The Safety of Jerusalem, Sermon
THE SAFETY OF JERUSALEM.
ESAY. XXXVII. VER. XXXV.
For I will defend this City to ſave it for mine owne ſake, and for my ſervant Davids ſake.
IT is the great care, and tenderneſſe of God towards his Church and people, not only to keep them from Evill, but likewiſe from the Feare of evill, which ſometimes is a great deale more then the Evill it ſelfe; The former, to provide for their ſafety; the latter to provide for their ſecurity, and tranquillity of mind. Look, as on the one ſide the Enemy, he does not only perſecute, but threaten, nor he does not only project and deſigne miſchief, but often braggs, and boaſts of it aforehand thereby to daunt the courage and to allay the Spirits of the people of God: So on the other ſide God himſelfe, he does not only protect, The Coherence.but comfort, nor he does not only purpoſe and intend preſervation, but gives ſome hints and predictions of it, that ſo thereby he may the better ſtrengthen and incourage his peoples hearts. This we may obſerve him to doe in the drift of this preſent Scripture, which we have now in hand. Senacherib the King of Aſſyria had in the foregoing chapter, and this ſent his ſervant Rebſhakeh with an inſolent and reviling meſſage to Hezekiah, and the reſt of Judah threatning them what great matters he would doe againſt them, and their City; This Hezekiah and his people were very much affrighted, at, and affected with, and accordingly ſpread their caſe and condition before the Lord. Now the Lord hereupon undertakes the ſatisfying, and comforting of them; tells them what ever threats their enemy might make againſt them, he ſhould not once come neer unto them, nor enter amongſt them, and in the Verſe which I have now read unto you gives an account and reaſon of it whence it ſhould be ſo; not from any change in the enemy, as if his mind were bettered towards them, but rather from Gods own conſtancy of affection to them, and care for them, For I will defend this City to ſave it for mine own ſake &c. This is the Cohaerence of the words.
The Text (as you ſee) points at the ſafety and preſervation of a City, the City of Jeruſalem; and ſo very well ſutes with the occaſion of our coming together at this time, which is the ſafety and preſervation of our own, the City of LONDON: And though not every way juſt in the ſame Circumſtances of deliverance, yet perhaps (if we conſider all) not altogether different from them, and beſides with ſome what more, joyned, and ſuper-added unto them, not onelyonly from the ſword of the Enemy, but alſo from the ſword of the Angell, nor onelyonly from the combuſtions of warr, but from the fires of Peace.
In the Text it ſelfe there are two generall parts obſervable, Firſt, the Mercy ſignified, The Diviſion.And Secondly, the Ground, or Motive for the beſtowing of it: The Mercy ſignified, that we have in theſe words; For I will defend this City to ſave it. The ground or Motive of it, in theſe; For my owne ſake, and for my ſervant Davids ſake.
We begin with the firſt generall, viz. The firſt Generall.The mercy ſignified, wherein two Particulars more. Firſt, The Specification. And ſecondly, The Amplification. The Specification, or mercy it ſelfe, which is expreſt, I will defend this City. The Amplification or extent of the mercy, To ſave it.
Firſt, To ſpeak of the former, viz. The Specification of the mercy.The Specification of the mercy, or the mercy it ſelfe, which is here ſignified; it is Divine protection, and defence, I will defend this City, 1? Who is that? Namely, God himſelfe, who here ſends this meſſage by his Prophet, it is he that takes this buſineſſe of defence and protection upon him, one who was able enough to doe it, and to goe through with it. And this City which was that? Namely, Jeruſalem, the City of God, where his name and worſhip was celebrated; That's the City which is here promiſed the benefit of Gods defence and preſervation of it; ſo that there are two things here now conſiderable. The Defended, and the Defendant, The Defended, that's this City; The Defendant that's the God of Iſraell, Himſelfe.
For the Firſt,The Defended. The place defended, it was Jeruſalem, the City of God; This was that which was the object of this defence, and which this protection extended unto, which accordingly ſhewes unto us the ſtate and condition of the Church in all ſucceding ages and generations; This promiſe it is not to be limited or reſtrained to this preſent time, or occaſion whereupon it was made, but in the force and efficacy of it, does reach to all periods of time throughout the World, And is written even for our conſolation, upon whom the ends of the world are come, that we through patience and comfort of the Scriptures might have hope: Rom. 15.4. and 2 Cor. 10, 11. The point before us is this; That the Church and people of God, they are under a ſpeciall ſafeguard and protection, for the ſecurity and defence of them. This City, though it be a word of mixture, and ſo does ſeeme to take in all with it, who were occaſionally involved in the mercy, yet it does principally, and more particularly referr to the Church and true Believers, who were the better part of it. The Church it is not without a fence, it is a Garden encloſed; and thoſe places wherein it reſides, they doe partake of ſpeciall cuſtody, and preſervation, in reference to it. This City it ſhall be defended; Thus Zechar. 2.4, 5. Jeruſalem ſhall be inhabited as Townes without walls, for the multitude of men and cattell therein, For I (ſaith the Lord) will be unto her a wall of fire round about, and will be the glory in the midſt of her. So Zechar. 12.8. In that day ſhall the Lord defend the Inhabitants of Jeruſalem, and he that is feeble among them at that day ſhall be as David, and the houſe of David ſhall be as God, as the Angell of the Lord before him. So Iſa. 31.5. As birds flying, ſo will the Lord of Hoſts defend Jeruſalem, defending alſo he will deliver it, and paſſing over he will preſerve it, As Birds flying, that is with great deale of tenderneſſe. Birds we know, they are very carefull of their young ones for the preſerving of them; Even ſo will God be of his people. As an Eagle ſtirrs up her neſt, flutters over her young, ſpreads abroad her wings, bears them on her wings, &c. Deut. 32.11. And ſo Matth. 23.37. O Jeruſalem, Jeruſalem, How often would I have gathered thee together, as an hen gathereth her chickens under her wings! That is, with very much affection of and regard unto thee, He that toucheth you, toucheth the apple of mine eye Zechar. 2.8, 9. Or againe; as Birds flying, that is with a great deale of ſwiftneſſe, and ſpeed for the accompliſhment of it, In Pſal. 125.2. It is ſaid, that as The mountaines are round about Jeruſalem, ſo is the Lord round about his people, from henceforth even for ever. The Mountaines round about Jeruſalem, they are for the Defence and ſecurity of it, even ſo is the Lord himſelfe unto it, and a great deale more; For the Mountaines ſhall depart, and the hills ſhall be removed, but my kindneſſe ſhall not depart from thee, &c. ſaith the Lord, that hath mercy on thee, Iſa. 54.10.
This ſerves to diſcover to us the happineſſe and priviledge of Gods people,Ʋſe. and their advantage above other men. Happy art thou O Iſrael, who is like unto thee, O people ſaved by the Lord, who is the ſhield of thine help, and who is the ſword of thine excellency! Duet. 33.29. As for other people in the world, there's no great care taken of them, for the defence and protection of them. Oh but the Church, that's ſure to be defended, what ever becomes of Babylon, God will be ſure to look after Zion, and what ever becomes of Lachiſh, God will be ſure to defend Jeruſalem, and to provide for the ſafety of it. Indeed, other places and perſons may occaſionally, and accidentally partake of the protection of the Church; wicked, and ungodly men, who are intermixt with the people of God, they doe partake of defence with them, and defence from them, as curſed Cham from his abode in the Arke, but it is not they, which are ſo much aimed at, or intended in this preſervation; no, but Gods people themſelves, and the City, by which his Name is call'd on. He will defend this City eſpecially; and this he will not be failing to it, in the defending of it, whiles He ſayes He will doe it, He hereby ſignifies his Purpoſe about it. It is not onelyonly a word of Intimation, but alſo of Reſolution, and that peremptory which cannot be fruſtrated, or diſappointed.
If againſt this ſhall now be objected,An Objection Anſwered. that experience oftentimes proves the contrary; ſo that notwithſtanding this promiſe here made, and this point maintained by us, there is not alwayes this defence vouchſafed, but that the people of God are, for all that, involved in ſundry, and frequent evills; To this we anſwer, that ſtill the promiſe of God ſtands ſure, I will defend this City: Becauſe as all other conditionall promiſes beſides, it holds good for the moſt part, and ſo farr forth as may beſt conſiſt, both with the Honour and Glory of God, and the greateſt welfare of his people, This is a moſt certaine Truth; That God will be no way wanting to his Servants in the reaſonable defence of them. The Lord God is a Sun and ſhield; Pſal. 84.12.The Lord will give Grace and Glory, no Good thing will he withold from them that walke uprightly.
This is matter of very great comfort,Ʋſe. and incouragement to them, which may make them to goe on with chearfulneſſe, and reſolution in his ſervice; Fear and apprehenſion of danger, it is a grand obſtruction to performances. Where men cannot think themſelves ſafe, they cannot there ſo quietly act, or undertake what belongs unto them; But, now this is the happineſſe of Gods people, that they ſhall be kept and preſerved from danger: whiles they walk in his wayes, they are ſure to have his Protection; Not only Cityes, and Publique places in Generall, but particular Perſons; eſpecially as their work is larger, and of more Generall concernment. Publique Perſons they being themſelves of Publique intereſt, and the Good and welfare of the Publique being in ſome manner wrapt up in them, they doe therefore accordingly partake of the Benefit, and comfort of thoſe promiſes, which are made to Publique Relations, whether in Church or Common wealth. Magiſtrates in the diſcharge of their places, and Miniſters in the diſcharge of theirs; The Defence of the City, it is the Defence alſo of them who are in a ſpeciall, and more then ordinary conſideration comprehended in it. And thus ye ſhall find it to be ſet even by the Scripture it ſelfe in thoſe Incouragements, which are therein given unto them. Thus in Gods expreſſion to Joſhua, Joſh. 1.5. There ſhall not any man be able to stand before thee all the dayes of thy life; As I was with Moſes, ſo will I be with thee, I will not leave thee nor forſake thee. And thus in Gods expreſſion to Paul. Acts 18.9, 10. Be not affraid, but ſpeake, and hold not thy peace; For I am with thee, and no man ſhall ſet on thee to hurt thee; For I have much people in this City. I have much people in this City; what was this to Pauls protection? Yes very much; not only by taking it of thoſe, which were Gods people already, and ſo likely to take his part againſt thoſe, which would ſet themſelves againſt him: but eſpecially underſtanding it of thoſe, which were Gods people in decree, to be converted, and wrought upon by Paul in his Miniſtry, which could not conſiſt with the taking away of the Apoſtles life before that work was done by him. This is the great advantage of thoſe, which are the ſervants of God; that their Imployment is their ſecurity; and the more buſineſſe they have to doe for him, the more defence they ſhall receive from him. And this for the Defended, This City, in the full acception, and conſideration of it.
Now as for the Defendant, The Defendant.that is here expreſt to be God himſelfe. It hath been intimated, and implyed hitherto in that which we have ſpoken all this while of the Defence, and Protection it ſelf. But we may here now take a more particular view and notice of it. It is not ſaid only: This City ſhall be defended; which had been enough, as to the ſafety of the place; but I will defend this City, as pointing out the Principall Author, and Actor in the defence of it, It is God, and he alone that is, to any purpoſe, the Defender of the City, I the Lord doe keep it. I will water it every moment, leaſt any hurt it, I will keep it night and day, as he ſpeaks concerning his Ʋineyard, Iſa. 27.3. It is true indeed, God does commonly make uſe of others to this purpoſe both Angells and men, which are Creatures. Magiſtrates they are in their places,foreign. and ex officio the Defenders of the City, and therefore called in Scripture the Shields of the Earth, Pſal. 47.9. Becauſe as a Shield does defend the Perſon that bears it, and by taking the blow it ſelf does ward it off from him that uſes it, even ſo alſo Governours in the execution of their places, are Perſons of great Security to the People that partake of them. So alſo Counſellours and men of advice they are in like manner men of Protection. Wiſdome, Eccles 7.12.(ſayes Solomon) is a Defence and, money is a Defence; but the Excellency of knowledge is that wiſdome giveth life to them that have it; which money without wiſdome cannot doe, though wiſedome can ſometimes without that: The poore wiſe man by his wiſdome delivered the City. Eccleſ. 9.15. And in the multitude of Counſellours is ſafety. Prov. 11.14. and Prov. 24.6. Watchmen, and inferiour officers, they have a ſhare alſo in this defence; But yet theſe and all others with them, they fetch their ſtrength and aſſiſtance from God, Except the LORD build the houſe, they labour in vaine that build it, except the LORD keep the the City, the watchman watcheth but in vaine. It is God muſt help the Builders; and it is God muſt keep the Keepers, and it is God muſt watch the Watchers: If we deſire to have an Houſe, it is he that muſt raiſe it; and if we deſire to keep an Houſe, it is He that muſt watch it: It can neither goe up without him, nor yet stand without him, neither an Houſe, nor whole City it ſelfe. We finde as I ſaid in the Pſalme before alledged, that Magiſtrates are call'd the ſhields of the Earth, but yet in the ſame place theſe ſhields are ſaid to belong to God. They belong to God to make them,foreign and they belong to God to keep them and they belong to God to uſe them, and to manage them, and to defend with them. A ſhield in a weak hand, is to little purpoſe but is eaſily ſtruck out and remooved, yea, but therefore doe theſe hold upon God, without which they are all in vaine.
And as all defence is in vain without God, ſo none is in vaine with him; whenſoever he undertakes it, there is ſafety and ſecurity enough even from his undertaking. This is alſo hinted to us in the Scope, and drift of the Text, where this I is to be taken not onelyonly ſimply but emphatically. The Lord here for the comfort of his people, who were now inſulted over by their enemyes, and apt to be daunted by them ſets Himſelfe in a way of oppoſition to all contrary attempts, as a ſufficient bulwark againſt them. What's Sennacherib to me? And what's Rabſhakeh to me? Or what's all Aſſyria to me? as long as I have taken upon me this City for the defence and protection of it, what evill can now happen unto it? or what Enemy in the aſſaulting of it, can prevaile againſt it? If God be for it, who can be againſt it? Or if he be to what purpoſe?
This is further obſervable from the Canſall, FOR in the beginning of the verſe which joynes this, and the foregoing together; It was ſaid there, that Aſhur ſhould not come into this City nor ſhoot an arrow there nor come before it, &c. Now it might be demanded, what might be the ground of ſo much conſidence in the conſideration of ſo much danger? This is here anſwer'd in the Text. For I will defend this City, &c. It is no matter what may be the Danger, ſo long as God is the Defender, and undertaker, for deliverance from it, which holds as in caſe of Enemyes, ſo alſo of all other evills beſides, whether ſickneſſes, or famins or deſolations, or what ever we can name; Forafmuch as the Lord hath all theſe in his own hand, and they are at his diſpoſing therefore may the people of God in an holy manner triumph over them, and aſſure themſelves ſo farr forth as is fitting of preſervation from them. This is that which the Pſalmiſt bottoms on, and teaches us to bottom on to. Pſal. 115.9. O Iſraell truſt in the Lord, he is their help and their ſhield: O houſe of Aaron truſt in the Lord, he is their help and their ſhield. Te that feare the Lord truſt in the Lord, he is their help, and their ſhield. It is thrice repeated, for the better carrying of our minds thereunto. And thus much of the mercy ſignified, as conſiderable in the Specification, or ſimple Propoſition of it: For I will defend this City.
The ſecond is in the Amplification or Extent,2. The Amplification. in theſe words; To ſave it. This is added to the former by way of further in largement, and explanation of it. And there are two things conſiderable in it; Firſt, The Efficacy of this Defence what it is, whereunto it attaines, And Secondly, The end of this Defence, what it is whereunto it drives, and which is propounded in it, and it is ſalvation in either of them.
Firſt, For the Efficacy or effect of it,1. The Efficacy. the thing whereunto it reaches or attaines, and that is to ſave; This is more then can be ſaid of all defendings in the world, they doe not all end in ſaving, there's many a Perſon, and Place, and City, which is held up for a while, which yet at laſt is not preſerv'd; becauſe there is not ſo much Power, or ſtrength or ability, as will amount to the preſerving of it; yea, but where God undertakes, it is ſo, where ever he will defend he ſaves; where he defends in the undertaking, he ſaves alſo in the accompliſhment. According to that againe in the prophet, Iſa. 31.5. Defending alſo he will deliver, and paſſing over he will preſerve. So Iſa. 26.1 In that day ſhall this Song be ſung in the Land of Judah; We have a strong City, Salvation will God prepare for Walls and Bulwarkes; His arme brought Salvation. Iſa. 59.26. Stand still and ſee his ſalvation, Exod. 14.13. This is the excellency of the Lord; That he is mighty to ſave. Iſa. 63.1. His hand is not ſhortned that it cannot ſave, Iſa. 59.2. No, But he is able to ſave to the uttermoſt thoſe that come to him, both in ſpiritualls and temporalls too.
This accordingly teaches his people to expect it from him,Ʋſe. not to limit the holy one of Iſraell, or to call in Queſtion his power, to this purpoſe, as the diſtruſtfull, and unbelieving Iſraelites, ſometime did, but to embrace it, and to depend upon it. As the Church, Iſa. 25.9. Loe this is our God, we have wayted for him, and he will ſave us: This is the LORD, we have wayted for him; we will be glad and rejoyce in his ſalvation. There's none that ever yet truſted, and depended upon God, as they ſhould doe, who were fruſtrated in this particular. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. He will fulfill the deſire of them that feare him, He will alſo heare their cry, and will ſave them. He will ſave them in the actuall accompliſhment of ſalvation to them.
This is the difference now betwixt God and men in this reſpect; Men they can uſe the meanes, but they cannot promiſe the ſucceſſe: They can ſet upon the undertaking but they cannot aſſure the Perfomance; Phyſitians can give Phyſicke, but they cannot give Health, and Magiſtrates can give Aſſiſtance, but they cannot give Diliverance, yea, but the Lord he can doe all theſe; Health and Victory, and Protection, and Salvation it ſelfe; not onelyonly in the Endeavour but in the Event, defend to ſave; as to the Efficacy, or Effect of it, that's the Firſt Explication.
The Second is the End, 2. The Endor intent. I will defend it to ſave it, as ſignifiing Gods gracious aime, and drift, in the defending of it. There are defendings ſometimes which as they doe not alwayes end in Salvation, ſo neither doe they alwayes tend to ſalvation, but rather no ſomewhat elſe, which is either contrary or different from it. Thus Enemies they ſometimes defend thoſe perſons whom they take captive in War, but it is not ſo much to ſave them, as rather to make advantage of them, and ſometimes advantage againſt them, to abuſe them, and to exerciſe ſo much the greater cruelty upon them, as the Philiſtims did with Sampſon whom they kept to make themſelves Sport, and to inſult ſo much the more over him. Judg. 16.28. Thus we ſee how that all defending, or keeping, it hath not ſaving with it, And as not with men, So not with God neither. The Lord he does not defend ſome people alwayes to ſave them, but rather in Indignation towards them. He keepes them from one Judgment that he may reſerve them for another, and that for a worſe, keepes them from the Peſtilence, that he may deliver them to the Famine, delivers them from the Famine, that he may give them up to the Sword, he ſhifts and changes their puniſhments but does not remove them, or take them away. According to that expreſſion, Iſa. 24.17, 18. Feare and the pit, and the ſnare are upon thee, O Inhabitant of the earth. And it ſhall come to paſſe, that he who fleeth from the noiſe of the feare, ſhall fall into the Pit, And he that cometh out of the midſt of the Pit, ſhall be taken in the ſnare. Here's now defending, and evading, but yet ſtill Salvation farr enough from it either in the thing it ſelfe, or in the intention of him that vouchſafes it; yea but here in the Text it is otherwiſe, when the Lord ſaies concerning Jeruſalem, that he will defend that to ſave it, he ſignifies that he will defend it with the greateſt benefit, and advantage to it, as he ſpeaks ſometimes to Abraham. Bleſſing I will bleſſe thee, and multiplying I will multiply thee; that is, I will make thoſe things which are Bleſſings an Increaſe, in the ſhew, and purport of them, to be ſo indeed, in the Event and Effect, that thou maiſt finde them to be ſo to thy ſelfe, in thy owne experience. This is that which God promiſes to his people in his defending of them. Indeed they ſometimes make other interpretations of it; as if he defended them to deſtroy them, rather then to ſave them. As the Iſraelites in their murmurring and repining temper.Numb. 21.5. He brought us out of Aegypt, that he might deſtroy us in the Wilderneſſe. Yea, but it was not ſo for all that; God had other intentions towards them. I know the thoughts that I thinke towards you, (ſaith the Lord) thoughts of peace, and not of evill, to give you an expected end, Jer. 29.11. Men in their curteſies they are many times falſe and uncertain: If they doe one kindneſſe, they'l doe ſometimes two unkindneſſes for it, Perhaps, unkindneſſes in it. Timeo Danaos vel dowa ferentes. but it is not ſo with God, He defends to ſave, and he ſaves in defending, eſpecially ſuch as are his people, and belong unto him.
This is a very great happineſſe, and anſwerably ſhould be purſued by us;Try all of our Conditions. we ſhould examine not onelyonly what we have, but upon what tearms we have it, to ſee that it be in mercy and love, and as a fruit of Gods good-will towards us, and as reliſhing his favor in it. This we may judge according as we are any thing made better by it, and doe any thing better with it Then are mercies ſaving, when they are ſanctifying, and ſanctified to us; Then they are beſtowed in favor, when they are improved in fruitfulneſſe, and made incouragements to further uſefulneſſe and cheerfulneſſe, and activity in Gods ſervice, otherwiſe we ſhall have but little comfort or ſatisfaction from them, but even our bleſſings will be curſt unto us. Malach. 2.2. which is the ſad condition of many wicked and ungodly Perſons, God defends them not ſo much to ſave them as rather to harden them, and ſo at laſt to ruine them, Pſal. 92.7. when the wicked ſpring as the graſſe, and all the workers of iniquity do flouriſh, it is that they ſhall be destroyed for ever. But as for the Servant, of God, he does not deale ſo with them, God hath not appointed them to wrath, but to Salvation, as the maine end of his diſpenſations towards them, which he promiſes here to this City of Judah; 1 Theſſ. 5.9.I will defend this City to SAVE it.
For a further opening and inlargeing of this preſent paſſage to us,The nature of the mercy. we may here moreover take notice of the Nature and quality of the mercy it ſelf, and that is not of delivering mercy, but of preventing mercy. It is not ſaid I will reſcue this City but I will defend it, nor it is not ſaid, I will recover this City, but I will preſerve it. It is not ſaid, I'le let the Aſſyrian come in, and when he hath been in for a while, and done his pleaſure in it, i'le them expell him, and drive him out of it againe, no, but I will not ſuffer him ſo much as to enter into it, in the two verſes before the Text. He ſhall not come into this City nor ſhoot an arrow there, nor come before it with ſhields, nor cuſt a banke, against it, By the way that he came, by the ſame ſhall he returne, and ſhall not enter into the City (ſaith the Lord) See here, He ſhall not come into it, He ſhall not come into it; it's twice repeated to make it more remarkable; and that alſo with the Circumſtances of it, not ſhoot at it, not beſiege it, not encamp about it, ſuch is the tenderneſſe of God towards his people, as to keep off calamities from them.
This is to be obſerved by them,1. Preventing. where it is, and to be acknowledged with greater Thankfulneſſe. Preventing mercies are the greateſt mercies of all: though ſuch is our weakneſſe, and corruption, that we are not alwayes ſo ſenſſible of them, nor doe ſo much lay them to heart: we are commonly more apprehenſive of Deliverances, then we are of Preſervations; of health recover'd, then we are of health continued; and of ſafety or plenty reſtored, rather then of either of them maintain'd ſtill unto us. But that is rather I ſay from our Infirmity, then from the Nature of the things themſelves. If we take the thing ſimply in it ſelf, ſo continuance is more then reſtauration, becauſe it hath the ſweetneſſe of the Good in it, without experiences of the contrary Evill. Indeed in ſome caſes, and accidentally, the latter may be much better then the former, and the reſtoring of a comfort, may be a greater mercy then the Conſtant injoyment: when as namely occaſionally from the temporary want of that Comfort a mans Heart is made ſo much the better; As when from ſome intermiſſion of Health, a man has his Spirit hereby the more mortified, 2 Cor. 4.16.and crucified, and eſtranged from the world, and he growes ſtronger in the inward man, which is hence renewed day by day: here the recovery may be more happy then the Continuance; But yet abſiractly and in the nature of the thing, eſpecially alike ſanctified to us, ſo it is otherwiſe and to be apprehended by us: we ſhould have our hearts much drawn out in Thankfulneſſe for Gods with-holding of Evills from us, as it was here with this City before us. He did not reſcue them ſo much as defend them; It was not reſtoring mercy, but preſerving; Not delivering mercy, but preventing.
Againe further, Take one more,2. Indefinite. It was not determined mercy, but indefinite, I will defend this City to ſave it; To ſave it? from what? It may be you will ſay from the fury, and rage of the King of Aſsyria; from the oppreſſions of a forraine Enemy. It is true indeed, that was the occaſion, and the maine and principall thing that was here intended, but yet that was not all. To defend and ſave, it is an expreſſion of large Extent, and comprehends many things in it. Thoſe who are kept from the Evills of warr, are kept from more then warr it ſelf, as having many other Evills with it, and conſequent to it. Now this was the State and condition of this people, and Gods carriage towards them. His mercy it was full, and compleat; He did not only defend them, but ſave them; Not restore them only, but preſerve them; Not preſerve them from one Evill, but from many more together with it; from the Sword of their Enemies, with all the miſchief attending upon it. Thus as in matter of Judgment where God begins, he will make an End, ſo alſo in matter of mercy, where he undertakes, he will fully accompliſh, and bring to perfection.
And ſo I have done with the first Generall part of the Text which is the mercy ſignified both in the Specification and the Extent. I will defend this City to ſave it.
The Second is the Ground, The ſecond Generall.or Motive for the conferring of it, and that is double; The one taken from God himſelf; For mine own ſake, and the other taken from his ſervant; For my ſervant Davids ſake.
We begin with the Firſt, viz. The argument taken from God himſelf: For mine own ſake; where three things more by way of explication: Firſt, For my mercies ſake,1. Argument from God himſelfe. for the Honour of my free Grace. Secondly, for my Glories ſake, For the honour of my Great Name. Thirdly, For my Truths ſake; For the honour of my Ancient promiſe.
Firſt, For my mercies ſake; for the honour of my free Grace; 1. For my mercy.The beſt account of Gods actions is that which is reſolv'd into himſelf, but it holds good of none more then of his actions of Goodneſſe, and Favour. Theſe take the chiefeſt riſe from himſelf, as the Ground of them.1 Theſ. 5.10 Even ſo O Father becauſe it ſeemed good in thy ſight, Mat. 11.26. It is true of ſpirituall, and eternall ſalvation, more eſpecially, of Gods defending and ſaving from Hell, and from wrath to come, God does this for his own ſake indeed; but it is true alſo of ſalvation, which is Temporall, and ſo of this in the Text; when the Lord would ſhew a reaſon of his Favour, and kindneſſe to this people in preſerving them from the Violence of their Enemies, He ſayes I will defend this City to ſave it for mine own ſake.
When it is ſaid here; For mine own ſake; we are to take this expreſſion with reſtriction, ſignanter, & excluſive; Excluſive.It ſhutts out this people themſelves as any motives, or arguments hereunto. For mine own ſake, that is, not for theirs. Thus Ezek. 36.22. I doe not this for your ſake, O Houſe of Iſrael, but for mine holy Names ſake. And againe v. 32. Not for your ſakes do I this (ſaith the Lord God) be it known unto you. And here two things more. Firſt, Nothing in you to deſerve ſo much from me. Secondly, Much in you to deſerve the contrary from me; nothing on your part of meritt, why it ſhould be: much on your part of provocation, why it ſhould not be.
Firſt, Nothing in you of merit to deſerve it. It is the Conceit of moſt kind of men,1. No merit in them. when they have any thing more then ordinary from the hands of God, that it is from ſome ſpeciall worth in themſelves; And ſo it is likely God ſaw that it was ready to be with this people; Luke 17.10.for which cauſe he puts in this Caveat to prevent ſuch a miſtake in them. When we have done all we can, we muſt needs ſay we are unprofitable ſervants; we have done no more then was our Duty to doe, nor ſo much as that.Eſay. 64.6. All our righteouſneſſe but as a menſtruous cloth, and as filthy ragges.
Secondly, Theres much alſo of Provocation, and contrary behaviour; as no merit, 2. Much demeritſo a great deale of demerit. We are ſo far from deſerving from God, that we are obnoxious to him, and give him dayly occaſion (if he would take occaſion againſt us) utterly to conſume, and deſtroy us. Thus it was with this people of Jſrael: It is noted of them, that they provoked him to anger from day to day by their continuall abominations, and yet notwithſtanding he followed them with his mercies; He ſuffered them with a great deale of Patience, and bore with their manners in their milderneſſe foreign, or foreign, as a Nurſe beareth or feedeth her children, Acts 13.41. Doing acts of courteſy for them, even whiles they were full of frowardneſſe, and rebellion againſt him, This is Gods way, and manner of diſpenſation.
From whence we may therefore learne occaſionally how to deale with him,Direction. and to addreſſe our ſelves to him for any thing which we ſtand in need of. Alas, when we look upon our ſelves, and our own deſervings, there is nothing at all, which may incourage us,1. How to deal-with God. nay there is much rather which may diſhearten us, and keep us off; yea but heres now an argument which will take, and prevaile with him from his mercy, and free grace, and accordingly we ſhould uſe it to him. Lord, if thou wilt not doe it for our ſakes, yet do it at leaſt for thine own; Theres nothing in us to move thee, but theres a great deale in thy ſelf: Our deſerts are none, our provocations are many, but thy grace is above them all: And therefore according to the multitude of thy tender mercies be gracious to us; ſeeing God will do for it himſelf, let us not looſe ſuch an argument as this is for prevailing with him. Thus we ſhall find the church to doe, Jer. 14.7. O Lord though our iniquities testifie againſt us, doe thou it for thy Names ſake, for our bachſlidings are many, wee have ſtnned againſt thee. And ſo David in his own particular; For thine Names ſake O Lord pardon mine iniquity for it is great: As knowing that this would work upon him, where nothing elſe would.
And here as we have an argument to prevaile with God, 2. How with Satan.ſo an anſwer to returne upon Satan, when he labours to diſcourage us from the ſuggeſtion of our own unworthineſſe, 2 Tim. 2.13.we may here tell him, that it is not upon ſuch termes that we deale with God, but upon the account of his own mercy, and grace; Let us be what we will be, yet he ſtill abides the ſame, and cannot deny himſelf.
Againe, For his mercies ſake, that is, for his bowells, and out of regard to his own compaſſions, which never faile. God will ſave his people, as being himſelf intereſted in their ſufferings, and afflicted in all their afflictions; From whence he is ready to ſay with Eſther, Eſay 63.9.How can I indure to ſee the destruction of my people, Eſther 8.6. And that's the firſt explication; For mine own ſake, i. e. for my mercies ſake, For the honour of my Free Grace
Secondly, For mine owne ſake, that is,2 For my Glory. for my Gloryes ſake, For the honour of my great Name. The preſervation of Gods people is for the glory of God himſelfe, which therefore carryes him to it: And that in two reſpects. Firſt, For his Glory, which would be otherwiſe neglected; He would have elſe none to ſerve him; Secondly, For his Glory which would be otherwiſe polluted; He would have elſe many to blaſpheme him.
Firſt, God preſerves his people for his glory,1. Leſt it be neglected. which would be otherwiſe neglected; He would have elſe none to ſerve him. Take away the Church of God, and ye take away the Service of God, deſtroy his People, and ye conſequently deſtroy his Worſhip and his Name which is advanced by them, and by them alone. As for the reſt of the World, which are altogether ſtrangers to him, they care not what becomes of him, nor of any honour which is done unto him: It is the Church which is called by his Name, by whom his Name is called upon. Now therefore as they are tender of him, even ſo is he alſo of them, upon the ſame conſideration, As Samuell tells the Iſraelites, 2 Sam. 12.22. The Lord will not for ſake his people, for his great Names ſake, becauſe it hath pleaſed the Lord to make you his people. And ſo Pſal. 132.13. The Lord hath choſen Zion, he hath deſired it for his habitation; This is my reſt for ever, here will I dwell, &c. It is ſpoken in reference to the Arke, and to the Temple, in the dedication of it, The Arke, of God it hath a Bleſſing of preſervation with it, which belongs unto it. 2. Sam. 6.12. The Lord hath bleſſed the houſe of Obed-Edom and all that pertaine unto him, becauſe of the Arke of God, The ſame Priviledge alſo hath the Goſpell, and Evangellicall Adminiſtrations in the right uſe and improvement of them, to wit a preſerving Efficacy to the Contryes and Cityes, wherein they are, ſo farr forth as God is zealous for his Glory, and the continuance of his worſhip in the world ſo far forth will he defend his people, where his true worſhip and fear is maintain'd in the power and purity of it.
Secondly,2. Leſt it be polluted. For his Glory, as who would elſe have many to blaſpheme him, If God ſhould not defend his people, his enemies would be ready to reproach him, This is that which they have been ready ſtill to doe upon the leaſt advantage, we need to goe no further for an inſtance then the occaſion of the Text it ſelfe, in Senacherib and Rabſhakeh, Iſa. 36.15. Let not Hezekiah make you to truſt in the LORD, ſaying, The Lord will ſurely deliver us, This City ſhall not be delivered &c. Where are they amongſt all the Gods that the Lord ſhould deliver Jeruſalem out of mine hand? here now were provokeing ſpeeches,Improvement. even to the diſhonour of God himſelf, and therefore it concern'd him to beſtir himſelfe, and to deliver his people for his Names ſake. Thus have the ſervants of God ſometimes made it an argument to him; As Moſes interceding for the Iſraelites, 3. By the Church.Numb. 14, 15. Now if thou ſhalt kill all this people as one man, then the NATIONS which have heard the fame of thee will ſpeake ſaying, Becauſe the Lord was not able to bring this people into the Land, which he ſweare unto them, therefore hath he ſlain them, &c. And ſo Exod. 32.12. Wherefore ſhould the Aegyptians ſay, for miſchiefe did he bring them out to ſlay them, &c. And ſo Joſhuah, in their diſcomfiture at At, Joſh. 7.9. The Canaanites and all the inhabitants of the Land ſhall heare of it, and environ us round, &c. And what wilt thou doe unto thy GREAT NAME? ſtill the Name of God (as ready otherwiſe to be blaſphemed by his enemies) is improved for the protection of his people.
And as it has been improved by them to him,2. By God himſelfe. ſo it hath alſo been conſidered by himſelfe, even of his owne accord, as yee may ſee in Deut. 32.26, 27. Speaking there of the people of Iſrael, I ſaid I would ſeatter them into corners, I would make the remembrance of them to ceaſe from among men, were it not that I feared the wrath of the enemy, leſt the adverſaries ſhould behave themſelves ſtrangely, and least they ſhould ſay, our hand is high, and the Lord hath not done all this, Gods people are ſometimes accidentally ſo farr forth beholding to thier enemyes, as that their intollerable inſolences doe move God to keep them from theſe evils, which otherwiſe for their owne provocations would fall upon them. The Blaſphemyes of the Adverſary they are the ſhelter and defence of the Church; for mine owne ſake, (i. e.) for my gloryes ſake, for the honour of my Great Name; that on the one ſide it may be advanced, and that on the other ſide it may not be blaſphemed, Thats the Second explication.
Thirdly, For mine owne ſake; that is,3. For my Truth. for my Truths ſake, for the glory of mine Ancient promiſes The Iſraelites they were people of Gods Covenant, whom he had bound and ingaged himſelfe to, by many gracious and comfortable promiſes for the deliverance and preſervation of them; and now therefore in referrence to theſe, will he defend them to ſave them, God hath magnified his word, that is his promiſe above all his Name, Pſal. 138.2. Now this is that which He ſo much ſtands on, and makes it an argument to himſelfe. The NAME of the LORD is a ſtrong Tower, the righteous run unto it and are ſafe. Prov. 18.10. What's the Name of God? It is the True and faithfull one,Temporall Promiſes. The God that keeps Covenant. That's a great letter in his Name; and very much for the Comfort of his People,1. Of protection in Generall. He is faithfull that hath promiſed, Heb. 10.23. His Truth ſhall be thy ſhield and buckler, Pſal. 91.4. How is the Truth of God a ſhield? Namely, as included in his Promiſe, which ingages him to the protection of his people, according as he hath declared himſelfe to them,2. In Particular. and that in all ſorts of conditions, John 5.19. He ſhall deliver thee in ſix troubles and in ſeven there ſhall no evill touch thee, In famine he ſhall redeeme thee from Death, and in Warr from the power of the Sword, Thou ſhalt be hid from the Scourge of the Tongue, 1. From ſickneſſe.At deſtruction and famine thou ſhalt laugh, So Pſal. 91.5. Thou ſhalt not be affraid of the terrour by night, nor of the arrow that flyeth by day, nor of the Peſtilence that waſteth in darkneſſe, nor of the Deſtruction that walketh at noon-day, a thouſand ſhall fall at thy ſide, and ten thouſand at thy right hand but it ſhall not come nigh thee.
And againe,2. From Fire. When thou paſſeſt through the waters, I will be with thee, and through the rivers they ſhall not overflow thee, when thou walkeſt through the fire thou ſhalt not be burnt, neither ſhall the flame kindle upon thee. Iſa. 43.2. In theſe and many ſuch Scriptures have we the promiſes of Temporall protection made to the people of God, and the Lord does anſwerably hold himſelfe to be tyed and bound up by them, ſo farr forth as may beſt conſiſt with the Glory of his own holy Name, and the greateſt Good and Benefit of his people, and accordingly likewiſe may his people depend upon him for it, Lord remember thy Promiſe unto thy Servant upon which thou haſt cauſed me to hope. Pſ. 119.49. For mine own ſake, that is, for my Promiſe, That's the Third Explication. And ſo the Firſt Part of the Argument, for Gods defending, and ſaving of his people, to wit, which is taken from himſelfe.
The Second is taken from his Servant. And for my Servant Davids ſake, where before we goe any further,Second Argument from David. we may here by the way take notice of the Title, and honourable Appellation, which God puts upon David, My Servant David. It was not plain David, nor it was not King David, but David my Servant. God cannot let David paſſe without a Title of Honour; and God cannot put a greater Honour upon David, then by calling him his Servant, Gods Servant, it is the beſt Title, and it is the beſt Office, In the Thing it ſelfe.there's none like unto it, Not but that there are other Titles, and ſuch as are in their places alſo Honourable, and as Men to be acknowledged by us (Rligion does not deſtroy civility, but rather establiſhes it) but this is the Higheſt Title of all, eſpecially in a Spirituall ſenſe.
There are two things obſervable in this expreſſion; Firſt,Gods Servant two wayes. That David was Gods Servant for the thing it ſelfe; And Secondly, That God does here owne him, and acknowledge him to be ſo, as to the Title, and Apellation.
Firſt, He was Gods Servant, His Servant David, There were two wayes in which David (as any other beſides) might be ſaid to be the Servant of God, 1. As to his work.either in reference to his Particular calling, and the work wherein he was imployed, or in reference to his Generall calling, and the frame and temper of his heart in it.
Firſt, As to his particular calling as a Magiſtrate, and Governour of Gods people, He was the Servant of God thus, Magiſtrates, as they are Gods Vice-gerents ſo alſo his Servants, and his Servants therefore. This is a very great honour and Dignity to them, It is an Honour to be uſed by God though in works of an inferiour nature, not to be wholly uſeleſſe or laid aſide as broken veſſels wherein is no pleaſure, but the Higher the Service, ſtill the higher the Honour, and the Honour is from the Service, this is the Honour of thoſe which are in place of publique Goverment and Authority, But an Honour and Dignity with a duty belonging unto it, which is to approve themſelves to him whoſe Servants they are.
But Secondly, As David was Gods Servant in regard of his place, and imployment, So more eſpecially in regard of his Spirit, and the frame of his heart, This was that which made him Gods Servant in a more Principall manner,2. As to his Spirit. and for which God does here ſo intitle him, There's a great deale of difference betwixt my Servant David, and my Servant Nebuchadneezzar, we ſhall finde in Scripture that Nebuchadnezzar, was call'd Gods Servant, Jer. 25.9. Nebuchadnezzar the King of Babylon my Servant, Namely, as imployed by God in that work, which he uſed him for. There's not the worſt men that are but in a ſenſe, they may be Gods Servants, ſo farr forth as he does make uſe of them for the accompliſhment of thoſe Gracious ends, which he deſignes to himſelfe, God improves many mens parts and power, and wiſedome, and intereſt, and eſtates beyond the thoughts of their owne minds; and ſo they are Servants to God in the matter, and ſubſtance of their Imployment. But this was not that which ſerved David, neither ſhould it ſerve any of us. He was the Servant of God in another manner then ſo; and that is in the Gracious frame of his ſoule, which was brought in ſubjection to God and whereby he aim'd at Gods glory in the ſervice of him, this was that which was Davids temper and which was Davids Honour, and in which ſenſe he might well ſay of himſelfe, as he ſometimes does; O Lord, truly I am thy Servant, I am thy Servant, &c. Pſal. 116.16, David, He was Gods Servant in the Thing it ſelfe.
And Secondly, God ownes him in it, 2. In the Appellation.and ſo denominates him for the Appellation; My Servant David. Thus God delights ſtill to ſpeake of Ʋſefull, Perſons, Abraham my Servant, and Jacob my Servant, and Moſes my Servant, God ſpeakes of them as takeing a great deale of Pleaſure in their relation to him: He is not aſhamed to be call'd their God, nor that they ſhould be called his Servants.
Yea, and that alſo even under ſome defects, and infirmities, and imperfections, As David here, he had ſometime his miſcarriages, yet truly repenting, and turning to God, and becoming a New-man, God owns him for his integrity, and uprightneſſe of heart, and reform'd converſation; My Servant ſtill, ſtill my Servant, My Servant David, ſo much for that.
Now for the Argument it ſelfe, which is here uſed,The Argument it ſelfe. For my ſervant Davids ſake, God joynes David with himſelfe as an argument for his goodneſſe to his people; why for Davids ſake? Namely, for his Covenant with David, and ſo it referrs to that which we ſpake of before, concerning his Truth, Thus Pſal. 132.11. The Lord hath ſworn in truth to DAVID, he will not turne from it. We might here at large take notice of the Benefit, which Poſterity partake of from their Godly and Faithfull Predeceſſors; even then, when they are dead and deceaſed, DAVID was now gone, and in his grave many yeares ſince, yet this people they fare the better for his ſake; not for his preſent Interceſſions (as the Papiſts would faine inforce it) but for his peculiar Intereſt and relation, and the COVENANT which was formerly made with him; Jeruſalem ſhall now be kept, and preſerved for Davids ſake, And ſo it is ſtill from time to time. The juſt man walks in his integrity, his children are bleſt after him, After him, Yea, and for him, and in referrence to him. God will ſhew mercy unto thouſands, of them that feare him, even unto the Third and Fourth Generation.
But this mention here of David in the Text hath ſomewhat a further reach in it,The Spirituall ſince. then as yet we have ſpoken unto; and that is as it points out Chriſt, of whom David was no more then a Type. And ſo it ſhewes us the true, and proper conveyance of all Good, and comfort to the Church. In theſe two expreſſions before us: For mine own ſake; and for my ſervant Davids ſake; we have two main Principles of faith exhibited to us; The one is the Spring, and Fountaine of our mercies: The other is, the Conduit-pipe, and derivation. The Spring, and Fountaine, thats the free grace, and goodneſſe of God; He does it for his own ſake. The Dirivation, or conveyance thats the mediation of Jeſus Chriſt, He does if for his ſervant Davids ſake.
The Summe of all is this; That all the Good, which Beleevers doe partake off from the hands of God,The Summe. it comes to them in the way of the New Covenant, which is founded in Chriſt; Who hath the Throne of David his Father given unto him, Luke 1, 32. And who ſits upon this Throne and Kingdome to order it, and to establiſh it for ever, Iſa. 9.6.7. Chriſt, who was figured by David and deſcended from him according to the Fleſh, he hath changed Davids temporall Kingdome into an everlaſting, and ſpirituall one; And for his ſake will the Lord in this ſence defend Jeruſalem to ſave it, that is, keep and preſerve his true Church from all the Adverſaryes, and Enemies of it. In his dayes ſhall Judah be ſaved, and Jeruſalem ſhall dwell ſafely, and this is the Name wherewith he ſhall be called The LORD OƲR RIGHTEOƲSNES, Jer. 23.6. and 33.16.
Here's the great ſafety, and ſecurity of the Church of God,The Safety of the Church. that it ſtands upon a Covenant made with the Son of God. God cannot break with Christ, in whom all his promiſes are made yea, and amen, and therefore he cannot forbeare to protect, and to defend the Church. Therefore the Gates of Hell ſhall not be able to prevaile against it. Sennacherib, and Rabſhakeh, and all the hoſt of the Aſſyrians, they ſhall not be able to fight againſt this City, ſo, as to overcome it; that is, Satan, and all his inſtruments, they ſhall never be able to overthrow it. God will put his Hook into their noſes, and his Bridle into their lipps, and turn them back by the way, in which they came. He hath ſent Redemption to his people: He hath commanded his COƲENANT for ever. Holy, and Reverend is his Name, Pſal. 111.9.
This is matter of Conſolation not only to the Church in Generall, and at large,The Comfort of the Church. but likewiſe to every true believer, who is a part, and member of it; For upon the ſame termes as God defends this City it ſelf, he does likewiſe defend every Citizen of it. Every good Chriſtian may aſſure himſelf of preſervation from all his Enemies from this Covenant, which God hath made with Chriſt, but I cannot now inſiſt upon this. That's the Second motive or argument for Gods defending this City to ſave it. Namely, which is taken from his ſervant, For my ſervant Davids ſake.
I ſhall have quickly done with the Text, when I have taken notice of one thing more, and then proceed to Application. And that is the manner, or way in which the Lord did accompliſh this promiſe,The manner of the Churches preſervation. which he here makes for the defence of this City. This will appeare to us out of the Context in the following verſe. Then the Angell of the Lord went forth, and ſmote in the Camp of the Aſſyrians an hundred fourſcore, and five thouſand. The Salvation of the Church, it is procured by the Ruine of the Enemy. The deſtruction of the Aſſyrians it is the Preſervation of the People of God. Theſe two are like a paire of Bucketts, or Ballances; when the one goes up, the other goes downe.
The Reaſon of it is this;The Reaſon. Becauſe they are of Contrary intereſts, and conſiſt of contrary Principles, which cannot Cohaere, or hold together. They are like fire and water, which doe mutually take away each other. The ſeed of the Woman, and the ſeed of the Serpent are oppoſites.
This is a point of very great Terror to the Churches Enemies,1. Terrour to the Enemies. and ſhewes their ruine to be un-avoydable. If the people of God cannot be ſaved unleſſe their Adverſaries be deſtroy'd, then their Adverſaries deſtruction is neceſſary, becauſe their own ſalvation is infallible. Look upon what termes, the Church ſtands for ſafety, upon the ſame doe the Enemies for undoeing.
If it be ask't, why it pleaſes the Lord to take ſuch a Courſe as this is. We anſwer,
Firſt for his own ſake, and the greater manifeſtation of his Power, and dominion in the world; God could (if he had ſo pleaſed) have defeated Aſhur, and yet not have deſtroyed them, hindred them from hurting Jeruſalem, and yet not have hurt themſelves; yea but then this had not been ſo much for the advancement of his Power; which God delighted to manifeſt towards them, as he did with Pharoah. He would ſhew his Power in him, Rom 9.17. Be ſtill and know that I am God; I will be exalted among the Heathen: I will be exalted in the Earth, Pſal. 46.10.
Secondly, for the comfort of his people. in their ſecurity, and greater ſatisfaction.2. Comfort to Gods People. If God had driven the Aſſyrians back, and kept them ſtill alive, Jeruſalem might ſtill have been …om what anxious, and ſollicitous about it, as thinking that they might haply recruit, and recover themſelves againe; now whiles they ſee them dead and deſtroy'd before their eyes, here this ſollicitude is taken off from them, and they are now ſenſibly aſſured of this promiſe, which God made unto them; that he would defend them to ſave them.
Now in that it is here further ſaid:The Inſtrument That this was done by the Angell of the Lord; it teaches us how theſe Glorious Spirits are miniſtring to the ſalvation of the Church, Pſal. 78.49.and active in the preſervation of it. Look, as ſometimes they are inſtruments of Gods Corrections. He ſent evill Angells amongſt them. not evill in regard of their Nature, and in reference to ſinne, but evill in regard of their Effects, and in reference to puniſhment, ſo are they alſo inſtruments of Gods preſervation; both in the ſheathing the ſword, and in drawing it: In ſheathing it as to the ſparing of Jeruſalem in Davids time. In drawing it as to the defending of Jeruſalem now in the Time of Hezekiah. 2 Sam, 24.16.So much may be ſpoken of that. And ſo much alſo of the Text it ſelf.
And now for the Application of the Text to the preſent Occaſion.
THat which hath been hitherto ſaid,The Application of the Text to the Occaſion. in that by way of promiſe, the ſame is made good in this by way of accompliſhment. And that which was true of Jeruſalem, it is abundantly true of London in all particulars. The Lord hath defended this City to ſave it, for his owne ſake, &c. Defending and ſaving (as I told you) is a large word & of indefinite ſignification, and truly we have found it ſo for our ſelves in the full latitude of it. There's no evill which any City could be well defended and ſaved from, but we have had our ſhare and intereſt in that Salvation.
Wee'l begin with that which is next at hand,Preſervation. and in the ſcope of the Text, the evills and callamities of Warr, How hath the Lord ſaved us, and defended us from theſe!From War. Indeed we have heard of ſuch a thing as this is, we have had the Rumors of Warr, amongſt us but we never yet felt the ſmart of it, as other parts of the Nation have done; we have had the Alarme, but we never yet came to the Enconnter, foreign. Matth. 24.6.no compaſſing of our walls, no battering of our Forts, no plundering of our houſes, no demoliſhing of our Temples no ſlaying of our Wives and Children before our eyes, nor carrying of our ſelves as Captives into another Countrey; when almoſt all the Land beſides as it were upon a light flame,Dan. 3.27. Not an haire of our head ſinged, nor our our coats changed, nor the ſmell of fire paſſing upon us.
And as through the goodneſſe of God we have been prevented from forraine invaſions, ſo likewiſe, from domeſtick combuſtions, and tumults amongſt our ſelves. No breaking in, Pſal. 144.4nor going our nor complaining in our ſtreets. It is a thing wonderfull to conſider, how in ſuch a Populous City as this is, wherein there are ſuch multitudes of Perſons, and withall ſuch varietys of Intereſts, and difference, and contrariety of affections, yet not withſtanding there ſhould be ſo much outward agreement, and correſpondency and externall complyance, as is eaſie to be obſerv'd; Where againe almoſt in all the world can a man walk with ſo much ſafety at all times and houres of the night, without feare, or moleſtation, as he may doe in the City of London, or where may he ſtay in his Houſe with ſo much ſecurity!
War, It does not uſually goe alone, but for the moſt part hath other evills, and calamityes attending upon it. The Scripture points out two eſpecially, The Famine and the Peſtilence; as in that eminent place of the Prophet, Ezek. 7.15. The ſword is without, and the Pestilence and the Famine within. He that is in the Field ſhall dye with the ſword, and he that's in the City, Famine and Peſtilence ſhall devoure him. This hath been the caſe of others, But this caſe hath not been ours, we have not known what Famine meant nor Peſtilence neither.
For Famine, From Famine.though it is true it hath been an uſual conſequent of Warr, and of Civill warr, more eſpecially, yet it hath been ſo with us here in this Land, nor ſo conſequently here in this City, nay we have been ſo far from being troubled with Famine, as that ſome of us (the more ſhame for us) we have rather been troubled at Plenty, and almoſt hungred for Famine it ſelfe, ſo great hath been the abundance of Food and Proviſion amongſt us, which God hath beſtowed upon us. Yea, and that in ſuch Circumſtances to, as wherein the Contrary might rather have been expected, we have had years of Drought, and yet not years of Dearth; wanted Water, and yet not wanted Bread.
And for the Peſtilence, From Peſtilence.which is the buiſineſſe that we doe more particularly take notice of this day, in this our ſolemn meeting, we have cauſe to take notice of it indeed, as little leſſe then a miracle it ſelf, our preſervation from it; eſpecially ſo long together as we have been without it in theſe latter years, whiles other Countryes and Nations about us have been ſo ſorely viſited with it.
Eſpecially if we ſhall alſo further add the forerunners, and prognoſtications which we have had of it in inferiour diſeaſes, as ſmall-pox meaſles and the like, yet not leaving this other in their roome as they are uſually obſerv'd to doe, but ſo kindly parting with us, like the thaw of ſome great froſt without a raine following upon it.
That we ſhould have ſo much Health in ſo much Company; the number of Houſes and Inhabitants increaſed unmeaſurably; The number of the Dead not increaſed, but rather diminiſhed; Take but this laſt week for an inſtance, wherein the ſumme of all the Buryalls within the City and Suburbs and Libertyes, and out-Pariſhes of it doth not come up to the number of two hundred in the whole account.
Add to this (which is added in the occaſion) our late remarkable preſervations from Fire, From Fire.which for ſome time we had been afflicted withall,Tower-ſtreet. we know how many ſad and fearfull accidents of this kinde did for a while happen unto us in ſundry eminent and ſeattered places of the City, Thread needle-ſtreet, Fleet-ſtreet. Bermondſey-ſtreet. &c.which in a ſort was become another Taberah, to us, Numb. 11.2. God hath gratiouſly quench't and extenguiſh theſe flames amongſt us, and he hath done it alſo as a returne of Prayer; as he did there with his people of Iſrael, in v. 2. of that Chapter, It is not a meere co-incidence, but a relative providence, & ſo we are to take it; Faith, whereof Prayer is the flame, it hath quenched the violence of fire, Heb. 11.34. And we are to bleſſe God for his acceptance of it. That we have neither the fire in our Bon…s, in burning and inflaming distempers, nor yet the fire in our Houſes in thoſe terrible and lamentable Conflagrations, neither the Dever, nor the reſheph; The Peſtilence which goes before him, nor the burning coales which goe forth at his feet, as Officers, and Attendants upon him, both before and behinde, Habback. 3.5. But that each of theſe have been kept off from us, and reſtrain'd from their violence amongſt us, what does this but declare Gods ſpeciall care and tenderneſſe over us, for the defence and preſervation of us? And how much does it concerne you all to conſider it and to lay it to heart, and to be affected with it! ye goe into the Countrey, and ye find your houſes and families ſafe there; ye come back againe to the City, and ye finde your houſes and familyes ſafe here; ye change your Places, but ye doe not change your Protection, nor your condition with them. And this ye doe alſo in a Variety, and ſucceſſion of Time, Pſal. 65.12.Summer after Winter, and Winter after Summer, and one year after another; God Crownes your yeares with his Goodneſſe, and his pathes dropp fatneſſe to you,
I ſay it is God that does it and he excluſively; By God alone-it is as true of us, as ever it was of Jeruſalem, He that is our God, is the God of our ſalvation, and to God the Lord belong the iſſues from Death, Pſ. 68.20. But what is that which hath mooved him, & perſwaded him and incouraged him hereunto all this while, Perhaps it hath been ſomewhat in us, who have deſerved as much at his hands. It may be it hath been our ſtrictneſſe and exactneſſe of converſation before him; Our care of his worſhip, our Vindication of his Truth, our obſervation of his Sabbaths, our Honor of his Ordinances, our reſpect to his Servants our love of his Children, Perchance it hath been our charity, our humility, our ſobriety, our integrity, our zeale, &c. Which hath ſo far taken with him, and prevailed upon him, Surely, it is becauſe he hath not ſpyed in us thoſe errors, nor luſts, nor filthineſſe; nor horrible abominations; which He hath ſeen, and beheld in ſome other places and times;Eſay. 1.9. Oh Beloved! ſhould the Lord but have gone by this Rule, I fear this City had been in its aſhes long before now, We had been as Sodom and had been made like unto Gomorrah. Not but that God has a Number, not a ſmal but a very great remnant of thoſe that truly feare him amongſt us,Act. 18.29. He hath much people in this City. But if we ſpeak of the common frame of mens ſpirits, and tenour of their lives,For his own ſake. we ſhall find it to be for otherwiſe, in ſomuch that the ſafety which we injoy, muſt be reſolved into the Free-grace and goodneſſe of God towards us; He hath defended us and ſaved us for his own ſake, as the proper Ground and Motive to it.
And yet I muſt alſo add,For his Servant Davids ſake. as himſelfe does here in the Text, For his ſervant Davids ſake; too we injoy the Benefit of the graces of the Godly Martyrs, and other holy Perſons, our Fore Fathers in former ages who by their Prayers and votes for us, whiles they were here alive did reſerve a ſpeciall Bleſſing for us in theſe ſucceeding times; As we are not the worſe neither for the faithfull Servants of God, which at this day reſide amongſt us, and are mingled with us, who both keep of many judgements from us, which we otherwiſe deſerve, and ſecure many mercies to us, which we might otherwiſe loſe.
Now what is the reſult of all this to our ſelves? Namely, that which is the proper work and buiſineſſe of our coming together, even to labour to get our hearts inlarged in thankfulneſſe to God for it, It is a work well becoming the Repreſentative body of the City, as ye are now met together this day, and wherein ye have very happily conſulted the welfare of it, & of your ſelves, God expects ſuch acts as theſe from us, anſwerable to his goodneſſe to us, eſpecially upon our intreatyes of him; Forasmuch as we had humbled our ſelves before God, for the vouchſafing of theſe mercyes to us (as ſometimes we had done) we cannot in all reaſon but returne our acknowledgements to him for the beſtowing of them Every day of humiliation, whenſoever it obtains its effect hath a day of thanksgiving in courſe and of right belonging unto it. They that ſeek the Lord muſt praiſe him, Pſal. 22.26.
Among many other matters beſides as I have already mentioned which you have not excluded, there are two which ye have eſpecially intended, The preſervation of the City from Fier, and the preſervation of it from ſickneſſe, and principally thoſe contagious diſeaſes, which have raged in other places of the world; and it is a very good courſe which is here taken by you, in the ſerious improvement of it for the preventing of ſuch judgements from your ſelves by thankfulneſſe and humble deprecation, as the Captaine of fifty, to Elijah, in 2 King. 1.13. This is that which we are to doe at this time; and that not for a day only, but all our lives. There's no ſuch thankfulneſſe as reformation, and and amendment of life.1 Sam 15.22 To obey is better then to ſacrifice; and to bearken then the fat of Rams. 1 King, 8.28.Alas Beloved, what will it availe us,Eſay. 9.18. to be freed from the plague of the Body, and to be infected with the plague of the Heart? or to be freed from the firing of our Houſes, and to be inflamed with the fire of lust? of wrath, of contention, of revenge, of wickedneſſe, which burnes as a fier? Scornfull Perſons (as all ungodly men are both actively, Pro. 29.8.and paſſively) they ſet a City on fire, as Solomon tells us, But wiſe men, that is, thoſe which are Gratious and Faithfull, they turne away wrath. This let us be carefull to doe. That ſo as God hath delivered us formerly, ſo he may pleaſe to deliver us ſtill; and may ſay to us in the words of the Text in the future expreſſion; I will defend this City to ſave it, That is; I will continually defend it, from fire, and ſword, and peſtilence and ſuch evills as thoſe are.
Yea, let us anſwer this goodneſſe of God to us in a ſutable and proportionable Improvement, Here are now two great mercies together, which we now celebrate, The one, that our Houſes are not burnt downe. And the other, that our Houſes are not ſhut up, Now each of theſe calls for anſwerable carriage and converſation, on our behalfe, How ſhould this now ingage us to make our Houſes and Familyes to be the receptacles and habitations of Holineſſe, and to devote them to his worſhip and ſervice; that as they ſtand, ſo they may ſtand for Him, and his Spirit to dwell and reſide in.
And ſo for our preſervation from Pestilence, and ſuch like diſtempers, what an ingagement is this to us to fruitfulneſſe of ſociety and communion one with another! To the frequenting of the publique Aſſemblyes: and congregations of the people of God, We need not now to be affraid of the breath one of another or of coming into one anothers company, which people in ſuch times and caſes and conditions are wont to be.
But yet withall, whiles we are thankfull for deliverances, it concerns us to tremble at judgements The experiences of Italy and of Rome, eſpecially which is myſticall Babylon the mother of Harlots, and Abominations of the earth; partake not in her ſinnes, that ſo we may not partake in her plagues. The ſinnes of Italy in England, Revel. 17.5. Revel. 18.4.are worſe then in their proper place; by how much our profeſſion is better, and our Religion purer, and our Ingagements more.
Therefore let us renew our Covenants with God this day, and labour to be every way anſwerable to his providences towards us; ſeeing He hath defended us, let us alſo defend him in his Truth, and worſhip and Servants. And ſeeing it is God alone that can defend us, that is, defend us to ſave us, let us hide our ſelves all we can under his ſhelter, and wings, &c. We are now in the turn & revolution of another year, which we know not what it may bring forth; Oh but if we can get but a ſhare and portion in God, we ſhall be provided againſt all occurrences whatſoever they may be. He that dwelleth in the ſecret place of the moſt high ſhall abide under the ſhadow of the Almighty; He ſhall ſay unto the Lord, he is my Refuge, my God in him will I truſt. Pſal. 91.1, 2.
There are two things which lyes upon us in this particular, to be purſued by us. The one is Intereſt in God. And the other is Communion with him. The former as a foundation to the latter. And the latter as a Perfection of the former.
Firſt, Accquaintance and Intereſt in God through Jeſus Chriſt, Accquaint now thy ſelfe with him, and be at peace, Job 22.21. There is nothing more miſerable in times of publique danger or calamity, then for a man to be a ſtranger to God, and un-acquainted with him; It is ſad and ill at any time, but it is then ſo more eſpecially; that ſo we may by all meanes take heed of being guilty of it. Remember, that it is for Davids ſake, take this City is defended and ſaved; therefore thoſe who have no portion in this David, they can expect none of this defence. Christ will owne none but his Members, in the day of his wrath, and them He will be ſure to owne, one way or other. Then happy are all they that put their Truſt in him. Lord I am thine, ſave me, that's the beſt plea of all. Pſal. 119.94.
Secondly, as Intereſt in God, ſo likewiſe actuall Communion with him, let us preſerve that alſo. As there ſhould not be in us a ſtrangneſſe of condition ſo neither a ſtrangneſſe of Spirit, or converſation in ſuch times as theſe are, but we ſhould ſtill be carefull to keep up our hearts in a bleſſed and conſtant frame of recourſe unto him; that ſo, what ever may befall us, it may be ſure to goe well with us; which is the difference betwixt the children of God, and other men; As for other People; Carnall, and worldly perſons, they are well in times of Freedome, and ſecurity, when theres no plague, or judgement ſtirring abroad, then they can make a ſhift to doe as wel as any men elſe, and as they think better too; yea but how is it with them in times of Trouble, and ſadneſſe indeed? Here they are all amort, and know not which way to turn themſelves: as thoſe which ſwagger moſt in a Calme, in a Storme are at their wits end; ſo is it with ſuch kind of men. Eut I know it ſhall be well with them that fear the Lord, that fear before him, as the Preacher tells us, Eccleſ. 8.12. This is the Excellency of a Chriſtian eſpecially living in the Power of Chriſtianity, that he can in ſome manner hold up even in bad times, and in bad conditions. He can be ſafe in the midſt of evills, and calamities themſelves: ſafe, not only from them, but in them, yea and under them too, as it may be with him. The ſervants of God have this priviledge, that thoſe things, which are evill in themſelvs, yet they are not evill to them, as having all Eſtates ſanctified to them through Chriſt. That which is a Plague in the nature of the Diſeaſe, and the Phyſicall conſideration of it, yet it is not a plague to them, in regard to Gods ordering it to them, as having the Spirituall venome and malignity taken out of it for them; and ſo for any thing elſe beſides; A Chriſtian ha's learnt to commend all he ha's or is to the wiſe and holy providence of a gracious God; His Times are in Gods hands, and ſo he is not in thraldome to ſickneſſe: and his Eſtates in Gods hands, and ſo he is not under the power of Fire, or wind, or water, or malice, or any other caſualty whatſoever; Theres nothing can abſolutely hurt him, becauſe he is Good, and right himſelfe. But I cannot preſſe theſe things at this time.
To return to that which we ſpake of before,The Concluſion. and which this performance call's us to, and ſo to conclude. Let us be much in the thoughts and meditation of Gods goodneſſe to us, whether in our own particular perſons, in the mercies, which we have received there, or in the Generall ſtate of the City, in the mercies, which we have received in common, and together with that; Both of them are to be conſider'd by us, and both very ſutable to this work of our Publick Thanksgiving. Look as in a day of publick Humiliation, we are to be humbled, not only for Nationall, but for Perſonall ſins: So alſo in a day of Publick Thanksgiving, we are to remember not only our Nationall, but Perſonall mercies; eſpecially as our particular Perſons have any thing more ſh…red in thoſe mercies as we have ſome of us done; In the recovery and continuance of our Healthe; In the increaſe, and preſervation of our Eſtates; In the freedome, and deliverance from Enemies, or whatever elſe we can name, or think of. Look how far any doe more partake in mercy, ſo ſhould they more partake in Thanksgiving. The Obſervation of Publick mercies ſhould occaſion in us private Reflexions; And the reflecting upon private mercies, ſhould more quicken us in publick acknowledgements. But this is our great miſery, that we are for the moſt part but defective in either. We are ſo buſy commonly in the injoyment of mercies, that we have no leaſure to be thankefull for them. Though the Lord doth exceedingly abound in the manifeſtation of his Goodneſſe to us in all reſpects, in our health, in our plenty, in our ſafety, and miraculous preſervation: And above all in the continuance of his Goſpel, and Ordinances, and ſoule opportunities amongſt us; yet truly for the Generall we are very little ſenſible of them, or affected with them, or thankfull under them; even thoſe who if they ſhould looſe them, would ſooneſt miſſe them. What doe I ſpeak of Thankefullneſſe; when we have much adoe to keep our ſelves from murmuring and repining at Gods dealings with us. The Lord had never an heavier hand in his Conteſtations with backſliding Iſrael, then he hath with many amongſt our ſelves.
Well, Let us here be ſeaſonably awakened from this preſent Occaſion before us, to lay theſe things more to Heart, then ever yet we have done. Oh it ſhould make us to love and ſerve this God ſo much the more, who ha's done ſo much for us; that ſo he may ſtill take pleaſure in us, and delight to dwell amongſt us for Good: To bleſſe us in our Perſons, in our imployments, in our eſtates, in our Families, and in all our Relations: And may defend this City to ſave it for his own ſake, and for his ſervant Davids ſake, that is, for his ſonne Jeſus Christs ſake to all following, and ſucceeding Generations even to the end of the world. Amen, Amen!
FINIS
End of the text · Thomas Horton, The Safety of Jerusalem (1657)