GOD A GOOD MASTER, AND PROTECTOR. Opened in several Sermons on Esaiah 8. 13. 14.  
By JOHN GOODWIN Pastor of S. Stephen's Coleman-street.  Non sine praemio diligitur Deus, quamvis sine intuitu praemii sit diligendus. Malo obedire, quàm miracula facere, etiamsi possem. Luther. Magnus hic animus est, qui se Deo tradidit. Seneca. And know ye, that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free. Eph. 6. 8. 
LONDON, Printed by T. Cotes, and are to be sold by W. Harris at his shop, at the sign of the white Hind in Coleman-street. 1641.   

TO THE WORSHIPFUL, AND WORTHY Gentlewoman Mrs Elizabeth Hampden of Westminster.  
Worthy Gentlewoman,  
I Know not how well or wisely I shall manage my intention in addressing myself in this Dedication unto you: but confident I am, that if a wise man had it in hand, you should be no loser by it. I know you wish yourself at a greater distance (in affection) from the world, and closer, and more entire in your dependence on God, and deeper engaged for Heaven: wherein if this small piece doth you no service, the Author miscarrieth in the best of his design. Neither would the perusal of it (I conceive) without the propriety accrueing to you by the Dedication, have had the same advantage (altogether) of gaining upon you that way, and winding into your spitit. The sight of your Name before it, cannot (lightly) but raise some thought or apprehension within you, that as God intended you external comfort in special manner, by that part of the world, that outward estate, which you call yours: so he hath purposed spiritual support, and consolation to you in some more peculiar, and remarkable manner, by those meditations, which you may call yours, by a right of propriety, distinct from all other men's. As it is no part of my meaning to flatter you (a sin, as unsavoury to my spirit, as unsuitable to my calling) so neither would I willingly undervalue, or discourage you in any endowment, wherewith God hath honoured you: yet this I think I may be bold to say (though I stand in much a we of a sharp & piercing eye which I have more than once observed in your understanding) that you little think or conceive, what such a touch in your spirit, or apprehension (as was mentioned) may advantage you, in reading or searching either this, or any other piece of spiritual learning. I cannot think, but that Paul's mentioning the Names of the particular Churches and persons, in the inscription of his Epistles, to whom they were sent, was some help and advantage unto them respectively, to reap the spiritual things sown therein unto them, more plentifully. Neither do I conceive that any of these Churches, received proportionably, the like benefit by any other of the Epistles of the same Author, as they did by that which was particularly directed unto them: nor yet, that any Church since, ever gained that measure of edification from any one of those Epistles, which the Churches themselves, to whom they were written, gained severally. Neither can I judge the adequate reason hereof, to lie in this, because they were compiled and framed by the Holy Ghost, with special relation and accommodation, to the then present occasions of those Churches: but this (I conceive) did also contribute much here unto, that they had lively apprehensions of Gods intending grace and mercy to them peculiarly by those very writings, which had their Names in their front or inscription: the consideration whereof did either occasion, & raise, or (at least) quickened and confirmed those apprehensions. When a man is touched with any secret impressions, or is able to lay hold on such a hope (whether there be any sufficient ground for it, or no) that God hath a purpose indeed, to come home unto us, and to do us some special good by such or such a means, as by such a minister, such a man's writings, such a book, or the like, the heart upon such a touch opens more sweetly and freely, and lies large before such a means tendered unto it, observes and watches things more narrowly, weighs and ponders things more heedfully, and is content and willing to strain itself more than ordinary, to conceive & reach the full importance & tendency of every thing it meets with: whereas on the contrary, when the soul is not relieved, and strengthened by some such hope or apprehension as this, the heart is nothing enlarged to the extent and capacity of it, but lies scant before the means, and like a sail that is not skilfully weathered, looseth the best part of the benefit and advantage of the gale that bloweth.  
I am tender of being troublesome unto you: neither shall any man, to salve the seasons of all your occasions and affairs, be more willing to keep silence, than I, though otherwise, I trust I shall always be found ready to make no spare of myself, when the affairs of your soul shall require it. I acknowledge myself a grand debtor unto you, for those respects, and many expressions of love, which very faint and slender provocations or engagements on my part have drawn from you. Sed faciles motus mens generosa capit (as he said) that is,  

The mind that is true noble bred,  
With easy motives will be led.   
I have nothing wherewith to recompense your kindness, but my prayers, and the travail of my soul, for yours. A Minister's thankfulness to his friend, is to show them the way to Heaven, and to enable them (if he can) to walk from strength to strength, that they faint not, till they come there.  
The God, whom (I doubt not) you serve in your spirit, make you strong and whole in your dependence upon him through jesus Christ, and fill you with the blessed hope of life and immortality, and draw out all this again from you, in fruits of righteousness, and true holiness, abundantly, that it may return bacl again upon you, multiplied, and increased, yet an hundred fold, that so you may find Heaven out of its place, and taste two worlds at once, that which is present, with that which is to come. This is nothing more than the prayer of  
From my study in Coleman-street, Octob. 14. 1640. Your Worships to be commanded in all Christian service John Goodwin.   

To the READER.  
SO it is (good Reader) I am fallen into thy hands the second time, how I shall be used, I know not, but if thou hadst rather take example, than offence, I have no cause but to hope well, For (doubtless) my heart is perfect with thee, in giving thee part and fellowship with myself in these meditations (if thou pleasest) and weakness it must be not want of good will, if they leave thee not better than they find thee: If thou likest not to be bound to the occupation and trade of Angels, which is the service of God, I am like to be troublesome unto thee, and look for no other, but in that respect to suffer from thee: for I shall strive and wrestle hard with thee, and with much importunity, before I give thee any rest or peace, in any contrary course or resolution. If thou wilt but acknowledge as much concerning thy censures, and profess, that if thou misusest, or dealest hardly with me in any of my words or intentions, it shall be weakness in thee, and no want of good will; I shall not go about to take thy rod from thee: use it, and smite with it. When love mistakes, and receives that with the left hand, which was given with the right, the atonement is soon made: and friends are easily reconciled, when the breach was nothing but mis-imagination. But to be malice bitten, is dangerous, and very painful, except a man's flesh be easy of healing, and carrieth a principle of a cure in it: and the more dangerous it is to be so bitten, when the cause of the biting, or wound given, is not so much a mistake as a pretence. Solomon tells us that the wrath of a fool is very heavy, Prov. 27. 3. the reason whereof (doubtless) is because he wants judgement, and understanding to allay and moderate the rage and heat of it, so that where it falls, it falls with the whole strength and weight of it. But the wrath of the malicious is much more heavy: because he useth and employeth reason, and understanding, to increase and double the rage of it.  
If thou thinkest that alone, sufficient matter of censure and reproof, that the world is still pestered with more books (having more already upon the hand of it, than it can tell what to do with, except it be to complain of) especially upon so common a theme and argument, as the service of God is, wherein so much hath been said already, that either there cannot (at least there needs not) be said more, my apology is: that in new handling common subjects, especially if they be matters of weight and importance (as what can be of more, than the service of God, and dependence upon him?) there is this benefit, that people expecting, and hoping for somewhat new, in new books, will be drawn to read them: wherein though they should be deceived, yet it will be to their advantage. For by this means, they shall (however) revive the remembrance of what they formerly knew, and be further built up and, established in it: upon which the Apostle sets this weighty accent (Phil. 3. 1.) that it is a thing sure, or safe for men. I cannot assume to myself the knowledge of all that hath been written, nor of all that thou hast read, upon the subjects I discourse, in these Sermons, and therefore dare not promise with a thorough confidence, that here thou shalt find any thing new: yet if thou wilt please to search the boughs narrowly, I verily believe thou mayst find of this Summer fruit (if thy soul longeth) upon the tree.  
trimness of style, and quaintness of straigne and invention, I know where thou may'st find, but not here▪ The ●ent of my care and study is, to provide for the consciences of men, though their fancies starve: and the truth is, that effeminateness, and lightness, and comptnesse of phrase, doth but transmit and carry up the matter to the fancy and imagination, and so feed them: whereas a masculine, grave, and weighty expression, carries it down into the conscience, and makes it settle and sink into the soul.  
I make no question, but in the reading of it, thou wilt ever and anon find the image and superscription of the Author stamped upon it, weakness and infirmity: but for affinity and sympathy sake with thine own, I hope thou wilt bestow a veil or curtain upon it. And upon condition thou wilt make no more faults, than thou findest, I will congratulate thy happiness, in finding those that are. It is one of the best qualifications of an error, when it spreads no further, nor hurts more, than the Author: and for mine own errors, though they be my greatest enemies▪ yet shall I always wish them the greatest felicity they are capable of (whilst they have their being) which (doubtless) is, the deliverance of all others from them.  
The Lord supply all that which is wanting in weight or measure throughout these meditations, and drown all defects, by the abundance of his blessing upon them, and cause them fare above their own strength, and worth, to do worthily, and wonderfully in thy soul.  
Thine in Christ what thou desirest I. G.   

The Contents of the CHAPTERS.  

Chap. I. Wherein some things▪ are briefly premised by way of direction (especially for the hidden man of the heart) in and about the keeping of a Fast. Fol. 1.  
Chap. II. The context briefly opened; the coherence and sense of the words (in part) cleared, with some brief conclusions raised from them. Fol. 11.  
Chap. III. Containing Scriptures demonstrations of the first Doctrine. Fol. 25.  
Chap. IU. Wherein the four first grounds of the Doctrine, are briefly laid down and opened. Fol. 34.  
Chap. V The Doctrine further opened and established, by an addition of three grounds more. Fol. 49.  
Chap. VI The first use of the Doctrine, for confutation of two dangerous errors briefly pointed at. Fol. 73.  
Chap. VII. Wherein the doctrine is further drawn out, in an use of instruction, and that in two particulars. Fol. 79.  
Chap. VIII. Two sorts of offenders censured by warrant from the Doctrine. Fol. 105  
Chap. IX. Comfort from the Doctrine, for those that are, and chief for those that have been, and yet continue the servants of God. Fol. 126  
Chap. X. The first doctrine concluded in an use of exhortation. Fol. 134  
Chap. XI. The words further opened than before, and way made for the explication and handling of the Doctrine. Fol. 183  
Chap. XII. Wherein the latter Doctrine is propounded and explained. Fol. 193  
Chap. XIII. The Doctrine confirmed by the Scriptures, with an objection answered. 235  
Chap. XIV. Containing the grounds or reasons of the point in number four. 253  
Chap. XV. An Use of Instruction from the Doctrine in two particulars. 270  
Chap. XVI. The Doctrine made useful, in way of Reproof. 284  
Chap. XVII. The last Use of the Doctrine in an exhortation to depend on God, with a motive or encouragement thereunto. 294    

GOD A GOOD Master and Protector to his people.  
ISAIAH 8. 13. 14. Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread, and he shall be for a Sanctuary, etc. 

CAP. I.  
Wherein some things are briefly premised by way of direction, (especially for the hidden man of the heart) in & about the keeping of a fast.  
BEfore I come to the words, give me leave (only in one word) as concerning the duty and service of the day, to remove one stumbling stone out of your way, and break one snare in pieces, whereat (it is to be feared) many stumble in such occasions as these, and are ensnared.  
1 Therefore briefly you are to consider, that in these duties which we call fasting and humiliation of ourselves before God, there is such a difference of parts and circumstances, as was in the Law, (as our Saviour expresseth upon occasion, to the Scribes & Pharisees) between tithing of Mint and Cumin, and exercising of Mercy, and executing Judgement, these are called the great things of the Law: implying that those other were matters of inferior consideration. So there are in this duty, in this Great and solemn service, some thing that ought, and are necessary, and fit to be done; others wherein the main weight, and importance of it stands: as Christ told the Pharisees, that for the tithing of Mint and Cumin, they were things they ought to do, as well as the keeping Mercy and Judgement, though these had the pre-eminence, and were the great things of the Law.  
2 Those things in this duty, which ought not to be left undone (though the life of the duty lieth not in them) are such as may go under the name of bodily exercise: which I shall not need to recapitulate particularly, because (as I conceive) they are every man's knowledge; as namely, fasting, not only from our ordinary repast, as eating and drinking, but likewise from recreations, costly apparel, and many other things, wherein the fancy of man is apt to take a delight and refreshment. And so your bodily presence before God in the assembly for a greater space of time than ordinary. To this head, I may refer likewise those contributions that you use to make unto the poor upon such occasions as these. Now all these are things very fit to be done, but yet you must take heed (this is the stumbling stone that I speak of, that I would remove,) first, that you place no weight at all, or as little as possible may be, in the most strict and literal observation of these things, lest you lose the crown of the service, and reward of the day; for such exercise profits little (as the Apostle speaketh) except it be (perhaps) to make the surface or appearance of the service, the more comely, & solemn. But now the Mercy, and the Judgement, and the Great things of the Law, the Great things of this day, and service, are the exercise of the spirits, as first the summoning, and gathering together into your memories; next a serious, and affectuous consideration, than an acknowledgement of the sins of the nation. So likewise a confessing (in this sense) of the sins of your own souls, and the sins of those that are under your hand and charge, yea and of the sins of your forefathers; even to the breaking of your hearts, and the humbling and laying low, the smiting down, and wounding your spirits and consciences in the sight of God.  
3 Next to this, your serious purposes and resolutions taken hold of by a fast and a single hand, of being divorced from all your known ways of your several sins: not only your plucking out, and cutting off, but casting from you also your right eyes, and your right hands. This is another thing that is of the main body, or rather of the very heart and soul of this duty, viz. reformation and truth of repentance. Lastly, your humble requests, and earnest strive, & struggle with God for the pardon of the sins you have confessed as well national as personal, the putting forth your strength and might, yea and the increasing your strength and might, the provoking your hearts to do more and more in this kind, in importuning the God of Mercy to pour out of his grace and goodness abundantly upon your persons, and upon your land, in all manner of expressions thereof, which concern the peace, either of the one or the other. For there is no man, but if he hath once smitten the rock of his heart, and gotten out prayers and requests unto God, let him smite the second time, and the third time, and he shall find that the waters will still flow more and more. For there is spring upon spring, desire upon desire. Many rich veins and mines of this treasure, that might with labour, be digged out of the soul, etc. And this is the fourth and the last thing.  
4. Now this is that I desire to give you in by way of caution, that you charge little of the weight of the day upon the former things mentioned, or the literal observation of them (though never so strictly observed) for there is little of the substance of the duty in them, when you have done your utmost; but all the strength and weight, and hope, and power of the service lies in the latter. And yet I would not have you charge these neither beyond their strength, and beyond what they are able to bear: As Paul would not have any man to think of him above what he either saw in him or heard of him, (2 Cor. 12. 6.) that is, above what he had sufficient Ground to think; and therefore let our thoughts be commensurable to the nature and quality of the things. Thus fare you may build upon them, and thus fare you may trust unto them, in regard of the testimony from heaven given unto them. If so be they be done with truth of heart, and performed as in the sight of the God of heaven and earth, you shall see that light will arise out of darkness unto you, and that the heavens are ready, and do but wait till the earth calls. Only you must not think that the Good, the reward that comes upon those services, is from the merit or desert of any thing you do, or from the strength, or worth of grace received, to go through such a work: when you have caused your voice to be heard on high, no you must know that all the blessing, and the virtue, that seem to come out of such things, even the holiest duties, in the holiest manner performed, lies rather in the strength of the promise of God, in that truth and faithfulness of his which inclines him to perform, and make good, all that grace and goodness, that he hath been pleased to settle and confirm under the great seal of heaven, unto such duties and services as these. (But this by the way only) now come we to the words themselves. Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread, and he shall be a Sanctuary, etc.   

CAP. II.  
The context briefly opened; the coherence and sense of the words (in part) cleared, with some brief conclusions raised from them.  
THe Prophet having prophesied of the coming of the great, and mighty King of Assyria in a very terrible manner with a great host both against the two Kingdoms of Syria and Israel, where they should spoil all. vers. 7. and also against judah, where he shall prevail fare too, and reach even to the neck, which we know is immediately joined to the head, meaning that he shall prosper, and carry all before him without resistance, till he came at jerusalem itself, the head of that state or Kingdom, vers. 8. where notwithstanding he doth (in effect) threaten him, that he shall be made to lay down his proud waves, where his great army made up of several nations, with all their consultations and projects, shall be broken in pieces, and ruined utterly, vers. 9 10. though they gird themselves, yet they shall be broken in pieces, yea though they take counsel, yet it shall come to nought; having (I say) prophesied, and foretold all these things in the 11. vers. he seems to give a reason, of what he had with so great confidence affirmed, in the last words of the 10. vers. which was, that though they spoke the word, yet it should not stand, that is, though they made never so sure account, to swallow up jerusalem and all, and concluded that it was as good as done already, yet it should be otherwise; they would be confounded in such their hopes, and expectations; and that for this reason, because God is with us; viz. to protect, save, and deliver us▪ as the presence of God usually importeth in the Scriptures.  
2 To prove that God was with them, and would deliver them, he goeth on vers. 11. in this manner; for the Lord spoke unto me, with a strong hand (that is, by an effectual and powerful motion of his spirit) and instructed me that I should not walk in the way of this people, that is, of the generality of that people amongst whom I live, who refuse (or despise) the waters of Shiloah, because they run softly (as he expresseth it vers. 6.) that is, that provision of strength, and means of defence they had, because in outward appearance, and to the eye of flesh and blood, who never reckon upon God's presence, never value or count of that in such a case) it was but low and mean, and no ways likely to hold out against the strength of their enemies, and therefore rejoiced after Rezin, and Remaliahs' son, that is, admired the riches, strength and power, that the King and State of Syria and Israel had, desired and sought by confederations, to equalise themselves in power unto these.  
3 This being the way of this people (saith the Prophet) the Lord by a strong hand instructed me, and (in and by me) the rest of his people with me, saying; say not ye a confederacy to all them, to whom this people shall say, a confederacy; that is, seek not, desire not, any such external aid, or addition to your strength, as they seek after: say not ye a confederacy to all them, etc. that is, not to any of them all: for so this word of universality, All (according to the propriety of the Hebrew language) is to be taken distributively, for any one comprehended within that universality, to which it is applied in such a case: As Eph: 4. 29. (to pass by many other instances) let not all corrupt communication, (for so it is in the original) proceed out of the mouth: that is, let no such communication proceed, etc. it follows in the Lord's Lecture of instruction to his Prophet, and People: neither fear you their fear, neither be afraid: as if he should say: they fear the weakness of their own strength, and are afraid, and troubled at the great strength, and power of their enemies: but neither fear you the one, nor be afraid of the other: but sanctify you the Lord of Hosts, and let him be your fear, and let him be your dread: that is, fear nothing, little nor much, but him alone: do not only dread him alone, but fear him alone likewise: let him and nothing else whatsoever, be the object and motive of that passion within you, not in the deeper and sorer motions of it only, but in the least and lightest of all.  
4 To come now (briefly) to matter of observation and Doctrine: first, from the connexion here found, between Gods commanding, and promising, between service required, and reward promised, observe: That God hath no desire or intent, to be served by his creature for nought: all his precepts are attended and (as it were) waited upon, by promises: yea his precepts are but subservient to his promises; he commands chief that he may promise and perform accordingly; no man shall work for him, but he shall eat of his meat. Sanctify him, and he will be a sanctuary, or secure you.  
Secondly, from the order or method the Lord here useth, first, requiring service, and then promising reward; observe: that God will stand upon his prerogative, the prerogative of his Godhead, which is to be first served. He will do all things like a God: he hath no table for any to eat at, but those that have first girded themselves, and ministered unto him, whilst he hath eaten, his precepts still go before his promises; neither hath he any thing for those by way of reward, that have nothing for him by way of service.  
Thirdly, from those words: Sanctify the Lord of Hosts: observe, that the sanctifying of God is a special duty lying upon the creature.  
Fourthly, from those latter clauses, let him be your fear, and let him be your dread, observe, that there is nothing to be feared, little or much, but God alone.  
Lastly, from that promise, vers. 14. And he shall be a sanctuary. Observe two things:  
First, that God is able to protect in times of greatest dangers in the midst of greatest evils; otherwise he would not have undertaken the protection of men in this case.  
Secondly, from the connexion of this promise with the duty of sanctifying God, mentioned in the former verse, observe: That those that will sanctify God (or honour God like himself, for that is the importance of the word sanctify, as we shall see hereafter) in times of danger or greatest trouble, shall have protection from him, shall be provided for in peace. This last is the point, that I cast mine eye chief upon, for the present occasion, though there be none of the former, but are worthy our best consideration, and would furnish us also with matter of meditation very suitable thereunto.   

CHAP. III.  
Containing Scripture demonstrations, of the first Doctrine.  
1. THe first point was, That God hath no intent to be served by his creature for nought. He hath no work to do, but he hath his reward, and that a gracious and and liberal reward for it. There is no command of his, but hath his promise suitable to it, which shall be performed in its season, and is as good to him that obeys, as money in his purse (as we use to say) as good as present payment, & performance out of hand, we shall not need to make a labour of the proof of this: the Scriptures seem not to rejoice more over any truth whatsoever, than this; we shall take sparingly from the heap, Esa. 45. 19 I have not spoke in secret, in a dark place of the earth: I said not unto the seed of jacob, seek ye me in vain. I the Lord speak righteousness, etc. God doth not require nor command any man, to seek him in vain: to seek him, that is, to serve and obey him: which (I conceive) is called a seeking him, in regard of that loss of him we sustained, by our fall in Adam. First, in our creation, God was our portion and possession: by our sin we lost him, and knew not how to find him, or recover him a-againe, but God in mercy, willing to be found re-injoyed by his creature (in a way of righteousness) bids them seek him, that is, serve and obey his voice, and this he assures them, he doth not require of them in vain: meaning, that if they would thus seek him, they should find him, that is, they shall recover their ancient and first interest in him, and he would deal as graciously and as bountifully with them, (if not abundantly more) as ever he meant to have done, had they continued in his first covenant, had they never lost him. And this abundant reward which he intended towards them, if they would seek him (as he required of them) may well be employed in the figurative expression here used: I said not, seek you me in vain, that is, I required not this of you, upon any other terms, nor with any other intention, then of your own unspeakable and infinite advantage. It is that kind of expression which they call a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which is, when a rich sense or meaning, is put into low and mean words. As in that of our Saviour, Matth. 10. 42. Verily I say unto you, he shall not lose his reward: the meaning is not, that he shall have something, or that he shall have that which shall be as good to him, as that which he parted with, his Cup of cold water, (though the precise letter of the words reacheth no further than thus) but the true and apparent meaning and importance of that promise is, that he shall be richly and abundantly rewarded. Besides very many like expressions in the Scriptures. So again, jer. 2. 31. O generation, see ye the Word of the Lord: or take heed to the Word of the Lord (as the former translation hath it) have I been as a Wilderness unto Israel, or a land of darkness? Wherefore say my people than we are Lords: we will come no more unto thee? as if he had said, if whilst they served me, I had not been gracious and bountiful unto them, if requiring of them to be as Eden or the Garden of God unto me, fruitful in works of righteousness and holiness, and I had been nothing but a Wilderness unto them, they might with some pretence and colour, have said thy had been Lords, that is, that they had power to do with themselves, and disposed of their service, as and where and to whom they pleased. But the case being fare otherwise, and their service always, abundantly recompensed and rewarded by me, they have no cloak for their revolting and apostasy from my service.  
2. Yea it is not only a truth that God will not suffer such services of his creature to go unrewarded, as have the true nature and spirit of services indeed, such as are performed in love and with truth of zeal to his glory: but even to those that have been but half services, that have been services in the letter and outside only, he hath (for the most part) gratified abundantly. Thus in Ezek. 29. Verse. 18, 19, 20. to Nebuchadnezzer, who served him with his army against Tyrus, he promised the lands of Egypt with all her spoil and treasure, for his reward. So to jehu, for that service he did unto God, in rooting out the house of Ahab, he granted the succession of the Kingdom of Israel to him and his children for four generations, 2 King. 10. 30. so to Ahab himself, in reward of that outward and formal repentance, which reached only to the rending of his , and putting on and lying in Sackcloth, and outward abstinence, and walking softly, (for it reached not his heart in any effectual change or conversion unto God) yet we know God gratified this repentance of his (such as it was) with the deferring of that judgement, he had intended against him and his house, for his days. Many other like instances there are of this particular in the Scriptures.   

CHAP. IU.  
Wherein the four first grounds of the Doctrine are briefly laid down, and opened.  
THe Reasons of this point are;  
First, God will not be served by his creature for nought, because the love that he bears unto his creature man, being the workmanship of his own hand. I shall not need to prove this love of God to men; the Scripture, nay the whole world is full of it, I mean of the sweet fruits and expressions of it. Yea the truth is, that this same root; The love God bears to the World, bears fruit fare more excellent and glorious, then that we now speak of, this rewarding men for their service done unto him: so that we may easily give way in our apprehensions and judgements to this: So God loved the world, (saith our Saviour, joh. 3. 16.) that he gave his only begotten Son, etc. It was a thousand times more to give such a gift as jesus Christ was, freely to the world, then to give the greatest reward under heaven (yea or in heaven either) to the meanest service that could be performed. Love is kind, or bountiful (saith Paul, 1 Cor. 13. 4.) that is, is of a communicative nature or disposition. And if this affection out of it's own nature, property, and inclination, otherwise unprovoked, disposeth to doing good, or giving gifts, to those that are loved; how much more is this nature and property of it strengthened, when those that are loved are also serviceable, and still ready to obey and fulfil the desires of the lover. As if a man loves his child because he is his child, how much more doth he love him, when he serveth him? This is one reason of the love of God to man.  
2. The second reason may be the royal and bountiful disposition in God: It is the peculiar genius or spirit (as it were) of this disposition, which we call bounty, to reward services, and that with a liberal and full hand, above the level (as it were) or nature of them. This bountifulness in God the Scripture often expresseth. David speaking of the judgements or commandments of God, tells us (to the glory of God in this behalf, Psal. 19 11.) that in keeping of them there is great reward. So it was this bountiful disposition in God, that was the foundation upon which Paul built that high saying of his, 2 Cor. 4. 17. For our light affliction which is but for a moment, worketh unto us a fare more exceeding eternal weight of glory; light and momentany afflictions could never work after such a rate of recompense and reward, did they not work upon the glorious munificence and bounty of God. A manifest demonstration of this disposition in God you may see in Gods abundant rewarding of Abraham for the obeying his voice, Gen. 22. 17, 18. This for the second Reason.  
3. Again, a third reason why God will reward all the services of his creature, may be because he desires to manifest and make known both these gracious dispositions of his to the world. He rewards his servants both because he loves them, and is bountifully disposed: as likewise because he desires to make a discovery of both these properties in himself. As a man may build, partly because he hath skill in architecture, and so building is a natural kind of exercise or employment to him, and in that respect, delightful: and again he may build too, to express and show the skill and insight sight he hath into that art: So God may reward those that serve him, partly, because the goodness of his nature, his love and bounty leads him thereunto, in which respect it is suitable and delightful to him to do it (though he had no further end or intent in doing it; partly because he desires to make known unto his creature, how he is disposed both those ways, both in point of love to his creature, and bountifulness of nature also. And this discovery or manifestation of these two natures or properties in God, may be called their perfection, in such a sense as Christ himself, 2 Cor. 12. 9 saith, that his strength is perfected through weakness: And Abraham's faith is said to have been perfected by works, Iames 2. 22. Any thing that is excellent and glorious, whilst it is kept secret, and remains invisible, suffers a kind of imperfection, and wants something that belongs unto it, and which would in some respect, in an external consideration, better the condition of it, that is to say, discovery or manifestation. As the Sun when it is in the eclipse, or a candle when it is in a dark Lantern, or under a Bushel, though there be nothing internally defective or wanting to them, no more than when the one shines in his might, and the other is put on a Candlestick, yet they are in a kind of suffering condition; the native inclination or tendency in light being, to be seen, or to enlighten others. So the excellencies, and virtues, and glorious perfections in God; love, bounty, power, wosedome, etc. though they be internally perfect and entire, and wanting nothing of their perfection (in that kind) whilst they remain unknown and undiscovered to any but to himself; yet it is a kind of improvement to them, which the Scripture calls a perfection, when they are brought forth into a further light, when the knowledge of them is communicated ad extra. For that doubtless is the full and direct meaning of our Saviour's words mentioned: my strength is perfected in weakness, that is, that absolute strength and power I have to support my creature, receives perfection, such a perfection, as it is capable of, that is to say, discovery or manifestation, in and through the creatures weakness. In such cases it is best discovered, and consequently made perfect, or (rather) perfected, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The like may be said of all the other divine perfections in God: their manifestation is their perfection in this sense; so than this may well be another reason of the point, why God should reward the services of his people, viz. to manifest those two excellent properties of his, his love to his creature and the bounty of his nature.  
Fourthly, a fourth reason may be, the love that God bears to the righteousness or obedience itself of his creature, the desire he hath, or the delight he takes, to have his voice, and his Laws obeyed by men. The Lord takes a pleasure, and holy contentment to see men walking in ways of righteousness, to see their hearts and hands lift up to his Commandments. And because he would fill the world with righteousness (if it might be) he would have all the plants, all the vines in his great Vineyard the world, laden with clusters of these Grapes; he therefore strengthens the hands of men hereunto, by propounding and promising them large rewards for such works. The Scripture speaks much of this disposition in God also, his love to righteousness, his delight in the obedience of men. The righteous Lord loveth righteousness, (saith David Psal. 11. 7.) meaning in men, or in his creatures: and that with a love, redundante in personam (as they say) that is with a love flowing over, and redounding to the persons working it: as it follows in the latter clause of the Verse, and his countenance beholdeth the just, that is to say, with favour and acceptation; he takes a pleasure to look upon them, in the ways of their uprightness. So 1 Sam. 15. 22. The Prophet informs us of the same disposition in God. Hath the Lord as great pleasure in  offerings and sacrifices, as when the voice of the Lord is obeyed? Behold, to obey, is better than sacrifice, and to hearken is better than the fat of Rams: implying, that the Lord takes a holy and solemn contentment in the obedience of his creature, for being of a holy and righteous disposition himself, he cannot but sympathise & be affected with the same ways and courses wheresoever he finds them: as David employed in the words before mentioned: the righteous Lord loveth righteousness, intimating that his own righteous disposition, is the ground or foundation of this his affection, to righteousness in others. Now then, as no man but will use means and seek to have and enjoy that which he loves and takes pleasure in, yea and if it may be, will seek to have it in abundance: So God loving righteousness and obedience in men, layeth out for it in the world, holding forth rewards, and ample considerations, to those that will accommodate and pleasure him therein. God's promises, are (as it were) the seed of obedience to his Commandments.   

CAP. V.  
The Doctrine further opened and established, by an addition of three grounds more.  
Again, in the fift place, God promiseth rewards to those that serve him (haply) for this reason also: because this is the most proper and natural way, or method, to deal, and treat with his reasonable creature, man, for that commodity of righteousness; it is a course most agreeable to the principles of his nature and being, and likewise to the terms of his condition. It is a known commendation of the wisdom of God, and sweetness of his providence, disposing and, governing all things, to comply, and follow, to go along, and fall in with the several tempers, frames, natures, and properties of his creatures, so as to act and move every of them, by ways and means peculiarly fitted to them. When God made balam's Ass to speak, to reprove the madness of the Prophet, (as the Scripture speaks) he did not effect it in such a way, or by such means, as he used to move his Prophets, (as for example, Isaiah, or jeremy) to speak to the like purpose, to reprove the false Prophets amongst them. He did not enlighten the fantasy of the Ass, to know or understand, the weight, or intent of what she spoke: neither did he move her by way of cöscience, or reverence of himself, to utter what she spoke, or the like, which was the method he used with the Prophets, in like cases, but only by the Ministry of his Angel (as is most like) acted the tongue of the beast to shrike the sound of those words in the air. So in procuring obedience from the Sun, Moon, and Stars, Winds, Seas, etc. (for these obey him too, and fulfil his words in their courses, and motions, Psal. 148. 8. he doth not proceed after the same method, wherein he walks with men, to procure obedience from them, because they are of a different creation, and frame, from these: he doth not promise rewards to the Sun, or Moon, or any irrational creature, to persuade them to obey, nor threaten them to keep them in from disobeying, because they have no principle in their natures, capable of such impressions: but he hath put natural propensions into them, which are sufficient to carry them on in their ordinary and natural motions, while he is pleased to support them, and when he would have them forsake or cease their natural motions; as in case of miracles, there he overbeares them with a strong hand of absolute power, and rules them (as it were) with a rod of Iron. But when he comes to work obedience out of men, whom he hath endued with principles of reason, judgement, understanding, desires of their own good, fear of evil, etc. He applies himself to these in such a manner, that all these powers and abilities in their natures may be acted and exercised withal: which is done by addressing himself unto them, in a way of promising rewards, if they will obey, and threatening punishments, if they obey not▪ In this sense, speaking of his manner of dealing with Israel of old, to persuade them to his service, and the obedience of his law, he saith (Hosea 11. 4.) He drew them with the cords of a man, that is, he dealt with them, to make them an obedient people unto him, in such a way, and upon such terms, as were proper and fitting for men to be dealt withal: implying, that God hath other cords to draw other creatures unto him, when he is pleased, and hath occasion to do it.  
This then is another reason for the point, God deals with men for their obedience, and service in a course suitable to the natures and dispositions of men.  
2 Sixthly, God therefore promiseth rewards, and recompenses to the services of men, (and those very ample and large) yea and will assuredly perform them accordingly, that so he may commend his own infinite worth and greatness: and give his creature to see, and understand, how highly he values himself, that his creature also may strive, and make conscience to value him accordingly. For this is to be known and considered, that the greatness and goodness of God, (which is indeed true greatness) together with his own thoughts or judgement hereof, (which doubtless are according to truth, and commensurable thereunto) are both to be seen, as in a glass, in those rewards, those large and vast recompenses, which he bestows upon those that do him service: as well (if not better) and with more clearness, than in the horror and punishments of those, that have rebelled against him, and if he should either not reward at all, or give but some low, & common rewards, to services done unto him, he should much obscure and darken his own infinite worth in the eyes of his creature: we have a common saying amongst us, that there is no service to the service of a King. And so proportionably, the services of men that are great on earth, especially if they have but that wisdom, to make the best of their outward greatness in a civil and moral way; are better than the services of meaner men. One special reason hereof is, because Kings and Princes, do not properly give wages, but rewards to their servants, that is, in those recompenses which they give for service done unto them, they put in the consideration of their own greatness, over and above the strict value of the service, simply considered in itself: which is not so much a point of equity, as of wisdom in them (though there be a kind of equity in it too,) for by this means they do inform the world that they are sensible of, and understand their own greatness, and so impose a kind of awfulness upon them, and a necessity of considering the same also, so the great God of Heaven and Earth draws (as it were) the similitude and proportion of his own excellent greatness, in those great rewards he gives to those that serve him: and withal makes it known to the world, that he understands himself to the utmost: and so raiseth suitable apprehensions of himself, in the minds both of men and Angels. In which regard they are said to speak stout words against the Lord, that say, it is in vain to serve God. Mal. 3. 13, 14. They that seek to abolish, or take away the bountifulness of God in rewarding those that serve him, fall very heavy upon him, and bear the world in hand, that he doth not much regard himself, nor value his own greatness (if there be any greatness in him,) and consequently, teach and tempt the world to esteem lightly of him also. And God accordingly, when he speaks of recovering that honour and glory, which men by such thoughts or words take from him, expresseth himself thus, vers. 18▪ Then shall you return, implying, that they were fare out of the way before, and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not The greater difference God maketh between those that serve him, and those that serve him not, the more fully he vindicates his own greatness and glory. And this is the reason (I conceive) why though God loves righteousness and obedience in his creature (as was touched before) yet he doth not love them so much simply for themselves, nor for that sympathy, and agreement they have with his own righteousness and holiness, as for that advantage or opportunity they offered unto him, of drawing that lovely expression of his own greatness in the reward of his creature: which seems to be the sovereign, and highest end of all God's works, and of his going out of himself, in the way of creation. The Scriptures are many, and very pregnant, which show, that God requires obedience, and service from men in subordination to their reward and happiness, or for that end, that he might reward them, as Psal. 81. 13. Oh that my people had hearkened unto me, and Israel had walked in my ways! Why? What benefit, or booty, what heaven had this been unto God? Yes: see the 14, 15. verses. I should soon have subdued their enemies: and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto him: but their time should have endured for ever. As if he had said, God had then met with those summer fruits, which (of all others) his soul longeth for, viz. an opportunity of rewarding. So in the 10. Deut. 12. And now Israel, what doth thy Lord thy God require of thee, what? that thou keep the Commandments of the Lord, which he hath given as for that advantage or opportunity they offered unto him, of drawing that lovely expression of his own greatness in the reward of his creature: which seems to be the sovereign, and highest end of all God's works, and of his going out of himself, in the way of creation. The Scriptures are many, and very pregnant, which show, that God requires obedience, and service from men in subordination to their reward and happiness, or for that end, that he might reward them, as Psal. 81. 13. Oh that my people had hearkened unto me, and Israel had walked in my ways! Why? What benefit, or booty, what heaven had this been unto God? Yes: see the 14, 15. verses. I should soon have subdued their enemies: and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto him: but their time should have endured for ever. As if he had said, God had then met with those summer fruits, which (of all others) his soul longeth for, viz. an opportunity of rewarding. So in the 10. Deut. 12. And now Israel, what doth thy Lord thy God require of thee, what? that thou keep the Commandments of the Lord, which he hath given thee for thy good. So in the 12. of Deut. 25. So likewise the 26. of Deut. 18, 19 and the 28. of Deut. So in john 10. 17. Therefore doth my father love me, because I lay down my life: (but that is not all, but) that I might take it again. It was not simply Christ's laying down his life, but his laying it down in such a way, and upon such terms, that he might receive it again of his Father, id est, his laying it down in a way of righteousness, that so his Father might restore it again unto him with an abundant increase, and recompense of glory, this was that (saith Christ) that drew out my Father's affection so abundantly unto me. So that however it is not to be denied, but that we were created by God for his worship and service, yet his superior and greater end in creating us was our being rewarded, or our glorification, and happiness by him; or, the serving of himself in rewarding us, and therefore the Holy Ghost (I conceive) when he speaks of this end of our creation, our glory, speaks of it with a more emphatical and significant kind of expression, than of the other: as 2 Cor. 5. 1. For we know, that if our earthly house of this our tabernacle were dissolved, we shall have a building of God, a house not made with hands, eternal in the heavens: for we that are in this tabernacle do groan being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life, etc. for he that hath wrought us for the self same thing is God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c for this very self same thing, that is to say, which he had spoke of, vers. 1. our house made without hands, eternal in the heavens, (meaning our utmost glory) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Saint Paul) God made us for this very self same thing: as if all Gods other ends concerning us, were nothing in comparison of this, or at least were all contained or comprehended in this.  
3 Seventhly (and last) another reason of the point may be, to leave the rebellious and disobedient without excuse. This is one thing which God stands much upon, concerning those that shall perish and be destroyed, and which he will provide for with a high hand, that their mouths may be stopped; that they may not be able to lift up a word or thought against his proceed against them, in their condemnation: now we know (saith S. Paul, Rom. 3. 19, 20.) that whatsoever the law saith, it saith it to them that are under the Law, that every mouth may be stopped, and all the world be obnoxious (or subject) to the judgement of God. And verse 4. Let God be true, and every man a liar, as it is written: that thou mightest be justified in thy words, and overcome when thou art judged. viz. touching the judgements thou executest, & the punishments thou inflictest upon wicked men. For God is seldom judged, or questioned, but about his proceed against sinful, and disobedient men: and besides it is evident, that he speaks of this particular in this place: now God will always be sufficiently provided for victory in this kind: he will cut off from wicked men, and from all those that shall rise up to plead for them, all matter of defence, apology, or excuse, that might be pleaded for them. And he so much esteemeth this full, and entire justification of himself, in the condemnation of the wicked, that he highly respects any service or means used by men, tending thereunto: upon this ground it was that Paul concluded for himself, and other faithful and diligent Preachers of the Gospel (2. Cor. 2. 15.) that they were unto God the sweet savour of Christ, as well in those that perish, as in those that are saved: that is, they made Christ advantageous, and acceptable unto God, not only in the salvation of those that believed, but in the condemnation also of the wicked: viz. because the effectual proffer and tender of Christ, and salvation by him unto them, removed the cause of their condemnation as fare from God as might be, and cast it upon their own necks, and left them without excuse: so amongst divers other means and circumstances, that God in his wisdom hath belayed for this end, to leave wicked men naked to judgement, and without excuse, this particular we speak of, is one, his promising such rewards, to those that shall obey him. If he had been a hard master, and would have had the service and labour of men for nothing, this had been a colourable pretence for such men, why they refused his service, (as was proved before out of jeremy, 2. 31.) But now requiring nothing from any man's hand, no worship, no service, no obedience, but for which he promiseth consideration to the full, reward upon reward, recompense upon recompense, if now they will burst his yoke, and cast his cords from them, if now they will walk stubbornly against him, and be disobedient, the blood of their souls will be upon their own head apparently: and when God judgeth them to death, or sends them quick to hell, they cannot say unto him, why dost thou so? Themselves can answer such a question too well, to ask it. This for the seventh and last reason: the uses of the Doctrine are,   

CAP. VI  
The first use of the Doctrine for confutation of two dangerous errors briefly pointed at.  
FIrst for confutation: and that of two opinions.  
First, If God hath no intent to be served by his creature for nought, but so many precepts, so many promises, either expressed, or employed, either distinct, or in complication, that is, either so many in number and tale, or so many in weight, and worth, than that opinion, or imagination rather (if the name of a Frenzy be not fit for it, then either) which was maintained by some in Malachi's time, namely, that it should be in vain to serve God, must fall to the ground, and be attainted of blasphemous untruth. Whether there be any in presence this day so fare delivered up to a reprobate mind, as to have their judgements coupled with such an error, I know not, if any man find any grudging, or secret heaving in his thoughts of such a conceit, let him weigh and consider seriously, what hath been delivered in the Doctrine: and this, (through the blessing of God) may be a means to deliver him out of a great, and dangerous snare of death. He that saith, the God of Heaven taketh no regard of them that serve him, hath no intent of doing more for them that obey him, then for others shakes one of the main pillars of the heaven of Religion, and goes about to undermine the foundation of the throne and Kingdom of God amongst men. I have done with this: the opinion is wicked, and will fly (I trust) fast and fare enough from us, though there be none to pursue it.  
Secondly, for confutation: we might strengthen our hand abundantly from the Doctrine delivered, for the opposing and overthrow of another opinion of the same blood, and of near affinity with the former, which denyeth the immortality of the soul: or (which upon the matter, falleth in with it) denieth the resurrection from the dead. This opinion hath heretofore looked out of many atheistical spirits abroad into the world, and the nakedness of it been covered with the best fig-leaves, that the wisdom of the flesh, and the learning of hell could find out for it: and it is much (if not more then to be feared, that at this day, it walketh amongst us, like the pestilence, in darkness: and is kept like a sweet morsel under the tongue of many, yet hoping this assembly to be wholly clear from the infection, and that the blessed hope of immortality hath delivered you from the sinful and accursed hope of perishing like the beast; I shall wave this disputation also; when I have spoke this one word, that he that is not willing to have his soul immortal, is not willing to have any God at all, if he knew how to help it. Only by occasion of my naming the error, in this the day of our humiliations before God, I cannot but impose a tax of sorrow and tears, and contrition of soul upon myself and you, for this and for many other corruptions of judgement, and breaches that have been, and daily are made amongst us, upon the everlasting Gospel of the everlasting God, partly by men of corrupt minds, and partly by men unlearned, and of unstable judgements (as Peter speaks) for that rolling and troubling those pure streams of the sanctuary. This for the first use of the Doctrine, which is for confutation.   

CAP. VII.  
Wherein the Doctrine is further drawn out in an use of Instruction, and that in two particulars.  
1. THe second use of the point is for Instruction, and that in two particulars.  
First, If God be a rewarder of those that seek and serve him, then observe hence by way of instruction, that it is no lost labour, no time ill spent, that is spent in the service, and worship of God: we may say of the service of men, many times, as Solomon speaks of the fear of men, Prov. 29. 25. That it brings a snare upon men, out of which they never recover, and when it brings no snare, many times it brings nothing at all. Men are unthankful, and soon forgetful, of the best kindnesses, and services that have been done unto them: yea many are unjust, and defraud the hireling of his wages, and mussel the mouth of the ox that treadeth out their corn. Pharaohs Butler forgot joseph in prison, after he was restored to his place. And King joash remembered not the kindness of jehoidah the father, when he commanded Zachariah the son to be stoned to death: and james spoke of some that by fraud kept bacl the hire of the labourers that had reaped their fields, besides many other examples and instances of most unnatural and foul injustice, and unthankfulness both in Scripture ecclesiastical, and civil histories. But God (saith the Apostle, Hebr. 6. 10.) is not unrighteous that he should forget your work and labour of love which ye shown towards his name, etc. No he forgets nothing, he keeps a book of perfect remembrance of all done for him, throughout the world. To serve him is more for our profit a thousand fold, than it is to sow the fruitfullest soil under heaven, than that which brings forth an hundred fold. And therefore David saith, Psal. 119. 111. that he had taken God's testimonies, as a heritage for ever: meaning, that he looked to live by his service, he looked for at plentiful, and comfortable means of support and subsistence in the world, from his obedience to the Law, and precepts of God, as other men have from large possessions and inheritances.  
2 Godliness, if it hath the promises of this life, as well as of that to come (as the Scripture affirmeth it hath, 1. Tim. 4. 8.) doubtless it hath the performances also. And as the seekings, and services, and addresments of particular persons unto God, have never been unrewarded by him, but were still returned with abundant consideration into their bosoms, and that (for the most part) even before the sons of men, in very gracious, and large expressions in outward mercies, and blessings of this life: so have the seekings, and addresments of whole societies of men, of cities, states, and kingdoms unto him, much more. I do not believe, that any one instance or example can be produced out of the sacred records of the Scripture, where ever a city, nation, or people, did humble themselves before God (especially with prayer and fasting,) but the windows of Heaven were opened upon it, and the blessings and mercies sued for, poured down upon them. When the children of Israel were for their sins sold into the hand of the King of Aram, judg. 3. 9 and were oppressed and kept under subjection by him; we only read of their crying unto the Lord, and soon after he stirred up a deliverer unto them, who broke the yoke of this bondage from off their necks. In like manner, when upon a new score of provocations, God had suffered Eglon the King of Moab, to oppress them, vers. 15. the like cry and calling upon God presently fetched down from heaven another Saviour unto them, who soon broke the staff of this oppressor also. A third time, when notwitstanding former pressures, and former deliverances, they fell yet again to their old trade of doing wickedly against the Lord, and he gave them wages fit for their work, and sold them into the hand of jabin King of Canaan, a stouter oppressor (it seems) than either of the former; for he had nine hundred chariots of Iron: yet only suing and crying unto the Lord (as before) they soon got an execution, or a judgement against the nine hundred chariots, which was served by the hand of Barak, and Deborah. Again, a fourth time when they suffered grievous things under the Midianites, and were driven from their cities, houses, and dwellings, into dens, & caves in the mountains, and were mightily impoverished by them (as the story saith) yet the former means of crying unto the Lord, wrought so with him, that he presently sought, and found them out a deliverer from under this calamity also. The rest of the Tribes of Israel, which had been twice beaten by the Benjamites, upon the second humbling themselves before God, obtained a great victory. We might instance of all those other fasts and h●miliations mentioned in Scripture, as that of Ezra, chap. 8. that of Nehemiah, chap. 9 that of Ester, chap. 4. that of jehosaphat, 2. Chron. 20. that of Niniveh, jonah, chap. 3. There was none of all these seekings of God, but that found him: the service scarce performed; but it was attended with a reward.  
3 So that we may build upon this foundation as high as the heavens, if we had wherewithal to do it, if our hearts will serve us. If we serve and seek God with upright hearts, and do not make him to serve with our sins (as the Prophet's expression is) that is, subject his will to ours, and make him bear such burdens, as are not meet for him to bear,) we shall have our hearts desire, whether it be in the depths beneath, or in the heights above, whether it be the flower of the wheat, or the honey out of the rock: if the out stretched arm of the Lord can come at it, we need not fear: God will not be sought nor served in vain: he knows his creature must live and subsist by him: and he that will do his work, shall eat of his bread.  
4 It is true, we have many great, and important suits and requests to put up to the throne of grace, and to solicit the Almighty about this day, as the pardoning the great iniquities, & mighty transgressions of the nation, the healing of the sores of a land which shaketh, and whose foundations are out of course: the taking off the wheels of the chariots of our enemies, who are driving furiously against us: the putting up the sword of his indignation into the place of it, which is now shaken over us; the making way for his Gospel, that it may run and be glorified through the land, through the midst of the rage and gainsayings of men, with many others of like consequence. Which if we should by causing our voice to be heard on high this day, draw out of heaven, and see brought to pass before your eyes, you will be (I conceive) as those that dream: you seek them (I fear) in some respect, upon the like terms, (it were well if you did so in all) that the Church of God sought for Peter's enlargement out of prison, Acts 12. They were at it close, and prayed earnestly for Peter's life and liberty: but yet they said, she was mad (though one of their own company) that brought them tidings, that their prayers had prevailed, and had fetched Peter out of prison: so you weep, and mourn, and are troubled in your souls, and lift up your cries to heaven, to obtain these mercies, and suits from God, but if a man should come in amongst you, and should say to you, that your prayers, and tears are accepted, that the Lord hath heard the voice of your weeping, and you shall have a speedy answer from heaven of all things: the iniquities of your people is forgiven▪ your land shall be healed, your enemies shall fall before you, and lick the dust at your feet: the Gospel of Jesus Christ shall run, and be glorified in the midst of you, etc. I fear you would say, (or at least think within yourselves) that such a man were mad. Well, follow you the work, and service you have in hand, as those Christians did, and call, and cry with your whole hearts, though your faith and hope of particulars, especially of present prevailing, be as short, and weak, as theirs (in all likelihood) was: yet you have the same God to do with that they had, whose eyes are as open to the prayers of his servants at this day, as ever, who cannot forget to be gracious, because he practiseth continually, and keeps his hand in ure daily and hourly. And therefore though you will not believe yourselves, yet suffer patiently, and take it not amiss, if others will believe for you, that God will give you, and that sooner than you can expect, a gracious return of this day's service into your bosoms. God hath not said unto you, this day serve me for nought, nor gathered you together, to seek his face in vain. This for the first point of instruction. It is no lost labour, no time ill spent, that is spent in the service of God: such labour, such service shall have that good measure (our Saviour speaks of, Luk. 6. 38.) rendered unto it, measure pressed down, and shaken together, and running over. If one world will not fill the bushel, there is another that shall make it run over.  
5 Secondly, if it be no part of God's meaning to be served by his creature for nought, but he will give rewards, and be bountiful to those that serve him, and hath declared himself upon such terms: then observe again from hence, by way of instruction, that it is a thing well pleasing to God, and no ways offensive to him, for all men to provoke and stir up themselves to the service of God, by the consideration of his bounty, and of those great and gracious things he hath promised to do for those that serve him. Doubtless, God would never have kindled this fire in the world (especially he would never have made the pile so great, and heaped on wood in that abundance he hath now done to increase the heat and strength of it) if it had been unlawful for the creature to have warmed itself at it. What? hath God cast out these golden baits out of heaven to fish for the hearts, and souls of men in the sea of this world, and is it not lawful for the soul to bate at them, yea and to swallow them? Hath godliness the promises both of this life, and of that which is to come, and May it not regard them? may it not touch, nor taste, nor handle them? May it not live, and strengthen itself by the hope of enjoying them? Hath God planted so many trees, so many precious promises, in the paradise of the Scriptures, and is it not lawful to eat of any of them? Hope must be no longer a grace, but a sin, if it be not lawful both to look at, and to look for the good things that God hath promised to those that love him.  
6 It is true, that God is, (as the Father expresseth it) sine intuitu praemii diligendus, to be loved (and consequently served) without any eye to a reward: that is, though he gave no reward to his servants, yet for his own sake he were to be loved (and served accordingly) yet now he is much more to be loved, and much rather to be served, now he doth reward so abundantly: And therefore it is not a thing only lawful, but necessary also, yea a matter of duty and conscience, to serve him for his rewards, at least to serve him more, and more willingly, and cheerfully. Otherwise we must hold, and maintain, that God is never the more to be regarded, nor to be loved, or served for all his promises, how great and precious soever they be: we are in never the more bonds or engagement at all unto him for these: which is a conceit, that both reason, and religion alike abhor.  
The best (indeed) and most spiritual use that can and aught to be made of the promises, and large recompenses which God gives unto those that serve him, is, to use them as glasses, wherein to contemplate and behold the glory of the love, goodness, and bountifulness of God towards the creature; and so indeed to be more provoked to the love and service of God, by what he seethe or feeleth of God, or from God, either in his promises or rewards, then by what he either seethe or feeleth of his own, or coming toward himself, in either. This, as the Scripture itself (I conceive) intimates unto us, in the frequent expression, of seeking the face of God. 1. Chron. 16. 11. and elsewhere: meaning by the face of God, some favourable or gracious expression of himself unto us in some mercy, deliverance or the like, wherein (as it were) the face of God, that is his love, goodness, bounty, etc. is to be discerned, but sinful (doubtless) it is to neglect, or pass lightly, either by his promises, or rewards, because these cannot be neglected or despised, but God himself must be despised in them, there being so much of him, of his grace, goodness, and bounty in them; it being every whit as true (and happily with truth of a greater weight and importance) concerning the promises of God, as it is concerning his precepts, and Commandments, that he that despiseth them, despiseth not man, but God, 1. Thess. 4. 8. And if it were not a thing lawful to provoke, and stir up ourselves to seek God by consideration, and hope of his mercy, and goodness to be shown unto us, according to the exigency of our necessities, estates, and conditions: why do we keep these days of more solemn addressements, and deep humiliations unto him? or why have the children and servants of God kept them before us?  
8 It is evident from Scripture, that the hope and consideration of obtaining mercy from God answerable to their fears, and desires, and present exigences of their affairs, have still been the ground of all those more serious seekings of God, whether by prayer & crying only, or by fasting also (the chief whereof, were briefly mentioned unto you) If they had been foul, and sinned in so main a circumstance, as the ground and foundation of their service, would God have sealed his approbation and acceptation of them from heaven, with such gracious answers to their desires, as he did from time to time? Therefore we may be comforted and established in this point: that we sinne not at all, but approve ourselves unto God in his own way, by exciting and quickening ourselves to seek his face this day, by a hope and confident expectation of finding favour in his eyes, in delivering us out of the hand of all our fears, in turning away his judgements from us, & from our nation. God, as he commands the poor to speak entreaties to him: so he gives the poor leave to expect, and look for consolations from him: & in the strength of this hope, to lift up their hands in prayers, & entreaties unto him. So much for the use of instruction▪   

CAP. VIII.  
Two sorts of offenders censured by warrant from the Doctrine.  
1 In the third place by way of reproof. If God be so gracious, and bountiful in his rewards to those that serve him, than woe be to them, that serve him not: fire, and brimstone, and an horrible tempest (as David saith Psal. 11. 6.) is like to be the portion of their cup▪ Gods bounty and fullness towards those that serve him, is a great presage of his heavy and deep severity, and vengeance against those that despise him. O consider this (saith the same Prophet, with bowels of compassion rolled together) you that forget God, lest I tear you in pieces, and there be none to deliver you. Who are they that forget God? not only they that never think of him, that never come in places of his worship, that never join in the outward exercises of Religion, that never speak of him, etc. Men may do all these, and yet be of those forgetters of God: that shall be torn in pieces by him, and have none to deliver them. To forget God (in Scripture phrase) is when a man doth not remember him with such a remembrance which produceth effects suitable to the nature, holiness, and glory of God, as love, fear, obedience, etc. Other kinds of remembrances of God will rather turn to men's heavier judgement and deeper condemnation, than otherwise. To remember God with a neglect and contempt of him, is fare worse than a total forgetfulness of him: as that knowledge of God which the heathen had (whereof Paul speaks Rom. 1. 21.) not working in them the fear and service of God made them the more inexcusable, and consequently laid them open to the greater vengeance.  
1. The truth is, that all the judgements, all the threaten, all the curses, all the wrath, all the vengeance, all the terrible and intolerable things, that are found from the one end of the Scriptures to the other, they are burdens of the neglect of this serving of God, and shall be borne by those that do despise him, yea all the wrath and indignation of the Almighty that is poured out in fire and blood upon the earth, upon the heads of Kings and Princes, of Kingdoms and Nations, of cities and peoples, are nothing else but the rebukes of heaven for not serving him.  
2 The land about whose peace and safety we are contending, and wrestling, and struggling this day with him, that hath them in his hand, the great and terrible God of heaven and earth, is (as our hearts well know it, and feel it) a land of sorrows, of fears, of troubles, and of great anxiety, and perplexity of soul to the inhabitants thereof, even ready to consume and eat them up: but what are our sorrows, our fears, our troubles, our anxieties, and perplexities of soul made of? What is the matter, and (as it were) the very substance of them, but only our sins, our defectiveness, and wanting, our having been found too light in the service of God? and so the Scriptures use constantly to speak, to call punishments, sins, in some such sense or figure of speech, as the nation of the Jews, jacobs' natural issue and posterity, are usually expressed by the names of jacob and Israel, in the scriptures, because they came all out of his loins, and were sometimes nothing else, but jacob. Thus Esay 24. 20. The transgression of the land shall be heavy upon it; meaning their punishment for their transgression shall be heavy upon them. So again, Hosea 10. 13. Ye have ploughed wickedness, ye have reaped iniquity. So that our fears, our sorrows, our troubles, etc. are nothing but our Idolatries, our superstitions, our pride, our covetousness, etc. Can the bulrush (saith job) grow without mire? (job 8. 11.) and yet certainly God can more easily make the rush to grow without mire, than he can sorrow or trouble, without sin. Anger is not in me (saith God Esaiah 27. 4.) that is to say, till it be put into him: and how is it put into to him? by setting briers and thorns against him in battle, that is, by the raising up of weak and contemptible men in disobedience and rebellion against him, who are therefore resembled to thorns and briers, because they are ill to be handled, but easy to be burnt: so rebellious, and wicked men are troublesome, and offensive to God, and hard to be endured by him, but they are easy to be destroyed and consumed. And if anger be once put into the Lord, and the fire of his wrath be throughly kindled, except the fuel be withdrawn from it in time, it will burn terribly, even to the lowest hell: (as the Scripture speaks, Deut. 32. 22.)  
3 It may be you think (at least many of you, that are of weaker, and loser consideration) that you have your full load upon you, all things are as bad with you, as they can be, that there is scarce any room or place left in the body of the state or land, to have any new wound given it: that you cannot be in worse case than you are. A lass (as our Saviour saith to the Jews, Mat. 22. 29.) you are deceived not knowing the Scriptures, nor the power of God. As there is no fire or burning so vehement, or great, but by the laying on of dry wood, or casting oil upon the flames, will make it greater: so there is no affliction, no judgement, no calamity, so grievous, or so heavy, and terrible upon a nation, or people, but the iniquity and sin of the nation still continuing and increasing, the judgements of it may be yet increased seven fold (at least.) God is able to hold out as long in expending of plagues, and vengeance, upon the children of disobedience, and rebellion, as he is to hold out in mercy and goodness to those that serve him and obey him, which is to the days of eternity. And therefore, as Christ saith, (Matt. 11. 21.) that it shall be easier for Tyre and Sidon, than for Corazin and Bethsaida; and so for Sodom and Gomorrab than for Caparnaum in the day of judgement; and yet both Tyre and Sidon, Sodom and Gomorrah, are like to have a very sore, and terrible day of it, when it comes: so our present condition, though it be full of heaviness, and makes our bellies or bowels to sound like a harp within us (as Isaiahs' expression is, chap. 16. 11.) the land being like a wild bull in a net (as the same Prophet's expression is in a like case) bearing, and tearing itself this way, and that way, and not able either to find, or to make an issue out of its troubles, yet is it tolerable, & easy to be borne in comparison of what yet may be, if the hand of the Lord shall be stretched out against us still. Which extremity of misery, there is no ground of hope at all, that we shall escape, or be delivered from, except the whoredoms of jesabel, the abominable Idolatries, and superstitions of that mother of abominations be taken from between our breasts, except the blood, wherewith the land now for many years together hath been polluted, be some ways purged and attoned, except there be some short work made (in one kind or other) with the Agents and factours for the Sea of Rome amongst us, and the course, and the vent of her trade and merchandise stopped, (which yet increases daily) except judgement run down as waters, and righteousness as a mighty stream. (Amos 5. 24.) to bear down, wash, and carry away as well the strong, insolent, and countenanced impieties of the land, as those of less resistance; except the lion will be content to eat straw like the bullock, and live upon it too, that is, except the oppressor will cast away his rod, and the rich give over his trade of grinding the faces of the poor, & live upon that which is their own, in a righteous and innocent way: except the great profaneness of the land, cease from the hearts and mouths of men: in a word, except there be a reformation, at least of the crying sins, and loud provocations of the land, we must look to hear the sound of the trumpet of God's judgements, yet louder and louder amongst us, till it be exceeding loud and terrible indeed.  
4 For that hath been God's constant method in proceeding against a nation or people, to begin with rods, to go on with scorpions, and to make an end with lions, that tear all in pieces, and devour: except he be met withal in the way of his judgements, with repentance, and tears: destruction, still rising, and ripening, and coming on towards perfection, as the corn doth to the harvest, first the blade, than the ear, and lastly the full corn in the ear. The impenitency, and stubbornness of a people, despoyles the father of mercies, and the God of all comfort, of all his bowels and compassions: they turn the God of all grace, into a consuming fire: you must look to see your land an Aceldama, a field of blood, and your cities, and houses flaming up towards heaven like Sodom, except you compound with the Almighty for them in repentance: except you will ransom them with the casting away of your great transgressions. Sin when once it hath drawn blood of you, will never give over hunting and pursuing you to the death, except you first give over the following of it. A land of righteousness, turned into a land of wickedness, without repentance is no more meet, or capable of the mercy of God towards it, than the ragged and steep rocks are for a horse-race, or to be ploughed with oxen. The comparison is the Prophet Amos, in the 6. chap, 12. vers.  
This for the former branch of Reproof, bend against the faces of such, who regard not the service of God notwithstanding the bountifulness of his rewards, towards those that serve him.  
5 Secondly by way of Reproof (more briefly) If God be so gracious towards those that serve him, and will not be served for nought: then are those likewise children of reproof, who though they do not wholly despise, or neglect this service of God, yet they are afraid of being burdened, and overcharged with it: they will bind it to it's good behaviour, that it must not wrong, or hurt them, neither in their bed, nor in their bushel, I mean neither in their ease nor pleasures, nor in their business and profits. We have many like post-horses, who will run their stage lively enough, and with good mettle and speed: but it is death to them, to go never so little further: so is there a generation both of men and women amongst us, who can with some tolerable patience and attention go along with the minister of God speaking the Oracles of heaven, whilst the glass is running: but if he carrieth them a little further, though the great things of their own peace be never so earnest, and instant with them; yet (a lass) they are themselves no longer: they now begin to sweat, and to faint, and sometimes to nestle this way, and that; as if their seats by this time were grown too hot for them: or, as if all that is spoke after the hour is expired, were unsanctified matter, and borne out of due time: they cannot relish it, nor edify by it.  
6 To men of thus low and straitened spirits in the service of God, I shall only say this (for the present) that if God gave Rewards for his service, by neeked scant measure, if he gave so many heavens of an hour long apiece, as we hear sermons whilst we live, this were some tolerable ground for men to nourish, and suffer their hearts in such an humour: but they that say, they hope for good measure indeed at God's hands, measure heaped up, pressed down, shaken together, and running over, they that look for crowns of righteousness, for life, and immortality from God, by way of reward; for these men to nurture, and train up themselves, and their hearts in such degenerous, and unsuitable strains, and ways, as we speak of, to make their Epha so small, when Gods Omer is so great, is it not, as if (in Iehoash's comparison, 2. Kings 14. 9) The thistle in Lebanon, shall seek to the Cedar in Lebanon, to give his daughter in marriage to his sons: it is altogether unworthy the name, not of religion only, but of reason itself. But I shall not now insist any further on this.   

CAP. IX.  
Comfort from the Doctrine for those that are, and chief for those that have been, and yet continue the servants of God.  
1. IN the fourth place, by way of comfort, for those that are, but especially for those that have been, the servants of God. If God be indeed so open handed, so full of rewards to those that serve him, then let such, as have wrought to the throne of heaven, that have been diligent and faithful in the affairs and service of God, in case God hath done no great things for them yet, since they first entered his service, let them lift up their heads, and be comforted from hence: their work is all this while with the Lord, and will be shortly with them, even in their bosoms. As the Scripture saith of Christ, that he that doth come, will come, and will nottarry: so he that doth reward, will reward, and will not tarry: All your sufferings form Christ in any kind, all the labour of your love that ever you shown to any of the Saints; all your prayers and hear, and addresments unto God in any kind, all your holy conferences, and meditations, in their full weight and number, all your holy purposes and resolutions, all your stand up to plead the cause of God, or of his truth or people upon any occasion, all your instructions administered to the ignorant, reproofs, and admonitions to delinquents, yea all the diligence, and faithfulness you have used in your particular callings, in conscience unto God, if there be any other work, any other service, in any kind, wherein you have obeyed the voice of the Almighty: behold the exchequer of heaven is countable unto you for it, it is as good estate, as good strength, life, peace, joy, glory, as any Abraham, Isaac, and jacob, or all the Angels of heaven stand possessed of.  
2 As Peter speaks concerning the estates of one kind of wicked men, (2. Pet. 2. 3.) That their judgement of a long time lingered not, and their damnation slumbered not: meaning, that from their first entrance upon those wicked practices, their judgement and condemnation were coming nearer and nearer upon them daily, and not only so, but that they slept not, nor slumbered not by the way, that is, they gathered and increased weight and measure in their coming, every hour the execution of them was deferred, there was a proportionable addition made to them, so that they came full paid, and fell sore and terrible above measure upon them at last: so may it be said of that happiness and reward of the servants of God, which yet are not come unto them, that yet of a long time they linger not, they are upon their way, every hour and moment brings them nearer and nearer unto them: neither do they sleep nor slumber by the way: God will give reward, not for work and service only, but for time of forbearance also: the longer it is ere he makes us a return of our righteousness from heaven, he makes it so much the richer, and with the more advantage, when it cometh.  
3 It may be there are some among you (yea I hope there are both men, and women not a few, of whom I now speak) who have been heaving at this great stone, where unto all the shoulders of the land are this day put (if yet it may be removed) you have (I mean) humbled yourselves and afflicted your souls in private before God, for the peace of your nation, and people: and as yet you have eaten little of your labours, the heavens are yet as black, or blacker, over your heads, than they were: the judgement and destruction of the land, yet works before your eyes. Well, yet let this ground of consolation support you: God hath not been, neither ever will be sought of you, in vain: you must give your prayers and tears, your humiliations and fastings a little time to work, though you think it long ere you hear of them, there are others (on whomsoever they fall in another kind) will think they hear of them soon enough: when they fall down from heaven, in fire and blood upon them, they will be ready to think with the Devil, that they are tormented, they are destroyed before their time. And so for the service of this day, if you perform it, with all your hearts, and with all your souls, fear not, but it will do you as good service, as ever David's worthies did him. I will defend your land against the Romish Philistims, your enemies, and bring down the high looks, the pride and insolency of the sons of Anake themselves; the overgrown greatness of their statures, their six fingers on every hand, and six toes on every foot, the monstrousness, and formidableness of their power, shall not be able to deliver them out of the hand of your tears, and cries, and importunities, wherewith you have armed yourself against them this day. So much for this use also.   

CHAP. X.  
The first Doctrine concluded in an use of exhortation.  
FIftly (and last) for exhortation: If this be the grace and bounty of the great God of Heaven and Earth, that he will not be served by his creature for nought, but hath both purposed and promised to recompense all services, and whatsoever good thing any man doth, sevenfold into our bosoms; let us all be exhorted and persuaded from hence, without any consultations had with flesh and blood about the matter, to consecrated ourselves this day, (& so for ever) to this blessed service let us (out of hand) enter our names in the list or roll of his servants, & resolve from henceforth to work to the Throne of Heaven: let all other work, which is inconsistent with the work of God, be an abomination unto us, & let all our right hands forget their cunning when ever they shall offer to lift up themselves unto it: and as for that master, to whom we gave ourselves, indeed, as servants to obey in the days of ignorance, I mean unrighteousness, or sin Rom. 6. 16. let us break his yoke from about our necks, and cast his cords from us: let us trample his authority under our feet, & make an escape from his Iron Furnace, that so we may be at perfect liberty to run the ways of the Commandments of God, & have nothing to do, nothing to look after, but only the advancement of his throne & glory, & things subservient thereunto.  
But lest this may seem a hard saying to flesh and blood, to men that neither have known God, nor what his service meaneth (being the men, whose peace in special manner we labour and travail with in this exhortation) to be called off from the ease and pleasures sures of the flesh, and from the service of Mammon, who giveth them wages daily which they see, and taste and handle, to serve an unknown master, whose worth and service do no ways suit or sort with their spirits, I desire to propound a few motives or considerations to ease the burden of our exhortation, and which by the blessing of the most High upon them, being once gotten into their hearts and inward parts, may render the service of God, sweet and desirable above all things unto them.  
First therefore let such men consider, that he whose service is now tendered and recommended unto them, is the great, and excellent and mighty jehovah, the glorious possessor of Heaven and earth, who hath the heaven for his throne, and the earth his footstool, Who is attended by thousand thousands of Angels, and ten thousand times ten thousand stand and minister unto him, Dan. 7. 10. to whom the nations are as the drop of a Bucket, and the inhabitants of the earth as Grasshoppers, and are counted as the small dust of the balance, Esa. 40. Who is terrible to the Kings of the earth, Psal. 76. 12. and bringeth Princes to nothing, and maketh the judges of the earth, as vanity, Esa. 40. 23. In a word: he is that God, of the treasures of whose wisdom, goodness, power, glory, majesty there is no end, nor ever shall be: he is a God from everlasting to everlasting. If the greatness of a master be any recommendation of the service, if to pour water on hands that are honourable, be an employment of higher satisfaction to the minds of men, then on those that are meaner, if attendance upon majesty and greatness, be rather wages then worth, honour then service; then hath the service of the God of Heaven the pre-eminence; and no other employment, no other service whatsoever to be desired in comparison thereof; because his throne ruleth over all, he is infinitely exalted above all Gods. They are a pair of say amongst us, which are too strong in reason and truth to be gainsaid: that there is no fishing, to fishing in the Sea: no service, to the service of a King: and Solomon desirous to advance diligence and caresulnesse in business, all he could; had no greater encouragement, no price or crown of greater value to hold faith unto it then this; that it would be their preferment to the service of Kings. Seest thou a man that is diligent in his business? he shall stand before Kings: he shall not stand before mean men, Prover. 22. 29. Alas they that stand before anointed dust and ashes (I mean earthly Kings themselves stand before mean masters, in comparison of those who serve that high and lofty one, who inhabiteth eternity (as Esay speaks.)  
Secondly, this service of God, whereunto we exhort and persuade, is due debt from his creature: all reason equity and conscience stand up to plead the right & title of the Almighty hereunto. First the law of our creation or being, settleth this tribute we speak of upon God. He that is Alpha by will and good pleasure, is Omega by right & conscience: the beginning of a thing deserves to be the end of it. Give her of the fruit of her own hands (is Solomon's plea on the behalf of his virtuous woman, Prov. 31. 31.) and let her own works praise her in the gates. Who planteth a Vineyard (saith Paul) and eateth not of the fruit thereof? He speaketh this, not so much de facto, as de jure, not as a matter which simply men did, but as that which they did very lawfully no man taking the least offence at them for so doing. The scope likewise of the place, clearly evinceth this to be the meaning; which is to show, not that Ministers of the Gospel did receive, but that lawfully they might receive and look for maintenance, from their labour therein. If men's labour or charge in planting, give them a right to eat what they please, of the fruit of the trees planted by them: much more is the gift of subsistence and being from God, a lawful ground unto him, for requiring any service from his creature, suitable to the being received from him. And David accordingly labours to promote the cause of the worship and service of God, both in his own conscience & other men's, by the equity of the same consideration. Come, let us worship and fall down, and kneel before the Lord our Maker, (Psal. 95. 6.) As if he should have said: if we acknowledge God to be our maker, there is no refusing, no standing out against his service.  
Secondly, the law of protection, and second the Law of Creation, and joins hand in hand with it to maintain Gods right to the creatures service. He that saves a man's life, having a lawful power to take it away, purchaseth to himself a just title to the best improvements thereof. Now God (we know) is the great and gracious, and mighty protector of the world: he defends the whole earth with his loving kindness, as it were with a shield. What shall I do unto thee, O thou preserver of men? saith job unto God, job 7. 20. In him (saith the Apostle) that is, by or through him, we live, & move, and have our being, viz. continued and made good unto us, Act. 17. 28. And Christ, Heb. 1. 3. is said to carry, or bear up all things by his mighty Word: as if there were nothing, that could either go or stand alone, or as if the whole creation were ready to sink rightdowne into nothing. If Christ should let go his hold, but a moment. And yet we know we are all obnoxious to him: and long since put a sword into his hand, wherewith he might justly have slain us at once. He that protecteth us upon these terms, doth he gather in proportion, above what he scatters, if he receive service and obedience from us?  
Thirdly, the law of Preservation, and maintenance, strengthens his title hereunto yet further. Who feedeth a flock, and eateth not of the milk of the flock? saith the Apostle, 1. Cor. 9 7. Support and maintenance are ready to complain, and cry out of injury, and wrong, if service be denied them. Because we have maintenance from the King's Palace, it was not meet that we should see the King's dishonour: therefore have we sent and certified the King: was a good reason, though in bad men. Ezra 4. 14. It is the brand of the child of perdition, to have eat of our Saviour's bread, and yet lift up his heel against him: joh. 13. Well then, God being the great Foster Father of the World, filling all our hearts daily with food and gladness, he, who opening his hand, satisfieth the desire of every living thing (as David speaketh, Psal. 145. 16. and putteth the staff of bread into the hand of all flesh, giving it strength likewise to support them: How shall we despise such a great and solemn engagement as this? How shall we break, or cast away such golden cords as these from us? that is, how shall we refuse to serve him? The Saints indeed shall judge the World: (1. Corinth. 6. 2.) but the ox, and the ass shall judge and condemn us, if we know our Master's crib no better.  
Fourthly, the Law of Redemption triumpheth yet above all therest, in the vindication of God's right and title to the best of our strength in his service. And as himself teacheth us to reason for ourself, on the one hand: He who spared not his own Son, but gave him for us all to death, how shall he not with him give us all things? So on the other hand this love of his to us, so richly manifested in the death of his son for us, teacheth us to reason against ourselves, (and yet not against ourself neither, if we knew the things of our peace and glory) for him. He who spared not his own Son, but gave him for us all to death, how shall he not for such a gift expect and look for all things from us, yea, how shall we not for such a gift prevent his expectation herein (if it were possible) and even give him all things, though he looked for nothing. To dispute the interest God hath in us, or to demur upon his service, is to set abroach a new queree in the world, and to ask for whom Christ died? whether for Angels, or for the seed of Abraham? He that is out of God's work, and despiseth his ways, and glory, seems willing to comfort the Devils, and to possess them with a hope, that it was the Captivity of hell, and not of the world, that was turned by the death of Jesus Christ. There is no withstanding, no rising up against the Majestical power, and authority of this law: it leaves a man nothing of himself, it despoileth him of all right and power of living to himself, and seeking his own things; it seizeth upon all his heart, and all his soul, and all his mind, and all his strength, upon all that he is, and all that he hath, and all that he is able to do, for the use and service of the great God of heaven and earth: and all this it doth by a strong and high hand of righteousness and equity. So that there is no man that acknowledgeth his Redemption wrought, his ransom paid by Jesus Christ, can murmur or complain in the least degree, that he is served neither better nor worse (as we say) then thus, to be caught up out of himself, and from the earth, and by a holy violence constrained, and compelled to serve above, and to attend the throne of heaven, and to live unto him that sitteth and reigneth thereon for evermore. Redemption by Christ, is, as the most gracious Lawgiver in one kind, so the most severe in another, that ever was: God himself never gave Law, that reached so fare, or so deep into his creature, Other laws and commandments of God it shaken off from itself, and despised, and yet God was able to bear it, and to overrule and keep bacl his fire and brimstone, that they broke not out, to take vengeance of the transgressors: yea notwithstanding the contempt, and disobedience of his creature to that Law, yet he loved it still; yea with such a love, that travailed with no less birth, than the gift of his only begotten son Jesus Christ out of his bosom, for the comfort, peace, and blessedness of it. But the Law of that service which the gift of Christ and Redemption by him, imposeth upon man, is indispensable altogether▪ that knows no mitigation, or compliance: all the grace, goodness, mercy, compassion, bounty, patience, long-sufferance in God, will never look after, never think the least thought of making the least provision for the peace or safety of him, that shall live and die in disobedience to it. There is no bit or bridle that will ever be put in the jaws of hell, to keep it from falling upon such a man: nay hell will be ready to cry to heaven for more fire, and brimstone, (if it were possible) to advance the torment and destruction of such a creature.  
Fiftly (and last,) the Law of instruction, rejoiceth also to do service to the God of heaven, in this kind, and further engageth his creature, man, to serve him. Teach me (O Lord) the way of thy statutes: and I will keep it unto the end. Psalm. 119. 33. David thought it was but reason, to covenant with God, to give him practise, for knowledge, service, for teaching. Yea, God himself, who is fare from overvaluing any gift or grace vouchsafed to his creature, nor ever chargeth any commodity of his, wherein he deals with the world, with any hard, or unreasonable imposition, hath yet put such an estimate or rate upon knowledge, that whosoever receives it, must either render service, and obedience upon it, or else suffer punishment above his fellows. Therefore service to God, is a rend charge naturally due, and issuing out of an estate of knowledge, to whomsoever it is given. The servant that knew his Master's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew it not, and yet did commit things worthy of stripes, shall be beaten with few stripes, etc. Luk. 12. 47, 48. with what severity of displeasure did God proceed against those heathen, that withheld the truth in unrighteousness? Rom. 1. 18. and that especially, because, that when they knew God, they glorified him not as God, etc. verse. 21. that is, (in effect) they did not serve him. And David propounds it, as a matter of the greatest and most apparent equity & which the consciences of all men cannot but see and acknowledge, that God who teacheth men knowledge, should chastise and correct, namely when those that are taught knowledge, refuse to tender service and obedience, as a duty or tribute belonging thereunto, Psal. 94. 10. upon which place the Chaldee Paraphrase hath these words: Is it possible, that he hath given the Law to his people, and they not be rebuked when they sin? So that this service of God, whereunto you are exhorted, is nothing but what is due unto him, by multiplicity of Titles and engagements from you: you must trample under foot, right upon right, reason upon reason, equity upon equity, and turn head upon all conscience, if you will stand out, and rebel against the voice of this exhortation. And know this, that if you will break all their golden Cords by which God hath tied and bound you so fast to himself and his service, and cast them from you; God will gather them up from your hand, and turn them into Scorpions, and make a terrible scourge of them, it may be for your consciences by the way, but most assuredly, for your souls in hell. Every reason that pleads for the service of God at your hands in this world, will plead for vengeance against you at the hand of God, in that which is to come, if it be despised.  
Thirdly, to make the necessity of your serving God more weighty and prevalent upon you, consider, that as it is his right, so it is his commandment also, to be served by you. He hath declared, and testified from heaven, that he is fully purposed to stand upon his right in this behalf, that he looks for the hearts and hands of all flesh to be lift up unto his Commandments. Serve the Lord with fear, and rejoice with trembling. Psalm. 2. 11. He doth not simply command service of men, but is very choice of the service he commands: it must be made savoury, and such as his soul loveth: it must be prepared for him with that spiritual composition of fear and joy. So again, Psalm. 100 2. Serve the Lord with gladness, etc. Besides other passages in Scripture of like importance, and charge, without number. now then let it be seriously thought of, and laid to our hearts, as hot (or hotter) than they can well endure it, of what high concernment it is to the creature, both on the right hand, and on the left, that the voice, and commandment of God be obeyed, Mallem obedire, quam miracula facere, etiamsi possem: I had rather obey, than work miracles, though I could, was a strain of that wisdom, which God gave unto his servant Luther. The truth is, that obedience it better, than a being in heaven simply: because without obedience, a being in heaven would soon be turned into a being in hell (a position ratified by the fall of Angels) whereas on the contrary, a being in hell, would soon be turned into a being in heaven, if obedience be found with it (a conclusion gloriously sealed by the resurrection of Jesus Christ from the dead, and his ascension into glory, Thou wilt not leave my soul in hell, nor suffer thy Holy One to see corruption. Act. 2. 27. Hath the Lord as great pleasure in  offerings and sacrifices, as when the voice of the Lord is obeyed? saith Samuel to Saul, 1 Sam. 15. 22. So that he that obeyeth the voice of God, pleaseth him: and he that pleaseth God is a benefactor to many, and pleasures the world round about him. God is seldom pleased, but the windows of heaven are presently opened, and the blessings thereof poured down upon the Earth. But oh! who is able to abide the heat of his indignation when he comes to avenge the words of his mouth, upon the disobedient and rebellious? What is it that puts the foundations of the world out of their course? that makes Kings and Princes to labour in the very fire? What is it that tears up the mountains by the roots, and carries them into the midst of the Sea? What is it that shakes so terribly the Earth, as it is at this day, nation being risen against nation, and Kingdom against Kingdom? What is it that causeth the Sun to be darkened, and the Moon to be turned into blood, and the Stars to fall out of heaven, and the powers of heaven themselves to be shaken, that is (as some interpret) the holy Angels with astonishment at the great terror of the Almighty falling on the earth? In a word: What is that separates between the world, and the peace of it, having the God of Peace for its Protector and Ruler, that turns the Father of mercies, and the God of all comfort, into a consuming fire to it, but only the neglect and contempt of this great commandment of the most High: He commands the world to serve him: and the world would make him serve with her sins: and this is that, that the jealousy of him, whose name is jealous cannot bear. Thus the great breach is made upon the earth, & the whole world (in a manner) cast upon the bed of sorrow: yea, from the womb of the contempt of this Commandment of God, are the regions of darkness replenished with inhabitants, and the chambers of death furnished with guests, to be lodged in shame and torments for ever.  
Fourthly, to ease the burden of this exhortation (to the service of God) where (I conceive) it wringeth and pincheth most, upon the shoulders of natural and carnal men; consider, that if you be but once really persuaded, and made willing to take this yoke upon you, to consecrate yourself to this service of God; all the bitterness, and burthensomenesse, and unpleasantness thereof unto you, is passed immediately. The greatest snare of death, wherein vain and inconsiderate men are taken, and held from the service of God, (I conceive) is this. They conceive, and imagine, that the ways of God, and religious courses, which are so contrary unto their natures, and wherein they taste a bitterness like death, for the present, will never be healed of this antipathy and unsuitableness to them, but will continue alike bitter and distasteful, to the end. Upon which apprehension the heart is enraged, against all that is called holy, and stands off at defiance with spiritual courses, feeding upon, and strengthening it all with this reasoning, that it shall never be able to hold out in a way of that enmity, and irksomeness to it: and so resolves never to taste or make trial of it, but seeks matter of pretence, and quarrel, and exception against it. Therefore to remove this stumbling stone out of the way of these men, and to represent the service of God upon more hopeful, and desirable terms unto them, than so: I desire this may be taken into knowledge and diligent consideration: that if men shall suffer themselves to be persuaded, to be really, truly, and inwardly willing to embrace the service of God, by means only of this change in their minds, and hearts, the troublesomeness and offensiveness of those ways, and courses, wherein God is to be served, will be eased and taken away. To move upwards towards the circumference, is a motion as natural, and of as much ease and delight to fire, as moving downwards towards the centre, is to a stone, or other heavy body: and a stone, if it were changed into fire, or had a contrary propension of levity put into it, would perform the motion upwards, with as much ease and contentment, as now it moves downwards. So to the figtree, it is no more labour or pains, to bring forth that sweet and pleasant fruit we call figs, nor to the vine to bring forth grapes, than it is to the thorn to bring forth that harsh & sour fruit, which is proper to it: or to the thistle, that unprofitable flower that grows upon it. In like manner, when the frame of the heart, & bend of the will are changed, when new dispositions & inclinations are planted in the soul, ways of righteousness & holiness, are as suitable unto him, & of as natural & sweet compliance with his spirit, as ways of vanity and looseness were, whilst his heart was yet carnal. It is joy (saith Solomon, Prov. 21. 15.) to the just, to do judgement: and what can it be more to the drunkard, to be drunken, or to the unclean, to practise uncleanness? David saith, that his soul should be filled with marrow and fatness, when he remembered God on his bed. Psal. 63. 5. 6. And can the ambitious man's speculation of all his honours and greatness; or the covetous man's rumination of all his treasures and riches, yield them a more cordial extraction, or more spiritful quintessence, than this? When the heart is renewed, there is an agreement made between the man, and the commandments of God, and then they can walk friendly and lovingly together. Yea, it is not only true, that ways of holiness are as connatural, and pleasing to a man, when he hath changed his carnal heart for a spiritual, as ways of sensuality were before: but there is seven times, yea seventy times seven times more inward contentment, and satisfaction to him, in these ways now, than ever there was in those false and crooked ways of sin before. This were easy to demonstrate: but I hasten to the fift and last motive, which I dispatch in few words.  
Therefore fifthly, (and last,) to render the service of God, too desirable unto thee (if it be possible) to be refused, consider, how great the recompense of the reward is, that belongs unto it, and is settled upon it, with as good security as heaven itself can give. Suppose the work were never so hard and sore, and that to serve God, were to dwell among lions, or in the shadow of death all a man's days: to fight with beasts after the manner of men, (as Paul sometimes did at Ephesus. 1. Cor. 15.) to be as sheep appointed to be slain all the day long; suppose it would turn our black hairs into white before their time, and bring the symptoms of fourscore (as Moses expresseth them, Psalm. 90. 10.) upon our strength at twenty or thirty, even pain and sorrow; suppose we should spend our whole portion, and all we have in this world, in it, yea, and be spent ourselves upon it; what were all this in comparison of fare more exceeding great reward, which attends the end and issue of it, (besides what is received in present, and concurrently with the work; which though it be but first fruits, and glean, yet is it better than the whole lump, or vintage of the world) and which is in the hand of the great Master, who is served, ready to be given, in good measure, heaped up, pressed down, shaken together, and running over into our bosoms. The Nations of the world are many, and the inhabitants of the earth innumerable, if they were mustered accordingly, they would make many armies, great and terrible: yet in respect of the infinite greatness of God, Behold, the nations are as the drop of a bucket, and are counted as the small dust in the balance: (which will not so much as cast the scale) yea, All nations before him are as nothing: and they are counted to him less than nothing, and vanity. Esay 40. 15, 17. Doubtless there is the same disproportion, between all the troubles, difficulties, losses, crosses, offences, inconveniences in every kind accompanying the service of God, and the reward belonging to it: they are all but as the drop of a bucket, or as the small dust of the balance, in comparison hereof: yea they are to be esteemed less than nothing: yea, it were no hard matter for a servant of God, that knew how to manage such an advantage to the best, to take the very hope and expectation of his future reward, and by the power and glory of it, to make himself past sense and feeling of any thing he suffers or endures in this world, in the way of his service. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But I pass for nothing; was the invulnerable temper and condition that Paul had wrought himself up unto, in this kind: bands▪ and afflictions he passed not for, nor for any thing else of that nature. Acts 20. 24. What shall I, or what can I say more? if men either desire to fulfil the course of their pilgrimage on earth with joy, or to see the days of eternity in heaven, or seek the good things of this world, or of that which it to come, there is no means, no method, like to the service of God, to put us into possession of both desires. I know nothing, but godliness (which is, in effect, the service of God) that hath either the promise of this life, or of that which is to come: but sure I am that this hath the promise of them both: 1 Tim. 4. 8. and as sure I am, that having the promise, it hath, and shall have the performance also. Men that love death (as Solomon speaks, Prov. 8. 35.) that can make joy of torment, and happiness of misery, that can neglect, and despise all that the great, and mighty God can do, either for his creature, or against his creature, either in this world, or in that which is to come, may turn the back upon the voice of this exhortation, and keep their liberty and freedom to serve sin: but you that can relish the love of God, and love to walk in the light of his countenance, that can tell what to do with peace and comfort on earth, or with crowns of glory and equality with Angels in heaven, that neither love the smell of fire and brimstone by the way, nor the torment of it at your journeys end: open you your bosoms wide, and lose not the least breath of the exhortation given: desire, love, embrace the service of the most High God: and pray for enlargement of heart and soul, that you may desire, love, and embrace it yet seven times more.    
ESA. 8. 13, 14. Sanctify the Lord of Hosts himself, etc. And he shall be for a Sanctuary, etc. 

CHAP. XI.  
The words further opened then before, and way made for the explication and handling of the second Doctrine.  
Sanctify the Lord of Host himself, etc. What is meant by Sanctifying in this place, and what the nature of the duty requires herein, is, we shall show▪ in the explication of our Doctrine, who is meant by the Lord of Hosts. It is one of the great Titles of honour that belongs to him, that is the high and mighty Possessor of Heaven and Earth, the great and glorious God blessed for ever: and it represents him in that Sovereign and absolute power and command he hath over all creatures whatsoever, even over those that have the greatest strength, and power, and that are most formidable to others, as Hosts and Armies are, & in that respect seem most uncapable of rule, and command: for I conceive that in this stile of Honour, which is so constantly appropriated to God's Hosts, or Armies, are mentioned as the utmost bounds and highest perfection of all created strength, and so include all inferior strength of the creature whatsoever: according to the frequent manner of the Scripture, and propriety of the Hebrew tongue which usually put the extremes or limits of things for the whole content or compass: as (to omit many other instances in Scripture) Psal. 2. 8. where the Prophet speaks in the person of God the Father to Christ, bids ask of him, and he will give him the Heathen for his inheritance, and the utmost parts of the earth for his possession: that is, the latitude and extent of the whole earth, meaning there shall be no language nation or people under Heaven, but shall be subject to him. Now this name or title of Lord of Hosts is in this place given unto God (rather than any other because it so well answers the present occasion, or that duty which the Prophet here requires to be performed unto him. It represents God under such a notion or apprehensition to the mind or thoughts of a man, which will help the soul to be delivered of the duty with ease, if it be rightly conceived and believed: He that knows what it is to be the Lord of Hosts, and believes God to be such ● Lord indeed, cannot lightly but sanctify him.  
Secondly, let him be your fear, and let him be your dread: that is, bestow upon him the whole and entire substance of that affection or passion within you, called fear, both in the ligher or lower motions and rise of it, and also in the weightier and higher: as if he should say, fear nothing else but him, little or much. Let him be your fear, and let him be your dread: that is, let him be the matter or object not of your dread only or deep fears, but of your fear simply, of the least and lightest of your fears. And this latter clause, let him be your fear, and let him be your dread, doth (in part) explain the former: for this one especial thing in our Sanctifying the Lord of Hosts, to make him, that is, him alone our fear and our dread.  
3. It followeth, and he will be a Sanctuary, namely unto you that so sanctify him; or (as the word may be translated) a Sanctification unto you: There is not much difference between the one and the other: only the former seems more plain, and is readier to be understood; and therefore we shall the rather take, that by Sanctuary he means a place of refuge, or means of safety and protection, as a Tower, Castle, Fortress or the like (as some translate the word here) which may be called Sanctuaries, because they hold some kind of Analogy with that which is a true Sanctuary indeed (that is to say) God's habitation or dwelling place in heaven; for as God hath framed the heavens (and hath consecrated or sanctified them accordingly) to be a place and perfect rest, peace, tranquillity, safety and security to all that come thither: there is no evil that can approach that habitation: So those places or buildings on earth that either by common consent of men, have immunities and privileges to save and protect from outward violence those that are found in them (excepting happily some particular cases) as all Temples consecrated to divine worship whether of the true, or false God, heretofore have been, or else have been strong built, and purposely fortified with Ammunition▪ and means of defence, have been called by the names of Sanctuaries. So that when God promiseth to be a Sanctuary to those that shall sanctify him, the meaning is, that he will be a protector and defender of them, he will take care of the things of their peace and welfare.  
4. And that is remarkable in the Prophet's expression, that he doth not say that God will provide, or look out a Sanctuary for them, but that he himself will be a Sanctuary unto them. By which kind of expression he seems desirous to prevent and cut of all distractions and run out of mind and thoughts in his people, all castings about in times of danger this way or that, what course they should take, what they should do for their safety, where that Sanctuary should be, that God would provide for them. To save them all this labour and travail, and turmoil of soul; he tells them, that he himself will be their Sanctuary: and they shall not need to look but unto him. If there be any thing else to be done for their safety, he will direct them, and teach them what it is. A like expression you have, Ezek. 11. 16. Thus saith the Lord. Although I have cast them a fare off among the Heathen, and although I have scattered them amongst the Countries, yet will I be unto them as a little Sanctuary in the Countries where they shall come.   

CAP. XII.  
Wherein the latter Doctrine is propounded and explained.  
1 THe words thus opened, the points of Doctrine naturally arising from them will be this. The sanctifying of God, is a sure way to make him, a sanctuary or defence, and (as it were) a Heaven unto us in times of danger.  
For the opening of the Doctrine, two things would be explained: First, what it is to sanctify God: Secondly, how this promise of being a Sanctuary, made to such a Sanctification of him, is to be understood, and how fare to be extended. The word is sometimes attributed to God himself, he is said to sanctify: and sometimes to the creature. God is said, sometimes to sanctify himself, and his own Name: & sometimes) and that more frequently) to sanctify his Creature: When he is said to sanctify himself, or his own name, it is for the most part (if not always) spoke in reference to the thoughts and apprehensions of men concerning him, being▪ low and mean, and altogether unworthy of him and his excellency. In which case he is oft said to be polluted, and his name to be polluted among the Heathen. Now when God doth any thing, takes a course to vindicate or deliver himself, or his name from those mean, and contemptible, and common thoughts which men had of him before, and raiseth the esteem of himself on high, in the minds of men, he is said to sanctify himself. And so in the place cited from Ezechiel, chap. 38. 23. the magnifying of himself, and the sanctifying of himself, are joined together, as being of one and the same importance, and one interpreting another.  
2 When he is said to sanctify the creature, which is often ascribed to him in the Scripture, and that both in respect of things, and in respect of persons (see an Instance of both together, Exodus, 29. 44. I will sanctify the Tabernacle of the Congregation, and the Altar: I will sanctify Aaron also, and his sons.) When (I say) God is said to sanctify the Creature, this is sometimes to be understood only of an external, typical, or Sacramental kind of sanctification, a mere and bare Relative sanctification (for otherwise all sanctification is relative, or with relation) as in the place last mentioned. The Tabernacle, and Altar, and so Aaron, and his sons, and so the whole nations of the Jews, were thus sanctified by him; that is, God separated them, and made a difference, and distinction between them, and all other things, and persons in the world, with relation to himself: And sometimes again, when he is said to sanctify the creature, it is to be understood of a real and positive sanctification: when he doth not only separate, or set apart the creature for some special service, and in some special Relation to himself, but withal make him partaker of his own nature and holiness. The word sanctifying in this sense is sound, especially in the New Testament, as in joh. 17. 17. Christ prayeth his Father to sanctify his Disciples: Sanctify them with thy Truth, etc. So Ephes. 5. 26. that he might sanctify, & cleanse it with the washing of water by the word. And 1 Thess. 5. 23. And the very God of peace sanctify you wholly, etc. Thus you see in what sense the word is used, when applied to God: both in respect to himself, and to his creature.  
Again, when it is applied to the creature, to men, it is with reference to the same object; though not altogether in the same sense or signification. For men are said sometimes to sanctify themselves, sometimes other things (and persons too) besides themselves, and sometimes God himself (as in this place, and some others) Not to insist upon the signification of the word, where it is spoke with reference to other Objects (because this may be gathered, by what hath been already said) but only to open the force and importance of it in Relation to God himself, and to show in what sense the creature may be said to sanctify him. Now than the creature may be said to sanctify God two ways, either externally only, and in the face as (Paul speaks) or inwardly, and in the heart also: as Peter (alluding to the Scripture in hand) expresseth it. But Sanctify the Lord God in your hearts, etc. Now this is to be considered, that that sanctifying God, which is external, or in the face only may be separated from that in the heart: but that in the heart cannot be separated from it: as there may be a picture or likeness of a man, where there is no Reality or substance of the person of a man: but wheresoever there is a man, there is the appearance and likeness of a man also.  
4 But what is it to sanctify God externally: I answer, it is either by word, or by deed, to set forth the glory of God in his attributes, and perfections so, that by such words or works, God may be separated, that is, plainly, and distinctly known from all other things, or persons whatsoever, whether in heaven or in earth, that are not God: to sanctify God, properly, is nothing else, but to separate him to and by himself, from all creatures, being, and possible to be: to deliver him (as it were) out of the hand of all common, and polluted thoughts, and opinions that men either have, or possibly may have of him: where he is ranked, and lodged (as it were) amongst creatures, and hath no more glory given him, no more mercy, goodness, truth, power, wisdom, etc. ascribed unto him, than creatures have (or at least might have) now when any thing is either done or spoke by the creature, whereby God may be separated, and drawn out (as it were) from amongst such common, profane, and polluted thoughts, and apprehensions concerning him, so that now he may be conceived of by himself, and like himself, and like no other, but infinitely above all: This properly is to sanctify him.  
5 And that this is the true Notion and Importance of this phrase of sanctifying God, may appear from those passages cited out of Ezek. 36. 23. And I will sanctify my great Name, which was polluted among the Heathen, among whom you have polluted it, and the Heathen shall know that I am the Lord. Cleerly implying, that as the polluting of God, or his name, lieth in this, when the Creature is tempted or occasioned to have low and common thoughts of him, and not to know him to be the Lord; that is, to be that which he is in his dominion and sovereignty, above all creatures: so on the contrary, the sanctifying of him, or of his name stands in this, when any, thing is done, by which his glory may break out, and himself be (as it were) seen, and acknowledged in his greatness by the creature. Now the glorifying of God or Christ, and the sanctifying of God or Christ, are things that do not differ in substance, but in respect only, and consideration. To glorify God, is to do that which simply and absolutely tends to the manifestation of his excellency or glory in any kind, without any relation to the creature, but to sanctify God, properly is (as hath been said) to do that which tends to exalt the excellencies and greatness of God by way of disproportion, from, or above his creature. Only this is to be further remembered (in a word) concerning this outward sanctifying of God; that this may be done sometimes by wicked men, and when the heart is not honest and upright in the doing of it, Natural men may sometimes glorify or sanctify God, as the natural or unreasonable creature doth, that is to say without any knowledge or intention of any such end in their actions. The heavens, saith David, Psal. 19 declare the glory of God: and in that respect may be said to sanctify him. So Caiphas when he prophesied, and judas when he confessed he had sinned in betraying innocent blood, glorified God: but this glorifying or sanctifying God was not their end in what they did, this end set them not a work to do either, and therefore they glorified God without any reward.  
6 But this for the external sanctifying of God; which though it be not the principal sanctification here intended, yet is it included and intended, as well as the other, which is the internal, and that which is in the heart. And what this is may readily, and clearly be understood by what hath been already said concerning the outward: for look what work or effect it is, which by the external sanctifying of God, when this prospers and takes place in the hearts of others, is wrought there: when we work, act, or do the same in ourselves, and in our own hearts, this is our internal sanctifying of him. And this work or duty of sanctifying God internally, and in the hearts, we may well place in these four things.  
First, in a right apprehension or understanding the attributes or properties of God, and that not only in their several natures and qualities, but some ways also in the height or excess of proportion, which they have above all perfections in the creature of the same kind, or that go under the same name. As for example, a man must understand, and apprehend what love meaneth, that is, what the nature, and property of such an affection is, and so what goodness, wisdom, truth, power, etc. mean and import, and likewise what an infinite love, infinite goodness, wisdom, truth, power, etc. import, at least indefinitely, and by way of negation, that is, that by an infinite love, is meant, a love more intense, large, and fervent, than by any created, and finite understanding can be comprehended.  
Secondly, in a true, and unfeigned believing that such perfections, even in that height and surplusage above all that is found in the creature, are truly, and really in God, and in him alone.  
Thirdly, in deliberate, and serious contemplation, or consideration of these infinite perfections, rightly apprehended, and firmly believed to be in God.  
Fourthly (and last) in framing the heart, and composing the affections, and shaping, and fashioning all a man's purposes, intentions and resolutions, in an answerable decent, and comely manner, thereunto, that is, to these attributes of God so apprehended, believed and considered upon: though if we speak strictly, and properly, the duty we speak of stands precisely in the last of the four, the having the heart, and and all the counsels, and purposes of it tamed, and set in a just and sweet proportion to the Name or Attributes of God, so that every thing, which is in God, as Mercy, Truth, Power, Wisdom, etc. & not only so, but that the proportion of every thing, of all these: that is, that fullness, or overplus, wherein all these & the like are found in God above what they are in any creature, may have a peculiar, proper, & distinct effect suitable to every of them, in the heart & soul of man. Even as we see a seal, that is well cut or graven, when it is applied to wax well tempered, & soft, doth not leave an impression, or likeness of itself in a general, or confused manner upon the wax, but you shall see letter for letter, point for point, and every part of the incision in the seal, will have its peculiar, and distinct effect upon the wax, so is the great God then sanctified in the heart of a man or woman indeed, when there is no attribute in God, but you may find it there, and that not only in the nature or kind of it, but in the proportion or dimension of it too: as when not only the goodness of God is found in our love to him, but the proportion of his goodness, found in the measure & degree of our love: & so not only his truth and faithfulness found in, or dependence upon him, but the unquestionableness, or infallibility of his truth, and faithfulness found in the freeness, willingness, strength, and entireness of our dependence upon him: and so in other his attributes.  
7 Not as if we were able to draw the full proportiof God's Attributes, which we know are all infinite, in the narrow compass of our hearts or affections: there is no room or space for any thing that is infinite to stand there, in its positive, and proper Notion. As for example: a creature cannot love God with any such infiniteness of affection, as God's goodness is infinite in him: but yet the infiniteness of the goodness of God may be thus represented in our love, and affections to him: we may love him with a love stronger and greater than any love we bear to the creature, or know that we ought to bear unto any creature whatsoever; and this is interpretatively infinite: that is, it is such love, as plainly confesseth, and acknowledgeth the object of it to be infinite. The same is to be conceived touching all other holy impressions, dispositions, and inclinations raised in the heart or soul, by a due consideration of the attributes of God. As for those other three things mentioned, right apprehension of the nature, and infinity of these divine perfections or attributes, the settled belief or persuasion of their being in God, together with an effectual consideration of them, as united and seated in him; these (I conceive) are not parts of this duty (this sanctifying of God) but rather acts of the mind, or soul, precedently requisite, and necessary thereunto. A man cannot possibly sanctify God, with that internal, and special sanctification, which this Scripture principally requires (and which hath in part been described) without somewhat done more or less in all these. He that either knoweth not, what infinite love, infinite wisdom, power, etc. mean and import, or believeth not that such natures, are indeed in God, in their infiniteness: or lastly, doth not affectuously contemplate, or consider these things in him, can never work his heart to that close and entire dependence upon God, which is the special sanctification of him required there & elsewhere, in the Scriptures.  
8 For that (in a word) is further to be considered, that howsoever the phrase and expression of sanctifying God in the Scripture, be indifferently used for the sanctification of him in any kind, that is for them agnifying of him in any one of his Attributes, whether love, mercy, goodness, wisdom, power, etc. particularly: yet it is in special manner, and with greatest propriety, and (as I take it) more frequently used for that sanctification of him which is by dependence, or reliance on him. This of all other acts, or kinds of sanctifying God performed by the creature, is the greatest, and of most acceptation with him, because it is a magnifying or glorifying of him in many Attributes at once, and those in whose manifestation, and glory he is best satisfied and delighted. A man may sanctify God in his mercy, or in his wisdom, or in his power, or in his truth, and faithfulness, severally, and apart, when he doth not exercise any special act of dependence upon him. A man may either in words or discourse, or else in mind and apprehension, or both, single out any attribute of God from all its fellows: he may exalt and magnify the power of God alone by itself, without putting any glory in one kind or other upon any other attribute, but he that actually depends upon God, magnifies them all, and so sanctifies God in them all. For if a man doubts or questions, whether there be any thing wanting in God, either in nature or perfection, either in kind or degree to make him a God indeed, a God meet or worthy to be relied upon, such a man will never be whole and entire, and close in his dependence upon him: there will be some faltering, and fumbling (as it were) and rustiness in his faith: the heart, and soul of a man will still boggle, and make a stand, and demur, yea and be ready to give bacl in such a case. It is not the greatness of God alone, that will make the creature depend on him, neither is it his power alone that will do it: nor his faithfulness alone; no, but there must be a concurrence of all these (and others too) in God, to make him a God in cases of great difficulties and dangers to be depended on. Therefore now when the creature doth indeed and in truth, and with all the weight of his soul, cast himself upon God, and depend on him, he sanctifieth God not in one, or some, but in many (or rather indeed in all) his attributes and perfections. And this (doubtless) is that special sanctifying of God by way of dependence which he requires at our hands in this place, so that he may become a Sanctuary unto us.  
The scope of the place, with the whole carriage of the context, and more particularly, the addition of those two clauses, as it were by way of explication, let him be your fear, and let him be your dread, lead our judgements, and understandings (as it were by the hand) to this interpretation: so that we shall not need to contend further about this, to prove that by sanctifying God in this place, is meant, a stable, and comfortable depending on him. See the word used in a sense importing trust, or dependence elsewhere: 1 Pet. 3. 15. Num. 20. 12. 27. 14. Esa. 29. 23. This is the first thing to be opened in the point.  
9 The second thing to be opened for the further clearing of the doctrine is, how the promise is here to be taken, that God will be a Sanctuary to those that shall sanctify him (as you have heard) whether it be to be restrained only to a soul protection, and the meaning of it only this, that God will have a care of such in times of dangers, difficulties, etc. so that the things of their everlasting peace shall suffer no loss or damage by all the storms and tempests of outward troubles that may fall on them: that their souls shall not miscarry, that no wind shall shake that corn of theirs: or whether it be to be extended further to an outward protection also, as that God would either preserve or keep them, so that the trouble shall not take hold of them, or hid them under his wing, where the danger that finds out others by hundreds, and thousands, shall not find out him: or at least, that he would carry them through, and bring them again, with comfort and peace in this present world, though they might happily drink deep of the cup with others.  
10. For answer to this. It is out of all controversy, that that great protection of the soul is here included however, whether it be principally intended, or aimed at, or no. Those that sanctify him in the times of great water-floods (as David speaks) of great dangers, and public calamities, or judgements, whether they have their lives or no given them for a prey, they shall have their souls given them for a prey: neither tribulation, nor anguish, nor persecution, nor famine, nor nakedness, nor peril, nor sword, nor life, nor death, shall be able to separate them from the love of God in Christ. Rom. 8. Therefore of this there is no question.  
11 But concerning the other kind of protection, or temporal deliverance, etc. it may be somewhat more questionable, whether that be here included and intended, or no. Yet by that immediately followeth, as likewise by the general stream, and currant of the Scripture, both for promises, and examples in this kind (some whereof we shall produce for the confirmation of the doctrine) it seems that even this kind of protection also is here included, if not principally, and directly intended. For so it followeth. And he shall be a sanctuary, that is to say, unto you (as we said before) but as a stumbling stone, and as a rock of offence to both the houses, etc. This is apparently spoke of, of those outward and temporal judgements, and calamities, which the wicked Jews, both those of the ten Tribes, and those of the two would bring upon themselves by not sanctifying God, by not trusting and depending upon him, and not of eternal judgements. Therefore that which God promiseth to those that sanctify him, by way of opposition to what he threatneth against those that would not sanctify him, must be understood (principally at least) of outward mercies and protections. And besides, Ezek. 11. 16. where the very phrase is used, of Gods being a Sanctuary, it is in special manner meant of outward protection, and that as apparently as satisfaction itself can desire.  
12 There is yet a third way to interpret this promise or phrase of Gods being a sanctuary unto his people, which will stand well with both the former, and yet is differing from either. God therefore may be said to be a Sanctuary unto his people, viz. to those that shall so sanctify him (as you have heard) not only in respect of soule-protection from hell, nor of bodily and outward protection, from external troubles, and miseries: but in respect of heart-protection (as we may call it) from the sad piercing and tormenting fears, and apprehensions, both of the one and of the other. For there is not only pains, and torments in hell, but in the fear of hell also: so there is not anguish and perplexity of soul only in suffering, and enduring outward miseries and afflictions, but in the fear and expectation of them, and their issue. And for outward miseries and sufferings, the truth is, not only that the fears and expectation of them; are many times a greater misery and burden upon the soul, than themselves are: but if the soul were perfectly healed, and delivered from fear, touching the event and issue of them; the grief of bearing and suffering them would be no great burden to it. And this sense I conceive to be as natural and proper to the place, as either of the other: yet so, as to exclude neither of them. For the truth is, when God undertakes to be a Sanctuary, he will be a Sanctuary indeed.  
13 So that now, when I lay it down in the Doctrine, that God will be a Sanctuary or protection in dangers, to those that sanctify him, I would not have this limited to either of the two kinds last mentioned (for as for the first, we shall not further have to do within this point) either to that which is from outward dangers and troubles, or to that which is from fears, and distractions of soul, in and about such dangers and troubles. Nor yet on the other hand would I have it universally extended to them both, as if God would always protect: those that sanctify him, from both, both from dangers, and evils themselves, and also from fears and perplexities about them: but I would have the word taken, though in the latitude of its signification, yet in a distributive sense, thus, that God will certainly be a Sanctuary in times of trouble unto such: but not always a Sanctuary in the same kind, or upon the same terms, not always by an external preservation of them from troubles, that they shall not fall upon them; not always by delivering them, and bringing them off, when they are fallen upon them: not always by guarding, and protecting their hearts against the fear of them; but yet a Sanctuary always: either a Sanctuary of preservation, or a Sanctuary of deliverance, if not from the dangers, and evils themselves, (yet that which it more, and the greater deliverance) from the oppressing, raging, and devouring fears, and terrors of them. So that still we make good, in the sense, and meaning of our doctrine, the truth of what the Lord here promiseth by his Prophet, that is to say, that God will be a Sanctuary in one kind or other to those that shall sanctify him, in times of danger. Now we have the clear and distinct meaning of the Doctrine. Let us proceed to the proof and demonstration, of the truth of it, and that first by Scripture, and secondly by grounds of reason.   

CAP. XIII.  
The Doctrine confirmed by the Scriptures, with an objection answered.  
1 FOr the first, you shall find the Scriptures full of such promises as these, that God will be a refuge, safety, hiding place, etc. unto his people, that shall depend upon him from storms, and tempests, that he will be with them, and stand by them in times of trouble, and public judgements or calamities in the world round about them, to support them with peace, and keep up their head above water, when others shall be at their wits end for fear, and be overwhelmed with the flood: See what he promiseth to josuah and Caleb who (we know) followed the Lord and made their dependence upon him, when time was, others starting aside from him like broken bows. He promised Sanctuary, & protection to these, when the rest of the people shall be left naked to his judgements, and pursued to death by his indignation. Numb. 14. 35. etc. I the Lord have said, certainly I will do so to all this wicked company, that are gathered together against me in this wilderness they shall be consumed, and there they shall die. And the men which Moses sent to search the land, who returned and made all the congregation to murmur against him, by bringing up a slander upon the land: Even those men that did bring up the evil report upon the land, died (or as the former translation had it) shall die by a plague before the Lord. But joshua the son of Nun, and Caleb the son of jephunneh, which were of the men that went to search the land, lived still (or) shall live. So in those troublesome and calamitous times in the Kingdom of Israel, when it was infested both with the sword of Hazael, King of Syria, and of jehu the son of Nimshi, that is, both with foreign & civil wars. See what difference God promiseth to make between those that cleave fast and faithfully unto him, and those whose hearts were withdrawn from him, 1 Kings 19 17. And him that escapeth from the sword of Hazael shall jehu slay: and him that escapeth from the sword of jehu, shall Elisha slay. Yet will I leave me seven thousand in Israel, even all the knees that have not bowed to Baal, and every mouth which hath not kissed him. We see a defence upon all the glory that is upon all those that kept themselves close in dependence upon God, when others went to wrack, by heaps upon heaps. So David Psalm. 33. 18, 19 Behold the eye of the Lord is upon them that fear him, and upon them that put their trust in his mercy, to deliver their souls from death, and to keep them alive in famine. That clause [in famine] I take rather figuratively, by a Metonymy of the species for the genus, one kind of calamity for all kinds (a form of speech very frequent in the Scripture, wherein a particular is put for the general, as the sword is put for any kind of death, and many the like) so that the meaning is, that when peace, preservation, and means of subsisting are rare, and hard to come by, in the place where they live, as it is in times of famine, God will have a care of those that depend upon him, to preserve them. So that, Psalm 2. 12. is of like truth and importance, Kiss the Son lest he be angry, and you perish from the way: when his wrath is kindled but a little, blessed are all they that put their trust in him: meaning, that in such times especially when Gods wrath is kindled in the world, the blessedness of those that depend upon him is discerned, and made manifest, namely by the difference God makes between them and others.  
2. That whole 91. Psalm contains little else but high expressions of God's care over those that depend upon him, and of that protection, he would afford them in times of greatest and most eminent dangers. I will say of the Lord he is my refuge, etc. verse. 2. here is the child of God, his dependence upon God: Surely he shall deliver him from the snare of the Hunter, and vers. 7. A thousand shall fall at thy right hand, and ten thousand at thy left, but it shall not come nigh thee, that is, thou shalt be as certainly preserved, as if there had not been the least danger near thee. Here is his Sanctuary and protection. See Esa. 28. 1, 2, 3, 4, 5. Woe to the Crown of Pride, and to the drunkards of Ephraim, whose glorious beauty is a fading flower, etc. Behold the Lord hath a mighty and strong one which is as a tempest of hail, and as a destroying storm shall cast down to the earth, etc. The Crown of pride, etc. And the glorious beauty shall fade, etc. And what followeth? In that day shall the Lord of Hosts be for a Crown of glory, & for a Diadem of beauty unto the Residue of his people, that is, to such as did not with the rest depart from him, through an evil heart of unbelief: so jer. 14. 8. calleth God first the hope of Israel, and then the Saviour thereof in the time of trouble. When God is the hope of Israel, that is, when Israel depends upon him, than he is the Saviour of Israel in his troubles; so, to the same Prophet, and his remnant (as he calls them) that is the godly party, who had stuck to God and made his dependence upon him, when all his people (in a manner) would have quarrelled and persecuted him out of his faithfulness, he makes this promise: The Lord said, Verily it shall be well with thy Remnant. So again, chap. 17. Blessed is the man that trusteth in the Lord, and whose hope the Lord is, for he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit. By this trees not ceasing to yield fruit in a year of drought, he expresseth the comfort, peace, and joy, which should live in the heart, and soul of those, who made the Lord their hope, in times of greatest troubles, when there should be no visible or outward means either to raise or to maintain them. So joel 3. 16. The Lord shall roar out of Zion, and utter his voice from jerusalem; but the Lord will be the hope (or harbour) of his people, and the strength of the children of Israel. So Nahum, 1. 7. The Lord is good: a strong hold in the day of trouble: and he knoweth (that is, regardeth, or respecteth) them that trust in him. You may add to these divers other Scriptures which are strongly bend this way: as, Amos 9 8, 9 Mal. 3. 18. Esa 1. 27. & Esa 6. 13. In all which places we shall easily perceive that the fairest and fullest stream runs upon either a preservation from, or a protection under, or a deliverance out of public judgements, and calamities, to those that sanctify God by dependence on him in such times.  
3 If it be objected: but are not those who do sanctify God, and depend upon him, many times taken away, and utterly consumed and destroyed by public judgements, as pestilence, sword, etc. and that in such a manner, as no difference at all can be made between them and others? To this I answer two things.  
First it is not ordinarily so, as may appear from the Scriptures cited in way of proof for our Doctrine, it is seldom seen or heard of, that a man is cut off by a public judgement, in the strength of his dependence upon God. Godly men, indeed, if they pollute their Sanctuary in heaven with inordinate fears, may suffer in such a way: Peter's faith shaking his life (we know) sympathized, and was shaken also with it: but this is that, whereof (I conceive) few instances (if any) can be given, that a public judgement should be sent to slay any man that hath his hand fast upon the horns of this Altar. For the most part, faith and dependence upon God, (as james speaks of mercy,) rejoice against judgement, and triumph over the stroke thereof.  
4 Secondly: suppose men and women have been thus taken in their bed of this heavenly security, have been smitten, when they have been close and strong, and entire in their dependence upon God, yet impavidos feriebant ruinae (as he said) the stroke did them no great harm. Why? because their hearts were in Sanctuary: the truth and faithfulness of God, who hath in effect promised, that all things shall work together for good to those that love him, was shield, and buckler to the inner man: so that as Paul speaks Phil. 1. that to live, and to die were to him alike; the difference between the one and the other was so narrow in his eye, that he was in a strait, he knew not which to choose: but yet of the two (serting circumstances aside) he would rather die than live, he would be dissolved, and be with Christ, that was best for him. So when the heart or soul of a man is erected and lifted up on high in a rich dependence upon God, the one way or the other, going or staying, life or death, there is little to choose between them. Fear hath pain (saith john) and the truth is, that scarce any thing else hath pain, except there be some kind of fear or other, joined with it. Take any sore, or tormenting disease or sickness, as stone, or gout or the like, if there were not some apprehensions, and fear of the continuance, or return of them, the very instant pain would be easily digested, and no great matter made of it: so when God hath guarded and fenced the heart of a man with the presence of his grace (as it were) with a wall of fire round about; so that no fear or apprehension of evil can break in upon it to smite and wound it, the evil itself, when it comes, is of no great concernment; it cannot much afflict or annoy the soul: so that whether preservation from danger, or no preservation, whether deliverance out of danger, or no deliverance, (I mean till death) that comes much to the same to those, to whom God will be a Sanctuary, that is, to those that sanctify him. If God be a Sanctuary, either from the evil, or from the fear of the evil, it makes no great difference in the estate and condition of a Christian. Of the two he hath the better accommodation from his Sanctuary (I conceive) whose protection serveth against fears. The reasons of the point are four.   

CHAP. XIV.  
Containing the grounds or reasons of the point in number four.  
1. FIrst, God will assuredly be a Sanctuary to them who sanctify him by dependence, because he hath made himself a debtor by promise) unto his people, of safety & deliverance upon such terms, we may speak it with reverence, that he is entangled with his own words (which are as strong or stronger than himself.) to do as much as this comes to, to save and protect his people that truly make their dependence upon him. The Lord redeemeth the soul of his servants: and none that trust in him, shall perish. Psalm 34. 22. None from the greatest to the least of them. Put your trust (saith King jehosaphat, 2 Chron. 20. 20.) in the Lord your God, and ye shall be assured: believe his Prophets, and you shall prosper: (besides many such like promises you have in Scripture) for the present I only add that in the Prophet Esa. chap. 57 17. Vanity shall take them, that is, Idols with all their train and retinue of worshippers shall suffer the law of their vanity, and be destroyed: but he that putteth his trust in me shall possess the land. That is, shall return out of captivity, and be settled in his own land in peace, which golden vein of promises, enricheth us abundantly. with the precious assurance of this, that God is in, for the protection and deliverance of those that depend upon him in times of danger, as much as the glory of his truth and faithfulness come to: and we need not fear that ever he will lose or forfeit such a pledge, etc.  
2 And this happily is worthy some observation: that the holy Ghost usually taketh occasion upon such Promises as these, made for the relief and deliverance of those that trust in God in times of danger and trouble, to commend and magnify the most infallible truth, and certainty of the word of God: for this reason especially (as I conceive) because the truth and certainty of it suffers most from the unbelieving hearts of men, in such promises as these. And therefore the Holy Ghost, here interposeth a special testimony of the truth and faithfulness of it, as it were on purpose to prevent and disappoint the spirit of unbelief in me, that that might not rise up so much as to mutter or whisper against it in this behalf. Thus Psalm. 12. 5, & 6. The Lord having promised that for the oppression of the poor, and sighing of the needy, he would arise and set them at liberty, vers. 6. The Prophet subjoins this Elogium or testimony of the word, or promise of God. The words of the Lord are pure words, as silver tried in a furnace of earth purified seven times, that is, throughly purified; till all the dross be consumed and purged clean from it, so that there is nothing but the pure and solid mettle remaining: meaning that there is no lightness, or looseness at all the promises of God, made to those that put their trust in him, but every jot and title will bear the weight, if it were of the whole world laid upon it. So Prov. 30. 5. Every word of God is pure, that is, every promise of God is solid, massy, and entire truth. He is a shield to those that put their trust in him, etc.  
3 The second reason is because there is a proportion and fitness between this duty, this addresment of the creature to God, in away of reliance and dependence upon him, and his addressing himself to the creature in a way of mercy, and deliverance: there is a suitableness & answerableness between the one & the other. As it a thing meet & comely in the creature, to stay itself upon God, and to wait his leisure for its deliverance. So is a compliance in God with his creature in this posture (as it were) of dependence, comely and glorious in him. The great God of heaven and earth hath no apparel to put on, in all that infinite charge and variety he hath, more glorious, or wherein he can commend himself: and his greatness upon higher terms to his creature, than this, his saving those that put their trust in him. Hence it is the Saints of God, to strengthen their hand in prayer, usually plead their faith and dependence upon God for deliverance: as if this were a ground and foundation to build an assured hope upon, that God now will not reject them. Psalm. 33. 21, 22. Surely our heart shall rejoice in him (saith David) because we have trusted in his holy name. Let thy mercy O Lord be upon us as we trust in thee. As if he had a pawn sufficient of his faith, that God would send him help, wherein he should rejoice So Psalm 25. 2. O my God I trust in thee; let me not be ashamed, etc. So again, Psalm 86. 2. O God save thy servant that trusteth in thee.  
4 Hence likewise it is, that when men have been Idolaters, and lift up their hands to strange gods, and yet will expect that the true God should save and deliver them in the time of their trouble, he sends them for help and deliverance to their false gods, whom they had chosen, and relied upon, implying that it was meet and fitting for those that are trusted and relied on, to deliver and protect those that relied on them. See instances hereof in Scripture, and read judges 10. 14. jer. 2. 28. Esa 57 13. etc. Hence it is also, that God purposing to save and deliver his elect from the wrath to come, and to bestow everlasting life & happiness upon them, would not yet actually confer his salvation and glory upon them, till they first shall believe, and depend upon him for it. And therefore he did not only give his son Christ, to pay their ransoms, and make atonement for their sins, but also caused the Gospel to be written, wherein the history of the life and death of Christ, together with the whole frame or body of the Mystery of his will touching the salvation of men, should be declared, and this Gospel to be carried up and down the world, from place to place, from Nation to Nation, to be preached unto men, that so men might first believe in him through Christ, or by means of Christ (as Peter speaks, 1 Pet. 1. 21. before they entered into their glory. By all which it appeareth, that God thinks his mercies, and favours (and deliverances especially) do best, and are given by him upon most equal, and righteous terms, when they are grafted (as it were) upon faith, and given into the bosom of those that expect and wait for them before they come.  
5 A third reason is, because if God by a special work of his Spirit, should uphold the hearts of his people to depend upon him for help, or to expect deliverance from dangers from him, and then should not deliver them. He should disrespect, and discountenance the workmanship of his own hands, yea that piece of work, wherein he takes special delight. The Scripture every where derives the original and dissent of faith from God, See Heb. 12. 2. Act. 18. 27. now it's certain, that God will have respect to his own works, and will glorify and magnify them, that they may glorify and magnify him again. If he inclines and moves, and persuades the creature truly, and unfeignedly to rest and stay itself upon him for help, in time of need, (as he doth, if the thing ever be done: no man takes hold upon God, but God himself guides and strengthens his hand to do it) certainly he will not neglect, much less shame and confound this great work of his own, which he should do, if he should suffer the creature to miscarry or perish under it. Lord (saith David, Psal. 10. 17.) thou hast heard the desire of the poor (or humble) thou wilt prepare, or (as it is in the margin) establish their heart: thou wilt cause their ear to hear. As if he should say, when God prepares or establisheth the heart to pray, he never fails to give a gracious hearing to the prayer. Otherwise the work of his own grace should suffer loss and disparagement from himself.  
6 The fourth and last reason may be, because, believing, trusting and depending on God, is a thing so much despised, reproached, neglected, and little set by in the world, indeed persecuted (upon the matter) and this may provoke the jealousy of the Lord, and cause him to cast the more honour upon it, because the world doth so much disparage it. As David, who was well acquainted with God's ways, reasoneth, upon the like occasion, 2 Sam. 16. 12. It may be the Lord will look upon mine affliction, and appoint good unto me, for his cursing this day. Now the Scripture makes it clear, that this dependence upon God, it is a practice in the way of Christians that hath always undergone reproach, and have been made a laughing stock in the world. In the Psal. 14. 6. you have shamed the counsel of the poor, because the Lord is his refuge: he hath no outward support, no friends in the world. He made the Lord his refuge, therefore you made a mock at his way. And so the Scribes and Pharisees mocked Christ for his dependence he had upon his father, Matth. 27. 34. He trusted in God: let him deliver him now, if he will have him, for he said, I am the son of God. And so the Apostle tells us in the 1 Tim. 4. 10. For therefore we labour, and suffer reproach, because we trust in the living God, that i● the Saviour of all men, especially of those that believe. Now than the spirit of the world, and the folly of men being set against this great work of God in the hearts of his servants, they labouring to reproach and vilify it; God sets himself so much the more to magnify it, and make it glorious, for God hath chosen the foolish things of the World to confound the wise: and God hath chosen the weak things in the world to confound the mighty, 1 Cor. 1. 27. that is, the things which the world counts foolish, and the things which the world counts weak to confound that which the world counts wise, and mighty; and will despise that which the world magnifies, and magnifies that which the world despiseth.  
This for the grounds and reasons of the point: come we now to Use and Application.   

CAP. XV.  
An Use of Instruction from the Doctrine in two particulars.  
FIrst, by way of instruction, and that in two particulars.  
1 First, if God will be a Sanctuary in times of dangers, Troubles, and all kinds of Calamities, to those that sanctify him, by a sincere and single depending upon him; then observe hence, That there are no times so bad, no days so evil, but may be redeemed, that is, but that the dangerousness, and evil of them may be reduced to an equality with the peace, safety, and comfort of better times, yea of the best that (ordinarily) this world affords to the Church and servants of God. As the sharpness of a cold season may by a proportionable addition of warm clothing, the use of fires exercise, and the like, be made as little offensive to a man's constitution, as a temperate season is, or as a man that is in a strong hold, fort, or tower, that is sufficiently provided with ammunition, men, victuals, and all other provisions necessary in such a case, for defence, is in as much safety, though he be besieged by enemies round about, as another man is, that hath no enemy near him: so when a man hath God for a refuge and Sanctuary, and defence: when a man hath the covering of his wing spread over him, what arrows soever are flying, or what winds soever are blowing, or what waves soever are raging in the world about him, it is as much alike to him, as if all were quiet about him, and the voice of the turtle heard in his land as (Solomon speaks) He can be but safe, and well at rest, and ease in h●s mind, if he lived in those golden times prophesied of Psalm. 72. 3. when mountains, and little hills shall bring forth peace to the people, that is, (I conceive) when neither high nor low, rich nor poor shall be troublesome (for it is generally seen that the troublesomeness or evilness of times arise from one or both of these sorts of men especially) and safe he is, and well paid in the inner man, when he hath taken sanctuary under the wing of God.  
2 As we see in Paul's case: the times wherein he lived were as bad, and hard to him, as lightly they could be, and yielded little outward peace or comfort to him: see what thorns there were in his eyes, and scourges in his sides continually, as if all the troubles, and sorrows, and miseries in the world, had agreed together to fight neither against small nor great, but only against Paul, see his condition in the 2 Corin. 11. from the 23. to the 28. verse, In labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft: of the jews five times received I forty stripes but one: thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep, in journeying often, in perils of waters, in perils of robbers, in perils of mine own countrymen, in perils by the heathen, in perils in the City, in perils in the wilderness, in perils in the sea, in perils amongst false brethren, in weariness, and painfulness, in watch often, in hunger, and thirst, in fastings often, in cold, and nakedness. You would think, that there was a great valley, or rather, a vast gulf, to be filled up and leveled. Behold Paul was not much cast behind hand in the things of his peace, and comfort with all these breaches the world made so thick upon him, he was no loser (to speak of) by all this: the reason is, he was safe in his Sanctuary from all fears; yea, and could rejoice in the midst of all his troubles: and what could he have done more, had he washed his paths in butter, (as job speaks) and lived in the midst of all the pleasures, and contentments of the sons of men. As sorrowful (saith he, 2 Cor. 6. 10.) and yet always rejoicing: as having nothing, and yet possessing all things. His troubles were but as shadows, and appearances of troubles: as sorrowful, as if he had said, other men used to be sorrowful, when they are in the like outward condition, and therefore he was thought to be sorrowful also: but his joy had the reality, strength, and substance of joy, always rejoicing: he doth not say, as always rejoicing, but simply rejoicing, that is, indeed, and in truth. Paul knew how to make the day, and night, the day of prosperity, and the night of adversity, to him both a like. Therefore certainly there is no impossibility for others to do the like.  
3 This is a point of very precious importance unto us, if we can conceive it, (as I do not well see how we cannot refuse it.) It will not easily enter into you to believe or conceive, what a ground of advantage it will be, what a door of help opened unto you, to subdue the fears and dangers, and troubles of the times (what ever they either are for the present, or may be for the future) unto you, to hold fast this foundation, that be they what they will be, or can be, you may be above them in peace: let them rise never so high in terror, that yet in comfort you may be higher than they. Sword, famine, pestilence, fire, faggot, lions, adders, dragons, Jesuits, devils; there is a God that can pull out the sting, and vanquish them all: for those that love him, and put their trust in his mercy. Therefore let no man's heart be disquieted within him upon this point: troubles cannot so abound, but the consolations of the Saints may abound as much, and hold out full weight and measure with them.  
4 Secondly, if God will be a Sanctuary in times of trouble to those that sanctify him, by depending upon him: observe from hence, the preciousness of faith, and the high acceptation of it with God: that he should vouchsafe upon the poor creatures only dependence on him, thus to undertake his protection and peace. Some men are jealous, lest the crown that is set upon the head of Faith, should be made of too fine gold, I mean, lest too much should be ascribed to faith. But God, who is jealous of all other creatures, and hath said, that his glory he will not give to another, Esa. 42. 8. seems to be so indulgent towards Faith, that if ever he meant to part with it, or with any part of it, faith should be his grace, upon which it should be conferred, or rather, because he hath that assurance of faith, that it will never be false to him in this kind, but what honour or glory soever is cast upon it, it will immediately surrender & deliver up unto him without keeping bacl the least jot or tittle from him: he therefore by his own example, teacheth, and encourageth men to use a lip of excellency concerning it, and to speak high, and glorious things of it, and not to spare: yea, the things which otherwise he appropriateth to himself, as his own peculiar glory. Daughter be of good comfort (saith Christ to the woman healed of her bloody issue, Matth. 9 22.) thy faith hath made thee whole. And yet, Mar. 5. 30. it is said that Christ felt the virtue go out of himself, by which she was healed. So that he was not tender in giving away (at least in appearance) his own praise, and glory unto faith, he knew they were never the further from him. So to the woman that brought the Alabaster box of ointment, and anointed him therewith, and wiped his feet with the hair of her head: he saith in like manner, even concerning that salvation which accompanieth forgiveness of sins: Thy faith hath saved thee, go in p●ace. Luk. 7. 50. If you read the eleventh Chapter to the Hebrews, you shall find as great and wonderful things ascribed to faith, as God himself is recorded to have done, as causing the walls of jericho to fall, vers. 30. subduing Kingdoms, stopping the mouths of Lions, vers. 33. quenching the violence of fire, making strong of weak, v. 34. raising the dead to life, vers. 35. etc.   

CAP. XVI.  
The Doctrine made useful, in way of Reproof.  
1 THe second Use of the point is for Reproof. If God will be a Sanctuary in times of trouble, and danger to those that sanctify him, and depend upon him, then are those to be reproved who make it a ground of discouragement, fainting, or hanging down of hands to the servants of God at every time, that their enemies are either ever so many in number, or so mighty in power, or that their hatred is ever so tyrannous or implacable against them. Alas! What are all these to their Sanctuary? What was the great host of the Aramites in the valley, to the horses and chariots of fire in the mountains? God is our refuge, and strength (saith David, Psal. 46. 12.) a very present help in trouble. Therefore will we not fear though the earth be removed, and though the mountains be carried into the midst of the Sea. Implying, that all dangers and difficulties, whatsoever are but of the same consideration, the greatest no more to be feared than the least, by those that have God their refuge, and their strength. So again, Psalm. 27. 1, 2, 3. The Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? David, out of his Sanctuary, from under the wing of the Almighty, laughs all dangers, enemies, and things otherwise terrible, in the face to scorn, and defies (as it were) the whole host of them. And being yet full of the spirit of this confidence, he easeth himself further, vers. 3. Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this I will be confident. Why didst thou fear, O thou of little faith (saith Christ to Peter, Matth. 14. 13.) when he was afraid at the rising of a great wind: implying that that was no excuse or reason to be given of his fear, because the wind blew stronger than before: inasmuch as the same strength that did support him walking on the Sea, whilst it was calm (yea, and on the firm land also) was as able to preserve him against the most fierce, and raging winds that could blow; all things whatsoever standing in the same proportion of easiness, and hardness to an infinite power: so they that have God for their Sanctuary, need not care who they have for their enemies, or pursuers. They that are ever a whit the more troubled, or dejected in mind to see the horn of the enemy exalted, his power increased, his armies, chariots, horses, and such like multiplied, what do they (if such fears were rightly interpreted) but profane the Sanctuary of their strength; and either lift up their enemies to an equality with God, or else bring down the glory and infinite power of God to the weakness, and contemptibleness of their enemies, who are but men, or devils (at the most) As Paul's expression is, Gal. 3. 28. There is neither jew, nor Greek, bond nor free, male nor female, but all one in Christ jesus: meaning that all differences between person and person, whether of nation, condition, sex, or whatsoever, are drowned and swallowed up, in the abundant glory, and excellency of the condition, whereinto they are translated by Faith in Christ. The rich man's riches, are of no consideration at all, for the augmentation, or increase of his happiness, being otherwise, so super-exceeding, abundantly happy in Christ: neither is the poor man's poverty at all considerable, as diminishing aught of his happiness in Christ; the poor and rich are to be looked upon as alike happy in Christ; even as it is likewise in other differences: to him that hath God for his Sanctuary, there should neither be few, nor many; nor weakness, nor strength; nor folly, nor wisdom; nor mercy, nor rage; nor speaking, nor roaring; nor papist, nor atheist; nor Jesuit, nor Devil, but all things in their enemies shall be a like unto them: all such differences as these shall be of no consideration at all: except (happily) it be for whetting up of their faith, and provoking of themselves to a more entire and close dependence upon God, and in this respect, better few than many, better strength than weakness: better wisdom than folly, better rage than mercy, better roaring than speaking, better papist than atheist, better Devil than Jesuit. The more dangerous, and mighty to destroy an enemy is, the greater necessity he imposeth upon usto strengthen out dependence upon God: yea, and as the necessity of dependence on God is greater upon us in this cause, so is the exercise or duty itself of greater facility, and more easy to be performed: at least it would be so, if we were so well acquainted with the mind and ways of God, as we both ought and might: for God loves to make the Mountains to skip like rams, rather than the little hills like young sheep. He loves a fair mark to shoot at, and will sooner downe with Goliath the Champion, than with a common Philistine. It was easier for the Israelites (had they known the ways and counsels of God) to have believed the overthrow of Pharaoh and all his mighty host, than to have believed the destruction of half so many women and children, had they pursued and marched after them. As sometimes he said of men of his own party, that there were too many, for him to save with, but he never complained of too few: so it may on the contrary be well conceived of him in respect of his enemies, there may be too few sometimes for him to destroy; but there is no fear in the world that evert there should be too many. David from time to time made notable advantage of the multitude, strength, and fierceness of his enemies, for the raising and strengthening of his faith in prayer against them: and made little question but that he should carry it in heaven against them: if he could but plead this for himself before God, that they were many in number, and mighty in power, and bore a tyrannous or cruel hatred against him.   

CHAP. XVII.  
The last use of the Doctrine, in an exhortation to depend on God, with a motive or encouragement thereunto.  
1. THirdly (and last) This doctrine will afford matter for exhortation also. If God will indeed be such a Sanctuary to those that sanctify him by depending on him, We are to be persuaded to this great duty of duties, this sanctifying of God, as the nature of it hath been already declared; let us down with Mountains and up with valleys, let us know no fears, no doubtings, no discouragements whatsoever, no infirmities, no unworthiness, no sins whatsoever (in this respect) but make our way thorough all the reasonings and dispute of unbelief, into those everlasting Arms of the free grace, bounty and goodness of God. Let us strengthen the arm of our dependence upon God with all our might, and all our power. If we say that God is full of grace, mercy, goodness, truth, faithfulness, wisdom, power, let us not be afraid to seal with our hearts, to the words of our own mouths, let us speak all these things at once in another language: that is, Let us depend upon him. A motive or encouragement to the duty, is to,  
2. Consider, that the way for this duty of sanctifying God by our dependence upon him, is free and open before us: there is nothing in God, nothing in ourselves, nothing in men, nor in Angels, nor in devils, nor in this world, nor in that which is to come, that needs be the least discouragement or occasion of doubting or fear unto us. What can we suspect or stumble at in God? What is there in him that should make us tender, faint, or fearful, in reposing or casting ourselves upon him? what is there that should cause thoughts to arise within us, or make it matter of dispute or question unto us, whether we should make him our strength and confidence, or no? Is there any star in all that blessed constellation of his glorious Attributes, that hath any malign Influence this way, that is any ill willer to us in this kind, that any way withstandeth or opposeth this dependence of the creature upon him? Is not his face & appearance, as he is every where discovered in the Scriptures, as the appearance of a God made for dependence? Is not his similitude and likeness, as of a strong Tower with the gate open and bowing (as it were) itself down, to take up those that are running towards it, into its protection, even before they come at it? doth not every Attribute in God (especially, laid in consideration with its fellows) invite the creature to repose itself in a sweet and settled dependence upon him?  
3. No (it is like we will object) the holiness and purity of his Nature, together with his Justice and incomprehensible Majesty, etc. These make our hands to hang down, and our knees to wax feeble; these are as great Mountains raised up betwixt God and us, which we know not how to throw down; these quench our dependence upon him, whilst it is yet but a spark, and stifle it in the very conception and the womb. We can fear him to condemnation and destruction, but we cannot depend upon him for protection and peace.  
4. To answer these things in few words: Let me ask first: Would we have a God to depend on without holiness and purity? a God that were unjust? or do we conceive that the absence of these things in God, would add to our dependence, and bring it on the faster, or increase the strength and confidence of it? Do we think we could sanctify him better in his other Attributes, if these were wanting? Doubtless a God without holiness (and so without righteousness) were no God to depend upon: because such could be no true God, to whom holiness and righteousness are as essential, as power, wisdom, or any other Attribute whatsoever. And besides, supposing an all-sufficiency of power without holiness or righteousness, it would be just matter of deepest fear to the poor creature; but no ground of hope or dependence at all. As we see, the greatness of power in the devil, and so in Tyrants and wicked men that are mighty on earth, being disjointed and separated from holiness and righteousness, is no ground at all to the poor, or those that are oppressed, to trust or depend upon, but on the contrary to fear further evil and mischief from them. And therefore David makes the holiness of God, rather than his strength or power to be the ground of that exaltation and praise which is due unto him from the creature. Let him praise (saith he) thy great and terrible Name: why? because it is great and terrible? no: but because it is holy: for it is holy, Psal. 99 3. So verse 5. Exalt the Lord our God, and worship at his footstool: for he is holy. So that you see that holiness which is in God to be so far from having any thing in it that should any ways trouble, weaken or hinder our dependence upon him, that it doth (as it were) qualify, prepare, and bring down that almightiness of his power to our weakness & necessities, and so makes him a God (as it were) on purpose to be depended on, or that his creature might with all ease, willingness, and readiness, stay and repose itself upon him.  
5. And so for his Righteousness, or Justice: this is altogether with, and not at all against our dependence on him. For he that is Righteous and just, will keep promise, and this is worthy all consideration, that although all other goodness, grace, pity, compassion, etc. were wholly separated from God, so that he regarded not his creature at all, in the greatest fears, exigencies, or extremities wherein he could behold it, yet if we can apprehend and confidently believe him to be just of his word, and a promise keeper, this alone is sufficient to lift up the horn of our dependence upon him, even to the Heavens, and to make our rest in him glorious: The reason hereof is evident; because he hath promised the covering of his wing, protection, safety, and peace, to this very grace or act of dependence alone (though the creature otherwise should be never so unworthy of protection from him) as may be further made manifest beyond all contradiction, or question, by a diligent perusal of these, and many like Scriptures, Esa. 26. 3. Esa. 57 13. Nahum. 1. 7. Jere. 39 18. 2 Chron. 16. 8. 1 Chron. 5. 20. Jere. 17. 7, 8. Psal. 22. 4. Psal. 26. 1. 28. 7. 31. 19 33. 21. 37. 40. 56. 4. 1 Sam. 12. 20. 22. In all which you shall find safety and deliverance from God either promised, or performed, to this simple and entire act and service, of the creatures trusting or dependence upon him, And David accordingly joining only the truth or faithfulness of God with the greatness of his power, makes them together a firm foundation of happiness to all those shall hope in him, or depend upon him, Psal. 146. 5, 6. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God, which made heaven and earth, the sea, and all that therein is: (here is his power) which keepeth truth or fidelity, for ever, (here is faithfulness in keeping promise.) There needs no more but these two Pillars (if we speak of a strict & absolute necessity) whereon to build that house of confidence or dependence on God, wherein peace and safety shall dwell for ever. Therefore neither is the Justice or Righteousness of God a Thrower down, but a great builder up of dependence upon him.  
6. Again (secondly) to allay your fears in respect of the greatness and incomprehensibleness of the Majesty of God: I would demand this, how, or which way, or in what consideration the greatness of the Majesty of God, should any ways shake, or be offensive to our dependence upon him? It may be the evil managing, and the frequent experience we have of the hard ways of earthly greatness or power, have been a snare unto us, and made us judges of evil and unrighteous thoughts, concerning the Majesty and greatness of God. Because men that are great in power and pomp on Earth, and full of the glory of this world, are not wont to regard or look after, or take care for the poor and needy, and those that are of mean condition in the world: they are liker to ride over their heads, then to take them up from the dust of the earth, to oppress them and grind their faces, then to relieve and comfort them. And so the Tentation being upon us, we presently fall before it; we measure the heavens by the earth; and him that is God, by those that are called Gods; we conceive (it is like) that he that sits upon the Throne, which ruleth heaven and earth, that hath thousand thousands, and ten thousand times ten thousand of glorious Angels attending on him and ministering unto him continually, that hath the Sun and the Moon, and all the Stars in the firmament of heaven, the winds and the Seas, the Hills and the Mountains in subjection to him, that hath all the great & mighty Creatures on earth, Kings and Princes with their Hosts, whole Nations and Kingdoms at his command, that he, as he is lifted up in power and Majesty above all earthly Potentates whatsoever, so he is proportionably estranged more than they, from all care or regard, or remembrance of Creatures, that are poor, weak, afflicted; that he is no ways sensible of their fears, dangers, miseries, distresses, etc. Liker to break their bones, than any ways to heal or bind them up: to crush them in pieces and destroy them utterly, then to lift up their heads, and make their faces to shine.  
7. The Scriptures indeed give Intimation that such thoughts as these (and that upon this very occasion or tentation we have now mentioned) are incident to the minds of men, touching the excellent Majesty and greatness of God: but withal hews the snare of death asunder, and delivers the souls of men (as it were) with joy and triumph from the bitterness of it. The Lord is high above all nations (saith David, Psal. 113. 4:) and his glory above the Heavens. Who is like unto the Lord our God, who dwelleth on high, who humbleth himself to behold the things done in Heaven and in the earth: he raiseth the poor out of the dust, and lifteth the needy out of the Dunghill, etc. As if he should say; God in his Majesty and greatness hath this gracious property by himself alone, and there are very few or none of those that partake with him in greatness, that resemble him therein, that is to say, to look with a gracious, merciful and compassionate eye beneath him, to look after the poverty and distresses of those that lie at the greatest distance of all from him; to support and deliver them: The reason why earthly greatness and power have (for the most part) that evil influence into, and operation upon men, to dispose them rather to the neglect, contempt, and oppression of the poor and those that are beneath them, is because they are defective and weak in goodness, wisdom, and true understanding: and know not (indeed) what to do with that power and greatness which is in their hand, to any purpose: they know not how to contrive them for the best to themselves, and their own good, but fall upon grievous and desperate mistakes, and turn all both to their own, and others ruin: but God having goodness and wisdom fully answerable to his greatness, power, and excellency of being: there is not the least cause to suspect or fear, but that he should manage the full power of his sceptre, as well to the highest advancement of his own glory, as for the happiness and joy of his creature depending on him. neither can it be imagined that he could be ever the more gracious, merciful or respectful to the poorest and meanest of his creatures, if he could be supposed to be devested of all his Majesty, or to have laid aside all his greatness.  
8. But it may be thou art not yet all thought made, but wilt still object and say: It is true, the children and servants of God, if they sanctify him by such a dependence upon him in time of danger, as you have mentioned, it is like they may see his salvation, be protected and delivered by him; the holiness & righteousness, & greatness of God, will make nothing against them: but I make question of myself, whether I be in the number of either, and consequently, whether I have any right to depend upon him, or no; I fear if I should cast myself upon God, or make any dependence upon him in an exigent or strait, I should rather be condemned for presuming, than any ways accepted in my dependence.  
9 Give me leave to answer this objection; and then I have done. First therefore, touching that occasion of the objection, thy doubting whether thou be'st in the number of the children and servants of God, or no: I answer two things: First, thy doubting, or making question in this kind, is no argument or proof at all, that therefore thou art not in that number, I mean a child or servant of God: The rest of the Apostles questioning every man himself, whether he were the man that should betray his Lord and Master Christ, did not prove that therefore they were the men, or any of them that should have a hand in that great sin, Nay this doubting and questioning themselves, is generally interpreted & conceived rather as a testimony of their innocence this way. And (as it appears from the text, where this passage is related, Matth. 26. 22, 23, etc.) he that was the guilty person, and foul in his intentions that way, Judas, did not question himself at first, with the rest: but afterward, when Christ, to deliver the rest from their fears, had singled him out by a sign, as good as by name, than the text saith, verse 25. that he also came in with his question touching himself, Master, is it I? The reason of which carriage of his, seems to be this: Whilst the rest of his fellows were under fears and jealousies of themselves (and perhaps every one of another) he would seem to be the freest and most innocent man of them all: he would not seem so much as to suspect and doubt himself that way; but thought it policy to let them alone with the matter, to shift it out among themselves as they could. But when he saw that Christ had as good as acquitted all the rest, and had burdened and branded him for the man of that wickedness, he had now no better shelter or covert for his hypocrisy, then to join himself with those that were acquitted, in their manner of questioning. In like manner, jealousies and doubtful thoughts, now and then rising within us, touching our spiritual stand and conditions, as whether we be hypocrites and unbelievers, or no, are rather signs on the right hand, then on the left, and speak more for us, then against us. Men that are altogether strangers to the life of God, have (for the most part) more security and confidence of their standing, then to be shaken with any disputes in themselves about it: Nay secondly, to this particular, I answer yet further: that though thou shouldest lay violent thoughts upon thine own soul, and conclude right down against thyself, that thou wert no child or servant of God, yet neither were this any material proof, that therefore thou wert neither child nor servant of his. As it is said of God in one sense, in respect of the greatness of his power (fa●ling in conjunction with the motion of his will) that he calleth the things that are not, as if they were. Rom. 4. 17. so may it in another sense be said of men, in respect of their weakness, and inability to judge, that they also call the things that are not, as if they were: they give beings to many things in their imaginations, which have no being at all otherwise. But though Gods calling things that are not, giveth them a reality, and truth of being in themselves: Yet man's calling them in his thoughts and imagination, doth not so. Things are never the more so or so, because men conceive and imagine, or conclude them to be so upon insufficient grounds. As the Apostle also reasoneth, 1 Cor. 12. 15, 16. If the foot shall say, Because I am not the hand, I am not of the body: is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? There is nothing more frequent and common with men, then to be strong and sore in their conclusions, when they are but weak and contemptible in their premises: then to sit down in their most resolute determinations & judgements, quite besides the truth, neither is this more incident to any sort of men, in, or about any subject whatsoever, then to the children of God, in reasoning and arguing their spiritual conditions: as might be showed by many instances, and is observed by experience: Therefore there is little in this ground of the objection, thy questioning whether thou be'st a child of God, or no.  
10. But secondly, to the main and more material ground thereof, which seems to be this; that in case a man or a woman be not the child of God, they therefore have no right to depend upon God, or should be rejected in their dependence, or or that the dependence of such would be rather presumption, than any dependence accepted with God: to this (I say) I answer further, 1. By way of concession. 2. By way of exception.  
By way of concession, I answer, and grant three things; First that true it is, that the children and servants of God, have peculiar and special iucouragements from him, to make their dependence upon him in times of danger, and to look for deliverance and protection from him. Ye that fear the Lord (saith David, Psal. 115. 11. Psal. 145. 19) Trust in the Lord: besides many like passages, which (I conceive) may be found in the Scriptures.  
Secondly, I grant, that wicked men, that is, men that continue in the stubbornness and impenitency of their hearts and ways, are every where threatened with wrath and vengeance, and destruction from God for their sins, and consequently are discouraged, and that with a high hand, and in a terrible manner, from expecting any good, mercy or favour from the hand of God; by reason whereof, continuing and purposing to continue in their sins, they have no ground at all to make any dependence upon God, for any grace or favour in what kind soever. Psal. 7. 11, 12. 11. 6.  
Thirdly (and last) I grant, that there is a kind of dependence, or trusting on God, wherein the creature shall be rejected, & which shall rather turn to his deeper shame and confusion, than any ways advantage or benefit him in the favour of God. The Scripture affords many instances, or examples hereof. David speaking of his enemies, They cried (saith he) but there was none to save them: even unto the Lord, but he answered them not. Then did I beat them small as the dust before the wind, etc. Psalm. 18. 41, 42. Their calling and crying unto God, shows plainly that they had some kind of dependence on him: as the Apostle argueth this point, Rom. 10. 14. How shall they call on him, on whom they have not believed? Invocation, always argueth some kind of hope or dependence, one or other. So Matth. 7. 22. It is evident that those that should say unto Christ in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name cast out Devils, & c? had some kind of dependence upon him, for acceptation unto life and salvation: and yet we see in the following verse, how they were rejected: Then will I profess unto them, I never knew you: depart from me, ye that work iniquity. If you desire to see more instances, of this kind of dependence, you may (at leisure) peruse these and the like passages. Esa. 36. 10. Prov. 1. 28. Matth. 7. 26. Jere. 13. 16, etc.  
So that neither is this to be denied, but that there have been, and are at this day many relying, many depending upon God, which he will not own, and to which the Sanctuary, here spoken of, will be denied. These things therefore I answer by way of concession.  
11. But secondly, by way of exception, I answer divers things: First, that howsoever the children and servants of God, that is, men and women that are already converted, and of some standing and continuance in the ways of grace, have special encouragements to stay themselves upon God, and to depend upon him for protection under, or deliverance out of dangers: yet as Christ told the people that stood by, when that voice came from heaven, and spoke unto him, John 12. 28. that it came not because of him, but for their sakes, who yet were unbelievers, as appears verse 37. and so, though he was infinitely more beloved of God than they, yet in that particular, in the miraculous voice, though directed particularly unto him, God respected them more than him: So in those encouragements, for dependence on God, which are particularly directed to the children and servants of God, though God loves these many degrees better than the rest of the world, yet may he more respect the residue of men (at least his elect, which yet lie hid amongst them, walking in the same ways of sin and vanity, with them) than his children and servants themselves. God may therefore speak graciously and comfortably, and indulgently to those that are his children and servants, to commend the sweetness of his service unto others, and to draw them also to desire part and fellowship in so blessed a business: as the happiness of his Father's servants, above the condition he was in (for the present) moved the Prodigal son (we know) to return home to his Father's house, Luk. 15. 17.  
12. But secondly, suppose this be not so, that God hath no such eye upon those that are yet without, that are yet the servants of sin and Satan, in those gracious encouragements to his Saints, to make their dependence upon him, and to secure themselves in his love and care over them in times of danger, yet further I answer, that not only righteous persons, men and women, who have already embraced the ways and service of God, have encouragements to come unto him, and to depend on him, but even others also, yea, the greatest of sinners, and the most unworthy. Wash you, make you clean, etc. (saith the Lord, to the highest rank of sinners, Esa. 1. 16. 17. etc.) and then: Come now, and let us reason together, saith the Lord: though your sins be as scarlet, yet shall they be as white as snow: though they be as red as crimson, yet shall they be as wool. If ye be willing and obedient, you shall eat the good things of the land. Surely God is willing that men should depend upon him for the obtaining of such things as he promiseth unto them: Now you see that here he promiseth both forgiveness of sins, and outward prosperity to those whose sins were as scarlet, and crimson, only upon their repentance. I might add many more passages of like importance. If you here again object: But I doubt whether I have repent, or no: and then I have never the more ground or right to depend upon him, for the making good of these, or any the like promises unto me. To this, as also to the main objection, I answer on  
13. In the third place: Suppose thou hast not as yet repent, yet is the way as open unto thee, for thy trusting, relying, and depending upon God for all things that concern thy peace, as it is for thy repentance: and thou hast as much right unto, and mayest as lawfully do the one, as the other; as lawfully depend upon God for all good, as repent of thy sins. Nay, as thou hast, not only a lawfulness and a right, but even an absolute necessity of Repentance lying upon thee, so that woe be unto thee, if thou repent not: So is there, not only a like lawfulness and right, but a like necessity also of this dependence upon God, upon thee, and the like condemnation abiding thee, if thou refusest to make thy dependence upon him. Blessed is that man, (saith David) that maketh the Lord his trust, Psal. 40. 4. He doth not say, blessed is that godly, that righteous, that penitent man, that maketh the Lord his trust: but simply and in definitely, Blessed is that man, whosoever he be, how vile, how sinful, how unworthy soever otherwise: this making the Lord his trust, the casting of himself upon God in way of a true and unfeigned dependence, will dissolve and remove the misery and curse lying upon him for his sin, and set a Crown of blessedness upon his head. As on the contrary, it is as a title, or superscription written upon the forehead of him that perisheth, containing the cause of his condemnation or perishing: Lo, this is the man that made not God his strength, etc. Psal. 52. 7. And again, Jere. 17. 5. Thus saith the Lord, Cursed be the man that trusteth in man, & maketh flesh his arm, and whose heart departeth from the Lord. If the departing of the heart from the Lord, that is, a man's refusing to make his dependence upon him, be that which makes him accursed, doubtless it is most lawful for him to depend upon him: yea, as lawful altogether, as it is to seek to deliver himself from the curse, or to escape the wrath which is to come. If God denounceth every man accursed, for not relying, not depending upon him, this is a sufficient ground and warrant (yea and more then either) for every man and woman under heaven, to do both the one and the other, to rely and depend upon him, without ask any further question for conscience sake. For certainly God would never pronounce any man accursed, for not doing that, which he hath no right or warrant to do. It were rather a ground of praise and reward from God to a wicked man, if he should refuse to depend upon him, in case he had no ground or warrant for the doing it. That which makes it a sin of that high provocation in the sight of God, with whomsoever it is found, in all persons whatsoever that are guilty of it, is the commandment of God, together with the abundant righteousness and equity thereof, lying upon all men for the doing of it. So that there is not the least scruple or question to be made, but how sinful and unworthy soever thou conceivest thyself to be, thou hast as much right, because as great a necessity, to depend and cast thyself upon God, as the most righteous person under Heaven. Therefore,  
14. In the fourth place, I answer yet further (and desire it may be well considered) that a man's trusting and depending upon God, is both the first, and the only effectual means or cause of every man's repentance, and hath a necessary, infallible, and universal connexion with it; so that no man can depend upon God (we speak now of a true and unfeigned dependence) but ipso facto (as we say) in the very act of his dependence, he repenteth: neither can any man truly repent, but he that truly depends upon God, and that by the power, and native property and influence of that his dependence. For we are to conceive of God and sin, as of two contrary terms, or two points in the heavens, diametrally opposite, or directly cross one to the other, as the East is to the West, and the North to the South, etc. So that whilst a man's face is towards sin, that is, whilst he remains impenitent and unconverted, his back is towards God, that is, he sees not that in him, why he should trust him, or depend upon him: as a man whilst his face is towards the West, his back must needs be toward the East. And the reason why any man remains in an estate of impenitency, is not so much (as happily we conceive) the pleasure, or profit, or contentment of sin in any kind, as the ignorance of God, of that infinite goodness, sweetness, mercy, bounty, truth, power, etc. that are in him; though it be true also, that there are bands, and snares, and cords of vanity in sin, which bind men heart and hand to it, and so keep them fast; making them listlesse and careless of enquiring after God and his ways, till God by a high hand of grace, prevants them with such a light of the knowledge of himself, as doth deliver them. For if there were not the hundreth part of that pleasure, profit, and contentment in sin, which impenitent persons conceive there is, yet they remaining ignorant of God, and without knowledge of those riches of his grace, which expose him in all his greatness, power, and all-sufficiency, to every creature under heaven, that is but willing to come unto him, and depend upon him, without any other condition or qualification whatsoever, would never repent of their sins.  
15. If God should grind the face of the creature (as it were) and take out all the flower and pith of it, and leave nothing but husks and shells; yet men would not give over feeding upon these, unless they were persuaded of finding better entertainment with God. If covetousness were nothing so pleasing or suitable to the corrupt hearts of men, as now it is, if the heat of the pleasure of drunkenness, idle company, uncleanness, and the like, were abated and taken down never so low; yet the covetous would be covetous still, and the drunkard would follow drunkenness still, and the adulterer would be an adulterer still, except he saw in God an effectual door open unto him, by which he might enter, and find grace & acceptation with him. Again, notwithstanding all that sin doth, or can do to prevail with the heart of a man, to detain it in the love, practice and approbation of it, notwithstanding all the strong allurements, and effectual bewitchings it hath attending upon it to keep men in bondage and subjection to it, nay if sin were more sinful (in this respect) than it is, I mean, more alluring, and more tempting, and more bewitching than now it is: yet upon the shining of the light of the knowledge of God in the face of Jesus Christ upon the soul, upon the appearing of the bountifulness and love of God our Saviour towards man (as the Apostle speaketh, Tit. 3. 4.) the heart of a man would break lose from sin, and cast all the cords of it from him: he would turn his back upon it immediately, and come about with his face towards God. By both which considerations (which are both clear in reason, and might be sufficiently confirmed by the word of God, if it were necessary) it is fully evident, that the main and principal reason of any man's continuance in his impenitency, is not so much any thing he finds in those ways of sin wherein he lives; no nor yet in those corruptions of nature, which make those ways of sin so pleasing above measure unto him, as his not depending upon God. Which conclusion being granted (as it cannot with any colour be denied) it necessarily follows, that men must begin, and make entrance upon their repentance, by way of trust, or dependence upon God.  
16. A man must not think, that either he ought, or c●n, first repent, and then trust and depend upon God: no, all that a man can find, or feel, or fear in sin, will not raise the soul so much as to the first and lowest step of a sound and true repentance, till he hath taken some hold on the covenant of grace, and begun (at least) his dependence upon God. In the raising, and framing of which act of dependence, in the soul, the heart falls off, and comes about from sin: which is the substance and nature of a true Repentance. So that, howsoever, To believe, and to repent, are things much differing in consideration, and also in respect of their objects, it being God, that is believed on, and sin that is repent of: yet are they effected and wrought by God, in or by one and the self same work or motion, in the heart or soul of a man. For by that act of the Spirit of grace, by which the soul is turned and acted upon God in believing, by the same it is turned away from sin also: which properly is repentance. And look, as when a man turns his back towards the west, and his face towards the East, he doth both the one and the other, not by two distinct motions or turn of his body, but by one and the same, neither can he possibly turn his face towards the one, but he must of necessity, by and with the same motion turn his back upon the other: So is it between Faith and Repentance: God doth not work Faith by one work of his Spirit by itself, and repentance by another, by itself: but by the same act and motion of the Spirit, by which the heart is drawn and turned upon God in believing, it is likewise drawn off, and turned aside from sin in Repenting. Hence it is that the Scriptures so frequently speak of these two, Repenting and Believing, as supposing, involving and comprehending one the other, and make the same promises of grace and forgiveness of sins indifferently to both: as might be showed at large, if it were so proper or pertinent to this place. That which is called repentance, Act. 2. 38. is called the receiving of the Word. verse 41. and Believing, verse 44. And as Peter in the place cited (Act. 2. 38.) requires Repentance in the Jews, to qualify and fit them for Baptism: So doth Philip require Faith or believing, in the Eunuch. Act. 8. 37. which shows, that there is a very near affinity between them, and that the one supposeth the other. So Act. 11. 18. that is called Repentance unto life, which verse 17. was called believing on the Lord Jesus Christ. Besides divers other Scriptures of like current and importance.  
17. Yet notwithstanding though (as hath been in effect already said) Repenting and believing or depending on God, be but one and the same motion of the soul, as a man's going from London to York, is but one and the same journey: yet may believing or depending on God be said to be before Repenting, in order of nature, and all so the cause of it, because the soul is not occasioned, moved, or persuaded to believe on God, by turning away from sin: but on the contrary, is persuaded and drawn aside from sin, by believing on God: as though a man's going from London to York be one and the same motion or journey, yet is his going to York, and his business there, the cause of his going from London, and not his going from London, the cause of his going to York. Even so is the Creatures desire of finding rest and happiness in God by believing on him, the cause of his willingness to turn away from sin: but on the contrary, his willingness of turning away from sin, is not the cause or means of his desire to enjoy God by believing.  
18. As for that passage of our Saviour, Matth. 21. 32. which is alleged by some, to prove Repentance before Faith, as a cause or means of it, where he lays it to the charge of the chief Priests and Elders, that when they had seen it, that is, that the Publicans and Harlots had believed John in his Ministry, yet they repent not afterwards, that they might believe: the meaning is not, that either the Publicans and harlots first repent of their sins, and then afterwards believed John, and that their Priests and Elders are reproved for not doing the like: but the sense and importance of our Saviour's reproof in this place, seems only this, that their perverseness and obstinacy in the way of their unbelief was such, that the examples of Publicans and harlots before their eyes, who believed on him, and repent of their sins, upon the preaching of John, wrought not at all upon them; they still hardened themselves in the sin of their unbelief, and had no relenting in them, no inclinations or desires at all to believe. So that the Repentance here spoken of, which seems to go before, and to conduce and dispose toward a full, perfect and complete believing, is not that general and solemn Repentance, by which the heart is taken off, and stands at a distance from all sin (indefinitely) but only notes the first relent, break, or yielding of the heart and soul, touching the special sin of unbelief, but not as yet fully conceived or apprehended to be a sin, but as such an estate or condition of soul, whereof a man cannot suddenly resolve, whether he should do well to change it or no, and turn believer. Which kind of repenting or relenting may be perceived in some, about, and somewhat before the time of their settled and full conversion & believing, and may be instrumental and serviceable in the hand of the Spirit of God towards the effecting thereof.  
This exposition might be further opened and confirmed, as well by the context and circumstances of the place, as by the agreement and sympathy of other Scriptures; but that now we neither have time, nor otherwise any urgent occasion to do it.  
19 The sum then of all that we have reasoned and laid down in this fourth member of our answer, comes to this: that how sinful, vile, and unworthy soever a man hath been, or yet is, he is not therefore bound in conscience, to defer or put off his believing or depending on God, till he hath repent of, and forsaken all his sins: no, but whensoever the golden sceptre of grace and acceptation in Christ is held out unto him, though it be whilst he is yet in the midst of his iniquities, he ought without any more ado (especially, when he finds his heart touched from heaven, and any desires working in him that way) to leap and spring (as it were) into those everlasting arms of the mercy and faithfulness of God, which are ever open to embrace and entertain all those that cast themselves into them, how unworthy soever they were, the very next moment before they came there. And therefore  
20. In the fifth place (to draw towards a conclusion of this great and important business) whereas it was laid in, in the objection, that wicked men are discouraged from expecting any good from God, by those threaten that are so severely bend against them; to this I answer, that all threaten whatsoever, that are gone out of the mouth of God against sinful and wicked men, have no longer power over them, than they continue in their unbelief. Their power this way is somewhat like that power of censure and excommunication that was given Paul, concerning which, he speaks thus. 2 Cor. 13. 8. We can do nothing (by any power given us) against the truth, but for the truth: as if he should say, whilst you walk orderly, & as becometh the Gospel of Christ (which is the Word of truth) I have no power, to judge, censure, or cast you out: but only when you sin against the Gospel, and are a shame and reproach unto it: then indeed I have a power to stand up for the honour of the Gospel, and to judge and censure, according to the nature of your sins.  
Notwithstanding (as it followeth) he was glad, when he was weak, and they strong, that is, when their lives and ways were such, that he could exercise no more power over, or against them, then as if he had none at all given him. Such is the power that Scripture threaten have against wicked men: they have no power neither against the truth, but for the truth: whilst men go on in the contempt of the Gospel, and despise that great salvation which is tendered unto them in Jesus Christ, these threaten have power to judge, censure, and to burn with unquenchable fire, to set men with fears and terrors, as in the midst of hell: but yet they are glad also, when they are weak, and men are strong, that is, when men turn unto God by a true Faith, and sound repentance, in which case their power ceaseth, neither do they judge or condemn them any longer. So that now such threaten, are no grounds at all of discouragement to wicked men from believing or depending on God, no more than the power of the spiritual sword we spoke of, that was given to Paul and the rest of the Apostles, for cutting off from Christ, was a ground of discouragement to those Christians that walked inordinately, from returning to ways of holiness, before the stroke of it came. Nay, as this power in the Apostles, was so far from being a discouragement to such men, from walking answerably to the Gospel, that it was a special encouragement thereunto: in as much as by reason thereof, they had this recompense and reward added unto their obedience and repentance, that they escaped the edge of that sword, which wounded the souls of others: so the threaten we speak of, that are made out against wicked men in the Scriptures, are in this respect, rather matter of encouragement than discouragement unto them, for believing on God, because they do increase the reward of their believing, by this considerable addition; they shall be delivered thereby out of the danger of those threaten, which will do terrible execution upon others, that shall persist in their unbelief.  
21. Nay (to go yet one step further) the threaten we have now under consideration, are not only matter of encouragement to wicked men, to move them to believe, and depend on God, but (that which is much more) they impose the greatest, the deepest, the most absolute and peremptory necessity upon them, that they are capable of, for believing. They certify the souls and consciences of men, that there is (as we use to say) no way with them but one, nothing but the vengeance of eternal fire to be looked for, except they believe. We have a saying: Ingens telum necessitas: necessity is a great weapon, and will put men upon, and strengthen men to achieve and perform many great enterprises & actions, which without such an advantage, they neither would have adventured upon, nor had they been able to have effected and brought to pass.  
And I make no question, but that the terror of the threaten of God, and the dreadful and utmost necessity they lay upon men to provide for the things of their peace, have contributed and conduced much to the Faith (and consequently to the salvation) of many whose rest is now glorious in the Heavens. Therefore (doubtless) the threaten of God against wicked persons, rightly apprehended and considered, are no ways hindrances or discouragments unto such men, from or about believing or depending on God.  
22. But in the sixth and last place (to finish all with the addition of a few words more) to that branch of the objection, wherein the hope, trust and dependence of wicked men on God, were said to be rejected by God, from whence it was argued and concluded, that such had no right to believe or depend on God, and that it was in vain for them to do it; to this (I say) I answer, that though there be a kind of trust and dependence on God, which men may have, and yet miscarry and be rejected (as was granted before) yet is there a trust and dependence on God also, which will secure the greatest sinner under Heaven from Death and Condemnation, if it be found with him: As though Simon Magus believed, and yet was in the gall of bitterness and bands of iniquity notwithstanding, and so though Judas repent, and went to Hell: yet Thomas believing, and Simon Peter repenting (besides thousands more with them) were both saved. For we may distinguish of Faiths, or dependences on God, in respect of their ends, or issues whereunto they tend, much after the same manner, as John distinguisheth of sin, 1 Joh. 5. 16, 17. There is a sin (saith he) unto death, and there is a sin not unto death. So may we say of Faiths, and depending on God: there is a Faith and dependence which is unto life, and there is a Faith and dependence too which is not unto life; and if the Faith of wicked men be of this kind, it is no marvel, if their faith and they perish together, and be both alike rejected by God. That Faith which is required of men, being yet in their sins, and under the power of darkness, which therefore they have a sufficient right unto (as hath been already proved) did they address themselves unto God with it, this would strike that great stroke for their souls, this would make them heirs of that immortal and undefiled inheritance, and would never be rejected by God: This is that faith or dependence, which in the act or exercise of it, sanctifieth God: and of this only we have treated in our doctrine hitherto.  
Again, there is a Faith, which rather unsanctifieth, polluteth, and profaneth God, when it is acted upon him: and it is no marvel, if such a faith be not able to save a man (as James speaketh.)  
23. It were unseasonable altogether (I conceive) upon this occasion only, to enter upon a just discussion or examination of all differences between the one and the other: we have sufficiently (I trust) made good the tenor and substance of the motive propounded, to quicken and stir you up (and withal to encourage you to depend upon God) against those entanglements and colours of fear, that were presented unto you in the objection, and have built you clearly and strongly upon this foundation, that there is nothing in God, neither holiness of nature, nor righteousness of works, nor greatness of Majesty, nor yet any thing in yourself, neither sinfulness of nature, nor sinfulness of life, nor any weakness or unworthiness whatsoever cleaving to you, that considering the golden sceptre of Grace, held out unto you in the Gospel, with so much freeness, and love, and mercy poured out, needs be the least discouragement or weakening of hand unto you, from making your dependence, whole and entire, strong and glorious, upon God. And this was the sum of our undertakeing.  
24. Notwithstanding to salve the longing (it may be) of your desires in a point of this weight, and near concernment as well to the present, as future peace of your souls, only until you come at some full fountain of these waters, where you may quench your thirst throughly, I shall be willing to give you a taste of one main difference, between that kind of Faith and dependence on God, which will open the door, and lead you into this blessed Sanctuary here promised, and that which will leave you without, naked, and exposed to the wrath of God in every kind. That dependence on God, which is raised in the soul by the help or means of that ignorance of God, or of the mind and counsels of God, which is within a man, is a dependence which God will reject, and with which the creature may perish: as on the contrary, that which either springs out of a true light of the knowledge of God, or is accompanied and attended (as it were) in the production or birth of it, with such knowledge, is that great and sacred dependence, which engageth the Almighty to his creature, and carrieth Heaven and Salvation before it.  
This difference is built upon the sure foundations of the Scriptures. This is life eternal (saith our Saviour, to his Father, in that solemn Prayer of his, a little before his death, Joh. 17. 3.) That they know thee, the only true God, and him whom thou hast sent, Jesus Christ. This is life eternal, that is, a certain means of attaining salvation, or life eternal: it is a figurative expression (very frequent in Scripture) wherein the effect is put for the cause or means of such an effect: as Deut. 13. 5. Because he hath spoken apostasy or revolt, (so it is in the original) that is, because he hath spoken that which may be a cause or means of your revolting from God. So John 3. 19 This is the condemnation, etc. that is, the means of the condemnation. So again: Rom. 14. 20. Destroy not the work of God, that is, take not a course, use not the means to destroy him. In this figure of speech, Christ is called our peace, that is, the Author or means of our peace, Ephe. 2. 14. The resurrection. Joh. 11. 25. The Lord our righteousness. Jere. 23. 6. that is, the Author or cause of our rising again, and of our righteousness (or justification) besides many like expressions. Now than if the true knowledge of God, and of Christ (for the one cannot be known aright without the other) be an unquestionable means of eternal life, it must be this means, thus, as it produceth and worketh a true and living Faith in men; according to that which David affirmeth, Psal. 9 10. They that know thy Name, will trust in thee. Because without such a Faith, or trusting in God, eternal life is not to be had, or obtained. Mark 16. 16, etc. Therefore that faith or dependence on God, which ariseth from such a knowledge, must needs be the true Faith, which is accompanied with the favour of God, and with salvation: otherwise such knowledge could not be the means of either, inasmuch as neither is to be enjoyed without such a Faith.  
25. And for those instances and examples (cited from the Scriptures) of some men's relyings and trusting on God, without acceptation, as Psal. 18. 41. 42. Matth. 7. 22. 26. etc. It were easy to demonstrate, that they were assisted and strengthened in their raising and production, by the ignorance of God found in the hearts of those, who are said so to have relied or trusted on him. It is evident, that those spoken of Psal. 18. who were there rejected in their prayer, and consequently in their dependence (such as it was) on God, were men destitute of the true knowledge of God. For they are said, verse 40. to have hated David, a dear child, and faithful servant of God. Now the Scripture teacheth expressly, that he that hateth his brother, is in darkness, and walketh in darkness, 1 Joh. 2. 11. that is, is in a worse condition than he thinks, or is ware of, and knoweth not how to do any thing, to perform any work or service in a holy and right manner, as he ought.  
And again. 1 Joh. 4. 8. He that loveth not, knoweth not God, for God is love, that is, God truly known, always fills the heart with love towards men. So for those, Mat. 7. whose souls miscarried under a kind of hope, or trusting and relying upon God or Christ, as apparent it is, that neither had these any right knowledge, nor due apprehensions of either. Because it is said, that they were workers of iniquity, verse 23. and that they heard the words of Christ, and did them not, verse 26. that is, they lived in known sins. Now concerning such, the Scripture also speaketh plainly, That whosoever sinneth (willingly, and against light and knowledge) hath not seen him (that is, God) neither hath known him, that is, hath not had so much as a clear sight or interview of him, much less any settled, experienced, or more profound knowledge of him. The sight of a man (we know) is but the first degree of the knowledge of him.  
26. So that the rule is universally true, that that Faith or dependence on God, which either ariseth out of a true knowledge of him, or is accompanied with such knowledge in its arising, always prospers, & triumpheth in its acceptation: as on the contrary, when men will claim friendship and acquaintance with God, and will needs depend upon him for favour, out of ignorant and fond imaginations and persuasions of him, such claims and dependences are still rejected, and cast out by him. The reason hereof may well be that which the Apostle delivers, and lays down, Rom. 11. 16. as a ground or principle, upon which God builds many other of the ways of his providence and dispensations in the world: If the root be holy, so are the branches. As on the other hand Job reasoneth, and demandeth, Who can bring a clean thing out of an unclean? Job. 14. So if the root of our dependence on God be holy, that is, if this dependence springs and shoots (as it were) out of righteous thoughts and apprehensions of God, and of Christ, it cannot but be holy, & so accepted with him. As on the contrary, if it be any common, unclean, or polluted conceit or notion of God, that gives the raise and advantage to our trust, or be the basis and bottom of our dependence on him, it is no marvel if such trust or dependence be profaned by him, and rejected with disdain and indignation. As for example: the wicked, of whom David speaks Psal. 50. 16. is said, verse 21. to have this conceit or thought of God, that he is altogether such an one as himself, that is, that he likes and approves those ways and practices of sin, wherein he was engaged and hardened, as well as himself did. Now if such a thought or opinion of God, as this, that he should approve of, or any ways comply with sinners in the evil of their ways, be the reason or ground, or else gives any assistance & furtherance to our hope and dependence upon him for favour, protection or deliverance in any kind, how can the light of reason itself in a man, judge or conceive any other, but that such hope or dependence should rather turn to the shame and confusion of him that comes unto the Lord with them, then find the least grace or acceptance with him?  
27. This (doubtless) is the case of such Christians and professors in the Church, as our Saviour represents (Matt. 7. 26.) in his parable or similitude of the foolish builder, that built upon the sands. He that heareth my words, and doth them not, shall be likened unto a foolish builder, which built his house upon the sand, etc. That hope or expectation of salvation, or favour from God, which all men whatsoever, professing Christianity, take unto themselves more or less, is compared to a house wherein a man dwells: because, as such a house protects and defends a man from the injuries of the weather, as cold, wind, rain, snow, etc. besides many other inconveniences, which would otherwise be offensive to his health, and peace, and might endanger his life it self, so that no man would willingly be in the world without a house over his head, and he thinks himself poor and miserable indeed, that hath none: so doth the hope of finding favour with God, and of obtaining salvation by Christ, arm and fence the souls and consciences of men, from the spiritual annoyances and inconveniences of their sins, and of the wrath of God due unto them: they were not able with any tolerable peace or comfort of their lives, to bear the fiery and terrible assaults and incursions of the fears of hell and damnation, which would ever and anon be breaking in upon them, had they not some hope of salvation, to guard and fence their consciences withal. Therefore there is a kind of necessity lying upon all men, to build themselves such spiritual houses as these, that is, to raise some hope & dependence on God, in themselves: because otherwise their consciences would be too hot for them, and their sins, and hell, and the wrath of God together, would torment them before their time, and give them no rest, neither night nor day. But (saith our Saviour, in effect) as he should show himself a very weak and foolish man, that could build himself a material house to dwell in, upon the sand, which is a lose matter, and no ways likely to bear the foundation of a building, especially when stress of weather comes, when boisterous winds, raging reins, swelling floods, should at once assault it: So is that man very unwise in his generation, that builds any hope or dependence on God for protection or deliverance in any kind, upon any such opinion and persuasion of him, that he should tolerate and connive at, or any ways approve or countenance such as shall despise the words of my mouth, that shall only give me the hearing of my righteous Laws and Commandments in the Gospel, and cast them behind their backs, when they have done, and walk on their own ways notwithstanding: and yet (saith he) there is a generation of men that will do it, that will build upon these spiritual sands, these washie, lose, and ungrounded conceits and apprehensions of God.  
28. So again, if the root of a man's hope or dependence on God for life and salvation, shall be any such opinion of him as this, that he will set my good works against my evil, my righteousness against my fin, and for the merit of the one, will pardon the demerit of the other, or that he will justify me, or accept of me in any other way, or by any other means, then in, and by, and through Jesus Christ alone, this root being rottenness, the blossom of it (my hope or dependence on God) shall mount up as dust before the wind (to allude to the Prophet's expression. Esay. 5. 24.) that is, shall vanish and come to nothing. To depend upon God upon any lying and false apprehensions of him, is as if a riotous person, and drunken companion, being in danger of the laws for some misdemeanour or other, should come to a great man, of a grave, sober, and religious course of life, after this manner: Sir, I know you are a friend of good fellows, and wish well to those that will be free and merry among their cups: I pray stand my friend in such a business: I depend upon your help and countenance, to be brought off from my trouble, without much loss or shame, etc. Would not such a motion, and pretended trust and confidence, be interpreted rather as an abuse, or a disparagement to such a man, and consequently be utterly rejected by him? so what conceit or apprehension soever it is, that any man shall take unto himself concerning God, otherwise then according to truth, and what God hath revealed of himself in his word and works; and shall strengthen and encourage his soul thereby to stay himself, or to depend upon him, shall rather profane that glorious and fearful Name, the Lord his God, than any ways honour, or sanctify it, by such a dependence: and consequently, his dependence and he are like to perish together. For there is no thought or apprehension that can be framed and fashioned in the mind of a man concerning God, but will be a profanation of him, excepting only those that answer the truth of his nature and being, there being nothing wanting in him, but that which is altogether unworthy of him.  
29. If you be yet unsatisfied, and ask yet further how you may certainly and clearly know, whether your hope and dependence on God, be built upon the right foundations of the true knowledge, and righteous apprehensions of God, or whether they be built upon the sandy and deceivable thoughts of thine own heart, concerning him: To this I answer, in a word (and so an end of this business:) If thy hope, trust, and dependence on God, be built upon this rock, the knowledge of God in Christ, that is, a settled, inward and unfeigned persuasion or apprehension of God, that he will for his Son Christ's sake alone, without mediation of any other consideration, qualification, preparation or motive whatsoever, nay, and against the mediation of any consideration, qualification, preparation or motive whatsoever, for destruction and death, will embrace with his love, and confer life and salvation upon all those without exception and partiality, that shall trust in him, or depend upon him through Christ, such hope, trust and dependence, are most unquestionably built upon the best and surest foundations under heaven, and if they knew their own strength, might laugh at all the tempests, troubles and turmoils of the world, yea, the gates of hell, and all the powers of darkness in the face to scorn.  
30. It is true, hope and dependence upon God may (I conceive) be lawfully & safely built upon other foundations than this, I mean upon some other vein, or stream of this knowledge of God in Christ (besides this main and masterstream described) if men be of a spiritual dexterity and exactness, to make due application of such knowledge, upon such occasions. As for example: if a man hath the testimony of his own conscience, witnessing unto him in the holy Ghost, that he hath for any space of time walked before God, with all faithfulness and uprightness of heart, without hypocrisy, this (doubtless) is a sufficient and lawful foundation, whereon to raise a hope and dependence upon God for salvation, I mean for salvation by Christ, and for his sake, not for the testimonies sake, nor faithfulness sake, or the like: because God hath promised salvation to such, I mean to those that walk before him in ways of faithfulness, integrity, etc. and (no question) God may be safely depended upon for whatsoever he promiseth, according to the terms and conditions of his promise. So, for the same reason, if a man truly loves God, or the brethren (as the scripture speaketh) he may hereupon lawfully and safely depend upon God for salvation, because God hath established both the one and the other, for signs thereof.  
31. Again, if I depend upon God for salvation upon this ground, because I am verily persuaded that God will save me in particular, if through Christ I come unto him, or depend upon him for it, I make little question but such a dependence also will stand before God, and draw heaven after it, because the foundation of it is agreeable to the word of truth. Notwithstanding there are two main differences (besides, it may be, many others) between these, and such like branches, or lesser streams of the knowledge of God in Christ, and that body (as it were) or main stream thereof, lately mentioned, in respect of advantage and commodiousness, to raise our hope or dependence on God upon. First, a man can very hardly (if at all) come at any of these particular branches of this knowledge, to make foundations of them, of his trust or dependence upon God, except he first layeth hold on the main body itself. As for example: he can hardly believe, that either the testimony of his conscience, witnessing unto him his faithful and upright walking before God, or that his love of God and of the Brethrren, or that a persuasion of his own salvation by Christ in particular, or the like, can be any sufficient grounds for him, to depend upon God for salvation, except he first believes & be established in this main truth, that God for his Son Christ's sake, without any other consideration whatsoever, yea and against any other consineration whatsoever, will give life and salvation to all those without exception, that through Christ shall trust in him. He that sticks or staggers about the receiving or believing of this truth, doubtless can never be throughly grounded, or strongly built upon those other: because these are as branches shooting out of that main stock, depending thereon, subordinate and subservient thereunto. Whereby it is evident, that a man may raise a true hope & dependence on God for salvation, before he can come at any of those inferior grounds mentioned to build upon, as either the testimony of his conscience touching his faithfulness and uprightness before God, or a sense of his unfeigned love to God or men, or a persuasion of his personal salvation, etc. namely upon this great foundation of truth, That whosoever through Christ shall believe on God, shall be saved (which is before a man at all times.) And is it not wisdom to take the first opportunity we can come at, to build our dependences upon God?  
32. But secondly, a more material and considerable difference is, that those inferior and subordinate grounds we spoke of, as the conscience of our uprightness, sense of our love, persuasion of personal salvation, and the like (upon which especially, if not only, most men labour, as it were, in the fire, to build and settle their hope and dependence on God for salvation) are very hard to be distinctly, clearly, and satisfyingly discerned and judged of: they are very few that can or dare conclude with any confidence, that their uprightness is an uprightness of that kind of perfection, which God hath sealed for an infallible pledge or sign of salvation to ensue. And so for the love of God, and of the children of God: how rare a thing is it, to find either a man or woman, so fully satisfied touching the truth of such an affection in themselves, that they are able to build upon it a quiet and composed hope of salvation? And even of those that seem to build with most peace and confidence this way; are there not some suspected (and that happily not without just cause) by others? And the reason why these and such like grounds of hope, and depending upon God, are so tickle & slippery, so obnoxious to jealousies, doubtings and fears, is because though the rule be as certainly true here, as in the other (it being every whit as true, that he that is upright before God, or that truly loves God, shall be saved, as it is, that he shall be saved, who truly believes, that God for Christ's sake will save all those, that by him come unto him) yet the application of it is much more difficult and uncertain. And the reason of this is: because to the due application of such rules (without which no hope, or dependence on God can with safety be built upon them) there is required a clear and satisfying knowledge of more particulars (yea, and of some things more intricate and obscure) then is to the application of that other. As for example; Before I can build any settled and steady dependence upon God for salvation, upon this ground (or rule) that I truly love the Brethren (that is, the Saints and servants of God) I must be clearly resolved, and secured in myself, touching these 3. things; First, that this is the undoubted Word and Truth of God, which cannot deceive me, That whosoever loveth the Brethren, shall be saved; Secondly, I must be secured in myself, that my belief of this truth, as being the undoubted word of God, is sound & strong, and such as cannot be shaken; Thirdly, I must likewise be clear and fully satisfied in myself, that my love to the Brethren is true, genuine, natural, and of that very kind (& none other) which God hath sanctified for an evidence and seal of salvation, wherein how difficult a thing it is (even above measure) to gain any such satisfaction, so clear and absolute, but that the conscience will repine & mutter at (more or less) hath been already intimated, and from the experience of more than many thousands, may be concluded. And yet if I be wavering or doubtful in any of these particulars, I cannot build upon this ground, with any confidence or peace. But to build upon that main ground mentioned, that whosoever believes in God through Christ, shall be saved (and that with the richest and deepest assurance) satisfaction in these two things only will abundantly suffice. First, that this is the unquestionable truth of God, that whosoever believes in him through Christ, shall be saved. Secondly, that my knowledge or belief of this truth accordingly, is substantial and sound. He that hath a well grounded security in himself touching these two particulars only, may safely build unto himself a hope and dependence upon God, for salvation. For what should hinder him? or whereof can he be afraid? He that certainly knows, that a man is justified (and consequently saved) by the faith of Jesus Christ, cannot but believe in Jesus Christ, that he may be justified (and so saved) Gal. 2. 16. Neither can he (at least with any reason) doubt more of his believing, then of his knowledge: nor of his justification (or salvation) more, then of either. So that without controversy, the great and main promise of the Gospel, that whosoever believes on Jesus Christ (or on God through Christ) shall be saved, is both a readier and clearer, and a more satisfying foundation for any man that shall consider the just importance thereof, to build his hope or dependence on God for salvation, than any other ground or foundation whatsoever. But this is a point wherein I have enlarged myself unto you otherwise: and willing I am, to discharge both you and myself, you from hearing, and myself from speaking more of this subject for the present, upon the warrant of those meditations.    
FINIS.   

Septem. 28. 1640.  
Imprimatur,  
THO. WYKES.