quisque deos that is every man hath a right of comming to those gods for succour whom hee worships and serves So that David expressing himselfe thus He is our God that is the God of salvation it is as if he had said Other Nations and People have their severall gods as Paul saith There are that are called gods whether in heaven or in earth Gods many and Lords many The Moabites have their god the Amorites their god the Sidonians their god but saith hee He that is the God of Israel He that is our God he hath a preheminence above them all He is the God of salvation or as the originall hath it in the plurall number Salvations that is he only stands possessed with a Prerogative Royall of a true God of a God indeed namely Power to save those that worship him and that every way it being one of the great royalties annexed to the Crowne of heaven as we have it Psal 3.8 Salvation belongeth unto the Lord. Salvation that is both the power and the act of faving and delivering are so proper to the true God that they are not communicable with any creature as is well expressed in Esay 43.11 I even I am the Lord hee speaks it once and again for the greater Emphasis and weight and that they which heare not the first voice may heare the second And besides mee there is no Saviour not only none so great so mighty c. but none at all Therefore it seemes but a needlesse limitation of Nebuchadnezzar in that speech of his Dan. 3.29 There is no God that can deliver or save after this manner the truth is none after that manner or any other It followeth And to God the Lord belong the issues of death the originall sounds issues against death This clause may stand under a double interpretation it may either be taken concerning the destruction of the wicked or concerning the deliverance of the godly According to the former interpretation the sense falls thus To the Lord God are or doe belong Exitus mortis the issues of death that is Judgement or death never goeth out against any man but the hand of God is in it it is of his fending he hath death at that command that hee can send him forth against any man But I finde Interpreters rather inclining to the other Exposition which riseth thus And to the Lord are the issues of death that is E morte From or out of death so that there is no creature one or many that can be brought so low so neare unto death or never so much under the power of death but God hath not only one or some few but many secret wayes of escape for it he hath choice of wayes and meanes for deliverance when it selfe is ready to say there is none at all With him there is plenteous Redemption Ps 130.7 In this sense this latter clause further expounds those words in the former is the God of Salvation and addes weight to them and imports that God is not simply and barely a God of Salvation that can save if he sets himselfe about it in time or if the danger and strait bee not over-pressing above measure No but though a man be in the greatest and deepest exigents and extremity that can be imagined though in the very jawes of death yet God can make out an outstretched arm of help and reach him at any distance whatsoever This Interpretatiō being more agreeable to the frequent Method of the Psalmes wherein the latter member of the verse is exegeticall or expository of the former I rather chuse to follow In the words there are three things considerable 1. The interest the Church and Children of God have in God in the first words He that is our God 2. The benefit that redounds to the Church or which the Church may assuredly expect by meanes of this interest in God Salvation or Salvations Many in number and divers in kinde 3. And lastly the extent of this benefit This salvation is not from common ordinary lighter dangers but from the greatest and deepest and dreadfullest of all From death or out of death it selfe in those words To the Lord belong the issues of death The first of these the interest the Church hath in God the God of Salvations poureth us out the blessing of this observation First That the Church and Children of God have a peculiar and speciall interest in God so that he truly is and may be called Theirs The second which is the great and singular benefit redounding unto the Church from this her interest in God comes not much behinde it leading us directly to the Contemplation of this sweet conclusion That the Church of God may with all confidence and assurance of hope expect from him Salvation yea Salvation upon salvation Salvations of all kindes The third and last thing considerable in the words the extent of this great benefit crowneth the soule with the fatness of this observation or doctrine That the Church of God by vertue of her interest in God may expect and shall certainly finde safety and deliverance by one meanes or other not from common or lesser dangers only but from the greatest and deepest of all or more briefly thus if you please The Church of God can never be brought so low so neare death and ruine but that God hath still choice of wayes and meanes for her deliverance CAP. II. Wherein the nature and importance of that propriety or interest which the Church hath in God is declared LEt us take the first thing which is the groundworke of all into consideration It is like we shall have occasion in the handling hereof to draw in some of the best of the strength in the other two The great and important truth which we are now to enquire after and search into is this The Church and people of God have a peculiar right and interest in God by meanes whereof he may truly and properly bee called theirs or their God For the opening and managing this point to the best advantage for Christian service these foure things I conceive are requisite to bee done 1. To shew you what this interest is what manner of interest it is and what is the nature and importance of it 2. To establish you in the truth of the point by the mouth and testimony of more witnesses from the Scripture 3. To lay downe consider some grounds and reasons of the point 4. And lastly to bring all home into your bosomes in the use and application For the first That interest which the Holy Ghost here certifies the Church and People of God to have in him may be shadowed out unto you by some such description or overture as this It is a gracious propriety of himselfe which God by speciall Covenant and deed of gift as it were hath made over to the creature willing to enter into such Covenant with him for every such benefit and advantage to the creature
have a very sweet pleasant draught of it that would do them good at the heart and breed the best blood that ever beat in their veines it shall prove a cup of poyson and death to them now poyson we know especially in a cup hath the nature of a snare in it men that drinke it are not aware of it if it be artificiall and Italian right it hath neither smell nor colour in it to cause any feare or jealousie at all in him that shall drinke it it shall have the appearance and smell and manifest taste of Wine that is made by God to strengthen mans heart as David speakes and this poyson God will put into a cup too the Church shall be a cup of poyson Ierusalem shall be made fit to provoke the thirst of the enemie to draw him on to take it as Wine or the like is when it is in a cup for whilst it is in the vessel or hogshead no man offers to drinke it there this is not fit to be drunke but out of cups or glasses So the Church though it be at all times poyson to the wicked and enemies if they shall drinke it yet is it not at all times a cup of poyson to them fit to be drunke but only when the estate and condition of it is so low that there seemes no danger at all in attempting the ruine and desolation of it when the enemies conceive there is no more danger in destroying it then a man that is thirsty thinkes there is in drinking a cup of Wine that stands before him And so the other comparison of making the Church a heavy stone that shall over-heare and teare in pieces him that shall offer to heave and lift it up falls this way also He doth not say he would make Ierusalem a great stone but a heavy or massy stone We know the greatnesse or bignesse of a stone may be discerned by the eye before a man tryes to lift it and if it be a stone of any extraordinary bignesse enough in appearance to load a Cart or as big as can well be forced or removed from place to place by an engine a man though of great strength will never try to lift it not so much as a thought enters into him of taking it upon his shoulder to steale and carry it away but the heavinesse of a stone is not so apparent it is not knowne till a man taste it with his arm or shoulder or the like Now the Church of God is sometimes a great stone the enemies have no great minde to be medling with it they have no hope to heave it there is a face of beauty and glory and strength upon it and then they make no great hast to the spoile of it but sometimes again the outward appearance and figure of this stone is quite changed and altered it seems to be brought to so small a size that it may well be loaden and carried away the enemies make no question but to build themselves houses with it but it is now as heavy and massy as ever and will be the breaking in pieces and certaine death of who ever shall offer to lift it up Fifthly therefore that is further to be considered concerning Gods withdrawing his visible presence frō his Chruch at any time when their wonted tokens are not to be seen I meane in respect of any favour or countenance he gives his Church in the eyes of the world to assist and strengthen the hand of it there is no great cause of feare for all this as if the Church were now upon the point of perishing or sinking under water because such a withdrawing as this from his Church is simply necessary for setting his Snare The Church could not be a Gin to catch the enemies of it in such a manner as is spoken of except things were thus carried in the wisdome and providence of God If there were any visible beame or glimmerings of the glorious Majesty of God amongst his people his Church might be to the world and enemies of it as those figures and shapes of men are which husbandmen set up in their Corne to skare and keep vermine away but not to kill them So if the world saw or apprehended any thing to be afraid of in the Church as any outward testimony of the presence of God must needs be that falls within the reach of their understandings this might binde the world to some termes of good behaviour towards them this might keep violence and oppression and injury from off them it might keep down desires within them of doing them harme But when men set Gins or Snares to be the death of Birds of Prey Vermine Beasts or the like every man conveyes himselfe out of sight as much as may be and they leave nothing at all not so much as the appearance of a man that lookes like a man or any part of him but only the bait as naked as may be and the snare covered otherwise this would make the Vermine suspect and keep away So the Lord intending to make the Church a snare for the wicked and wretched enemies of it he must wholy withdraw himselfe and hide himself in some secret place where they may not discry him nor yet suspect him that so being drawn on by their cursed hungring and thirsting after the blood of the Church the Lion may take his advantage and breake out of the thicket upon them and teare them in pieces suddenly The truth is that all holy and consecrate things are snares to the wicked as the Scripture speakes it in a particular case Prov. 20.25 Ier. 2.2 but there is a greater generality of the truth of it It is a snare to a man to devoure that which is holy His intent is not only nor as I take it so much to expresse the danger a man falls upon when he hath devoured that then he shall pay deare for it but further and more principally to intimate this that things that are sanctified and set apart to God are in mens way as it were where they may easily and without any visible danger come at them and that there are few that will take heed of devouring them whether they be persons or things As snares are not only intended to be the destruction of Vermine when they fall into them or upon them but they are set in the way where they are likely to come and make most bold c. And therefore in the sixth and last place neither is the power nor the proud and high lookes of the enemy nor their breathing out threatnings nor making great boasts nor any ground they get from day to day of the Church nor any cruelty they can practise against it or the like none of all these nor all of them together are any just causes of feare to such as are the People of God and have interest in God Their hearts may be lifted up within them to their destruction as it
we now speake of in that Scripture Heb. 6.13 When God saith the Apostle made the promise to Abraham because he had no greater to sweare by he sware by himselfe Because he had no greater c. if that be the spirit of the words which I conceive neither can I apprehend what other it should be with any tolerable congruity of Reason they are a straine of speech to be heard out of the mouth of an infinite God fearefully high and glorious Because he had no greater to sweare by therefore he sware by himselfe clearely implying that if he had a greater then himselfe he would have sworne by him For this is the reason delivered in plaine and expresse tearmes why he sware by himselfe because he had no greater As if the infinite Al-sufficiency of God himselfe did not give him that satisfaction which he desired for the confirmation of his oath made to the heires of promise in respect of the weaknesse and marvellous backwardnesse of their hearts to beleeve unto perfect establishment and assurance but he would have had a greater if it might have beene and have passed by himself if there had been infinitum infinito infinitius this had been an only choice for him in this case To say that the words imply only this Gods greatnesse above all others makes the sense but cold and waterish For it is not the scope of the Holy Ghost here to declare the greatnesse of God but rather the greatnesse of his desire to satisfie the heires of promise as they are called that is his Church and People with the strongest and mightiest consolations touching the truth and stablenesse of that promise of life by Christ And for this purpose the words in the sense given are as is evident of mighty importance So desirous he was that his children should be filled with faith and the strong consolations of it that if hee had had any greater or more effectuall meanes for the bringing it to passe they had been used and the words thus understood are but an expression and breaking out of the mighty power of that love of his towards his Children which all this while we speake of which moves him to give his owne selfe unto them if he had any greater then himselfe they should have had it but for himselfe they shall be sure of As we heard before of Christs love mentioned by S. Paul Who loved me and gave himselfe for me Like love like bounty like affection like expression Thus you see the love and affection in God towards his Church to be one cause or reason why he gives them this interest and propriety in himselfe which the Doctrine speaketh of A second Ground of the point is The gift or bestowing of Iesus Christ upon the world So God loved the world that hee gave his only begotten Son c. as you heard before Iohn 3. Though the love of God to his Church was the Basis or prime cause of that propriety it now hath in him yet was it not either the only or immediate cause thereof This affection of his notwithstanding they were yet afarre off as S. Paul speakes and lay at as great a distance as is between heaven and earth from being a Church or holy People unto him from having any such peculiar interest or propriety in him Sin had separated and that with a high hand betweene him and them and had fixed a great gulfe betwixt the one and the other moveable only by him that hath power to remove the earth out of his place which kept them asunder from comming one at the other God could not reach or come at his creature with any other expression of his love till this gulfe was removed till sin that hindered was taken out of the way much lesse was it possible for the creature to have made any approach neare unto him to have gained any thing upon him or in him till then Now to fill up this vaste dreadfull and devouring gulfe and so to make the way passable from God to the creature and from the creature back again unto God there was nothing else to be found in heaven or earth of any proportion or any wayes commensurable thereunto but only one that might lawfully count it no robbery to be equall with God being God himselfe blessed for ever The infinitely wise just and righteous God could have found no other consideration of value and weight sufficient to have built a dispensation of that most righteous and just Law of his upon In the day thou eatest thereof thou shalt die the death but only the death of his owne only begotten Had all other creatures in heaven and earth consented together in one to have given out their strength and beeings to the uttermost to have raised a consideration or reason amongst them why God should have passed over those words of his as if they had never beene spoken should have let fall that solemne intermination or threatning of his to the ground never to have executed what he had threatned the wisdome of God doubtlesse and zeale to his glory would have despised it and laughed it to scorne whatsoever possibly it might have amounted unto and would have beene more ready to have fallen upon Mediators and Offenders together with fiery indignation then any wayes relented or stood so much as to consider what he had to doe upon the tender of any such propositions unto him It was no worke no undertaking for creatures to salve the glory of an infinite Wisdome and Majesty in case he should let such words of his goe for nought and vanish into the winde which were uttered with such solemnity upon such just and righteous grounds in the sight of heaven and earth It might justly have been thought that God had prized such words as those at a low and under rate and consequently undervalued himselfe in the bargaine if he had sold them at any such rate or price as the creature could have given But the death and sufferings of his owne Son this was a price that weighed somewhat like in his hand upon consideration hereof it was no waies grievous unto him to dispense with his Law and suspend the execution thereof for ever as far as it concernes those that shall unfainedly acknowledge this inestimable grace of his who hath thus bought them from under so heavy a curse and condemnation It is not the least prejudice or disparagement to the infinite Wisdome or Majesty of God or the least diminishing of the authority of any of his Lawes or threatnings whatsoever to let Lawes and threatnings sleep upon such a Pillow as this is and not to be put into execution upon the intercession of such a consideration as this And thus we see how the gift of Iesus Christ likewise was of absolute necessity to bring about this great and wonderfull thing in the world that sinfull men and women the generation of which the Church of God is made should have this deare
eye hath cost the world deare The touching of it hath cost the blood of the greatest Monarchs of many Kings and Princes of the earth It hath cost whole Monarchies Kingdomes and States the greatest the richest the strongest that ever the world saw their whole Estates Riches Glory and Peace True we reade often of the jealousie of God over his great name in respect of any pollutions and prophanation of it by other sins but we do not reade of his great jealousie but only for and over Jerusalem his Church but as concerning the case of Jerusalem wee reade of it twice in the same Prophet Zach. 1.14.8.2 As if God had a jealousie and a jealousie a two-fold jealousie a double and a single a greater and a lesse and the lesser jealousie he puts on and armes himselfe with when he went forth to execute vengeance for other sins but whē he sets forth against the enemies of his Church when he comes to plead Jerusalems cause with her adversaries his double jealousie now went on his great jealousie was reserved for causes of this nature as of highest and greatest importance for his glory Yea I shall say yet more that when men have put forth their hands to this worke I meane to afflict the Church of God upon the fairest termes upon greatest advantage or likelihood that can be conceived of doing any good upon it and making earnings of it I meane when they have seemed in doing it even to give the right hand of fellowship to God himselfe when he hath begun to punish them yet did never any man come off fairely from the worke God still found something or other against those that were his workmen and executioners which made a breach between him and them they never eate of their labours nor ever rejoyced in any of these works of their hand seldome any of their heads went downe in peace to their Graves An instance hereof we may see in the Aegyptians according to the Lords owne prediction long before how it would fall out Know for a surety saith the Lord to Abraham Gen. 15.13 14. that thy seed shall be a stranger in a Land that is not theirs and shall serve them and they shall afflict them foure hundred yeares notwithstanding the Nation whom they shall ferve will I judge c. And that God did not only foresee and foretell this that the Israelites should serve the Aegyptians and be in bondage but that himselfe had a speciall hand in it in bringing it to passe it is evident from Psal 105.25 where it is said that God turned their heart i. e. the heart of the Aegyptians to hate his people and to deale craftily with his servants because they began now to be corrupted in Aegypt and to displease him God tooke off the good will and the affections of the Aegyptians from them and yet we know how deare the Aegyptians paid for that worke and service the Israelites did them they had better have given double treble wages to other men to have made their Bricks then to have the people of God make them for nothing Other instances of like nature you may finde in Scripture Esa 36.20 if you reade Psal 78.61.2 with Psal 65.8 you shall finde a passage of like importance Rabsheka it is like lyed or at least spake upon a groundlesse presumption viz. because till then he had prospered when he told Hezekia's messengers that he was not come against Jerusalem without the Lord God had said to him destroy it But in Nebuchadnezzar King of Babel the case is plaine 2 Chron. 36.17 it is said expresly that God brought upon them the King of the Caldeans yet if you reade Ier. 50.17 18. besides many other places you shall finde he had his wages paid him in sorrow and desolation Israel is scattered as Sheep the Lions have driven him away First the King of Assyria hath devoured him and last this Nebuchadnezzar King of Babylon hath broken his bones Therefore saith the Lord of Hosts the God of Israel Behold I will punish the King of Babylon and his Land as I have punished the King of Assyria c. So Iudges 3.12 you may reade the like of Eglon King of Moab it is expresly said that God strengthened his hand against Israel c. yet we know this medling with Israel was his ruine As for example of the just vengeance and fiery indignation of the Lord breaking out upon those who without any warrant or commission from him have evill intreated despitefully used oppressed and persecuted the Church of God these both in sacred Records and other Histories of the Church are without end or number There is not only a Cloud of such witnesses but the whole heaven is spread over with them and divers of them known unto all men So that it would be but time lost to produce them Therefore now I beseech you consider you that are enemies of the truth that have imbittered spirits against the holy City and Church of God consider and ponder with your selves the truth and weight of this motive There was no man ever spread a snare to take the People of God with but first or last if he continued his malice his owne foot was taken with it No man ever digged a Pit for such but fell himselfe into it no man ever attempted mischief against it and continued in it but it still returned upon him and fell on his own pate as David speaketh It was the argument the Lord Jesus Christ himselfe used to Paul when he tooke him hard at this worke busie in persecuting the Saints and meant to take him off from it Saul Saul why persecutest thou me Act. 9.5 It is hard for thee to kick against the pricks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against sharpe pointed Irons as Goads or Nailes have teaching that a man cannot lift up his hand or heele against the meanest of the servants of God but with as much folly and madnesse and with as little hope of doing themselves good as he that shall stand chopping and dashing his naked hands or feete against the sharpest points of weapons or instruments made of Steele or Iron Pilates wives argument that she used to take of her husband from having any thing further to doe against Christ was that she had suffered many things that day in a dreame by reason of him Mat. 27.19 But the argument wherewith the Holy Ghost now presseth upon you to have no more to doe against these men is of greater efficacy not only one womā hath suffered many things in a dreame but a thousand thousands both men and women whole Nations and Kingdomes and States as was said Kings and Princes and mighty ones of the earth have suffered really full waking in deed and in truth the soarest and most grievous destructions the most fierce fiery and horrid judgements that the world hath seen To let all other instances passe only to mention that fiery storme and tempest which was the
goodnesse and omnipotency be theirs for what is God without these The Prophet David often in this Booke of Psalmes professeth and triumpheth in this peculiar interest himselfe had in God as a member of his Church and confirmeth likewise the generall title and right which the Church of God hath in him Psal 144.15 Blessed be the people that be in such a case yea blessed is that people whose God is the Lord. Where the Prophet doth not only speake to the point in hand to confirme and establish that namely that the Lord is the God of his People Church for it is cleare he speaks of these these are the persons upon whose heads he sets this crowne of blessednesse but withall more particularly and fully he informes in what sense it must needs be taken where it is said that God is the God of his people or that they have a propriety in him namely in the sense already expressed he is theirs quantus quantus est as great as glorious as mighty as excellent every way as he is For we see hee pronounceth them blessed in respect of this propriety or interest of theirs in God Blessed is that people whose God is the Lord. Now if their interest extended no further but to some inferiour degree of his power the people that had some creature for their God might be as blessed as they Nebuchadnezzars Courtiers had him for their God they had an interest in their King and no question he did many things for them for their advancement in the world but these were not blessed by any such interest because Nebuchadnezzar could not bee a God unto them Another testimony you may peruse at leisure 2 Cor. 6.16 I now make haste to the Grounds and Reasons CAP. IV. Whereing foure severall Grounds or Reasons of the Churches propriety in God are laid downe and opened AMongst many considerations that might be laid downe as grounds or reasons of this interest and propriety of the Church in God I shall only insist upon foure which are most obvious and nearest at hand to every mans thoughts The first is the love and affection that God bare unto this Church and people of his yea even before they were either Church or People unto him or he theirs in any such relation as now they stand It is true that now he loves them because they are his in that peculiar maner that now he hath made them his by the great cost and charge both of his Son and Spirit bestowed on them And yet I conceive hee loves them as much or rather more because he is theirs then because they are his An upright and just man loves his promise and upright dealing more then he doth his possessions or estate as David in effect affirmeth in Psal 15.4 Now God loving his People because they are his loves them as a wise and upright man loves his inheritance or possession which kinde of love in the expression of it is capable of subjection to a Superiour and must give place when time is but loving them because he is theirs and they have a propriety in him hee loves them as he doth his owne truth and faithfulnesse in the performance of his promise which is a soveraigne love and to be commanded over-ruled by nothing whatsoever And if God had not loved his Church and People before they became either the one or the other unto him it is certaine hee would never have loved them because it is impossible that any or all other meanes whatsoever either in heaven or earth should ever have made a Church or People unto him of persons defiled with sin without the concurrence and assistance nay without the precurrence and ducture of his owne love thereunto Of this love of God towards his Church before their Church-making or drawing neare to him in any such relation the Scripture speaketh exprefly John 3.16 So God loved the world that he gave his only begotten Son c. That love of God in the wombe whereof Jesus Christ as given unto the world and consequently unto those of whom his Church is raised and built for no man can imagine these to bee here excluded though neither doe I conceive them to bee solely and precisely intended was conceived must needs go before the raising of this Temple unto him because this was actually done by Jesus Christ as given at least in promise So John 6.37 All that the Father giveth me shall come unto me and ver 44. No man can come unto me except the Father which hath sent me draw him And again ver 45. Every man therefore that hath heard and learned of the Father commeth unto me Now all these and such like acts of God acted and exercised upon men not yet actually brought home to Christ but for and about the bringing of them home to him as giving to Christ drawing to Christ teaching c. are apparently the fruits or acts of such a love in God towards them which hath precedency both in order of nature and time also before that love of his wherewith he loveth them as being in Christ that is as being made a Church and People unto him Thus it is evident that there was in God a love towards his Church and People before the light of either of these or the like relations arose upon them Let us then proceed in our Demonstration The nature and property of love we know that is reall and in truth is to be bountifull as S. Paul affirmeth 1 Cor. 1.13 The Father loveth the Son saith Christ John 3.35 and hath given all things into his hand When the love and affection of God is cast upon the creature Himselfe Son Spirit and all he hath shall not stay behinde Love and Gift affection and expression in God we shall still finde together John 3.16 So God loved the world that he gave c. and 2 Thes 2.16 Even the Father which hath loved us and given us everlasting consolation So S. Paul speaking of Christ saith thus Who hath loved me and given himselfe for me Gal. 2.20 Now the love of God to his Church being the greatest and most transcendent love he must finde out an expression or gift answerable to it otherwise there would be losse of some part of the glory belonging to it For he cannot be praised and magnified but according to such a measure thereof as is manifested to the creature The gift that should expresse the height depth breadth length of this love to the full can be no other then himselfe and that as God all other would be defective If there had beene any thing greater any thing better then himselfe it is like we should have had it and that had been fittest for his purpose herein I am drawne to use such an expression unto you which I confesse might otherwise seeme somewhat hard and strange because I finde one of like importance in a matter not much unlike or rather indeed very neare to that
to the ground and lie in the dust if innocency and righteous dealing will not sustain them which is an essentiall Character of him that hath confidence in God yea have they not cast off his Word as Esay 30.12 and trust in violence and wickednesse as the former or Oppression and perversenesse as the latter Translation hath it and stay thereupon do they trust more in Treasons in Poisons in Rebellions in Conjurations in Fires in Swords in Ships in bloody Butchers in Gunpowder in Vaults in Iron in Wood in any thing then in God and doe they not stay themselves thereon are not these the goodly Pillars and polished Corners of their Temple doe they not hope to live and subsist in the world and to hold up their heads above Water by such engines and projects and designes as these This is the interest that Church hath in God Surely that Church may say He that is their God is not the God of Salvation but of Destruction the name of their God in Hebrew is Abaddon Rev. 9.11 CAP. VIII Wherein the third and last branch of the Use of Reproofe is handled THirdly and lastly if the Church and People of God have such interest in God as hath been formerly opened then those also are to be reproved that challenge this interest in him and yet suffer their hearts in times of danger to be troubled and over-whelmed with inordinate and tumultuous feares If they see but a great Wave comming towards them they are ready with Peter in Mat. 14.29 to cry out We perish or if they taste but some bitternesse in the Broth presently cry out with the Prophets Children 2 Kings 4.40 There is death in the Pot. How many are there that say they have interest in God whose hearts faile them and become like stones within them cold and heavy if trouble or affliction doe but come forth and look a little upon them they are not able to endure the appearance of any danger As when the great Champion of the Philistims did but shew himselfe in the field 1 Sam. 17.24 it is said that all the men of Israel when they saw the man they ran away from him and were sore afraid they knew not whether ever he should have come neare them to hurt any of them or no and yet they were all afraid and ran away only upon sight of him So the Israelites Exod. 14.10 did but lift up their eyes and saw the Egyptians marching after them and the Text saith they also were sore afraid If dangers and troubles doe but put forth a little and begin to bud we conclude that a deadly Winter must needs be at hand If there be but a thick arme of flesh lifted up against us to strike we thinke the blow must presently fall upon us If Satan doth but shew himselfe in armes and bring forth his troopes and display his colours before the Wals we give the City as lost presently Yea some men are as teÌ„der of their fears in this kinde and as impatient to have them rebuked and touched as David was of his Son Absolon or Adoniah 2 King 1.6 it is said that his Father would not displease him from his Childhood to say Why dost thou so Some men even take such a felicity and contentment in their feares and apprehensions of dangers though otherwise feare hath torment as S. Iohn speaketh that neither will they displease them themselves nor suffer any other to displease them they will not endure any man to dispute or to conceive any hope when they have once feared So that they seem to have a touch of Ionahs spirit in them that was angry with God for not executing judgement upon Ninevch when he had prophesied the destruction of it Some men seem so highly to honour the Propheticall signes of their feares as if they would take offence at Gods goodnesse and mercy if he should not bring upon them and the Church of God amongst them the judgements and mercies that they have prophecyed of in their feares Now I say all such distracting and dismaying feares as these are no wayes seemly and comely in those that professe this speciall interest in God Are they not rather a giving honour to men and magnifying the powers of darknesse and the devill himselfe above God What are any such feares being rightly interpreted but as much as to say the rage and malice and wickednesse of men are greater then the goodnesse and truth and power of God These are windes and waves that will not obey him that he cannot 〈◊〉 and commanâ—â— Should such a man as I feare saith Nehemiah that have professed such confidence in God and still you shall finde that in Scripture there is an opposition between those feares and that honour that is due unto God from those that are his and say they have interest in him See those Scriptures Ezra 8.22 Nehem. 4.14 1 Pet. 3.14 15. at your leisure But you will say Object If the Lion hath roared who will not or shall not be afraid as Amos and if the Trumpet be blowne in the City ought not the people to feare If God himself denounce war against his people and take part with their enemies and strengthen their hands daily and suffer the men of the earth to exalt themselves against them and to doe with his Saints even as they list as it is said they did to Iohn the Baptist in his time and cuts off the wonted signs and tokens of his presence with his owne so that they can see few or none of them left are not these things enough to shake the foundations of any mans confidence to make all hands hang downe Amos 3.8 and all knees wax feeble to breake the heart of any mans hope who is able to stand in the face of such a destruction comming from the Almighty and doth not tremble exceedingly And therefore they that feare in this case are in no cause of reproofe but rather to be relieved with mercy and compassion To this I answer divers things Answ but very briefly First The roaring of the Lion that is heard it may be the roaring of that Lion that goes up and downe the world seeking whom he may devoure it may be the roaring of hell and of the devill comming with open mouth upon the poore Church of God like a ramping and roaring Lion as David speaketh and not the roaring of the Lion of the Tribe of Iudah against his Church and People If it be so we may give losers leave to speake and cry out and to roare too and no great cause thus far to be troubled at it We must pardon the devill the excesse of his wrath he is in great straights his time is shorter then ever and that which he doth he must doe quickly the sound of his great Masters feete is behinde him with the great chain of darknesse in his hand to lay him up fast in the bottomlesse Pit for ever Secondly it is to be considered
that though all the wayes and pathes of God are Mercy and Truth unto his Church and such as keep his Covenant as David speakes yet are there many things in these wayes of his Ps 25.14 very liable and obnoxious for a time to another interpretation To give the true sense and meaning of all passages in Gods providence and administration towards his Church requires an Interpreter one of a thousand God may be comming towards his Church in a way of Mercy and Truth when the thoughts of our hearts are ready to say he is comming in a way of judgement and destruction There was given to me saith S. Paul 2 Cor. 12.7 A messenger from or of Satan It was well spied of S. Paul to finde out a gift of God in a message and messenger from the devill It sometimes requires much wisdome and pondering and consideration of things to understand the loving kindnesse of the Lord in them as David speakes Psal 107.43 There are some things hard to be understood saith Peter in Pauls Epistles which some pervert to their owne destruction So are there in Gods government of the Church many things hard to be understood for a season which some pervert to their owne discomfiture till God himselfe by the light of a joyfull issue cleeres his owne intent and meaning therein A 3. thing to be coÌ„sidered is that as it was said of Christ the head of the Church that he was appointed or set up for the falling as well as for the rising of many in Israel So is it true likewise of the whole body of the Church God hath so appointed it and so carries and orders the affaires state and condition of it that it shall be and must be the great stumbling stone of the world upon which the principle haters of God and his truth shall dash themselves in pieces God could have confounded the world and the wise things therof otherwise and have brought to nought the mighty things of it by a more immediate way but said the holy Ghost God hath chosen the weake 1 Cor. 1.27 28. things of the world and the foolish things and things that are not to doe it by God divides the glory with his Church he will honour himselfe and his Church together in the destruction of the world God could have tempered another cup that should have been as present death to the Nations to have drunke of it Zach. 12.2 but Ierusalem must be made the cup of poyson to all the people round about when they shall be in the siege against Judah and Jerusalem He could have framed and throwne Millstones downe from heaven upon all people as he did upon those five Kings and their Armies in the dayes of Ioshua Iosh 10.11 but Ierusalem againe must be made the heavy stone for all people that whosoever shall offer to heave at it and lift it up to carry it away shall be torne in pieces by it though all the earth should be gathered together against it Zach. 12.3 The Church of Rome indeed gapes after this priviledge and makes account that all Nations and Churches in the world that will not bow downe and serve her and fall downe and worship her shall be destroyed and imputes the fearefull desolation of the Grecian Churches to that enmity against her which they professe to this day Fourthly it is to bee knowne likewise and considered that the Church is not appointed only and simply to be the destruction of the wicked and enemies of God but to be their destruction in a speciall and more remarkable way and manner viz. in the nature of a Snare that they may not feare nor thinke of destruction from it till it be upon them or that kinde of destruction which the Scripture usually calls a being confounded Behold all they that provoke thee saith Esay 41.11 shall be ashamed and confounded To be confounded properly is this when a man hath been lifted up in great hopes and confidence of successe victory and prevailing in any thing and then on a sudden quite besides his expectation is brought downe and falls upon inevitable destruction knowes not how to help himselfe And so the other word that is joyned with it of being ashamed is a word of like importance we know it is not simply poverty and want and a meane condition that makes a man ashamed in the world but only when it succeeds riches and plenty and fulnesse A poore man in the Country that is borne only to inherite the dust that had never a good Coate on his back since he was borne he is not ashamed of a 〈…〉 walkes and holds up his head and shewes his face before any man for all that but take a Courtier or a Merchant or a Citizen of best ranke and quality that have been clothed with fine linnen and fared deliciously every day that have not been seen but in soft raiment in Silke in Silver and Gold if such a man shall be brought downe to rags and have no better to put on but some course Mantle or the like this makes him hold downe his head and ashamed to shew his face to any that knowes him So when the Lord saith that the enemies of his Church shall be ashamed it implies that they shall have a time granted them wherein they shall flourish like a green Bay tree which tastes not of Winter as most trees besides do losing the beauty and verdure and comelinesse of their leaves which the Bay tree doth not that they shall have a time wherein they shall doe even what they list in the world as David speakes Psal 73.7 c. or as the originall hath it shall even passe the desires of the heart that is shall have more power and authority and glory in the world then they could well tell what to doe with wherein they shall have the Saints of God and the Church of the most High under their feet and shall throw downe the foundations and shall see no man able to doe any thing against them able or likely to make resistance In this great prosperity of theirs and poore and contemptible condition of the Church before them God layes the foundation and corner stone of their shame and confusion which otherwise to speake properly could not be brought to passe And â—o those two similitudes we opened out of Zach. 12.23 whereby the Lord represented unto us how termes stand between his Church and the wicked the enemies of it in this point viz. that the Church should certainly be the ruine and confusion of the wicked they both cary an intimatioÌ„ of what I now speak of viz. that the Church shall be their destruction in the nature of a Snare or in such a way and at such a time when they shall little feare it or expect it Jerusalem shall be a cup of poyson to all the people i. e. when the people shall thinke the Church fit to be devoured and swallowed up and shall thinke to
offend them yet on the sudden remembring it selfe as it were it tooke fire and destroyed them So that me thinkes this fiery Element of Powder spake to and dealt betweene them these Popish miscreants and us the Church of God amongst us much after the same manner as the evill spirit mentioned Acts 19.15 both spake and dealt by those Vagabond Jewes those Exorcists in respect of Iesus and Paul When these Exorcists adjured this evill spirit by Jesus whom Paul preached the spirit answered and said to them Iesus I know and Paul I know but who are ye And the man saith the Text in whom the evill spirit was ran on them and they fled out of the house naked and wounded So when these Popish Exorcists had adjured and charged the Powder to doe execution upon this Kingdome and State professing the truth and Gospell of Jesus Christ the Powder made them answer The State and Church of England I know the servants of the living God I know those that worship the Lord Christ in Spirit and truth I know I have nothing to doe with these I can doe nothing against them but who are you you cursed enemies of truth Church of God I owe you no such service Therefore looke to your selves and keep out of the dint of my fiery Whirlewinde Otherwise your flesh will be before me but as stubble before the winde I will devoure you But this for the second motive to perswade enemies to desist it is a worke that never hath and therefore certainly never will prosper but only to destruction of the workers themselves A third motive followes Let this consideration also prevaile with the enemies of the Church to cause them to cease from the violence that is in their hand against it because this Church of God and the members of it whom they persecute living amongst them in the world are the rock as it were upon which their City is built they are the foundations of all the peace and all the pleasure and all the contentments they enjoy upon earth these are the partition wall between them and hell for the time These are the Chariots and Horsemen for defence and faseguard of their States and Lives against the fury and indignation of the Lord which otherwise would breake in upon them and consume them in a moment The great Master housholder of this great house the world would soon break up house if his owne Children were once disposed of in marriage to their great husband If these were once setled in their inheritance the wicked would soone with Iudas be packed away and sent every man to his owne place When God shall once speake come yee blessed depart ye cursed followes presently sently after it The Chaffe is not in danger of burning as long as it lies in the same heap intermixt with the Wheat but if the Wheat be once divided by it self from it then it is neare the burning with unquenchable fire It is true that which our Saviour saith Mat. 5.45 God makes his Sun to arise upon the evill and the good but with this interpretation and in this order as one glosseth the place well he makes the Sun to arise upon the evill and the good but upon the evill for the goods sake And that manner of speaking I take it is much to be noted where it is said that God maketh his Sun to rise upon evill and good q. d. If God himselfe did not mediate and interpose with a strong hand betweene that glorious creature of his the Sun and evill and wicked men they would never agree for an houre together the Sun being once set would never rise upon such men again There is a naturall unwillingnesse and gainsaying in the whole Creation in the Heavens Sun Moone and Stars to doe any service to or to gratifie wicked men that are enemies to God though otherwise it be most agreeable to their particular natures to give forth their light and influences to the world and they may seem to rejoyce as it were and triumph to doe it yet since man rebelled against God that created him through that naturall sympathy they have with God and his glory there is an utter aversnesse and unwillingnesse upon them even to doe that office and service to the world for which they were created and are able freely to afford without any offence hinderance or prejudice to themselves otherwise But that which is their glory their excellent light and lustre and those heavenly influences they give downe upon the world in this respect is not their glory but a griefe and burden upon them to pleasure the enemies of God with them and to strengthen their hand as if through a zeale they have to Gods glory they would rather lose their beeing though excellent and glorious then to remain and continue doing service to his enemies So that did not God over-rule them in the thing by a strong hand the Sun would presently clothe himselfe with a sackcloth the Moone would give over shining and the Stars would fall out of their place in heaven rather then shine here to pleasure the enemies of their God This I rather take to be the meaning of that place Rom. 8.20 Because the creature is subject to vanity not of its owne will but by reason of him that hath subdued it under hope That vanity whereunto the creature is said to be here subject is not to be understood of a vanity of corruption properly so called or dissolution for it is a great question whether it be at all subject to this vanity or no whether in the heavens which are the principall parts of the creature there shall be any such change that shall answer the death and dissolution of man It is hard to conceive how the heavens should be invested with a condition more glorious and excellent then that wherein they now stand which seemes necessary to be held and to bee beleeved if we hold any such change comming upon them answerable to death What God is able to doe in this case we do not here dispute or deny And againe secondly if it were this kinde of vanity the holy Ghost should here meane I suppose the Apostle would never have mentioned that circumstance as a matter so weighty and worthy of consideration that it should be contrary to the will of it For who knowes not that corruption and destruction is contrary to the naturall desire and inclination of any thing whatsoever therfore those words would taste too flat and dry for the wisdome of the holy Ghost if such a sense were admitted Thirdly and lastly the vanity here meant must be such a vanity from the subjection whereof the creature desireth even for the present and that with fervency to be free and to be delivered ver 19. Now from the vanity of corruption properly so called it cannot be delivered but by undergoing and suffering corruption first and so it would follow that the fervent desire of the creature should
hath given away and bestowed him with all his Greatnesse Majesty and Power upon his poore creature he hath made away himselfe from himselfe as far as his power was to make the alienation he cannot indeed deny himselfe saith the Apostle 2 Tim. 2.13 But his goodnesse it seemes hath tempted him to make a faire attempt to doe it It is the excellent prerogative of his infinite and incomprehensible beeing to doe with himselfe what he will what he can to the uttermost to give bestow alienate exchange himselfe c. and yet to be never the further off from the entire and full possession of the enjoyment of himselfe but rather to enjoy himselfe with the most advantage at the greatest distance So is it the native and genuine property of created goodnesse to quit and leave the Center to walk the circumference to forget one that it may remember many to be thrifty and sparing at home that it may be liberall and magnificent abroad And the reward of this goodnesse is the further it issueth and goeth abroad from home the richer laden it still returneth and maketh the greatest earnings of its owne expences That greatnesse which watereth not which refresheth not its owne roote by watering of others that seeketh not its maintenance enlargement and exaltation by the lifting up others from the dust will soone vanish like a pillar of smoke the roote of it will soone be rottennesse and the blossome thereof rise up as the dust There is nothing good but that for which something is the better Observe thirdly from the truth delivered how and by what meanes and from whence the Church and Children of God come to be so richly furnished so gloriously provided above the rest of the world with those precious habiliaments and ornaments of grace how they come to shine like Stars in the world in Knowledge Faith Love Patience Humility Goodnesse Temperance Zeale c. whereas other men made of the same flesh and blood with them are but as dull dusky and slimy clods of earth having neither ray of this beauty nor beame of this brightnesse found in them The Ground and Reason of the difference is to be seen face to face in the Doctrine The men so far exalted above their fellowes have a speciall relation to and peculiar interest in God And is it then any marvell if they be not like unto other men if the wealth and state and magnificence of heaven be found upon them if they be arrayed in holinesse like the Angels of God We use to say there is no fishing to fishing in the Sea no service to the service of a King and may we not adde no interest to an interest in God Can any man thinke that God who is that great King Mal. 1.14 in his greatest love and dearest affections should suffer his sons and daughters to be clothed with rags to walke up and downe the world with their nakednesse seen after the manner of the children of the devill whose estate is broken and sunke as low as the bottome of hell neither is able to give any other clothing or covering to his brood but that of shame and confusion of face The Kings daughter saith David Psal 45.13 is glorious within her clothing is of wrought Gold Impliing that the richnesse of her attire being not only of Gold which is the richest of Metals but of Gold improved and which hath further cost bestowed upon it by the working is but sutable to the state and condition of her Father being a King In former times there was a rate of costlinesse in garments allowed in Kings children which it seemes was not permitted others of inferiour Parentage at least not practised 2 Sam. 13.18 Ignorant and carnall men whose thoughts intermeddle not with this deare and deep interest the Saints have in God are ready and apt to take offence at their singular Holinesse Zeale exquisitenesse of life and waies above other men and to thinke they doe but artificially counterfait and dissemble by rule and hold as it were correspondence with the devill that he might furnish them with these shewes and semblances and appearances of great things and that there is no truth nor substance in them as we reade Mat. 13.37 that the Iewes not knowing Christ to be the person he was to have the relation unto God of a naturall Son but supposing he had Father and Mother amongst them of as meane and ordinary ranke as most of them had were offended at him in respect of that wisdome and those mighty workes that put forth themselves in him they could not tell how he should come honestly by either it is like they thought he might deale with the devill and have these rare commodities from him So many in the world being strangers to those termes which stand between the God of the whole earth and those that are in Covenant with him and knowing nothing more by such in such a way then by themselves and others when they see any thing greater and more excellent at least that seemes such in these men then in others or themselves they cannot tell how they should come by it in an ordinary and lawful way and so the devill being nearer at hand to them then God he bids them challenge him for the Author thereof bids them say it is he that teacheth and enableth them to dissemble strongly And they like obedient children conforme themselves whereby it comes to passe that the heavenly graces of the Saints which come down from above from God the Father of Lights as S. Iames speaketh are reproached by their Parentage and charged to be from beneath and to come from the devill the father of the darknesse of this world Men in many cases of this nature had rather venture the falling into a desperate error that makes for them then turne themselves a little about to behold the face of a truth that is bent against them When we see a woman richer then ordinary in Jewels Habit and Attire if she be knowne to be the wife or daughter of some Nobleman who is both nobly minded and by reason of the vastnesse of his estate is as able to furnish them with the richest Jewels as an ordinary man his wife with Pins and lighter ornaments we never so much as once question whether the Diamonds she weares be Bristoll stones or no or whether any thing be counterfait or base about her The knowledge of his greatnesse every wayes both for estate and spirit to whom this woman stands in so neare a relation stops the way against all such reasonings as these and over-rules our thoughts So if men first knew the unsearchable riches of God and of what spirit he is this way together with the mightinesse of his power to give spirituall treasure as Grace Holinesse Zeal c. in greatest abundance and secondly how neare the relation is betwixt him and his Church and People they could not lightly so much as in all their thoughts
blaspheme their Graces or once suspect or imagine that any thing that is found upon them in that kinde that carrieth the appearance of glory and excellency in it but that it hath the reality truth weight and substance also The holinesse of the Saints hath no enemy but either he that is ignorant of their interest in God or else of that God in whom their interest is Fourthly you may see in the Doctrine delivered that faire Fountaine opened that hath sent forth and still sendeth all those sweet and pleasant streames wherewith the City of God hath been refreshed and made glad in all ages I meane all those mercies blessings those great and strange deliverāces which have been brought about for them wherein they have been blessed above other men That interest they had in God hath stood them in this stead this hath been as a Fountaine of living waters unto them springing up continually to relieve them The Lord saith David Psal 126. hath done great things for us whereof we rejoyce What is the reason of that great difference between the Church of God and all other societies of men and Kingdomes and Monarchies and Nations of the world which David expresseth Psal 20.8 They are brought downe and fallen but we are risen and stand upright that so many great and mighty Nations that had Chariots and Horses and walled Cities and the thickest shields every wayes that could be made of flesh for their safety and yet these destroyed we that are but a few weake and unarmed in comparison and yet we stand The reason of this difference may well be gathered out of the former verse They trusted in Chariots and Horses these were their owne they had propriety in these and so had the help they could afford But the Church having the name of the God of Iacob for them this was more for their security and defence then all the Chariots and Horses of war then all Castles and Fortresses whatsoever The one had interest in the Lord God was theirs his Power his Might his Wisdome was theirs and he hath let them have their owne in all times of their necessity and so they have been supported whereas all the world besides having no other strength then themselves no better hope then what an arme of flesh could doe for them have not been able to stand If the Lord had not been Ps 124.1 on our side saith David that is had not God been ours may Israel now say if it had not been the Lord who was on our side when men rose up against us then they had swallowed us up quicke when their wrath was kindled against us then had the Waters over-whelmed us c. So may we say in this our solemne rejoycing and thanksgiving for that great deliverance now remembred and for many others formerly If the Lord had not been on our side when men rose up against us and went downe against us too we also had been swallowed up quick and if not the waters the flames of fire had over-whelmed us but whether they be aloft or below God meets with them as David speakes Psal 139. If I climbe up into heaven thou art there if I goe downe into hell whither these wretches were in going thou art there also God hath set his seale upon this great deliverance with a faire and glorious impression because he would have it knowne for his and make of it for himselfe an everlasting name that should not be cut off Therefore woe be to him that shall deface this Monument which the Lord himselfe hath erected in the midst of this Nation and hath engraven and written praise and glory to his owne name upon it Woe be to him I say that shall let the remembrance of it perish or fall to the ground When mens owne tongues fall upon them and cause them to fall All men saith David shall see and know it is the Lords worke Psal 64.8 9. Let me say one thing further to you I would not have you only to consider how great the deliverance is what a glorious train of mercies and blessings it hath to follow it and attend upon it but if I could I would teach you an art how to fulfill your owne joy how to make a double and treble improvement of this and other mercies given you Then must I wish you not to lay out the strength of your joy too freely upon your deliverance it selfe or all that comes by it for indeed it was a Mother-mercy having a thousand more conceived in the bowels of it and brings forth fruitfully to this day but reserve your selves rather to consider who it was that wrought it for you it was the Lord it was your God The woman of Samaria Iohn 4.12 thought their Wel of Sychar had a kinde of blessing upon it above others because so great a man as their Father Iacob dranke of it but on the contrary we that are the Church and People of God may truly and with sobernesse of judgement thinke our selves blessed indeed that we draw all the waters we drinke all the mercies and preservations we enjoy from such a Fountaine as the goodnesse of the great God of heaven and earth The same mercies and good things did we receive from another from an inferiour hand were not the same the best and pleasantest taste and relish that is in them what ever they be is the taste of the hand out of which they come And therefore prophane and ignorant men lose the best part of all the temporall good things they enjoy because they doe not savour the hand that gives them forth unto them The Lord saith David Ps 126.3 hath done great things for us whereof we rejoyce If David were now alive and the question put to him where the Emphasis and life of these words lay I verily beleeve his answer would be not in the great things that were done for them but rather in the great doer of them the Lord. The Lord hath done c. It is a rule and principle in common reason and experience and weak apprehensions will reach it which Xenophon well expresseth in his language thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things that are alike or of equall worth contentment in themselves comming from persons unequall in place and dignity doe not equally affect men that receive them but still a great difference there is if the inequality of persons from whom they come be great To kisse the hand of a man inferiour to us is as nothing rather indeed a disparagement and a thing ridiculous but to kisse the hand of a Prince is a matter of favour and countenance So Solomon saith of the light of the countenance or favour of the King that it is like a Cloud of the latter raine which often is more worth then a Kings ransome Prov. 16.15 whereas a good looke from a meane man is scarcely valued at two drops of water God cannot give any light or slender mercies because