due and issuing out of an estate of knowledge to whomsoever it is given The servant that knew his Masters will and prepared not himselfe neither did according to his will shall be beaten with many stripes But hee that knew it not and yet did commit things worthy of stripes shall be beaten with few stripes c. Luk. 12. 47 48. with what severitie of displeasure did God proceed against those heathen that withheld the truth in unrighteousnesse Rom. 1. 18. and that especially because that when they knew God they glorified him not as God c. vers 21. that is in effect they did not serve him And David propounds it as a matter of the greatest and most apparent equitie which the consciences of all men cannot but see and acknowledge that God who teacheth men knowledge should chastise and correct namely when those that are taught knowledge refuse to tender service and obedience as a dutie or tribute belonging thereunto Psal 94. 10. upon which place the Chaldee Paraphrase hath these words Is it possible that he hath given the Law to his people and they not be rebuked when they sinne So that this service of God whereunto you are exhorted is nothing but what is due unto him by multiplicitie of Titles and ingagements from you you must trample under foot right upon right reason upon reason equitie upon equitie and turne head upon all conscience if you will stand out and rebell against the voyce of this exhortation And know this that if you will break all their golden Cords by which God hath tyed and bound you so fast to himselfe and his service and cast them from you God will gather them up from your hand and turne them into Scorpions and make a terrible scourge of them it may be for your consciences by the way but most assuredly for your soules in hell Every reason that pleads for the service of God at your hands in this world will pleade for vengeance against you at the hand of God in that which is to come if it bee despised Thirdly to make the necessitie of your serving God more weightie and prevalent upon you consider that as it is his right so it is his commandement also to be served by you Hee hath declared and testified from heaven that hee is fully purposed to stand upon his right in this behalfe that hee lookes for the hearts and hands of all flesh to be lift up unto his Commandements Serve the Lord with feare and rejoyce with trembling Psalm 2. 11. Hee doth not simply command service of men but is very choyce of the service hee commands it must be made savory and such as his soule loveth it must be prepared for him with that spirituall composition of feare and joy So againe Psalm 100. 2. Serve the Lord with gladnesse c. Besides other passages in Scripture of like importance and charge without number now then let it be seriously thought of and laid to our hearts as hot or hotter than they can well endure it of what high concernment it is to the creature both on the right hand and on the left that the voyce and commandement of God be obeyed Mallem obedire quam miracula facere etiamsi possem I had rather obey than worke miracles though I could was a straine of that wisdome which God gave unto his servant Luther The truth is that obedience it better than a being in heaven simply because without obedieÌ„ce a being in heaven would soone be turn'd into a being in hell a position ratified by the fall of Angels whereas on the contrary a being in hell would soone be turned into a being in heaven if obedience be found with it a conclusion gloriously sealed by the resurrection of Jesus Christ from the dead and his ascention into glory Thou wilt not leave my soule in hell nor suffer thy Holy One to see corruption Act. 2. 27. Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed saith Samuel to Saul 1 Sam. 15. 22. So that he that obeyeth the voyce of God pleaseth him and he that pleaseth God is a benefactour to many and pleasures the world round about him God is seldome pleased but the windowes of heaven are presently opened and the blessings thereof powred downe upon the Earth But oh who is able to abide the heate of his indignation when he comes to avenge the words of his mouth upon the disobedient and rebellious What is it that puts the foundations of the world out of their course that makes Kings and Princes to labour in the very fire What is it that teares up the mountaines by the rootes and carries them into the midst of the Sea What is it that shakes so terribly the Earth as it is at this day nation being risen against nation and Kingdome against Kingdome What is it that causeth the Sunne to be darkned and the Moone to be turned into blood and the Starres to fall out of heaven and the powers of heaven themselves to be shaken that is as some interpret the holy Angels with astonishment at the great terrour of the Almighty falling on the earth In a word What is that separates betweene the world and the peace of it having the God of Peace for its Protectour and Ruler that turnes the Father of mercies and the God of all comfort into a consuming fire to it but onely the neglect and contempt of this great commandement of the most High He commands the world to serve him and the world would make him serve with her sinnes and this is that that the jealousie of him whose name is jealous cannot beare Thus the great breach is made upoÌ„ the earth the whole world in a manner cast upon the bed of sorrow yea from the wombe of the contempt of this Commandement of God are the regions of darknesse replenished with inhabitants and the chambers of death furnished with guests to be lodged in shame and torments for ever Fourthly to ease the burthen of this exhortation to the service of God where I conceive it wringeth and pincheth most upon the shoulders of naturall and carnall men consider that if you be but once really perswaded and made willing to take this yoke upon you to consecrate your selfe to this service of God all the bitternesse and burthensomenesse and unpleasantnesse thereof unto you is past immediately The gâ—eatest snare of death wherein vaine and inconsiderate men are taken and held from the service of God I conceive is this They conceive and imagine that the waies of God and religious courses which are so contrary unto their natures and wherein they taste a bitternesse like death for the present will never be healed of this antipathy and unsutablenesse to them but will continue alike bitter and distastefull to the end Upon which apprehension the heart is enraged against all that is called holy and stands off at defiance with spirituall
himselfe to utter what shee spake or the like which was the method hee used with the Prophets in like cases but onely by the Ministrie of his Angel as is most like acted the tongue of the beast to shrike the sound of those words in the aire So in procuring obedience frō the Sunne Moone and Starres Windes Seas c. for these obey him too and fulfill his words in their courses and motions Psal 148. 8. he doth not proceed after the same method wherein hee walkes with men to procure obedience from them because they are of a different creation and frame from these he doth not promise rewards to the Sunne or Moone or any irrationall creature to perswade them to obey nor threaten them to keepe them in from disobeying because they have no principle in their natures capable of such impressions but he hath put naturall propensions into them which are sufficient to carry them on in their ordinary and naturall motions while he is pleased to support them and when hee would have them forsake or cease their naturall motions as in case of miracles there hee overbeares them with a strong hand of absolute power and rules them as it were with a rod of Iron But when hee comes to worke obedience out of men whom hee hath endued with principles of reason judgement understanding desires of their owne good feare of evill c. Hee applies himselfe to these in such a manner that all these powers and abilities in their natures may be acted and exercised withall which is done by addressing himselfe unto them in a way of promising rewards if they will obey and threatning punishments if they obey not In this sense speaking of his manner of dealing with Israel of old to perswade them to his service and the obedience of his law hee saith Hosea 11. 4. Hee drew them with the cords of a man that is hee dealt with them to make them an obedient people unto him in such a way and upon such termes as were proper and fitting for men to be dealt withall implying that God hath other cords to draw other creatures unto him when hee is pleased and hath occasion to do it This then is another reason for the point God deales with men for their obedience and service in a course sutable to the natures and dispositions of men 2 Sixthly God therefore promiseth rewards and recompences to the services of men and those very ample and large yea and will assuredly performe them accordingly that so he may commend his owne infinite worth and greatnesse and give his creature to see and understand how highly hee values himselfe that his creature also may strive and make conscience to value him accordingly For this is to be knowne and considered that the greatnesse and goodnesse of God which is indeed true greatnesse together with his own thoughts or judgment hereof which doubtlesse are according to truth and commensurable thereunto are both to be seene as in a glasse in those rewards those large and vast recompences which hee bestowes upon those that doe him service as well if not better and with more cleernesse than in the horrour and punishments of those that have rebelled against him and if he should either not reward at all or give but some low common rewards to services done unto him he should much obscure and darken his own infinite worth in the eyes of his creature wee have a common saying amongst us that there is no service to the service of a King And so proportionably the services of men that are greate on earth especially if they have but that wisdome to make the best of their outward greatnesse in a civill and morall way are better than the services of meaner men One speciall reason hereof is because Kings and Princes doe not properly give wages but rewards to their servants that is in those recompences which they give for service done unto them they put in the consideration of their owne greatnesse over and above the strict value of the service simply considered in it selfe which is not so much a point of equitie as of wisdome in them though there be a kinde of equity in it too for by this meanes they doe informe the world that they are sensible of and understand their own greatnesse and so impose a kind of awfulnesse upon them and a necessitie of considering the same also so the great God of Heaven and Earth drawes as it were the similitude and proportion of his owne excellent greatnesse in those great rewards hee gives to those that serve him and withall makes it knowne to the world that hee understands himselfe to the utmost and so raiseth sutable apprehensions of himselfe in the mindes both of men and Angels In which regard they are said to speake stout words against the Lord that say it is in vaine to serve God Mal. 3. 13 14. They that seeke to abolish or take away the bountifulnesse of God in rewarding those that serve him fall very heavy upon him and beare the world in hand that he doth not much regard himselfe nor value his owne greatnesse if there be any greatnesse in him and consequently teach and tempt the world to esteeme lightly of him also And God accordingly when hee speaks of recovering that honour and glory which men by such thoughts or words take from him expresseth himselfe thus vers 18 Then shall you returne implying that they were farre out of the way before and discerne betweene the righteous and the wicked betweene him that serveth God and him that serveth him not The greater difference God maketh betweene those that serve him and those that serve him not the more fully hee vindicates his owne greatnesse and glory And this is the reason I conceive why though God loves righteousnesse and obedience in his creature as was touch'd before yet hee doth not love them so much simply for themselves nor for that sympathy and agreement they have with his owne righteousnesse and holinesse as for that advantage or opportunitie they offered unto him of drawing that lovely expression of his owne greatnesse in the reward of his creature which seemes to be the soveraigne and highest end of all Gods workes and of his going out of himselfe in the way of creation The Scriptures are many and very pregnant which shew that God requires obedience and service from men in subordination to their reward and happinesse or for that end that he might reward them as Psal 81. 13. Oh that my people had harkened unto mee and Israel had walked in my waies Why What benefit or booty what heaven had this beene unto God Yes see the 14 15. verses I should soone have subdued their enemies and turned my hand against their adversaries The haters of the Lord should have submitted themselves unto him but their time should have endured for ever As if hee had said God had then met with those summer fruits which of all others his
soule longeth for viz. an oportunity of rewarding So in the 10. Deut. 12. And now Israel what doth thy Lord thy God require of thee what that thou keepe the Commandements of the Lord which hee hath given as for that advantage or opportunitie they offered unto him of drawing that lovely expression of his owne greatnesse in the reward of his creature which seemes to be the soveraigne and highest end of all Gods workes and of his going out of himselfe in the way of creation The Scriptures are many and very pregnant which shew that God requires obedience and service from men in subordination to their reward and happinesse or for that end that he might reward them as Psal 81. 13. Oh that my people had harkened unto mee and Israel had walked in my waies Why What benefit or booty what heaven had this beene unto God Yes see the 14 15. verses I should soone have subdued their enemies and turned my hand against their adversaries The haters of the Lord should have submitted themselves unto him but their time should have endured for ever As if hee had said God had then met with those summer fruits which of all others his soule longeth for viz. an oportunity of rewarding So in the 10. Deut. 12. And now Israel what doth thy Lord thy God require of thee what that thou keepe the Commandements of the Lord which hee hath given thee for thy good So in the 12. of Deut. 25. So likewise the 26. of Deut. 18 19. and the 28. of Deut. So in Iohn 10. 17. Therefore doth my father love mee because I lay downe my life but that is not all but that I might take it againe It was not simply Christs laying downe his life but his laying it downe in such a way and upon such termes that he might receive it againe of his Father id est his laying it downe in a way of righteousnesse that so his Father might restore it againe unto him with an abundant increase and recompense of glory this was that saith Christ that drew out my Fathers affection so abundantly unto mee So that however it is not to be denied but that wee were created by God for his worship and service yet his superiour and greater end in creating us was our being rewarded or our glorification and happinesse by him or the serving of himselfe in rewarding us and therefore the Holy Ghost I conceive when hee speakes of this end of our creation our glory speakes of it with a more emphaticall and significant kinde of expression than of the other as 2 Cor. 5. 1. For we know that if our earthly house of this our tabernacle were dissolved wee shall have a building of God a house not made with hands eternall in the heavens for wee that are in this tabernacle doe groane being burdened not for that wee would be uncloathed but cloathed upon that mortality might be swallowed up of life c. for hee that hath wrought us for the self same thing is God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c for this very selfe same thing that is to say which hee had spoke of vers 1. our house made without hands eternall in the heavens meaning our utmost glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Paul God made us for this very selfe same thing as if all Gods other ends concerning us were nothing in comparison of this or at least were all contained or comprehended in this 3 Seventhly and lastly another reason of the point may be to leave the rebellious and disobedient without excuse This is one thing which God stands much upon cōcerning those that shall perish and be destroyed and which he will provide for with a high hand that their mouthes may be stopped that they may not be able to lift up a word or thought against his proceedings against them in their condemnation now wee know saith S. Paul Rom. 3. 19 20. that whatsoever the law saith it saith it to them that are under the Law that every mouth may be stopped and all the world be obnoxious or subject to the judgement of God And verse 4. Let God be true and every man a lyer as it is written that thou mightest be justified in thy words and overcome when thou art judged viz. touching the judgements thou executest the punishments thou inflictest upon wicked men For God is seldome judged or questioned but about his proceedings against sinfull and disobedient men and besides it is evident that hee speakes of this particular in this place now God will alwaies be sufficiently provided for victory in this kinde hee will cut off from wicked men and from all those that shall rise up to plead for them all matter of defence apologie or excuse that might be pleaded for them And hee so much esteemeth this full and intire justification of himselfe in the condemnation of the wicked that hee highly respects any service or meanes used by men tending thereunto upon this ground it was that Paul concluded for himselfe and other faithfull and diligent Preachers of the Gospell 2. Cor. 2. 15. that they were unto God the sweete savour of Christ as well in those that perish as in those that are saved that is they made Christ advantagious and acceptable unto God not onely in the salvation of those that beleeved but in the condemnation also of the wicked viz. because the effectuall proffer and tender of Christ and salvation by him unto them removed the cause of their condemnation as farre from God as might be and cast it upon their owne necks and left them without excuse so amongst diverse other meanes and circumstances that God in his wisdome hath belayed for this end to leave wicked men naked to judgement and without excuse this particular we speake of is one his promising such rewards to those that shall obey him If he had been a hard master and would have had the service and labour of men for nothing this had beene a colourable pretence for such men why they refused his service as was proved before out of Ieremie 2. 31. But now requiring nothing from any mans hand no worship no service no obedience but for which hee promiseth consideration to the full reward upon reward recompence upon recompence if now they will burst his yoke and cast his cords from them if now they will walke stubbornly against him and be disobedient the blood of their soules will be upon their owne head apparently and when God judgeth them to death or sends them quicke to hell they cannot say unto him why dost thou so Themselves can answer such a question too well to aske it This for the seventh and last reason the uses of the Doctrine are CAP. VI. The first use of the Doctrine for confutation of two dangerous errours 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
GOD A GOOD MASTER AND PROTECTOR Opened in severall Sermons on Esaiah 8. 13. 14. By IOHN GOODWIN Pastor of S. Stephens Coleman-street Non sine praemio diligitur Deus quamvis sine intuitu praemii sit diligendus Malo obedire quà m miracula facere etiamsi possem Luther Magnus hic animus est qui se Deo tradidit Seneca And know yee 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 WORSHIPFVL AND WORTHY Gentlewoman Mrs Elizabeth Hampden of Westminster Worthy Gentlewoman I Know not how well or wisely I shal mannage my intention in addressing my selfe 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 your selfe at a greater distance in affection from the world and closer and more intire in your dependance on God and deeper ingaged for Heaven wherein if this small piece doth you no service the Author miscarrieth in the best of his designe Neither would the perusall of it I conceive without the proprietie accruing 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 externall comfort in speciall manner by that part of the world that outward estate which you call yours so he hath purposed spirituall 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 mens As it is no part of my meaning to flatter you a sinne as unsavoury to my spirit as unsutable to my calling so neither would I willingly undervalue or discourage you in any endowment wherewith God hath honoured you yet this I thinke I may be bold to say though I stand in much a we of a sharp piercing eie which I have more than once observed in your understanding that you little thinke 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 spirituall learning I cannot thinke 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 helpe and advantage unto them respectively to reape the spirituall things sowne therein unto them more plentifully Neither doe 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 gain'd 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 lye in this because they were compiled and framed by the Holy Ghost with speciall 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 quickned and confirmed those apprehensions Whē a man is touch'd 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 doe us some speciall good by such or such a meanes as by such a minister such a mans writings such a booke 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 straine it self more than ordinary to conceive reach the full importance tendencie of every thing it meets with whereas on the contrary when the soule is not relieved and strengthened by some such hope or apprehension as this the heart is nothing enlarged to the extent and capacitie of it but lye's scant before the meanes and like a sayle 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 affaires be more willing to keepe silence than I though otherwise I trust I shall alwayes be found ready to make no spare of my selfe when the affairs of your soule shall require it I acknowledge my selfe a grand debtor unto you for those respects and many expressions of love which very faint and slender provocations or ingagements on my part have drawne from you Sed faciles motus mens generosa capit as hee said that is The mind that is true noble bred With easie motives will be led I have nothing wherewith to recompence your kindnes but my prayers and the travaile of my soule for yours A Ministers thankfulnesse to his friend is to shew them the way to Heaven and to enable them if hee can to walke 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 dependance upon him through Iesus Christ and fill you with the blessed hope of life and immortality and draw out all this againe from you in fruits of righteousnesse and true holinesse abundantly that it may returne backe againe upon you multiplied and increased yet an hundred fold that so you may find Heaven out of it's 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 doubtlesse my heart is perfect with thee in giving thee part and fellowship with my selfe in these meditations if thou pleasest and weakenesse it must be not want of good will if they leave thee not better than they finde 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 looke for no other but in that respect to suffer
before God there is such a difference of parts and circumstances as was in the Law as our Saviour expresseth upon occasion to the Scribes Pharisees betweene tithing of Mint and Cumin and exercising of Mercy and executing Judgement these are called the great things of the Law implying that those other were matters of inferiour consideration So there are in this duty in this Great and solemne service some thing that ought and are necessary and fit to be done others wherein the maine weight and importance of it stands as Christ told the Pharisees that for the tithing of Mint and Cumin they were things they ought to do as well as the keeping Mercy and Judgement though these had the preheminence and were the great things of the Law 2 Those things in this duty which ought not to be left undone though the life of the duty lyeth not in them are such as may goe under the name of bodily exercise which I shall not need to recapitulate particularly because as I conceive they are every mans knowledge as namely fasting not onely from our ordinary repast as eating and drinking but likewise from recreations costly apparell and many other things wherein the fancie of man is apt to take a delight and refreshment And so your bodily presence before God in the assembly for a greater space of time than ordinary To this head I may referre likewise those contributions that you use to make unto the poore upon such occasions as these Now all these are things very fit to be done but yet you must take heed this is the stumbling stone that I speake of that I would remove first that you place no weight at all or as little as possible may be in the most strict and literall observation of these things lest you lose the crowne of the service and reward of the day for such exercise profits little as the Apostle speaketh except it be perhaps to make the surface or appearance of the service the more comely solemne But now the Mercy and the Judgement and the Great things of the Law the Great things of this day and service are the exercise of the spirits as first the summoning and gathering together into your memories next a serious and affectuous consideration then an acknowledgement of the sinnes of the nation So likewise a confessing in this sense of the sinnes of your owne soules and the sinnes of those that are under your hand and charge yea and of the sins of your fore-fathers even to the breaking of your hearts and the humbling and laying low the smiting downe and wounding your spirits and consciences in the sight of God 3 Next to this your serious purposes and resolutions taken hold of by a fast and a single hand of being divorced from all your knowne wayes of your severall sinnes not onely your plucking out and cutting off but casting from you also your right eyes and your right hands This is another thing that is of the maine body or rather of the very heart and soule of this duty viz. reformation and truth of repentance Lastly your humble requests and earnest strivings struglings with God for the pardon of the sins you have confessed as well nationall as personall the putting forth your strength and might yea and the encreasing your strength and might the provoking your hearts to doe more and more in this kind in importuning the God of Mercy to powre out of his grace and goodnesse abundantly upon your persons and upon your land in all manner of expressions thereof which concerne the peace either of the one or the other For there is no man but if he hath once smitten the rocke of his heart and gotten out prayers and requests unto God let him smite the second time and the third time and hee shall finde that the waters will still flow more and more For there is spring upon spring desire upon desire Many rich veines and mines of this treasure that might with labour be digg'd out of the soule c. And this is the fourth and the last thing 4. Now this is that I desire to give you in by way of caution that you charge little of the weight of the day upon the former things mentioned or the literall observation of them though never so strictly observ'd for there is little of the substance of the duty in thē when you have done your utmost but all the strength and weight and hope and power of the service lyes in the latter And yet I would not have you charge these neither beyond their strength and beyond what they are able to beare As Paul would not have any man to thinke of him above what he either saw in him or heard of him 2 Cor. 12. 6. that is above what hee had sufficient Ground to thinke and therefore let our thoughts be commensurable to the nature and qualitie of the things Thus farre you may build upon them and thus farre you may trust unto them in regard of the testimony from heaven given unto them If so be they be done with truth of heart and performed as in the sight of the God of heaven and earth you shall see that light will arise out of darkenesse unto you and that the heavens are ready and doe but waite till the earth calls Onely you must not thinke that the Good the reward that comes upon those services is from the merit or desert of any thing you doe or from the strength or worth of grace received to goe through such a worke when you have caused your voyce to be heard on high no you must know that all the blessing and the vertue that seeme to come out of such things even the holiest duties in the holiest manner performed lyes rather in the strength of the promise of God in that truth and faithfulnesse of his which inclines him to performe and make good all that grace and goodnesse that he hath beene pleased to settle and confirme under the great seale of heaven unto such duties and services as these But this by the way onely now come wee to the words themselves Sanctifie the Lord of Hostes himselfe and let him be your feare and let him be your dread and hee shall be a Sanctuary c. CAP. II. The context briefly opened the coherence and sense of the words in part cleered with some briefe conclusions raised from them THe Prophet having prophesied of the comming of the great and mighty King of Assyria in a very terrible manner with a great host both against the two Kingdomes of Syria and Israel where they should spoyle all vers 7. and also against Iudah where hee shall prevaile farre too and reach even to the necke which wee know is immediately joyned to the head meaning that he shall prosper and carry all before him without resistance till he came at Ierusalem it selfe the head of that state or Kingdome vers 8. where notwithstanding hee doth in effect threaten him
called a seeking him in regard of that losse of him we sustained by our fall in Adam First in our creation God was our portion and possession by our sinne wee lost him and knew not how to finde him or recover him a-againe but God in mercy willing to bee found re-injoyed by his creature in a way of righteousnesse bids them seeke him that is serve and obey his voyce and this he assures them hee doth not require of them in vaine meaning that if they would thus seeke him they should finde him that is they shall recover their ancient and first interest in him and hee would deale as graciously and as bountifully with them if not abundantly more as ever he meant to have done had they continued in his first covenant had they never lost him And this aboundant reward which he intended towards them if they would seeke him as hee required of them may well be imployed in the figurative expression here used I sayd not seek you me in vaine that is I required not this of you upon any other termes nor with any other intention then of your owne unspeakable and infinite advantage It is that kind of expression which they call a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is when a rich sense or meaning is put into low and meane words As in that of our Saviour Matth. 10. 42. Verily I say unto you he shall not lose his reward the meaning is not that hee shall have something or that hee shall have that which shall bee as good to him as that which hee parted with his Cup of cold water though the precise letter of the words reacheth no further then thus but the true and apparent meaning and importance of that promise is that he shall be richly and aboundantly rewarded Besides very many like expressions in the Scriptures So againe Ier. 2. 31. O generation see yee the Word of the Lord or take heed to the Word of the Lord as the former translation hath it have I beene as a Wildernesse unto Israel or a land of darknesse Wherefore say my people then wee are Lords wee will come no more unto thee as if he had sayd if whilst they served me I had not beene gracious and bountifull unto them if requiring of them to bee as Eden or the Garden of God unto me fruitfull in workes of righteousnesse and holinesse and I had beene nothing but a Wildernesse unto them they might with some pretence and colour have sayd thy had been Lords that is that they had power to doe with themselves and disposed of their service as and where and to whom they pleased But the case being farre otherwise and their service alwayes aboundantly recompenced and rewarded by mee they have no cloake for their revolting and apostacie from my service 2. Yea it is not onely a truth that God will not suffer such services of his creature to goe unrewarded as have the true nature and spirit of services indeede such as are performed in love and with truth of zeale to his glory but even to those that have beene but halfe services that have beene services in the letter and outside onely he hath for the most part gratified abundantly Thus in Ezek. 29. Vers 18 19 20. to Nebuchadnezzer who served him with his army against Tyrus he promised the lands of Egypt with all her spoyle and treasure for his reward So to Iehu for that service he did unto God in rooting out the house of Ahab he granted the succession of the Kingdome of Israel to him and his children for foure generations 2 King 10. 30. so to Ahab himselfe in reward of that outward and formall repentance which reached onely to the rending of his cloathes and putting on and lying in Sackcloth and outward abstinence and walking softly for it reached not his heart in any effectuall change or conversion unto God yet we know God gratified this repentance of his such as it was with the defering of that judgement he had intended against him and his house for his dayes Many other like instances there are of this particular in the Scriptures CHAP. IV. Wherin the foure first grounds of the Doctrine are briefly laid downe and opened THe Reasons of this point are First God will not be served by his creature for nought because the love that hee beares unto his creature man being the workemanship of his owne hand I shall not neede to prove this love of God to men the Scripture nay the whole world is full of it I meane of the sweet fruits and expressions of it Yea the truth is that this same roote The love God beares to the World beares fruit farre more excellent and glorious then that wee now speake of this rewarding men for their service done unto him so that we may easily give way in our apprehensions and judgements to this So God loved the world saith our Saviour Ioh. 3. 16. that hee gave his onely begotten Sonne c. It was a thousand times more to give such a gift as Iesus Christ was freely to the world then to give the greatest reward under heaven yea or in heaven either to the meanest service that could be performed Love is kind or bountifull saith Paul 1 Cor. 13. 4. that is is of a communicative nature or disposition And if this affection out of it 's owne nature propertie and inclination otherwise unprovoked disposeth to doing good or giving gifts to those that are loved how much more is this nature and propertie of it strengthned when those that are loved are also serviceable and still ready to obey and fulfill the desires of the lover As if a man loves his child because he is his child how much more doth hee love him when hee serveth him This is one reason of the love of God to man 2. The second reason may bee the royall and bountifull disposition in God It is the peculiar genius or spirit as it were of this disposition which wee call bountie to reward services and that with a liberall and full hand above the levell as it were or nature of them This bountifulnesse in God the Scripture often expresseth David speaking of the judgements or commandements of God tells us to the glory of God in this behalfe Psal 19. 11. that in keeping of them there is great reward So it was this bountifull disposition in God that was the foundation upon which Paul built that high saying of his 2 Cor. 4. 17. For our light affliction which is but for a moment worketh unto us a farre more exceeding eternall weight of glory light and momentany afflictions could never worke after such a rate of recompence and reward did they not worke upon the glorious munificence and bountie of God A manifest demonstration of this disposition in God you may see in Gods aboundant rewarding of Abraham for the obeying his voyce Gen. 22. 17 18. This for the second Reason 3. Againe a third reason why God will reward all
them into the hand of Iabin King of Canaan a stouter oppressour it seemes than either of the former for hee had nine hundred chariots of Iron yet only suing and crying unto the Lord as before they soone got an execution or a judgement against the nine hundred chariots which was served by the hand of Barak and Deborah Again a fourth time when they suffered grievous things under the Midianites and were driven from their cities houses and dwellings into dens caves in the mountains and were mightily impoverished by them as the story saith yet the former meanes of crying unto the Lord wrought so with him that hee presently sought and found them out a deliverer from under this calamitie also The rest of the Tribes of Israel which had beene twice beaten by the Benjamites upon the second humbling themselves before God obtained a great victory We might instance of all those other fasts and hâ—miliations mentioned in Scripture as that of Ezra chap. 8. that of Nehemiah chap. 9. that of Ester chap. 4. that of Iehosaphat 2. Chron. 20. that of Ninivie Ionah chap. 3. There was none of all these seekings of God but that found him the service scarce performed but it was attended with a reward 3 So that we may build upon this foundation as high as the heavens if we had wherewithall to do it if our hearts will serve us If wee serve and seeke God with upright hearts and do not make him to serve with our sinnes as the Prophets expression is that is subject his will to ours and make him beare such burthens as are not meete for him to beare wee shall have our hearts desire whether it be in the depths beneath or in the heights above whether it be the flower of the wheate or the honey out of the rocke if the out stretched arme of the Lord can come at it wee neede not feare God will not be sought nor served in vain hee knowes his creature must live and subsist by him and hee that will do his worke shall eate of his bread 4 It is true wee have many great and important suits and requests to put up to the throne of grace and to solicit the Almighty about this day as the pardoning the great iniquities mighty transgressions of the nation the healing of the sores of a land which shaketh and whose foundations are out of course the taking off the wheeles of the chariots of our enemies who are driving furiously against us the putting up the sword of his indignation into the place of it which is now shaken over us the making way for his Gospell that it may runne and be glorified through the land through the middest of the rage and gainsayings of men with many others of like consequence Which if wee should by causing our voyce to be heard on high this day draw out of heaven and see brought to passe before your eyes you will be I conceive as those that dreame you seeke them I feare in some respect upon the like termes it were well if you did so in all that the Church of God sought for Peters enlargement out of prison Acts 12. They were at it close and prayed earnestly for Peters life and libertie but yet they said shee was mad though one of their owne company that brought them tidings that their prayers had prevailed and had fetch'd Peter out of prison so you weepe and mourne and are troubled in your soules and lift up your cryes to heaven to obtain these mercies and suits from God but if a man should come in amongst you and should say to you that your prayers and tears are accepted that the Lord hath heard the voice of your weeping and you shall have a speedy answer from heaven of all things the iniquities of your people is forgiven your land shall be healed your enemies shall fall before you and licke the dust at your feete the Gospell of Jesus Christ shall runne and be glorified in the middest of you c. I feare you would say or at least thinke within your selves that such a man were mad Well follow you the worke and service you have in hand as those Christians did and call and cry with your whole hearts though your faith and hope of particulars especially of present prevailing be as short and weake as theirs in all likelihood was yet you have the same God to do with that they had whose eyes are as open to the prayers of his servants at this day as ever who cannot forget to be gratious because he practiseth continually and keepes his hand in ure daily and hourely And therefore though you will not beleeve your selves yet suffer patiently and take it not amisse if others will beleeve for you that God will give you and that sooner than you can expect a gratious returne of this daies service into your bosomes God hath not said unto you this day serve mee for nought nor gathered you together to seeke his face in vaine This for the first point of instruction It is no lost labour no time ill spent that is spent in the service of God such labour such service shall have that good measure our Saviour speakes of Luk. 6. 38. rendred unto it measure pressed downe and shaken together and running over If one world will not fill the bushell there is another that shall make it runne over 5 Secondly if it be no part of Gods meaning to be served by his creature for nought but hee will give rewards and be bountifull to those that serve him and hath declared himselfe upoÌ„ such terms then observe againe from hence by way of instruction that it is a thing well pleasing to God and no waies offensive to him for all men to provoke and stirre up themselves to the service of God by the consideration of his bounty and of those great and gratious things hee hath promised to do for those that serve him Doubtlesse God would never have kindled this fire in the world especially hee would never have made the pile so great and heaped on wood in that abundance hee hath now done to encrease the heate and strength of it if it had beene unlawfull for the creature to have warmed it selfe at it What hath God cast out these golden baits out of heaven to fish for the hearts and soules of men in the sea of this world and is it not lawfull for the soule to bate at them yea and to swallow them Hath godlinesse the promises both of this life and of that which is to come and May it not regard them may it not touch nor tast nor handle them May it not live and strengthen it selfe by the hope of enjoying them Hath God planted so many trees so many pretious promises in the paradise of the Scriptures and is it not lawfull to eate of any of them Hope must be no longer a grace but a sinne if it be not lawfull both to looke at and to looke for the
know is the great and gracious and mighty protector of the world hee defends the whole earth with his loving kindnesse as it were with a shield What shall I doe unto thee O thou preserver of men saith Iob unto God Iob 7. 20. In him saith the Apostle that is by or through him we live move and have our being viz. continued and made good unto us Act. 17. 28. And Christ Heb. 1. 3. is said to carry or beare up all things by his mighty Word as if there were nothing that could either goe or stand alone or as if the whole creation were ready to sinke rightdowne into nothing If Christ should let goe his hold but a moment And yet wee know wee are all obnoxious to him and long since put a sword into his hand wherewith he might justly have slaine us at once He that protecteth us upon these termes doth he gather in proportion above what he scatters if hee receive service and obedience from us Thirdly the law of Preservation and maintenance strengthens his title hereunto yet further Who feedeth a flocke and eateth not of the milke of the flock saith the Apostle 1. Cor. 9. 7. Support and maintenance are ready to complaine and cry out of injury and wrong if service be denyed them Because wee have maintenance from the Kings Palace it was not meete that wee should see the Kings dishonour therefore have wee sent and certified the King was a good reason though in bad men Ezra 4. 14. It is the brand of the child of perdition to have eate of our Saviours bread and yet lift up his heele against him Ioh. 13. Well then God being the great Foster Father of the World filling all our hearts daily with food and gladnesse he who opening his hand satisfieth the desire of every living thing as David speaketh Psal 145. 16. and putteth the staffe of bread into the hand of all flesh giving it strength likewise to support them How shall we despise such a great and solemne ingagement as this How shall wee breake or cast away such golden cords as these from us that is how shall wee refuse to serve him The Saints indeed shall judge the World 1. Corinth 6. 2. but the oxe and the asse shall judge and condemne us if wee know our Masters crib no better Fourthly the Law of Redemption triumpheth yet above all therest in the vindication of Gods right and title to the best of our strength in his service And as himselfe teacheth us to reason for our selfe on the one hand Hee who spared not his owne Son but gave him for us all to death how shal he not with him give us all things So on the other hand this love of his to us so richly manifested in the death of his sonne for us teacheth us to reason against our self and yet not against our selfe neither if wee knew the things of our peace and glory for him He who spared not his owne Sonne but gave him for us all to death how shall he not for such a guift expect and looke for all things from us yea how shall wee not for such a gift prevent his expectation herein if it were possible and even give him all things though hee looked for nothing To dispute the interest God hath in us or to demurre upon his service is to set abroach a new queree in the world and to aske for whom Christ died whether for Angels or for the seede of Abraham Hee that is out of Gods work and despiseth his wayes and glory seemes willing to comfort the Devills and to possesse them with a hope that it was the Captivity of hell and not of the world that was turned by the death of Jesus Christ There is no withstanding no rising up against the Majestical power and authority of this law it leaves a man nothing of himselfe it despoyleth him of all right and power of living to himselfe and seeking his owne things it seizeth upon all his heart and all his soule and all his minde and all his strength upon all that he is and all that hee hath and all that hee is able to doe for the use and service of the great God of heaven and earth and all this it doth by a strong and high hand of righteousnesse and equitie So that there is no man that acknowledgeth his Redemption wrought his ransome paid by Jesus Christ can murmur or complaine in the least degree that hee is served neither better nor worse as wee say then thus to be caught up out of himselfe and from the earth and by a holy violence constrained and compelled to serve above and to attend the throne of heaven and to live unto him that sitteth and reigneth thereon for evermore Redemption by Christ is as the most gratious Law-giver in one kinde so the most severe in another that ever was God himselfe never gave Law that reach't so farre or so deepe into his creature Other lawes and commandements of God it shooke off from it self and despised and yet God was able to beare it and to over-rule and keepe backe his fire and brimstone that they brake not out to take vengeance of the transgressours yea notwithstanding the contempt and disobedience of his creature to that Law yet hee lov'd it still yea with such a love that travailed with no lesse birth than the gift of his onely begotten sonne Jesus Christ out of his bosome for the comfort peace and blessednesse of it But the Law of that service which the gift of Christ and Redemption by him imposeth upon man is indispensable altogether that knowes no mitigation or compliance all the grace goodnesse mercy compassion bounty patience long-sufferance in God will never looke 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 jawes of hell to keepe it from falling upon such a man nay hell will be ready to cry to heaven for more fire and brimstone if it were possible to advance the torment and destruction of such a creature Fiftly and lastly the Law of instruction rejoyceth also to do service to the God of heaven in this kinde and further ingageth his creature man to serve him Teach mee O Lord the way of thy statutes and I will keepe it unto the end Psalm 119. 33. David thought it was but reason to covenant with God to give him practise for knowledge service for teaching Yea God himselfe who is farre from overvaluing any gift or grace vouchsafed to his creature nor ever chargeth any commodity of his wherein hee deales with the world with any hard or unreasonable imposition hath yet put such an estimate or rate upon knowledge that whosoever receives it must either render service and obedience upon it or else suffer punishment above his fellowes Therefore service to God is a rent charge naturally
doubtlesse it is most lawfull for him to depend upon him yea as lawfull altogether as it is to seek to deliver himselfe from the curse or to escape the wrath which is to come If God denounceth every man accursed for not relying not depending upon him this is a sufficient ground and warrant yea and more then either for every man and woman under heaven to do both the one and the other to rely and depend upon him without asking any further question for conscience sake For certainly God would never pronounce any man accursed for not doing that which he hath no right or warrant to doe It were rather a ground of praise and reward from God to a wicked man if he should refuse to depend upon him in case hee had no ground or warant for the doing it That which makes it a sinne of that high provocation in the sight of God with whomsoever it is found in all persons whatsoever that are guilty of it is the commandement of God together with the abundant righteousnesse and equitie thereof lying upon all men for the doing of it So that there is not the least scruple or question to be made but how sinfull and unworthy soever thou conceivest thy self to bee thou hast as much right because as great a necessitie to depend and cast thy selfe upon God as the most righteous person under Heaven Therefore 14. In the fourth place I answere yet further and desire it may be well considered that a mans trusting and depending upon God is both the first and the onely effectuall means or cause of every mans repentance and hath a necessary infallible and universall connexion with it so that no man can depend upon God we speak now of a true and unfained dependence but ipso facto as we say in the very act of his dependence he repenteth neither can any man truly repent but he that truly depends upon God and that by the power and native propertie and influence of that his dependence For we are to conceive of God and sinne as of two contrary terms or two points in the heavens diametrally opposite or directly crosse one to the other as the East is to the West and the North to the South c. So that whilst a mans face is towards sin that is whilst he remaines impenitent and unconverted his back is towards God that is he sees not that in him why hee should trust him or depend upon him as a man whilest his face is towards the West his back must needs be toward the East And the reason why any man remaines in an estate of impenitencie is not so much as happily we conceive the pleasure or profit or contentment of sinne in any kinde as the ignorance of God of that infinite goodnesse sweetnesse mercie bountie truth power c. that are in him though it be true also that there are bands and snares and cords of vanity in sinne which bind men heart and hand to it and so keepe them fast making them listlesse and carelesse of inquiring after God and his wayes till God by a high hand of grace prevants them with such a light of the knowledge of himself as doth deliver them For if there were not the hundreth part of that pleasure profit and contentment in sinne which impenitent persons conceive there is yet they remaining ignorant of God and without knowledge of those riches of his grace which expose him in all his greatnesse power and all-sufficiencie to every creature under heaven that is but willing to come unto him and depend upon him without any other condition or qualification whatsoever would never repent of their sins 15. If God should grind the face of the creature as it were and take out all the flower and pith of it and leave nothing but husks and shells yet men would not give over feeding upon these unlesse they were perswaded of finding better intertainment with God If covetousnesse were nothing so pleasing or sutable to the corrupt hearts of men as now it is if the heat of the pleasure of drunkennesse idle company uncleannesse and the like were abated and taken down never so low yet the covetous would be covetous still and the drunkard would follow drunkennesse still and the adulterer would be an adulterer still except hee saw in God an effectuall dore open unto him by which he might enter and finde grace acceptation with him Againe notwithstanding all that sin doth or can doe to prevaile with the heart of a man to deteine it in the love practise and approbation of it notwithstanding all the strong allurements and effectuall bewitchings it hath attending upon it to keepe men in bondage and subjection to it nay if sinne were more sinfull in this respect then it is I meane more alluring and more tempting and more bewitching then now it is yet upon the shining of the light of the knowledge of God in the face of Jesus Christ upon the soul upon the appearing of the bountifulnesse and love of God our Saviour towards man as the Apostle speaketh Tit. 3. 4. the heart of a man would breake loose from sinne and cast all the cords of it from him he would turn his back upon it immediately and come about with his face towards God By both which considerations which are both cleere in reason and might be sufficiently confirmed by the word of God if it were necessary it is fully evident that the main and principall reason of any mans continuance in his impenitencie is not so much any thing he finds in those wayes of sin wherein he lives no nor yet in those corruptions of nature which make those wayes of sin so pleasing above measure unto him as his not depending upon God Which conclusion being granted as it cannot with any colour be denied it necessarily follows that men must begin and make entrance upon their repentance by way of trust or dependence upon God 16. A man must not think that either hee ought or câ—n first repent and then trust and depend upon God no all that a man can finde or feele or feare in sin will not raise the soule so much as to the first and lowest step of a sound and true repentance till he hath taken some hold on the covenant of grace and begun at least his dependence upon God In the raising and framing of which act of dependence in the soul the heart falls off and comes about from sinne which is the substance and nature of a true Repentance So that howsoever To beleeve and to repent are things much differing in consideration and also in respect of their objects it being God that is beleeved on and sinne that is repented of yet are they effected and wrought by God in or by one and the selfe same work or motion in the heart or soul of a man For by that act of the Spirit of grace by which the soul is turned and acted upon God in beleeving by the