THE SAINT'S INTEREST IN GOD: Opened IN SEVERAL Sermons, Preached Anniversarily upon the fifth of NOVEMBER.  
BY JOHN GOODWIN Pastor of S. Stephen's Coleman-street.  JOHN 20.17. 
I ascend unto my Father, and your Father; and to my God, and to your God.  
Ligaeum halent Sancti Deum. Bernard.  
LONDON, Printed by M. F. for Henry Overton, and are to be sold at his Shop at the entering into Pope's Head Alley, out of Lombard Street. 1640.   

TO THE RIGHT WORSHIPFUL Mr. Isaac Pennington, Alderman of the City of London, with the rest of my loving Parishioners, and dear friends, the Inhabitants of Saint Stephens Colemanstreete London, part and fellowship in the great business of Jesus Christ, with all Saints, etc.  
RIght Worshipful, and dear in the Lord; right dear and precious are the bands of that relation, wherein a People and Pastor meeting together, are made one; especially when the laws and terms of this relation are with all good conscience, and soundness, and entireness of affection, managed and observed on both sides. If it were put upon the file, (I conceive) it would be none of the easiest questions now on foot, and under dispute in the world, to determine, whether it be matter of greater satisfaction, to men of spiritual consideration, and advisement, either to lead, or to be led, to that perfect happiness which stands in the full fruition of God in Christ. That both the one and the other, are of very high and excellent contentment to the minds of men so composed, is a Position, which needs cost a man little in study or thoughts, to believe. Doubtless there is no such combination of actives and passives under Heaven, between which the mutual penetration is mutually more grateful and acceptable, or wherein there is more satisfaction given and received on both sides, then between them. He that is not himself called to the place or office of a Minister in the Church of Christ, cannot (with wisdom) but put it in head or front of his desires, to eat of the labours, & march towards Heaven under the conduct of such a Minister, of whom he hath this precious assurance, that his heart is with his soul, and that he travails in birth which him, till Christ be framed in him, that is willing to do and suffer all things, to make him partaker of the Gospel with himself. And for him whom God hath separated to serve him in the Gospel of his dear Son, and for the work of the Ministry, if he be capable of his own greatest comfort and glory, the greatest joy and strength of his desire must needs be, to help to replenish and fill those many Mansions in Heaven with a generation of his own; to go before such a people that is willing to follow him, roundly, and close up, in all the ways of life, whose resolutions & engagements for that great piece of immortality, laugh all the glory, pleasures, and contentments of the world, in the face to scorn; and are too great, and deep to suffer them to be cast behind hand in the things of their peace, with running out of the way for the east-wind. What hath been said concerning the sheep, is too innocent a saying, to find enmity or contradiction from any man. To desire the greatest faithfulness, and the dearest tenderness of affection in him, to whom, under God, a man chooseth to commit that invaluable treasure of his soul, is no such profound, or masterpiece of wisdom: but that it may well be conceived to be incident to men that have but the first fruits of the first fruits of the Spirit, or that have but begun to be a little jealous and thoughtful, that they have souls indeed, which will not do well in hell. Wherefore (to leave this assertion to shift for itself, without taking any further care of plea, or proof for it) what hath been said concerning the Shepherd, seems to admit more question or dispute. If Timothy may save his own soul, is he not well for one, whether he saves others or no? or what great addition can it be to a Minister, who otherwise approves himself unto God, and makes for the great Port of Heaven with a straight course, both in Life and Doctrine, to carry a train or retinue of his people with him? will it make any breach in his glory in heaven, that he comes thither alone? Will not his Crown of righteousness flourish upon his head, except it be watered with the salvation of others? Whether it be of any concernment, or resentment or no, to a faithful Minister, being once entered into his Master's joy, and fully possessed of that condition, wherein mortality shall be swallowed up of life, whether he hath stretched forth the hand of his Ministry, either to a gainsaying, or to an obedient or willing people, whether he hath saved many or few, or none at all; certain it is, that whilst he is upon his Pilgrimage, & clothed with flesh; yea, and as it seems, Heb. 13.17. 1 Thes. 2.19. somewhat further, even to the very gates and entering in to that complete immortality (whereinto there is no entrance till after the resurrection from the dead, and the sentence of Absolution passed from the mouth of the great Judge) it is a matter of great thoughts, and workings of heart, either on the right hand or on the left hand unto him. Obey them (saith the Apostle in the former Scripture) that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account, that they may do it with joy, and not with Grief, etc. And in the latter, thus: For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy. So that a teachable, wise, and tractable people, that know what to do with the words of eternal life, besides giving them the hearing, are not only choice matter of hope (for the future) and of joy, yea, and of a Crown of rejoicing, i. e. matter of the most weighty and solemn rejoicing, unto their faithful Minister for the present, whilst his dwelling is with flesh, but even after he hath laid aside this earthly Tabernacle, & resumed it again in the Resurrection, at the coming, and in the presence of Jesus Christ, they will be a glory and crown of rejoicing, an anointing with the Oil of joy and gladness unto him, above his fellows. As on the contrary, a froward, foolish, careless, stubborn flock, as they are a great abasement, and sorrow of heart to a good Shepherd for the present, 2 Cor. 2.1, 3, 7.12.21. So will they be an occasion of the last grief, and heaviness unto him; yea, of such a grief and heaviness, that cannot (it seems by the expression of the holy Ghost) be cured, neither by the richest, and most fearless, and unquestionable assurance, nor by the nearest and most immediate approach, but only by the actual complete enjoyment of the joy and glory of immortality itself.  
Though I have no ground of confidence to put any such great question unto you, as Paul did (and well might) unto the Galatians, to ask you, What hath your felicity been since my coming and preaching the Gospel unto you? yet this I cannot but profess and testify to the world, to the exaltation and praise of the grace of God that hath been given you by my dispensation of the Gospel towards you (let the tree of interpretation fall which way it will, whether to the North, or to the South, it shall neither hurt me nor you by the fall) that you have rejoiced in my light, and have been ready (many of you) if not to pluck out, and give your eyes unto me, yet in the best and readiest way of Christian expression, to signify and seal the truth, life and power which you have seen, tasted, and felt in my Ministry. And that which I know not how to draw aside to any other construction, but only to make a demonstration and proof of the naturalness of your affection towards me, and towards the truth itself, delivered by me; though the iniquity of many hath abounded against both, yet your love to neither hath waxed cold: which crown of praise, I could willingly enrich yet seven times more, and set it upon your heads; when I had done, if I knew how to work upon it, without seeming (at least) to soil others by way of complaint, and to make men offenders for personal wrongs: which is a strain of too much effeminateness in a Christian, and little less than either an acknowledgement of the strength of other men's weakness, or of the weakness of a man's own strength. Howsoever, my silence (whether upon this, or other consideration) will be found no treason either against the life, or dignity of your Christian and worthy deportment therein: there is one greater than all the world besides, that will see that righteousness of yours fully rendered unto you in due time. Truth is honest in her deepest poverty and distress, and whatsoever she borroweth or taketh of any man for her support or relief in prison, she will pay double and triple when she recovers her liberty, and entereth again into her glory. And fear not, he that would not leave the soul of his Son in hell, nor suffer his holy One to see corruption, will be as mindful of, & tender over his daughter Truth; and will give her beauty for ashes in due season.  
You (I confess) have the advantage of me in opportunities many ways, for expressing yourselves in point of affection. The giving of carnal and outward things, is both easier of interpretation, and less liable to sinister construction, than the dispensing of spiritual things is. Ministers are oftentimes suspected to preach the Gospel out of envy, or other pretences that are not good; but no man gives either silver or gold, but is presumed to do it of good will. Besides, the work and labour of a Minister, is looked upon (by the most) but as of a matter of course, and that which he is bound to do; and no great thank conceived to belong to it; but the bestowing of a small matter, where men are conceived to be free, (the rule of which freedom, is generally made the silence of the Laws of Land and State) is no less than matter of admiration unto many: and two mites cast into a Minister's treasury, of free gift, signifieth, in the vulgar Dialect of men, twenty thousands in affection. Yea, the diligence and faithfulness of good Ministers themselves successively, who have abounded in this work, may well be conceived to have abated the esteem of it with many, and have caused it to seem now rather a 〈◊〉 of 〈…〉 then commendation. Whereas on the other hand, the general baseness, and empty handednesse of men towards their Teachers, sets off a slender liberality with much lustre and beauty: as the scarcity of comforts and refresh in hell make a drop of water to cool his tongue, seem a great boon to the rich man.  
Nevertheless, my trust and confidence is, concerning you that are spiritual, that you, by the light, partly of my labours and pains amongst you, having served you now in the things of Jesus Christ (well near the term of seven years) partly of my Doctrine, partly of my manner of life and conversation otherwise, can plainly and perfectly read it written in the Tables of my heart, how dear you are unto me; and how high and glorious my contentments and comforts are in such amongst you, whose faces are set towards heaven, and are resolved to take nothing in exchange for your souls. I will not be further importune with you in pleading the cause of my endearments to you; upon this occasion: I had rather give you an account of my heart towards you, in deeds then in words, in power then profession: Neither shall I ever be troublesome unto you for any greater measure of esteem, or approbation with you, than what my carriage shall be reasonably valued at, between a Pastor and his People. If you will please to interpret this Dedication, as a recommendation, and testimony of mine especial love, care, and respects unto you, the burden and weight (I conceive) of what you do herein, shall not need to lie more upon your affections, than your judgements; and those actions ever come of with best contentment and satisfaction to sober men, that are so divided. If you had not been the first of my care and affections, these first fruits (it is most like) had not fallen to your portion: There is little in what is here presented to your view, but that which your ears have tasted already some years since. You may by a fresh perusal of these things (besides the direct benefit of the knowledge reaped from them) be occasioned better to understand and consider the state and condition, as well of your hearts as memories, and to compare them together, so as to find out, whether you be stronger in the one, or in the other, or in both strong, or in both weak, alike. If you find the sinews, strength, and substance of these things, in your inner man, so that whilst you read, you seem to see the lineaments of the face of your own soul, as in a Glass, to read the natural history of your own spirits: this is a pregnant and precious sign unto you, that your hearts are sound, and their digestion of spiritual nourishment, of the best. If you meet with little here, but what you were able before, or without your reading, to have uttered, and given an account of, this argues faithfulness in your memories also. If you lie under the power of these things, but have little or no command of the letter, this demonstrates a defectiveness, or weakness in memory, but soundness of heart (which is the great praise, glory, and comfort of a Christian) if the words, passages, and expressions remain (for the most part) whole with you, but the marrow and fatness, the spirit and life of them are not incorporated with your souls and spirits, you do not find that such notions and apprehensions as are fire in your bones, and make your consciences spring and work lively, when they do but touch and come near them: the interpretation of this sign is, that you have more of that which is less, and less of that which is more, that you have memories that would do worthily (indeed) with better hearts, and souls that would escape better with worse memories. But I hope the best things of you. The great and mighty God of Heaven and Earth, who must teach you (and all the world besides) to profit, whether by the eye, or by the ear, as well by writing, as speaking, by reading, as hearing, in the knowledge of himself, and of the great things of your peace, make these meditations as a Cloud of the latter rain unto you, to drop fatness upon your souls; and command them to give out their strength fully and freely unto you, that they may be felt by yourselves, in the renewing and strengthening your inner man, be seen upon you by others, in an unstained excellency of life and conversation amongst men, and found also in your accounts and reckon at the great day, as having contributed their share toward that joy, and lifting up of your heads for ever; which is the promised reward of all those that know God to be the only true God, and him whom he hath sent, Jesus Christ. Which Crown of blessedness, there is not a man of you but shall most assuredly obtain, if you be as true to yourselves, and the things of your own glory, and will run for yourselves with as much faithfulness, as he is ready to run for you, night and day, who here in the presence of Heaven and Earth, subscribeth, and giveth it under his hand, that he is  
Your loving & truly affectionate Pastor, john Goodwin. From my Study in Coleman street London, this August 7. 1640.   

To the Reader.  
Good Reader:  
WHether he hath done well or ill, whoever he was (be it myself, or some other) who was the principal of making more Presse-worke of these Sermons, I conceive it is not worth the lightest exercise of thy thoughts, to consider, judge, or determine. If he hath done ill, doubtless it cannot be much: things that are weak, though otherwise unuseful, yet will they serve for foil, to set off that which is strong with more grace and acceptation; as the Thistle in Lebanon commends the stature and beauty of the Cedar in Lebanon. And the truth is, that many Books of worth and value indeed, had need of some further recommendation, in one kind or other, unto men, than their own worth: they suffer obscurity, and neglect at the hands of men, this notwithstanding. Impertinencies would be of great consequence, if they could bring things of consequence into request.  
If he hath done well, thou thyself wilt easily be persuaded to say, that this cannot be much: howsoever, in this point thou and I shall not much differ. Now then in matters where the difference is very small, and almost imperceptible, a man may soon be out more in deliberation, than it is possible for him ever to recover, or get in again by any resolution. As in suing at Law for a trifle, the victory or conquest, with all the advantages, will not defray the one half of the cost and charge of the War. I would gladly therefore save thee thy time and thoughts touching the premises.  
Yet two things there are, which have their plea in their mouths (such as they are) for losing their prisoners, and setting them at liberty in the world: The one is the occasion of their Preaching; the other, their argument or Subject.  
For the first, it was the Anniversary remembrance of that great battle fought between Hell and Heaven, about the peace and safety of our Nation, on Novemb. 5. 1605. wherein Hell was overthrown, and Heaven and We rejoiced together. I have not (to my present remembrance) met with any thing published of late of any special influence or tendency, to maintain the life and spirit of the solemnity & joy of that day and deliverance. And pity it is that such a Plant of Paradise should whither, or languish for want of watering. Such a deliverance, may, through the Mercy and Goodness of God, prove a breeder, and become a joyful Mother of many Children, like unto herself, if the hearts of our Nation did converse with her more frequently, and more affectionately.  
The Argument or Subject discoursed in these Sermons, is, the true Church her Interest in God, with all her members. A Subject (I confess) that hath passed through many hands, and gained much of many: But the depth and weightiness of it is such, that it still calleth upon the greatest abilities of men, to be further sought and inquired into. I assume nothing unto myself beyond the discoveries of other men: if thou meetest with any thing, that may excuse or qualify the Printing of the whole, remember him that said concerning a sinful City, Gen. 18.32. I will not destroy it for ten righteous men's sake. If thou either desirest, or fearest the sight of any thing more of mine, thou mayst make thine own bargain herein, by handling this piece accordingly. For as for me, I am not conscious to myself, either of forwardness, or backwardness of being made public: the tongues and judgements of men (if they could agree) may easily overrule me either way. It argues some distemper of spirit, to be importune upon the world, with a man's private conceptions: neither is it the best posture, to put the world upon importunity with us, to purchase them, if they have a mind to them.  
Pardon me thus far; and that which remaineth, I shall pray for thee, that thou mayst with the Church, have Interest in God, and that this Interest may be established and confirmed unto thee by the reading this piece, until, through fullness, thou breakest out with David, saying: The Lord is my Light, and my Salvation; Whom shall I fear? Psa. 27.1. And by this time, when thou knowest not whom, or what to fear, I hope thou wilt be at good leisure, and in case to pray for him, who resteth  
Thine in the Lord always, I. G. Colemonstreet Lond. Aug. 7. 1640.   

The Contents of the CHAPTERS.  

CAP. I. WHerein the Coherence, together with the sense, and meaning of the words, are cleared, and Doctrines raised. Fol. 1  
CAP. II. Wherein the nature and importance of that propriety, or interest which the Church hath in God, is declared. Fol. 23  
CAP. III. Containing proofs from Scripture of the Church's propriety, or interest in God. Fol. 44  
CAP. IV. Wherein four several Grounds or Reasons of the Church's propriety in God, are laid down, and opened. Fol. 54  
CAP. V. Containing the first Use of Instruction: in six particulars. Fol. 102  
CAP. VI Wherein the Doctrine is further drawn out in an use of Encouragement, or Consolation. Fol. 155  
CAP. VII. Wherein the two first branches of the third Use (being an use of Reproof) are handled. Fol. 171  
CAP. VIII. Wherein the third and last branch of the Use of Reproof is handled. Fol. 215  
CAP. IX. Wherein the Doctrine is applied to the enemies of the Church, by way of Exhortation. Fol. 257    

June 23. 1640.  
IMPRIMATUR  
THO: WYKES.   

THE SAINT'S Interest in GOD.  PSAL. 68.20. 
He that is our God, is the God of salvation, and unto God the Lord belong the issues of death.  

CAP. I. Wherein the Coherence, together with the sense; and meaning of the words; are cleared, and Doctrines raised.  
WE are met in the presence of this God of ours (as the Text speaketh to our hearts very graciously) who is the God of salvation, to pay the yearly tribute of praise and thanksgiving, which a mercy so transcendently glorious, as that Deliverance was, which this day calls to remembrance, hath imposed upon us, with the rest of our Brethren of this Nation. That which our Prophet spoke of the great works of God in general, Psal. 111.4. (though some restrain the words to the deliverance from Egypt) may in special manner be applied to that great Deliverance wrought for this Land, which we now celebrate; Some of our English translations read the words thus; The marcifull and gracious Lord hath So done his marvellous works, that they ought to be had in remembrance. Our late Translation (without any variation of the sense) thus, He hath made his marvellous works to beremembred: that is, upon such works of his, by which he intends in any more especial manner to magnify himself on earth, he sets (as it were) such fair and large Characters of his glorious Greatness, Power, Wisdom, and Mercy, that all the world cannot but see, and know the superscription whose it is. He hath so done▪ his marvollous works; that is, in such a manner, hath put so much (as it were) of himself into them, that they ought to be had, or must needs, or cannot but be had in remembrance: which is the same with the other Translation, he hath made his marvellous works to be remembered; that is, he hath as it were compelled the world against the natural inclination and disposition of it, which stands to neglect, to pass by, to forget any thing that God doth, to preserve the remembrance of them; Men cannot but do, what they do therein.  
That great Deliverance which that great God of ours wrought for this Nation (now 29. years since) is of this sort or kind of his works; among many excellent and goodly works of his, which shine like the Stars in the Firmament, it is one of the first magnitude; it doth not require, it rather comes with power and authority upon us, and commands this solemn remembrance of itself by this Nation. As our Saviour answered the Jews, speaking against the people who so much magnified him: If these should hold their peace, 
Luk. 19.4  the Stones would cry. So if we, the people of this Land, the Men and Women to whom the duty of praising God for such a mercy doth belong, if we, I say, should have that Miracle (or rather indeed Monster) of sin found amongst us, not to exalt the name of God under such a provocation, we might have cause to expect that God would provoke us, and confound us, by them that are neither Men nor Women: The very beasts of the field, or trees, or stones of the earth, would rise up and take this glory from us: They would cry out (if we should hold our peace) that great is that God that could and would deliver after such a manner.  
David took notice by way of thankfulness, of that special love God bare to Zion above all other places in that Land, in that he would have his praises heard there. 
Psal. 87.2.  The Lord loveth the gates of Zion, more than all the dwellings of jacob. So have we just cause to conceive and judge by that great mercy of his to this Land, that the same Lord loveth more to be praised by us, than any other Nation under heaven; that the English Incense is in heaven, as the Gold of Ophir sometimes was upon earth, preferred before that of other Lands: it makes the sweetest perfume and savour in the Nostrils of God.  
And therefore because he would have it plentifully offered and sent up unto him, he hath unbared his holy arm to do those great things for us, which our souls know right well. When he made this compact with David, I will deliver thee, and thou shalt praise me; Psal. 50.15. it was a sign that he had a mind to David's praises more than other men's: so having delivered this our Nation, once, and again, and the third time also, with so high a hand, What other construction can all the world make of such his deal with us, but that he delights to have his praises sung, and his name magnified by the English Nation, more than all Lands besides?  
Since therefore we have so great a testimony of the Lords good pleasule in this kind, that he esteems our praises lovely, and desires to hear our voice, let us address ourselves to this great and honourable service, let us fill the golden Vials of our hearts with these sweet odours, and make a perfume before the Lord. To furnish both you and myself herewith, I have made choice of this rich Vein in one of the Psalms of David, (as you have heard) wherein we shall find the praise and glory of God bearing very strongly. The Psalm itself, is in genere laudativo, that is, of that kind of Psalm which is in purpose framed for the exaltation of the name and praise of God.  
For the scope of the words no more but this: 
The scope  The Prophet a few verses before, having set forth several deliverances and victories, which God had given him and his people Israel, his heart being full with a Commemoration, and mention of so many mercies, of the love of the Lord, and admiration of his goodness, in these two verses (this and the former) not able to hold any longer, he easeth himself, and breaks forth into the praises of his God in this manner: Blessed be the God that daily ladeth us with his benefits, etc.  
For the meaning of the words, 
and meaning of the words.  a little will suffice, because here is nothing scarce, either word or phrase, but is every man's language. He that is our God, that is, that God with whom we are in Covenant, whom we serve and worship. That God, whether true or false, which any Nation or People, or any private person chooseth for a god, and bestows that fear, and love, & other points of worship, which belongs to God indeed, is usually termed (and well may be) their or his God, because such a People, or such a person, may seem to have a right and interest in the power of that God (whatsoever he is) for help and secure in times of need. Out of some such principle as this he spoke, that said, jure venit cultos ad sibi quisque deos; that is, every man hath a right of coming to those gods for secure whom he worships and serves.  
So that David expressing himself thus: He is our God, that is the God of salvation, it is as if he had said: Other Nations and People have their several gods, as Paul saith, There are that are called gods, whether in heaven, or in earth, Gods many, and Lords many. The Moabites have their god, the Amorites their god, the Sidonians their god; but (saith he) He that is the God of Israel, He that is our God, he hath a pre-eminence above them all: He is the God of salvation, or (as the original hath it in the plural number) Salvations, that is, he only stands possessed with a Prerogative Royal of a true God, of a God indeed, namely Power to save those that worship him, and that every way; it being one of the great royalties annexed to the Crown of heaven, as we have it Psal. 3.8. Salvation belongeth unto the Lord.  
Salvation, that is, both the power and the act, of saving and delivering are so proper to the true God, that they are not communicable with any creature, as is well expressed in Esay 43.11. I, even I, am the Lord (he speaks it once, and again, for the greater Emphasis and weight, and that they which hear not the first voice, may hear the second) And besides me there is no Saviour, not only none so great, so mighty, etc. but none at all. Therefore it seems, but a needless limitation of Nabuchadnezzar in that speech of his Dan. 3.29. There is no God that can deliver, or save after this manner: the truth is, none after that manner, or any other.  
It followeth: [And to God the Lord belong the issues of death] the original sounds, issues against death. This clause may stand under a double interpretation, it may either be taken concerning the destruction of the wicked, or concerning the deliverance of the godly. According to the former interpretation, the sense falls thus: To the Lord God are, or do belong Exitus mortis, the issues: of death, that is, Judgement or death never goeth out against any man, but the hand of God is in it, it is of his fending: he hath death at that command, that he can send him forth against any man.  
But I find Interpreters rather inclining to the other Exposition, which riseth thus: [And to the Lord are the issues of death] that is, E morte, From, or out of death, so that there is no creature, one, or many, that can be brought so low, so near unto death, or never so much under the power of death, but God hath not only one, or some few, but many secret ways of escape for it, he hath choice of ways, and means for deliverance, when itself is ready to say there is none at all: With him there is plenteous Redemption. Ps. 130.7.  
In this sense, this latter clause further expounds those words in the former [is the God of Salvation] and adds weight to them, and imports that God is not simply and barely a God of Salvation, that can save if he sets himself about it in time, or if the danger and straight be not over-pressing above measure. No, but though a man be in the greatest, and deepest exigents, and extremity that can be imagined; though in the very jaws of death, yet God can make out an outstretched arm of help, and reach him at any distance whatsoever. This Interpretation being more agreeable to the frequent Method of the Psalms, wherein the latter member of the verse is exegetical, or expository of the former, I rather choose to follow.  
In the words there are three things considerable. 1. The interest the Church and Children of God have in God, in the first words, He that is our God. 2. The benefit that redounds to the Church, or which the Church may assuredly expect; by means of this interest in God; Salvation, or Salvations, Many in number and divers in kind. 3. And lastly, the extent of this benefit. This salvation is not from common, ordinary, lighter dangers, but from the greatest, and deepest, and dreadfullest of all, From death, or out of death itself, in those words, To the Lord belong the issues of death.  
The first of these, the interest the Church hath in God, the God of Salvations, poureth us out the blessing of this observation.  
First, That the Church and Children of God have a peculiar and special interest in God, so that he truly is, and may be called Theirs.  
The second, which is the great and singular benefit redounding unto the Church from this her interest in God, comes not much behind it, leading us directly to the Contemplation of this sweet conclusion; That the Church of God may with all confidence and assurance of hope, expect from him Salvation, yea, Salvation upon salvation, Salvations of all kinds.  
The third, and last thing considerable in the words, the extent of this great benefit, crowneth the soul with the fatness of this observation or doctrine; That the Church of God, by virtue of her interest in God may expect and shall certainly find safety and deliverance by one means or other, not from common or lesser dangers only, but from the greatest and deepest of all: or more briefly thus, (if you please) The Church of God can never be brought so low, so near death, and ruin, but that God hath still choice of ways, and means for her deliverance.   

CAP. II. Wherein the nature and importance of that propriety, or interest which the Church hath in God, is declared.  
LEt us take the first thing (which is the groundwork of all) into consideration: It is like we shall have occasion in the handling hereof to draw in some of the best of the strength in the other two. The great and important truth, which we are now to inquire after, and search into, is this, The Church and people of God have a peculiar right, and interest in God, by means whereof he may truly and properly be called theirs, or their God. For the opening and managing this point to the best advantage for Christian service; these four things (I conceive) are requisite to be done: 1. To show you what this interest is, what manner of interest it is, and what is the nature and importance of it. 2. To establish you in the truth of the point, by the mouth and testimony of more witnesses from the Scripture. 3. To lay down, & consider some grounds and reasons of the point. 4. And lastly, to bring all home into your bosoms in the use and application.  
For the first; That interest which the Holy Ghost here certifies, the Church and People of God to have in him, may be shadowed out unto you, by some such description or overture as this: It is a gracious propriety of himself, which God by special Covenant, and deed of gift (as it were) hath made over to the creature, willing to enter into such Covenant with him, for every such benefit and advantage to the creature, which in a lawful and regular way, such as becomes the Wisdom and Righteousness of God, may advance the creature to its greatest happiness, and perfection of being. I must not stand to weigh every particular in the description: I have conceived it somewhat more fully, and at large, that it might be better understood without further explication. The strength of it, and that which is most material to be considered, lies in those two things.  
1. I call it a Propriety, or, A gracious propriety in God.  
2. That which I make the end, or intent of such propriety, (in respect of the creature) which is to have any thing done by God, towards the highest advancement of it, in a regular way.  
What the propriety of a thing is (in the ordinary acception of the word) we all know; it is nothing else, but that power which every man hath over that which is his, to dispose of it as seems best to himself in a lawful way, for his good. Propriety in a thing, if it be full and perfect, subjects the thing unto us, and puts it into our hand to do with it what we please, according to any improvement, any accommodation, or advantage that may be made by it. If a man hath a propriety in Land, he may Sell, Let, Exchange, Give, or Live upon it as he please; any thing he may do in a lawful way, with that which is his own, by the benefit of that propriety he hath in it. It is true, if a man should desire to do any thing with that which is his own, never so much, and wherein he hath as absolute a propriety, as a man can be possessed of, that tends to the prejudice, or damage of the public; here the Law riseth up against him as a Lion in the way, and suffers him not to do it. As for example: though a man's money be never so much his own, he may not hire men with it to serve him in any unlawful, or sinful way, as to Murder, Poison, Betray, or the like; (but: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lawless man, he cannot sin, having no Law upon him) but this propriety is of persons in things, which never is mutual, or reciprocal: the things that a man owneth, and hath propriety in, cannot be said to have interest or propriety in him, or any power over him, except it be in a Metaphorical, and Moral sense: as we use to say of great Estates, the Silver and Gold of covetous, and base minded men, their money rather hath a propriety in them, and power over them, than they over it; but this is not to our purpose.  
There is another kind of propriety (differing somewhat from the former) which is in persons, and is grounded either in natural, or in civil relations. Natural, as between the Father and the Son; the Father hath a propriety in the Son, and the Son hath a propriety in the Father, so it is between Brother and Brother, and in other relations of that kind. Civil, as between Prince and People, Master and Servant, etc. The Prince hath a propriety in his People, and the People in their Prince; and so the Master in the Servant, and the Servant in the Master. This propriety is always mutual, and reciprocal, though the persons be at never so great a distance, either in civil, or natural dignity. As for example: The wife hath a propriety in her husband, as well as the husband in the wife, and so the Subject in the Prince or Ruler, as well as the Prince in his Subject.  
Now that is here to be considered, that the intent of all these interests and proprieties, between person and person, is the same that was in that other propriety of persons in things and possessions. Namely, that every person that hath such or such a propriety in another, should reap and enjoy every such benefit and advantage, that by virtue of such a relation, it could in way of equity and reason desire or expect. And if there were no sinful defects in persons thus mutually proprietated each in other, this would be done on every side: A wife that hath propriety in a husband, should receive continually from him every such kindness, support, instruction, and every other service of love that may tend to her comfort and welbeeing, according to the uttermost strength and power of her husband. And so on the other hand, the husband should receive from the wife, the like measure of honour, reverence, obedience, etc. by virtue of his interest and propriety in her.  
So when the Scriptures give unto the Church a right and propriety in God (as both in this place and elsewhere, as we shall hear presently it doth) the meaning is, that look whatsoever is in God, Power, Wisdom, Justice, Mercy, etc. it may lawfully lay claim to all by virtue of this propriety, and may confidently expect (and shall not be denied) that God will be unto it according to his excellent greatness, proportionably for a God indeed, in due time, and in the best way, all that can be for the advancement and benefit of the creature.  
So that suppose the creature itself (if it be fit to make such a supposition, as to explain a truth of such importance little question need be) suppose I say the creature itself were or could be personally invested & possessed with all that infinite Power, Wisdom, Mercy, justice, etc. which are in God, and could do every whit as much for its own advancement, support, deliverance, or the like, as God himself now can do, it would do no more, it could do no more, than God will do, yea, hath engaged himself to do by that Covenant, wherein he hath made over himself, or a propriety in himself to the creature.  
For this is the perfect and full extent of the benefit of such propriety as now we speak of, of one person in another, when a man may with confidence expect (and not be disappointed) that any strength, power, or ability of doing him good, lodging in such a person, shall be as duly, as carefully employed for him, according to the laws and binding conditions of that particular kind of propriety which he hath in him, as if himself had the managing and disposing of all this in his own hands.  
But the truth is, that proprieties in persons amongst creatures, neverhold out their full weight and measure. It is somewhat a full expression this way which jehosaphat useth to Ahab, I am as thou art, my people as thy people, and my horses as thy horses: meaning, he should have as much use and service of him and his, as if they were all his own, 1 King. 22.4. Thus Paul Ephes. 6.10. teacheth us excellently how to interpret and to conceive of this our propriety in God: Finally my Brethren be strong in the Lord, and in the power (or with the power) of his might. What is it to be strong in the Lord, and in, or with the power of his might? Doubtless the Apostles meaning duly considered, riseth to agreat height; he would have the Children of God, who believe in Christ, to take unto themselves, and put on as great a confidence of their salvation, and everlasting happiness, in regard of the mighty power of God to effect it, as if themselves had the same Almightiness, and all-sufficiency of power in their own hand, to use and exercise at their own desires, and were as mighty themselves as God is, for the effectual procuring of their own happiness; implying, that by means of this propriety in God, they have no more cause to fear or doubt any thing in this kind than they should or would have, if themselves were omnipotent: this is to be strong in the Lord, and with the power of his might.  
There is somewhat the like expression, Psal. 84.5. Blessed is the man whose strength is in thee: That very strength which is in God, by an effectual faith and dependency becomes the creatures, as truly as if itself were the subject of it. It is true in the relations we speak of between creature and creature, as between wife and husband, son and father, etc. the propriety that mutually intercedes, gives right reciprocally of as much as we speak of. As for instance, the husband being the wife's husband (and so she having a propriety in him) stands bound by the Law of God and Conscience, by virtue of that propriety the wife hath in him, to do as much for her good by all the power he hath, as the woman herself could do, (I still mean in a way of equity and right) if she were wife, and husband both, or had all that power in every kind in her own hand, which her husband now hath. And so back again, the wife stands bound in the same manner to her husband, by virtue of that propriety he hath in her: and so likewise it is between Son and Father, and Father and Son.  
But though the due debt be as round a reckoning as we speak of, 〈◊〉 from creature to creature, where any such propriety intercedes, yet it can hardly be expected, that ever it will be either paid or received in full; the insufficiency and disability of the Creditor being such as it is. And though men and women be godly and upright, truly careful, and conscionable to pay all that is issuing from them to the proprietary, yet must allowance be made for humane frailties and infirmities. A Wife or Husband shall but wrong themselves, to expect strictly and punctually all that is due from either by the Law of that propriety which each hath in other.  
But with God it is otherwise: he is every ways sufficient and able: we need not think of any Deductions, or Abatements to be made by him: Where he gives a propriety of, and in himself, look whatsoever the Law of that propriety interpreted in the largest and most favourablest manner for the creatures benefit, can challenge, it is (and so he will esteem it accordingly) an honour done to him, to expect from him in full payment to the utmost farthing. Now how great (or rather indeed infinite) that sum is, we have already used an expression unto you, which sets it forth to the full. And this for the first thing propounded, What that right, or propriety is which the Church of God hath in him, what a mighty and glorious an Interest it is.   

CAP. III. Containing proofs from Scripture of the Church's propriety, or interest in God.  
IN the next place, That they have indeed such an interest as hath been expressed, let us see whether the holy Ghost doth not abundantly confirm it in the Scriptures. Among many witnesses that would rejoice to speak in this case, I shall desire you to hear but two or three. These are sufficient to establish the matter, though it be of greatest importance. The tenor of the Covenant that God long since made with Abraham, expressly contains this propriety we speak of to the full. I will establish my Covenant between me and thee, and thy seed after thee in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee, Gen. 17.7. And in the latter end of the following verse, repeating the sum of this Covenant, he addeth; and I will be their God. This seed of Abraham (as S. Paul's Exposition makes it clear) are those that walk in the steps of the faith of Abraham, and these are that Church of God we speak of.  
Now, what is the direct and full meaning of this clause, I will be their God. In what, or in what degree would the Lord have Abraham and his seed conceive their condition to be bettered and advanced by this bargain (as it were) that God now made with them, in making over himself unto them?  
There can be no other meaning, but to this effect: I will be their God, that is, I will be ready at all times with my outstretched arm, my Almighty power, to help them, to relieve them, to provide for them, to do them good every ways, according to my greatness and excellency.  
There is a greater Emphasis and weight in it (as I conceive) to promise that he would be a God unto them, then if he had said he would be a Friend, yea, then if he had said he would be a Father, as appears by such other places where both these expressions are used together of being a Father unto his people, and being a God, this being still put in the last place, as more weighty, and adding somewhat unto the former, Joh. 20.17. I ascend unto my Father, and your Father, and to my God, and to your God.  
For although for a creature to receive such a promise from God, that he would be a Father unto him, may imply as much in a direct and ready consequence, as if he had said he would be a God unto him: yet he must reason a little, to come at the full apprehension hereof: he must consider how great he was that made the promise of being a Father unto him; the word Father doth not carry as much in it as the other word, God, doth: though coming from the mouth of God, it draws as much after it.  
When he promiseth, or covenanteth with the creature to be a God unto it, he promiseth to do all things to it, and for it, answerable to an infinite goodness and power, such as are proper to a God; else he could not properly be said to be their God, or a God unto them, but only in part, or a piece of a God; to be unto them, or to do for them, only according to the line and proportion of a creature: as for example, to be unto them as Abraham was unto Isaac, to give them an earthly inheritance; or as joshuah to the people, an earthly Deliverance; or as David to Solomon, an earthly Kingdom: any of these, or all together will not make up the sum of those words, to be a God unto them. This would rather be to be Abraham, joshuah, or David unto them; he is not their God, except his infinite goodness, and omnipotency be theirs; for what is God without these?  
The Prophet David often in this Book of Psalms professeth and triumpheth in this peculiar interest himself had in God, as a member of his Church, and confirmeth likewise the general title, and right which the Church of God hath in him. Psal. 144.15. Blessed be the people that be in such a case; yea, blessed is that people whose God is the Lord. Where the Prophet doth not only speak to the point in hand, to confirm and establish that, namely, that the Lord is the God of his People & Church, (for it is clear he speaks of these, these are the persons upon whose heads he sets this crown of blessedness) but withal more particularly, and fully he informs in what sense it must needs be taken, where it is said that God is the God of his people, or that they have a propriety in him; namely, in the sense already expressed: he is theirs quantus quantus est, as great, as glorious, as mighty, as excellent every way as he is. For we see he pronounceth them blessed in respect of this propriety, or interest of theirs in God. Blessed is that people whose God is the Lord. Now if their interest extended no further but to some inferior degree of his power, the people that had some creature for their God, might be as blessed as they. Nebuchadnezzars Courtiers had him for their God, they had an interest in their King, and (no question) he did many things for them, for their advancement in the world, but these were not blessed by any such interest, because Nabuchadnezzar could not be a God unto them. Another testimony you may peruse at leisure, 2 Cor. 6.16. I now make haste to the Grounds and Reasons.   

CAP. IU. Wherein four several Grounds or Reasons of the Church's propriety in God, are laid down, and opened.  
AMongst many considerations that might be laid down as grounds or reasons of this interest and propriety of the Church in God, I shall only insist upon four which are most obvious, and nearest at hand to every man's thoughts.  
The first is, the love, and affection that God bore unto this Church, and people of his, yea, even before they were either Church or People unto him, or he theirs, in any such relation as now they stand. It is true that now he loves them, because they are his in that peculiar manner that now he hath made them his, by the great cost and charge both of his Son, and Spirit bestowed on them: And yet I conceive he loves them as much (or rather more) because he is theirs, then because they are his. An upright and just man loves his promise and upright dealing more, than he doth his possessions or estate, as David in effect affirmeth, in Psal. 15.4. Now God loving his People because they are his, loves them as a wise and upright man loves his inheritance or possession; which kind of love, in the expression of it, is capable of subjection to a Superior, and must give place when time is: but loving them because he is theirs, and they have a propriety in him, he loves them as he doth his own truth and faithfulness, in the performance of his promise; which is a sovereign love, and to be commanded & overruled by nothing whatsoever.  
And if God had not loved his Church and People before they became either the one or the other unto him, it is certain he would never have loved them; because it is impossible that any, or all other means whatsoever either in heaven or earth, should. ever have made a Church or People unto him of persons defiled with sin, without the concurrence and assistance, nay, without the precurrence and ducture of his own love thereunto. Of this love of God towards his Church, before their Church-making or drawing near to him in any such relation, the Scripture speaketh expressly. John 3.16. So God loved the world, that he gave his only begotten Son, etc.  
That love of God, in the womb whereof Jesus Christ as given unto the world, and consequently unto those, of whom his Church is raised and built, (for no man can imagine these to be here excluded, though neither do I conceive them to be solely and precisely intended) was conceived, must needs go before the raising of this Temple unto him, because this was actually done by Jesus Christ as given (at least in promise.) So John 6.37. All that the Father giveth me shall come unto me, and ver. 44. No man can come unto me, except the Father which hath sent me draw him. And again ver. 45. Every man therefore that hath heard, and learned of the Father, cometh unto me. Now all these, and such like acts of God, acted and exercised upon men, not yet actually brought home to Christ, but for and about the bringing of them home to him, as giving to Christ, drawing to Christ, teaching, etc. are apparently the fruits, or acts of such a love in God towards them; which hath precedency both in order of nature, and time also, before that love of his wherewith he loveth them as being in Christ; that is, as being made a Church and People unto him. Thus it is evident, that there was in God a love towards his Church and People before the light of either of these, or the like relations arose upon them. Let us then proceed in our Demonstration.  
The nature and property of love (we know) that is real and in truth, is to be bountiful, as S. Paul affirmeth: 
1 Cor. 1.13.  The Father loveth the Son, saith Christ, John 3.35. and hath given all things into his hand. When the love and affection of God is cast upon the creature, Himself, Son, Spirit, and all he hath, shall not stay behind. Love, and Gift, affection, and expression in God we shall still find together, John 3.16. So God loved the world that he gave, etc. and 2 Thes. 2.16. Even the Father which hath loved us, and given us everlasting consolation. So S. Paul speaking of Christ, saith thus; Who hath loved me, and given himself for me. Gal. 2.20. Now the love of God to his Church being the greatest and most transcendent love, he must find out an expression or gift answerable to it, otherwise there would be loss of some part of the glory belonging to it. For he cannot be praised and magnified but according to such a measure thereof as is manifested to the creature. The gift that should express the height, depth, breadth, length of this love to the full, can be no other than himself, and that as God; all other would be defective. If there had been any thing greater, any thing better than himself, it is like we should have had it, and that had been fittest for his purpose herein.  
I am drawn to use such an expression unto you, (which I confess might otherwise seem somewhat hard, and strange) because I find one of like importance in a matter not much unlike, or rather indeed very near to that we now speak of, in that Scripture Heb. 6.13. When God (saith the Apostle) made the promise to Abraham, because he had no greater to swear by, he swore by himself. [Because he had no greater, etc.] if that be the spirit of the words which I conceive, (neither can I apprehend what other it should be with any tolerable congruity of Reason) they are a strain of speech to be heard out of the mouth of an infinite God, fearfully high and glorious. Because he had no greater to swear by, therefore he swore by himself, clearly implying, that if he had a greater than himself, he would have sworn by him. For this is the reason delivered in plain and express terms why he swore by himself, because he had no greater: As if the infinite all-sufficiency of God himself did not give him that satisfaction which he desired, for the confirmation of his oath, made to the heirs of promise, in respect of the weakness and marvellous backwardness of their hearts to believe, unto perfect establishment and assurance: but he would have had a greater if it might have been, and have passed by himself; if there had been infinitum, infinito infinitius, this had been an only choice for him in this case.  
To say that the words imply only this, God's greatness above all others, makes the sense but cold and waterish. For it is not the scope of the Holy Ghost here to declare the greatness of God, but rather the greatness of his desire to satisfy the heirs of promise (as they are called) that is his Church and People, with the strongest and mightiest consolations touching the truth and stableness of that promise of life by Christ. And for this purpose the words in the sense given are (as is evident) of mighty importance. So desirous he was, that his children should be filled with faith, and the strong consolations of it, that if he had had any greater, or more effectual means for the bringing it to pass, they had been used; and the words thus understood, are but an expression and breaking out of the mighty power of that love of his towards his Children, which all this while we speak of, which moves him to give his own self unto them; if he had any greater than himself, they should have had it; but for himself they shall be sure of. As we heard before of Christ's love mentioned by S. Paul, Who loved me, and gave himself for me: Like love, like bounty, like affection, like expression. Thus you see the love and affection in God towards his Church to be one cause or reason why he gives them this interest and propriety in himself, which the Doctrine speaketh of.  
A second Ground of the point is, The gift, or bestowing of jesus Christ upon the world, So God loved the world, that he gave his only begotten Son, etc. as you heard before, john 3. Though the love of God to his Church was the Basis, or prime cause of that propriety it now hath in him, yet was it not either the only or immediate cause thereof. This affection of his, notwithstanding they were yet afar off (as S. Paul speaks) and lay at as great a distance as is between heaven and earth, from being a Church or holy People unto him, from having any such peculiar interest or propriety in him. Sin had separated (and that with a high hand) between him and them, and had fixed a great gulf betwixt the one and the other (movable only by him that hath power to remove the earth out of his place) which kept them asunder from coming one at the other. God could not reach or come at his creature with any other expression of his love, till this gulf was removed, till sin that hindered was taken out of the way: much less was it possible for the creature to have made any approach near unto him to have gained any thing upon him, or in him, till then.  
Now to fill up this , dreadful, and devouring gulf, and so to make the way passable from God to the creature, and from the creature back again unto God, there was nothing else to be found in heaven or earth of any proportion, or any ways commensurable thereunto, but only one, that might lawfully count it no robbery to be equal with God, being God himself blessed for ever. The infinitely wise, just, and righteous God, could have found no other consideration of value and weight sufficient to have built a dispensation of that most righteous and just Law of his upon, [In the day thou eatest thereof thou shalt die the death] but only the death of his own only begotten.  
Had all other creatures in heaven and earth consented together in one to have given out their strength and beings to the uttermost, to have raised a consideration, or reason amongst them why God should have passed over those words of his, as if they had never been spoken, should have let fall that solemn intermination or threatening of his to the ground, never to have executed what he had threatened, the wisdom of God doubtless, and zeal to his glory would have despised it, and laughed it to scorn (whatsoever possibly it might have amounted unto) and would have been more ready to have fallen upon Mediators and Offenders together with fiery indignation, than any ways relented, or stood so much as to consider what he had to do, upon the tender of any such propositions unto him. It was no work, no undertaking for creatures to salve the glory of an infinite Wisdom and Majesty, in case he should let such words of his go for nought, and vanish into the wind, which were uttered with such solemnity, upon such just and righteous grounds in the sight of heaven and earth. It might justly have been thought that God had prized such words as those at a low and under rate, and consequently undervalved himself in the bargain, if he had sold them at any such rate or price as the creature could have given.  
But the death and sufferings of his own Son, this was a price that weighed somewhat like in his hand: upon consideration hereof it was no ways grievous unto him, to dispense with his Law, and suspend the execution thereof for ever, as far as it concerns those that shall unfeignedly acknowledge this inestimable grace of his, who hath thus bought them from under so heavy a curse and condemnation. It is not the least prejudice or disparagement to the infinite Wisdom or Majesty of God, or the least diminishing of the authority of any of his Laws, or threaten whatsoever, to let Laws and threaten sleep upon such a Pillow as this is, and not to be put into execution upon the intercession of such a consideration as this.  
And thus we see how the gift of jesus Christ likewise was of absolute necessity to bring about this great and wonderful thing in the world, that sinful men and women, the generation of which the Church of God is made, should have this dear interest and propriety in him. God notwithstanding his love to his People, before they were a People unto him, had yet no other way to communicate himself in any grace or favour unto them, much less to make them his Church, and give them so deep an interest in him, but only by the living way of the death and sufferings of his own Son, his zeal to his own glory in doing what he had said, in executing what he had threatened, would have eaten up and devoured all this affection to them, had it not fed upon the death of Christ, and been therewith satisfied.  
The third Ground or Reason is the great and gracious Covenant that God himself hath made with men to this effect or purpose: He hath made over himself unto them as by a deed of gift, by an everlasting Covenant, for a possession, portion, or an inheritance. He hath power to dispose of himself in this kind, or any other, (for unto whose will can he be in subjection but unto his own?) and this is the gracious disposition he hath pleased to make of himself, he thinks himself well bestowed on men, and will not repent of it for ever. There is nothing in the Covenant, nor about the making of it, that any ways can give occasion to the revoking or altering of it. He was at liberty in the making of it, and was no ways forced upon it, the creature was far enough from soliciting him thereunto, from enforcing any such thing upon him, as far in will, as in power otherwise. This Covenant is that which holds and keeps him close to his Church, when other bands are somewhat lose, as Psal. 105.8. He hath always remembered his Covenant. So ver. 42. When the People had provoked him in the Wilderness, and he nevertheless wrought still for them, and did them good, the Holy Ghost gives this reason for it, For he remembered his holy Promise.  
Now this Covenant of God by which he hath disposed himself to his Church in respect of the different expressions of it, may be conceived to be twofold: (Though it is true that both these are in effect and for substance but the same)  
First, Conditional.  
Secondly, Positive, and absolute.  
The former is made and established, not with the Church of God alone, but together with them, with the whole world. There is no creature under heaven, but God hath thus far conditioned or covenanted with it, that if it will believe and accept of Jesus Christ from his hand, he will receive it, and be a God unto it. This Covenant (or rather this expression of the Covenant) the Scripture often mentioneth. Go ye into all the world (saith our Saviour to his Apostles) and preach the Gospel to every creature under heaven. Mark 16.15. He that believeth and is baptised, shall be saved, etc. Preach the Gospel to every creature, namely, that is capable of the things you preach, or of the great blessing offered in your preaching to the world.  
Happily he useth a term of a far larger extent in signification, then strictly to include and express the persons intended, namely, reasonable creatures, Men and Women, for this reason: That so the Apostles in the first offer and tender of the Gospel to men, might not be any ways straightened in respect of Conscience, nor any ways discouraged in regard of hope, but what kind of people soever they should meet with in the world, though for their vileness and brutishness of their lives and dispositions, they seemed beasts or any thing whatsoever, rather then men or women to them; yet if they had but the Image or Superscription of creatures upon them, they should neither scruple the lawfulness of tendering the offer of grace unto them, nor be discouraged concerning hope of their accepting it.  
It is a phrase of somewhat like importance with that 2 Tim. 4.2. where S. Paul enjoins Timothy to preach the word, and to be instant in season, and out of season. The expression doth not imply that he would have Timothy do any thing (no not preach) unseasonably, or out of time: but only this, he would not have him too scrupulous, or too full of discretion, in distinguishing and choosing times, or places, or company, when, where, or to whom he should preach: he would have him esteem all times, places, and companies seasonable for that work, where he could find any to hear him, and not ask any questions about such matters as these for conscience sake. But this by the way.  
Now, by preaching of the Gospel, in this place, to every creature, our Saviour means nothing else but the propounding and pressing that great and gracious Covenant of God to every man and woman in the world which he hath established with the world in Christ; namely, that upon their believing and receiving the Gospel and Grace tendered, he will reject none of them, whatsoever they be, but will receive them into Grace, and be their God, and save them. For all this (and much more) is evidently contained in that conditional promise, Whosoever believeth shall be saved, etc. So in that of S. john often mentioned, this conditional Covenant is clearly expressed. 
Joh. 3.16.  So God loved the world, that whosoever believeth in him should not perish, etc.  
Secondly, as for those that take hold of the former Covenant, and perform the condition thereof, that is, that truly believe God makes a positive, and absolute Covenant with them (without any further condition) that he will be their God, and that they shall be his People. The truth is, this Covenant is directly and manifestly included in the former. For a promise, or a Covenant conditional, the performance whereof is suspended upon the performance of such, or such a thing, by him with whom it is made, puts off and loseth the nature of conditional, and passeth over into that which is positive and absolute, when the condition is performed. As for example, David covenanting with his Soldiers, that whosoever should smite the jebusites first, should be Captain, or Chief. 1 Chron. 11.6. made in effect an absolute Covenant with joab, having now performed the condition, to make him Captain. The like is to be thought of Caleb and his promise with his Soldiers also touching the marriage of his daughter, judg. 1.12.  
And yet this absolute Covenant of God with those that actually believe, whereby he covenanteth, conveigheth, and maketh over himself unto them, though it be substantially and fully included in the conditional, or general Covenant, (as hath been said) yet is it sometimes distinctly expressed by itself, Exod. 6.7. I will take you for my people, and I will be your God: with divers such like.  
Now that this Covenant of God with men, and with his Church, besides the gift of Christ unto death, and that affection in God which procured it, was necessary as a means for him to convey himself over to his Church in such a manner as hath been declared, may appear, First, because it was not meet that he should force himself or his Son upon such a creature as man is, or compel him by a strong hand of power without gaining in his will and affection thereunto, to receive and own him for his God.  
Nay, secondly, the truth is, though God be of an omnipotent and irresistible power, yet can he not compel any creature whatsoever, endued with understanding and will, to receive and own him against their will, because it is by an act of the Will that he is, and must be received: and so long as there remaineth an unwillingness in a man to receive, or own him for his God, impossible it is that he should be received or owned by him. So that now God must find out a suitable and fitting means to work the heart or will of his creature to a desire, or willingness of receiving him.  
Thirdly, and lastly, there was no other way or means conceivable (at lest none so connaturall, proper, and sweet) for such a purpose, but only to propound and offer himself in a free and gracious Covenant unto it: And so in pleading his own infinite worth and excellency incomparably above the emptiness and vanity of other things, to fall in with the effectual working of his Spirit, and hereby to awaken, quicken, raise, and strengthen the heart and soul of his creature, to a willingness of embracing and accepting his offer, that is himself. Thus you see another Ground or Reason of the point, The gracious Covenant of God.  
The fourth and last Ground we shall now insist upon, is the performance of the condition required in this Covenant, by the Church and People of God, namely, Their faith in God, or dependence upon him: which is nothing else but their acceptance of him, according to his offer, for their God. This is another thing that makes him theirs, in that full and complete manner that he is. He requires (upon the matter) nothing else of men to make himself theirs, or to give them the entire propriety (we speak of) in himself, but barely that, without which it is simply & absolutely impossible that he should be theirs. God cannot be the God of any man, but his that is willing to take him, and have him for his God. Dagon could not possibly have been the God of the Philistims, nor Chemosh the God of the Ammonites, etc. except they had been willing to acknowledge and have them for their gods. All violence and compulsion in the world, exercised upon them, could not have made these Idols or false gods theirs, had they not been willing and consented to have acknowledged and owned them in that relation.  
Now than this willingness in men to take, own, and acknowledge the true God for their God (without which it is simply impossible, as hath been said, that God should be theirs) is all that is required to make him theirs, or to give them this special and peculiar propriety in him. To believe in Christ, or rather in God through Christ, 1 Pet. 1.21. john 12.44. is nothing else, being interpreted, but by the means or encouragement of the Lord Christ given unto them, really and unfeignedly to take, and acknowledge the great God of heaven and earth for our God, and to address ourselves unto him accordingly, as well inwardly with Love, Fear, Reverence, Dependence, etc. as outwardly in all manner of conversation suitable hereunto. And all this in the root and first spring of it in the soul, is nothing else but a willingness of mind to take and own him for our God, or to trust him, and make our dependence upon him. This disposition being truly begotten, and effectually raised in the soul, contains all those other things mentioned in the loins of it. Begotten and raised it is by the means of Jesus Christ, and the word of salvation through him preached unto us: which word the Holy Ghost taking as it were in his hand, and managing it upon the soul, overcommeth the evil of the heart with the goodness thereof: and smiting the crooked spirit of unbelief (which is the grand indisposition of the soul to accept of God for our God) with the glorious brightness and power of the truth of it, createth a right spirit of Faith in the stead, which is nothing else in the first breaking of it in the soul, but an aptness and willingness to believe, that is, to accept and entertain the true God for our God. For before there can be a distinct and complete act of Faith, or of accepting God for our God put forth in the soul, there must be in the order of Nature, an inclination or willingness to such an act going before. Otherwise God should forsake his usual method of proceeding à minus perfectis, ad perfectiora, from less perfection to greater.  
Now as the first and weakest act of Faith, or accepting God for our God, being a real performance of the condition required in the Covenant whilst it is yet secret, in the hidden man of the heart, gives a right and propriety in God according to the tenor thereof: so doth the second act, or outward testifying to the world, a man's faith or dependence upon God, draw out the particular and special benefits, and advantages of this their interest in God. This sets God on work to express himself freely unto them: he cares not now if all the world know that he is theirs. This faith of theirs in him openly manifested, makes them fit and meet to be beloved; I mean openly in the sight of heaven, and earth and hell.  
True, God loves his Church and People (as was said) before they believe, or else they could never come to believe, Thine they were, (saith Christ) and thou hast given them unto me. 
Joh. 17.6.  But till they come to believe in him, other expressions of affection to them are but ordinary, as to other men. Though they be his (in some sense) yet he will not own them openly till they be worthy to be reputed his, that is, make their dependence upon him.  
The first differencing expression of himself to be theirs, and they his, is the giving of faith unto them: and when this is given, and gins to work and be active in them, he cares not then what, or how great blessings he gives them afterward. The stumbling block is now removed out of the world's way, all the world cannot but confess it just and equal that God should be theirs that trust in him. He was but a Heathen man that said, it is right and equal that men should come to those gods for help whom they serve. And so the Scripture still gives the reason of those special and extraordinary favours vouchsafed by God unto his Church, to be their faith or dependence upon him. Esay 26.3. Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee. And Chap. 57.13. The wind shall carry them all away, vanity shall take them, but he that putteth his trust in me, shall possess the Land, and shall inherit my holy Mountain. See Joh. 14.21. and Gen. 22.16, 17. etc. The Jews, upon that passage, Exod. 29.43. And Moses saw all the work, (meaning of the Tabernacle, with all things belonging to it, and the service thereof) and Moses blessed them, have this observation: Work is a great thing; For Shecinah (i.e. the Divine presence, or Majesty of God) dwelled not in Israel, till they had done the work (as it is written Exod. 39.43.) When the Faith of God's Church worketh by love, and manifests itself unto the world, God is now at liberty to show, and manifest himself from heaven to be theirs, by mercies poured out in abundance upon them, and by doing the greatest thing for them. And this for the fourth and last reason of the point.   

CAP. V. Containing the first Use of Instruction: In six particulars.  
THe Doctrine propounded, opened, and established, is very useful and profitable by way of Instruction, and that in sundry particulars.  
First, we may herein behold as in a Glass with open face, that philanthropy, that sweet and gracious, and soule-indearing disposition in God, wherein he inclines to that poor creature of his called Man; which wrought mightily in him in that day, wherein he raised up the Tabernacle of Adam that was fallen, and lifted up the heads of many thousand generations of his posterity from the gates of death. The fountain and springhead of this rich interest, and blessed propriety the Church hath in God, can be no other but such a nature or disposition as this, gloriously ruling and triumphing in him.  
Who would have said that ever that root of bitterness should have been healed? that such a prey should have been taken away from the mighty? that the captivity of the world should be turned again? that Adam with his poor, blind, naked, and miserable children, after such a grievous fall, and fearful elongation from God thereby, should ever have seen days of immortality, and have been made company for the Angels, and worn Crowns of righteousness and glory in the heavens?  
Yes: He that had known, or possibly could have seen the glorious enlargements of the soul of the Almighty towards man, that could have measured the height and depth, the length and breadth of that love of God towards him, he might have prophesied of, and foretold these great wonders: In the face of this affection of his there shined a light, by which the blessed history of man's exaltation might have been read, before any thing tending thereunto had been outwardly acted or done.  
On the other hand, if it had been possible for a creature to have comprehended all other things in God, or should God have laid himself as open and naked before his creature as all things are to him, hiding only from him this affection to man (we speak of) together with the secret of his purpose for the accomplishment of the thing; yea, should Man, or Angel have added to this knowledge of God, the perfect knowledge of all things whatsoever besides, of all mysteries, of all secrets either in heaven, or in earth, or under the earth, it would have been impossible that by all the strength of this knowledge, the least or feeblest thought should ever have been conceived for the raising up of flesh and blood from that great death, under which it was so hopelessly fallen. This had still been a darkness which all other light in the world would never have comprehended.  
It was more easy without the knowledge of the power of God to have said that Sarah in her old days should give suck, then without the knowledge of the unconceivable love of God towards man, to have said that man being once fallen, should ever have recovered any favour or interest in God more; and therefore as in Sarahs' being brought back again from the unfruitfulness and uncomfortableness of old age to the privilege and solace of youth (as the sun in the Dial of Ahaz) being made a nurse, the invisible power of God was made visible: so in this interest and propriety which now the Church and People of God have in God, that far more exceeding abundant love of God towards man is brought forth into a perfect light, and the whole world filled with the glory of it.  
Secondly, from this propriety of the Church in God, we may likewise observe by way of instruction a further confirmation than yet happily we have attained, in that, which (I suppose) we have often heard of concerning the nature and property of good, as being communicative, or dispensive of itself. The natures and properties of things for the most part are most willingly learned from those subjects that are fairest and perfectest in their kind. We love generally (whether it be our prudence or pride) to be taught by great Masters. He that desires to understand the properties and qualities of light, will rather go to the great fountain, and inform himself from the Sun, and the full streams of light issuing from that, then to Wax Tapers or Torches, or other inferior Luminaries that give out their light by measure, and with more malignancy.  
To know how the glory and greatness of the world tastes and relishes in the heart and soul of a man, what contentments or discontentments they bring with them, the greatest Prince, or Monarch in the world is the only Oracle to consult with: Men of inferior place or standing on earth can certify but in part, and give but a broken and imperfect answer to him that should ask the question, in comparison of the other. If a man would know among those that have suffered, how sore and terrible the avenging wrath of God for sin is, if it were lawful to inquire of Beelzebub, and he had a mind to tell the truth, there were none to him to give information thereof. So to gain a perfect understanding and knowledge what the manner, law, motion, influence, etc. of good and goodness are, there is no such opportunity as to look steadfastly upon the glorious God of heaven, when he goeth forth in the ways of his goodness unto the world. The lineaments, beauty, and proportion of goodness are not where to be seen so clearly and perfectly, or upon terms of like advantage as in the face of his goodness, because he is both the Fountain, and Sea of goodness; yea, the Truth itself saith, that there is none good but one, and this one, is God. Mat. 19.17. None good originally, and from himself, but God: none good, entirely, and without some touch of malignity, but God: none good comparatively, with a full, perfect, inexhaustible, unwearied goodness, but God.  
Now in the Doctrine delivered, this property of goodness we speak of (which we may call self-communication) is gloriously manifested, and that from the greatest subject of it in heaven and in earth; yea, from him to whom goodness is essential, yea, essence itself. His goodness serveth him as David's zeal to his house dealt by him; It even consumed him, and eat him up, it left no David for David to care for, or regard: so the exceeding goodness of the most high God hath given away and bestowed him with all his Greatness, Majesty, and Power, upon his poor creature: he hath made away himself from himself, as far as his power was to make the alienation: he cannot indeed deny himself, saith the Apostle, 2 Tim. 2.13. But his goodness (it seems) hath tempted him to make a fair attempt to do it. It is the excellent prerogative of his infinite and incomprehensible being, to do with himself what he will, what he can to the uttermost, to give, bestow, alienate, exchange himself, etc. and yet to be never the further off from the entire and full possession of the enjoyment of himself, but rather to enjoy himself with the most advantage at the greatest distance.  
So is it the native and genuine property of created goodness to quit and leave the Centre, to walk the circumference: to forget one, that it may remember many: to be thrifty and sparing at home, that it may be liberal and magnificent abroad: And the reward of this goodness is, the further it issueth and goeth abroad from home, the richer laden it still returneth, and maketh the greatest earnings of its own expenses. That greatness which watereth not, which refresheth not its own root by watering of others, that seeketh not its maintenance, enlargement, and exaltation by the lifting up others from the dust, will soon vanish like a pillar of smoke, the root of it will soon be rottenness, and the blossom thereof rise up as the dust. There is nothing good, but that for which something is the better.  
Observe thirdly, from the truth delivered, how, and by what means, and from whence the Church and Children of God come to be so richly furnished, so gloriously provided above the rest of the world, with those precious habiliaments, and ornaments of grace; how they come to shine like Stars in the world in Knowledge, Faith, Love, Patience, Humility, Goodness, Temperance, Zeal, etc. whereas other men made of the same flesh and blood with them, are but as dull, dusky, and slimy clods of earth, having neither ray of this beauty, nor beam of this brightness found in them. The Ground and Reason of the difference is to be seen face to face in the Doctrine.  
The men so far exalted above their fellows have a special relation to, and peculiar interest in God. And is it then any marvel if they be not like unto other men, if the wealth and state, and magnificence of heaven be found upon them, if they be arrayed in holiness like the Angels of God? We use to say there is no fishing to fishing in the Sea; no service to the service of a King: and may we not add, no interest to an interest in God? Can any man think that God, who is that great King: Mal. 1.14. in his greatest love and dearest affections, should suffer his sons and daughters to be clothed with rags, to walk up and down the world with their nakedness seen, after the manner of the children of the devil, whose estate is broken and sunk as low as the bottom of hell, neither is able to give any other clothing, or covering to his brood, but that of shame and confusion of face. The King's daughter (saith David) Psal. 45.13. is glorious within, her clothing is of wrought Gold: Impliing, that the richness of her attire being not only of Gold (which is the richest of Metals) but of Gold improved, and which hath further cost bestowed upon it by the working, is but suitable to the state and condition of her Father, being a King.  
In former times there was a rate of costliness in garments allowed in King's children, which (it seems) was not permitted others of inferior Parentage (at least not practised) 2 Sam. 13.18. Ignorant and carnal men whose thoughts intermeddle not with this dear and deep interest the Saints have in God, are ready and apt to take offence at their singular Holiness, Zeal, exquisiteness of life and ways above other men, and to think they do but artificially counterfeit, and dissemble by rule, and hold (as it were) correspondence with the devil, that he might furnish them with these shows and semblances, and appearances of great things; and that there is no truth nor substance in them; as we read Mat. 13.37. that the jews not knowing Christ to be the person he was, to have the relation unto God of a natural Son, but supposing he had Father and Mother amongst them, of as mean and ordinary rank as most of them had, were offended at him, in respect of that wisdom, and those mighty works that put forth themselves in him: they could not tell how he should come honestly by either: it is like they thought he might deal with the devil, and have these rare commodities from him.  
So many in the world being strangers to those terms which stand between the God of the whole earth, and those that are in Covenant with him, and knowing nothing more by such (in such a way) then by themselves and others, when they see any thing greater and more excellent (at least that seems such) in these men then in others, or themselves, they cannot tell how they should come by it in an ordinary and lawful way: and so the devil being nearer at hand to them then God, he bids them challenge him for the Author thereof; bids them say, it is he that teacheth and enableth them to dissemble strongly. And they like obedient children, conform themselves: whereby it comes to pass that the heavenly graces of the Saints which come down from above, from God the Father of Lights (as S. james speaketh) are reproached by their Parentage, and charged to be from beneath, and to come from the devil, the father of the darkness of this world. Men in many cases of this nature, had rather venture the falling into a desperate error that makes for them, then turn themselves a little about to behold the face of a truth that is bend against them.  
When we see a woman richer than ordinary in Jewels, Habit, and Attire, if she be known to be the wife or daughter of some Nobleman, who is both nobly minded, and by reason of the vastness of his estate, is as able to furnish them with the richest Jewels, as an ordinary man his wife with Pins and lighter ornaments, we never so much as once question, whether the Diamonds she wears be Bristol stones or no, or whether any thing be counterfeit, or base about her: The knowledge of his greatness every ways, both for estate and spirit, to whom this woman stands in so near a relation, stops the way against all such reasonings as these, and overrules our thoughts. So if men first knew the unsearchable riches of God, and of what spirit he is this way, together with the mightiness of his power to give spiritual treasure, as Grace, Holiness, Zeal, etc. in greatest abundance: and secondly, how near the relation is betwixt him and his Church and People, they could not (lightly) so much as in all their thoughts blaspheme their Graces, or once suspect or imagine that any thing that is found upon them in that kind, that carrieth the appearance of glory and excellency in it, but that it hath the reality, truth, weight, and substance also. The holiness of the Saints hath no enemy but either he that is ignorant of their interest in God, or else of that God in whom their interest is.  
Fourthly, you may see (in the Doctrine delivered) that fair Fountain opened that hath sent forth (and still sendeth) all those sweet and pleasant streams wherewith the City of God hath been refreshed and made glad in all ages, I mean all those mercies, blessings, those great and strange deliverances which have been brought about for them, wherein they have been blessed above other men. That interest they had in God hath stood them in this stead, this hath been as a Fountain of living waters unto them, springing up continually to relieve them. The Lord (saith David, Psal. 126.) hath done great things for us, whereof we rejoice.  
What is the reason of that great difference between the Church of God, and all other societies of men, and Kingdoms, and Monarchies, and Nations of the world, which David expresseth Psal. 20.8. They are brought down and fallen; but we are risen and stand upright: that so many great and mighty Nations that had Chariots, and Horses, and walled Cities, and the thickest shields every ways that could be made of flesh, for their safety, and yet these destroyed: we that are but a few, weak, and unarmed, (in comparison) and yet we stand? The reason of this difference may well be gathered out of the former verse. They trusted in Chariots, and Horses; these were their own, they had propriety in these, and so had the help they could afford. But the Church having the name of the God of jacob for them, this was more for their security and defence, than all the Chariots and Horses of war, than all Castles and Fortresses whatsoever. The one had interest in the Lord, God was theirs, his Power, his Might, his Wisdom was theirs, and he hath let them have their own in all times of their necessity, and so they have been supported; whereas all the world besides having no other strength than themselves, no better hope than what an arm of flesh could do for them, have not been able to stand.  
If the Lord had not been 
Ps. 124.1.  on our side, (saith David) that is, had not God been ours, may Israel now say, if it had not been the Lord who was on our side when men risen up against us: then they had swallowed us up quick when their wrath was kindled against us, than had the Water's overwhelmed us, etc. So may we say in this our solemn rejoicing and thanksgiving for that great deliverance now remembered (and for many others formerly) If the Lord had not been on our side, when men risen up against us (and went down against us too) we also had been swallowed up quick: and if not the waters, the flames of fire had overwhelmed us; but whether they be aloft, or below, God meets with them, as David speaks: 
Psal. 139.  If I climb up into heaven, thou art there, if I go down into hell (whither these wretches were in going) thou art there also.  
God hath set his seal upon this great deliverance, with a fair and glorious impression, because he would have it known for his, and make of it for himself an everlasting name that should not be cut off. Therefore woe be to him that shall deface this Monument which the Lord himself hath erected in the midst of this Nation, and hath engraven and written praise and glory to his own name upon it. Woe be to him (I say) that shall let the remembrance of it perish or fall to the ground. When men's own tongues fall upon them, and cause them to fall, All men saith David, shall see and know it is the Lords work. Psal. 64.8, 9  
Let me say one thing further to you; I would not have you only to consider how great the deliverance is, what a glorious train of mercies and blessings it hath to follow it, and attend upon it: but if I could, I would teach you an art how to fulfil your own joy, how to make a double and triple improvement of this and other mercies given you. Then must I wish you not to lay out the strength of your joy too freely upon your deliverance itself, or all that comes by it, (for indeed it was a Mother-mercy, having a thousand more conceived in the bowels of it, and brings forth fruitfully to this day) but reserve yourselves rather to consider who it was that wrought it for you, it was the Lord, it was your God. The woman of Samaria, john 4.12. thought their Welford of Sychar had a kind of blessing upon it above others, because so great a man as their Father jacob drank of it; but on the contrary, we that are the Church and People of God, may truly, and with soberness of judgement think ourselves blessed indeed, that we draw all the waters we drink, all the mercies and preservations we enjoy from such a Fountain, as the goodness of the great God of heaven and earth. The same mercies and good things, did we receive from another, from an inferior hand, were not the same; the best and pleasantest taste, and relish that is in them (what ever they be) is the taste of the hand out of which they come. And therefore profane and ignorant men lose the best part of all the temporal good things they enjoy, because they do not savour the hand that gives them forth unto them. The Lord, saith David, 
Ps. 126.3.  hath done great things for us; whereof we rejoice. If David, were now alive, and the question put to him, where the Emphasis and life of these words lay; I verily believe his answer would be; not in the great things that were done for them, but rather in the great doer of them, the Lord. The Lord hath done, etc.  
It is a rule and principle in common reason and experience, (and weak apprehensions will reach it) which Xenophon well expresseth in his language, thus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Things that are alike, or of equal worth & contentment in themselves, coming from persons unequal in place and dignity, do not equally affect men that receive them; but still a great difference there is, if the inequality of persons from whom they come be great. To kiss the hand of a man inferior to us is as nothing, rather indeed a disparagement, and a thing ridiculous: but to kiss the hand of a Prince is a matter of favour and countenance. So Solomon saith of the light of the countenance, or favour of the King, that it is like a Cloud of the latter rain: which often is more worth than a King's ransom; Prov. 16.15. whereas a good look from a mean man is scarcely valued at two drops of water. God cannot give any light or slender mercies, because the greatness of the giver makes them all weighty, and full of importance and signification.  
Observe from the premises yet further (by way of instruction) one special Ground and Reason of all that exceeding love which the Church of God beareth towards him, and manifesteth in her care, diligence, faithfulness, zeal, etc. to serve him like himself, and to advance his glory. God is theirs, their own, they have propriety in him; and this they apprehending and believing, the full stream and current of their love keeping but the natural and ordinary course, runs towards him, and falls wholly upon him. If ye were of the world, the world would love his own (saith our Saviour to his Apostles, john 15.19.)  
The Church and People of God having this special interest in God, which makes him theirs, if they love him, what singular or strange thing do they? (in this respect) they love but their own, which every man is apt to do. Many when they see the servants of God carried on with a high hand of affection and zeal in his Worship, watching daily at Wisdoms gates, and giving attendance at her Posts, serving him night and day, and that instantly, or else engaged deeper than ordinary, either in their Estate, Credit, Friends, Liberty, Life, etc. for the advancement of his glory, make darkness of light, and interpret that strength of affection which ruleth thus gloriously in the ways and practices of such men, to be nothing else but either weakness of judgement, or strength of hypocrisy, and dissimulation. They either think they have lost their own wits to make such unnecessary expense, and waste of themselves; or else gained in some of the old Serpent's subtlety and craft unto them, whereby he transforms himself into an Angel of light, for advantage sake. And this Erasmus reports, that Luther in his time, seemed to the generality of men, Partim stultus, partim malus, partly a fool, and partly a knave (as we use to speak.) The spiritual man saith Paul 1 Cor. 2.15. is judged of no man, that is, is not rightly and truly judged of, by any man (but only by his own society, men that are spiritual like himself) by any certain rule of judgement, because his grounds, principles, ends, relations, etc. are not known, believed, or comprehended by other men. But though he be judged of no man in this sense, (for the reason given) yet is he judged and rejudged over and over, after a fashion, by all sorts of men, and no man hath more verdicts and censures passed upon him, than he, and these as wild, and inconsistent with themselves as lightly can be: As it is with unskilful Archers, that shoot over, and under, and on both sides, but never come near the But or Mark they shoot at.  
But if men did fully apprehend and believe this special relation of theirs we speak of, this peculiar interest they have in God, it would neither be thought either defect in wisdom, or excess of dissimulation, that such should with that freeness give out their strength unto him, and bestow themselves with that which is theirs upon him, but would judge it a sober, orderly, and well-resolved course; a course whereunto the wisdoms, discretions, and even natural inclinations of men usually conform themselves in other things. Nabuchadnezzar (doubtless) was at great expenses, and lavished Gold apace out of the bag (what other inconveniences soever he put himself upon) when he built that royal Palace of Babel: but because it was his own, 
Dan. 3.  and for the house of his Kingdom, and the honour of his Majesty; I know none that have risen up against him to censure or condemn him for his magnificence in that kind. If he had built for another, no ways related to him, after such a rate and proportion of charge, men might well have asked, how the King and his Treasure came so soon parted? and have deemed him greater in power then in wisdom. And generally when men do bestow cost upon things that be their own, whether it be for their credit, profit, or the like, if the subject upon which it is bestowed, or laid out, as for example, House, Lands, Wife, Children, or the like, will reasonably (or but tolerably) bear it, it is passed over as a matter of no great observation; men are not taxed with the transgression of any rule, or law either of honesty or discretion, in such a case.  
Behold, is he not their God? have they not a peculiar right and propriety in him? He that loveth his Wife (saith the Apostle Ephes. 5.28. and may not I say much more, he that loveth his God?) loveth Himself: Yea, he that loveth his God most, loveth himself most; and doth it argue either want of wit, or honesty, that men should love themselves? Or what greater honour and esteem, yea what greater profit and advantage can, in a regular way, be expected then that it should be publicly known and acknowledged in the world, that that God whom we serve, and in whom we have a propriety as our own, is the only true God, a God of infinite goodness, power, and majesty? The true God is called the glory of those that worship him. They changed their glory into the similitude of an Ox that eateth grass, Psal. 106.20. So again, Psal. 62.7. As on the contrary, to be mistaken in a man's God, to worship and serve, and to be coupled with a strange god, with a filthy Idol, (as the best of all worshipped gods are, the true God only excepted) is a great reproach and stain to the dignity and excellency of a man. They went to Baal-Peor, and separated themselves to that shame, etc. Hos. 9.10. So jer. 11.13. You set up Altars to that shame, etc. Yea, to be under question or just suspicion of such an error and great evil, is not a thing so well consisting with any man's reputation in the world. Now that a man hath indeed the Lord for his God (as David speaketh) that he that is God indeed, hath revealed himself unto him, and that the devil hath not furnished him and provided him of a god, is a thing which cannot fully be manifested by any other light whatsoever, but only by pouring out ourselves, and our whole substance freely and willingly in his worship and service. And may not thoughts of jealousy be justly taken up against a man, that he hath some ignoble god for his god, that he goeth not above the Sun, Moon, and Stars, (if he goeth so far) to fetch the deity he worshippeth, when the sacrifice he offers is only the lame and torn of his flock; when he serves him with an evil eye, or thinks any thing too good, or too great for him? Cursed be the deceiver (saith the Lord by his Prophet, Mal. 1.14.) which hath in his flock a Male, and voweth and sacrificeth unto the Lord a corrupt thing. But why should such a man be cursed? or how is he a deceiver? The Reason of both followeth (and is the same) For I am a great King, saith the Lord of Hosts. Implying, that he that worshippeth or serveth God, in a low, sparing, lose, and perfunctory manner, is an enemy to his greatness, and glory of his Majesty, and goeth about (as it were) to persuade the world, that God is not the God which indeed he is, so great and terrible: and so deceiveth it. This for the fifth branch of instruction.  
And lastly, this Honeycomb will yet drop once more. This peculiar interest of the Church in God, is a sure ground of a most certain and infallible presage, what will be the end of all the enemies thereof, and what the issue of all the attempts of those that shall seek to do it evil. Frustration will (undoubtedly) be the end of all such attempts, and confusion the end of all their enemies. The servants and people of God have been, yet are, and still will be too hard for all the world to deal with: there is no meddling with them but only in a way of love and kindness: and so they are the profitablest men under heaven to converse and deal withal. He that is the Sanctuary, will be a stumbling stone, and as a Rock to fall upon, and as a snare to all the Inhabitants of the earth, that shall either lift up a tongue, or stretch forth a hand against them, Esay 8.14.  
It is true, The People of God seem to be of all men Opportuni injuriis, (as he said) Men, that if any man had a mind to do mischief good cheap, were for his turn, because their arm of flesh (for the most part) is but weak and contemptible: Neither doth the world love them so well as to provide them any guard of their strength to defend them. But they have one always standing by them, who is indeed a man of War, Exod. 15.3. But shows not himself, appears not till the day of Battle: but then he breaks out like a Lion out of the thicket, (as the Prophet speaks) and tears all in pieces, and devours. This for the second use of Instruction.   

CAP. VI Wherein the Doctrine is further drawn out in an use of Encouragement, or Consolation.  
SEcondly, the Doctrine propounded, affords matter of comfort and encouragement (& those of the fullest and largest proportions) to the Church of God, and those that are members thereof. If God be yours (you, Church and Children of God) if you have this special interest in him, than up with those hands that hang down, and let those knees that are feeble take strength to themselves, and those hearts that are smitten within you, and whither like the grass, let them flourish again like the green herb. If God be yours, why do you fear, or why do you take care, who, or how many they be that are against you? Will you profane the Sanctuary of your strength by your fears, and pollute that blessed Name that is called upon you, and by you? Will you unsanctify the holy One? Will you proclaim it in the hearing of the world? shall Gath and Ashkelon have information from you, that his arm is shortened? that he is now become as man, and no longer a God? that his horse are flesh, and not spirit? What do you else (my Brethren) that cast away your hope and confidence, (which your enemies gather up, as fast as they perceive you to scatter, and make hope and confidence of it for themselves) and give the cause and state of the Church of God and Religion amongst you as good as lost, which is yet more worth than many worlds? Sampsons' courage was above his strength, (judg. 16.20.) because (saith the Text) He knew not that the Lord was departed from him: and therefore when he went forth, thinking to do as he did at other times, he was taken of his enemies. But your strength is a great deal more than your courage, because God is not departed from you: Nay, he hath bound himself unto you (whilst you continue his Church and People) with bands which he cannot break. It is like you will say; Ah! but we cannot discern any signs of his presence: if God be with us, or on our side, why is it thus?  
Let me reason a few things with you, to allay the bitterness of these complaints and fears. Do ye think, or believe (in good earnest) that you are now in greater danger, nearer ruin and destruction than you were at that time, when he that is your God stepped in between the Match and the Powder, and kept them from coming the one at the other? Only now (it may be) you see and apprehend more: but the danger is not the greater, but the lesser by that. When the Disciples, not long after the Miracle of the Loaves, began to question their provision of Victuals, how sharply doth our Saviour rebuke them, as fools, and without understanding, Mar. 8.17, 18. Why reason ye thus, because ye have no Bread? perceive ye not yet, neither understand? have ye your heart yet hardened? having eyes, see you not? and having ears, hear you not? and do ye not remember? When I broke the five Loaves among five thousand, how many Baskets full of fragments took you up? They said unto him, Twelve. And when the seven among four thousand, how many Baskets full of fragments took ye up? And they said, Seven. And he said unto them, how is it, that ye do not understand?  
As if he should say, it is the most unworthy and unsavoury thought and conceit in the world to lodge in you, who have so lately, and that again and again, and so apparently seen, and had experience, both of the tenderness of my care, and mightiness of my power in making provision of Bread for you, to suspect or fear inconvenience that way, that ever you should suffer hunger or be affamished. Have we not had as clear, as mighty a demonstration, in the deliverance we now celebrate, (with many other) of the care, providence, and protection of God over us, for the preservation of our lives, liberties, goods, Religion? and shall we suffer such an unworthy and sacrilegious apprehension to tyrannize over us as this, that God will now deliver us up to the will of our enemies, because his time and our time for deliverance, are not yet met? our time for ease, comfort, and deliverance, being always; but God's time, many times, not yet. Let me ask you, how many barrels of Gunpowder took ye up out of the Vault? how many bars of Iron, and Billets, and Faggots took ye up? how many Traitors hanged ye up? Do ye not yet perceive, neither understand, what all this meaneth?  
Again, in Eighty eight, how many Ships did ye batter, spoil, and sink? how many did you take for yourself? how plentiful and royal a feast did you prepare for the fish of the Sea with the flesh of your enemies, and the blood of the mighty? David hath such an expression concerning the Providence of God towards his People in the destruction of Pharaoh, as this, Ps. 74.14. Thou brakest the head of Leviathan in pieces: and gavest him to be meat for the people in the Wilderness. He calls the proud, cruel, insulting King, by the name of Leviathan, (i. e. the great Whale, job 41.1.) because he would adventure to change his Element, and take the Seas, and meant to destroy and devour there, as well as he did on the Land. Thou brakest his head in pieces, i. e. thou utterly destroyedst him, leftest nothing of him remaining; there was not one Egyptian left (saith the Scripture) that accompanied Pharaoh in that bloody Expedition. Thou gavest him to be meat for the people in the Wilderness. What is this? I conceive this to be the meaning. The People when they came into the Wilderness, and saw small or no means to support them, saw no table, no provision, etc. might be tempted to doubt of, or to distrust the providence of God towards them. But God (saith David) had given them Leviathan for meat: that is, that great overthrow that was given unto Pharaoh, and that wonderful deliverance which God wrought for his people thereby, was sufficient to uphold their spirits, and maintain a life of hope and confidence within them, that God that had done such great things for them, would never suffer them to perish by forgetfulness of them, by withdrawing the arm of his preservation and protection from them, if they would but look up unto him, and make their dependence upon him, according to the glorious encouragement and triumphing provocation of so great and unheard of a deliverance.  
So, suppose we be now in the Wilderness, we see no means of support, of subsisting before us, we have not those visible, those sensible testimonies of God's presence with us, as sometimes we have had, yet God hath given us meat, to feed and live upon: those 36. Barrels of Gunpowder, wherewith God furnished us out of the Cellar at our enemy's cost, let us drink down them, they will breed good blood, spirit, and courage: again, those Iron bars, and billets of the same gracious and miraculous provision, let us feed upon them, and digest them by a mature and kind concoction; I make no question but we shall renew our strength like Eagles, and be young and lusty again in our Faith towards God.  
When the Israelites afterwards, so oft proveked God in the Wilderness, (as David speaketh, Psal. 78.40.) and grieved him in the Desert, viz. by murmuring, and distrustfulness, When they tempted God, and limited the holy One of Israel: he imputeth all this sin of theirs to this, as the cause, They remembered not his hand, nor the day wherein he delivered them from the enemy: they forsook the meat God had given them, they gave over feeding on Leviathan, and so they fainted, their Faith was affamished, and themselves perished. Therefore let us preserve the memorial of this great deliverance, as a precious treasure by us: Let us season the flesh of the Traitors the Gunpowder, the Bar, the Billets, that they may keep fresh and sweet; and so doubtless they will be a nourishment of an high and excellent spirit, both for us and our posterities to feed upon, and to preserve the life of the peace, and safety of the Nation, as long as Sun and Moon shall endure.  
Such a Preservation, such a Deliverance as this, so deep and down laden (as it were) with the precious spoils of heaven, the ingredients and substance of it being nothing else but the infinite, incomprehensible wisdom, power, goodness, love, and mercy of God, is enough to enrich a Nation alone, and to fill the hearts of all the Inhabitants thereof with the entireness & strength of Faith, and dependence upon God, which are able to laugh all future enemies, dangers, and attempts in the face to scorn. This for the third use of the Doctrine, by way of encouragement, or consolation.   

CAP. VII. Wherein the two first branches of the third Use (being an use of Reproof) are handled.  
IN the third place, the Doctrine first propounded, is further serviceable unto us by way of Reproof. For if the Church and Children of God have that deep and dear interest in God, which hath been opened unto you; how shall those be excused or spared from passing under the rod of Reproof, who taking this great honour to themselves, of being the Church of God, and People of God, (whether truly or falsely, whether they be his People or no) and yet do things contrary to the tenor of such an interest, and by many misdemeanours and unworthy carriages of themselves, deface the glory of so high a prerogative, that in word profess an interest in God, but in works and deeds (which are witnesses of greater value) deny it.  
Now three things there are (more especially) whereby men wave all interest in God, and do little less than make open confession in the world against themselves, that they are not the men in heart that they are in the face.  
First, in a base creeping or crouching before the world, and seeking the face of the creature, in inordinate desires after outward things, and not being richlysatisfied with God.  
Secondly, in making dependence upon an arm of flesh, and upon the creatures, and not upon God.  
Thirdly and lastly, in inordinate fears of those that are enemies, and rise up against them, and not making God their only fear and dread.  
In these particulars (especially) amongst others, men often offend (and that greatly) against such interest as they have in God: such carriages as these being interpreted, are as much as to say, Such men confess that they have no portion nor interest in the Lord.  
First, when men in an unseemly manner are officious in doing suit and service to the world, when they suffer themselves so fare to be brought into subjection by Silver, and Gold, and Houses, and Lands, by fair and full Estates, by Pleasures, and Ease, and Liberty, etc. that a man (in Scripture phrase) is not able to live without these, yea, and to reign too, (as Paul speaks) to live like Kings without these: this is a betraying of the glory and happiness which is annexed to that interest, which any creature hath in God. Are there not many that would be thought people of God, and to have interest in him, that yet are as effeminate and impotent in their desires and lustings after things of this life, as Rachel was after Children, Give me Children, or else I die? Gen. 30.1. So many must have the flower of the Wheat, and Honey out of the Rock, they must have the best and sweetest aspects of the world, or else it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as he said) Their life is not worth the living, their hearts die and sink within them, and they are Like to those that go down into the Pit, (as David speaks) and what can be more prejudicial to the glory of God? what can derogate more from his goodness, bounty, & power, then to find men in these deep discontentments, in such faintings of heart for want of these by-matters of the world, who pretend and challenge interest in God, and his All-sufficiency?  
Doth not the Scripture prove the Resurrection from the dead? and that Abraham, Isaac, and jacob are yet living, by this argument, that God is the God not of the dead, but of the living.  
The force and strength of the Argument and Reason (I conceive) lieth in this. That God being a God of that infinite goodness and bounty, and withal of power, and strength, and greatness answerable, it is altogether a thing unworthy of him, to call himself the God of such, or to ascribe that special and peculiar interest of himself to such creatures as are deprived and destitute of the best of their being, their life; he shall lay his own honour in the dust to do it. What difference shall there be then between an infinite God, and the most contemptible of creatures, in this respect, if a man might have God for his God, have the best interest in him, and yet be as low, and as little worth as he could be, had he had interest in the poorest creature in the world? (For what condition more empty and poor than death?)  
So (my brethren) they that call themselves by the names of God's Children, or People, and pretend or challenge interest in God, and yet hang down their heads like Bulrushes in every Storm, and are as dead men, without any life or soul of joy or comfort, except the world puts life into them, do not these make God to be the God of the dead, and not only of the living? by valuing their interest in God at so mean a rate, as not to make it a sufficient ground of joy and comfort unto them in the absence of Moon and Stars; as if there were no efficacy and power in it, to raise the soul of a man, but only in conjunction with Corn, 
Psal. 4.  and Wine, and Oil; do you not spread a Cloud before the glorious face of the all-sufficiency of God, and take a course to bring up an evil and hard report in the world of him, and his goodness, and weaken and discourage the hearts of men for ever choosing God for their portion?  
Elkanah did well and truly represent the Melancholy and uncomfortable temper of his wife for want of Children, 
1 Sam. 1.10.  as reflecting some prejudice and disparagement upon him, being her husband: Hanna, why weepest thou? Am not I better unto thee then ten Sons? q. d. if thou knewest and didst but consider what cause thou hast of comfort and joy in me, and my love and affection towards thee, thou wouldst not be so disquieted and troubled for want of Children; is not the interest thou hast in me, valuable with the comfort and contentment of many Children?  
So if we shall say we have interest in God, and yet walk with dejected countenances, and with hands hanging down, because The Fig trees do not flourish, and because There is no fruit on the Vine, and the Fields yield no meat, (as it is Hab. 3.17.) because outward comforts fail and are cut off from us, do we not darken the face of the heaven, and shame the glory of the infinite goodness and greatness of God? is not God unto us more than many Houses, and Lands, than Silver and Gold? as we are unto him of more worth and value then many Sparrows; so is not he more to us then many worlds?  
Therefore now let him that claimeth interest in God, that saith God is his God, let him vindicate and make good so great a title and claim in the sight of the world, by a heart full of joy, and full of contentment in the midst of outward wants, and necessities, of hunger, nakedness, reproach, etc. If he hath an estate of joy and peace in God, it is an unseemly thing for him to fill the ears of the world, or to break the hearts of men with complaints of wants and misery. He that hath interest in God, must be able to work wonders in the world, or else he shall shame his glory, and the world will not believe him. As our Saviour said of those that should believe, that those signs should follow them, Mark 16.17. In his name they should cast out devils, and they shall speak with new tongues, and they shall take away Serpents, and if they shall drink any deadly thing, it shall not hurt them. So (my brethren) they that say (with David) that God is their God, that they have an interest in him, such signs as these must follow them as a glorious retinue in the world, to answer that greatness: they must be rich without an estate, joyful in the midst of sorrow, strong in weakness, they must not burn in midst of fire, nor drown in overflowing of darkest waters, they must live without a soul, and sleep without a bed, and be clothed without raiment, be at liberty in prison, in their native country when they are in exile, and banishment; in a word (as S. Paul's expression is) though they have nothing, yet must they be as though they had all things: otherwise they are, as if they had no interest in God at all. If God be thine, and yet thou sayest thou wantest any thing, thou art a liar, (as john in another case saith) and the truth is not in thee. For (as David speaketh Psal. 34.) Of them that fear the Lord, we may as well, with as much truth, (and with more perspicuity and evidence of truth) they that enjoy the Lord, and have interest in him, want nothing: (except perhaps the knowledge of their abundance) God will fill any man's cup alone, and make it overflow and run over, though there be nothing in it besides.  
And this reproof concerns us, not only as we are private Christians, and every man one by himself, but as we are together a People of God, a Church of God. If we have interest in God, (as we pretend we have, in calling ourselves the Church and People of God, as you have heard) then are we not to bow down our backs, to suffer all kind of discontentments and discouragements to go over us (as generally we do) and to tread down the strength and comfort of our hearts, because the world refuseth to give us the right hand of fellowship, because they that are mounted upon the high places of the earth (as Esay speaks) Behold us afar off, and do not favour our righteous deal, nor countenance us in our ways. Is not our God unto us above all gods? (as David's expression is) what if the faces of Rulers should be clouded, should we not rejoice nevertheless, if the light of God's countenance shine upon us? Shall we complain that the Moon and Stars do not appear and shine upon us, when the Sun shines out unto us in the fullness of his strength? were not this to cast an aspersion upon that glorious creature the Sun, the beauty of heaven, as if he wanted the help of inferior Luminaries to serve the world with that great and heavenly commodity of light? And shall we not charge weakness and insufficiency upon the great God of heaven and earth, to revive and cherish us, if we be therefore sad and uncomfortable, because we have not alike interest in those gods, that are made of men, I mean Kings, and Princes, and Rulers of the earth, as well as in Him?  
That Synagogue of Rome commends herself to the world for the Church of God: yea, she must be it and no other, and challengeth deep interest in God. And interest I believe she hath enough in the god of this world, he espied out for her, and provided the best Vault he could find in all his kingdom of darkness, for advancement of her designs, he furnished her with engines and instruments, such as his kingdom affords, to have given that fatal and terrible blow (as they called it) to their adversaries, but that this same heaven is above him, and is too hard for him, and troubles him, and will not condescend to the designs of hell, nor suffer any thing to prosper wherein he desires to pleasure them. So that I say, in this god of theirs (doubtless) they have interest to their hearts desire. But if they have interest in that God which is holy and all-sufficient (as the world must believe, or stand adjudged as heretical in that point) why are they so discontented with their portion, as to dig into hell to find a treasure of blood, to mend their cup withal? why could they not let this poor shovell-full of earth, cast up in the midst of the Sea, (as one of their Spanish Kings, if my remembrance faileth me not, in the height of his malice and swelling vanity termed this Island of ours) why did they not let it alone? If their portion be in heaven (as they say) a shovel full of earth would have been but a mean and unworthy addition to it. Alas, that unsatiable hungering and thirsting after blood, and that hunting the lives of those that they judge their enemies, those six and thirty Barrels of Gunpowder, with those Bars of Iron, and Billets of wood, (which may be quartered for the arms of the Babylonish Synagogue) these, and a thousand other like base desires, of drawing in the world into them, and all they can lay hold of, and fasten their talons on upon earth, these proclaim to the world, that they are altogether diffident, and distrust that title and claim they lay, to be the Church of God: It is a plain sign against them that they look for little from heaven. And therefore as Saul, when God had forsaken him, and would not answer him, went for counsel to the devil; So do these men (if they did but understand the voice and language of their own ways and works) make a plain confession to the world, that God hath forsaken them; and therefore since they are desperate of having their desires out of heaven, they will work it out of Hell, if it be to be had there.  
Secondly, those likewise sin against this interest in God (and are to be reproved) that make their dependence upon any creature, that make flesh their arm: (as jer. 17.5.) this sin is of some affinity with the former: But as Simeon and Levi were brethren in iniquity, and sinned together, so must they be rebuked and reproved together by their Father. Many will say of God, that he is their God, and challenge interest in him, that yet do not speak unto him from their hearts, and say unto him, as David often did, (Psal. 31.3.) Thou art my Rock, and my Fortress, and Psal. 18.31. Who is a Rock, save our God? Men will have other Rocks to build the house of their defence upon, and their hope upon: men are afraid to adventure the weight of all their treasure, of all they have, and of all they hope, and of all they desire, upon God alone, except they have some other foundation that they may see and look upon, to lay with him. As the Israelites (Exod. 32.1.) must have gods made them, that might go before them, that they might see them, and look upon them, because that they had not Moses to look upon, he was out of sight, they knew not what was become of him: Up, make us gods to go before us, (say they to Aaron.)  
So (my Brethren) most men must have something besides, and instead of God to themselves, i. e. something upon which they may rely and trust to, and cast all the weight and burden of their cares and fears upon, that they may converse with by some outward sense or other, chief by the eye, they must see him: As for the invisible God, of Moses, (as it is said Heb. 11.27. that He saw him that was invisible) because he is still out of sight, they know not where he is, and therefore they have no mind to depend upon him, no more than the Israelites had upon Moses, when he was but a while absent.  
If we could look into men, and see into the depth of their thoughts, we should find the hearts of most bottomed with creatures, as with Silver and Gold, Estate, Greatness, Favour, or Credit in the world, a very small remnent with the living God: And therefore we see when any of their bottoms decay or are knocked out, all men's hopes and comforts, and expectations run out, and are like water spilt upon the ground that cannot be gathered up again: whereas if men's dependence were upon God, if the weight of all their hopes and desires rested and stayed upon him, though all outward props and supports were struck from under them, yet a man should be able to keep his standing, and not fall to the ground, because God is a Rock, and a Rock always keeps his place, and never gives way; if you know where it is to day, you know where it will be to morrow.  
Now this is that I say, that if a man claims that special interest in God, which is the portion of his Children, and yet makes his dependence upon any thing besides whatsoever: as the Maid said to Peter, that his speech betrayed him, so such a man's way betrayeth him to be but an idle pretender to that royal privilege, and that indeed he knows not what any such interest means. Our full and entire dependence upon God, is the best, and highest, and most honourable part of our service; it is the Centre point (as it were) of our obedience, that is better than all the Circle and Circumference besides: Obedience is better than Sacrifice (as Samuel) but dependence is better than sacrifice and obedience (in other kinds) both together. That same confidence in God, which no persuasions, nor entreaties, nor threaten will prevail with men, but that they will needs cast it away from them as far as it will fly, as a thing that would but abuse them, and do them no good, this is that that hath the great recompense of reward (as the Apostle speaks Heb. 10.35.) as if there were inferior rewards prepared for other services, but the great reward, the right hand and left of Christ in his Kingdom, were reserved for this. But if men have any thing else, any creature that flatters them, and says unto them, as the Bramble said to the Trees of the Forest in jothams' Parable, 
Judg. 9.15  Come and put your trust under my shadow, place your confidence in me; Men will hardly be entreated to cast away such a confidence upon any terms.  
If a great estate, or some great friend that is eminent in place and power should but allure us, and speak as kindly and graciously unto us, as the great God of heaven and earth doth from place to place in his Word, cast all your care, and your burden upon us, we will take care for you: Men would take hold of such words, as soon as they should be spoken, and would do that which was desired of them with all their hearts, and would hardly ask any question about it, either for conscience sake, or for fears sake. But now God inviting us to do him that honour and ourselves that ease, as to cast all our care on him, i. e. to do it in a careless, secure, and resolute manner (as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth) assuring us that he doth care for us, (which no creature doth in comparison of him) men will think of it ten times before they will do it once, 1 Pet. 5.7. Even they which do any thing in this kind, they will not cast their care upon him; all they will be brought to do is, to lay it on him fair and softly, as we use to lay burdens of any weight upon Tables or Stools, when we suspect the joints to be crazy and shaken, we lay them down as gently and easily as may be, for fear we should break all in pieces, and our burdens fall to the ground; and as men use to walk upon Ice over deep Waters, they do not at first leap and jump upon it, but first set one foot, and then another, to see whether the Ice crack or no, whether it will bear them, that so they may retire back again to the ground without danger, before they be on too far: but to go thus to work with God, is not to cast our care upon him, but rather to tempt him, and see whether he will bear it or no. Whereas he gives us in that, an assurance before hand, yea, gives it as the reason or ground, upon which he requires us, to cast all our care upon him, in such a manner. Cast all your care on him; for he careth for you. I would never wish you to do it, to cast it upon God, but that I know he doth take care for you, and will discharge that trust alone, as much for your comfort and satisfaction, as if you should be overbusy yourselves, and would needs join yourselves in Commission with him.  
Therefore now if thou hast interest in God, and hast any burdens, one or more, to bear or carry, if thou wilt carry this burden thyself, and toil and turmoil thyself till thou be'st ready to faint, and sink, and die under it, and not cast it upon God, now walkest thou laden to the prejudice and scandal of heaven, thy burden would be honourable upon the shoulder of the Almighty, both to him and thee. We account it a mean calling among men, and servile, to carry burdens, but it is exceeding glorious in God, to bear all the burdens of his Saints, that they may walk upright, and not have their backs bowed down to the earth.  
This point of the Reproof likewise (as the former did) concerneth us, not only as we are private men, but as we are together, a Church, and People of God. If our interest in him be such as hath been declared (as doubtless it is, if we be the People of God) why do we cause this great blessedness of ours to be blasphemed, and evil spoken of in the world, by seeking to lay other foundations of our peace and comfort, besides the favour and power of God alone? why do we not stand sure upon him, though we have nothing else to establish us? why are we not built upon him? what addition can be made unto him? if we had all the flesh in the world made up into an arm of salvation unto us, could it add any thing to our security? 
Dan. 6.20.   
Is not thy God (saith Darius to Daniel in the Lion's Den) whom thou servest always, able to deliver thee from the Lion? Either he is able to deliver us, and save us out of the mouths of all Lions, able to rebuke all our destroyers, or he is not able; if he be not able, than I ask, who made heaven and earth? doubtless it will not ask a greater power to save us, than it did to create us, and the whole frame of heaven and earth besides. 
Ps. 124.8.  And therefore David in the name of the Church of God, fats and flesheth (as it were) his trust and confidence with that consideration, Our help standeth in the name of the Lord, that made heaven and earth; as if he meant never to trouble himself further (as long as he saw heaven and earth standing before him) to inquire out more names of helpers and defenders to join with him that made heaven and earth.  
Our help stands in the name of the Lord, etc. Here it is permanent and fixed, it did not remove up and down, and shift from one name to another, as if now they were confident in God, another while confident in some creature, or outward support; they did not remove from bottom to bottom, as men that are double minded do, they have no standing help or comfort any where, but still are shifting and flitting from under the shadow of one tree to another, from under the wing of one creature to another. If he be able to deliver us, and we be his People, and have interest in all the glory of his power, why do we suffer any thought to enter into us of standing upon any other ground? why are we troubled and distracted in ourselves, about seeking and providing a hiding place from storms and tempests, when we remain under the shadow of his wing? If any enemy have power to pluck any of his feathers, than had we some cause to fear a lying open to the weather.  
And what shall we say in this point to our Roman Catholics? (for the name of Catholics they must have to themselves, and all the world must give out their right to them, but for the truth and substance of it, that they leave to divide, who will, amongst them) But let it be here again considered, what interest it is like, that they have in God, or whether their ways in the point we speak of, be like the ways of men, Whose God is the Lord. Do they make their dependence entire upon God? do they trust in him alone for the bearing up of the Pillars of their Church? do they commit their cause unto him, attempting nothing but that which is lawful and right for the advancing themselves, their Church, and Religion? are they content to fall to the ground, and lie in the dust, if innocency and righteous dealing will not sustain them? (which is an essential Character of him that hath confidence in God) yea, have they not cast off his Word (as Esay 30.12.) and trust in violence and wickedness, (as the former) or Oppression and perverseness, (as the latter Translation hath it) and stay thereupon? do they trust more in Treasons, in Poisons, in Rebellions, in Conjurations, in Fires, in Swords, in Ships, in bloody Butchers, in Gunpowder, in Vaults, in Iron, in Wood, in any thing then in God, and do they not stay themselves thereon? are not these the goodly Pillars, and polished Corners of their Temple? do they not hope to live and subsist in the world, and to hold up their heads above Water, by such engines and projects, and designs as these? This is the interest that Church hath in God. Surely that Church may say, He that is their God, is not the God of Salvation, but of Destruction: the name of their God in Hebrew is, Abaddon, Rev. 9.11.   

CAP. VIII. Wherein the third and last branch of the Use of Reproof is handled.  
THirdly (and last) if the Church and People of God have such interest in God, (as hath been formerly opened) then those also are to be reproved that challenge this interest in him, and yet suffer their hearts in times of danger to be troubled and overwhelmed with inordinate and tumultuous fears. If they see but a great Wave coming towards them, they are ready with Peter (in Mat. 14.29.) to cry out, We perish: or if they taste but some bitterness in the Broth, presently cry out with the Prophet's Children (2 Kings 4.40.) There is death in the Pot. How many are there that say, they have interest in God, whose hearts fail them, and become like stones within them, cold and heavy, if trouble or affliction do but come forth, and look a little upon them, they are not able to endure the appearance of any danger; As when the great Champion of the Philistims did but show himself in the field (1 Sam. 17.24.) it is said, that all the men of Israel, when they saw the man, they ran away from him and were sore afraid: they knew not whether ever he should have come near them to hurt any of them or no, and yet they were all afraid, and ran away, only upon sight of him. So the Israelites (Exod. 14.10.) did but lift up their eyes, and saw the Egyptians marching after them, and the Text saith, they also were sore afraid.  
If dangers and troubles do but put forth a little, and begin to bud, we conclude that a deadly Winter must needs be at hand. If there be but a thick arm of flesh lifted up against us to strike, we think the blow must presently fall upon us. If Satan doth but show himself in arms, and bring forth his troops, and display his colours before the Walls, we give the City as lost presently. Yea, some men are as tender of their fears in this kind, and as impatient to have them rebuked, and touched, as David was of his Son Absalon, or Adoniah; (2 King. 1.6.) it is said that his Father would not displease him from his Childhood, to say, Why dost thou so? Some men even take such a felicity and contentment in their fears and apprehensions of dangers, though otherwise fear hath torment, (as S. john speaketh) that neither will they displease them themselves, nor suffer any other to displease them; they will not endure any man to dispute, or to conceive any hope, when they have once feared. So that they seem to have a touch of jonahs' spirit in them, that was angry with God, for not executing judgement upon Nineuch, when he had prophesied the destruction of it. Some men seem so highly to honour the Prophetical signs of their fears, as if they would take offence at God's goodness and mercy, if he should not bring upon them, and the Church of God amongst them, the judgements and mercies that they have prophesied of in their fears.  
Now I say all such distracting and dismaying fears as these, are no ways seemly and comely in those that profess this special interest in God. Are they not rather a giving honour to men, and magnifying the powers of darkness, and the devil himself above God? What are any such fears, being rightly interpreted, but as much as to say, the rage, and malice, and wickedness of men, are greater than the goodness, and truth, and power of God? These are winds and waves that will not obey him, that he cannot 〈◊〉 and comman●● Should such a man as I fear, (saith Nehemiah) that have professed such confidence in God? and still you shall find, that in Scripture there is an opposition between those fears, and that honour that is due unto God from those that are his, and say they have interest in him: See those Scriptures, Ezra 8.22. Nehem. 4.14. 1 Pet. 3.14, 15. at your leisure.  
But you will say, Object. If the Lion hath roared, who will not, or shall not be afraid? (as Amos) and if the Trumpet be blown in the City, ought not the people to fear? If God himself denounce war against his people, and take part with their enemies, and strengthen their hands daily, and suffer the men of the earth to exalt themselves against them, and to do with his Saints even as they list, (as it is said they did to john the Baptist, in his time) and cuts off the wont signs and tokens of his presence with his own, so that they can see few or none of them left; are not these things enough to shake the foundations of any man's confidence, to make all hands hang down, 
Amos 3.8.  and all knees wax feeble? to break the heart of any man's hope? who is able to stand in the face of such a destruction coming from the Almighty, and doth not tremble exceedingly? And therefore they that fear in this case, are in no cause of reproof, but rather to be relieved with mercy and compassion.  
To this I answer divers things, Answ. but very briefly.  
First, The roaring of the Lion that is heard, it may be the roaring of that Lion that goes up and down the world, seeking whom he may devour; it may be the roaring of hell, and of the devil, coming with open mouth upon the poor Church of God, like a ramping, and roaring Lion, (as David speaketh) and not the roaring of the Lion of the Tribe of judah, against his Church and People. If it be so, we may give losers leave to speak, and cry out, and to roar too, and no great cause (thus far) to be troubled at it. We must pardon the devil the excess of his wrath, he is in great straits, his time is shorter than ever, and that which he doth, he must do quickly, the sound of his great Masters feet is behind him, with the great chain of darkness in his hand, to lay him up fast in the bottomless Pit for ever.  
Secondly, it is to be considered, that though all the ways and paths of God, are Mercy and Truth unto his Church, and such as keep his Covenant (as David speaks) yet are there many things in these ways of his, 
Ps. 25.14.  very liable (and obnoxious for a time) to another interpretation. To give the true sense and meaning of all passages in God's providence and administration towards his Church, requires an Interpreter, one of a thousand. God may be coming towards his Church in a way of Mercy and Truth, when the thoughts of our hearts are ready to say, he is coming in a way of judgement and destruction. There was given to me (saith S. Paul 2 Cor. 12.7.) A messenger from (or of) Satan. It was well spied of S. Paul, to find out a gift of God, in a message, and messenger from the devil. It sometimes requires much wisdom, and pondering, and consideration of things to understand the loving kindness of the Lord in them, (as David speaks Psal. 107.43.) There are some things hard to be understood (saith Peter) in Paul's Epistles, which some pervert to their own destruction. So are there in God's government of the Church, many things hard to be understood (for a season) which some pervert to their own discomfiture, till God himself, by the light of a joyful issue, clears his own intent and meaning therein.  
A 3. thing to be considered, is, that as it was said of Christ, the head of the Church, that he was appointed (or, set up) for the falling (as well as for the rising) of many in Israel. So is it true likewise of the whole body of the Church, God hath so appointed it, and so carries, and orders the affairs, state and condition of it, that it shall be, and must be the great stumbling stone of the world, upon which the principle haters of God and his truth shall dash themselves in pieces. God could have confounded the world, and the wise things thereof otherwise, and have brought to nought the mighty things of it, by a more immediate way; but (said the holy Ghost) God hath chosen the weak 
1 Cor. 1.27, 28.  things of the world, and the foolish things, and things that are not, to do it by.  
God divides the glory with his Church, he will honour himself and his Church together, in the destruction of the world; God could have tempered another cup that should have been as present death to the Nations, to have drunk of it, (Zach. 12.2.) but jerusalem must be made the cup of poison to all the people round about, when they shall be in the siege against Judah and Jerusalem. He could have framed and thrown Millstones down from heaven upon all people, (as he did upon those five Kings and their Armies in the days of joshua, josh. 10.11.) but jerusalem again must be made the heavy stone for all people, that whosoever shall offer to heave at it, and lift it up to carry it away, shall be torn in pieces by it, though all the earth should be gathered together against it. Zach. 12.3.  
The Church of Rome indeed gapes after this privilege, and makes account, that all Nations and Churches in the world that will not bow down and serve her, and fall down and worship her, shall be destroyed, and imputes the fearful desolation of the Grecian Churches, to that enmity against her, which they profess to this day.  
Fourthly, it is to be known likewise, and considered, that the Church is not appointed only and simply, to be the destruction of the wicked, and enemies of God, but to be their destruction in a special and more remarkable way and manner, viz. in the nature of a Snare, that they may not fear, nor think of destruction from it, till it be upon them; or that kind of destruction which the Scripture usually calls, a being confounded. Behold all they that provoke thee (saith Esay 41.11.) shall be ashamed and confounded. To be confounded properly is this; when a man hath been lifted up in great hopes, and confidence of success, victory, and prevailing in any thing, and then on a sudden, quite besides his expectation, is brought down, and falls upon inevitable destruction, & knows not how to help himself.  
And so the other word that is joined with it, of being ashamed, is a word of like importance: we know it is not simply poverty, and want, and a mean condition, that makes a man ashamed in the world, but only when it succeeds riches, and plenty, and fullness. A poor man in the Country, that is borne only to inherit the dust, that had never a good Coat on his back since he was borne, he is not ashamed of a 〈…〉 walks, and holds up his head, and shows his face before any man for all that; but take a Courtier, or a Merchant, or a Citizen of best rank and quality, that have been clothed with fine linen, and fared deliciously every day, that have not been seen but in soft raiment, in Silk, in Silver, and Gold; if such a man shall be brought down to rags, and have no better to put on but some course Mantle, or the like, this makes him hold down his head, and ashamed to show his face to any that knows him. So when the Lord saith, that the enemies of his Church shall be ashamed, it implies that they shall have a time granted them, wherein they shall flourish like a green Bay tree, (which tastes not of Winter, as most trees besides do, losing the beauty, and verdure, and comeliness of their leaves, which the Bay tree doth not) that they shall have a time, wherein they shall do, even what they list in the world, (as David speaks Psal. 73.7. etc.) or (as the original hath it) shall even pass the desires of the heart, that is, shall have more power and authority, and glory in the world than they could well tell what to do with, wherein they shall have the Saints of God, and the Church of the most High under their feet, and shall throw down the foundations, and shall see no man able to do any thing against them, able or likely to make resistance. In this great prosperity of theirs, and poor and contemptible condition of the Church before them, God lays the foundation and corner stone of their shame and confusion, which otherwise (to speak properly) could not be brought to pass.  
And ●o those two similitudes (we opened out of Zach. 12.23.) whereby the Lord represented unto us, how terms stand between his Church and the wicked, the enemies of it in this point, viz. that the Church should certainly be the ruin and confusion of the wicked, they both carry an intimation of what I now speak of, viz. that the Church shall be their destruction, in the nature of a Snare, or in such a way, and at such a time, when they shall little fear it, or expect it. Jerusalem shall be a cup of poison to all the people, i. e. when the people shall think the Church fit to be devoured and swallowed up, and shall think to have a very sweet & pleasant draught of it, that would do them good at the heart, and breed the best blood that ever beat in their veins, it shall prove a cup of poison and death to them: now poison we know (especially in a cup) hath the nature of a snare in it, men that drink it, are not ware of it; if it be artificial and Italian right, it hath neither smell nor colour in it, to cause any fear or jealousy at all in him that shall drink it, it shall have the appearance, and smell, and manifest taste of Wine that is made by God to strengthen man's heart; (as David speaks) and this poison God will put into a cup too, the Church shall be a cup of poison, jerusalem shall be made fit to provoke the thirst of the enemy, to draw him on to take it, as Wine, or the like is; when it is in a cup, for whilst it is in the vessel or hogshead, no man offers to drink it there, this is not fit to be drunk, but out of cups or glasses: So the Church, though it be at all times poison to the wicked and enemies, if they shall drink it, yet is it not at all times a cup of poison to them fit to be drunk, but only when the estate and condition of it is so low, that there seems no danger at all in attempting the ruin, and desolation of it; when the enemies conceive there is no more danger in destroying it, than a man that is thirsty thinks there is in drinking a cup of Wine that stands before him.  
And so the other comparison, of making the Church a heavy stone, that shall overhear and tear in pieces him that shall offer to heave and lift it up, falls this way also. He doth not say, he would make jerusalem a great stone, but a heavy, or massy stone. We know the greatness or bigness of a stone may be discerned by the eye, before a man tries to lift it, and if it be a stone of any extraordinary bigness, enough in appearance to load a Cart, or as big as can well be forced or removed from place to place by an engine, a man, though of great strength, will never try to lift it; not so much as a thought enters into him of taking it upon his shoulder, to steal and carry it away: but the heaviness of a stone is not so apparent, it is not known till a man taste it with his arm or shoulder, or the like. Now the Church of God is sometimes a great stone, the enemies have no great mind to be meddling with it, they have no hope to heave it, there is a face of beauty, and glory, and strength upon it, and then they make no great haste to the spoil of it; but sometimes again, the outward appearance and figure of this stone is quite changed and altered, it seems to be brought to so small a size, that it may well be loaden and carried away; the enemies make no question but to build themselves houses with it; but it is now as heavy and massy as ever, and will be the breaking in pieces, and certain death of who ever shall offer to lift it up.  
Fifthly therefore, that is further to be considered, concerning Gods withdrawing his visible presence from his Church at any time, when their wont tokens are not to be seen; I mean in respect of any favour or countenance he gives his Church in the eyes of the world, to assist and strengthen the hand of it, there is no great cause of fear for all this, as if the Church were now upon the point of perishing, or sinking under water, because such a withdrawing as this from his Church, is simply necessary for setting his Snare. The Church could not be a Gin to catch the enemies of it in such a manner as is spoken of, except things were thus carried in the wisdom and providence of God. If there were any visible beam or glimmerings of the glorious Majesty of God amongst his people, his Church might be to the world and enemies of it, as those figures and shapes of men are, which husbandmen set up in their Corn to scare and keep vermin away, but not to kill them. So, if the world saw or apprehended any thing to be afraid of in the Church, (as any outward testimony of the presence of God must needs be, that falls within the reach of their understandings) this might bind the world to some terms of good behaviour towards them, this might keep violence, and oppression, and injury from off them, it might keep down desires within them of doing them harm. But when men set Gins or Snares to be the death of Birds of Prey, Vermine, Beasts, or the like, every man conveys himself out of sight as much as may be, and they leave nothing at all, not so much as the appearance of a man, that looks like a man, or any part of him, but only the bait as naked as may be, and the snare covered; otherwise, this would make the Vermin suspect and keep away.  
So the Lord intending to make the Church a snare for the wicked and wretched enemies of it, he must wholly withdraw himself, and hid himself in some secret place, where they may not descry him, nor yet suspect him, that so being drawn on by their cursed hungering and thirsting after the blood of the Church, the Lion may take his advantage, and break out of the thicket upon them, and tear them in pieces suddenly. The truth is, that all holy and consecrate things are snares to the wicked, (as the Scripture speaks it in a particular case Prov. 20.25. jer. 2.2.) but there is a greater generality of the truth of it. It is a snare to a man to devour that which is holy. His intent is not only (nor, as I take it, so much) to express the danger a man falls upon when he hath devoured, that then he shall pay dear for it, but further, and more principally to intimate this, that things that are sanctified and set apart to God, are in men's way (as it were) where they may easily, and without any visible danger come at them, and that there are few that will take heed of devouring them, whether they be persons, or things. As snares are not only intended to be the destruction of Vermin, when they fall into them or upon them, but they are set in the way where they are likely to come, and make most bold, etc.  
And therefore in the sixth (and last place) neither is the power, nor the proud and high looks of the enemy, nor their breathing out threaten, nor making great boasts, nor any ground they get from day to day of the Church, nor any cruelty they can practise against it, or the like, none of all these, nor all of them together, are any just causes of fear to such as are the People of God, and have interest in God. Their hearts may be lifted up within them to their destruction, as it is said of Vzziah when he was waxen strong, and great in power, 2 Chron. 26.16.  
When the Jews at Nazareth (Luke 4.29.) had thrust our Saviour out of their City, and had gotten him to the edge or brow of the hill, whereon their City was built, thinking to have made quick dispatch of him, to have thrown him down headlong, it is said, He passed through the midst of them, and went his way: he was as secure, & never a whit the nearer death when he was upon the very brow and brink of the hill, then when he was a mile off in a plain and safe place.  
So we are to conceive of the State of the Church, that it is never the nearer destruction, for being near to destruction, 
Luke 12.6 Dan. 4.11.  (as we count nearness) for God may be as far from giving his voice and consent for the desolation and destruction of it, as at other times, when there is less danger in appearance: and we know there is nothing done without him. If a Sparrow falls not to the ground without our heavenly father, (as Christ spoke) without him, that is, except he orders and disposeth of the silly Bird accordingly, which yet is of so little worth, that five of them are bought for two farthings: How shall we think that the Church of God, which could not be bought at any under rate, than the precious blood of the Son of God, should fall to the ground without the special hand of God; yea, either without it, or with it? For, as it is altogether impossible it should fall without it, so is it very incredible it should fall with it. But though it be as possible for a particular Church to fall to the ground by the hand of God, as it is for a poor Sparrow: yet except there be a voice from heaven calling to men on earth, to hue down the tree of it, and break off the branches, (as daniel's expression is in another case) it is not Edom's crying out, Down with it, down with it, even to the ground: this will not do it, nor bring it ever a whit the lower. Though they should get all the Carpenters, and Smiths, and all the world together about the Church, and every man stand ready with their Axes sharpened seven times more keen and sharp then ordinary; yet shall the tree stand in the sight of them all, and laugh the workmen and instruments to scorn in the face.  
When the enemies of the Church have gotten the greatest advantage against it that can be supposed, yet is the Church no more nearer perishing, or falling, than the salvation of the world was in danger of miscarrying, when Jesus Christ hung upon the Cross, or lay in the Grave: The powers of darkness had him at the greatest advantage, at the lowest ebb that ever they had, or are ever like to have him more. True, he upon whom the hope of the world depended, was then at the lowest step of his humiliation, he was fully emptied, and had nothing left: But he went down so low, only to take his rise (as it were) to mount up the higher and to carry all up on high with him: and he was never nearer his exaltation, nor the world its salvation, then when he lay at the lowest point of his humiliation.  
Such is the condition of the Church, it is never nearer the glory, and beauty, and full strength of it, then when it seems to be most forsaken of God. As Christ was then ready (and never till then) to enter into Paradise, when he cried out, My God, my God, Why hast thou forsaken me? Ought not Christ to suffer (saith he himself) and so immediately and without delay, upon his sufferings, to enter into his glory? So when the Church is readiest to cry out, and complain of being forsaken, this complaint and cry is the greatest sign of the time of the Church's Paradise at hand. Our Saviour himself hath given us this sign, and therefore it is a foundation that will bear a building of greater weight and worth than a conjecture or a hopeful probability of such a thing; you may cast your souls upon it, and not fear. When the Son of man cometh, viz. to avenge his People and Church of their enemies, Shall he find Faith upon earth? (Luk. 18.8.) that is, amongst those servants of his, for whose deliverance he comes; for as for any others upon earth, this faith of his coming, is neither to be found then when he comes, nor at any time else, in them.   

CAP. IX. Wherein the Doctrine is applied to the enemies of the Church, by way of Exhortation.  
A Fourth (and last) Use is for Exhortation. If the People & Church of God have that special and deep interest in God, that hath been laid open and proved, then have we a good foundation laid to build some Exhortations, and to press several duties upon. The men or persons that we shall have to do with in point of Exhortation, are of two sorts.  
First, the People of God themselves, that make this Church of God, and accordingly have their interest in God.  
Secondly, the wicked, that are enemies of the Church and People of God, whether openly, or professedly such, or only secretly and under hand.  
First, to dispatch with the latter, because I hope there are few of that brood in presence, (if any) especially for Heads and Captains of that cursed confederacy, with whom (especially) matters of this nature would be transacted and negotiated. I cannot conceive there should be any of these before me, and therefore the work of our Exhortation to these shall be the fewer; and then we shall be free to converse with the first, the Church and People of God, with whom we desire chief to have to do in our present Exhortation.  
First therefore, if the Church and People of God stand really possessed of that high privilege and prerogative Royal, (that hath been spoken of) if they have indeed that interest in the Lord Almighty, in his Mercy, Wisdom, Power, with all the rest of his glorious perfections (as hath been proved) then hear all you that are enemies to the People of the God of Abraham, you that either cry out with Edom, or speak it in your hearts with Sanballat, Tobiah, and such like underhand enemies of the Church of God, Down with it, down with it, even to the ground; let this generation, I say, hear from all the ends of the earth, and suffer two words of Exhortation.  
First, be exhorted and persuaded to lay aside all thoughts of violence, to let fall all your desires and purposes of ev●● against the generation of the righteous, so greatly beloved on high, have nothing to do with these men in a way of hatred, and contradiction. Break your Swords into Mattocks, and your Spears into Scythes, and lift not up a Sword against this Nation, neither accustom yourselves to fight against them any more. Suffer them to pass peaceably, and safely through your Land (if the earth be yours, but indeed it is theirs) towards their own Country, their heavenly Canaan. If the motion do not yet relish, and savour kindly with you, let me season it with a few considerations, and motives; it may be then it will be found savoury meat unto you, such as your souls will love.  
First, consider and ponder seriously with yourselves the tenor and contents of the Doctrine delivered, and fully established: and this alone will be a pledge sufficient to warrant the counsel and advise given you to be good and wholesome. These men against whom your eye is evil, whose flesh you eat like bread, and whose blood you drink like sweet and pleasant Wine, against whom you have suffered yourselves to be provoked and enraged by the cursed and common enemy, both yours & theirs, the devil: These men (I say) have interest in heaven, and are the Children, the Sons & Daughters of the Almighty; they are a people confederate with the great and terrible Lord of Hosts, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as they are called) a peculiar People unto him, or (as the word signifieth) they are a People, more than a People, as john Baptist is said (by our Saviour) to be a Prophet, yea, and more than a Prophet. Shall any man (but such as love death, and seek their own destruction and confusion, as a treasure) rise up against these, or offer to lay their hand upon these anointed ones? Is it because there is no other way that leadeth to destruction? As the People in their murmur against Moses, reasoned with him; Hast thou brought us to die in the Wilderness, because there were no Graves in Egypt? meaning there was Grave-room enough in the Wilderness, but nothing else. (Ex. 14.11.)  
So let me reason the case with those men that will needs magnify themselves (as the Scriptures speak) against this heritage of the Lord. Is it because they think no other sin, no other way of wickedness against God, that will bring vengeance and damnation swift enough upon their heads, unless they provoke him in his holy ones? Know they not how to provoke the Lord to anger to purpose, by striking at him in other places, except they smite him in the face? Nay, except they level and aim at the very apple of his eye, which is the tenderest part in the face? There is no Child of God, but may speak it as truly, as the Wisdom or Truth of God itself doth, (Prov. 8.35.) He that sinneth against me, hurteth his own soul, and all that hate me, love death: they love death, i. e. if death were a thing to be loved and desired, men could take no way more ready and certain to obtain it, then by hating the Wisdom, (and let me put in also) then by hating the Children, and People of God. What? Is that man of sin, and all his confederates with him, all that have been baptised in the spirit of that fornication, are they afraid and of doubtful and deliberative thoughts, whether all their other sins & abominations (wherein notwithstanding, they are mighty men, like the sons of Anak of old, and other sinners in the world of ordinary stature are but Grasshoppers to them) do they indeed question, whether all their other sins be able to bring down that great Mountain of their power? is it made so strong, that unless they drink also freely of the blood of the Saints, they are afraid that God otherwise should pass them over, and forget them, when he comes to take vengeance of the world? Are they afraid they shall perish and be destroyed, but after the common manner of other men, and that their destruction shall not come upon them with a sufficient glory of terror and astonishment, or (as Esaies' expression is) like a destruction from the Almighty, 
Esay 13.6.  except they make havoc in the Lord's heritage? Do they know that this is a sin by itself, for the purpose, that will swell and be seen in their destruction above all their other sins? Do they think they shall never have their cup full of the fury and indignation of the Almighty, except they provoke him in his Saints?  
Surely (my Brethren) the tenor and proceed of their malice, and hatred against the servants of the living God, and glorious Gospel of Jesus Christ: Their Faggots, their Fires, their Swords, their Poisons, their Whips, their Ships, their Vaults, their Powder, their Billets, their Bars, these and such like strange things and do of theirs, being interpreted in the plain language which the Scripture speaketh, are as much as to say, we would not fall, or be destroyed after the dull manner of other Kingdoms of the earth: we would have the day of our vengeance celebrated with more solemnity of horror; we shall not be satisfied with our destruction, except the powers of heaven and earth be shaken together at the terror of it. If such a desire were indeed and in truth to be found in these men, and in their religion, if it were a real design and project amongst them, to procure another hell to be created for them, by themselves, beneath the nethermost hell that is now extant, wherein they might have more cruel tormentors than devils, a more horrid Lake then that which burneth with Fire and Brimstone, a darkness blacker than utter darkness, a Worm that shall gnaw with greater extremity then that which never dyeth, a Fire that shall burn with more pain and torture then that which is unquenchable, where weeping, and wailing, and gnashing of teeth should be but pleasure and recreation: They could not furnish themselves with any other means under heaven, more suitable and better proportioned to bring such a thing to pass, then to set themselves in that desperate and implacable manner, as they do, to fall upon the rearward of the Hosts of heaven (for so may the Saints on earth be well termed: they are called Angels in the Revelation, for that communion and fellowship they have with the Angels, in fight Christ's battles here beneath) then by seeking to root out the generation of the righteous from under heaven, then by grieving and afflicting the souls that have that precious interest in God. This is one consideration or motive to press the Exhortation upon the enemy.  
A second motive to persuade the enemies of the Church of God to stay their hands, and to give over that service of the devil, persecuting Saints, may be this: because it is a work that never prospered in the hands of any, from the beginning of the world till this day: but still hath been a work, like the Land of Canaan, as the spies described it to the people, (Num. 13.32.) that eats up the Inhabitants of it. So this work of persecuting the Church and Children of God, hath ever been a work and employment that hath been the ruin and destruction of the doers of it. Yea, the sharpest and sorest contentions that ever fell between heaven and earth, between God and the men of this world, have still risen about injuries and violence offered to his Church. This apple of God's eye hath cost the world dear: The touching of it hath cost the blood of the greatest Monarches, of many Kings and Princes of the earth. It hath cost whole Monarchies, Kingdoms, and States, the greatest, the richest, the strongest that ever the world saw, their whole Estates, Riches, Glory, and Peace. True, we read often of the jealousy of God over his great name, in respect of any pollutions, and profanation of it by other sins; but we do not read of his great jealousy, but only for, and over Jerusalem, his Church: but as concerning the case of Jerusalem, we read of it twice in the same Prophet, Zach. 1.14.8.2. As if God had a jealousy, and a jealousy, a twofold jealousy, a double, and a single, a greater, and a less; and the lesser jealousy he puts on, and arms himself with, when he went forth to execute vengeance for other sins; but when he sets forth against the enemies of his Church, when he comes to plead Jerusalem's cause with her adversaries, his double jealousy now went on, his great jealousy was reserved for causes of this nature, as of highest and greatest importance for his glory. Yea, I shall say yet more, that when men have put forth their hands to this work, I mean to afflict the Church of God, upon the fairest terms, upon greatest advantage, or likelihood that can be conceived, of doing any good upon it, and making earnings of it: I mean when they have seemed in doing it, even to give the right hand of fellowship to God himself, when he hath begun to punish them, yet did never any man come off fairly from the work; God still found something or other against those that were his workmen and executioners, which made a breach between him and them: they never eat of their labours, nor ever rejoiced in any of these works of their hand, seldom any of their heads went down in peace to their Graves.  
An instance hereof we may see in the Egyptians (according to the Lords own prediction long before, how it would fall out) Know for a surety, saith the Lord to Abraham, (Gen. 15.13, 14.) that thy seed shall be a stranger in a Land that is not theirs, and shall serve them, and they shall afflict them four hundred years: notwithstanding the Nation whom they shall ferve, will I judge, etc. And that God did not only foresee and foretell this, that the Israelites should serve the Egyptians, and be in bondage, but that himself had a special hand in it, in bringing it to pass; it is evident from Psal. 105.25. where it is said, that God turned their heart (i. e. the heart of the Egyptians) to hate his people, and to deal craftily with his servants: because they began now to be corrupted in Egypt, and to displease him; God took off the good will and the affections of the Egyptians from them: and yet we know how dear the Egyptians paid for that work and service the Israelites did them; they had better have given double & triple wages to other men to have made their Bricks, then to have the people of God make them for nothing.  
Other instances of like nature you may find in Scripture, 
Esa. 36.20  if you read Psal. 78.61.2. with Psal. 65.8. you shall find a passage of like importance. Rabsheka (it is like) lied, or at least spoke upon a groundless presumption, viz. (because till then he had prospered) when he told Hezekia's messengers, that he was not come against Jerusalem without the Lord (God had said to him, destroy it.) But in Nabuchadnezzar King of Babel, the case is plain, 2 Chron. 36.17. it is said expressly, that God brought upon them the King of the Chaldeans: yet if you read jer. 50.17, 18. (besides many other places) you shall find he had his wages paid him in sorrow and desolation. Israel is scattered as Sheep, the Lions have driven him away. First, the King of Assyria hath devoured him, and last, this Nabuchadnezzar King of Babylon hath broken his bones. Therefore saith the Lord of Hosts, the God of Israel, Behold, I will punish the King of Babylon, and his Land, as I have punished the King of Assyria, etc. So judges 3.12. you may read the like of Eglon King of Moab; it is expressly said, that God strengthened his hand against Israel, etc. yet we know this meddling with Israel was his ruin.  
As for example, of the just vengeance and fiery indignation of the Lord breaking out, upon those, who without any warrant, or commission from him, have evil entreated, despitefully used, oppressed, and persecuted the Church of God, these both in sacred Records, and other Histories of the Church, are without end or number. There is not only a Cloud of such witnesses, but the whole heaven is spread over with them, and divers of them known unto all men; So that it would be but time lost to produce them.  
Therefore now I beseech you consider, you that are enemies of the truth, that have embittered spirits against the holy City and Church of God, consider and ponder with yourselves the truth and weight of this motive. There was no man ever spread a snare, to take the People of God with, but first or last, if he continued his malice, his own foot was taken with it. No man ever digged a Pit for such, but fell himself into it; no man ever attempted mischief against it, and continued in it, but it still returned upon him, and fell on his own pate, (as David speaketh.) It was the argument the Lord Jesus Christ himself used to Paul, when he took him hard at this work, busy in persecuting the Saints, and meant to take him off from it: Saul, Saul, why persecutest thou me? (Act. 9.5.) It is hard for thee to kick against the pricks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against sharp pointed Irons, as Goads, or Nails have: teaching, that a man cannot lift up his hand or heel against the meanest of the servants of God, but with as much folly and madness, and with as little hope of doing themselves good, as he that shall stand chopping and dashing his naked hands or feet against the sharpest points of weapons or instruments made of Steel, or Iron. pilate's wives argument that she used to take of her husband, from having any thing further to do against Christ, was, that she had suffered many things that day in a dream, by reason of him, Mat. 27.19.  
But the argument wherewith the Holy Ghost now presseth upon you, to have no more to do against these men, is of greater efficacy: not only one woman hath suffered many things in a dream, but a thousand thousands, both men and women, whole Nations, and Kingdoms, and States, (as was said) Kings and Princes, and mighty ones of the earth, have suffered really, full waking, in deed and in truth, the soarest and most grievous destructions, the most fierce, fiery, and horrid judgements that the world hath seen.  
To let all other instances pass; only to mention that fiery storm and tempest, which was the portion of those wretches to drink, whose works and wages together, occasioned the solemnity of this day. Is not the Lord known by executing judgement? were not these wicked ones snared in the works of their own hands? (as David speaketh, Psal. 9.16.) Are they not perished as dung from the face of the earth? Was not that stone they heaved and listed at, to have removed out of its place, too heavy for them? did it not recoil upon them, and crush them to pieces? There wanted nothing that can be imagined, that might cause the devise to prosper in their hands. It was a design and project in all the parts and members of it, so framed and fashioned, with that exquisiteness of cunning and circumspection; that for a design, it was in the eyes of those that beheld it, as beautiful as Absalon is said to have been, 2 Sam. 14.25. From the sole of his foot, to the top of his head, (saith the Text) there was no blemish in him. There was nothing to be found about it, that fear or jealousy itself could take hold of, but that it would bring forth, it would do the deed. Surely the Authors of it were as much taken with the beauty and comeliness of it, as Nabuchadnezzar was with that golden Image he set up in the plain of Dura; they fell down before it, and even worshipped it. What is the matter then, how came it to pass, or what strange thing was there in it, that it proved like Corn upon the house top, that it did not fill the bosom of the Actors and Authors of it? Why did it not make the Pope's triple Crown to flourish? Why did it not raise the glory and name of the Popish Religion up to the heavens? Me thinks I may speak to it after such a manner, as David spoke to, and expostulates the matter with the red Sea, and the River jordan, and the Mountains, and the Hills, What ailest thee thou Sea, 
Psal. 114.5, 6.  that thou fleddest? Thou jordan, that thou wastdriven back? Ye Mountains that ye leapt like Raws? and ye little Hills as young Sheep? (q.d.) Surely there was some strange thing in all this, that creatures should so far forget their natures, as that the Waters in the Sea should forsake their Channel, the Waters in Rivers should run backwards, the Mountains and the Hills (that are so fast rooted in the earth) that these should skip and leap like Sheep.  
So must I expostulate the matter with this deep project, I cannot be satisfied without it; we must know the mystery of the thing; What ayledst thou, thou profound, desperate, powder-project, that thou broughtest nothing to pass? What so many Barrels of Gunpowder, so many Bars of Iron, so many Loads of Billets, so many rood's of Faggots, such a Vault, so many politic Heads in thee, so many hands about thee night and day, so many prayers made over thee, and nothing of moment, no great, or terrible thing done, no Kingdomen brought to ruin, no Nation troubled, the peace of no people disturbed? What? the Gospel of Jesus Christ still alive in the world, and professors of it rejoicing? What ayledst thee, thou Vault, thou Gunpowder, you Bars of Iron, you Billets of wood, you Heads, you Hands, that you shaken not the world round about you? that you turned not three Kingdoms (at least) upside down? Have you forgotten to be mischievous, to tear, to kill, to ruin, to destroy, to work desolation upon the earth? Certainly it was as contrary to the nature and spirit that wrought in this project, not to have brought all this to pass, as it was either for the Sea to flee, or for Jordan to run back, or for the mountains to leap, or for the Hills to skip. But David by putting this question upon these poor creatures, to make them assoil their own riddles, did but only (by a sweet Metaphorical strain) prepare the way, to set off his own answer with the more grace and advantage. He did not expect they should answer him to his question, but he answers himself, and tells us, what the Sea, and what the Rivers, & what the Mountains, and what the Hills ailed. ver. 7. The earth trembled at the presence of the Lord; at the presence of the God of jacob: that was all the ailment they had. The Sea would have done as other Seas do, and Jordan would have kept on his course as other Rivers do, and the Mountains would have stood as fast, and the Hills been as quiet, as other Mountains and Hills use to be, but that the dreadful presence of God was amongst them, they would not have denied themselves in such a manner, nor gone out of their way, for all the world besides: So, if you would know what this project of hell ailed, what was the disease and infirmity of it, that according to the nature of it, it did not shake the foundations of our Land, that it did not astonish all hearts, and make all hands hang down, and knees feeble, that it did not bring a day of darkness upon the Church and people of God, and the Gospel amongst us; in a word, it was only this, it was a devise against the Lord, and against his Church, and People; And we know the Scripture saith, that there is no wisdom, nor understanding, nor counsel against the Lord, nor any enchantment against jacob, nor soothsaying against Israel, Prov. 21.31. Nam. 23.23. i e. Both wisdom, and counsel, and enchantments, projects from the earth, and projects from hell, they are not themselves, they lose their proper virtue and operation, when they are bend against the Lord and against his people: They will deal in this case with the Authors of them, as Balaam served Balak; Balak sent for him and hired him, to curse the people of God, but he blessed them altogether; So the policy and wisdom that were in this plot, the Vault, the Powder, the Bars, the Billets, the Faggots, these were all hired to curse the Church and People of God amongst us, and behold, they have blessed us altogether. They have filled our mouths with laughter this day, and are a song of praise, and thanksgiving in our mouths to the Name of our God.  
If such a project had been managed against Babylon, or the enemies of God, there it is like, every creature, every instrument about it would have done its part, Wisdom would have been wisdom, and Policy have been policy, the Powder would have been ready to have fired alone, and Bars of Iron would have torn all in pieces. There is no presence of God for these creatures to fear and tremble at; and for the presence of any other, they would not regard it. As we see by that one creature, the Powder, that when there was none in presence, but of those bloody wretches; (though it was not managed against them, by any hand or understanding of man, nay, (on the contrary) it was (as it were) charged to do them no harm, there was their own eye and care upon it, that it should not offend them) yet on the sudden, remembering itself (as it were) it took fire and destroyed them.  
So that (me thinks) this fiery Element of Powder spoke to, and dealt between them (these Popish miscreants) and us, the Church of God amongst us, much after the same manner as the evil spirit mentioned (Acts 19.15.) both spoke and dealt by those Vagabond Jews, those Exorcists, in respect of jesus, and Paul. When these Exorcists adjured this evil spirit, by Jesus, whom Paul preached, the spirit answered and said to them, jesus I know, and Paul I know, but who are ye? And the man (saith the Text) in whom the evil spirit was, ran on them, and they fled out of the house, naked and wounded. So when these Popish Exorcists had adjured and charged the Powder to do execution upon this Kingdom, and State, professing the truth and Gospel of Jesus Christ, the Powder made them answer; The State and Church of England, I know, the servants of the living God. I know, those that worship the Lord Christ in Spirit and truth, I know; I have nothing to do with these, I can do nothing against them; but who are you, you cursed enemies of truth, & Church of God? I own you no such service. Therefore look to yourselves, and keep out of the dint of my fiery Whirlwind. Otherwise your flesh will be before me, but as stubble before the wind: I will devour you. But this for the second motive, to persuade enemies to desist; it is a work that never hath, (and therefore certainly never will) prosper, but only to destruction of the workers themselves.  
A third motive follows. Let this consideration also prevail with the enemies of the Church, to cause them to cease from the violence that is in their hand against it; because this Church of God, and the members of it, whom they persecute, living amongst them in the world, are the rock (as it were) upon which their City is built; they are the foundations of all the peace, and all the pleasure, and all the contentments they enjoy upon earth: these are the partition wall between them and hell for the time. These are the Chariots and Horsemen for defence and faseguard of their States and Lives against the fury and indignation of the Lord, which otherwise would break in upon them, and consume them in a moment. The great Master householder of this great house, the world, would soon break up house if his own Children were once disposed of in marriage, to their great husband. If these were once settled in their inheritance the wicked would soon (with judas) be packed away, and sent every man to his own place. When God shall once speak, come ye blessed; depart ye cursed, follows presently sently after it: The Chaff is not in danger of burning, as long as it lies in the same heap; intermixed with the Wheat: but if the Wheat be once divided by itself from it, than it is near the burning with unquenchable fire.  
It is true, that which our Saviour saith, Mat. 5.45. God makes his Sun to arise upon the evil, and the good, but with this interpretation, and in this order, (as one glosseth the place well) he makes the Sun to arise upon the evil and the good, but upon the evil, for the goods sake. And that manner of speaking (I take it) is much to be noted, where it is said that God maketh his Sun to rise upon evil and good. (q. d.) If God himself did not mediate and interpose with a strong hand, between that glorious creature of his, the Sun, and evil and wicked men, they would never agree for an hour together, the Sun being once set, would never rise upon such men again. There is a natural unwillingness and gainsaying in the whole Creation, in the Heavens, Sun, Moon, and Stars, to do any service to, or to gratify wicked men, that are enemies to God, though otherwise it be most agreeable to their particular natures, to give forth their light, and influences to the world, and they may seem to rejoice (as it were) and triumph to do it: yet since man rebelled against God, that created him, through that natural sympathy they have with God and his glory, there is an utter averseness and unwillingness upon them, even to do that office and service to the world, for which they were created, and are able freely to afford without any offence, hindrance, or prejudice to themselves otherwise. But that which is their glory, their excellent light and lustre, and those heavenly influences they give down, upon the world, in this respect is not their glory, but a grief and burden upon them, to pleasure the enemies of God with them, and to strengthen their hand: as if through a zeal they have to God's glory, they would rather lose their being, though excellent, and glorious, then to remain and continue doing service to his enemies. So that, did not God overrule them in the thing by a strong hand, the Sun would presently cloth himself with a sackcloth, the Moon would give over shining, and the Stars would fall out of their place in heaven, rather than shine here to pleasure the enemies of their God.  
This I rather take to be the meaning of that place, Rom. 8.20. Because the creature is subject to vanity, not of its own will, but by reason of him, that hath subdued it under hope. That vanity whereunto the creature is said to be here subject, is not to be understood of a vanity of corruption properly so called, or dissolution, for it is a great question whether it be at all subject to this vanity or no, whether in the heavens (which are the principal parts of the creature) there shall be any such change that shall answer the death and dissolution of man. It is hard to conceive, how the heavens should be invested with a condition more glorious, and excellent, then that wherein they now stand; which seems necessary to be held, and to be believed, if we hold any such change coming upon them, answerable to death. What God is able to do in this case, we do not here dispute, or deny.  
And again secondly, if it were this kind of vanity, the holy Ghost should here mean, I suppose the Apostle would never have mentioned that circumstance, as a matter so weighty and worthy of consideration, that it should be contrary to the will of it. For, who knows not that corruption and destruction is contrary to the natural desire and inclination of any thing whatsoever? therefore those words would taste too flat and dry for the wisdom of the holy Ghost, if such a sense were admitted.  
Thirdly, (and last) the vanity here meant, must be such a vanity, from the subjection whereof the creature desireth even for the present, and that with fervency, to be free, and to be delivered, ver. 19 Now from the vanity of corruption properly so called, it cannot be delivered, but by undergoing and suffering corruption first; and so it would follow, that the fervent desire of the creature, should be unto dissolution & corruption, though not as the end, yet as the means: whereas we know corruption in that sense, whether considered as end, or means, is contrary to the desire, much more the fervent desire of every creature. Therefore the vanity whereunto the creature is here said to be subject, and to be subdued unto, viz. by the overruling hand and power of God, seems rather to be meant of a vanity in their service and labour, implying that they do otherwise then they have a mind to do, or then stands with their own inclination: and so it is to be taken rather for a vanity of sorrow, then of mutability, which is called a bondage of corruption, (ver. 21.) either because to be thus subdued and held to it by God, to serve his enemies, it is to the creature as unpleasant and bitter, as a bondage unto corruption, or because such a subjection doth stain and corrupt the glory of the creature. (Notwithstanding it is the pleasure of God so to have it for a season, and in respect of that hope God hath given it, that it shall shortly be delivered, the creature is well content with it, it is no vanity to it, in either of these respects.)  
Now if question be made, Wherefore doth God subdue the creature to vanity (in this sense) and compels it to serve and comfort wicked and sinful men: One main reason is this. It is because God hath yet many of his Children upon the way of their Pilgrimage in the world amongst them, and he hath more to succeed them for a while. But if these were once all through the Wilderness of this world, and entered into their glorious rest, God would deliver the creature from the bondage mentioned: it shall no more minister to the children of disobedience, but shall be restored into the glorious liberty of the Sons of God, it shall be as free from serving sinful men, as these in the state of the Resurrection, shall be free from obeying any sinful corruption.  
Therefore those that seek to take away the lives of the Saints of God, they make the foundations of the round world, to reel, & totter, and stagger, and attempt to shake the pillars of heaven and earth. They do, as if a man should undermine, and dig down the foundations of the house he dwells in, to cause it to fall on his head, and those that were with him. We see whilst Lot was in Sodom, 
Gen. 9.22  Sodom was in Lot, (i. e.) the safety and peace of Sodom was in Lot: I can do nothing (saith the Angel to him, meaning towards the destruction of the City) till thou be'st gone out of it, and hast taken Sanctuary. Now suppose the men of the City had persecuted Lot, and thrust him out of their City before this (as words broke out that way; they were talking of such a matter, ver. 9) had not the storm and tempest of the fiery indignation of the Lord, come swifter upon them than it did? Except those days were shortened (saith our Saviour of the troubles of Jerusalem) no flesh could be saved, but for the Elects sake these days shall be shortened. Mat. 24.22.  
On the contrary, concerning the mercies and good things wicked men enjoy in this world, except these days were lengthened and prolonged, there could none of these mercies be enjoyed: but for the elect and righteous men's sakes, these days are lengthened unto them. And therefore the Prophet Esay makes a solemn and sad observation upon it, that righteous men should perish, and so few consider it, and lay it to heart, Esay 57.1. The righteous perisheth, and no man layeth it to heart, etc. as if it were a thing of near concernment, and to be taken much to heart, when a righteous member is cut off from the body of any State, or Society of men: and yet of the two, it is a thing much more to be laid to heart, that such a righteous man should be thrust our, by men themselves, from amongst them, or lose his life by their hand, then if God should take him away by death; It is true in both cases, it is likely he is taken away from the evil to come; but in the former, when men destroy the righteous from amongst them, the evil to come, is like to come both more suddenly, & more heavily upon those that are left. Therefore they that persecute the Saints of God, they call for fire (as it were) down from heaven, upon their own heads; they put a sword into the Lord's hand wherewith to slay them. If that Scarlet Whore of Rome had been, or ever should be able to perform, the devise she imagined, and yet imagines daily, to root out all the holy Seed, the whole family that is descended of Jesus Christ in all the world, so that she had left none but her own adulterous generation to possess the earth, she might then think indeed that she sat like a Queen; but the truth is, she should have prevented her judgement and torments so much the sooner; She had but brought the fear and dread of the devil, which was, To be tormented before his time, so much the more speedily upon his own head. Suppose the Lord had given us up into their bloody hands, (which yet we and our posterity shall have cause to bless him so long as the Sun and Moon endures, that it was far from all his thoughts to do) but put case (I say) that she had been let alone, with State, People, Gospel, Religion, that she might have done with all these, as it is said, the Jews did by john the Baptist, 
Mat. 17.12  even what she list, that she had triumphed in that fatal blow: for aught that she knew or was ware of, she might have shaken the foundations of her own Mountains, and have caused her Sun to have set over her head, even at noon days: she might have thundered, even the Lord Jesus Christ out of heaven, to have taken speedy vengeance upon those that would bring up hell from beneath, upon the face of the earth, and that had destroyed out of the world the beauty and glory of it.  
Fourthly, (and last) this consideration also, may prevail with the enemies of the Church, and People of God, to cause them to desist from persecuting the Saints, from attempting and plotting evil against them, because they cannot lift up a hand against these, but in a way of unrighteousness & wrong. They are called in Scripture The generation of the righteous, and their ways are just, and holy, and good, therefore whoever shall touch any of these, to do them any harm, to afflict, or bring evil upon them, cannot be innocent, but injustice and violence will be found in his hands.  
Many of those that are the sourest enemies of the Church, and that bear a tyrannical and inveterate hatred against the Saints, are men, that for Moral honesty and Justice, stand upon terms of honour and reputation, and think it their great glory that they wash their hands in cleaner innocency than other men. Decius and Trajan, two of the best and most moderate, and just Emperors otherwise, raised as cruel storms of persecution against Christians, as others that were seven times more lose and brutish. So you may observe many amongst us, that stand strictly upon a straightness and rectitude of Moral honesty, & doing no man wrong, that will tithe Mint, and Anise, and Cummin, very truly and exactly, who yet carry the gall of Asps under their lips, to cast it forth upon the Children of God when they see their time, and are always in travel of mischief against them.  
Those high Priests and Pharisees, that hunted after the precious life of our Saviour, were men that began to expostulate with Pilate the Governor, and to take it ill at his hands, that he would not so far honour and adore their integrity and uprightness, as to proceed against Christ as an evil doer, without knowing any other ground, why he should proceed against him, but only because such honest and just men as they, had delivered him unto him. Pilate then went out, and said, What accusation bring you against this man? They answered and said unto him; If he were not an evil doer, we would not have delivered him up unto thee, John 18.29, 30. And it may be these very bloody thoughts and purposes of such men against the Gospel, may be a bridle in the jaws of their unrighteous and base dispositions, and lust otherwise, and keep them from any notorious breaking out in other cases: They may by this means, the better colour over, and cover with a Cloak of civil honesty, the foulness of their hatred and malicious practices against holy men.  
I remember, one observes well, how the Roman State of old laboured to shadow and hid from the view of the world (as well as they could) a foul and base practice of theirs. They had an evil eye upon Ptolemy's great wealth and treasury (as they had heard it to be) and they knew not well how, or upon what pretence to invade and seize upon it, because Ptolemy was a friend and confederate with their State: Friend or foe, they were resolved not to lose such a booty, and because they would put the best face upon the business they could, they made Cato, who was the great Patron of Justice in their State, to be the Pablicus Praedo, to be the great thief that should make the spoil for them,  summa turpitudo facti, authoritate viri aliquantulum tegeretur, (saith my Author) That the notorious baseness of the fact might be a little overshadowed by the credit and authority of the man that was the principal actor in it.  
So I verily believe that the desires and intentions that many men have, to oppress the Church of God, and to root out the holy Seed from the earth, and to do it in a more creditable way, that they might be thought to do nothing but that which is just and right, and be countenanced by the world in their deed, keeps many in awe, from breaking out into many other base and notorious practices. Who knows whether those two thief's should have been crucified and put to death at all (but especially at that time, when our Saviour was crucified) had it not been to make a pretence, and bear the world in hand, that there was the same justice and equity used in crucifying him in the midst, that was in putting to death those on either hand? But not to stand further upon this.  
Therefore now, let such men as either intent or practise evil against the Church of God, or any member of it, if they be worshippers of the goddess Civil justice, let them know and consider that they shall but blaspheme this goddess of theirs, by attempting any thing against these men; in stead of washing their hands in innocency, they shall now wash them in innocent blood. For these are men that live peaceably by them, and do them no harm, they take no man's Ox, nor Ass from them, they are no enemies to the Civil peace, and society of men; they are no disturbers of the public affairs of States and Kingdoms: Nay, they pray for the People and State wheresoever they live; and they have intelligence with heaven, with the King of kings, who makes earthly Crowns to flourish upon the heads of Princes, and who watcheth over Kingdoms and Nations for good, for the wealth and peace of the places where they live.  
Therefore let their enemies know (whoever they be) that they cannot but be unrighteous, and unjust in all their practices against them; Have thou nothing to do with that just man, (saith pilate's wife to him) It is a terrible thing to measure out unrighteous and hard measure to him that is just. It is reported by some, that the Jews till this day impute that grievous judgement of God that hath lain so heavy upon their Nation, for so many generations, from the destruction of their City, Temple, and State, to the death of Simeon the just. They may truly impute it to the death and murder of one that was just indeed. But him they shall not acknowledge to be just till the time comes, wherein they shall see him whom they have pierced.  
When Stephen sought to aggravate the sin of those that put Christ to death, and to represent it unto their consciences in the full proportion of it, that they might the more easily apprehend it, and consider of it, he calls them the murderers, and betrayers of that just One. Acts 7.52. And Peter in like manner saith, 
Act. 3.14.  Ye denied the holy One, and just, and desired a murderer to be given unto you; which shows that the consideration of the justness, and righteousness in those men whom they do oppress, and seek to destroy, is an argument most likely to affect the hearts, work upon the consciences of wicked men; Know ye not (saith Paul 1 Cor. 6.9.) that the unrighteous shall not inherit the Kingdom of God? As if it were a sin of all others, most apparently incompatible and inconsistent with the love and favour of God, even in the judgement and conscience of natural men.  
And to draw the point a little to the present occasion; those Children of the curse, that thought to have undermined the foundations both of the Religion and People of God, in the Land, at once, and to have turned up all by the roots; that thought to have blasted that glory and beauty of the Land with the black breath of their displeasure; doubtless if they had but looked the Religion and Men in the faces, against whom they were drawing such an arrow as that was, their bow would have fallen out of their hand at their feet: they could never have been able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to look their own hellish project in the face, if they had but considered the innocency and righteousness of that Religion, and that People, against which the dint and fury of it was chief bend: they would have relented in the greatest heat of their passion, fury, and indignation, as Esau did towards jacob his brother, if they had but patiently considered of what spirit they had been, both People and Religion, whose ruin they had sworn, and bloodily conspired.  
Many good works (saith our Saviour to the Jews) have I shown you from my Father; 
Joh. 10.32  For which of these works do you stone me? Implying, that they could have no other reason, to proceed with violence against him, but only the good he had done amongst them. So may the Religion, State, and People, against which these firebrands of hell breathed out nothing but newfound death, ruin, and confusion, say unto them, They have done you many good offices, for which of them must they be destroyed, by such a barbarous and unchristian destruction? They have nourished and harboured you in their land, they have sought the conversion and salvation of your souls, they have pardoned and passed by many foul and wicked practices of men of your party and faction before; and have not executed the just severity of the Laws upon them; they have been tender of their lives, and sought every way to do them good. It must be for some of these, that the horrible pit of destruction must be prepared against us; the Gunpowder, and Billets, and Bars of Iron must take vengeance on some good work or other: other unrighteousness, other provocation against us can there none be found.  
But as it was true, that the Jews did seek to stone our Saviour to death for some, or all those good works he had showed them, however they rejected such a charge with deep indignation; for thy good works we stone thee not, but for blasphemy: and Esay prophesied as much (in effect) long before, Esa. 53.9.33. And he made his Grave with the wicked: he, the people of the Jews, made his Grave with the wicked, and with the rich and honourable they did seek to shame him, and yet honoured him about his death and burial; the one they did out of their own wicked and malicious disposition against him, the other was done by them by an overruling hand of God; and both that which they did according to their own desires, and that which God caused to be done according to his desire, had the same ground and reason in the person of our Saviour, viz. because he had done no violence, neither was there any deceit found in his mouth: the Jews they could not endure his exquisite holiness and integrity, and therefore they laboured to quench the spirit of the glory of it, and sought to disgrace it; God on the other side, he could not endure to see such absolute innocency altogether suppressed, and therefore he would honour him: and so they came to divide the matter between them: (as Esay excellently expresseth it) but evident it is from this place, that it was his perfect integrity, and uprightness that drew out the malice of their spirits against him; so doubtless it was the holiness, and purity of the Religion and people against whose faces that dreadful engine of death was chief bend, that both enraged the cursed spirits of these men against them, and that drew that gracious and glorious deliverance out of the hand of God unto them.  
FINIS.