, by way of comfort, for those that are, but especially for those that have beene, the servants of God. If God be in­deed so open handed, so [Page 127] full of rewards to those that serve him, then let such, as have wrought to the throne of heaven, that have beene diligent and faithfull in the affaires and service of God, in case God hath done no great things for them yet, since they first entred his service, let them lift up their heads, and be com­forted from hence: their worke is all this while with the Lord, and will be shortly with them, even in their bosomes. As the Scripture saith of Christ, that hee that doth come, will come, and will nottarry: so hee that doth reward, will reward, and will not tarry: All your [Page 128] sufferings form Christ in any kind, all the labour of your love that ever you shewed to any of the Saints; all your prayers and hearings, and addres­ments unto God in any kinde, all your holy con­ferences, and meditations, in their full weight and number, all your holy purposes and resolutions, all your standings up to plead the cause of God, or of his truth or people upon any occasion, all your instructions admi­nistred to the ignorant, reproofes, and admoni­tions to delinquents, yea all the diligence, and faithfulnesse you have used in your particular [Page 129] callings, in conscience unto God, if there be any other worke, any other service, in any kinde, wherein you have obeyed the voyce of the Al­mighty: behold the ex­chequer of heaven is countable unto you for it, it is as good estate, as good strength, life, peace, joy, glory, as any Abraham, Isaack, and Ia­cob, or all the Angels of heaven stand possessed of.

2 As Peter speaks con­cerning the estates of one kind of wicked men, (2. Pet. 2. 3.) That their judg­ment of a long time lingred not, and their damnation slumbred not: meaning, [Page 130] that from their first en­trance upon those wicked practises, their judgement and condemnation were comming neerer and nee­rer upon them daily, and not onely so, but that they slept not, nor slumbred not by the way, that is, they gathered and increa­sed weight and measure in their comming, every houre the execution of them was deferred, there was a proportionable ad­dition made to them, so that they came full payd, and fell sore and terrible above measure upon them at last: so may it be sayd of that happinesse and reward of the servants of God, which yet are not [Page 131] come unto them, that yet of a long time they lin­ger not, they are upon their way, every houre and moment brings them nee­rer and neerer unto them: neither do they sleepe nor slumber by the way: God will give reward, not for worke and service onely, but for time of forbea­rance also: the longer it is ere hee makes us a re­turne of our righteous­nesse from heaven, hee makes it so much the richer, and with the more advantage, when it com­meth.

3 It may be there are some among you (yea I hope there are both men, and women not a few, of [Page 132] whom I now speake) who have beene heaving at this great stone, where unto all the shoulders of the land are this day put (if yet it may be removed) you have (I meane) hum­bled your selves and affli­cted your soules in private before God, for the peace of your nation, and peo­ple: and as yet you have eaten little of your la­bours, the heavens are yet as blacke, or blacker, over your heads, then they were: the judgement and destruction of the land, yet workes before your eyes. Well, yet let this ground of consolation support you: God hath not beene, neither ever [Page 133] will be sought of you, in vaine: you must give your prayers and teares, your humiliations and fa­stings a little time to worke, though you thinke it long ere you heare of them, there are others (on whomsoever they fall in another kind) will thinke they heare of them soone enough: when they fall downe from heaven, in fire and blood upon thē, they will bee ready to thinke with the Di­vell, that they are tor­mented, they are destroy­ed before their time. And so for the service of this day, if you performe it, with all your hearts, and with all your soules, feare [Page 134] not, but it will doe you as good service, as ever Da­vids worthies did him. I will defend your land a­gainst the Romish Phili­stims, your enemies, and bring downe the high lookes, the pride and insolencie of the sonnes of Anake themselves; the overgrowne greatnesse of their statures, their six fin­gers on every hand, and sixe toes on every foote, the mon­strousnesse, and formidable­nesse of their power, shall not be able to deliver them out of the hand of your teares, and cries, and importunities, wherewith you have armed your selfe against them this day. So much for this use also.

CHAP. X.

FIftly (and lastly) for exhortation: If this be the grace and bounty of the great God of Heaven and Earth, that hee will not be served by his crea­ture for nought, but hath both purposed and pro­mised to recompence all services, and whatsoever good thing any man doth, sevenfold into our bo­somes; let us all be ex­horted and perswaded from hence, without any consultations had with flesh and blood about [Page 136] the matter, to cōsecrate our selves this day, (& so for ever) to this blessed service let us (out of hand) enter our names in the list or roll of his servants, & resolve frō henceforth to work to the Throne of Heaven: let all other work, w ^ch is incō ­sistent with the worke of God, be an abomination unto us, & let all our right hands forget their cunning when ever they shall offer to lift up themselves unto it: and as for that master, to whom we gave our selves, indeed, as servāts to obey in the dayes of ignorance, I meane unrighteousnes, or sin Rom. 6. 16. let us breake his yoke from about our neckes, and cast his cords [Page 137] from us: let us trample his authority under our feet, & make an escape from his Iron Furnace, that so we may be at perfect libertie to runne the wayes of the Commandemēts of God, & have nothing to do, no­thing to look after, but on­ly the advancemēt of his throne & glory, & things subservient thereunto.

But lest this may seeme a hard saying to flesh and blood, to men that nei­ther have knowne God, nor what his service mea­neth (being the men, whose peace in speciall manner wee labour and travaile with in this ex­hortation) to be called off from the ease and plea­sures [Page 138] sures of the flesh, and from the service of Mammon, who giveth them wages daily which they see, and taste and handle, to serve an unknowne master, whose worth and service doe no wayes suite or sort with their spirits, I desire to propound a few motives or considerati­ons to ease the burden of our exhortation, and which by the blessing of the most High upon them, being once gotten into their hearts and in­ward parts, may render the service of God, sweet and desirable above all things unto them.

First therefore let such men consider, that hee [Page 139] whose service is now ten­dred and recommended unto them, is the great, and excellent and mighty Iehovah, the glorious possessor of Heaven and earth, who hath the hea­ven for his throne, and the earth his footstoole, Who is attended by thousand thousands of Angels, and ten thousand times ten thousand stand and minister unto him, Dan. 7. 10. to whom the nations are as the drop of a Bucket, and the inhabitants of the earth as Grashoppers, and are counted as the small dust of the ballance, Esa. 40. Who is terrible to the Kings of the earth, Psal. 76. 12. and bringeth Princes to no­thing, and maketh the Iudges [Page 140] of the earth, as vanitie, Esa. 40. 23. In a word: hee is that God, of the treasures of whose wisdome, good­nesse, power, glory, maje­stie there is no end, nor ever shall be: he is a God from everlasting to ever­lasting. If the greatnesse of a master be any recom­mendation of the service, if to powre water on hands that are honorable, be an imployment of higher satisfaction to the minds of men, then on those that are meaner, if atten­dance upon majestie and greatnesse, bee rather wa­ges then worth, honour then service; then hath the service of the God of Heaven the prehemi­nence; [Page 141] and no other im­ployment, no other ser­vice whatsoever to be de­sired in comparison there­of; because his throne ruleth over all, he is infi­nitly exalted above all Gods. They are a paire of sayings amongst us, which are too strong in reason and truth to bee gaine-said: that there is no fishing, to fishing in the Sea: no service, to the service of a King: and So­lomon desirous to advance diligence and caresulnesse in businesse, all he could; had no greater incourage­ment, no price or crowne of greater value to hold faith unto it then this; that it would be their prefer­ment [Page 142] to the service of Kings. Seest thou a man that is diligent in his bu­sinesse? he shall stand be­fore Kings: hee shall not stand before meane men, Prover. 22. 29. Alasse they that stand be­fore annointed dust and ashes (I meane earthly Kings themselves stand before meane masters, in comparison of those who serve that high and loftie one, who inhabiteth eter­nitie (as Esay speaks.)

Secondly, this service of God, whereunto wee ex­hort and perswade, is due debt from his creature: all reason equitie and con­science stand up to plead the right & title of the Al­mighty [Page 143] hereunto. First the law of our creation or be­ing, setleth this tribute we speake of upon God. He that is Alpha by will and good pleasure, is Omega by right & conscience: the beginning of a thing de­serves to be the end of it. Give her of the fruit of her owne hands (is Solo­mons plea on the behalfe of his vertuous woman, Prov. 31. 31.) and let her owne works praise her in the gates. Who planteth a Vineyard (saith Paul) and eateth not of the fruit thereof? Hee speaketh this, not so much de facto, as de jure, not as a matter which sim­ply men did, but as that which they did very law­fully [Page 144] no man taking the least offence at them for so doing. The scope like­wise of the place, cleerely evinceth this to bee the meaning; which is to shew, not that Ministers of the Gospell did re­ceive, but that lawfully they might receive and looke for maintenance, from their labour therein. If mens labour or charge in planting, give them a right to eate what they please, of the fruit of the trees planted by them: much more is the gift of subsistence and being from God, a lawfull ground unto him, for re­quiring any service from his creature, sutable to [Page 145] the being received from him. And David accor­dingly labours to pro­mote the cause of the worship and service of God, both in his owne conscience & other mens, by the equitie of the same consideration. Come, let us worship and fall downe, and kneele before the Lord our Maker, (Psal. 95. 6.) As if he should have said: if we acknowledge God to bee our maker, there is no re­fusing, no standing out a­gainst his service.

Secondly, the law of protection, and second the Law of Creation, and joynes hand in hand with it to maintaine Gods right to the creatures ser­vice. [Page 146] He that saves a mans life, having a lawfull pow­er to take it away, pur­chaseth to himselfe a just title to the best improve­ments thereof. Now God (wee know) is the great and gracious, and mighty protector of the world: hee defends the whole earth with his loving kindnesse, as it were with a shield. What shall I doe unto thee, O thou preserver of men? saith Iob unto God, Iob 7. 20. In him (saith the Apostle) that is, by or through him, we live, & move, and have our being, viz. continued and made good unto us, Act. 17. 28. And Christ, Heb. 1. 3. is said to carry, or beare up [Page 147] all things by his mighty Word: as if there were nothing, that could either goe or stand alone, or as if the whole creation were ready to sinke rightdowne into nothing. If Christ should let goe his hold, but a moment. And yet wee know wee are all ob­noxious to him: and long since put a sword in­to his hand, wherewith he might justly have slaine us at once. He that pro­tecteth us upon these termes, doth he gather in proportion, above what he scatters, if hee receive ser­vice and obedience from us?

Thirdly, the law of Preservation, and mainte­nance, [Page 148] strengthens his title hereunto yet further. Who feedeth a flocke, and eateth not of the milke of the flock? saith the Apostle, 1. Cor. 9. 7. Support and main­tenance are ready to com­plaine, and cry out of in­jury, and wrong, if service be denyed them. Because wee have maintenance from the Kings Palace, it was not meete that wee should see the Kings dishonour: therefore have wee sent and certified the King: was a good rea­son, though in bad men. Ezra 4. 14. It is the brand of the child of perdition, to have eate of our Savi­ours bread, and yet lift up his heele against him: Ioh. 13. Well then, God [Page 149] being the great Foster Father of the World, fil­ling all our hearts daily with food and gladnesse, he, who opening his hand, satisfieth the desire of e­very living thing (as Da­vid speaketh, Psal. 145. 16. and putteth the staffe of bread into the hand of all flesh, giving it strength likewise to support them: How shall we despise such a great and solemne in­gagement as this? How shall wee breake, or cast a­way such golden cords as these from us? that is, how shall wee refuse to serve him? The Saints indeed shall judge the World: (1. Corinth. 6. 2.) but the oxe, and the asse [Page 150] shall judge and condemne us, if wee know our Ma­sters crib no better.

Fourthly, the Law of Redemption triumpheth yet above all therest, in the vindication of Gods right and title to the best of our strength in his service. And as himselfe teacheth us to reason for our selfe, on the one hand: Hee who spared not his owne Son, but gave him for us all to death, how shal he not with him give us all things? So on the o­ther hand this love of his to us, so richly manife­sted in the death of his sonne for us, teacheth us to reason against our self, (and yet not against our selfe neither, if wee knew [Page 151] the things of our peace and glory) for him. He who spared not his owne Sonne, but gave him for us all to death, how shall he not for such a guift ex­pect and looke for all things from us, yea, how shall wee not for such a gift prevent his expectati­on herein (if it were pos­sible) and even give him all things, though hee looked for nothing. To dispute the interest God hath in us, or to demurre upon his service, is to set abroach a new queree in the world, and to aske for whom Christ died? whe­ther for Angels, or for the seede of Abraham? Hee that is out of Gods work, [Page 152] and despiseth his wayes, and glory, seemes willing to comfort the Devills, and to possesse them with a hope, that it was the Captivity of hell, and not of the world, that was turned by the death of Je­sus Christ. There is no withstanding, no rising up against the Majestical power, and authority of this law: it leaves a man nothing of himselfe, it de­spoyleth him of all right and power of living to himselfe, and seeking his owne things; it seizeth upon all his heart, and all his soule, and all his minde, and all his strength, upon all that he is, and all that hee hath, [Page 153] and all that hee is able to doe, for the use and ser­vice of the great God of heaven and earth: and all this it doth by a strong and high hand of righte­ousnesse and equitie. So that there is no man that acknowledgeth his Re­demption wrought, his ransome paid by Jesus Christ, can murmur or complaine in the least de­gree, that hee is served neither better nor worse (as wee say) then thus, to be caught up out of himselfe, and from the earth, and by a holy vio­lence constrained, and compelled to serve a­bove, and to attend the throne of heaven, and to [Page 154] live unto him that sitteth and reigneth thereon for evermore. Redemption by Christ, is, as the most gratious Law-giver in one kinde, so the most severe in another, that ever was: God himselfe never gave Law, that reach't so farre, or so deepe into his crea­ture, Other lawes and commandements of God it shooke off from it self, and despised, and yet God was able to beare it, and to over-rule and keepe backe his fire and brimstone, that they brake not out, to take venge­ance of the transgressours: yea notwithstanding the contempt, and disobedi­ence of his creature to that [Page 155] Law, yet hee lov'd it still; yea with such a love, that travailed with no lesse birth, than the gift of his onely begotten sonne Je­sus Christ out of his bo­some, for the comfort, peace, and blessednesse of it. But the Law of that service which the gift of Christ and Redemption by him, imposeth upon man, is indispensable al­together▪ that knowes no mitigation, or compli­ance: all the grace, good­nesse, mercy, compassion, bounty, patience, long­sufferance in God, will ne­ver looke after, never think the least thought of ma­king the least provision for the peace or safety of [Page 156] him, that shall live and die in disobedience to it. There is no bit or bridle that will ever be put in the jawes of hell, to keepe it from falling upon such a man: nay hell will be rea­dy to cry to heaven for more fire, and brimstone, (if it were possible) to ad­vance the torment and de­struction of such a crea­ture.

Fiftly (and lastly,) the Law of instruction, rejoy­ceth also to do service to the God of heaven, in this kinde, and further in­gageth his creature, man, to serve him. Teach mee (O Lord) the way of thy sta­tutes: and I will keepe it un­to the end. Psalm. 119. 33. [Page 157] David thought it was but reason, to covenant with God, to give him practise, for knowledge, service, for teaching. Yea, God him­selfe, who is farre from overvaluing any gift or grace vouchsafed to his creature, nor ever chargeth any commodity of his, wherein hee deales with the world, with any hard, or unreasonable imposi­tion, hath yet put such an estimate or rate upon knowledge, that whosoe­ver receives it, must either render service, and obedi­ence upon it, or else suffer punishment above his fel­lowes. Therefore service to God, is a rent charge naturally due, and issuing [Page 158] out of an estate of know­ledge, to whomsoever it is given. The servant that knew his Masters will, and prepared not himselfe, nei­ther did according to his will, shall be beaten with many stripes. But hee that knew it not, and yet did commit things worthy of stripes, shall be beaten with few stripes, &c. Luk. 12. 47, 48. with what severitie of displea­sure did God proceed a­gainst those heathen, that withheld the truth in un­righteousnesse? Rom. 1. 18. and that especially, because, that when they knew God, they glorified him not as God, &c. vers. 21. that is, (in effect) they did not serve him. And [Page 159] David propounds it, as a matter of the greatest and most apparent equitie & which the consciences of all men cannot but see and acknowledge, that God who teacheth men know­ledge, should chastise and correct, namely when those that are taught knowledge, refuse to ten­der service and obedience, as a dutie or tribute be­longing thereunto, Psal. 94. 10. upon which place the Chaldee Paraphrase hath these words: Is it possible, that he hath gi­ven the Law to his peo­ple, and they not be rebu­ked when they sinne? So that this service of God, whereunto you are exhor­ted, [Page 160] is nothing but what is due unto him, by multi­plicitie of Titles and in­gagements from you: you must trample under foot, right upon right, reason upon reason, equitie upon equitie, and turne head up­on all conscience, if you will stand out, and rebell against the voyce of this exhortation. And know this, that if you will break all their golden Cords by which God hath tyed and bound you so fast to himselfe and his service, and cast them from you; God will gather them up from your hand, and turne them into Scorpions, and make a terrible scourge of them, it may be for your [Page 161] consciences by the way, but most assuredly, for your soules in hell. Every reason that pleads for the service of God at your hands in this world, will pleade for vengeance against you at the hand of God, in that which is to come, if it bee despi­sed.

Thirdly, to make the necessitie of your serving God more weightie and prevalent upon you, con­sider, that as it is his right, so it is his com­mandement also, to be served by you. Hee hath declared, and testified from heaven, that hee is fully purposed to stand upon his right in this be­halfe, [Page 162] that hee lookes for the hearts and hands of all flesh to be lift up unto his Commandements. Serve the Lord with feare, and rejoyce with trembling. Psalm. 2. 11. Hee doth not simply command ser­vice of men, but is very choyce of the service hee commands: it must be made savory, and such as his soule loveth: it must be prepared for him with that spirituall composi­tion of feare and joy. So againe, Psalm. 100. 2. Serve the Lord with glad­nesse, &c. Besides other passages in Scripture of like importance, and charge, without number. now then let it be serious­ly [Page 163] thought of, and laid to our hearts, as hot (or hot­ter) than they can well endure it, of what high concernment it is to the creature, both on the right hand, and on the left, that the voyce, and commandement of God be obeyed, Mallem obedire, quam miracula facere, etiam­si possem: I had rather o­bey, than worke miracles, though I could, was a straine of that wisdome, which God gave unto his servant Luther. The truth is, that obedience it bet­ter, than a being in heaven simply: because without obediēce, a being in heaven would soone be turn'd in­to a being in hell (a posi­tion [Page 164] ratified by the fall of Angels) whereas on the contrary, a being in hell, would soone be turned in­to a being in heaven, if o­bedience be found with it (a conclusion glorious­ly sealed by the resurre­ction of Jesus Christ from the dead, and his ascention into glory, Thou wilt not leave my soule in hell, nor suffer thy Holy One to see corruption. Act. 2. 27. Hath the Lord as great pleasure in burnt offe­rings and sacrifices, as when the voyce of the Lord is obey­ed? saith Samuel to Saul, 1 Sam. 15. 22. So that he that obeyeth the voyce of God, pleaseth him: and he that pleaseth God is a [Page 165] benefactour to many, and pleasures the world round about him. God is sel­dome pleased, but the windowes of heaven are presently opened, and the blessings thereof powred downe upon the Earth. But oh! who is able to a­bide the heate of his in­dignation when he comes to avenge the words of his mouth, upon the dis­obedient and rebellious? What is it that puts the foundations of the world out of their course? that makes Kings and Princes to labour in the very fire? What is it that teares up the mountaines by the rootes, and carries them into the midst of the Sea? [Page 166] What is it that shakes so terribly the Earth, as it is at this day, nation being risen against nation, and Kingdome against King­dome? What is it that causeth the Sunne to be darkned, and the Moone to be turned into blood, and the Starres to fall out of heaven, and the pow­ers of heaven themselves to be shaken, that is (as some interpret) the holy Angels with astonish­ment at the great terrour of the Almighty falling on the earth? In a word: What is that separates betweene the world, and the peace of it, having the God of Peace for its Pro­tectour and Ruler, that [Page 167] turnes the Father of mer­cies, and the God of all comfort, into a consu­ming fire to it, but onely the neglect and contempt of this great commande­ment of the most High: He commands the world to serve him: and the world would make him serve with her sinnes: and this is that, that the jea­lousie of him, whose name is jealous cannot beare. Thus the great breach is made upō the earth, & the whole world (in a man­ner) cast upon the bed of sorrow: yea, from the wombe of the contempt of this Commandement of God, are the regions of darknesse replenished with [Page 168] inhabitants, and the chambers of death fur­nished with guests, to be lodged in shame and tor­ments for ever.

Fourthly, to ease the burthen of this exhortati­on (to the service of God) where (I conceive) it wringeth and pincheth most, upon the shoulders of naturall and carnall men; consider, that if you be but once really perswaded, and made wil­ling to take this yoke upon you, to consecrate your selfe to this service of God; all the bitter­nesse, and burthensome­nesse, and unpleasantnesse thereof unto you, is past immediately. The g [...]eatest [Page 169] snare of death, wherein vaine and inconsiderate men are taken, and held from the service of God, (I conceive) is this. They conceive, and imagine, that the waies of God, and religious courses, which are so contrary unto their natures, and wherein they taste a bitternesse like death, for the present, will never be healed of this antipathy and unsutable­nesse to them, but will continue alike bitter and distastefull, to the end. Upon which apprehensi­on the heart is enraged, against all that is called holy, and stands off at de­fiance with spirituall courses, feeding upon, and [Page 170] strengthening it all with this reasoning, that it shall never be able to hold out in a way of that enmitie, and irkesomenesse to it: and so resolves never to taste or make tryall of it, but seekes matter of pre­tence, and quarrell, and exception against it. Therefore to remove this stumbling stone out of the way of these men, and to represent the service of God upon more hopefull, and desirable termes unto them, than so: I desire this may be taken into knowledge and diligent consideration: that if men shall suffer them­seves to be perswaded, to be really, truly, and in­wardly [Page 171] willing to em­brace the service of God, by meanes onely of this change in their mindes, and hearts, the trouble­somenesse and offensive­nesse of those wayes, and courses, wherein God is to be served, will be eased and taken away. To move upwards towards the cir­cumference, is a motion as naturall, and of as much ease and delight to fire, as moving downewards to­wards the center, is to a stone, or other heavy bo­dy: and a stone, if it were changed into fire, or had a contrary p [...]opensi­on of levitie put into it, would performe the motion upwards, with as [Page 172] much ease and content­ment, as now it moves downwards. So to the figge-tree, it is no more labour or paines, to bring forth that sweet and plea­sant fruit wee call figs, nor to the vine to bring forth grapes, than it is to the thorne to bring forth that harsh & sowre fruit, which is proper to it: or to the thistle, that unprofitable flower that grows upon it. In like manner, when the frame of the heart, & bent of the will are chāged, whē new dispositions & incli­nations are planted in the soule, wayes of righteous­nesse & holinesse, are as su­table unto him, & of as na­turall & sweet compliance [Page 173] with his spirit, as wayes of vanitie and loosenesse were, whilst his heart was yet carnall. It is joy (saith Solomon, Prov. 21. 15.) to the just, to do judgement: and what can it be more to the drunkard, to be drun­ken, or to the uncleane, to practise uncleannesse? Da­vid saith, that his soule should be fill'd with mar­row and fatnesse, when he remembred God on his bed. Psal. 63. 5. 6. And can the ambitious mans speculation of all his ho­nours and greatnesse; or the covetous mans rumi­nation of all his treasures and riches, yeeld them a more cordiall extraction, or more spiritfull quintes­sence, [Page 174] then this? When the heart is renewed, there is an agreement made be­tweene the man, and the commandements of God, and then they can walke friendly and lovingly to­gether. Yea, it is not one­ly true, that wayes of ho­linesse are as connaturall, and pleasing to a man, when he hath changed his carnall heart for a spiritu­all, as wayes of sensualitie were before: but there is seven times, yea seventie times seven times more inward contentment, and satisfaction to him, in these wayes now, than e­ver there was in those false and crooked wayes of sin before. This were easie [Page 175] to demonstrate: but I ha­sten to the fift and last motive, which I dispatch in few words.

Therefore fifthly, (and lastly,) to render the ser­vice of God, too desirable unto thee (if it be possi­ble) to be refused, consider, how great the recom­pence of the reward is, that belongs unto it, and is setled upon it, with as good security as heaven it selfe can give. Suppose the worke were never so hard and sore, and that to serve God, were to dwell among lyons, or in the shadow of death all a mans dayes: to fight with beasts after the manner of men, (as Paul sometimes [Page 176] did at Ephesus. 1. Cor. 15.) to be as sheepe appointed to be slaine all the day long; suppose it would turne our blacke haires into white before their time, and bring the symptomes of foure-score (as Moses expresseth them, Psalm. 90. 10.) upon our strength at twenty or thirty, even paine and sorrow; sup­pose we should spend our whole portion, and all we have in this world, in it, yea, and be spent our selves upon it; what were all this in comparison of farre more exceeding great reward, which attends the end and issue of it, (be­sides what is received in present, and concurrently [Page 177] with the worke; which though it be but first fruits, and gleanings, yet is it better than the whole lumpe, or vintage of the world) and which is in the hand of the great Master, who is served, rea­dy to be given, in good measure, heaped up, pressed downe, shaken together, and running over into our bo­somes. The Nations of the world are many, and the inhabitants of the earth innumerable, if they were mustered accordingly, they would make many armies, great and terrible: yet in respect of the infi­nite greatnesse of God, Behold, the nations are as the drop of a bucket, and are [Page 178] counted as the small dust in the balance: (which will not so much as cast the scale) yea, All nations before him are as nothing: and they are counted to him lesse than nothing, and vanitie. Esay 40. 15, 17. Doubtlesse there is the same dispro­portion, betweene all the troubles, difficulties, los­ses, crosses, offences, in­conveniences in every kinde accompanying the service of God, and the reward belonging to it: they are all but as the drop of a bucket, or as the small dust of the bal­lance, in comparison hereof: yea they are to be esteemed lesse than no­thing: yea, it were no [Page 179] hard matter for a ser­vant of God, that knew how to manage such an advantage to the best, to take the very hope and ex­pectation of his future reward, and by the power and glory of it, to make him selfe past sense and feeling of any thing hee suffers or endures in this world, in the way of his service. [...], &c. But I passe for nothing; was the invul­nerable temper and con­dition that Paul had wrought himselfe up un­to, in this kinde: bands▪ and afflictions hee passed not for, nor for any thing else of that nature. Acts 20. 24. What shall I, or [Page 180] what can I say more? if men either desire to ful­fill the course of their pil­grimage on earth with joy, or to see the dayes of eternitie in heaven, or seeke the good things of this world, or of that which it to come, there is no meanes, no method, like to the service of God, to put us into pos­session of both desires. I know nothing, but god­linesse (which is, in effect, the service of God) that hath either the promise of this life, or of that which is to come: but sure I am that this hath the promise of them both: 1 Tim. 4. 8. and as sure I am, that having the promise, it [Page 181] hath, and shall have the performance also. Men that love death (as Salo­mon speakes, Prov. 8. 35.) that can make joy of tor­ment, and happinesse of misery, that can neglect, and despise all that the great, and mighty God can do, either for his crea­ture, or against his crea­ture, either in this world, or in that which is to come, may turne the back upon the voyce of this exhortation, and keepe their liberty and freedome to serve sinne: but you that can relish the love of God, and love to walke in the light of his counte­nance, that can tell what to doe with peace and [Page 182] comfort on earth, or with crownes of glory and e­quality with Angels in heaven, that neither love the smell of fire and brim­stone by the way, nor the torment of it at your journeyes end: open you your bosomes wide, and loose not the least breath of the exhortation given: desire, love, embrace the service of the most High God: and pray for enlarg­ment of heart and soule, that you may desire, love, and embrace it yet seven times more.

CHAP. XI.

SAnctifie the Lord of Host himselfe, &c. What is meant by Sanctifying in this place, and what the nature of the duty requires here­in, is, we shall shew▪ in the [Page 184] explication of our Do­ctrine, who is meant by the Lord of Hosts. It is one of the great Titles of honour that belongs to him, that is the high and mightie Possessor of Hea­ven and Earth, the great and glorious God blessed for ever: and it represents him in that Soveraigne and absolute power and command hee hath over all creatures whatsoever, even over those that have the greatest strength, and power, and that are most formidable to others, as Hostes and Armies are, & in that respect seeme most uncapable of rule, and command: for I conceive that in this stile of Ho­nour, [Page 185] which is so constant­ly appropriated to Gods Hosts, or Armies, are mentioned as the ut­most bounds and highest perfection of all created strength, and so include all inferiour strength of the creature whatsoever: ac­cording to the frequent manner of the Scripture, and proprietie of the He­brew tongue which usual­ly put the extreames or limits of things for the whole content or com­passe: as (to omit many other instances in Scrip­ture) Psal. 2. 8. where the Prophet speakes in the person of God the Father to Christ, bids aske of him, and he will give him [Page 186] the Heathen for his inhe­ritance, and the utmost parts of the earth for his possession: that is, the la­titude and extent of the whole earth, meaning there shall be no language nation or people under Heaven, but shall be sub­ject to him. Now this name or title of Lord of Hosts is in this place given unto God (rather then a­ny other because it so well answers the present occasion, or that duty which the Prophet here requires to be performed unto him. It represents God under such a notion or apprehensition to the minde or thoughts of a man, which will helpe the [Page 187] soule to be delivered of the duty with ease, if it be rightly conceived and be­leeved: Hee that knowes what it is to be the Lord of Hosts, and beleeves God to bee such [...] Lord indeede, cannot lightly but sanctifie him.

Secondly, let him bee your feare, and let him bee your dread: that is, bestow upon him the whole and intire substance of that affection or passion with­in you, called feare, both in the ligher or lower mo­tions and risings of it, and also in the weightier and higher: as if hee should say, feare nothing else but him, little or much. Let him be your feare, and [Page 188] let him bee your dread: that is, let him bee the matter or object not of your dread only or deepe feares, but of your feare simply, of the least and lightest of your fears. And this latter clause, let him be your feare, and let him be your dread, doth (in part) explaine the former: for this one especiall thing in our Sanctifying the Lord of Hosts, to make him, that is, him alone our feare and our dread.

3. It followeth, and hee will be a Sanctuary, namely unto you that so sanctifie him; or (as the word may be translated) a Sanctifica­tion unto you: There is not much difference be­tweene [Page 189] the one and the other: onely the former seemes more plaine, and is readier to be understood; and therefore we shall the rather take, that by Sanctu­ary he meanes a place of refuge, or meanes of safety and protection, as a Tow­er, Castle, Fortresse or the like (as some translate the word here) which may be called Sanctuaries, because they hold some kind of Analogie with that which is a true Sanctuary indeed (that is to say) Gods ha­bitation or dwelling place in heaven; for as God hath framed the heavens (and hath conse­crated or sanctified them accordingly) to be a place [Page 190] and perfect rest, peace, tranquilitie, safetie and se­curitie to all that come thither: there is no evill that can approach that habitation: So those pla­ces or buildings on earth that either by common consent of men, have im­munities and priviledges to save and protect from outward violence those that are found in them (excepting happily some particular cases) as all Temples consecrated to divine worship whether of the true, or false God, heretofore have beene, or else have beene strong built, and purposely for­tified with Amunition▪ and meanes of defence, [Page 191] have beene called by the names of Sanctuaries. So that when God promis­eth to bee a Sanctuary to those that shall sanctifie him, the meaning is, that he will be a protector and defender of them, he will take care of the things of their peace and wel­fare.

4. And that is remark­able in the Prophets ex­pression, that he doth not say that God will provide, or look out a Sanctuary for them, but that he himself will bee a Sanctuary unto them. By which kinde of expression hee seemes de­sirous to prevent and cut of all distractions and runnings out of minde [Page 192] and thoughts in his peo­ple, all castings about in times of danger this way or that, what course they should take, what they should do for their safety, where that Sanctuary should be, that God would provide for them. To save them all this la­bour and travaile, and tur­moile of soule; hee tells them, that hee himselfe will be their Sanctuary: and they shall not neede to looke but unto him. If there be any thing else to be done for their safety, he will direct them, and teach them what it is. A like expression you have, Ezek. 11. 16. Thus saith the Lord. Although I have [Page 193] cast them a farre off among the Heathen, and although I have scattered them a­mongst the Countries, yet will I be unto them as a little Sanctuary in the Countries where they shall come.

CAP. XII.

1 THe words thus o­pened, the points of Doctrine naturally ari­sing from them will be this. The sanctifying of God, is a sure way to make him, a sanctuary or de­fence, and (as it were) a [Page 194] Heaven unto us in times of danger.

For the opening of the Doctrine, two things would be explained: First, what it is to sancti­fie God: Secondly, how this promise of being a Sanctuary, made to such a Sanctification of him, is to be understood, and how farre to be exten­ded. The word is some­times attributed to God himselfe, hee is said to sanctifie: and sometimes to the creature. God is said, sometimes to sancti­fie himselfe, and his owne Name: & sometimes) and that more frequently) to sanctifie his Creature: When he is said to san­ctifie [Page 195] himselfe, or his own name, it is for the most part (if not alwayes) spoke in reference to the thoughts and apprehensi­ons of men concerning him, being▪ low and mean, and altogether unworthy of him and his excellen­cy. In which case hee is oft said to be polluted, and his name to be pol­luted among the Hea­then. Now when God doth any thing, takes a course to vindicate or de­liver himselfe, or his name from those meane, and contemptible, and com­mon thoughts which men had of him before, and raiseth the esteem of him­selfe on high, in the [Page 196] mindes of men, he is said to sanctifie himselfe. And so in the place cited from Ezechiel, chap. 38. 23. the magnifying of himselfe, and the sanctifying of himselfe, are joyned toge­ther, as being of one and the same importance, and one interpreting ano­ther.

2 When hee is said to sanctifie the creature, which is often ascribed to him in the Scripture, and that both in respect of things, and in respect of persons (see an Instance of both together, Exodus, 29. 44. I will sanctifie the Tabernacle of the Congrega­tion, and the Altar: I will sanctifie Aaron also, and his [Page 197] sonnes.) When (I say) God is said to sanctifie the Creature, this is some­times to be understood onely of an externall, ty­picall, or Sacramentall kinde of sanctification, a meere and bare Relative sanctification (for other­wise all sanctification is relative, or with relation) as in the place last menti­oned. The Tabernacle, and Altar, and so Aaron, and his sonnes, and so the whole nations of the Jewes, were thus sancti­fied by him; that is, God separated them, and made a difference, and distincti­on betweene them, and all other things, and per­sons in the world, with [Page 198] relation to himselfe: And sometimes againe, when hee is said to sanctifie the creature, it is to be under­stood of a reall and posi­tive sanctification: when hee doth not onely sepa­rate, or set apart the crea­ture for some speciall ser­vice, and in some speciall Relation to himselfe, but withall make him parta­ker of his owne nature and holinesse. The word sanctifying in this sense is sound, especially in the New Testament, as in Ioh. 17. 17. Christ pray­eth his Father to sanctifie his Disciples: Sanctifie them with thy Truth, &c. So Ephes. 5. 26. that hee might sanctifie, & cleanse [Page 199] it with the washing of water by the word. And 1 Thess. 5. 23. And the very God of peace sanctifie you wholly, &c. Thus you see in what sense the word is used, when applyed to God: both in respect to himselfe, and to his crea­ture.

Againe, when it is ap­plyed to the creature, to men, it is with reference to the same object; though not altogether in the same sense or signifi­cation. For men are said sometimes to sanctifie themselves, sometimes o­ther things (and persons too) besides themselves, and sometimes God him­selfe (as in this place, and [Page 200] some others) Not to in­sist upon the signification of the word, where it is spoke with reference to other Objects (because this may be gathered, by what hath beene already said) but onely to open the force and importance of it in Relation to God himselfe, and to shew in what sense the creature may be said to sanctifie him. Now then the crea­ture may be said to san­ctifie God two waies, ei­ther externally onely, and in the face as ( Paul speakes) or inwardly, and in the heart also: as Peter (alluding to the Scripture in hand) ex­presseth it. But Sanctifie [Page 201] the Lord God in your hearts, &c. Now this is to be considered, that that san­ctifying God, which is externall, or in the face onely may be separated from that in the heart: but that in the heart cannot be separated from it: as there may be a picture or like­nesse of a man, where there is no Realitie or substance of the person of a man: but wheresoever there is a man, there is the appearance and likenesse of a man also.

4 But what is it to san­ctifie God externally: I answer, it is either by word, or by deed, to set forth the glory of God in his attributes, and perfe­ctions [Page 202] so, that by such words or works, God may be separated, that is, plain­ly, and distinctly knowne from all other things, or persons whatsoever, whe­ther in heaven or in earth, that are not God: to san­ctifie God, properly, is nothing else, but to sepa­rate him to and by him­selfe, from all creatures, being, and possible to be: to deliver him (as it were) out of the hand of all common, and polluted thoughts, and opinions that men either have, or possibly may have of him: where he is ranked, and lodged (as it were) a­mongst creatures, and hath no more glory given [Page 203] him, no more mercy, goodnesse, truth, power, wisedome, &c. ascribed unto him, then creatures have (or at least might have) now when any thing is either done or spoke by the creature, whereby God may be separated, and drawne out (as it were) from amongst such com­mon, prophane, and pol­luted thoughts, and ap­prehensions concerning him, so that now he may be conceived of by him­selfe, and like himselfe, and like no other, but infi­nitely above all: This properly is to sanctifie him.

5 And that this is the true Notion and Impor­tance [Page 204] of this phrase of sanctifying God, may ap­peare from those passages cited out of Ezek. 36. 23. And I will sanctifie my great Name, which was pol­luted among the Heathen, among whom you have pollu­ted it, and the Heathen shall know that I am the Lord. Cleerly implying, that as the polluting of God, or his name, lyeth in this, when the Creature is tem­pted or occasioned to have low and common thoughts of him, and not to know him to be the Lord; that is, to be that which hee is in his domi­nion and soveraigntie, a­bove all creatures: so on the contrary, the sanctify­ing [Page 205] of him, or of his name stands in this, when any, thing is done, by which his glory may breake out, and himselfe be (as it were) seene, and acknow­ledged in his greatnesse by the creature. Now the glorifying of God or Christ, and the sanctifying of God or Christ, are things that doe not differ in substance, but in re­spect onely, and conside­ration. To glorifie God, is to doe that which sim­ply and absolutely tends to the manifestation of his excellencie or glory in any kinde, without any relation to the creature, but to sanctifie God, pro­perly is (as hath beene [Page 206] said) to do that which tends to exalt the excel­lencies and greatnesse of God by way of dispro­portion, from, or above his creature. Onely this is to be further remem­bred (in a word) concer­ning this outward sancti­fying of God; that this may be done sometimes by wicked men, and when the heart is not honest and upright in the doing of it, Naturall men may sometimes glorifie or san­ctifie God, as the naturall or unreasonable creature doth, that is to say with­out any knowledge or in­tention of any such end in their actions. The hea­vens, saith David, Psal. 19. [Page 207] declare the glory of God: and in that respect may be said to sanctifie him. So Caiphas when he prophe­sied, and Iudas when hee confessed he had sinned in betraying innocēt blood, glorified God: but this glorifying or sanctifying God was not their end in what they did, this end set them not a work to do ei­ther, and therefore they glorified God without any reward.

6 But this for the exter­nall sanctifying of God; which though it be not the principall sanctifica­tion here intended, yet is it included and intended, as well as the other, which is the internall, [Page 208] and that which is in the heart. And what this is may readily, and clearly be understood by what hath beene already sayd concerning the outward: for looke what worke or effect it is, which by the externall sanctifying of God, when this prospers and takes place in the hearts of others, is wrought there: when we worke, act, or doe the same in our selves, and in our owne hearts, this is our internall sanctifying of him. And this worke or duty of sanctifying God internally, and in the hearts, we may well place in these foure things.

First, in a right appre­hension [Page 209] or understanding the attributes or proper­ties of God, and that not onely in their severall na­tures and qualities, but some wayes also in the height or excesse of pro­portion, which they have above all perfections in the creature of the same kinde, or that goe under the same name. As for example, a man must un­derstand, and apprehend what love meaneth, that is, what the nature, and propertie of such an affe­ction is, and so what goodnes, wisdome, truth, power, &c. meane and import, and likewise what an infinite love, infinite goodnes, wisedome, truth, [Page 210] power, &c. import, at least indefinitely, and by way of negation, that is, that by an infinite love, is meant, a love more in­tense, large, and fervent, than by any created, and finite understanding can be comprehended.

Secondly, in a true, and unfained beleeving that such perfections, even in that height and surplus­sage above all that is found in the creature, are truly, and really in God, and in him alone.

Thirdly, in deliberate, and serious contemplati­on, or consideration of these infinite perfecti­ons, rightly apprehen­ded, and firmly belee­ved [Page 211] to be in God.

Fourthly (and lastly) in framing the heart, and composing the affections, and shaping, and fashion­ing all a mans purposes, intentions and resoluti­ons, in an answerable de­cent, and comely manner, thereunto, that is, to these attributes of God so ap­prehended, beleeved and considered upon: though if wee speake strictly, and properly, the duty wee speake of stands precisely in the last of the foure, the having the heart, and and all the counsels, and purposes of it tamed, and set in a just and sweete proportion to the Name or Attributes of God, [Page 212] so that every thing, which is in God, as Mercy, Truth, Power, Wisdome, &c. & not only so, but that the proportion of every thing, of all these: that is, that ful­nes, or overplus, wherin all these & the like are found in God above what they are in any creature, may have a peculiar, proper, & distinct effect sutable to e­very of thē, in the heart & soule of man. Even as we see a seale, that is well cut or graven, when it is appli­ed to wax well tēpered, & soft, doth not leave an im­pression, or likenesse of it self in a generall, or confu­sed manner upon the wax, but you shall see letter for letter, point for point, and [Page 213] every part of the incision in the seale, will have its peculiar, and distinct ef­fect upon the waxe, so is the great God then san­ctified in the heart of a man or woman indeed, when there is no attri­bute in God, but you may finde it there, and that not only in the nature or kind of it, but in the proporti­on or dimension of it too: as when not onely the goodnes of God is found in our love to him, but the proportiō of his goodnes, foūd in the measure & de­gree of our love: & so not onely his truth and faith­fulnesse found in, or de­pendance upon him, but the unquestionablenesse, [Page 214] or infallibility of his truth, and faithfulnesse found in the freenesse, willingnesse, strength, and intirenesse of our depen­dance upon him: and so in other his attributes.

7 Not as if we were able to draw the full proporti­of Gods Attributes, which we know are all in­finite, in the narrow com­passe of our hearts or affe­ctions: there is no roome or space for any thing that is infinite to stand there, in its positive, and proper Notion. As for example: a creature can­not love God with any such infinitenesse of af­fection, as Gods good­nesse is infinite in him: but [Page 215] yet the infinitenesse of the goodnesse of God may be thus represented in our love, and affections to him: wee may love him with a love stronger and greater then any love wee beare to the creature, or know that wee ought to beare unto any creature whatsoever; and this is interpretatively infinite: that is, it is such love, as plainly confesseth, and ac­knowledgeth the object of it to be infinite. The same is to be conceived touching all other holy impressions, dispositions, and inclinations raised in the heart or soule, by a due consideration of the at­tributes of God. As for [Page 219] those other three things mentioned, right appre­hension of the nature, and infinitie of these divine perfections or attributes, the settled beliefe or per­swasion of their being in God, together with an effectuall consideration of them, as united and sea­ted in him; these (I con­ceive) are not parts of this dutie (this sanctify­ing of God) but rather acts of the minde, or soule, precedently requi­site, and necessary there­unto. A man cannot pos­sibly sanctifie God, with that internall, and speciall sanctification, which this Scripture principally re­quires (and which hath [Page 217] in part beene described) without somewhat done more or lesse in all these. Hee that either knoweth not, what infinite love, in­finite wisdome, power, &c. meane and import, or beleeveth not that such natures, are indeed in God, in their infinitenesse: or lastly, doth not affectu­ously contemplate, or consider these things in him, can never worke his heart to that close and in­tire dependance upon God, which is the speciall sanctification of him re­quired there & elsewhere, in the Scriptures.

8 For that (in a word) is further to be conside­red, that howsoever the [Page 218] phrase and expression of sanctifying God in the Scripture, be indifferent­ly used for the sanctifica­tion of him in any kinde, that is for them agnifying of him in any one of his Attributes, whether love, mercy, goodnesse, wis­dome, power, &c. particu­larly: yet it is in speciall manner, and with greatest propriety, and (as I take it) more frequently used for that sanctification of him which is by dependance, or reliance on him. This of all other acts, or kindes of sanctifying God per­formed by the creature, is the greatest, and of most acceptation with him, be­cause it is a magnifying [Page 219] or glorifying of him in many Attributes at once, and those in whose mani­festation, and glory hee is best satisfied and deligh­ted. A man may sanctifie God in his mercie, or in his wisedome, or in his power, or in his truth, and faithfulnesse, severally, and apart, when hee doth not exercise any speciall act of dependance upon him. A man may either in words or discourse, or else in minde and apprehensi­on, or both, single out any attribute of God from all it's fellowes: hee may exalt and magnifie the power of God alone by it selfe, without putting any glory in one kinde or [Page 220] other upō any other attri­bute, but hee that actually depends upon God, mag­nifies them all, and so san­ctifies God in them all. For if a man doubts or questions, whether there be any thing wanting in God, either in nature or perfection, either in kinde or degree to make him a God indeed, a God meete or worthy to be relyed upon, such a man will ne­ver be whole and intire, and close in his depen­dance upon him: there will be some faultering, and fumbling (as it were) and rustinesse in his faith: the heart, and soule of a man will still boggle, and make a stand, and demurre, [Page 221] yea and be ready to give backe in such a case. It is not the greatnesse of God alone, that will make the creature depend on him, neither is it his po­wer alone that will do it: nor his faithfulnesse a­lone; no, but there must be a concurrence of all these (and others too) in God, to make him a God in cases of great difficul­ties and dangers to be de­pended on. Therefore now when the creature doth indeed and in truth, and with all the weight of his soule, cast himselfe upon God, and depend on him, hee sanctifieth God not in one, or some, but in many (or rather [Page 222] indeed in all) his attri­butes and perfections. And this (doubtlesse) is that speciall sanctifying of God by way of de­pendance which hee re­quires at our hands in this place, so that he may be­come a Sanctuary unto us.

The scope of the place, with the whole car­riage of the context, and more particularly, the ad­dition of those two clau­ses, as it were by way of explication, let him be your feare, and let him be your dread, lead our judge­ments, and understan­dings (as it were by the hand) to this interpreta­tion: so that we shall not need to contend further [Page 223] about this, to prove that by sanctifying God in this place, is meant, a stable, and comfortable depending on him. See the word used in a sense importing trust, or depen­dance elswhere: 1 Pet. 3. 15. Num. 20. 12. 27. 14. Esa. 29. 23. This is the first thing to be opened in the point.

9 The second thing to be opened for the fur­ther clearing of the do­ctrine is, how the promise is here to be taken, that God will be a Sanctuary to those that shall sancti­fie him (as you have heard) whether it be to be restrained onely to a soule protection, and the mea­ning of it onely this, that [Page 224] God will have a care of such in times of dangers, difficulties, &c. so that the things of their everlasting peace shall suffer no losse or dammage by all the stormes and tempests of outward troubles that may fall on them: that their soules shall not mis­carry, that no winde shall shake that corne of theirs: or whether it be to be ex­tended further to an out­ward protection also, as that God would either preserve or keepe them, so that the trouble shall not take hold of them, or hide them under his winge, where the danger that findes out others by hun­dreds, and thousands, shall [Page 225] not finde out him: or at least, that hee would car­ry them through, and bring them againe, with comfort and peace in this present world, though they might happily drinke deepe of the cup with o­thers.

10. For answer to this. It is out of all controver­sie, that that great prote­ction of the soule is here included however, whe­ther it be principally in­tended, or aymed at, or no. Those that sāctifie him in the times of great water­floods (as David speakes) of great dangers, and pub­lique calamities, or judg­ments, whether they have their lives or no given [Page 226] them for a prey, they shall have their soules given them for a prey: neither tribulation, nor anguish, nor persecution, nor fa­mine, nor nakednesse, nor perill, nor sword, nor life, nor death, shall be able to separate them from the love of God in Christ. Rom. 8. Therefore of this there is no question.

11 But concerning the other kinde of protecti­on, or temporall delive­rance, &c. it may be somewhat more questio­nable, whether that be here included and inten­ded, or no. Yet by that immediately followeth, as likewise by the gene­rall streame, and currant of [Page 227] the Scripture, both for promises, and examples in this kinde (some whereof wee shall produce for the confirmation of the do­ctrine) it seemes that even this kinde of protection also is here included, if not principally, and directly intended. For so it fol­loweth. And hee shall be a sanctuary, that is to say, un­to you (as wee said be­fore) but as a stumbling stone, and as a rocke of of­fence to both the houses, &c. This is apparently spoke of, of those out­ward and temporall judg­ments, and calamities, which the wicked Jewes, both those of the tenne Tribes, and those of the [Page 228] two would bring upon themselves by not sancti­fying God, by not tru­sting and depending upon him, and not of eternall judgements. Therefore that which God promi­seth to those that sanctifie him, by way of oppositi­on to what hee threatneth against those that would not sanctifie him, must be understood (principally at least) of outward mercies and protections. And besides, Ezek. 11. 16. where the very phrase is used, of Gods being a Sanctuary, it is in speciall manner meant of outward protection, and that as ap­parantly as satisfaction it selfe can desire.

[Page 229]12 There is yet a third way to interpret this pro­mise or phrase of Gods being a sanctuary unto his people, which will stand well with both the for­mer, and yet is differing from either. God there­fore may be said to be a Sanctuary unto his peo­ple, viz. to those that shall so sanctifie him (as you have heard) not onely in respect of soule-protecti­on from hell, nor of bodi­ly and outward protecti­on, from externall trou­bles, and miseries: but in respect of heart-protecti­on (as wee may call it) from the sad piercing and tormenting feares, and ap­prehensions, both of the [Page 230] one and of the other. For there is not onely paines, and torments in hell, but in the feare of hell also: so there is not anguish and perplexitie of soule onely in suffering, and enduring outward miseries and af­flictions, but in the feare and expectation of them, and their issue. And for outward miseries and suf­ferings, the truth is, not onely that the feares and expectation of them; are many times a greater mi­sery and burden upon the soule, then themselves are: but if the soule were per­fectly healed, and delive­red from feare, touching the event and issue of them; the griefe of bearing [Page 231] and suffering them would be no great burden to it. And this sense I conceive to be as naturall and pro­per to the place, as either of the other: yet so, as to exclude neither of them. For the truth is, when God undertakes to be a Sanctuary, hee will be a Sanctuary indeed.

13 So that now, when I lay it downe in the Do­ctrine, that God will be a Sanctuary or protection in dangers, to those that san­ctifie him, I would not have this limited to ei­ther of the two kindes last mentioned (for as for the first, wee shall not fur­ther have to doe within this point) either to that [Page 232] which is from outward dangers and troubles, or to that which is from feares, and distractions of soule, in and about such dangers and troubles. Nor yet on the other hand would I have it universally ex­tended to them both, as if God would alwaies pro­tect: those that sanctifie him, from both, both from dangers, and evils themselves, and also from feares and perplexities a­bout them: but I would have the word taken, though in the latitude of it's signification, yet in a distributive sense, thus, that God will certainly be a Sanctuary in times of trouble unto such: but [Page 233] not alwaies a Sanctuary in the same kinde, or upon the same termes, not al­waies by an externall pre­servation of them from troubles, that they shall not fall upon them; not alwaies by delivering them, and bringing them off, when they are fallen upon them: not alwaies by guarding, and prote­cting their hearts against the feare of them; but yet a Sanctuary alwaies: ei­ther a Sanctuary of pre­servation, or a Sanctuary of deliverance, if not from the dangers, and evils themselves, (yet that which it more, and the greater deliverance) from the oppressing, raging, [Page 234] and devouring feares, and terrours of them. So that still wee make good, in the sence, and meaning of our doctrine, the truth of what the Lord here pro­miseth by his Prophet, that is to say, that God will be a Sanctuary in one kind or other to those that shall sanctifie him, in times of danger. Now we have the cleare and di­stinct meaning of the Do­ctrine. Let us proceed to the proofe and demon­stration, of the truth of it, and that first by Scrip­ture, and secondly by grounds of reason.

CAP. XIII.

1 FOr the first, you shall finde the Scriptures full of such promises as these, that God will be a refuge, safety, hiding place, &c. unto his peo­ple, that shall depend up­on him from stormes, and tempests, that hee will be with them, and stand by them in times of trouble, and publique judgements or calamities in the world round about them, to support them with peace, and keepe up their [Page 236] head above water, when o­thers shall be at their wits end for feare, and be over­whelmed with the flood: See what he promiseth to Iosuah and Caleb who (we know) followed the Lord and made their depen­dance upon him, when time was, others starting aside from him like bro­ken bowes. He promised Sanctuary, & protectiō to these, when the rest of the people shall be left naked to his judgements, and pursued to death by his indignation. Numb. 14. 35. &c. I the Lord have said, certainly I will do so to all this wicked company, that are gathered together a­gainst mee in this wilder­nesse [Page 237] they shall be consumed, and there they shall die. And the men which Moses sent to search the land, who retur­ned and made all the congre­gation to murmur against him, by bringing up a slan­der upon the land: Even those men that did bring up the evill report upon the land, died (or as the former translation had it) shall die by a plague before the Lord. But Ioshua the sonne of Nun, and Caleb the sonne of Ie­phunneh, which were of the men that went to search the land, lived still (or) shall live. So in those trouble­some and calamitous times in the Kingdome of Israel, when it was infe­sted both with the sword [Page 238] of Hazael, King of Syria, and of Iehu the sonne of Nimshi, that is, both with forraigne & civill warres. See what difference God promiseth to make be­tweene those that cleave fast and faithfully unto him, and those whose hearts were withdrawne from him, 1 Kings 19. 17. And him that escapeth from the sword of Hazael shall Ie­hu slay: and him that esca­peth from the sword of Iehu, shall Elisha slay. Yet will I leave mee seaven thousand in Israel, even all the knees that have not bowed to Baal, and every mouth which hath not kissed him. Wee see a defence upon all the glo­ry that is upon all those [Page 239] that kept themselves close in dependance upon God, when others went to wracke, by heaps upon heaps. So David Psalm. 33. 18, 19. Behold the eye of the Lord is upon them that feare him, and upon them that put their trust in his mercy, to deliver their soules from death, and to keepe them alive in famine. That clause [ in famine] I take rather figuratively, by a Metonymie of the species for the genus, one kinde of calamitie for all kinds (a forme of speech very frequent in the Scrip­ture, wherein a particular is put for the generall, as the sword is put for any kinde of death, and many [Page 240] the like) so that the mea­ning is, that when peace, preservation, and meanes of subsisting are rare, and hard to come by, in the place where they live, as it is in times of fa­mine, God will have a care of those that depend upon him, to preserve them. So that, Psalme 2. 12. is of like truth and importance, Kisse the Son lest hee be angry, and you pe­rish from the way: when his wrath is kindled but a little, blessed are all they that put their trust in him: meaning, that in such times especi­ally when Gods wrath is kindled in the world, the blessednesse of those that depend upon him is [Page 241] discerned, and made ma­nifest, namely by the dif­ference God makes be­tweene them and o­thers.

2. That whole 91. Psalme containes little else but high expressions of Gods care over those that depend upon him, and of that protection, he would afford them in times of greatest and most emi­nent dangers. I will say of the Lord he is my refuge, &c. vers. 2. here is the child of God, his dependance up­on God: Surely he shall de­liver him from the snare of the Hunter, and vers. 7. A thousand shall fall at thy right hand, and ten thousand at thy left, but it shall not [Page 242] come nigh thee, that is, thou shalt bee as certainly pre­served, as if there had not beene the least danger neare thee. Here is his Sanctuary and protection. See Esa. 28. 1, 2, 3, 4, 5. Woe to the Crowne of Pride, and to the drunkards of E­phraim, whose glorious beau­tie is a fading flower, &c. Behold the Lord hath a mightie and strong one which is as a tempest of haile, and as a destroying storme shall cast downe to the earth, &c. The Crowne of pride, &c. And the glorious beauty shall fade, &c. And what fol­loweth? In that day shall the Lord of Hosts be for a Crown of glory, & for a Dia­dem of beautie unto the Re­sidue [Page 243] of his people, that is, to such as did not with the rest depart from him, tho­rough an evill heart of unbeleefe: so Ier. 14. 8. cal­leth God first the hope of Israel, and then the Sa­viour thereof in the time of trouble. When God is the hope of Israel, that is, when Israel depends upon him, then he is the Saviour of Israel in his troubles; so, to the same Prophet, and his remnant (as hee calls them) that is the godly party, who had stucke to God and made his dependance upon him, when all his people (in a manner) would have quarrelled and persecuted him out of his faithful­nesse, [Page 244] hee makes this pro­mise: The Lord said, Veri­ly it shall be well with thy Remnant. So againe, chap. 17. Blessed is the man that trusteth in the Lord, and whose hope the Lord is, for he shall be as a tree planted by the waters, and that sprea­deth out her rootes by the ri­ver, and shall not see when heat commeth, but her leafe shall be greene, and shall not be carefull in the yeare of drought, neither shall cease from yeelding fruit. By this tree's not ceasing to yeeld fruit in a year of drought, hee expresseth the com­fort, peace, and joy, which should live in the heart, and soule of those, who made the Lord their hope, [Page 245] in times of greatest trou­bles, when there should be no visible or outward meanes either to raise or to maintaine them. So Ioel 3. 16. The Lord shall roare out of Zion, and utter his voyce from Ierusalem; but the Lord will be the hope (or harbour) of his people, and the strength of the chil­dren of Israel. So Nahum, 1. 7. The Lord is good: a strong hold in the day of trouble: and hee knoweth (that is, regardeth, or re­specteth) them that trust in him. You may adde to these diverse other Scrip­tures which are strong­ly bent this way: as, Amos 9. 8, 9. Mal. 3. 18. Esa 1. 27. & Esa 6. 13. In all [Page 246] which places we shall ea­sily perceive that the fai­rest and fullest streame runnes upon either a pre­servation from, or a pro­tection under, or a delive­rance out of publique judgements, and calami­ties, to those that sanctifie God by dependance on him in such times.

3 If it be objected: but are not those who do san­ctifie God, and depend upon him, many times taken away, and utterly consumed and destroyed by publique judgements, as pestilence, sword, &c. and that in such a manner, as no difference at all can be made betweene them and others? To this I [Page 247] answer two things.

First it is not ordinari­ly so, as may appeare from the Scriptures cited in way of proofe for our Doctrine, it is seldome seene or heard of, that a man is cut off by a pub­lique judgement, in the strength of his depen­dance upon God. God­ly men, indeed, if they pollute their Sanctuary in heaven with inordinate feares, may suffer in such a way: Peters faith sha­king his life (wee know) sympathized, and was sha­ken also with it: but this is that, whereof (I con­ceive) few instances (if a­ny) can be given, that a publike judgment should [Page 248] be sent to slay any man that hath his hand fast upon the hornes of this Altar. For the most part, faith and dependance up­on God, (as Iames speakes of mercy,) rejoyce against judgement, and triumph over the stroke there­of.

4 Secondly: suppose men and women have beene thus taken in their bed of this heavenly se­curity, have beene smitten, when they have beene close and strong, and in­tire in their dependance upon God, yet impavidos feriebant ruinae (as he said) the stroke did them no great harme. Why? be­cause their hearts were in [Page 249] Sanctuary: the truth and faithfulnesse of God, who hath in effect promised, that all things shall work together for good to those that love him, was shield, and buckler to the inner man: so that as Paul speakes Phil. 1. that to live, and to die were to him alike; the difference betweene the one and the other was so narrow in his eye, that hee was in a straight, he knew not which to chuse: but yet of the two (serting cir­cumstances aside) hee would rather die than live, hee would be dissolved, and be with Christ, that was best for him. So when the heart or soule [Page 250] of a man is erected and lifted up on high in a rich dependance upon God, the one way or the other, going or staying, life or death, there is little to chuse betweene them. Feare hath paine (saith Iohn) and the truth is, that scarce any thing else hath paine, except there be some kinde of feare or o­ther, joyned with it. Take any sore, or tormenting disease or sicknesse, as stone, or gout or the like, if there were not some ap­prehensions, and feare of the continuance, or re­turne of them, the very instant paine would be easily digested, and no great matter made of it: [Page 251] so when God hath guar­ded and fenced the heart of a man with the pre­sence of his grace (as it were) with a wall of fire round about; so that no feare or apprehension of evill can breake in upon it to smite and wound it, the evill it selfe, when it comes, is of no great concernment; it cannot much afflict or annoy the soule: so that whether preservation from danger, or no preservation, whe­ther deliverance out of danger, or no deliverance, (I meane till death) that comes much to the same to those, to whom God will be a Sanctuary, that is, to those that sanctifie [Page 252] him. If God be a San­ctuary, either from the evill, or from the feare of the evill, it makes no great difference in the estate and condition of a Chri­stian. Of the two he hath the better accōmodation from his Sanctuary (I conceive) whose pro­tection serveth against feares. The reasons of the point are foure.

CHAP. XIV.

1. FIrst, God will assu­redly be a Sanctuary to them who sanctifie him by dependance, be­cause hee hath made him­felfe a debter by promise) unto his people, of safety & deliverance upon such termes, wee may speake it with reverence, that hee is intangled with his owne words (which are as strong or stronger than himselfe.) to doe as much as this comes to, to save and protect his people [Page 254] that truly make their de­pendance upon him. The Lord redeemeth the soule of his servants: and none that trust in him, shall pe­rish. Psalme 34. 22. None from the greatest to the least of them. Put your trust (saith King Iehosaphat, 2 Chron. 20. 20.) in the Lord your God, and yee shall be assured: beleeve his Pro­phets, and you shall prosper: (besides many such like promises you have in Scripture) for the present I onely adde that in the Prophet Esa. chap. 57. 17. Vanity shall take them, that is, Idols with all their traine and retinue of wor­shippers shall suffer the law of their vanity, and [Page 255] be destroyed: but hee that putteth his trust in mee shall possesse the land. That is, shall returne out of cap­tivitie, and be setled in his owne land in peace, which golden veine of promises, enricheth us abundantly. with the pretious assurāce of this, that God is in, for the protection and delive­rance of those that de­pend upon him in times of danger, as much as the glory of his truth and faithfulnesse come to: and wee need not feare that ever hee will loose or for­feit such a pledge, &c.

2 And this happily is worthy some observa­tion: that the holy Ghost usually taketh occasion [Page 256] upon such Promises as these, made for the re­liefe and deliverance of those that trust in God in times of danger and trouble, to commend and magnifie the most infal­lible truth, and certainty of the word of God: for this reason especially (as I conceive) because the truth and certaintie of it suffers most from the un­beleeving hearts of men, in such promises as these. And therefore the Holy Ghost, here interposeth a speciall testimony of the truth and faithfulnesse of it, as it were on purpose to prevent and disappoint the spirit of unbeleefe in mee, that that might [Page 257] not rise up so much as to mutter or whisper a­gainst it in this behalfe. Thus Psalm. 12. 5, & 6. The Lord having promi­sed that for the oppressi­on of the poore, and sighing of the needy, hee would arise and set them at libertie, vers. 6. The Prophet subjoynes this Elogium or testimony of the word, or promise of God. The words of the Lord are pure words, as silver tried in a furnace of earth purified seven times, that is, throughly purified; till all the drosse be consumed and purged cleane from it, so that there is nothing but the pure and solid mettall remaining: mea­ning [Page 258] that there is no light­nesse, or loosenesse at all the promises of God, made to those that put their trust in him, but eve­ry jot and title will beare the weight, if it were of the whole world laid upon it. So Prov. 30. 5. Every word of God is pure, that is, every promise of God is solid, massie, and intire truth. Hee is a shield to those that put their trust in him, &c.

3 The second reason is because there is a pro­portion and fitnesse be­tweene this duty, this ad­dresment of the creature to God, in away of reli­ance and dependance up­on him, and his addres­sing [Page 259] himselfe to the crea­ture in a way of mercy, and deliverance: there is a sutablenes & answerable­nes between the one & the other. As it a thing meete & comely in the creature, to stay it selfe upon God, and to wait his leasure for it's deliverance. So is a compliance in God with his creature in this posture (as it were) of de­pendance, comely and glorious in him. The great God of heaven and earth hath no apparell to put on, in all that infinite charge and variety hee hath, more glorious, or wherein he can commend himselfe: and his great­nesse upon higher termes [Page 260] to his creature, than this, his saving those that put their trust in him. Hence it is the Saints of God, to strengthen their hand in prayer, usually plead their faith and dependance up­on God for deliverance: as if this were a ground and foundation to build an assured hope upon, that God now will not reject them. Psalm. 33. 21, 22. Surely our heart shall rejoyce in him (saith David) because wee have tru­sted in his holy name. Let thy mercy O Lord be upon us as we trust in thee. As if he had a pawne sufficient of his faith, that God would send him helpe, wherein hee should re­joyce [Page 261] So Psalme 25. 2. O my God I trust in thee; let mee not be ashamed, &c. So againe, Psalme 86. 2. O God save thy servant that trusteth in thee.

4 Hence likewise it is, that when men have been Idolaters, and lift up their hands to strange gods, and yet will expect that the true God should save and deliver them in the time of their trouble, hee sends them for helpe and delive­rance to their false gods, whom they had chosen, and relied upon, implying that it was meete and fit­ting for those that are tru­sted and relyed on, to de­liver and protect those that relyed on them. See [Page 262] instances hereof in Scrip­ture, and read Iudges 10. 14. Ier. 2. 28. Esa 57. 13. &c. Hence it is also, that God purposing to save and deliver his elect from the wrath to come, and to bestow everlasting life & happinesse upon them, would not yet actually conferre his salvation and glory upon them, till they first shall beleeve, and de­pend upon him for it. And therefore he did not one­ly give his sonne Christ, to pay their ransomes, and make attonement for their sinnes, but also caused the Gospell to be written, wherein the history of the life and death of Christ, together with the [Page 263] whole frame or body of the Mysterie of his will touching the salvation of men, should be declared, and this Gospell to be carried up and downe the world, from place to place, from Nation to Na­tion, to be preached unto men, that so men might first beleeve in him through Christ, or by meanes of Christ (as Pe­ter speakes, 1 Pet. 1. 21. before they entred into their glory. By all which it appeareth, that God thinkes his mercies, and favours (and deliverances especially) do best, and are given by him upon most equall, and righteous termes, when they are [Page 264] grafted (as it were) upon faith, and given into the bosome of those that ex­pect and waite for them before they come.

5 A third reason is, be­cause if God by a speciall work of his Spirit, should uphold the hearts of his people to depend upon him for helpe, or to ex­pect deliverance from dangers from him, and then should not deliver them. Hee should disre­spect, and discountenance the workemanship of his owne hands, yea that piece of worke, wherein hee takes speciall delight. The Scripture every where derives the originall and dissent of faith from [Page 265] God, See Heb. 12. 2. Act. 18. 27. now it's certaine, that God will have re­spect to his owne workes, and will glorifie and mag­nifie them, that they may glorifie and magnifie him againe. If hee inclines and moves, and perswades the creature truely, and un­fainedly to rest and stay it selfe upon him for helpe, in time of neede, (as hee doth, if the thing ever be done: no man takes hold upon God, but God himselfe guides and strengthens his hand to do it) certainly hee will not neglect, much lesse shame and confound this great worke of his owne, which hee should doe, if [Page 266] hee should suffer the crea­ture to miscarry or perish under it. Lord (saith Da­vid, Psal. 10. 17.) thou hast heard the desire of the poore (or humble) thou wilt pre­pare, or (as it is in the margine) establish their heart: thou wilt cause their eare to heare. As if hee should say, when God prepares or establisheth the heart to pray, hee ne­ver failes to give a grati­ous hearing to the prayer. Otherwise the worke of his owne grace should suffer losse and dispa­ragement from him­selfe.

6 The fourth and last reason may be, because, beleeving, trusting and de­pending [Page 267] on God, is a thing so much despised, reproched, neglected, and little set by in the world, indeed persecuted (upon the matter) and this may provoke the jealousie of the Lord, and cause him to cast the more honour upon it, because the world doth so much disparage it. As David, who was well acquainted with Gods wayes, reasoneth, upon the like occasion, 2 Sam. 16. 12. It may be the Lord will looke upon mine affliction, and appoint good unto mee, for his cur­sing this day. Now the Scripture makes it cleare, that this dependance up­on God, it is a practise in [Page 268] the way of Christians that hath alwaies undergone reproach, and have beene made a laughing stocke in the world. In the Psal. 14. 6. you have shamed the counsell of the poore, because the Lord is his refuge: hee hath no out­ward support, no friends in the world. Hee made the Lord his refuge, there­fore you made a mocke at his way. And so the Scribes and Pharisees mocked Christ for his de­pendance hee had upon his father, Matth. 27. 34. Hee trusted in God: let him deliver him now, if hee will have him, for hee said, I am the sonne of God. And so the Apostle tels us in the [Page 269] 1 Tim. 4. 10. For there­fore we labour, and suffer re­proach, because wee trust in the living God, that i [...] the Saviour of all men, especially of those that beleeve. Now then the spirit of the world, and the folly of men being set against this great worke of God in the hearts of his servants, they labouring to reproch and vilifie it; God sets himselfe so much the more to magnifie it, and make it glorious, for God hath chosen the foolish things of the World to confound the wise: and God hath chosen the weake things in the world to confound the mightie, 1 Cor. 1. 27. that is, the things which the world [Page 270] counts foolish, and the things which the world counts weak to confound that which the world counts wise, and mightie; and will despise that which the world magni­fies, and magnifies that which the world despi­seth.

This for the grounds and reasons of the point: come we now to Use and Application.

CAP. XV.

FIrst, by way of instru­ction, and that in two particulars.

[Page 271]1 First, if God will be a Sanctuary in times of dangers, Troubles, and all kindes of Calamities, to those that sanctifie him, by a sincere and single depending upon him; then observe hence, That there are no times so bad, no daies so evill, but may be redeemed, that is, but that the dangerous­nesse, and evill of them may be reduced to an e­qualitie with the peace, safety, and comfort of better times, yea of the best that (ordinarily) this world affords to the Church and servants of God. As the sharpnesse of a cold season may by a proportionable addition [Page 272] of warme clothing, the use of fires exercise, and the like, be made as little of­fensive to a mans consti­tution, as a temperate sea­son is, or as a man that is in a strong hold, fort, or tower, that is suffici­ently provided with am­munition, men, victualls, and all other provisions necessary in such a case, for defence, is in as much safetie, though hee be be­sieged by enemies round about, as another man is, that hath no enemie neere him: so when a man hath God for a refuge and San­ctuary, and defence: when a man hath the covering of his wing spread over him, what arrowes soever [Page 273] are flying, or what windes soever are blowing, or what waves soever are ra­ging in the world about him, it is as much alike to him, as if all were quiet about him, and the voyce of the turtle heard in his land as ( Solomon speakes) Hee can be but safe, and well at rest, and ease in h [...]s minde, if hee lived in those golden times pro­phesied of Psalm. 72. 3. when mountaines, and little hils shall bring forth peace to the peo­ple, that is, (I conceive) when neither high nor low, rich nor poore shall be troublesome (for it is generally seene that the troublesomenesse or evil­nesse [Page 274] of times arise from one or both of these sorts of men especially) and safe hee is, and well apaid in the inner man, when he hath taken sanctuary un­der the wing of God.

2 As we see in Pauls case: the times wherein he lived were as bad, and hard to him, as lightly they could be, and yeelded little outward peace or comfort to him: see what thornes there were in his eyes, and scourges in his sides continually, as if all the troubles, and sorrows, and miseries in the world, had agreed together to fight neither against small nor great, but only against Paul, see his condition in [Page 275] the 2 Corin. 11. from the 23. to the 28. verse, In labours more abundant, in stripes above measure, in pri­sons more frequent, in deaths oft: of the Iewes five times received I forty stripes but one: thrice was I beaten with rods, once was I stoned, thrice I suffered shipwracke, a night and a day I have beene in the deepe, in jour­neying often, in perils of wa­ters, in perils of robbers, in perils of mine owne country­men, in perils by the heathen, in perills in the City, in perils in the wildernesse, in perils in the sea, in perils amongst false brethren, in wearin [...]sse, and painfulnesse, in watchings often, in hunger, and thirst, in fastings often, in cold, and [Page 276] nakednesse. You would thinke, that there was a great valley, or rather, a vast gulfe, to be fill'd up and levelled. Behold Paul was not much cast behind hand in the things of his peace, and comfort with all these breaches the world made so thicke up­on him, hee was no loser (to speake of) by all this: the reason is, hee was safe in his Sanctuary from all feares; yea, and could re­joyce in the midst of all his troubles: and what could he have done more, had he wash't his paths in butter, (as Iob speakes) and lived in the middest of all the pleasures, and content­ments of the sonnes of [Page 277] men. As sorrowfull (saith he, 2 Cor. 6. 10.) and yet al­wayes rejoycing: as having nothing, and yet possessing all things. His troubles were but as shadowes, and ap­pearances of troubles: as sorrowfull, as if hee had said, other men used to be sorrowfull, when they are in the like outward con­dition, and therefore hee was thought to be sor­rowfull also: but his joy had the realitie, strength, and substance of joy, all­wayes rejoycing: he doth not say, as alwaies rejoy­cing, but simply rejoy­cing, that is, indeed, and in truth. Paul knew how to make the day, and night, the day of prospe­ritie, [Page 278] and the night of ad­versity, to him both a like. Therefore certainly there is no impossibilitie for others to do the like.

3 This is a point of very pretious importance unto us, if wee can conceive it, (as I do not well see how wee cannot refuse it.) It will not easily enter into you to beleeve or con­ceive, what a ground of advantage it will be, what a dore of helpe opened unto you, to subdue the feares and dangers, and troubles of the times (what ever they either are for the present, or may be fot the future) unto you, to hold fast this foundation, that be they what they [Page 279] will be, or can be, you may be above them in peace: let them rise never so high in terrour, that yet in comfort you may be higher than they. Sword, famine, pestilence, fire, fagot, lions, adders, dra­gons, Jesuites, devils; there is a God that can pull out the sting, and vanquish them all: for those that love him, and put their trust in his mercy. There­fore let no mans heart be disquieted within him upon this point: troubles cannot so abound, but the consolations of the Saints may abound as much, and hold out full weight and measure with them.

4 Secondly, if God will [Page 280] be a Sanctuary in times of trouble to those that san­ctifie him, by depending upon him: observe from hence, the preciousnesse of faith, and the high ac­ceptation of it with God: that he should vouchsafe upon the poore creatures onely dependance on him, thus to undertake his pro­tection and peace. Some men are jealous, lest the crowne that is set upon the head of Faith, should be made of too fine gold, I meane, lest too much should be ascribed to faith. But God, who is jealous of all other crea­tures, and hath said, that his glory hee will not give to another, Esa. 42. 8. [Page 281] seemes to be so indulgent towards Faith, that if ever hee meant to part with it, or with any part of it, faith should be his grace, upon which it should be con­ferr'd, or rather, because he hath that assurance of faith, that it will never be false to him in this kinde, but what honour or glory soever is cast upon it, it will immediately surren­der & deliver up unto him without keeping backe the least jot or tittle from him: hee therefore by his owne example, teacheth, and encourageth men to use a lip of excellencie concerning it, and to speake high, and glori­ous things of it, and not [Page 282] to spare: yea, the things which otherwise hee ap­propriateth to him selfe, as his owne peculiar glo­ry. Daughter be of good comfort (saith Christ to the woman healed of her bloody issue, Matth. 9. 22.) thy faith hath made thee whole. And yet, Mar. 5. 30. it is said that Christ felt the vertue goe out of himselfe, by which shee was healed. So that hee was not tender in giving away (at least in appea­rance) his owne praise, and glory unto faith, hee knew they were never the further from him. So to the woman that brought the Alabaster boxe of oyntment, and annointed [Page 283] him therewith, and wiped his feete with the haire of her head: he saith in like manner, even concerning that salvation which ac­companieth forgivenesse of sinnes: Thy faith hath saved thee, goe in p [...]ace. Luk. 7. 50. If you reade the eleventh Chapter to the Hebrewes, you shall find as great and wonderfull things ascribed to faith, as God himselfe is recor­ded to have done, as cau­sing the walls of Iericho to fall, vers. 30. subduing Kingdomes, stopping the mouthes of Lions, vers. 33. quenching the vio­lence of fire, making strōg of weake, v. 34. raising the dead to life, vers. 35. &c.

CAP. XVI.

1 THe second Use of the point is for Re­proofe. If God will be a Sanctuary in times of trouble, and danger to those that sanctifie him, and depend upon him, then are those to be re­proved who make it a ground of discourage­ment, fainting, or hanging downe of hands to the seruants of God at every time, that their enemies are either ever so many in number, or so mighty in power, or that their hatred [Page 285] is ever so tyrannous or implacable against them. Alas! What are all these to their Sanctuary? What was the great host of the Aramites in the valley, to the horses and chariots of fire in the mountaines? God is our refuge, and strength (saith David, Psal. 46. 12.) a very present helpe in trouble. Therefore will we not feare though the earth be removed, and though the mountaines be carried into the midst of the Sea. Imply­ing, that all dangers and difficulties, whatsoever are but of the same consi­deration, the greatest no more to be feared than the least, by those that have God their refuge, and [Page 286] their strength. So againe, Psalm. 27. 1, 2, 3. The Lord is my light and my salvation, whom shall I feare? The Lord is the strength of my life, of whom shall I be afraid? Da­vid, out of his Sanctuary, from under the wing of the Almighty, laughs all dangers, enemies, and things otherwise terrible, in the face to scorne, and defies (as it were) the whole host of them. And being yet full of the spirit of this confidence, hee easeth himselfe further, vers. 3. Though an host should encampe against mee, my heart shall not feare: though warre should rise against mee, in this I will be confident. Why didst [Page 287] thou feare, O thou of little faith (saith Christ to Peter, Matth. 14. 13.) when hee was afraid at the rising of a great winde: implying that that was no excuse or reason to be given of his feare, because the winde blew stronger than be­fore: inasmuch as the same strength that did support him walking on the Sea, whilst it was calme (yea, and on the firme land also) was as able to preserve him a­gainst the most fierce, and raging winds that could blow; all things whatsoe­ver standing in the same proportion of easinesse, and hardnesse to an infi­nite power: so they that [Page 288] have God for their San­ctuary, need not care who they have for their ene­mies, or pursuers. They that are ever a whit the more troubled, or deje­cted in minde to see the horne of the enemie exal­ted, his power encreased, his armies, chariots, hor­ses, and such like multi­plyed, what do they (if such feares were rightly interpreted) but prophane the Sanctuary of their strength; and either lift up their enemies to an e­qualitie with God, or else bring down the glory and infinite power of God to the weakenesse, and con­temptiblenesse of their enemies, who are but men, [Page 289] or divels (at the most) As Paul's expression is, Gal. 3. 28. There is neither Iew, nor Greeke, bond nor free, male nor female, but all one in Christ Iesus: mea­ning that all differences betweene person and per­son, whether of nation, condition, sex, or whatso­ever, are drowned and swallowed up, in the a­bundant glory, and excel­lency of the condition, whereinto they are trans­lated by Faith in Christ. The rich mans riches, are of no consideration at all, for the augmentation, or increase of his happines, being otherwise, so super­exceeding, abundantly happy in Christ: neither [Page 290] is the poore mans pover­ty at all considerable, as diminishing ought of his happinesse in Christ; the poore and rich are to be looked upon as alike hap­py in Christ; even as it is likewise in other differen­ces: to him that hath God for his Sanctuary, there should neither be few, nor many; nor weaknesse, nor strength; nor folly, nor wisedome; nor mercy, nor rage; nor speaking, nor roaring; nor papist, nor atheist; nor Jesuite, nor Devill, but all things in their enimies shal be a like unto them: all such diffe­rences as these shall be of no consideration at all: except (happily) it be for [Page 291] whetting up of their faith, and provoking of them­selves to a more intire and close dependance upon God, and in this respect, better few than many, better strength than weak­nesse: better wisedome than folly, better rage than mercy, better roaring than speaking, better pa­pist than atheist, better Devill than Jesuite. The more dangerous, and mighty to destroy an ene­mie is, the greater necessi­ty he imposeth upon usto strengthen out depēdance upon God: yea, and as the necessity of dependance on God is greater upon us in this cause, so is the exercise or duty it selfe [Page 292] of greater facility, and more easie to be perfor­med: at least it would be so, if wee were so well ac­quainted with the minde and waies of God, as wee both ought and might: for God loves to make the Mountaines to skip like rams, rather than the little hils like young sheepe. Hee loves a faire marke to shoote at, and will sooner downe with Goliah the Champion, than with a common Phi­listine. It was easier for the Israelites (had they knowne the waies and counsels of God) to have beleeved the overthrow of Pharaoh and all his mighty hoast, than to [Page 293] have beleeved the destru­ction of halfe so many women and children, had they pursued and mar­ched after them. As some­times hee said of men of his owne partie, that there were too many, for him to save with, but hee ne­ver complained of too few: so it may on the con­trary be well conceived of him in respect of his ene­mies, there may be too few sometimes for him to destroy; but there is no feare in the world that e­vert there should be too many. David from time to time made notable ad­vantage of the multitude, strength, and fiercenesse of his enemies, for the rai­sing [Page 294] and strengthening of his faith in prayer against them: and made little question but that hee should carry it in heaven against them: if he could but plead this for himselfe before God, that they were many in number, and mighty in power, and bare a tyrannous or cruell hatred against him.

CHAP. XVII.

1. THirdly (and last­ly) This doctrine will afford matter for ex­hortation also. If God will indeed be such a San­ctuary to those that sancti­fie him by depending on him, We are to be perswa­ded to this great duty of duties, this sanctifying of God, as the nature of it hath been already decla­red; [Page 2] let us down with Mountains and up with valleys, let us know no fears, no doubtings, no discouragements whatso­ever, no infirmities, no unworthinesse, no sinnes whatsoever (in this re­spect) but make our way thorow all the reasonings and disputings of unbe­lief, into those everlasting Armes of the free grace, bountie and goodnesse of God. Let us strengthen the arme of our depen­dence upon God with all our might, and all our po­wer. If we say that God is full of grace, mercy, good­nesse, truth, faithfulnesse, wisedome, power, let us not be afraid to seale with [Page 3] our hearts, to the words of our own mouthes, let us speak all these things at once in another language: that is, Let us depend up­on him. A motive or in­couragement to the duty, is to,

2. Consider, that the way for this duty of san­ctifying God by our de­pendence upon him, is free and open before us: there is nothing in God, no­thing in our selves, no­thing in men, nor in An­gels, nor in devills, nor in this world, nor in that which is to come, that needs be the least discou­ragement or occasion of doubting or feare unto us. What can wee su­spect [Page 4] or stumble at in God? What is there in him that should make us tender, faint, or fearfull, in reposing or casting our selves upon him? what is there that should cause thoughts to arise within us, or make it matter of dispute or question unto us, whether we should make him our strength and confidence, or no? Is there any starre in all that blessed constellation of his glorious Attributes, that hath any maligne Influ­ence this way, that is any ill willer to us in this kind, that any way withstand­eth or opposeth this de­pendance of the creature upon him? Is not his face & [Page 5] appearance, as he is every where discovered in the Scriptures, as the appea­rance of a God made for dependance? Is not his similitude and likenesse, as of a strong Tower with the gate open and bowing (as it were) it self down, to take up those that are running towards it, into its protection, even before they come at it? doth not every Attribute in God (especially, laid in con­sideration with its fel­lows) invite the creature to repose it self in a sweet and setled dependance up­on him?

3. No (it is like we will object) the holinesse and purity of his Nature, toge­ther [Page 6] with his Justice and incomprehensible Maje­stie, &c. These make our hands to hang down, and our knees to wax feeble; these are as great Moun­tains raised up betwixt God and us, which wee know not how to throw down; these quench our dependence upon him, whilest it is yet but a sparke, and stifle it in the very conception and the wombe. We can fear him to condemnation and de­struction, but wee cannot depend upon him for pro­tection and peace.

4. To answere these things in few words: Let me aske first: Would wee have a God to depend on [Page 7] without holinesse and pu­ritie? a God that were un­just? or doe wee conceive that the absence of these things in God, would add to our dependence, and bring it on the faster, or increase the strength and confidence of it? Doe we think wee could sanctifie him better in his other Attributes, if these were wanting? Doubtlesse a God without holinesse (and so without righte­ousnesse) were no God to depend upon: because such could be no true God, to whom holinesse and righteousnesse are as essentiall, as power, wise­dome, or any other Attri­bute whatsoever. And be­sides, [Page 8] supposing an All-suf­ficiencie of power with­out holinesse or righte­ousnesse, it would be just matter of deepest feare to the poor creature; but no ground of hope or depen­dence at all. As wee see, the greatnesse of power in the devill, and so in Ty­rants and wicked men that are mighty on earth, being disjoynted and se­parated from holines and righteousnesse, is no ground at all to the poor, or those that are oppres­sed, to trust or depend up­on, but on the contrary to fear further evill and mis­chiefe from them. And therfore David makes the holinesse of God, rather [Page 9] then his strength or po­wer to be the ground of that exaltation and praise which is due unto him from the creature. Let him praise (saith hee) thy great and terrible Name: why? because it is great and terrible? no: but be­cause it is holy: for it is ho­ly, Psal. 99. 3. So verse 5. Exalt the Lord our God, and worship at his foot-stool: for he is holy. So that you see that holinesse which is in God to be so far from ha­ving any thing in it that should any wayes trouble, weaken or hinder our de­pendence upon him, that it doth (as it were) quali­fie, prepare, and bring down that almightines of [Page 10] his power to our weaknes & necessities, and so makes him a God (as it were) on purpose to be depended on, or that his creature might with al ease, willing­nes, and readines, stay and repose it selfe upon him.

5. And so for his Righ­teousnesse, or Justice: this is altogether with, and not at all against our de­pendence on him. For he that is Righteous and just, will keepe promise, and this is worthy all conside­ration, that although all other goodnesse, grace, pitty, compassion, &c. were wholly separated from God, so that he re­garded not his creature at all, in the greatest fears, [Page 11] exigencies, or extremities wherein he could behold it, yet if we can apprehend and confidently beleeve him to be just of his word, and a promise keeper, this alone is sufficient to lift up the horne of our de­pendence upon him, even to the Heavens, and to make our rest in him glo­rious: The reason hereof is evident; because he hath promised the covering of his wing, protection, safe­ty, and peace, to this very grace or act of de­pendence alone (though the creature otherwise should be never so un­worthy of protection from him) as may be fur­ther made manifest be­yond [Page 12] all contradiction, or question, by a diligent perusall of these, and ma­ny like Scriptures, Esa. 26. 3. Esa. 57. 13. Nahum. 1. 7. Jere. 39. 18. 2 Chron. 16. 8. 1 Chron. 5. 20. Jere. 17. 7, 8. Psal. 22. 4. Psal. 26. 1. 28. 7. 31. 19. 33. 21. 37. 40. 56. 4. 1 Sam. 12. 20. 22. In all which you shall finde safety and deliverance from God ei­ther promised, or perfor­med, to this simple and in­tire act and service, of the creatures trusting or de­pendence upon him, And David accordingly joyn­ing onely the truth or faithfulnesse of God with the greatnes of his power, makes them together a [Page 13] firme foundation of hap­pinesse to all those shall hope in him, or depend upon him, Psal. 146. 5, 6. Happy is hee that hath the God of Jacob for his help, whose hope is in the Lord his God, which made heaven and earth, the sea, and all that therein is: (here is his power) which keepeth truth or fidelity, for ever, (here is faithfulnesse in keeping promise.) There needs no more but these two Pillars (if we speak of a strict & absolute neces­sity) wheron to build that house of confidence or dependence on God, wherein peace and safety shal dwell for ever. There­fore neither is the Justice [Page 14] or Righteousnesse of God a Thrower down, but a great builder up of depen­dence upon him.

6. Again (secondly) to allay your fears in respect of the greatnesse and In­comprehensiblenes of the Majesty of God: I would demand this, how, or which way, or in what consideration the great­nesse of the Majestie of God, should any wayes shake, or be offensive to our dependence upon him? It may be the evill managing, and the fre­quent experience we have of the hard ways of earth­ly greatnesse or power, have been a snare unto us, and made us judges of e­vill [Page 15] and unrighteous thoughts, concerning the Majestie and greatnesse of God. Because men that are great in power and pompe on Earth, and full of the glory of this world, are not wont to regard or look after, or take care for the poor and needy, and those that are of mean condition in the world: they are liker to ride over their heads, then to take them up from the dust of the earth, to oppresse them and grinde their faces, then to relieve and com­fort them. And so the Tentation being upon us, we presently fall before it; we measure the heavens by the earth; and him that [Page 16] is God, by those that are called Gods; we conceive (it is like) that hee that sits upon the Throne, which ruleth heaven and earth, that hath thousand thousands, and ten thou­sand times ten thousand of glorious Angels attending on him and ministring un­to him continually, that hath the Sunne and the Moon, and all the Starres in the firmament of hea­ven, the windes and the Seas, the Hills and the Mountains in subjection to him, that hath all the great & mighty Creatures on earth, Kings and Prin­ces with their Hosts, whole Nations and Kingdoms at his command, that he, as [Page 17] he is lifted up in power and Majestie above all earthly Potentates what­soever, so hee is proporti­onably estranged more then they, from all care or regard, or remēbrance of Creatures, that are poore, weak, afflicted; that he is no wayes sensible of their fears, dangers, mise­ries, distresses, &c. Liker to break their bones, then any wayes to heal or binde them up: to crush them in pieces and destroy them utterly, then to lift up their heads, and make their faces to shine.

7. The Scriptures in­deed give Intimation that such thoughts as these (and that upon this very [Page 18] occasion or tentation wee have now mentioned) are incident to the minds of men, touching the excel­lent Majesty and greatnes of God: but withall hews the snare of death asun­der, and delivers the souls of men (as it were) with joy and triumph from the bitternesse of it. The Lord is high above all nations (saith David, Psal. 113. 4:) and his glory above the Heavens. Who is like unto the Lord our God, who dwel­leth on high, who humbleth himself to behold the things done in Heaven and in the earth: he raiseth the poore out of the dust, and lifteth the needy out of the Dung­hill, &c. As if he should [Page 19] say; God in his Majestie and greatnesse hath this gracious property by him­selfe alone, and there are very few or none of those that partake with him in greatnesse, that resemble him therein, that is to say, to look with a gracious, mercifull and compassio­nate eye beneath him, to looke after the povertie and distresses of those that lie at the greatest distance of all from him; to sup­port and deliver them: The reason why earthly greatnes and power have (for the most part) that evill influence into, and operation upon men, to dispose them rather to the neglect, contempt, and [Page 20] oppression of the poore and those that are beneath them, is because they are defective and weake in goodnesse, wisedome, and true understanding: and know not (indeed) what to doe with that power and greatnesse which is in their hand, to any pur­pose: they know not how to contrive them for the best to themselves, and their own good, but fall upon grievous and despe­rate mistakes, and turne all both to their own, and others ruine: but God ha­ving goodnesse and wise­dome fully answerable to his greatnesse, power, and excellencie of beeing: there is not the least cause [Page 21] to suspect or fear, but that he should manage the full power of his scepter, as well to the highest ad­vancement of his own glo­ry, as for the happines and joy of his creature depen­ding on him. neither can it be imagined that he could be ever the more gracious, mercifull or respectfull to the poorest and meanest of his creatures, if he could be supposed to be devest­ed of all his Majesty, or to have layed aside all his greatnesse.

8. But it may be thou art not yet all thought made, but wilt still object and say: It is true, the children and servants of God, if they sanctifie [Page 22] him by such a dependence upon him in time of dan­ger, as you have mention­ed, it is like they may see his salvation, be protected and delivered by him; the holines & righteousnes, & greatnes of God, will make nothing against them: but I make question of my selfe, whether I be in the number of either, and consequently, whether I have any right to de­pend upon him, or no; I feare if I should cast my selfe upon God, or make any dependence upon him in an exigent or straight, I should rather be condem­ned for presuming, then any wayes accepted in my dependence.

[Page 23]9. Give me leave to an­swere this objection; and then I have done. First therefore, touching that occasion of the objecti­on, thy doubting whe­ther thou beest in the number of the children and servants of God, or no: I answer two things: First, thy doubting, or making question in this kind, is no argument or proofe at all, that there­fore thou art not in that number, I mean a child or servant of God: The rest of the Apostles question­ing every man himself, whether he were the man that should betray his Lord and Master Christ, did not prove that there­fore [Page 24] they were the men, or any of them that should have a hand in that great sinne, Nay this doubt­ing and questioning them­selves, is generally inter­preted & cōceived rather as a testimony of their in­nocencie this way. And (as it appears from the text, where this passage is related, Matth. 26. 22, 23, &c.) hee that was the guilty person, and foule in his intentions that way, Judas, did not que­stion himself at first, with the rest: but afterward, when Christ, to deliver the rest from their feares, had singled him out by a signe, as good as by name, then the text saith, verse [Page 25] 25. that he also came in with his question touch­ing himself, Master, is it I? The reason of which car­riage of his, seems to be this: Whilest the rest of his fellows were under feares and jealousies of themselves (and perhaps every one of another) he would seem to be the freest and most innocent man of them all: he would not seeme so much as to suspect and doubt himself that way; but thought it policie to let them alone with the matter, to shift it out among themselves as they could. But when he saw that Christ had as good as acquitted all the rest, and had burdened [Page 26] and branded him for the man of that wickednesse, he had now no better shelter or covert for his hi­pocrisie, then to joyn him­selfe with those that were acquitted, in their man­ner of questioning. In like manner, jealousies and doubtfull thoughts, now and then rising with­in us, touching our spiri­tuall standings and condi­tions, as whether wee be hypocrites and unbelee­vers, or no, are rather signs on the right hand, then on the left, and speak more for us, then against us. Men that are altoge­ther strangers to the life of God, have (for the most part) more securitie and [Page 27] confidence of their stand­ing, then to bee shaken with any disputes in them­selves about it: Nay se­condly, to this particular, I answere yet further: that though thou shouldest lay violent thoughts upon thine own soule, and con­clude right down against thy selfe, that thou wert no childe or servant of God, yet neither were this any materiall proofe, that therefore thou wert neither childe nor servant of his. As it is said of God in one sense, in re­spect of the greatnesse of his power (fa [...]ling in con­junction with the motion of his will) that he calleth the things that are not, as [Page 28] if they were. Rom. 4. 17. so may it in another sense be said of men, in respect of their weaknesse, and ina­bilitie to judge, that they also call the things that are not, as if they were: they give beings to many things in their imaginati­ons, which have no being at all otherwise. But though Gods calling things that are not, gives them a reality, and truth of being in themselves: Yet mans calling them in his thoughts and imagina­tion, doth not so. Things are never the more so or so, because men conceive and imagine, or conclude them to be so upon insuffi­cient grounds. As the A­postle [Page 29] also reasoneth, 1 Cor. 12. 15, 16. If the foot shall say, Because I am not the hand, I am not of the body: is it therefore not of the bo­dy? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? There is nothing more frequent and common with men, then to bee strong and sore in their conclusions, when they are but weake and con­temptible in their premis­ses: then to sit downe in their most resolute deter­minations & judgements, quite besides the truth, neither is this more inci­dent to any sort of men, in, or about any subject [Page 30] whatsoever, then to the children of God, in reaso­ning and arguing their spirituall conditions: as might be shewed by many instances, and is observed by experience: Therefore there is little in this ground of the objection, thy questioning whether thou beest a child of God, or no.

10. But secondly, to the maine and more mate­riall ground thereof, which seems to be this; that in case a man or a wo­man be not the childe of God, they therefore have no right to depend upon God, or should be rejected in their dependence, or or that the dependence of [Page 31] such would be rather pre­sumption, then any de­pendence accepted with God: to this (I say) I an­swere further, 1. By way of concession. 2. By way of exception.

By way of concession, I answere, and grant three things; First that true it is, that the children and ser­vants of God, have pecu­liar and special iucourage­ments from him, to make their dependence upon him in times of danger, and to looke for delive­rance and protection from him. Ye that feare the Lord (saith David, Psal. 115. 11. Psal. 145. 19.) Trust in the Lord: besides many like passages, which (I [Page 32] conceive) may be found in the Scriptures.

Secondly, I grant, that wicked men, that is, men that continue in the stub­bornnesse and impeniten­cie of their hearts and wayes, are every where threatned with wrath and vengeance, and destructi­on from God for their sinnes, and consequently are discouraged, and that with a high hand, and in a terrible manner, from ex­pecting any good, mercy or favour from the hand of God; by reason where­of, continuing and pur­posing to continue in their sinnes, they have no ground at all to make any dependence upon [Page 33] God, for any grace or fa­vour in what kind soever. Psal. 7. 11, 12. 11. 6.

Thirdly (and lastly) I grant, that there is a kind of dependence, or trust­ing on God, wherein the creature shall be rejected, & which shal rather turn to his deeper shame and con­fusion, then any wayes ad­vantage or benefit him in the favour of God. The Scripture affords many in­stances, or examples here­of. David speaking of his enemies, They cryed (saith he) but there was none to save them: even un­to the Lord, but hee answe­red them not. Then did I beate them small as the dust before the winde, &c. [Page 34] Psalm. 18. 41, 42. Their calling and crying unto God, shewes plainly that they had some kind of de­pendence on him: as the Apostle argueth this point, Rom. 10. 14. How shall they call on him, on whom they have not belee­ved? Invocation, always argueth some kinde of hope or dependence, one or other. So Matth. 7. 22. It is evident that those that should say unto Christ in that day, Lord, Lord, have we not prophesi­ed in thy Name? and in thy Name cast out Devils, &c? had some kind of depen­dence upon him, for ac­ceptation unto life and salvation: and yet we see [Page 35] in the following verse, how they were rejected: Then will I professe unto them, I never knew you: depart from me, yee that work iniquitie. If you de­sire to see more instances, of this kind of depen­dence, you may (at lei­sure) peruse these and the like passages. Esa. 36. 10. Prov. 1. 28. Matth. 7. 26. Jere. 13. 16, &c.

So that neither is this to be denied, but that there have been, and are at this day many relyings, many dependings upon God, which hee will not owne, and to which the Sanctuary, here spoken of, will bee denied. These things therefore I an­swere [Page 36] by way of conces­sion.

11. But secondly, by way of exception, I an­swere divers things: First, that howsoever the chil­dren and servants of God, that is, men and women that are already conver­ted, and of some standing and continuance in the wayes of grace, have spe­ciall incouragements to stay themselves upon God, and to depend up­on him for protection un­der, or deliverance out of dangers: yet as Christ told the people that stood by, when that voice came from heaven, and spake unto him, John 12. 28. that it came not because [Page 37] of him, but for their sakes, who yet were unbelee­vers, as apeares verse 37. and so, though he was in­finitly more beloved of God then they, yet in that particular, in the mi­raculous voice, though directed particularly unto him, God respected them more then him: So in those incouragements, for dependence on God, which are particularly di­rected to the children and servants of God, though God loves these many de­grees better then the rest of the world, yet may he more respect the residue of men (at least his elect, which yet lie hid amongst them, walking in the same [Page 38] wayes of sin and vanity, with them) then his chil­dren and servants them­selves. God may there­fore speak graciously and comfortably, and indul­gently to those that are his children and servants, to commend the sweetnes of his service unto others, and to draw them also to desire part and fellowship in so blessed a businesse: as the happinesse of his Fathers servants, above the condition he was in (for the present) moved the Prodigall sonne (wee know) to returne home to his Fathers house, Luk. 15. 17.

12. But secondly, sup­pose this be not so, that [Page 39] God hath no such eye upon those that are yet without, that are yet the servants of sin and Sathan, in those gracious incou­ragements to his Saints, to make their dependence upon him, and to secure themselves in his love and care over them in times of danger, yet further I an­swere, that not only righ­teous persons, men and women, who have already embraced the wayes and service of God, have in­couragements to come unto him, and to depend on him, but even others also, yea, the greatest of sinners, and the most un­worthy. Wash you, make you clean, &c. (saith the [Page 40] Lord, to the highest rank of sinners, Esa. 1. 16. 17. &c.) and then: Come now, and let us reason toge­ther, saith the Lord: though your sinnes be as skarlet, yet shall they be as white as snow: though they be as red as crimson, yet shall they be as wool. If ye be willing and obedient, you shall eat the good things of the land. Surely God is willing that men should depend upon him for the obtaining of such things as hee promi­seth unto them: Now you see that here hee pro­miseth both forgivenesse of sinnes, and outward prosperity to those whose sinnes were as skarlet, and crimson, only upon their [Page 41] repentance. I might adde many more passages of like importance. If you here againe object: But I doubt whether I have re­pented, or no: and then I have never the more ground or right to de­pend upon him, for the making good of these, or any the like promises un­to me. To this, as also to the maine objection, I answere on

13. In the third place: Suppose thou hast not as yet repented, yet is the way as open unto thee, for thy trusting, relying, and depending upon God for all things that concerne thy peace, as it is for thy repentance: and thou hast [Page 42] as much right unto, and mayest as lawfully doe the one, as the other; as law­fully depend upon God for all good, as repent of thy sinnes. Nay, as thou hast, not only a lawfulnes and a right, but even an absolute necessity of Re­pentance lying upon thee, so that woe be unto thee, if thou repent not: So is there, not only a like law­fulnesse and right, but a like necessity also of this dependence upon God, upon thee, and the like condemnation abiding thee, if thou refusest to make thy dependence up­on him. Blessed is that man, (saith David) that maketh the Lord his trust, Psal. 40. [Page 43] 4. He doth not say, bles­sed is that godly, that righteous, that penitent man, that maketh the Lord his trust: but sim­ply and in definitely, Bles­sed is that man, whosoever he be, how vile, how sin­ful, how unworthy soever otherwise: this making the Lord his trust, the casting of himselfe upon God in way of a true and unfei­ned dependence, will dis­solve and remove the mi­sery and curse lying upon him for his sinne, and set a Crowne of blessednesse upon his head. As on the contrary, it is as a title, or superscription written upon the forehead of him that perisheth, contey­ning [Page 44] the cause of his con­demnation or perishing: Loe, this is the man that made not God his strength, &c. Psal. 52. 7. And a­gaine, Jere. 17. 5. Thus saith the Lord, Cursed be the man that trusteth in man, & maketh flesh his arme, and whose heart departeth from the Lord. If the depar­ting of the heart from the Lord, that is, a mans re­fusing to make his depen­dence upon him, be that which makes him accur­sed, doubtlesse it is most lawfull for him to depend upon him: yea, as lawfull altogether, as it is to seek to deliver himselfe from the curse, or to escape the wrath which is to come. [Page 45] If God denounceth every man accursed, for not re­lying, not depending up­on him, this is a sufficient ground and warrant (yea and more then either) for every man and woman under heaven, to do both the one and the other, to rely and depend upon him, without asking any further question for con­science sake. For certain­ly God would never pro­nounce any man accur­sed, for not doing that, which he hath no right or warrant to doe. It were rather a ground of praise and reward from God to a wicked man, if he should refuse to depend upon him, in case hee had no [Page 46] ground or warant for the doing it. That which makes it a sinne of that high provocation in the sight of God, with whom­soever it is found, in all persons whatsoever that are guilty of it, is the com­mandement of God, to­gether with the abundant righteousnesse and equitie thereof, lying upon all men for the doing of it. So that there is not the least scruple or question to be made, but how sinfull and unworthy soever thou conceivest thy self to bee, thou hast as much right, because as great a necessi­tie, to depend and cast thy selfe upon God, as the most righteous person [Page 47] under Heaven. There­fore,

14. In the fourth place, I answere yet further (and desire it may be well con­sidered) that a mans trust­ing and depending upon God, is both the first, and the onely effectuall means or cause of every mans re­pentance, and hath a ne­cessary, infallible, and uni­versall connexion with it; so that no man can de­pend upon God (we speak now of a true and unfain­ed dependence) but ipso facto (as we say) in the very act of his depen­dence, he repenteth: nei­ther can any man truly re­pent, but he that truly de­pends upon God, and that [Page 48] by the power, and native propertie and influence of that his dependence. For we are to conceive of God and sinne, as of two con­trary terms, or two points in the heavens, diametral­ly opposite, or directly crosse one to the other, as the East is to the West, and the North to the South, &c. So that whilst a mans face is towards sin, that is, whilst he remaines impenitent and uncon­verted, his back is to­wards God, that is, he sees not that in him, why hee should trust him, or de­pend upon him: as a man whilest his face is towards the West, his back must needs be toward the East. [Page 49] And the reason why any man remaines in an estate of impenitencie, is not so much (as happily we con­ceive) the pleasure, or profit, or contentment of sinne in any kinde, as the ignorance of God, of that infinite goodnesse, sweet­nesse, mercie, bountie, truth, power, &c. that are in him; though it be true also, that there are bands, and snares, and cords of vanity in sinne, which bind men heart and hand to it, and so keepe them fast; making them listlesse and carelesse of in­quiring after God and his wayes, till God by a high hand of grace, prevants them with such a light of [Page 50] the knowledge of himself, as doth deliver them. For if there were not the hun­dreth part of that plea­sure, profit, and content­ment in sinne, which im­penitent persons conceive there is, yet they remain­ing ignorant of God, and without knowledge of those riches of his grace, which expose him in all his greatnesse, power, and all-sufficiencie, to every creature under heaven, that is but willing to come unto him, and de­pend upon him, without any other condition or qualification whatsoever, would never repent of their sins.

15. If God should [Page 51] grind the face of the crea­ture (as it were) and take out all the flower and pith of it, and leave nothing but husks and shells; yet men would not give over feeding upon these, un­lesse they were perswaded of finding better inter­tainment with God. If covetousnesse were no­thing so pleasing or su­table to the corrupt hearts of men, as now it is, if the heat of the pleasure of drunkennesse, idle com­pany, uncleannesse, and the like, were abated and taken down never so low; yet the covetous would be covetous still, and the drunkard would follow drunkennesse still, and the [Page 52] adulterer would be an ad­ulterer still, except hee saw in God an effectuall dore open unto him, by which he might enter, and finde grace & acceptation with him. Againe, not­withstanding all that sin doth, or can doe to pre­vaile with the heart of a man, to deteine it in the love, practise and appro­bation of it, notwithstan­ding all the strong allure­ments, and effectuall be­witchings it hath attend­ing upon it to keepe men in bondage and subjecti­on to it, nay if sinne were more sinfull (in this re­spect) then it is, I meane, more alluring, and more tempting, and more be­witching [Page 53] then now it is: yet upon the shining of the light of the know­ledge of God in the face of Jesus Christ upon the soul, upon the appearing of the bountifulnesse and love of God our Saviour towards man (as the Apo­stle speaketh, Tit. 3. 4.) the heart of a man would breake loose from sinne, and cast all the cords of it from him: he would turn his back upon it immedi­ately, and come about with his face towards God. By both which considerations (which are both cleere in reason, and might be sufficiently con­firmed by the word of God, if it were necessary) [Page 54] it is fully evident, that the main and principall rea­son of any mans continu­ance in his impenitencie, is not so much any thing he finds in those wayes of sin wherein he lives; no nor yet in those corrupti­ons of nature, which make those wayes of sin so plea­sing above measure unto him, as his not depending upon God. Which con­clusion being granted (as it cannot with any colour be denied) it necessarily follows, that men must begin, and make entrance upon their repentance, by way of trust, or depen­dence upon God.

16. A man must not think, that either hee [Page 55] ought, or c [...]n, first repent, and then trust and depend upon God: no, all that a man can finde, or feele, or feare in sin, will not raise the soule so much as to the first and lowest step of a sound and true repen­tance, till he hath taken some hold on the cove­nant of grace, and begun (at least) his dependence upon God. In the raising, and framing of which act of dependence, in the soul, the heart falls off, and comes about from sinne: which is the substance and nature of a true Repen­tance. So that, howsoe­ver, To beleeve, and to re­pent, are things much dif­fering in consideration, [Page 56] and also in respect of their objects, it being God, that is beleeved on, and sinne that is repented of: yet are they effected and wrought by God, in or by one and the selfe same work or motion, in the heart or soul of a man. For by that act of the Spirit of grace, by which the soul is turned and acted upon God in beleeving, by the same it is turned away from sin also: which pro­perly is repentance. And look, as when a man turns his backe towards the west, and his face to­wards the East, he doth both the one and the o­ther, not by two distinct motions or turnings of his [Page 57] body, but by one and the same, neither can he pos­sibly turn his face to­wards the one, but he must of necessitie, by and with the same motion turne his back upon the other: So is it between Faith and Re­pentance: God doth not worke Faith by one work of his Spirit by it selfe, and repentance by another, by it self: but by the same act and motion of the Spirit, by which the heart is drawne and turned upon God in beleeving, it is likewise drawne off, and turned aside from sinne in Repenting. Hence it is that the Scriptures so fre­quently speake of these two, Repenting and Be­leeving, [Page 58] as supposing, in­volving and comprehen­ding one the other, and make the same promises of grace and forgivenesse of sins indifferently to both: as might be shewed at large, if it were so proper or pertinent to this place. That which is called re­pentance, Act. 2. 38. is cal­led the receiving of the Word. verse 41. and Be­leeving, verse 44. And as Peter in the place cited ( Act. 2. 38.) requires Re­pentance in the Jewes, to qualifie and fit them for Baptisme: So doth Philip require Faith or belee­ving, in the Eunuch. Act. 8. 37. which shewes, that there is a very neere affi­nity [Page 59] between them, and that the one supposeth the other. So Act. 11. 18. that is called Repentance unto life, which verse 17. was called beleeving on the Lord Jesus Christ. Besides divers other Scrip­tures of like current and importance.

17. Yet notwithstan­ding though (as hath been in effect already said) Re­penting and beleeving or depending on God, be but one and the same motion of the soul, as a mans going from London to York, is but one and the same journey: yet may beleeving or depen­ding on God be said to be before Repenting, in or­der [Page 60] of nature, and al so the cause of it, because the soule is not occasioned, moved, or perswaded to beleeve on God, by tur­ning away from sin: but on the contrary, is perswa­ded and drawne aside from sin, by beleeving on God: as though a mans going from London to York be one and the same motion or journey, yet is his going to York, and his businesse there, the cause of his going from London, and not his go­ing from London, the cause of his going to Yorke. Even so is the Creatures desire of find­ing rest and happinesse in God by beleeving on him, [Page 61] the cause of his willingnes to turn away from sinne: but on the contrary, his willingnesse of turning a­way from sin, is not the cause or means of his de­sire to enjoy God by be­leeving.

18. As for that passage of our Saviour, Matth. 21. 32. which is alledged by some, to prove Repen­tance before Faith, as a cause or means of it, where he layes it to the charge of the chiefe Priests and El­ders, that when they had seen it, that is, that the Publicanes and Harlots had beleeved John in his Ministery, yet they repen­ted not afterwards, that they might beleeve: the [Page 62] meaning is not, that either the Publicans and harlots first repented of their sins, and then afterwards belee­ved John, and that their Priests and Elders are re­proved for not doing the like: but the sense and im­portance of our Saviours reproofe in this place, seems only this, that their perversenesse and obstina­cie in the way of their un­belief was such, that the examples of Publicans and harlots before their eyes, who beleeved on him, and repented of their sins, upon the preaching of John, wrought not at all upon them; they still hardned themselves in the sinne of their unbeliefe, [Page 63] and had no relenting in them, no inclinations or desires at all to beleeve. So that the Repentance here spoken of, which seems to goe before, and to con­duce and dispose toward a full, perfect and complete beleeving, is not that ge­neral and solemne Repen­tance, by which the heart is taken off, and stands at a distance from all sinne (indefinitely) but onely notes the first relentings, breakings, or yeeldings of the heart and soul, touch­ing the speciall sinne of unbelief, but not as yet fully conceived or appre­hended to be a sinne, but as such an estate or condi­tion of soule, whereof a [Page 64] man cannot suddenly re­solve, whether he should doe well to change it or no, and turne beleever. Which kind of repenting or relenting may be per­ceived in some, about, and somewhat before the time of their setled and full conversion & beleeving, and may be instrumentall and serviceable in the hand of the Spirit of God towards the effecting thereof.

This exposition might be further opened and confirmed, as well by the context and circumstan­ces of the place, as by the agreement and sympathie of other Scriptures; but that now we neither have [Page 65] time, nor otherwise any urgent occasion to doe it.

19. The sum then of all that we have reasoned and laid down in this fourth member of our an­swere, comes to this: that how sinfull, vile, and un­worthy soever a man hath been, or yet is, hee is not therefore bound in con­science, to deferre or put off his beleeving or de­pending on God, till he hath repented of, and for­saken all his sins: no, but whensoever the golden scepter of grace and ac­ceptation in Christ is held out unto him, though it be whilst he is yet in the midst of his iniquities, [Page 66] he ought without any more adoe (especially, when hee findes his heart touched from heaven, and any desires working in him that way) to leap and spring (as it were) into those everlasting armes of the mercy and faithfulnes of God, which are ever o­pen to embrace and enter­teine all those that cast themselves into them, how unworthy soever they were, the very next moment before they came there. And there­fore

20. In the fifth place (to draw towards a conclusi­on of this great and im­portant businesse) where­as it was layed in, in the [Page 67] objection, that wicked men are discouraged from expecting any good from God, by those threat­nings that are so severely bent against them; to this I answere, that all threat­nings whatsoever, that are gone out of the mouth of God against sinfull and wicked men, have no longer power o­ver them, then they con­tinue in their unbeliefe. Their power this way is somewhat like that power of censure and excommu­nication that was given Paul, concerning which, he speaks thus. 2 Cor. 13. 8. We can doe nothing (by any power given us) a­gainst the truth, but for [Page 68] the truth: as if he should say, whilst you walke or­derly, & as becōmeth the Gospel of Christ (which is the Word of truth) I have no power, to judge, censure, or cast you out: but onely when you sinne against the Gospel, and are a shame and reproach unto it: then indeed I have a power to stand up for the honour of the Go­spel, and to judge and censure, according to the nature of your sinnes.

Notwithstanding (as it followeth) hee was glad, when he was weak, and they strong, that is, when their lives and ways were such, that he could exercise [Page 69] no more power over, or a­gainst them, then as if he had none at all given him. Such is the power that Scripture threatnings have against wicked men: they have no power neither a­gainst the truth, but for the truth: whilst men goe on in the contempt of the Gospel, and despise that great salvation which is tendered unto them in Jesus Christ, these threat­nings have power to judge, censure, and to burne with unquenchable fire, to set men with fears and terrours, as in the midst of hell: but yet they are glad also, when they are weak, and men are strong, that is, when [Page 70] men turn unto God by a true Faith, and sound re­pentance, in which case their power ceaseth, nei­ther doe they judge or condemn them any long­er. So that now such threatnings, are no grounds at all of discou­ragement to wicked men from beleeving or depen­ding on God, no more then the power of the spi­rituall sword we spake of, that was given to Paul and the rest of the Apo­stles, for cutting off from Christ, was a ground of discouragement to those Christians that walked in­ordinately, from return­ing to wayes of holinesse, before the stroke of it [Page 71] came. Nay, as this power in the Apostles, was so far from being a discourage­ment to such men, from walking answerably to the Gospel, that it was a spe­cial encouragement there­unto: in as much as by reason thereof, they had this recompence and re­ward added unto their o­bedience and repentance, that they escaped the edge of that sword, which wounded the souls of o­thers: so the threatnings we speak of, that are made out against wicked men in the Scriptures, are in this respect, rather matter of incouragement then discouragemēt unto them, for beleeving on God, be­cause [Page 72] they doe increase the reward of their be­leeving, by this conside­rable addition; they shall be delivered thereby out of the danger of those threatnings, which will doe terrible execution upon others, that shall persist in their unbe­liefe.

21. Nay (to goe yet one step further) the threatnings we have now under consideration, are not onely matter of en­couragement to wicked men, to move them to be­leeve, and depend on God, but (that which is much more) they impose the greatest, the deepest, the most absolute and [Page 73] peremptory necessitie up­on them, that they are ca­pable of, for beleeving. They certifie the soules and consciences of men, that there is (as we use to say) no way with them but one, nothing but the vengeance of eternall fire to be looked for, except they beleeve. We have a saying: Ingens telum ne­cessitas: necessitie is a great weapon, and will put men upon, and strengthen men to atchieve and performe many great enterprises & actions, which without such an advantage, they neither would have adven­tured upon, nor had they been able to have effected and brought to passe.

And I make no questi­on, but that the terrour of the threatnings of God, and the dreadfull and ut­most necessitie they lay upon men to provide for the things of their peace, have contributed and conduced much to the Faith (and consequently to the salvation) of many whose rest is now glorious in the Heavens. There­fore (doubtlesse) the threatnings of God a­gainst wicked persons, rightly apprehended and considered, are no waies hinderances or discourag­ments unto such men, from or about beleeving or depending on God.

22. But in the sixt and [Page 75] last place (to finish all with the addition of a few words more) to that branch of the objection, wherein the hope, trust and dependence of wick­ed men on God, were said to be rejected by God, from whence it was argu­ed and concluded, that such had no right to be­leeve or depend on God, and that it was in vaine for them to doe it; to this (I say) I answer, that though there be a kinde of trust and dependence on God, which men may have, and yet miscarry and be rejected (as was granted before) yet is there a trust and depen­dence on God also, which [Page 76] will secure the greatest sinner under Heaven from Death and Condemnati­on, if it bee found with him: As though Simon Magus beleeved, and yet was in the gall of bitternes and bands of iniquity notwithstanding, and so though Judas repented, and went to Hell: yet Thomas beleeving, and Simon Peter repenting (be­sides thousands more with them) were both sa­ved. For we may distin­guish of Faiths, or de­pendences on God, in respect of their ends, or issues whereunto they tend, much after the same manner, as John distin­guisheth of sinne, 1 Joh. [Page 77] 5. 16, 17. There is a sinne (saith he) unto death, and there is a sinne not unto death. So may we say of Faiths, and dependings on God: there is a Faith and dependence which is unto life, and there is a Faith and dependence too which is not unto life; and if the Faith of wicked men be of this kind, it is no marvell, if their faith and they perish together, and be both alike rejected by God. That Faith which is required of men, being yet in their sinnes, and un­der the power of darknes, which therefore they have a sufficient right unto (as hath been already pro­ved) did they addresse [Page 78] themselves unto God with it, this would strike that great stroke for their souls, this would make them heires of that im­mortall and undefiled in­heritance, and would ne­ver be rejected by God: This is that faith or de­pendence, which in the act or exercise of it, sancti­fieth God: and of this on­ly we have treated in our doctrine hitherto.

Againe, there is a Faith, which rather unsanctifi­eth, polluteth, and pro­faneth God, when it is acted upon him: and it is no marvell, if such a faith be not able to save a man (as James spea­keth.)

[Page 79]23. It were unseaso­nable altogether (I con­ceive) upon this occasion only, to enter upon a just discussion or examinati­on of all differences be­tween the one and the o­ther: wee have sufficient­ly (I trust) made good the tenor and substance of the motive propoun­ded, to quicken and stirre you up (and withall to in­courage you to depend upon God) against those intanglements and co­lours of feare, that were presented unto you in the objection, and have built you cleerely and strongly upon this foundation, that there is nothing in God, neither holinesse of [Page 80] nature, nor righteousnesse of works, nor greatnesse of Majestie, nor yet any thing in your self, neither sinfulnesse of nature, nor sinfulnesse of life, nor any weaknesse or unworthi­nesse whatsoever cleaving to you, that considering the golden scepter of Grace, held out unto you in the Gospel, with so much freenesse, and love, and mercy powred out, needs be the least discou­ragement or weakning of hand unto you, from ma­king your dependence, whole and intire, strong and glorious, upon God. And this was the summe of our undertake­ing.

[Page 81]24. Notwithstanding to salve the longing (it may be) of your desires in a point of this weight, and neere concernment as well to the present, as future peace of your souls, only untill you come at some full fountaine of these waters, where you may quench your thirst throughly, I shall be wil­ling to give you a taste of one maine difference, be­tween that kinde of Faith and dependence on God, which will open the doore, and lead you in­to this blessed Sanctuary here promised, and that which will leave you without, naked, and ex­posed to the wrath of God [Page 82] in every kind. That de­pendence on God, which is raised in the soule by the help or means of that ig­norance of God, or of the minde and counsells of God, which is within a man, is a dependence which God will reject, and with which the creature may perish: as on the con­trary, that which either springs out of a true light of the knowledge of God, or is accompanied and at­tended (as it were) in the production or birth of it, with such knowledge, is that great and sacred de­pendence, which inga­geth the Almightie to his creature, and carrieth Heaven and Salvation be­fore it.

This difference is built upon the sure foundati­ons of the Scriptures. This is life eternall (saith our Saviour, to his Father, in that solemne Prayer of his, a little before his death, Joh. 17. 3.) That they know thee, the only true God, and him whom thou hast sent, Jesus Christ. This is life eternall, that is, a certain means of attain­ing salvation, or life eter­nall: it is a figurative ex­pression (very frequent in Scripture) wherein the ef­fect is put for the cause or means of such an effect: as Deut. 13. 5. Because he hath spoken apostacie or revolt, (so it is in the originall) that is, because hee hath [Page 84] spoken that which may be a cause or means of your revolting from God. So John 3. 19. This is the con­demnation, &c. that is, the means of the condemna­tion. So againe: Rom. 14. 20. Destroy not the worke of God, that is, take not a course, use not the means to destroy him. In this figure of speech, Christ is called our peace, that is, the Author or means of our peace, Ephe. 2. 14. The resurrecti­on. Joh. 11. 25. The Lord our righteousnesse. Jere. 23. 6. that is, the Author or cause of our rising a­gaine, and of our righte­ousnesse (or justification) besides many like expres­sions. [Page 85] Now then if the true knowledge of God, and of Christ (for the one cannot be knowne aright without the other) be an unquestionable means of eternall life, it must be this means, thus, as it pro­duceth and worketh a true and living Faith in men; according to that which David affirmeth, Psal. 9. 10. They that know thy Name, will trust in thee. Because without such a Faith, or trusting in God, eternall life is not to be had, or obtained. Marke 16. 16, &c. Therefore that faith or dependence on God, which ariseth from such a knowledge, must needs be the true [Page 86] Faith, which is accompa­nied with the favour of God, and with salvation: otherwise such knowledge could not be the means of either, inasmuch as nei­ther is to be enjoyed without such a Faith.

25. And for those in­stances and examples (ci­ted from the Scriptures) of some mens relyings and trustings on God, without acceptation, as Psal. 18. 41. 42. Matth. 7. 22. 26. &c. It were easie to de­monstrate, that they were assisted and strengthened in their raising and pro­duction, by the ignorance of God found in the hearts of those, who are said so to have relyed or [Page 87] trusted on him. It is evi­dent, that those spoken of Psal. 18. who were there rejected in their prayer, and consequently in their dependence (such as it was) on God, were men destitute of the true knowledge of God. For they are said, verse 40. to have hated David, a dear childe, and faithfull ser­vant of God. Now the Scripture teacheth expres­ly, that he that hateth his brother, is in darknesse, and walketh in darknesse, 1 Joh. 2. 11. that is, is in a worse condition then he thinks, or is aware of, and knoweth not how to doe any thing, to perform any work or service in a holy [Page 88] and right manner, as hee ought.

And again. 1 Joh. 4. 8. He that loveth not, knoweth not God, for God is love, that is, God truly known, alwayes fills the heart with love towards men. So for those, Mat. 7. whose soules miscarried under a kinde of hope, or trusting and relying upon God or Christ, as apparent it is, that neither had these any right knowledge, nor due apprehensions of either. Because it is said, that they were workers of iniquitie, verse 23. and that they heard the words of Christ, and did them not, verse 26. that is, they lived in knowne sinnes. Now [Page 89] concerning such, the Scripture also speaketh plainly, That whosoever sinneth (willingly, and against light and know­ledge) hath not seen him (that is, God) neither hath knowne him, that is, hath not had so much as a cleer sight or enterview of him, much lesse any setled, ex­perienced, or more pro­found knowledge of him. The sight of a man (wee know) is but the first de­gree of the knowledge of him.

26. So that the rule is universally true, that that Faith or dependence on God, which either ariseth out of a true knowledge of him, or is accompanied [Page 90] with such knowledge in its arising, alwayes pro­spers, & triumpheth in its acceptation: as on the contrary, when men will claime friendship and ac­quaintance with God, and will needs depend upon him for favour, out of ig­norant and fond imagina­tions and perswasions of him, such claimes and de­pendences are still re­jected, and cast out by him. The reason hereof may well be that which the Apostle delivers, and laies down, Rom. 11. 16. as a ground or principle, upon w ^ch God builds many other of the wayes of his providence and dispensa­tions in the world: If the [Page 91] root be holy, so are the bran­ches. As on the other hand Job reasoneth, and demandeth, Who can bring a clean thing out of an un­clean? Job. 14. So if the root of our dependence on God be holy, that is, if this dependence springs and shoots (as it were) out of righteous thoughts and apprehensions of God, and of Christ, it cannot but be holy, & so accepted with him. As on the contrary, if it be any common, unclean, or polluted conceit or noti­on of God, that gives the raise and advantage to our trust, or be the basis and bottome of our de­pendence on him, it is no [Page 92] marvell if such trust or de­pendence be profaned by him, and rejected with disdaine and indignation. As for example: the wick­ed, of whom David speaks Psal. 50. 16. is said, verse 21. to have this conceit or thought of God, that hee is altogether such an one as himself, that is, that he likes and approves those wayes and practises of sin, wherein hee was ingaged and hardened, as well as himself did. Now if such a thought or opinion of God, as this, that hee should approve of, or any wayes comply with sin­ners in the evill of their ways, be the reason or ground, or els gives any as­sistance [Page 93] & furtherance to our hope and dependence upon him for favour, pro­tection or deliverance in any kinde, how can the light of reason it selfe in a man, judge or conceive any other, but that such hope or dependence should rather turne to the shame and confusion of him that comes unto the Lord with them, then finde the least grace or ac­ceptance with him?

27. This (doubtlesse) is the case of such Christi­ans and professours in the Church, as our Saviour re­presents ( Matt. 7. 26.) in his parable or similitude of the foolish builder, that built upon the sands. [Page 94] He that heareth my words, and doth them not, shall be likened unto a foolish buil­der, which built his house upon the sand, &c. That hope or expectation of salvation, or favour from God, which all men what­soever, professing Christi­anity, take unto them­selves more or lesse, is compared to a house wherein a man dwells: be­cause, as such a house pro­tects and defends a man from the injuries of the weather, as cold, winde, raine, snow, &c. besides many other inconvenien­ces, which would other­wise be offensive to his health, and peace, and might endanger his life it [Page 95] self, so that no man would willingly be in the world without a house over his head, and he thinks him­self poor and miserable in­deed, that hath none: so doth the hope of finding favour with God, and of obtaining salvation by Christ, arme and fence the souls and consciences of men, from the spiritual annoyances and inconve­niences of their sins, and of the wrath of God due unto them: they were not able with any tolerable peace or comfort of their lives, to beare the fiery and terrible assaults and incursions of the feares of hell and damnation, which would ever and a­non [Page 96] be breaking in upon them, had they not some hope of salvation, to guard and fence their consciences withal. There­fore there is a kind of ne­cessity lying upon all men, to build themselves such spirituall houses as these, that is, to raise some hope & dependence on God, in themselves: because other­wise their consciences would be too hot for thē, and their sinnes, and hell, and the wrath of God to­gether, would torment them before their time, and give them no rest, neither night nor day. But (saith our Saviour, in effect) as he should shew himselfe a very weake and [Page 97] foolish man, that could build himselfe a materiall house to dwell in, upon the sand, which is a loose matter, and no wayes likely to beare the foun­dation of a building, espe­cially when stresse of wea­ther comes, when boy­strous windes, raging raines, swelling floods, should at once assault it: So is that man very un­wise in his generation, that builds any hope or dependence on God for protection or deliverance in any kinde, upon any such opinion and perswa­sion of him, that he should tolerate and connive at, or any wayes approve or countenance such as shall [Page 98] despise the words of my mouth, that shall onely give me the hearing of my righteous Lawes and Commandements in the Gospel, and cast them be­hind their backs, when they have done, and walk on their owne wayes not­withstanding: and yet (saith he) there is a gene­ration of men that will doe it, that will build up­on these spirituall sands, these washie, loose, and ungrounded conceits and apprehensions of God.

28. So againe, if the root of a mans hope or dependence on God for life and salvation, shall be any such opinion of him as this, that he will set my [Page 99] good workes against my evill, my righteousnesse a­gainst my fin, and for the merit of the one, will par­don the demerit of the o­ther, or that he will justi­fie me, or accept of me in any other way, or by any other means, then in, and by, and through Jesus Christ alone, this root be­ing rottennesse, the blos­some of it (my hope or dependence on God) shall mount up as dust before the winde (to allude to the Prophets expression. Esay. 5. 24.) that is, shall vanish and come to no­thing. To depend upon God upon any lying and false apprehensions of him, is as if a riotous per­son, [Page 100] and drunken com­panion, being in danger of the laws for some mis­demeanour or other, should come to a great man, of a grave, sober, and religious course of life, af­ter this manner: Sir, I know you are a freind of good fellows, and wish well to those that will be free and merry among their cups: I pray stand my friend in such a busi­nesse: I depend upon your help and countenance, to be brought off from my trouble, without much losse or shame, &c. Would not such a motion, and pretended trust and con­fidence, be interpreted ra­ther as an abuse, or a dis­paragement [Page 101] to such a man, and consequently be utterly rejected by him? so what conceit or appre­hension soever it is, that any man shall take unto himselfe concerning God, otherwise then according to truth, and what God hath revealed of himself in his word and works; and shall strengthen and encourage his soul there­by to stay himself, or to depend upon him, shall rather profane that glori­ous and fearefull Name, the Lord his God, then any wayes honour, or sanctifie it, by such a de­pendence: and conse­quently, his dependence and he are like to perish [Page 102] together. For there is no thought or apprehension that can be framed and fa­shioned in the minde of a man concerning God, but will be a prophanation of him, excepting only those that answere the truth of his nature and beeing, there being nothing wanting in him, but that which is altogether un­worthy of him.

29. If you be yet un­satisfied, and aske yet fur­ther how you may cer­tainly and cleerly know, whether your hope and dependence on God, be built upon the right foun­dations of the true know­ledge, and righteous ap­prehensions of God, or [Page 103] whether they be built up­on the sandy and deceive­able thoughts of thine owne heart, concerning him: To this I answere, in a word (and so an end of this businesse:) If thy hope, trust, and depen­dence on God, be built up­on this rock, the know­ledge of God in Christ, that is, a setled, inward and unfained perswasion or apprehension of God, that he will for his Sonne Christs sake alone, with­out mediation of any o­ther cōsideration, qualifi­cation, preparation or mo­tive whatsoever, nay, and against the mediation of any consideration, quali­fication, preparation or [Page 104] motive whatsoever, for destruction and death, will imbrace with his love, and conferre life and salvation upon all those without exception and partialitie, that shall trust in him, or depend upon him through Christ, such hope, trust and de­pendence, are most un­questionably built upon the best and surest foun­dations under heaven, and if they knew their owne strength, might laugh at all the tempests, troubles and turmoyles of the world, yea, the gates of hell, and all the powers of darknesse in the face to scorne.

30. It is true, hope [Page 105] and dependence upon God may (I conceive) be lawfully & safely built upon other foundations then this, I meane upon some other veine, or stream of this knowledge of God in Christ (besides this maine and master­stream described) if men be of a spirituall dexteri­tie and exactnesse, to make due application of such knowledge, upon such oc­casions. As for example: if a man hath the testimo­ny of his own conscience, witnessing unto him in the holy Ghost, that he hath for any space of time walked before God, with all faithfulnesse and up­rightnesse of heart, with­out [Page 106] hypocrisy, this (doubt­lesse) is a sufficient and lawfull foundation, wher­on to raise a hope and de­pendence upon God for salvation, I meane for sal­vation by Christ, and for his sake, not for the testi­monies sake, nor faithful­nesse sake, or the like: be­cause God hath promised salvation to such, I mean to those that walk before him in wayes of faithful­nesse, integritie, &c. and (no question) God may be safely depended upon for whatsoever he promiseth, according to the termes and conditions of his pro­mise. So, for the same rea­son, if a man truely loves God, or the brethren (as [Page 107] the scripture speaketh) he may hereupon lawfully and safely depend upon God for salvation, because God hath established both the one and the o­ther, for signes thereof.

31. Again, if I depend upon God for salvation upon this ground, because I am verily perswaded that God will save me in particular, if through Christ I come unto him, or depend upon him for it, I make little question but such a dependence also will stand before God, and draw heaven after it, because the foundation of it is agreeable to the word of truth. Notwithstand­ing there are two maine [Page 108] differences (besides, it may be, many others) between these, and such like bran­ches, or lesser streams of the knowledge of God in Christ, and that body (as it were) or maine stream thereof, lately mention­ed, in respect of advantage and commodiousnesse, to raise our hope or depen­dence on God upon. First, a man can very hardly (if at all) come at any of these particular branches of this knowledge, to make foundations of them, of his trust or dependence upon God, except he first layeth hold on the maine body it self. As for exam­ple: he can hardly beleeve, that either the testimony [Page 109] of his conscience, witnes­sing unto him his faithfull and upright walking be­fore God, or that his love of God and of the Bre­thrren, or that a perswasi­on of his owne salvation by Christ in particular, or the like, can be any suffi­cient grounds for him, to depend upon God for sal­vation, except he first be­leeves & be established in this main truth, that God for his Sonne Christs sake, without any other consi­deration whatsoever, yea and against any other cōsineration whatsoever, will give life and salvation to all those without ex­ception, that through Christ shall trust in him. [Page 110] He that sticks or staggers about the receiving or be­leeving of this truth, doubtlesse can never be throughly grounded, or strongly built upon those other: because these are as branches shooting out of that main stock, depend­ing thereon, subordinate and subservient thereun­to. Whereby it is evident, that a man may raise a true hope & dependence on God for salvation, be­fore he can come at any of those inferiour grounds mentioned to build upon, as either the testimony of his conscience touching his faithfulnesse and up­rightnesse before God, or a sense of his unfained [Page 111] love to God or men, or a perswasion of his personal salvation, &c. namely up­on this great foundation of truth, That whosoever through Christ shall be­leeve on God, shall be sa­ved (which is before a man at all times.) And is it not wisedom to take the first opportunitie we can come at, to build our de­pendences upon God?

32. But secondly, a more materiall and consi­derable difference is, that those inferiour and subor­dinate grounds wee spake of, as the conscience of our uprightnesse, sense of our love, perswasion of perso­nall salvation, and the like (upon which especially, if [Page 112] not onely, most men la­bour, as it were, in the fire, to build and settle their hope and dependence on God for salvation) are ve­ry hard to be distinctly, cleerly, and satisfyingly discerned and judged of: they are very few that can or dare cōclude with any confidence, that their up­rightnesse is an uprightnes of that kind of perfection, which God hath sealed for an infallible pledge or sign of salvation to ensue. And so for the love of God, and of the children of God: how rare a thing is it, to finde either a man or wo­man, so fully satisfied touching the truth of such an affection in themselves, [Page 113] that they are able to build upon it a quiet and com­posed hope of salvation? And even of those that seem to build with most peace and confidence this way; are there not some suspected (and that happi­ly not without just cause) by others? And the rea­son why these and such like grounds of hope, and depending upon God, are so tickle & slippery, so ob­noxious to jealousies, doubtings and fears, is be­cause though the rule be as certainly true here, as in the other (it being eve­ry whit as true, that hee that is upright before God, or that truely loves God, shall be saved, as it [Page 114] is, that hee shall be saved, who truly beleeves, that God for Christs sake will save all those, that by him come unto him) yet the application of it is much more difficult and uncer­tain. And the reason of this is: because to the due application of such rules (without which no hope, or dependence on God can with safety be built upon them) there is requi­red a cleere and satisfying knowledge of more parti­culars (yea, and of some things more intricate and obscure) then is to the ap­plication of that other. As for example; Before I can build any setled and stedy dependence upon God [Page 115] for salvation, upon this ground (or rule) that I truly love the Brethren (that is, the Saints and servants of God) I must be cleerly resolved, and secured in my selfe, touching these 3. things; First, that this is the undoubted Word and Truth of God, which can­not deceive me, That who­soever loveth the Brethren, shall be saved; Secondly, I must be secured in my self, that my beleefe of this truth, as being the un­doubted word of God, is sound & strong, and such as cannot be shaken; Thirdly, I must likewise be cleer and fully satisfied in my self, that my love to the Brethren is true, ge­nuine, [Page 116] natural, and of that very kind (& none other) which God hath sanctifi­ed for an evidence and seal of salvation, wherein how difficult a thing it is (even above measure) to gaine any such satisfaction, so cleere and absolute, but that the conscience will repine & mutter at (more or lesse) hath been already intimated, and from the experience of more then many thousands, may be concluded. And yet if I be wavering or doubtfull in any of these particulars, I cannot build upon this ground, with any confi­dence or peace. But to build upon that maine ground mentioned, that [Page 117] whosoever beleeves in God through Christ, shall be sa­ved (and that with the richest and deepest assu­rance) satisfaction in these two things only will a­bundantly suffice. First, that this is the unquestio­nable truth of God, that whosoever beleeves in him through Christ, shall be sa­ved. Secondly, that my knowledge or beleef of this truth accordingly, is substantiall and sound. He that hath a well groun­ded securitie in himselfe touching these two parti­culars onely, may safely build unto himself a hope and dependence upon God, for salvation. For what should hinder him? [Page 118] or whereof can hee be a­fraid? Hee that certainly knows, that a man is justi­fied (and consequently sa­ved) by the faith of Jesus Christ, cannot but be­leeve in Jesus Christ, that he may be justified (and so saved) Gal. 2. 16. Neither can he (at least with any reason) doubt more of his beleeving, then of his knowledge: nor of his ju­stification (or salvation) more, then of either. So that without controver­sie, the great and maine promise of the Gospel, that whosoever beleeves on Jesus Christ (or on God through Christ) shall be saved, is both a readier and cleerer, and a more sa­tisfying [Page 119] foundation for any man that shall con­sider the just impor­tance thereof, to build his hope or dependence on God for salvation, then any other ground or foundation whatsoever. But this is a point where­in I have inlarged my self unto you otherwise: and willing I am, to discharge both you and my self, you from hearing, and my self from speaking more of this subject for the present, upon the war­rant of those medita­tions.