The Excellency of the Protestant Faith, Sermon
THE EXCELLENCY OF THE PROTESTANT FAITH, AS TO IT'S Objects and Supports.
DEUTERON. xxxii. 31.
For their Rock is not as our Rock, even our Enemies themſelves being Judges.
THIS Dying Song of Moſes (whereof the Words now mentioned are a part) is not only Hiſtorical, but Prophetical, containing ſome hints both of God's paſt and future Diſpenſations towards the Iſraelites. His main ſcope and deſign in all, is to ſhew, that God was not to be blamed for his dealing with them, but they were to be condemned for revolting from him: And therefore whatſoever Bleſſings they loſt, or Severities they felt, they muſt look upon their own Sin as the Cauſe and Reaſon of it. To this purpoſe, Moſes ſtarts the Queſtion in the words going before the Text,Ver. 30. How ſhould One chaſe a Thouſand, and Two put Ten Thouſand to flight, except their Rock had ſold them, and the Lord had ſhut them up? This ſeems to be a ſtrange and ſurpriſing Contradiction to what God had promiſed by the ſame Moſes before;Levit. 26.8. Five of you ſhall chaſe an Hundred, and an Hundred of you ſhall put Ten Thouſand to flight; (which was repeated, as to the ſubſtance of it,Joſh. 23.10. by his Succeſſor Joſhua, when he called the People together, towards the cloſe of his Government.) They might therefore now wonder to hear, that One of their Adverſaries ſhould chaſe a Thouſand of Them; though indeed the threatning grew more familiar to them afterwards; for the Prophet tells them, One Thouſand ſhall flee at the rebuke of One; Iſa. 30.17.at the rebuke of Five ſhall you ſtee, till you are left as a Beacon upon the top of a Mountain, &c. But this Riddle is eaſily reſolved; the Promiſe before ſpoken of, was upon the ſuppoſition of their Obedience; and conſequently when they ſold themſelves by their Iniquities (which is laid to their charge,chap. 50.1.) it might well be expected that their Rock ſhould ſell them in a way of Judgment, and when they withheld (or impriſon'd,Rom. 1.18. like the Heathen) the Truth in Ʋnrighteouſneſs, they might rationally think, that the Lord would ſhut them up in a ſtate of Miſery and Thraldom.
Now leſt they or their Adverſaries ſhould overlook the Divine Hand in ſo marvellous a change, and more eſpecially leſt their Adverſaries ſhould (who were apt to ſay, as we read in this very Chapter, Our hand is high, Ver. 27.and the Lord hath not done all this) Moſes adds in theſe words, For their Rock is not, &c. q. d. Tho Multitudes of the Heathens ſhould be defeated by a few of the Iſraelites, it would be no ſtrange thing, becauſe their Idol-Gods can do nothing at all for their protection, and on the other ſide, if many of the Iſraelites be vanquiſht by a ſmall number of the Heathen, which carryes a more aſtoniſhing appearance, it cannot be, becauſe thoſe Idols act for their aſſiſtance, but becauſe our God does withdraw that help from us, which he is able to afford to us.
We have here in the Text it ſelf two particulars conſiderable. 1. The Preference of the true God unto all others. [Their Rock is not as our Rock.] The Rock is a Title given to God not only in this, and the preceding Verſe, but thrice before in this Chapter; and very often in the Book of Pſalms. Ver. 4.15, 18.Rocks anciently being places of ſhelter which Men uſed to fly unto in times of danger and diſtreſs;1 Sam. 13.6. and therefore Holy David calls God the Rock of his Refuge. Pſal. 94.22.2. The Acknowledgment of this by Iſraels Adverſaries. [Even our Enemies themſelves being Judges.] They that were ſo ready to reproach and blaſpheme the Name of God, as well as to boaſt and magnifie themſelves, yet could not deny this. It was owned not only by their Friends and Favourers,Exod. 18.11. Joſh. 2.11. Exod. 14.18. 1 Sam. 4.8. ſuch as Jethro was, and Rahab, but alſo by their worſt and greateſt Oppoſers, ſuch as the Egyptians, and Philiſtins too. So that Moſes his Appeal to the Heathens here, is much like that which God made to the Inhabitants of Jeruſalem, Iſa. 5.3.and the Men of Judah in their own caſe,Acts 4.19. or like that which the Apoſtles made to the Jewiſh Rulers, whether it be right in the ſight of God, to hearken unto you more than unto God, judge ye.
v. 37 Two things are evidently preſuppoſed. 1. That There are no Perſons in the World, but what have ſome ROCK or other to be the object of their Confidence. When Iſrael caſt off the God of Abraham, the Fear of Iſaac, and the Portion of Jacob, they choſe new Gods; they did not turn perfect Atheiſts, but they had their Gods ſtill (though poor counterfeit ones) as the Rock in whom they truſted. So the other Barbarous Nations had their ſeveral Deities whom they depended on for all neceſſary ſuccours, as well as paid a reſpect and veneration to. This is included in what the Prophet ſays,Micah 4.5. All People will walk, every one in the Name of his God. Every Man is naturally ſenſible, that he is not a ſelf-ſufficient being, and therefore ſeeks after ſomething without himſelf, to believe in. Men chuſe rather to exerciſe Faith upon that which indeed is not God (as Moſes ſpeaks in this ſame Song) becauſe it hath the Name, v. 21.than to live abſolutely without any God at all. 2. The Church and the World do not repoſe their truſt in the ſame God. Their Rock, and our Rock are different. The People of God, and the reſt of Mankind, agree no better in their confidences, than they do in their delights, and many other things; as they do not love the ſame Objects, ſo they do not lean upon the ſame. Some truſt (ſays the Pſalmiſt) in Chariots, Pſal. 20.7.and ſome in Horſes, but we will remember the Name of the Lord our God. Many that pretend to believe and reſt upon our Rock, will be ſure firſt to hew him after their own fancies; they ſhape and faſhion a God according as may pleaſe themſelves; but then it muſt be conſider'd, that if Men do not take him as the Scripture repreſents him, he is not the ſame, but another God. Many pretend a Relyance upon him, but they make other things their ſupports in conjunction with him, which is really the having of more Gods than one; Pſal. 52.2, 6.whereas we ſhould ſay with David, He only is my Rock, and my Salvation.
The principal thing to be Obſerved from the Words, is,Doct. That the true Church of God is intitled to the beſt Rock, in the Judgment of her very Enemies.
In the proſecuting of this, I ſhall endeavour to ſhew,
I. In what reſpects God may be ſtyled the Churches Rock.
II. How it appears, that this Rock is better than that of her Enemies.
III. Whence it comes to paſs, that 'tis better even in their Judgment, who yet reject and oppoſe it.
IV. Conclude with ſome Inferences, by way of Application, eſpecially to this day.
Firſt of all, I am to ſhew upon what accounts God may be ſtyled the Churches Rock, This ſhoul'd be open'd diſtinctly under theſe two Heads, why is he called a Rock in general, and why our Rock in particular.
Firſt, I ſhall enquire, why God hath this general Name and Character of a Rock given to him here. Not to run into the imprudent extream of alledging thoſe reſemblances which are forc't, or foreign to this matter, I ſhall only inſiſt upon three, which the Spirit of God himſelf does expreſly propound to us. The Infinite God may be very fitly ſet forth by a Rock, upon the account of Height, Fixedneſs, and Strength.
Firſt, God is juſtly term'd a Rock in reſpect of Height. Rocks are uſually of an Elevated Situation above the other adjacent parts. As this is commonly known, and need not be laboriouſly prov'd, ſo the Holy Ghoſt does particularly refer to it in this caſe. The promiſe to him,Iſa. 33.16. that walketh Righteouſly, and ſpeaketh uprightly (as diſtinguiſht from the Sinners in Zion) is, that he ſhall dwell on high, his place of defence ſhall be the Munition of Rocks. Pſal. 61.2.Accordingly, David in the midſt of his Troubles, when his Heart was overwhelmed, cryes out to God, Lead me to the Rock which is higher than I. And elſewhere ſpeaking of the Jews in the time of their Affliction,Pſal. 78.35. he ſays, that they remembred that God was their Rock, and the high God their Redeemer. God is often deſcrib'd, as the Lofty one, and one that's higher than the higheſt. And the Moſt High God is the Name whereby he is called no leſs than four times within the compaſs of five Verſes.Gen. 14.18, 19, 20, 22. This may not only be underſtood of the Incomprehenſibleneſs of God's Nature, (who is far above our ſight, and out of the reach of our thoughts) but alſo, and as I conceive, principally of his Sovereignty and Dominion; for all Creatures as they are vaſtly inferiour, ſo they are perfectly ſubject to him. This is a great ſecurity to the Church, that their God hath every thing at his foot, and under his abſolute Command; his proceedings are unaccountable, and his purpoſes uncontroulable; for he is the Supreme, and therefore (as the Prophet ſpeaks) we may rejoyce in his Highneſs.Iſa. 13.3.
Secondly, God may be ſtyled a Rock, in reſpect of Fixedneſs. Rocks are counted ſome of the moſt ſtable parts of this lower Creation; and therefore when the Holy Ghoſt would repreſent a more than ordinary ſtorm of Divine diſpleaſure, he ſays, that the Rocks are thrown down by him; Nah. 1.6.which implyes, that they are not lyable to common ſhakings. Our Saviour tells us of the Wiſe Man who built his Houſe upon a Rock, Matth. 7.24, 25.and the rain deſcended, and the floods came, and the Winds blew and beat upon that Houſe, but it fell not, for it was founded upon a Rock. This ſhadows out to us the firm unſhaken Counſels of the Immutable God, who from Everlaſting, and to Everlaſting, is free from the leaſt Alteration either in his Being, or Will. He does not turn, and waver to and fro, as the beſt and nobleſt of his Creatures (witneſs the fall of Angels and Men) are prone of themſelves to do, but is alwayes in one State, and of one mind. This is a mighty advantage to us alſo; as himſelf ſays,Mal. 3.6. I am the Lord, I change not, therefore ye Sons of Jacob are not conſumed. An unchangeable God is the Author of the Churches ſtability, or elſe ſhe had been long ago toſs't by the hand of Violence, and kickt by the foot of Pride out of the World;Pſa. 46.5. but God is in the midst of her, and (for that reaſon) ſhe ſhall not be moved. His Eye and Heart which at the firſt were chiefly plac'd upon his People, can never be taken off from them; there is no more variableneſs in his Affection, than uncertainty in his duration; he may as ſoon be pluckt out of his Throne, as the graving of Zion be raced out of the Palms of his Hands.
Thirdly, God may be truly ſet forth under the notion of a Rock, upon the account of ſtrength. When Balaam look't upon the Kenites, (a People very well fortifyed) he took up this Parable, Num. 24.21.Strong is thy dwelling place, and thou putteſt thy reſt in a Rock. We know, that one of the Miracles at our Saviours Paſſion, was the rending of the Rocks. Mat. 27.51.What Inſtruments have force enough to enter into them? They that ſplit and break ſo many other things, ſtill remain whole and entire themſelves. This plainly holds forth to us the Eternal Power of God, Iſa. 17.10.who is called the Rock of our ſtrength. Omnipotence is eſſential to him,Pſal. 21.13. and therefore David mentions his being exalted in his own ſtrength, to difference him from us, and ſuch as we are, becauſe all created ſtrength is borrowed, and ſeparable from the Creature. How ſecurely therefore can God bid defiance to the poor feeble attempts of Devils and Men, who receive that ſtrength from him, which they exert againſt him! How apparently unavoidable is it, that whoſoever daſhes againſt this Rock, muſt be broken! As this ſhould put God's Enemies in fear, (who contend with one that is infinitely mightier than themſelves) ſo 'tis a very encouraging Motive of his Peoples Truſt; the Weakneſs of God may much better be relyed on, than Humane Power, when it is at its utmoſt pitch. What is an Arm of Fleſh to the Arm of the Lord? How Invincible is he, and they that confide in him? Nothing can make any oppoſition, if he think fit to prevent it, nothing can have any ſucceſs, if he reſolve to blaſt it. He is able to do all that he deſires, and to undo all that is endeavour'd by any of his Adverſaries.
Secondly, I am to examine, why God is called our Rock; how comes the Church to have this peculiar propriety in him, as divided from the World. There is a twofold Right, or foundation for this claim; God's Covenant, and our Choice; becauſe he hath freely given himſelf to us, and we (if we are born from above) have unfeignedly received him.
Firſt, God is our Rock by Covenant: As he hath engaged, and betrothed himſelf to us, and us to himſelf for ever, Hoſ. 2.19.in Righteouſneſs, and in Judgment, in Loving kindneſs, and in Mercies. None can doubt, (unleſs they aſſume more boldneſs to clip the Divine Prerogative, than that of Man) but that God may communicate a diſtinct and ſeparate Intereſt in himſelf to whomſoever he pleaſeth; and every one who knows the Scripture, muſt know that God does not pleaſe to communicate any ſuch Intereſt, but to his Church only, as a Society call'd out of the World. The reſt of Mankind, as they have a rooted Principle of Atheiſm in their Hearts, and ſay that there is no God, ſo they have indeed as little relation to him, as if there were none. There is no General Covenant made ſince the fall with all the Children of Adam, but a ſpecial Covenant of Grace with all the faithful, which conveys a new Title to them, inſtead of the Old one, loſt by the firſt Apoſtacy. He that was a God to Abraham, Gen. 17.7.and to his Natural Seed, excluding all other Nations, under the Old Teſtament, is a God to his Spiritual believing Seed, excluding all other Perſons whatſoever, now under the New Teſtament. God is not the ſame to common Men, as he is to his particular People; though he be cloath'd with the ſame Attributes, yet he does not exerciſe them alike. As for the Men of the Earth, he is not bound by promiſe to be their Rock, but on the contrary he is oblig'd by his threatnings to be their Revenger; his Truth does not tye him to defond, but to deſtroy them.
Secondly, God is Our Rock by Choice, and voluntary acceptance. All that are Iſraelites indeed have ſincerely taken the Lord to be their God, and thankfully rejoyce in him as ſuch. Jerem. 3.22.Behold we come unto thee, (ſays the Church) for thou art the Lord our God. Again, in another place, we find them making the like profeſſion:Hoſ. 14.3. We will not ſay any more to the work of our hands, ye are our Gods. This Negative here implyes an Affirmative; their renouncing and abandoning of falſe Gods did include their embracing of the true. Such Texts are ſo numerous, that 'tis needleſs to cite them. The taking of God to be our Ruler and our Portion, our Soveraign and our Shield is the very firſt thing, which truly adds us to the Church, and manifeſts our ſaving Converſion. Till we place our happineſs and our ſecurity in him, and are willing to live both under God's Government and Protection, we are properly of the World, and walk according to its courſe. Iſa. 33.22.The Lord is our King, he will ſave us, is (as it were) the Natural and Primitive Language of all Returning Sinners, when they are effectually called to be Saints. God's offering of himſelf to us in the Unlimited Miniſtry of the Word, does not make him Ours (for he is offered to multitudes now, whom he will not know at laſt) but our hearty Complyance with it; 'tis a mutual agreement on both hands, which muſt confirm the Intereſt, and complete the Title. God is not to be lookt upon as our Rock, before the Spirit perſwades and prevails with us to chuſe him; and if we are not perſwaded ſo to do, we are not really his people, though we may be called by his Name.
The Second thing, is to ſhew, how it does appear, that our Rock, or the Rock which the Church is entitled to, is better than that of our Enemies. If we compare them a little together, we ſhall quickly and eaſily ſee a vaſt Diſproportion. I only premiſe, that as a long continued Ridge of Hills is ſometimes reckoned by Geographers and others, as One Mountain, ſo their Rock (who are and have been the Churches greateſt Enemies) though it go under that ſingle denomination, is indeed a Conjunction of many things, which they make their Refuge, and eſteem their ſafety. I ſhall inſtance in ſix particulars, which may be comprehended under this General term.
Firſt, An Humane Head is their Rock. The degenerate Roman Church does expreſly and openly avow this; they declare themſelves to be Originally headed by Peter, as the chief of the Apoſtles, and their Biſhop, and Founder, and now by the Pope, as his Succeſſor. Let us look a little into both.
Firſt, As to Peter, though we ſhould grant him to be Biſhop of Rome (which is more than we need to do, becauſe no ſatisfying proof can be brought that ever he was there,) yet that he had the primacy among the reſt of his Brethren, the Apoſtles, and that the Chriſtian Church was founded upon him, is by no means to be allowed. The Text which they have urg'd to countenance this Opinion, hath been ſo frequently and fully cleared, that I think they can ſcarcely abuſe it to do them any further ſervice.Matth. 16.18. Thou art Peter, and on this Rock will I build my Church. The caſe in ſhort was this;v. 16. Peter a little before had made a good confeſſion, Thou art Chriſt, the Son of the Living God; Chriſt requites him by ſaying alſo to him, Thou art Peter; q. d. Thou art fitly called ſo, (Peter ſignifying a Rock, or Stone: John 1.42.) And haſt made good this Character by the ſtedfaſtneſs of thy Faith in me; then he adds, (not upon thee Peter, but) upon this Rock will I build my Church; i. e. upon this Truth which thou haſt confeſs't, or upon my ſelf, who am the matter and ſubſtance of it. Certainly, if Peter were to have had ſo great a preheminence beyond his Fellows, our Lord would not have plac't them all equally upon twelve Thrones, Matth. 19.28.which utterly ſhuts out the pretence of exalting Peters Chair above the reſt. Beſides this, it deſerves to be remark't, that none of the Apoſtles (excepting the Son of Perdition, whoſe Charge was taken by another) fell ſo foulely, as Peter did; none deny'd and abjur'd their Maſter, but only he; as if God had reſolv'd to diſcourage the deſign of advancing him to any ſuch Headſhip over the Church, as the Papiſts would put upon him. He that ſeem'd to be a Pillar, Galat. 2.9.was but left a while to himſelf, and he ſeem'd like a reed ſhaken with the wind.
Secondly, As to the Pope, the preſent viſible Head of the Roman Church, his Succeſſion to Peter in that Seat can never be clearly made out, and if it could, their caſe would not be much the better. We know very well, what abominable Monſters have poſſeſt both the place and the power, as even their own Hiſtorians have reported; as Rome is ſpiritually called Sodom and Egypt, Revel. 11.8.ſo that Chair hath been literally filled with unclean Sodomites, and Egyptian Sorcerers; as their Antichriſtian Church is often deſcribed by the Beaſt, ſo the Heads of it have been more properly Brutes than Men; and while they have lifted up themſelves above all that is called God, they have carried the notorious mark and Image of the Devil. The greateſt Deceivers that ever appeared in the World, have been their Men of Infullibility, and ſuch as have departed furtheſt from the Truth, have been their Ʋnerring Guides. If this Rock of theirs, be as our Rock, let all that have the leaſt part of an Eye to ſee, determine;1 Cor. 10.4. our Rock is Chriſt, (as the Rock of the Jewiſh Believers was) a Rock which no Darts of Temptation could pierce, and a Rock which ſtands faſt for ever; the Holy one of God, and the King Eternal.
Secondly, Ʋnwritten Traditions are their Rock, and the Word of God is ours. What compariſon is there between theſe two? How many things have our Enemies deliver'd to the World as Oracles, which have been groſly falſe and fabulous! And how doubtful and uncertain muſt the beſt be, if we conſider how lyable they were to be alter'd and deprav'd, either through the remiſneſs or treachery of thoſe into whoſe hands they came! How hardly can we credit a report in our own times, after it hath been propagated from one to another, unleſs we trace it to the Spring! How many times are we deluded and miſtaken in things which are but of Yeſterday! How much more when Traditions are pretended of ſo great Antiquity! But indeed, 'tis a great temptation to Men to leave the Word of God, and ſeek out other ſupports, when they find that the Word is againſt them; if the Bible could be ſuborn'd as a poſitive Witneſs in their Cauſe, they would not fly to theſe Ʋnſcriptural Sanctuaries; they are forc't (as it were) to ſay ſomething of this kind, that they may not be ſpeechleſs. How much ſafer and happier are we therefore, who are built upon the foundation of the Apoſtles and Prophets! We are able to ſay with David, Epheſ. 2.20.that we hope in the Word; and we believe as the Sacred Canon directs us to believe, but no otherwiſe. Our Faith does not lean upon the Words of Men, but the Inſpired Writings of thoſe that came from God; which the Apoſtle Peter commends as more ſure than a voice from Heaven.2 Pet. 1.18, 19.
Thirdly, Images, Reliques, and the Conſecrated Elements are their Rock. (I joyn all theſe together, as having ſome affinity one to another, and being of equal ſignification, i.e. of none at all.) What confidence do the Romaniſts place in Images, as if thoſe lifeleſs repreſentations (like the ſhadow of Peter paſſing by) could perform extraordinary matters!Acts 5.15. A piece of folly and ſtupidity, which cannot be better deſcrib'd, than in the words of the Pſalmiſt,Pſal. 115.8. They that make them, are like unto them, and ſo is every one that trusteth in them. What ſtrange expectations have they from the ſuppoſed Vertue of their multiplyed Reliques, as if every little fragment that once belong'd to a Saint, 2 King 13.21.would (like the dead bones of Eliſha) revive others with a Touch! Tho, if we were to contend with them about theſe, (as the Archangel did with the Devil about the Body of Moſes) we ſhould find that the far greater part of them muſt needs be Counterfeits. What Mighty things will they fancy to be done by the preſence of the Host, which they carry often in Proceſſion, as if they did intend to match the Idolatrous Iſraelites exactly,Exod. 32.1. by having Gods which ſhould go before them! How unworthy are all theſe things to be compared with our Rock, with God (I mean) whoſe ſimilitude none ever ſaw, or with Chriſt, the expreſs and ſubſtantial Image of his Fathers Perſon! How unfit are they to be laid in the ballance with a Living God, and a Glorified Redeemer!
Fourthly, Indulgences and Pardons are another of their Rocks. Indeed, theſe are ſome of the chief Excrements of the Roman Church, wherein (like Samſon's hair) they think that their great ſtrength lyes. For after they have debaucht themſelves never ſo much, and ſtain'd their hands never ſo deeply (perhaps) in blood, they fancy that they may (with Pilate) waſh them by this means, and appear fair and unſpotted in God's ſight; As if there could be no condemnation to thoſe that have received the Prieſts Abſolution, or as if they might confidently alter thoſe triumphant words of the Apostle, Rom. 8.33.and ſay, Who ſhall lay any thing to our charge? It is the Vicar of Chriſt that juſtifies us. Who knows not, that they truſt to the Key of David hanging at the Pope's Girdle, which ſhall open Heaven to them, and ſhut Hell againſt them, notwithſtanding all the Wickedneſs of their foregoing Lives? This is the Rock, which all the profligate Members of that Communion ſwim to, and which they are fatally Shipwrackt by; multitudes purchaſe a ſtanding upon this dangerous and deceitful bottom, not only with the ſacrifice of their Eſtates, but the loſs of their Souls too. We Proteſtants on the contrary, though we are far from imagining that we have no ſin, yet we place all our hopes in Divine Forgiveneſs; believing that 'tis to no purpoſe for Men to remit our ſins, ſo long as God retains them. Iſa. 55.1.Our free pardon without Mony and without Price, is more effectual than that which they buy ſo dear.
v, 2 Fifthly, The Interceſſions of Angels and Saints are another Rock which they build much upon. They perſwade themſelves, that theſe Heavenly Courtiers have their King's Ear in every caſe, and that they are as attentive in liſtning to us, as ſucceſsful in pleading with God; more eſpecially, the Virgin Mary, (their Queen of Heaven) inveſted by them with greater Authority than all the reſt, ſo that ſhe need not to uſe the humble Style of intreating, but may take upon her to command her Son. But ſurely, if we could ſuppoſe that the Bleſſed Virgin in that perfect and ſinleſs ſtate above, could be guilty of ſuch preſumption, Our Exalted Saviour might with more reaſon ſay to her there,John 2.4. as he did at the Marriage in Cana (when ſhe only intimated to him, that they had no Wine, without ſo much as making any explicit requeſt for him to provide it) Woman, what have I to do with thee? Is not ſhe, and all the other Agents employ'd by that Church, perfectly diſcarded by that Text, which mentioning the relief that we have, if any man ſin, 1 John 2.1.tells us only of an Advocate (which ſhews, that there is but one) with the Father, Jeſus Chriſt the Righteous? Such an Advocate for our Perſons, as that he is alſo the Propitiation for our ſins, which they that are of Cephas (I mean, the Roman Faction) cannot ſay concerning him, or any Creature whatſoever. Now, who can be ſo fit to intercede for us, Rom. 8.34.as he that dyed for us? Who ſo worthy to plead our Cauſe, as he that paid our Debt? Who beſt deſerves to be always ſpoken to by us,John 11.42. but he, whom we know that God always hears? Who ſo likely to prevail in mediating with God, as he that from Eternity rejoyc't before him? What compariſon is there between Jeſus Chriſt, and the higheſt Angels, or the beſt of Saints? Between an Omniſcient High Prieſt, Eccleſ. 9.5.and thoſe that know not any thing of our Affairs below?
Sixthly, The Merit of good Works is a principal Rock which our Enemies have choſen to themſelves. This (like the rich Mans Wealth) is their ſtrong Tower, and the high Wall to their own conceit. They look upon God as their Debtor, and go to him (as he in the parable did to his fellow Servant) crying,Matth. 18.28. Pay me what thou oweſt; ſcorning to receive that as a Gift, which they think they may demand as Wages. I need not inſiſt here, (tho' 'tis moſt undeniably true) that the Works which they are ſo confident of meriting by, are not really good, becauſe a ſound and lively Faith is not the root of them; I ſay, I need not make uſe of this Argument againſt them here, for tho' we do believe with our hearts, and perform all Acts of Obedience from that principle, Epheſ. 2.8.yet we are ſaved by Grace, and that's the ſureſt foundation to raiſe our hopes upon. Mercy will be found the beſt and ſtrongeſt plea in the day of Judgment; and thoſe wretched drowning Sinners, that catch hold of any other twigs, ſhall ſink and periſh Everlaſtingly. Who can ſay, that his own Righteouſneſs is equal with the Righteouſneſs of God, which the true Proteſtant deſires (like Paul) to be found in? Philip. 3.9.Who can compare his own filthy Rags (which are no better than Tinder, Revel. 7.14.if the Fire of God's Wrath ſhould fall upon them) to Robes waſhed white in the Blood of the Lamb? And therefore, as Balaam, after he had ſpent a great deal of time and pains, with hopes of curſing Iſrael, was conſtrain'd at laſt to bleſs them; ſo Bellarmine (a great Cardinal, and celebrated Author in the Church of Rome) when he had uſed abundance of ſubtilty in defending the Doctrine of Merit, he does in a manner, revoke all, by concluding, [Propter incertitudinem propriae Juſtitiae, & periculum Inanis gloriae, tutiſſimum eſt fiduciam totam in ſolâ Dei miſericordiâ & benignitate reponere.] Becauſe of the uncertainty of a perſonal Righteouſneſs, and the danger of vain glory, it is the ſecureſt courſe to put our whole truſt in the Mercy and goodneſs of God alone. This leads me to
The Third thing, which is to ſhew, whence it comes to paſs, that even our Enemies judge our Rock to be better than our own. Briefly, there may be theſe three grounds and reaſons of it.
Firſt, There is a mighty Evidence in ſome Truths, which cannot be reſiſted by Men of the moſt corrupt minds. The Light of Nature is not ſo far put out in the vileſt Perſons, but that they do ſee ſome of the Differences between good and evil. Indeed the deep Myſteries of the Goſpel are ſuch as cannot be known by Natural Men, 1 Cor. 2.14.but there are other Truths ſo manifeſt and notorious, that they cannot eaſily be ignorant of them; 'tis almoſt impoſſible to hide them from their underſtandings, and Conviction breaks in againſt their Wills. It may be in their power to deny many things, which 'tis not in their power to diſbelieve; their Tongues perhaps may ſpeak in oppoſition to that, which their Judgments do neceſſarily aſſent to; as the Devil may be the Author of Atheiſtical Suggestions to others, tho' he cannot doubt of the being of God himſelf. I queſtion not, but that our Enemies would judge their Rock to be better than ours, if they could bring their thoughts, as well as their Words, ſo much under their own Command; therefore we muſt conclude, that they think thus, becauſe they are not able to avoid it by thinking otherwiſe
Secondly, Signal Rebukes of Providence do many times make this Truth more plain to our Enemies, of the Incomparable Excellency of our Rock. Then it becomes as legible to them, as the Handwriting upon the Wall to Belſhazzar; and they diſcern it as clearly,Exod. 8.19. as Pharaohs Magicians did the finger of God, when they could no longer imitate the miraculous Works of Moſes by their Enchantments. If Dagon cannot ſtand before the Ark of the Lord, 1 Sam. 5.2.even in the houſe of Dagon, but like a poor helpleſs God be driven of from his own dunghil, it muſt needs in ſome meaſure open the eyes of thoſe that are moſt in love with darkneſs. When God fruſtrates the moſt probable tokens of the Lyers, and turns the wiſeſt counſells into fooliſhneſs: When he brings his wheel on a ſudden over their necks, that are trampling upon others, and makes Men's own contrivances and preparations moſt pernicious and fatal to themſelves: When Enemyes that were wont to be attended with the ſtrangeſt ſucceſſes, fall afterwards under as ſurprizing diſappointments, and the ſtream of proſperity which hath carried all before them, runs as ſtrong againſt them: This will certainly make them reflect (though Satan bend all his cunning to ſtiſte ſuch Reflexions) upon the weakneſs of the Rock which they truſt in. There are ſome appearances of God in all his works: he does nothing, but what declares the glory of the Agent: nevertheleſs there are particular diſpenſations alſo towards the Enemies of the Church,Pſal. 9.16. wherein the Lord is eminently known by the Judgments which he executeth.
Thirdly, The Terrours of God are a Demonſtration of this truth ſometimes to Adverſaries, even in the midſt of their proſperity. I do not think that Babylon, even while ſhe ſits as a Queen, can fortifie her Children againſt inward Convulſions, or that they who ſeem above the fears of any viſible diſturbance, are therefore alwayes perfectly at eaſe; the Worm of Conſcience may be biting, while their Gourd is flouriſhing; the Spirits of Iſraels troublers may be troubled, and when their voice to others is as the roaring of a Lyon. God may ſpeak more dreadfully in his Wrath to them.Pſal. 2.5. He who can touch the Mountains, ſo as to make them ſmoak, can make the Pillars of the Antichriſtian Kingdom tremble, and their Hearts aſtoniſhed at his reproof. This way of God's dealing with the minds of Men, is worſe than the heavieſt ſtrokes of Providence falling upon their outward concerns; 'tis many times indeed induſtriouſly cover'd and diſſembled by thoſe that feel it (who know how to laugh, when they have more cauſe to howl) but it cannot be totally eſcap't, nor quietly endur'd. It will unſettle Men from their lees, and beget a ſenſe of God's excellent greatneſs, and (it may be) will extort ſuch an acknowledgment alſo, as it did from lofty Nebuchadnezar at the beginning of his Reign, Dan. 2.47.that our God is the God of Gods. If God do work upon the Souls of Enemies, as he is able to do, (without letting looſe his viſible hand againſt them) he can bring every knee to bow, and every tongue to confeſs.
If any ſhould now ask,Q. Why Our Enemies cleave to their Rock ſtill, ſeeing they muſt be ſecretly convinc't, that our Rock is better, the Anſwer is eaſie.
Firſt,A. 1. Common Convictions (ſuch as they at any time lye under) are very weak and ineffectual, as to the altering of Mens ſtate and cuſtomary practice. The meer ſpeculative knowledge of Divine Truths hath but ſmall influence in producing a Reformation, when they are not deeply imprinted by the Spirit of God, and backt with an Holy experience. No man (ſays our Saviour) having drunk old Wine, Luk. 5.39.deſireth new; but the new may ſtill ſatisfie thoſe that never had any more than a Notion of the goodneſs of the Old. 1 Pet. 2.2.3.Thoſe Spiritual taſts and reliſhes which Believers have, incline them to a love of the Word, and keep them from following after Fables.
Secondly, The Pride of their Hearts will not ſuffer them to deſtroy, what they have been building up for ſo many hundreds of Years. They muſt pull down the whole frame of their Church, if they entertain any thoughts of a new foundation. They muſt abandon all that they have been fiercely contending for ſo long, if they eſpouſe our Rock, and quit their own. It will not be enough to give up a few leſs material points, but their main principles muſt be renounc't alſo. And this is too hard a ſaying for thoſe who have puff't up themſelves with a vain Opinion, that they cannot err.
Thirdly, The powerful Temptation of Worldly Intereſt will hinder ſuch a change. For, they muſt then ſtrip themſelves of all that pomp and grandeur, and lay aſide all thoſe cunning Artifices of robbing the People to increaſe their Churches Treaſure, which recommends that Religion ſo much to the Luſts of Men. They know not how to ſacrifice the pleaſure of Domination, or to leave that profitable Trade of the Merchandiſe of Souls, which they muſt do, if they make choice of our God, and be reconcil'd to our Religion. Great Poſſeſſions and Honours do very often, even in leſſer caſes, prejudice Men againſt the Doctrine of the Goſpel.
Fourthly, Their Conſciences are Judicially ſeared; as the Apoſtle Paul foretold of theſe Grand Apoſtates in the latter times. 1 Tim. 4.2. 2 Theſs. 2.11.They are under ſtrong deluſions (as the ſame Perſon ſpeaks of them elſewhere) by the Righteous Judgment of God, who, becauſe they have left the truth, hath left them to themſelves. Perhaps God may have a Remnant of People, that are yet in Babylon, whom he will call out from thence before the time of her final deſtruction; but as to the Generality, and main body of that Church (and more eſpecially, the Learned Men in it) they ſeem to be deliver'd over to a reprobate mind; and the hardneſs of their hearts is become both their ſin and their puniſhment too. So hopeleſs an Attempt is that of Healing thoſe whom God hath determined to cut off.
In the laſt place, I am to Apply all this, with ſome relation to the Day. Several things may be Inferr'd from the foregoing Diſcourſe, which are very proper to be conſider'd by us now.
Firſt, If our Enemies themſelves cannot but judge, that their Rock is not as our Rock, then we have a Witneſs for us in their own boſoms, that our Separation from them was just and neceſſary. They cannot blame or cenſure the Reformed Churches that have forſaken their Communion, without ſome inward check upon their Spirits. When they call us Hereticks, and give us all the other opprobrious Names they can invent, 'tis ſcarcely poſſible that they ſhould forbear to think, (as Saul ſaid to David) that we are more righteous than they; and therefore their contradicting and blaſpheming (like thoſe malicious Jews) is the greater ſin. Acts 13.45.As Pilate, even when he condemned Chriſt, did declare him innocent and faultleſs, ſo while our Adverſaries revile us, and thunder out their Excommunications againſt us, there is ſtill ſomething within them, which gives ſentence for us. How little then is the evil which they ſpeak, to be regarded, when their own Hearts tell them, that they lye in ſpeaking it!
Secondly, This teaches us, that we may very well pray in Faith for their Confuſion: (The Scripture encouraging us to expect this, much more than their Converſion.) Their Rock is but a Quick-ſand which will ſwallow them up, or as a Milstone to drown them, Inſtead of a foundation to bear them. What therefore ſhould make us afraid of uſing the Pſalmist's words,Pſal. 97.7. with the ſame hope that was in him of their accompliſhment! Confounded be all they that ſerve graven Images, that boast themſelves of Idols. What ſhould make us doubt, but that the doom denounc't by the Prophet will be executed on their Gods! Jerem. 51.18.They are vanity, the work of Errours; in the time of their viſitation they ſhall periſh. During the time of God's forbearance, and of the patience of Jeſus Christ, we ſhould be praying, that this time of viſitation may be haſten'd, as Men who are aſſur'd, that their fall ſhall be great, and that after it they ſhall never riſe more. Rom. 11.2.Let all that make Interceſſion against Babylon (as Elias did againſt Iſrael) believe this firmly, that the Golden Cup which is now in her hand full of abominable filthineſs, ſhall run over at laſt with Divine fury.
Thirdly, This ſhews how fooliſhly and unjuſtly the ſucceſſes of God's Enemyes are at any time attributed to their own Rock. This hath been their practice often; as the Philiſtins offered a great Sacrifice to Dagon their God, Judg. 16.23, 24.when they had gotten Sampſon in their hands. So the Adherents of Antichriſt have praiſed their Gods of Gold and Silver, of Wood and Stone, and made their acknowledgment to their ſeveral Imaginary Saints, when they have proſper'd in any of their Deſigns. But how much are they miſtaken and deluded in all this! How do they offend (like the Caldaeans of old) in imputing this power to their God, which they receive from ours! Habac. 1.11.We read of the Holy City being given to the (Popiſh),Revel. 11.2. Gentiles to tread under foot for a limited time; now who can give it to them, beſides the Lord of all, who does it, when he pleaſes, in order to wiſe and holy ends? An Idol, which is nothing in the World, 1 Corinth. 8.4.(i.e. hath no efficacy or vertue) is worthy only to inhabit the praiſes of ſuch as the horſe and mule, which have no underſtanding.
Fourthly, If out Rock be ſo much better than theirs, how carefully ſhould we walk before him, that he may continue to be Ours! That we may not be diſpoſſest of our Intereſt in him, nor broken off from our Relation to him. The ſame God who hath turned our Captivity from us, is able to bring it back again; and he that hath ſet our feet in a large place, can yet ſhut us up into the hands of our Enemies. 'Tis eaſie with God to undo all that he hath done, if we abuſe his Mercy by groundleſs preſumption, and wilful impenitency. The greatest Judgments do ſometimes times come after the greatest deliverances. Jude 5.The Lord having ſaved the People out of the Land of Egypt, afterward destroyed them that believed not. 'Tis very poſſible,Joſh. 23.15. that God may bring all evil things upon the ſame Perſons, upon whom all good things have come. Our Mountain does not ſtand ſo ſtrong, but that our ſins may breed an Earthquake to unſettle and remove it. No humane Policy or Power can protect us, if our God ſhould depart from us. We read, that the Army of the Syrians came with a ſmall Company of Men against the Iſraelites, 2 Chro. 24.24.and the Lord deliver'd a very great Host into their band, becauſe they had forſaken the Lord God of their Fathers. And if theſe Nations ſhould ſo loſe their God after ſuch amazing Inſtances of his Preſence with them, how diſmal would their condition be! If God ſhould be provok't to turn away his wrath from our Adverſaries,Prov. 24.18. and pour it out afreſh upon us, to whom ſhould we flee for help? If our Rock ſhould ſell us, who of our Confederate Neighbours is able to Redeem us?
Fifthly, Let our Rock have the Glory due unto his Name for the TWO Great Salvations which This Day brings to our remembrance; I mean, That which was wrought for our Fore-fathers ſo many years ago, and That which was wrought for us but One year ſince. God hath honoured this Day with a Double Mercy, let us honour God by yielding to him a Double Sacrifice of Praiſe; binding it, as with a twiſted Cord to the Horns of the Altar. Pſal. 118.27.Let us raiſe a Pillar of thankfulneſs with ſuch a laſting Inſcription, as neither Time, nor any other Hands may ever be able to deface. Both our Fore fathers and we were deliver'd from the ſame Enemies, tho' not ſtrictly from the very ſame methods of Conſpiracy; formerly they aim'd at the deſtruction of the Lawgivers by one blow, but lately at the ſubverſion of the Laws themſelves by more gradual meaſures; in the Powder Treaſon they had contriv'd to blow up the Perſons of our Governours, and for ſome years paſt they have been laying the Train to blow up our Constitution. Bleſſed be that God, who ſo ſeaſonably prevented both the one, and the other. This Day might have been a Day of trouble and rebuke and blaſphemy. 2 Kings 19.3.(as Hezekiah once complain'd); and ſo it would have been indeed, if when the Children were come to the birth, there had not been ſtrength to bring forth; I mean if God had frown'd upon the Glorious Undertaking of our Preſent Soveraign, which this day begun to take effect. Let not Darkneſs therefore, nor the Shadow of Oblivion ever ſtain this day; let no cloud dwell upon it; let no mournful voice be heard therein. Who is there, that bears Good will to our Sion, that will not reckon it the beſt in our Engliſh Calendar, and moſt worthy, above all others, to be joyned to the Days of the Year? In ſhort, Let Our Mouths be filled with God's Praiſe, and with his Honour all this Day long, and let our Converſations practically expreſs it all our Life long; That our Holy Gratitude for the Mercies which we have, may fit us for thoſe which we want; that our Sun may neither go backward, nor stand still, but make haſt (in God's due time) to finiſh its remaining courſe.
THE END.
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THE Mighty Wonders of a Merciful Providence, in a Sermon Preached on the Thankſgiving-day, Jan. 31. 1689.
The Duty and Support of Believers in Life and Death.
The Period of Humane Life determined by the Divine Will.
The Uſefulneſs of Spiritual Wiſdom, with a Temporal Inheritance.
The Churches Plea for the Divine Preſence to proſper Humane Force; in a Sermon preacht on the Faſt-day, Jan. 5. 1689. All 5 by the ſame Author.
A Rational Defence of Nonconformity: Wherein the Practice of Nonconformiſts is vindicated from promoting Popery, and Ruining the Church, imputed to them by Dr. Stilling fleet in his Unreaſonableneſs of Separation. Alſo his Arguments from the Principles and Way of the Reformers. and firſt Diſſenters are Anſwered. And the Caſe of the preſent Separation truly ſtated; and the blame of it laid where it ought to be. And the way to Union among Proteſtants is pointed at, by Gilbert Rule, Miniſter of the Goſpel.
The Conformiſts Charity to Diſſenters, and Concurrence with the Favour granted them in the Act for Toleration, proved from the Works of the moſt Eminent Divines of the Church of England.
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End of the text · Timothy Cruso, The Excellency of the Protestant Faith (1689)