The Temple Rebuilt, Sermon
ZACH. 6 13.
Even he ſhall build the Temple of the Lord, and he ſhall bear the glory, and ſhall ſit and rule upon his throne, and he ſhall be a Prieſt upon his Throne, and the Counſell of peace ſhall be between them both.
I Have read to you a very glorious Promiſe concerning the reparation of Gods Temple, and (me thinks) it contains a Cordiall abundantly ſufficient to quell thoſe feares about the ſtate of the Church: wherewith the mourners of Sion have obſtructed their ſpirits, and diſtreſſed their hearts.
This Prophet is full of Propheticall viſions: God raiſed him up with Haggai, (who began to Propheſie but two moneths before him, as appeares by the date of their Propheſies) for the ſtrengthning of the hands of the people in building the houſe of the Lord. Their diſcouragements were many; Darius his Decree and Commiſſion for the work was not yet come forth, as appeares from Ezra, Chap. 5, and 6. Cyrus indeed had given Commandment before to build the houſe of the Lord, Ezra. 1.2. But, upon the miſinformation of the adverſaries of Judah, who had hired Counſellors againſt them to fruſtrate their purpoſe, the work ceaſeth; Ezra 4.24. and that for a long time; tis the pleaſure of Artaxerxes Ahaſuerus, (for ſome ſuppoſe that theſe two names deſign but one perſon, Artaxerxes being a common name to the Kings of Perſia) he hath weighty reaſons of ſtate for it, he feares (and his Counſellors ſuggeſt) that, if the Church and Religion flouriſh, it may indammage the King; by incroaching upon his rights, by occaſioning tumults and diviſions, or, by hightning the ſpirits of his Subjects to inſoleney and ſtubbornneſſe. Theſe have been ſtill the ſecret jealouſies, and open outcries too, ſome times, of States-men and others, againſt reformation and the Government of the Church; this hath commonly made them fearfull of entruſting the Church with any Power, which they themſelves might not hold the reins of: inſtances hereof are frequent in hiſtory.
Beſides this hinderance from their enemies, their own brethren weaken their hands; ſome are backward, and think they muſt wait till another time; they ſay the time is not come, the time that the Lords houſe ſhould be built; Hag. 1, 2. Others weep at the laying of the foundation, and think it contemptible in compariſon of the former building that was deſtroyed; Ezr. 3.12. Hag. 2.3. Thus (as is uſuall in all reformations) they oppoſe their own happineſs; ſome from a timerous, daſtardly ſloathfulneſs; others, from prejudice, emulation, and croſſeneſſe of nature.
Yet, that Gods intended work might not fall to the ground, he is pleaſed to provide extraordinary encouragements for them, by theſe two Propets, Haggai, and Zachary: where (amongſt other things) the people are aſſured from God of his preſence with them; of the deſtruction of their enemies; of the certain proſpering and finiſhing of their work; of his ſpecial aſſiſtance in, and acceptance of, their ſervices: he foretells them the birth, offices, and ſufferings of Chriſt; the deſtruction of the Jewes by the Romans; their calling again and repentance; and, generally, from the Temple which they were building, and the glory of it; he takes occaſion to Propheſie of the beauty of that ſpirituall houſe, the Church of God, in the times of the New Teſtament.
This Text which I am now upon, by the general conſent of Interpreters, relates to the time after the coming of Chriſt in the fleſh: the Analyſis of the context is plain and obvious, wherein the Prophet preſents:
1. The Type, that was Joſhua the High Prieſt crowned, ver. 11. He was a great inſtrument in this work; God reſolves to put a glory upon the inſtruments of his ſervice: he will put his own Crown upon their head, and cloath them with his own garments of praiſe, and make their very adverſaries to proclaim before them, Lo, thus ſhal it be done to the man whom the King wil honour.
2. The thing typified, ver. 12. which is the honour and dignity of Jeſus Chriſt, in building and governing the New-Teſtament-Church; though God in the type intended a ſpeciall reſpect to Joſhua, for his forwardneſſe and zeale in repairing the Temple; yet, he immediately calls off their thoughts from Joſhua, to fix them upon the Man whoſe name is the Branch; that they might contemplate the greater work of him that was to come, and his greater praiſe.
That by that phraſe [The Man whoſe Name is the Branch] both in this place, and alſo Chap. 3.8. Chriſt is to be underſtood, is evident enough; I might fetch a proofe of it from the Criticks; foreign Tſemach, which is the word here uſed for Branch, is Synonimus, of the ſame ſignification with foreign Netzer, (for they are promiſcuouſly rendred by the LXX, foreign.) Now (as Junius obſerves) Netzer is but twice found among the Prophets (haebraicè, ſcilicet, loquentes, non Caldaiſantes,) and, in both places referred to Chriſt: ſo, theſe two names ſeeme to be peculiarly appropriated to him: that Rod out of the ſtem of Jeſs, and the branch out of his root, in Eſa. 11.1. Cannot be applyed to any but Chriſt, as the following verſes declare; I might add further ſtrength to this from the uſuall interpretation of Mat. 2. ult. That it might be fulfilled which was ſpoken by the Prophets: He ſhall be called a Nazarene; This is generally concluded that his dwelling at Nazareth was providentiall, that the place might give the riſe, and occaſion to that name of Nazarene, which was given to Chriſt long before in the Old Teſtament upon another account. The place (as Spanhemius obſerves) is difficult and very obnoxious to the cavills of the Jewes;Dub. Evan. par. 2. Dub. 87. and the pinch of the queſtion lies here, Where is Chriſt called a Nazarene in the Prophets? tis anſwered (both by Papiſts, as Salmero, Maldonate, Janſenius, &c. and Proteſtants, as Tremelius, Pareus, Piſcator, Cauſabon, Junius, Engliſh Annotations, &c.) That he is ſo called in thoſe places of Eſay and Zachariah, where he is termed, Netzer, and Tſemach, a Branch; others indeed (as Bucer, Calvin, Chemnitius, Perkins, &c.) though they keep to the ſame ground of expoſition with the former, yet, they diſſent from them in anſwering the Queſtion, and do rather think that Mat. 2. ult. refers to thoſe places where Chriſt is either expreſly called foreign nazir, nazaraens, ſeparatus, one ſeparated or ſet apart to God (as in Dan. 9.24. where Chriſt is called the moſt Holy) or typified by thoſe that were called Nazaraei, or ſepareted (as Joſeph, Gen. 49.26. Who was a Type of Chriſt, and there ſaid to be ſeparated from his brethren, and Sampſon Judg. 13.5.) This anſwer avoids many objections wherewith the other interpretation is encumbered; How Oſiander unties the knot, or how ſome of the Papiſts cut it; I ſhall not trouble you: tis enough to our purpoſe to know, that however they differ about the expoſition of Matthew, yet, all agree that the terme, [the Branch] undoubtedly belongs to Chriſt in this place.
In the Text the Prophet layes open four things.
1. He foretells the great work of Chriſt, he ſhall build the Temple of the Lord.
2. The glory of that imployment, and his intereſt in it; the building ſhall be magnificent and beautifull, the beholders ſhall with ſhoutings cry grace, grace unto it, and whatever the inſtruments are, or have done, Chriſt ſhall bear away the Glory; tis a praiſe like that of Eſa. 22.24. where tis ſaid of Eliakim, they ſhall hang upon him all the glory of his fathers houſe; Chriſt ſhall not onelyonly be the great ſtandard-bearer to diſplay the Churches glory, and the naile to ſupport and bear the weight of it: but he alſo ſhall have all the honour aſcribed to him: his ſervants ſhall ſo heape their praiſes upon him, that the glory of the inſtruments ſhall be eclipſed, and ſeem nothing in compariſon.
3. He explains the manner of this undertaking, the way that Chriſt will take, and the meanes he will uſe for the building of his Temple, which ſhall be 1. By reducing his people under government and rule, by making them ſtoop to his Scepter: He ſhall ſit and rule. 2. By the Adminiſtration of Ordinances: He ſhall be a Prieſt. 3. By the Exaltation of both, when they have power and efficacy in them, when diſcipline and Ordinances are th… Throne.
I am not ignorant that others go another way in the Expofition of this place, underſtanding by it the Kingly and Prieſtly Offices of Chriſt: neither do I exclude them from this work of Temple-reparation: for it cannot be denyed but that the Government and Ordinances of the Church do proceed from the Offices of Chriſt; yet cannot I think that this Text intends onelyonly a declaration of the offices that Chriſt muſt have and execute for the Salvation of ſinners, for 1. The Prophetick Office is not mentioned in the Text, and then it would ſeem to be leſſe uſefull, this will have ſome harſhneſſe in it, notwithſtanding that plea come in to allay it, That it is included in the other two Offices, the Text is very punctuall, it ſhall be between them both. 2. This would reſtrain the Text to the dayes wherein Chriſt was in the fleſh; for, granting it to be underſtood of offices, none will ſay, that the Text ſpeaks of conferring new Offices on Chriſt, which he had not, or exerciſed not before; and then muſt they expound it of the more remarkable execution of thoſe offices, in teaching miracles, and ſuffering, whilſt Chriſt was on earth; and this ſeems not a little inconvenient, if the context be well weighed. Now if any will extend it beyond the death of Chriſt, then they come to what I have aſſerted. 3. The Text ſpeaks not of conſtituting a Church: but of reſtauration and re-eſtabliſhment. 4. This bleſſing of Chriſts building, &c. is promiſed conditionally, v. 15. It ſhall come to paſs, if ye will diligently obey the voice of the Lord; and the time of its accompliſhment feems to be ſtated, viz. The Gentiles ſhall combine with the Jewes in building, they that are afar off ſhall come and build in the Temple. v. 15. This place then (as it ſeems to me) doth not well ſuit with that interpretation.
4. The Prophet explains what is the glorious accompliſhment of that ſtructure, to wit Peace, iſſuing from the throne, the vigorous adminiſtration of Government and Ordinances: thoſe that do joyntly interpret, as before, do here differ; Junius thus explains it, He ſhall declare the counſell and glad tidings of the Goſpell of peace to both thoſe that are near, and thoſe that are afar off; Both to Jewes and Gentiles. Diodate, and Engliſh Annotations, &c. thus, Theſe two Offices of Juſtice and mercy ſhall agree and be at peace betwixt themſelves; thus alſo Ribera, Summus conſenſus erit inter illos duos.
But (ſuppoſing that to be truth, which I laid down before) this is the meaning, The Churches peace (which is the very end, the glory and finiſhing of Chriſts deſigne) ſhall be brought about and eſtabliſhed by the power of Government and Ordinances, it ſhall proceed from between them both.
For the avoiding of further trouble, I ſhall gather the Doct.ſumme of the words into this one Doctrine.
Chriſt (when he ariſeth to build his Church) will ſo eſtabliſh the peace thereof, by the power of Government and Ordinances, that the honour of that glorious work ſhall be chiefly his.
Before I come to the application I ſhall explain theſe four particulars in the Doctrine.
1. That Chriſt will certainly repair the deſolations of his Church.
2. That this work, when ever it is done, will be a glorious work.
3. That whoever be the agents, the honour will be chiefly Chriſts.
4. That this work ſhall then be done, when peace ſhall poſſeſs the Church, by the power of Government and Ordinances.
1.Firſt Branch of the Doctrine. That Chriſt will certainly repair the deſolations of his Church; It is a known truth that the Church cannot totally fail; though the buſh may be in the fire, and ſome of the outmoſt branches here and there may poſſibly be ſcorched and conſumed; yet, it cannot be wholly raked up in aſhes, The gates of hell ſhall not prevail againſt it, ſaith Chriſt, in that famous place of Matth. 16.18. Where, whatever the conteſt be amongſt interpreters;Vid. Godwin Moſes and Aaron, lib. 5 p. 211 this concluſion is beyond all diſpute, That the Magazine and councel-boord of hell (I ſuppoſe I need not inſiſt upon the known alluſion; in the word Gates to the cuſtoms of the Jews) ſhall never be able wholly to deſtroy and overturn the Church.
This is alſo an article of the Creed, I believe the holy Catholick Church, not that we are hereby engaged to believe, as the Church believes by an implicit Faith;foreign, &c. it is not, I believe in the Church, but, I believe the Church to be Catholick, temporum, perſonarum, & locorum ratione, in reſpect of time, perſons and place. viz. Aſted. Theol. Cate. p. 352.I believe that there alwaies was, is, and ſhall be a Church upon earth, &c.
I might from hence prove the certain recovery of the Church from outward and inward ſpiritual deſolations; but I ſhall wave this, and yet evidence this truth from theſe particulars.
Reaſon 1 1. Chriſt is eminently engaged for his Churches rebuilding, and he cannot go back; ſo that we find theſe very engagements do work upon him, when other things will not move him; this is much inſiſted upon by God, Ezek. 20.9, 14, 22. he layes it down as the great motive that turned the ſcales even when he was upon the point of deſtroying Iſrael in Egypt, and in the Wilderneſs for their rebellions. I ſaid I will pour out my fury upon them, but I wrought for my Names ſake, &c. The earneſtneſs of the expreſſions and the repetitions of them, ſhew that God would have them take notice, that this was the very thing that ſtood betwixt them, and ruine; He is more plain in Eze. 36.22. I do not this for your ſakes O houſe of Iſrael, but for my holy Names ſake, Joſhua knew the weight of this, when he made it the main argument of his prayer for the people: And what wilt thou do for thy great name, Joſh. 7.9. Samuel alſo had encouragement for them upon the ſame ground, 1 Sam. 12.22. The Lord will not forſake his people for his great Names ſake. And no wonder if we conſider what theſe engagements are; it is a ſix-fold cord. He is engaged:
1.6. Engagements on God for repairing the Church. By his Covenant and Oath, he hath lifted up his hand to Heaven and ſworn, his truth and faithfulneſs lies at the ſtake; when then we have theſe two immutable things in which it is impoſſible for God to lye, we cannot want conſolation and aſſurance of this thing. Gods Promiſe and Oath make the thing promiſed to become*Dominus ipſe fecit ſe debitorem, non accipiendo, ſed promittendo. Aug. confeſ. lib. 1. cap 4. debt, though not ſo much to us, as to(a)Non creaturae ſed ſibi ipſi, Daven. Juſ. habit. & actual. p. 640. himſelf; and the non-payment of this debt is altogether inconſiſtent with the divine nature. We can then humbly challenge it upon the ſcore of juſtice and righteouſneſs, and God himſelf hath put this plea into our mouths; when he tells us that we obtain our faith and eternal life (called therefore a crown of righteouſneſs, 2 Tim. 4.8.) from his righteouſneſs and juſtice in fulfilling promiſes, 2 Pet. 1.1. We read indeed that God doth diſpence ſometime with his precepts, but not with abſolute, nor yet with conditional promiſes (if the conditions be performed;) and indeed he cannot, except he ſhould ceaſe to be God, viz. Holy, Juſt and True, &c. Hence the School-men conclude, that ſuch precepts are*Praetepta indiſpenſabilia ſunt quae verſantur circa … habentes emanantem ex imagine Dei. indiſpenſable (as well as promiſes) whoſe objects are things that have an intrinſecal goodneſs in them flowing from the Image of God, becauſe if he ſhould diſpenſe with theſe he ſhould deny his own Image and himſelf, which is impoſſible; if oaths are ſuch ſacred obligations in the very(a)Hinc foreign. Apud Suidam. Judgement of the Heathens, that they thought God a ſpecial obſerver and an avenger of their violation; can it be thought that God ſhould forget, or not perform what his own lips have attered!*Quid eſt Dei veri veraciſque juratio, niſi promiſſi confirmario, & infidelium quaedam increpatio? Aug. civit. Dei lib. 16. cap. 32 His oath is enough to eſtabliſh our cou…ence, & to check our unbelief.
2. By the ſpecial intereſt which he hath in his Church, as Creator of all things, all the world is his, but his own people are his, by a more peculiar title; the wicked belong to him as the lumber of his houſe, as the waſtes of his demain, as his veſſels of diſhonour: his Church is his, not as a mans goods are his,2 Tim. 2.20. but as a mans wife, or child is his. He calls it his ſealed fountain, His encloſed garden, Cant. 4.12. His choſen people, His people known of all the families of the earth, Amos 3.2. His portion, and the lot, or cord of his inheritance, as the Hebrew hath it, Deut. 32.9. as if he ſhould ſay, I have divided the world by lot, and meaſured it by a cord, and out of all I have onelyonly choſen my Church, as the garden wherein I will walk, the houſe wherein I will dwell, the ſpouſe with whom I will delight my ſelf.
All intereſts have not an engaging force; though every poſt-head about our houſe, or every ſtake or thorn in our hedge be ours; yet, we do not find our ſelves moved with pitty, or inclined to reſcue them from breaking or burning. God himſelf can let the wicked of the world conſume, as the rotten branches of a tree in the fire, and yet never think himſelf engaged to pluck them out, though they belong to him; He that made them will not have mercy on them, he that formed them will ſhew them no favour, Eſa. 27.11. Yet peculiar intereſts are obliging; this peculiarity ariſeth not barely from the abſoluteneſs of dominion and ſoveraignty (for then God ſhould have leſs ſoverainty & dominion over the wicked, who are not his peculiar people) nor from better natural …ities or inclinations in them above others, but from greater love and a deſignment to a higher uſe and end; a mans dunghill is as truly his own as his garden, yet ſuch a love hath he to this piece of ground, that he will hedge, dreſs and weed it; when he will not do ſo to the other. The Sanctuary then cannot ſtill lye waſte, he will not give up the inheritance which is ſo peculiarly his own. Chriſts intereſt in the Church is ſo great that it prevails with him to put his own name upon her (as, 1 Cor. 12.12. ſo alſo is Chriſt, the head and body are joined in one name, alſo, Col. 1.24.) he will ſurely then awake for her. Shall we find our ſelves engaged to help to the utmoſt, when our wife and our child is wronged, and ſhall not God do ſo for his ſons and daughters? Shall he upon the account of intereſt charge us to provide for our Families, and will he neglect his own.
3. He is yet further engaged, by what he hath already done for it; Chriſt bought it at the full rate, he ſuffered, he gave himſelf for it; he hath preſerved it all along from the beginning, and is at coſt with it every day. If then he had purpoſed to forſake it; would he (as Manoahs wife pleaded in another caſe, Judg, 13.23.) have done all this for it? What waſte would this have been?
I find it an ordinary piece of Scripture-Logick to conclude the certainty of mercies deſired, from mercies already beſtowed, becauſe one mercy engageth God to another; thus the Apoſtle argues, if he have given his Son, will he not together with him give us all things? Rom. 8.32. ſo 2 Pet. 1.2, 3. He concludes that grace will be multiplied, becauſe he hath given the ſeeds and beginnings of it. The argument reſts upon this bottom, He that hath begun, will alſo perfect. Rom. 8.26.This very pleading the Spirit of God makes uſe of in the prayers of his people for the Church, which ſhews it to be very binding and ſtrong: for as God knows the mind of the ſpirit; So the ſpirit knows the mind of God, and will uſe no argument, which he knows will not prevail. We find Joſhua preſſing this upon God, Joſh. 7.7. Wherefore haſt thou at all brought this people over Jordan? Jehoſhaphat urges it, 2 Chron. 20.7. Thou didſt drive out the inhabitants of this Land, and gaveſt it to the ſeed of Abraham. David alſo more fully, Pſal. 80.8, 9. And thou haſt brought a vine out of Egypt, thou haſt caſt out the Heathen, and planted it, Why then haſt thou broken down her hedges? &c. v. 12.
Yea, it is further to be obſerved, that the price we pay, and the ſufferings, or hardſhips we undergo for any thing, doth not onelyonly engage our honour to ſee it effected; but our affections alſo. They ſay,Eph. 5.25. mothers love thoſe children beſt that put them to moſt pain in the birth; we may ſay that Chriſt giving himſelf for his Church, is not onelyonly a demonſtration and an effect of his love, but alſo a motive and engagement to a further complacency. If theſe undertakings of Chriſt for his people had proceeded from humour, or inconſiderate raſhneſs, we might then have feared that the feeling of his ſufferings might have changed his reſolutions;*Habet omnir amorvim ſuam, nec potest vacare. Aug. in Pſ. 121. but oh! they were the reſults of an eternal deliberate counſel, and managed by a perſon to whom it can never be objected, This man began to build and is not willing, or not able to finiſh.
4. By the love he carries to it. It is the nature of love to be operative, it cannot be*foreign. Gr. Nazi. car. jamb. idle, it is in perpetual motion, it ſets the heart on (a) fire, and puts on ſtrength and reſolution againſt the greateſt oppoſitions, it teacheth the very bruits to expoſe themſelves to dangers for the ſafety of their young ones, and makes the very tame and fearful creatures to be violent and couragious above their ſtrength. We find the little ſparks of our love to be thus powerful upon our ſelves: but what the Ocean of Gods infinite love is, who can comprehend? Who hath (a)Eſa. 40.12.meaſured the waters in the hollow of his hand? and meated out Heaven with the ſpan? Though we have no exact ſtandard to meaſure it by; yet, if we look into our ſelves,Quamvis Deus non cognoſcitur quidditativè, & comprehenſivè, cognoſcitur tamen, viâ negationis, viâ aeminentiae & per operationes ſuas. we can gueſs it to be more then we can ſpeak: we know certainly it is greater then ours, more pure, not ſelf-by-aſſed, not pettiſh, fickle, unconſtant, &c. What a ſtrong engagement muſt that be that ariſeth from an infinitely powerful working love? If we doubt of the certainty, or conſtancy of it, we may be ſatisfied from his own mouth; he hath ſo fixed the earth that it cannot be moved; and yet his love is more firm, Eſa. 54.10. The mountains ſhall depart and the hills be removed, but my kindneſs ſhall not depart from thee. Natural affections of the moſt tender-hearted mother to her child, are nothing to this, Eſa. 49.15, 16. They may forget, yet will not I forget thee, I have graven thee upon the palmes of my hands, thy walls are continually before me; He cannot look upon himſelf, nor upon the hangings of Heaven (if I may ſo ſpeak) but he will ſee the names of his people, and muſt remember them. Sing then O Sion, and thou that lieſt in the duſt, the time of thy viſitation will come, becauſe thy God delighteth in thee.
5. By the publick declarations of this love and intereſt in his people, had theſe been onelyonly ſecret intendments kept within his own breſt, who could have laid claime to them? Or, if they had not been performed, who could have ſaid to him, What doſt thou? But he hath made publick Proclamations of it to the Iſſes afar off, & in the hearing of the Heathen round about. Moſes in his prayer takes hold on this, Numb. 14.14, 15. The Inhabitants of this land have heard that thou, Lord, art among this people, the Nations have heard the fame of thee, and what will they ſay if thou ſhouldſt deſtroy us? God himſelfe confeſſeth that he hath reſpect to this, Eſa. 45.19. Iſrael ſhall be ſaved in the Lord with an everlaſting Salvation, v. 17. But what moves God to this? he ſtraightway tells us, I have not ſpoken in ſecret, in a dark place of the Earth; my Promiſes were not made in a corner, but openly.
6. By the ſcorus, taunts, and bitter reflections, which the adverſaries would poure upon him if he ſhould ſuffer the hedge of his Vineyard to be ſtill trodden down, 1. They would aſperſe him with cruelty, tyranny, and careleſſeneſſe, they would ſay, for miſchiefe did he bring them out to ſlay them in the mountains, Exod. 32.12. or 2. With impotency, as if he could not deliver, becauſe the Lord was not able to bring this people into the land which he ſpake unto them, therefore hath he ſlain them in the wilderneſſe, Numb. 14.16. Though theſe ſeem to be the objections of profeſſed Athieſts and Heathens onelyonly; yet, even people that profeſſe to know God have two much of this in their hearts: we are naturally prone to have hard thoughts of God, when we ſee or feele thoſe diſpenſations that ſeem to be rugged or harſh. Sion her ſelfe is apt to ſay, the Lord hath forſaken me, and my Lord hath forgotten me, Eſa. 49.14. 3. There is yet another concluſion which (with more plauſibility, and yet with as much diſtaſt to God) is raiſed from theſe premiſes: they that dare not call Gods power or faithfulneſs into queſtion; yet will they queſtion the truth of the Church; if God ſeem to forſake it, can this be Gods Church (ſay they) thats thus afflicted and toſſed? God lookes upon himſelfe as much concerned in all theſe, he cannot ſuffer his Name to be thus abuſed, and therefore he often reſolves the deliverance of his ſervants, that thereby he might take an occaſion to vindicate both himſelfe and them: how often hear we this?Eſa. 49.23. & 60.16. & 62.11, 12. I will ariſe and they ſhall know that I am the Lord, and they ſhall know that you are my people, Jer. 30.17. I will reſtore health unto thee, and I will heal thee of thy wounds, ſaith the Lord, becauſe they called thee an outcaſt, ſaying. This is Zion whom no man ſeeketh after.
Reaſon 2 2. As the Church was the great thing which God in the Creation of the Word had an eye upon, (as a meanes of glorifying himſelfe) ſo is it likewiſe the main object of providence; had it not been for this, he would not have created the World, Eph. 3.9, 10. Wee have two things aſſerted by the Apoſtle. 1. That all things were created by Jeſus Chriſt, who is the Mediator and Saviour of his Church; and conſequently all this was done in reference to the great deſign of his Church: (I underſtand the place to ſpeak of the Creation of the World, as Joh. 1.3. And not of the work of redemption, though I know many expound it ſo) 2. That he appointed his Church to be the great means of diſplaying to Men and Angels, that wonderfull variety of wiſdome which is more to be ſeen in it then in all the Creation beſides.foreign.
And were it not for his Church he would not uphold the world, the righteous are the pillars of the earth, he extends indeed his providence to all, even the leaſt and moſt deſpicable things: but he hath a ſpeciall care of his Church, Zach. 1.8. We find Chriſt mounted with his attendants on red horſes, ſpeckled and white, that is ready to execute judgement, or mercy, or a mixture of both; the place where he keeps his guards, is ſaid to be among the Mirtle trees in the bottom the Mirtle trees figure out unto us the Church, they are low, but precious plants, the bottom where theſe trees grow, ſhewes us the Churches hazards, ſhe is ſubject to ſtorms, and inundations, but yet Chriſt incamps in the midſt of her, in a place moſt commodious for the ſuccour and help of every corner, yea and he is on horſeback, and riding as being in a poſture of ſervice and watchfulneſs for their good. To the ſame purpoſe in Zach. 3.9. we have mention made of ſeven eyes (which in cap. 4.10. are expreſly called the ſeven eyes of God, which run to and fro through the earth:) not to trouble you with the number ſeven, in a word, theſe eyes are Gods Providence; now obſerve, they are ſaid to be fixed upon one ſtone, (that is Jeſus Chriſt the Corner ſtone, and the Church which is built upon it) it ſeems they are very intent upon the Church; and yet cap. 4. they are ſaid but to run to and fro, (not ſo fixedly dwelling) upon all the earth beſide.1 King. 18.27. If God had been like the blinde careleſſe ſleepy vanities of the heathens, or if his Providence had onelyonly kept it ſelfe within the circuit of Heaven (as ſomeEpecurei, quae opinio a quibuſdam Ariſtoteli tribuitur. Si quid in terris curant dii, non niſi maxima curant. Philoſophers and others thought, Job 22.13, 14.) or if he had onelyonly minded the greateſt and higheſt matters among the ſons of men (as many have dreamed) then poſſibly the Church might have been neglected: but if his eye*Job 28.24. ſeeth under the whole heaven, if he keep and water his Vineyard every moment. Eſa. 27.3. We may confidently add the Concluſion of the Prophet, v. 6. He ſhall cauſe them that come of Jacob to take root, Iſrael ſhall bloſſome and bud.
Reaſon 3 3. In the Adminiſtration of Providence, as the conſtant aim of God is the good of his people, ſo the meanes which he would rather uſe for bringing it about are loving kindneſſe and mercies.
1. We are ſure of this, that God intends his Church no hurt, true indeed, take a ſingle affliction (abſtracted from the tendency of Gods deſigne, and the concurrent meanes which muſt bring it about) and it will ſeem to hurt; the thunder and lightnings may affright them, the iron may enter into their ſoules: but view the whole frame, and you will ſee how one wheele turnes about another (like the wheeles of a watch) which (though they have croſſe and contrary motions) all conſpire and(a)foreign. work together for good, Rom. 8.28.
2. We are as ſure of this alſo, that he rather delights to lead his people with the cords of love, and with the bands of a man: he aſſures us he afflicts not willingly, Lam. 3.33. Judgement is his ſtrange worke, believe it, God delights not to be ſtill beating his Children; he will not take up the rod but when he is forced to it, and when nothing elſe will prevail: with what reluctancy and ſtriving doth God chaſtiſe his ſervants, to the very turning of his heart, and the kindling of his repentings? Hoſ. 11.8. How ſhall I give thee up Ephraim? &c. If then it be the unalterable purpoſe of God to do good to his Church, if by afflictions, he doth not break down his Sanctuary: but rather take it down, as a workman doth with a frame which he intends to ſet up again in better order; (thus he took down Iſrael by the Chaldeans with an intent to build them better, Jer. 24.5, 6.) if he delights in the proſperity of ſervants, and will not afflict more then he needs muſt; how chearfully then may we take up that of the Ppophet, Lam. 3.32. Though he cauſe griefe yet will he have compaſſion, according to the multitude of his mercies.
Reaſon 4 4. The Inſolency of the enemy, upon their ſucceſſes, is exceeding provoking;Eſa. 10.5, &c. God makes the wicked his rod, his agents, and executioners, in chaſtiſing his children, and withall he ſets them their limits; theſe forget who imloyes them, and preſently over-act their Commiſſion: they cannot indeed go a haires breadth beyond Gods ſecret permiſſion, yet they can leape over the bounds of his revealled will, and moderation; they can enlarge their boaſtings, and joyn their utmoſt ſpite, with their indeavours, and proſecute their own ends inſtead of Gods. If God ſend the Aſſyrian againſt an hypocriticall Nation, preſently his deſign and thoughts go beyond the work which God will doe by him; Eſa. 10.7. Howbeit he meaneth not ſo, but it is in his heart to deſtroy, and cut off Nations, not a few; God takes notice of this, and truly it falls out well for the Church, that their enemies are ſo exceſſive in their rage and inſolency; for this intereſts God in the quarrel of his people. They ſpeak wickedly concerning oppreſſion, they ſpeak loftily againſt the Church, and in ſo doing, they ſet their mouth againſt the heavens, Pſal. 73.8, 9. Deut. 32.27. God tells us that he is not ſo ſevere againſt his own, as he otherwiſe would be upon this ground, I would ſcatter them into corners, were it not that I fear the wrath of the enemy: leſt they ſhould behave themſelves ſtrangely, &c. Again, the adverſaries by their outragious cruelty do but treaſure up a greater vengeance for themſelves. Obad. v. 10.12. For thy violence againſt thy brother Jacob, ſhame ſhall cover thee; thou ſhouldeſt not have looked on the day of thy Brother, &c. Likewiſe, Zach, 1.15. I am very ſore diſpleaſed with the heathen that are at eaſe, for I was but a little diſpleaſed (with Sion) and they helped forward the affliction; this made loſſe of children and widowhood to come upon Babilon, in their perfection, in a moment, in one day, Eſa. 47.6, 8. Becauſe I was wrath with my people, and thou did ſhew them no mercy; can God endure to hear the ſhoutings of Edom, when they cry,Pſal. 137.7. raſe it, raſe it even to the ground? can he ſee them clap the hand, and wag the head over Sion in miſery? can he (think you) ſuffer the brags of the wicked, when they ſay, our hand is high, By the ſtrength of my hand have I done it? Deut. 32 27. Eſa. 10.13.15.ſhall the axe boaſt it ſelfe againſt him that heweth therewith? or ſhall the ſawe magnifie it ſelfe againſt him that ſhaketh it? the Husband may ſome time be diſpleaſed with his wife, but if any other ſhall upon this ground beat or revile her, this will make the husband and the wife agree again, and ſet them both with joynt indignation againſt the forwardneſs of the other partie; the greateſt oppoſers the Church hath, ſhall do this kindneſs for her, (in diſpite of their hearts,) even when they think to do moſt againſt her.
Reaſon. 5 5. Nothing can hinder deliverance, when God will work indeed; it may be in this, as it is with the heart of a man in the work of coverſion, he may reſiſt ſtruglingly, but not conqueringly; the Divell and men may oppoſe Gods deſign, but overturn it they cannot.
1. Power cannot prevaile; though they unite all their ſtrength and utmoſt forces, yet ſhall they be aſhamed; aſſemble your ſelves, and you ſhall be broken: hath man an arme like God?Eſa. 27.4. who then will ſet bryars and thorns againſt him in battell? will he not go through them, and burn them together? the attempts of men againſt God will as little prevaile, as the ſhoutings of ſhepherds upon a Lion roaring upon his prey; You have the Compariſon, Eſa. 31.4, 5. When a multitude of ſhepherds is called forth againſt him, he will not be afraid of their voice, nor abaſe himſelfe for the noiſe of them: ſo ſhall the Lord of Hoſts come down to fight for Mount Sion, and for the hill thereof.
2. Though Policy ſhould be joyned to power, yet all would not ſerve; that this will do more then ſtrength ſometimes, is teſtified by multitudes of inſtances, Katherine de Medices of France, uſed to ſay, She could do more againſt the Proteſtants with a ſheet of paper, then with an Army: but God can look through their plots, and make their own counſells caſt them down; while they be folded together as thorns, they ſhall be devoured as ſtubble fully dry, Nahum 1.10.
3. Neither will pitty prevail with God; if the lives and ſafety of a whole Nation ſtand in the way of his peoples good, he thinks it nothing to throw them all away for his Church: he will reprove Kings for their ſakes; what is it to him to ranſom his ſervants with the deſtruction of Kingdomes? Eſa. 43.3. I gave Egypt for thy ranſome, Ethiopia, and Seba for thee.
Reaſ. 6 6. The reeſtabliſhment and flouriſhing ſtate of his Church, is a neceſſary conſequence of the promiſes which God the Father made to Chriſt as Mediatour; theſe are reckoned up under ſeverall heads, by*Rutherford, Cov. of grace Part. 2. cap. 11. ſome: I ſhall not need to inſiſt upon them largely: not only was a ſeed promiſed, he ſhall ſee his ſeed, and that a numerous offſpring; (by profeſſion) Nations which knew not thee ſhall run unto thee, Eſa. 55.5. Many Nations ſhall be joyned unto the Lord, Zach. 2.11. Bleſſed be Egypt my people (ſhall God ſay) and Aſſyria the work of my hands, Eſa. 19.24. but alſo victory over the enemies of the Church; Eſa. 53.12. I will devide him a portion with the great, and he ſhall divide the ſpoil with the ſtrong, his Dominion ſhall be from ſea to ſea, Zach. 9, 10. Yea further, there are promiſes of aſſiſtance given to Chriſt particularly reſpecting the building of his Church, Eſay 49.8. In a day of ſalvation have I helped thee, I will preſerve thee (not ſo much in reference to his Perſon, as to his Church and Kingdom; ſo Diodate, and others expound) to eſtabliſh the earth, and to cauſe to inherit the deſolate heritages; alſo Eſa. 42.6. and many places more.
Why then are our hearts troubled?Zach. 9.11. what though we be priſoners in a pit where is not water? what if we be as dryed bones ſcattered upon the earth? ſhall we not live? let us caſt the buſineſs upon Chriſt with a holy careleſſnes, (pardon the expreſſion) let him ſee to it; his Church cannot fall,ſi ruimus nos ruit & Chriſtus &c. Luther. but he muſt fall firſt; yea, the Father muſt then be unfaithfull to Chriſt; for how can that be fulfilled which God hath promiſed to him, if the Church be ſtill covered with a cloud in anger, if ſhe ſtill be ſolitary as a widow, or, if the wayes of Zion do ſtill mourne?
Theſe 6 evidences do (as I ſuppoſe) fully clear the firſt branch of the Doctrine, the ſecond (which I am next to ſpeak to) is,
2. This worke (when it comes to be accompliſhed,) ſhall be very glorious; let us look a little into this,The ſecond Branch of the Doctrine. and we ſhall find ſeverall things concurring to make up the glory of it.
1. The former miſery of the Church will add no ſmall luſtre to its building: its formere tears, blackneſs, and deſolations ſhall now make it more beautifull; what a change ſhall that be? when ſhe that was caſt our as the filth and off-ſcouring of all things; ſhe whom no eye pittied; againſt whom every tongue let looſe the bridle, and uttered diſdainfull taunts, and cruell revilings; is now advanced to the throne, and her head lift up above her enemies round about? Crowns and Scepters are but ſmal advancements to one that is already but a little below them; tis but one remove, but for one that but now embraced the dunghill, to be called to ſit above Princes, this is much! tis a great deale more for Joſeph to come from the priſon to be next to Pharaoh, or, for Merdecai to come from the gate to the Kings Robes, then for thoſe that are great already to be advanced a little above their preſent dignities.
This will not highten the glory of the Church of the admiration and envy of their adverſaries, but it will alſo ſweeten their former afflictions, Lam. 3.19.20.and their preſent deliverance; the wormwood and the gall they are bitter in the taſt, yet ſweet to the remembrance afterward; when Sion is reſtored, it will be pleaſant to review and look back upon her late preſſures, ſhe can then with delight remember the waters of Babylon, where ſhe ſat and wept; they that afore time were wont to wag the head and clap their hands, ſaying, Is this the City that men call the perfection of beauty?Lam. 2.15. ſhall now turne their tune, and ſay, Is this the City that was troden down and deſpiſed? the Children of God ſhall alſo with teares of Joy and mutuall congratulations, compare their reſtauration with their old calamities,Hag. 2.4. inverting that of Haggai, Who is there left among among us that ſaw this houſe in her former Deſolations, and how do we ſee it now? this is the Lords doing and it is marvellous in our eyes.
2. Great will be the hight of its advancement, it will not be an ordinary building, the Promiſes which are made to the New-Teſtament-Church ſpeak of great things, Eſa. 22. Micha 4.1. In the laſt dayes it ſhall come to paſs that the mountain of the houſe of the Lord ſhall be eſtabliſhed, in the top of the Mountains, it ſhall be exalted above the hills. 1. Its exaltation ſhall be conſpicuous to the eyes of all. 2. It ſhall have a tryumphing glory after mountanous difficulties. 3. A glory above worldly ſtates and kingdomes (which are called mountains and hills, Pſal. 68.15, 16) 4.Diodate & Junius in loc. A well bottomed glory, not overturned by every tempeſt of oppoſition, though like a City on an hill, it be very obnoxious to winds and ſtorms; all theſe ſeem to be pointed at in the next Text.
And indeed, if we conſider; 1. The power, skill and love, of the work-man (God) to his Church, or 2. the preparations he makes for this building, in hewing and dreſſing the materials; we may well expect a glorious Fabrick, a Palace of ſilver, Cant. 8.9.nothing mean can come from his hands; much leſs can he be guilty of pompous trifling, or of making a great ſhew, and bringing forth nothing (like the birth of the mountains in Aeſop) 3. If God ſhould do no more but ſcowr off the filth, which his people contract by lying among the pots, Pſal. 68.13.their native beauty would make them ſhine like the wings of a dove; Who can expreſs what a pleaſing ſight it would be to ſee the Church in its naked glory? Now when God reſtores her, he doth not onelyonly take off the vails of perſecution and diſtemper (in a great part) which did much obſcure her; but, fourthly, he gives ſome remarkable addition to her glory; if you caſt your eye backward upon the notable changes that have happened to the Church, you will find that when he hath turned to her, he not onelyonly ſet her where ſhe was before: but advanced her eſtate above her former proſperity; and if we look before us, we ſhall find in the womb of the promiſes more glory entailed upon the Church, then yet ſhe hath enjoyed: and this to be brought forth after the great hour of temptation, that ſhall come to try the Inhabitants of the earth, upon the riſing again of the witneſſes, Rev. 11.11. Theſe promiſes (I forbear to mention them) in the Old and New Teſtament, though they do not win me to the Millenaries opinion, about the perſonal reign of Chriſt on earth a thouſand years: yet, this ſeems to me an undoubted truth from them; that the Church ſhall be more glorious then heretofore, in holineſs, unity, peace, numerouſneſs and conqueſt of her enemies.
3. The unexpectedneſs of the change (when God turns the captivity of his people) will be a very conſiderable circumſtance to heighten their glory; ſuddenneſs aggravates grief and joy. When the Church was freed from the Babyloniſh captivity, Pſal. 126.1. it was ſo unexpected and wonderful, That they were like thoſe that dream: though they hoped for it; yet they could ſcarce believe it when it was come, their deliverance ſeemed rather a dream then a realty; this filled their mouth with laughter, and their tongue with ſinging.
4. The ſeaſonableneſs of it ſets the glory yet a ſtep higher; among men the ſeaſonableneſs of their favours is almoſt the very eſſence of them, that which comes out of ſeaſon, often doth no more then ſhew the good will of thoſe that pity us; but proves not helpful: what is phyſick, or a pardon to a man that is dead? Had they come in time they might have done good. God never miſſeth the right ſeaſon; he that requires of us fruits in ſeaſon, will not do his own works out of ſeaſon; he that waits to be gracious, and ſtayes for the fitteſt opportunity of ſhewing mercy, will not neglect it when it preſents it ſelf; it is Gods deſign to put an honour upon all his waies and works, and therefore when we wax wanton and undervalue his bleſſings, he takes them away: till the bitterneſs of affliction makes us prize and and reliſh them better: it is his deſign alſo to make our troubles to carry a juſt proportion to our ſtrength; he will not inflict too much at once leaſt we be overwhelmed;Eſa 57.16. nor continue it too long leaſt the ſpirits ſhould fail before him, and the Souls that he hath made; hence is it that he brings his people to the pits brink and then delivers them: ſo far he carries them, that they might ſee the worth of their deliverance, and the ſeaſonableneſs of their eſcape: and no further, becauſe he intends not to deſtroy them.
How ſeaſonable is meat to the fainting Soul? Even unſavory and bitter things are precious and ſweet to the hungry; how ſeaſonable and glorious is deliverance to a Church waſted and deſolate? When his ſervant are ready to ſay, The Lord hath forgotten to be gracious; or as Lam. 3.17, 18. Thou haſt removed my Soul far off from peace, I forgat proſperity, and I ſaid, My ſtrength and my hope is periſhed from the Lord; Then for God to ſtep in betwixt them and diſpair, and ſo ſeaſonably to recover them, when they give all for loſt, how glorious a mercy is it?
5. God will do his work in a glorious way, the manner and means will be miraculous and wonderful; thus he brought Iſrael out of the houſe of bondage, with ſigns and wonder, and in after times (though the Church cannot expect the very ſame miracles of killing the firſt born of their enemies, dividing the red Sea, &c.) yet, God hath promiſed he will ſet thoſe before him as his pattern; and that there ſhall be ſome reſemblance and correſpondency betwixt their deliverances, & that out of Egypt, Mich. 7.15. According to the dayes of thy coming out of the land of Egypt will I ſhew unto him marvellous things.
David, when he returns thanks to God for delivering him out of the hand of all his enemies, 2 Sam. 22.8, 9,Vide Dickſon, on Pſal. 18. &c. he alludes to the moſt glorious manifeſtations of God in the behalf of his people, as if they were the ſame miracles acted over again, which God ſhewed; 1. At Sinai in giving the Law, The earth ſhook and trembled, &c. v. 8. 2. At the battel againſt the five Kings, Joſh. 10.11. whom God overthrew with hail-ſtones, The Lord thundred ut of Heaven, he ſent forth his arrows and ſcattered them, v. 14. And 3. at the red ſea, The channels of water were ſeen, &c. v. 15. If David, being but one ſingle perſon, finds in his deliverances ſomething reſembling thoſe noble act of God, much more may the Church: and if Gods waies were ſeriouſly ſtudied, we ſhould find wonders and miracles in every deliverance.
6. God will raiſe the Glory of his enterprize upon the confuſion and aſtoniſhment of his adverſaries; it was the cuſtome of the Romanes and others, to reſerve many of their Captives to augment the glory of their triumphs. Thus will God do, when he will redeem Zion, he will give the ſtout adverſaries as duſt to their ſword, and as driven ſtubble to their bow. He will make them ariſe and threſh the mountains, Eſa. 41.2, 15.and beat the hills as chaff; where will then be the glory of their proud looks? This is excellently ſet forth in Mich 7.10, 16. When God brings his ſervants to the light; Then ſhe that is mine enemy ſhall ſee it, and ſhame ſhall cover her; which ſaid, Where is the Lord thy God. The Nations ſhall ſee and be confounded at all their might, they ſhall lay their hand upon their mouth; their ears ſhall be deaf, they ſhall lick the duſt like a Serpent: they ſhall move out of their holes, like wormes of the earth: they ſhall be afraid of the Lord our God, and ſhall fear becauſe of thee.
7. There is one thing more which will beautify the Church when God comes to plead her cauſe, ſhe ſhall (beſide what is inherent) have a derivative glory; a ray of the beauty and majeſty of Chriſt her Lord and huſband, ſhall be upon her, as Moſes his face became ſhining by Convereſing with God. It is true the Church hath no beauty which is not borrowed, ſhe is comely by the comelineſs which Chriſt puts upon her; but this is a radiancy occaſional and for the time, begetting a greater reverance and awe from her adverſaries; this ſeems to be ſpoken of Pſal. 90.17. Let the beauty of the Lord our God be upon us; and Eſa. 4.5. I will create upon every dwelling place in mount Sion, and upon her aſſemblies a cloud and ſmoak by day, and the ſhining of a flaming fire by night, and upon all the glory ſhall be a defence. Where God alludes to the pillar of fire, and his glory coming down upon the Tabernacle; that as in thoſe glorious appearances the Tabernacle did ſhine with the glory of God; So ſhould his Church, when he appears gloriouſly in it: and this ſhall highten the admiration of the ſpirits of men towards his people.
3. The third thing comes now to be ſpoken to;The third Branch of the Doctrine. viz. That whoever be the inſtrument, yet the chief honour of the work is Chriſts; this will be eaſily cleared.
1. The Father committed this work, and all power to manage it into Chriſts hand, Matth 28.18. All power is given to me in Heaven and in earth; to Chriſt as Mediator belongs ſole, ſupreme and abſolute authority for the gathering, upholding and governing his Church; and hence he gives encouragement and commiſſion to the Apoſtles, to go and preach, Go ye therefore and teach all Nations, v. 19. I need not here trouble that Queſtion about the twofold Kingdome of Chriſt, as God, and as Mediator; or whether Magiſtracy be from Chriſt as head of the Church;Gilleſpy, Aarons Rod. lib. 2. cap. 6. Iranes. it is enough to our preſent purpoſe to take what is already granted by all: that the Mediator is God equal with the Father, and ſo Rules over all, and as God-man he hath a leaſt all Eccleſiaſtical power, foreign, Kingly Government; Yea, and foreign, a power and over-ruling Providence, by which he can diſpoſe of all things; for his glory and his Churches good, this will prove the building of the Temple to be his work, and then it is eaſy to infer that foreign, the glory of it is his alſo.
Men, indeed, are inſtruments in this employment, and they are ſtiled fellow-workers, but they can do nothing alone, no more then the tool can work without the workman; and if they could (yet ſeeing they are but ſervants) Chriſt hath the honour of all that is done by them,2 Sam. 21.22. and that upon a more unqueſtionable account then the victories of David ſervants are aſcribed to David himſelf, not unto us (let his ſervants ſay) but to thy name be the praiſe.
2. The glorious perfection which he brings his work unto, ſhews it to be beyond the power or skill of men and Angels. We may perceive the traces of infinite power, wiſdom and love, in every parcel and piece of it, much more then when we ſee the whole frame together. Church reparation is the creating of new Heavens & new Earth, and who will aſcribe ſuch a thing to man? In Eſa. 54.11. he declares the ſtate of his reſtored Church thus: I will lay thy ſtones with fair colours, and thy foundations with Saphirs, I will make thy windows of Agates and thy gates of Carbuncles, &c. Theſe expreſſions reſemble the Church to a building made up all of precious ſtones, with curious art and contrivement. We do not uſe to father exact pieces upon ignorance and impotence, and we may as well attribute the building of our Caſtles and Palaces to birds and flies, as the eſtabliſhment and beauty of the Church to men.
3. He doth this quickly as in a moment; you may know by his pace that it is not the goings of a man,Cant. 2.8. but of him that rides upon the wings of the wind, Who comes leaping upon the mountains and ſcipping upon the hills. He can quickly blaſt the greatneſs of men, and as quickly lift up from the earth him that was fallen if ye doubt of this, conſider how quickly and eaſily the Heaven and Earth were created, and how ſuddenly it ſhall be deſtroyed at laſt! though God ſeems to delay deliverance for a time (as the ſence of the burthen makes it ſeem a longer time to the afflicted then it is) yet when he ariſeth, he will make a quick diſpatch; peace is a work of Creation, Behold I create peace, &c. and Creation takes not up much time, it is done in an inſtant; the Lord calls us out to wonder at this, Eſa. 66.8. Who hath heard ſuch a thing? Who bath ſeen ſuch a thing? Shall the earth be made to bring forth in one day? Or ſhall a Nation be born at once? For as ſoon as Sion travelled ſhe brought forth her children; Veni, Vidi, Vici.He makes more haſt then if corn ſhould come to maturity the ſame day it was ſown, &c. Julius Caeſars ſwift conqueſts are nothing to the conqueſts of him that doth but ſpeak and it is done; it muſt then be ſtupendous ignorance or arrogancy that gives not Chriſt the honour of ſuch actions.
4. He brings his work through viſible contradictions and unlikelyhoods, Eſa. 43.19. I will make a way in the Wilderneſs, and rivers in the Deſart; and in Hoſ. 2.15. He promiſeth to give her vine yards from the Wilderneſs, I will bring her into the Wilderneſs, and will give her her vine-yards from thence; Surely, the barren heath of the Wilderneſs is an unlikely place to make a vine-yard of: ſo we read Deut. 32.13. He made them to ſuck honey out of the rock, and oyl out of the flinty rock. Burroughs, Hoſ. p. 501.Not that honey and oyl came out of the rock as the waters did, after the ſmiting of Moſes: but that they had their ſweetneſs and comforts where, and from whence, They might leaſt expect them: out of rocky difficulties, all ages have given teſtimony to this, the wounds of the Church, the poyſonous arrows of adverſaries, the apoſtaſies of the wicked, diſſentions, martyrdoms, every thing that ſeemed to deſtroy have been bended about (contrary to the intendments of men) to further the Churches more laſting peace and happineſs. We our ſelves have ſeen that the ſtorm that threatned our ruine hath caſt us upon a rock, where we have a greater ſecurity from the waves, a ſafer ſtanding, the great ſhip-wrack of Faith and Conſcience that many have made; hath diſcovered hypocrites, manifeſted who are fincere, puts men on unity, ſhews the neceſſity of Church diſcipline and government, with the reſtraint of licentious opinions and practices, hath occaſioned the clearing and vindicating of truths, and hath quickened and cautioned both Miniſters and people.
Moſes argues from the ſtrange and unuſual death of Corah, that it was not chance but Gods immediate hand, that deſtroyed thoſe Rebels, Numb. 16.29, 30. And ſo may we in this caſe ſay, God is ſeen in the ſtrangeneſs of his workings, the dulleſt heads, the moſt envious hearts ſhall acknowledg his finger, Eſa. 43.20. The Beaſts of the field ſhall honour me, the dragg us and the owles, becauſe I give waters in the wilderneſſe; Deut. 32.3. Pſal. 68.34.much more ſhall his People aſcribe greatneſſe to God.
5. He doth all this for his Church, when ſhe hath the feweſt helpers; when lover and friend forſakes her, nay, when friends wound her, when they that ſhould make up her breaches, make them wider, when the keepers of the wall ſmite her, and take away her vail; Tis the deſign of God, that in works of this nature little of man ſhould be ſeen, leaſt he ſhould ſay mine own wiſdom and ſtrength hath done it; and often he lets them weary themſelves in their own endeavours, and then when they ſee they can do nothing: he appears with this acknowledgment from all; Lord, thou haſt wrought all our works in us, Eſa. 63.5. I looked and there was none to help, therefore mine own harm brought Salvation; The Glory then of this deliverance is Chriſts.
I have now brought you to the fourth Branch of the Doctrine.Branch 4. Of the Doctrine. This work ſhall then be done, when peace ſhall poſſeſſe the Church by the Power of Government and Ordinances.
The Peace of the Church is the accompliſhment and completement of this building; all the conflicts, battells, deſolations, and conqueſts of the Church, they are but the noiſe of the axe, and hammer fitting and ſquaring the matereialls; but when the Temple is built, the noiſe of them ceaſeth.
1. Peace is the end and aime of God, in all the preparations he makes for this building.
2. Tis the great ſubject of the Promiſes made to the Church, and ſometime whatever concerns the happineſſe of Sion, is wrapt up in that word, great ſhall be the peace of thy children, Eſa. 54.13. Behold I will extend Peace to her like a River. Eſa. 66.12. and many places more.
Queſt. But What Peace is requiſite to make up Temple-reparation?
Anſ. 1. There muſt be outward Peace; Peace from adverſaries round about; when God makes the deſtroyer to ceaſe, and gives his Churches reſt; for while it is Perſecuted, the Sanctuary is ſaid to be trodden down; this is the building of the outer wall, and fence, which preſerves the tender plants from the violence of the wild hoare, and gives opportunity and advantage for growth; the Church indeed will thrive and increaſe under afflictions ſometime, and that not only in the root, in ſtrength and ſolidity, but alſo in the branches, in its extent and number; thus we read in the Acts, Acts 12.24. & 5.14.while the Apoſtles were impriſoned and forbidden to ſpeak in the Name of Chriſt, that the Word of the Lord grew exceedingly, and many were added to the Church, multitudes both of men and women; but the greateſt ſeaſon of growing is, when the ſtorme is over, for then the Word of the Lord prevails mightily, and (like the heat of the Sun after Winter) invites thoſe plants to appear, which the froſt kept und er ground, thoſe which we call growing ſickneſſes, do not appear to be ſo, till the ſickneſs is over, for then the parties ſhoot up in length, ſo that we may better aſcribe the growing to health then to ſickneſſe; when peace is abuſed, it fills the Church with corrupt humours, formality, neglect, hypocriſie, &c. and then God purges it by afflictions, and after the humours are evacuated, then he ſends peace again, that it may increaſe, as the tender graſſe ſpringing out of the earth by clear ſhining after rain.
2. There muſt be inward Peace, for this is the maine, the inteſtine diviſions of the Church do it more harme, then the ſword of the Enemy; a ſpirit of giddineſſe and confuſion will do more to waſte it, then fire and ſword can doe; floating bottels will ſooner break by their own claſhing, then by the violence of the waves alone. I might here tell you the ſtories of the Primitive times, wha… work did Arrianiſme, &c. make? for the Cure of this the Lord promiſeth the bleſſing of unity and concord, which is,
1. Ʋnity of heart, when a Spirit of love animates them.
2. Ʋnity of way, when the Lord is one, and his Name one, when they ſerve him with one lip, and one ſhoulder, they ſhall be of one heart, and of one way.
3. This unity muſt ariſe from Government and Ordinances, tis not every confederacy or combination that repaires the Church; even Theeves and Pirates have a kind of unity among themſelves; Peace (if it be right) muſt be in conjunction with holineſſe.
1. Such a Peace is well grounded, tis of the right kinde, when it beares Gods image and ſuperſcription, it ſhould leane upon the baſis of Divine Inſtitution, not on the ſtaffe of Egypt, the broken reed of humane Conſtitution and policy, and this declares the Conqueſt to be of God, not of man.
2. Tis well guarded, and more laſting, whatſoever ariſeth not from this ground, hath the principles of confuſion in it ſelfe, and cannot be kept up long.
3. This is a growing peace, a peace that hath a ſeed in it ſelfe, which though in the beginning it be ſmll, yet its latter end ſhall greatly increaſe; tis glorious in its firſt riſing, but like the Sun it will ſhine clearly even unto the perfect day.
4. It mutually gives to, and receives advantage from holineſſe, holineſſe is that which becomes Gods ſervants and houſe for ever, tis the beauty of them; Government and Ordinances procure peace, for tis their end to weede out of the Vineyard whatever may offend, to repreſs and beat down every root of bitterneſſe, it ariſeth from order, and doth preſerve it.
Application
You have heard the Doctrine explained and opened: I ſhall now bring it nearer to you by drawing forth thoſe practicall inferences which it will afford us.
Ʋſe 1 1. The Enemy hath no cauſe to infult over the Church when ſhe is in diſtreſſe, ſeeing he that hath ſmitten will certainly heal it; though he hide his face a little while, yet he will return with everlaſting compaſſions; deceive not your ſelves ye infulting foes, ye ſhall not accompliſh your deſign, tis not in your Power to reverſe the decrees of heaven; The Viſion will ſpeak in its appointed time, and will not lie, Mich. 7.8. Rejoyce not againſt me O mine Enemy: when I fall I ſhall ariſe; when I fit in darkneſſe, the Lord ſhall be a light unto me; nay, know that the time will come when you ſhall eat your ſpiteful words, and diſdainfull ſpeeches; they are upon record in Gods book: he forgets them not; all your greatneſſe and ſplendor will not keep God from making a ſtepping-ſtone of you, and laying you in the dirt; nay, God will make you inſtruments (though againſt your will,) to helpe on that work, which you ſo much oppoſe; you are but Gods Pionneeres, to digg up the rubbiſh, and to make way for the foundation: He that can make the wrath of man to praiſe him, will bring good out of all the evil you intend to do; take heed, you prepare a ſcourge for your ſelves; Jeruſalem ſhall be a burdenſome ſtone, all that burden themſelves with it ſhall be cut in pieces, Zach. 12.3.
What God may do with his Church in England, I cannot now enquire, to determine whether our hopes will out weigh our feares, would ask a longer time then I can now take; But this I am ſure of, that (whatſever become of us) his Church wil be yet glorious in the World, and if we ſhould be ſcattered, there ſhall not a graine of the good corn be loſt; nay, that ſcattering (as the diſperſion of the Diſciples, Acts 8.1, 4.) would but be a ſeed-time, which would undoubtedly make way for a larger harveſt in other Kingdomes and Nations.
Ʋſe 2 2. Let us not intercept the praiſe that is due to Chriſt, ſeeing the work is his, let him have the Honour of it; it is not for us to be ſolicitous about the advancement of our own glory: it is the Fathers deſigne that Chriſt ſhould in every thing have the preheminence; and if we could but ſo maſter the pride of our own hearts, as to be ſincerely nothing in our own eyes; even then when God doth moſt by us:Prov. 10.7. he that gives grace to the humble, will not be behind with us, he will look to our names to keep them from rotting; let him have his own in the firſt place, when he uſeth you as inſtruments in his ſervice, and then ſee if he will grudge to perfume your memories in the Churches of God; though there is nothing due to the beſt of men, when they have done their utmoſt for him: yet, he doth vouchſafe to make them Co-partners in his praiſe, calling them Saviours, and repairers of the breach; let us be ſingle hearted, not minding our own things, nor ſtudying ſelfe-exaltation, 1. This is envious carriage toward Chriſt; a proud ſelf-ſeeking heart hath alwayes an evill eye, 2. Tis a vain attempt; Chriſt will have the honour whether you will or no, as he is the Alpha the beginner, and author of every work, ſo will he be the Omega, to whom all ſhall be aſcribed; tis as impoſſible for men to diveſt Chriſt of his Glory, as it is for them to muffle the Sun in perperpetuall darkneſſe, or, to impriſon the Rivers upon the earth; which, (though they may be diverted from their uſuall courſe, or dammed up for a ſpace) yet with a greater violence will break into the Ocean at laſt; 3. He that is ſecretly jealous that his glory will be ecclipſed by giving all to Chriſt, ſhall certainly looſe the Honour he ſeeks after. 4. There is no ſuch lovely frame of ſpirit as that which makes a man willing to decreaſe, ſo that Chriſt may increaſe. Joh. 3.30.
3. Mourne over the Temples deſolations; the building is glorious, and who can behold the ruines of it without teares and ſadneſs? one can ſcarce be exceſſive in ſorrow for the calamities of the Church, except his griefe be mixed with repinings and diſtruſt.
Look abroad into the World, and conſider the face of things; you have heard what hath been done in Germany, and in the Palatinate, and of late in Piedmont and Poland; the horrid inquiſitions, bloody maſſacres, unmercifull expulſions, baniſhments and cruelties that the Church hath groaned under, you cannot be ignorant of; neither can we ſo eaſily forget what hath been done here in theſe Nations where we live: farre be it from me to nouriſh unthankfull murmurings againſt the goodneſſe of God, who hath given us ſo much liberty in the enjoyment of his Goſpell. Though we have great cauſe to be thankfull; yet, ſtill we have cauſe to take up a Lamentation, that the Sanctuary is not cleanſed, and that the building is not yet perfected; how fearfully are many drunk and mad with error? did thoſe honeſt hearts that ſo earneſtly followed God with tears when reformation firſt was ſpoken of, ever think to hear ſo many outragious blaſphemies vented and pleaded for as now they do? how have we been undone by an unlimited Chriſtian-Liberty? who would have thought that this would have been wreſted to patronize licentiouſneſs? how unwilling are moſt to beare the yoke of Chriſts Government? how hath the Devill by little and little drawn men to a careleſſeneſſe of Religion, thereby making way to a growing Athieſme, as appears by the ſcorns of ſome, and the Apoſtaſies of others? how cowardly, and ſinfully ſhamefac'd are many, when they ſhould plead for God, and truth, as if their own hearts did ſecretly queſtion the reality of Religion? how ſtrangely do many of the Gentry ſpend their time? what irreligious prayerleſſe families do ſome of them keep (when they ſhould ſhew better example to the meaner ſort (and yet, how conſid ently can they cenſure others for hypocrites, (ſometime unjuſtly concluding againſt the ſtrictneſſe of Gods wayes, from the hypocriſy of ſome Profeſſors,) not conſidering what their own carriage and vanity do teſtifie againſt themſelves? how do we needleſly multiply our controverſies and diſputes? and with what bitterneſſe do we manage them, even then when the ſtrife is meerly about words and method? and generally how is the Name of God and religion abuſed to ſerve the deſigns of men? what ſtrange Religious People have we? ſome muſt needs be religious by taking up a ſingular conceit and opinion, though a man may eaſily ſee their hearts through their lives: others have all their religion on their tongues end; they can have good diſcourſes, and yet be unconſcionable in their callings, ſhops and tradings.
Are not theſe inſtances enough to move your compaſſions? and yet I have not ſpoken all, neither can I. They have hard hearts that are not affected with theſe things; How is our ſilver become droſs, our wine mixed with water? upon the fall of Saul and Jonathan, David taught the children of Iſrael the Bow; 2 Sam. 1.18. Weems Jud. Law. vol. 2. cap. 44.not the art and uſe of ſhooting (as ſome expound) for they knew that before, but the Lamentation which was called the Bow, (it was uſuall to ſtile their Elegies and Songs by the names of Arcus, Ala, Securis, Scutum, &c. Bow, wing, &c.) much more reaſon have we to teach our hearts to mourn when the Sanctuary of the Lord lieth deſolate.
1.Pſ. 48.2. The Church is a Glorious building, beautifull for ſituation, the Joy of the whole earth, and can thy heart be ſtrong, or, thine eyes forbear when thou beholdeſt this forſaken and made an heap? walk about Sion, tell the towers thereof, Pſal. 48.12.mark well her bulwarks, it may be thou haſt not well conſidered her beauty, if thou haſt, thou canſt not but be diſtreſſed for it, when it becomes ſolitary, Lam. 1.1. Eſa. 1.8.and as a widow; when tis brought to this, to be like a cottage in a Vineyard, or a lodge in a garden of Cucumbers; can Jonah vex himſelf when his gourd withers? Can the Merchants of Tyre bewail the fall of their City? and ſhall not thy Countenance be ſad (with Nehemiah chap. 2.3.) when the City, the place of thy fathers ſepulchers, lieth waſt, and the gates thereof are conſumed with fire.
2. When it comes to this, then be ſure that God is very angry; he would not give his darling to the power of the dog upon a light diſpleaſure; and if the Lion roar, ſhall not all the beaſts of the forreſt tremble? Amos 3.8.Will not a towardly child be more troubled at the anger of his father, then at the ſmart of his rod? Have you found his loving kindneſs ſweet, his ſmiles better then life? and will not his frowns then cut you to the heart?
3. His people alſo are ſurely guilty of more then ordinary ſins at ſuch a time; if any ask, Why hath the Lord done thus to his people?Deut. 29.24. What meaneth the heat of his great anger? Will not any one return this anſwer; They have ſinned greatly, God doth not uſe ſeverity but upon great provocations, and doth not ſin call for mourning?
4. Gods honour ſeems to ſuffer deeply, when the Church is troden down and laid waſt, and is this nothing to you?
5. Gods Children have uſually been overwhelmed with grief upon this occaſion. Jeremiah deſires to weep a flood of tears for this, Jer. 9.1. Oh! that my head were waters, and mine eyes a fountain of tears that I might weep day and night, &c. And yet he wept till ſorrow overcame him, till his heart was ready to break, Jer. 4.19. My bowels, my bowels, I am pained at the very heart, my heart maketh a noiſe in me, I cannot hold my peace, becauſe thou haſt heard, O my Soul, the ſound of the trumpet, &c. Eſay is reſolute in Lamentation and (like Rachel weeping for her children) will not be comforted, Eſa. 22.4. Look away from me, I will weep bitterly, labour not to comfort me; becauſe of the ſpoiling of the daughter of my people. Eze. 9.3.Ezra pluckt off the hair of his head and the hair of his beard, and ſits down aſtonied. Daniel refuſeth his comforts and refreſhments;Dan. 10.2. He eat not pleaſant bread, neither came fleſh nor wine in his mouth, neither did be unnoint himſelf till three weeks were fulfilled. If thy heart then be not Adamant or Steel, thou canſt not chuſe but weep for company.
6. If thou canſt not mourn for the Church, thou wilt at leaſt have cauſe to mourn for thy ſelf, both for thy obdurateneſs and for the judgements thou ſhalt ſurely feel; if God ſhould ſweep us away in a common deluge, yet, he will provide an Ark for the mourners of Sion. He would be a little ſanctuary to them in the Countries where they ſhould come, Ezek. 11.16.and for that end he ſets a mark upon ſuch;Ezek. 9.4, 6. but for ſuch as are at-eaſe not grieving for the afflictions of Joſeph, they ſhall have the firſt and ſaddeſt ſhare of the Judgements, Amos 6.1, 4, 5, 6, 7. They are not grieved for the affliction of Joſeph, Therefore, now ſhall they go captive with the firſt that go captive, &c.
It may be, when you hear the words of this curſe, you bleſs your ſelves in your heart, ſuppoſing that you have learned and practiſed this leſſon; let me therefore bring your grief to the touch-ſtone, by propounding two or three Queſtions.
1. What is it that moſt afflicts thee? Is it the loſſe of thine eſtate or friends? Is it the advancement of ſome meaner perſons to riches and command: whilſt thou fitteſt at their foot-ſtool? Is it becauſe thy way or party doth not thrive as thou wouldeſt have it? If theſe only grieve thee, then it is thy pride, wordlineſs, envy, & ſelfiſhneſs that troubles thee; but how doth the ſpiritual deſolations, the unprofitableneſs and unfruitfulneſs of the Church affect thee? Are thoſe a ſword in thy bones?
2. What doſt thou moſt deſire for the Church? What wouldſt thou have (if thou mighteſt) at the firſt wiſh? Ask thy heart? Wouldſt thou have God reconciled to us? Wouldſt thou have the light of his countenance?
3. How much art thou troubled? How deep goes thy grief? Coulſt thou be pleaſed to have thy peace and plenty, to enjoy thy deſires in a corner, and let become of the Church what will? Is thy bed eaſy, thy ſleep ſweet, thy eſtate comfortable, whilſt the Name of God is prophaned and blaſphemed? Or rather, is not all nothing to thee whilſt it is thus? Or, canſt thou ſolidly and ſeriouſly mourn more for the Churches miſeries then for thy perſonal afflictions? Canſt thou lament at the rate of Eli and his daughter-in-law, 1 Sam. 4.22. Is it the Chief of thy ſorrow that the Ark of God is taken?
4. What wouldſt thou be content to do for the help of the Church? Couldſt thou give thy pleaſant things for it? How oft, or how earneſtly doſt thou wraſtle with God on her behalf? What ſins (for they are the troubles of Iſrael) haſt thou left for her ſake? Couldſt thou be content to ſacrifice, thy honour, and eſtate for it? What haſt thou done to heal it? Haſt thou proſecuted her peace? Art thou willing, for thy part, to lay down thy own conceits and opinions, to abate ſomething of thy ſtifneſs, rather then ſhe ſhould be undone by continual diviſions? They are idle, Moſes non voluit ſe deleri è libro vitae agnino; Sed Phyſico. Vult Apostolus perire in carne, ut alii ſalveantur in ſpiritu.unprofitable and unacceptable tears that are not joined with endeavours. Moſes could be content to be blotted out of Gods book, rather then the Church ſhould be laid waſte, Exod. 32.32. Paul would be an Anathema for Iſraels ſake, Rom. 9.3. (not that theſe deſires reached ſo far as eternal death: but, that they were willing to ſuffer a temporal death; or, thoſe tortures which ſometime ſeiſed upon the bodies of thoſe who were delivered to Sathan by excommunication) they were willing to buy the Churches peace with death and ſufferings, and wilt thou do nothing for it?Vid. Arrow-Smith, Tract. ſacr. lib 3. cap. 2. Sect. X, XI. be not deceived, God will not be mocked.
Ʋſe 4 4. Chriſt will build his Temple. Therefore let us be ſtrong, riſe up and build, work, for He alſo will work; do not think (you that are private Chriſtians) that you are unconcerned in this duty, the meaneſt of you may do ſomething, they that have no gold may yet bring badgers skins,2 Cor. 8.12. or goats hair for the ſanctuary: If there be a willing mind it is accepted according to what a man hath. Magiſtrates and Miniſters are ſpecially to look to this, I ſhall therefore ſpeak to you both in a few directions.
1. Be like minded, be of one accord; it is the Apoſtles direction, Phil. 2.2. If the builders diſagree among themſelves the work will ceaſe, if the Lord confound your Languages, it will be but a Babel. But you will ſay, you have not ſo much power over your underſtanding as to believe any thing; you hold nothing but what you take to be truth. Anſw. 1. Though your perſwaſions do differ, yet you may all have the ſame deſign of peace. 2. You may all ſpeak the ſame things, 1 Cor. 1.10. You agree in the main, and you need not ſpeak or urge thoſe things wherein you think differently: you ought not to dote about Queſtions which gender ſtrife.1 Tim. 6.4.
2. Condeſcend one to another as much as may be, it is in vain to expect concord without this; the Apoſtle Rom. 15.12. enjoins the ſtrong to bear the infirmities of the weak, foreign Vid. Willet in loc. & Leigh. Crit. ſac.not onelyonly to tollerate them, but to take them upon our ſelves, to trouble our ſelves with them, by undertaking to cure them, in nos ſuſcipere ut curemus; and for this end, commands that we ſtudy to pleaſe our neighbour for his good, rather then our ſelves; that is, in ſmall matters, not to uſe the utmoſt of our own liberty and opinions, but to ſuffer ſome inconveniences that way, by condeſcention. We are engaged to this, by the rule of expediency, 1 Cor. 6.12.(all things are lawful, but all are not expedient) by the law of Charity (Rom. 14.15. thou walkeſt not charitably, thou deſtroyeſt thy brother by the liberty) and by our own need (lege talionis) the beſt of us ſhall ſtand in need of the condeſcention of other men to us, as well as they may need ours to them, the head cannot ſay to the foot, foreign.I have no need of thee, 1 Cor. 12.21. And therefore we ſhould have the ſame care one to another, v. 25. ſtudying how to accommodate our ſelves to others as well as how others may yied to us. He that will not learn this leſſon, ſhall never be honoured with the titles of healer and peace-maker.
3. Let nothing be done Through ſtrife or vain glory, Phil. 2.3. though you do not croſs one another, yet if you are carried up by theſe principles, you will one time or other fail, grow pettiſh, and undo all again, as your temptations lead you; nay, God may refuſe to accept, or bleſs your endeavours. Such a perverſe, croſs foundation, may expect to be thrown up again by the fire of divine jealouſy, as that of the Temple was in the times of Julian.
4. Let the work be ſuitable to the foundation; 1 Cor. 3.12.build not hay and ſtubble upon it, trifle not in a work ſo weighty and ſerious, regard that moſt which is not neceſſary, buſy not your ſelves ſo much about petty ornaments for the houſe, till the main work (foundation, walls, and roof) be up. How much of Religion and Reformation is placed in Circumſtances (by ſome) in a Garbe, forme and a nicety of affected expreſſions; I am aſhamed to think how ſome diſgrace Religion this way, Tything Mint, Annis, and Cummin, while the weightier matters of the Law are neglected.
5. If you are not perfectly joined together in the ſame mind and judgment about ſome diſputable things, yet cenſure not one another for differences. All of you may hold the head, though your conſciences be not alike ſatisfied in all things; nay, be not over confident of your own underſtandings: (I am ſpeaking of the diſputes about Diſcipline and Government) ſome of you (it may be) have been confident heretofore of ſomething which now you judge an errour, and why may you not ſuppoſe that your preſent confidence may poſſibly deceive you, in what you now take to be truth; be modeſt and jealous of your ſelves, have Charity for thoſe that think not as you do; it is a Common fault among Chriſtians, the reſpect and love they carry to a perſon, m… their affections and judgements to his way and opinion; … yet they venture boldly to condemn others for what t… underſtand not.
6. Be laborious in your ſtations; there goes m… more to building then bare wiſhes; though it will … ver be effected by humane ſtrength and might alone; … it will never be done without means, men think t… have done all when they ſubſcribe a paper, or pr… conſent to ſuch a way, and then blame others beca… the work is not done. What? Do you think the f… ming of a model for Government and the Recomm… ding, or Eſtabliſhment of it is all that is required … the Compleating of the Lords Houſe? If the Supre… Majeſty ſhould interpoſe his authority, and bring on … work thus far, yet ſtill the fitting and ſquaring of … materials would be a ſufficient task both for Miniſt… and others; do not think to reap without plowing … ſowing: ſet to it then with all your might, and, quicken you, let me recommend to you the dilig… peruſal of Mr. Baxters book of the Reformed Paſtor.
7. Join prudence to zeal, this is neceſſary; it is … enough to be a forward actor, except you have skill take the advantages and fitteſt opportunities; the w… of man worketh not the righteouſneſs of God, Ja… 20. How unſerviceable do many Good Chriſtians ma… themſelves by imprudence? This occaſions miſtakes, … offences, brings grace under ſuſpicion of hypocriſy, … at leaſt, blocks up the way by prejudice.
8. Build in Gods way; expect not to ſee the happin… of the Church by man-pleaſing or flattery; this Fabri… will not ſtand if it be daubed with untempered mort… Be faithful to the Souls of men, though in ſo doing … diſpleaſe them, ſtill aim at holineſs, be alwaies preſ… forward, towards perfection; So ſhall the counſ… of Peace at laſt be eſtabliſhed.
FINIS.
End of the text · Richard Gilpin, The Temple Rebuilt (1658)