Londons Resurrection, Discourse 32
DISCOURSE XXXII.
On Ezra 6.14. And the elders of the Jews builded, and they proſpered through the propheſying of Haggai the Prophet and Zechariah.
INtending to treat of all the helps we can think upon, as for the rebuilding of London, that of good Prophets, who in former ages have been very ſerviceable, even to the purpoſes of building (witneſs the text above mentioned) may at no hand be omitted: I have ſhewed before, that good Magiſtrates may contribute very much to ſuch a work, as is in hand, (viz the reſtoring of the City) and now I ſhall make it as evident, that good Miniſters alſo might much contribute thereunto. It is ſaid in expreſs terms that the Jews builded, and proſpered through the propheſying of Haggai. It is like, that Haggai did not lay one ſtone in the building of the Temple, and yet all things conſidered, no man was more inſtrumental in that work than he, for he it was, who in the name of God put them upon it, and incouraged them in it, Haggai 1.4. Then came the word of the Lord by Haggai ſaying, is it time for you O yee to dwell in your cieled houſes, and this houſe lie waſt? v. 8. Thus ſaith the Lord, go up to the mountain and bring wood and build the houſe, and I will take pleaſure in it. v. 13. Then ſpake Haggai in the Lords meſſage to the people ſaying, I am with you ſaith the Lord. And Haggai 2.4. Be ſtrong O Zerubbabel ſaith the Lord, and be ſtrong O Jeſhua the high prieſt, and be ſtrong all ye people of the land: for I am with you ſaith the Lord. In like manner we find the prophet Zechariah incouraging the people Zech 8. from v. 7. to 15. and Zech. 12.2, 3.
Now as it is in war, they that beat the drums, and ſound the trumpets, thereby animating thoſe that ingage in the battle, and drowning thoſe doleful noiſes of ſhriekes, and groans, which would otherwiſe diſhearten the Souldiers, do, or may do as much ſervice, though themſelves do not ſtrike one ſtroke, as thoſe that fight moſt skilfully and valiantly, yea each of them is, or ſeemeth to be, of greater uſe than any one ſingle ſouldier, becauſe what they do hath an influence upon the whole company, or regiment; putting heart and ſpirit into every man: even ſo may it fall out in building (and every other undertaking of great conſequence) viz. that Gods Prophets, or Miniſters, though it be not proper for them to be mechannically imployed therein, yet may each of them more advance, and promote the buſineſs, than any ten men that are ſo imployed.
They (if I may ſo allude) are the greateſt builders of all, who (as is ſaid of God) do build without hands. Tongues may either help or hinder more than hands; help if united, and ingaged for the work: but hinder, if divided, as in the caſe of Babel. There was a prophet Jeremy, who lived a great while ſince Haggaies time, and much nearer to ours, whoſe influence upon the people was ſo great, for the exceeding veneration they had both for his life, and doctrine, that I verily think that the intereſt of ten ſuch prophets as he, were enough to build ſuch a City as London, if all England could but afford men and monies, wherewithall to do it.
Doubtleſs Haggai, and Zechariah were men of eminent holineſs, and that brought them into ſo much eſteem with the people. It was not meerely as they were prophets, nor yet as men of good abilities, that they were ſo much had in honour. Hophni and Phineas were prieſts, and able men, it is like being the ſons of Eli: but yet the people had no reſpects for them, yea for the greatneſs of their ſin, men abherred the offering of the Lord, 1 Sam. 2.17.
Sanctity is ſo eſſential to a prophet, to a miniſter, that where it is not in truth, or in appearance, at leaſtwiſe, where at leaſtwiſe it is not thought to be; it is, as it were natural to men to withold from ſuch perſons that veneration, and eſteem, which as prophets is fit for them both to deſerve, and have: not men of the greateſt parts, and abilities, but men of the greateſt zeal, and holineſs, or reputed for ſuch, are generally they who carry the greateſt ſtroke with the people, as if they thought that ſuch Elijah's could take up others to Heaven in the ſame chariot with themſelves: or that the Ship in which thoſe Pauls do ſail, muſt needs come ſafe to land, at leaſtwiſe all the paſſengers be ſpared, and therefore would chuſe to imbarque with them. The very ſemblance of ſanctimony (where it may be it hath not been in truth) hath made a greater intereſt for ſome men, and made them greater leaders of the people, than the ſubſtance, and manifeſt reality of parts, and gifts, could ever make others. But then ſuppoſe a Miniſter to have the true Thummim the truth of grace and holineſs, I mean (which one would think ſhould be more univerſally owned, than the meer ſhew or ſhadow thereof) and beſides that to have the Urim alſo, I mean, a fair proportion of parts, and gifts, as for his work, a man ſo qualified would compel a very Herod to pay him reverence, and to be much perſwaded by him, as he was by John the Baptiſt, for the very reaſon, Mark 6.20. For Herod feared John, knowing that he was a juſt man, and a holy, and obſerved him, and when he heard him he did many things, and heard him gladly. We read that John was a ſhining light, as well as a burning light, John 5.35. but it was for his burning, and not ſo much for his ſhining light, that Herod did reverence him, and do many things by his direction. Herod was no leſs than a Prince, John but a mean man (to ſee too) The ſame John had his raiment of Camels haire and a leathern girdle about his loins, Mat. 3.4. Yet, for that he was a juſt, and a holy man, Herod feared him, who doubtleſs would not have feared a looſe, unholy prophet (one that he had known to be ſuch) no not in all his pontificalibus, if for the gravity, majeſty and glory of his habit, he had outvied the moſt reverend Pope. A holy prophet commands more reſpect in a hairy garment, and a leathern girdle, and his word ſhall go farther, than ſhall the word and authority of an unholy one, were his habit as rich as a very Prince, and his titles of honour, more than are the grand Seigniors.
I ſee then, if a Zerubbabel would have his word to proſper, he muſt have holy prophets about him, as was Haggai and Zechariah (or thoſe that are generally eſteemed and reputed ſuch.) For otherwiſe it is little ſervice that can be done for Princes, by thoſe that ſerve them in the capacity of Miniſters, or Prophets, unleſs thoſe prophets of theirs are generally in requeſt as good and holy men, whoſe lips the people are willing ſhould preſerve knowledg for them, and to receive the law from their mouths.
Now every ſuch prophet as Haggai and Zechariah was, is able to do a Prince more than knight ſervice, whether he have a City to build, or any other great deſign to carry on. The hands of Moſes had flagged, and ſo Amaleck prevailed, if Aaron, Exod. 17.12. had not held them up, and what is Aaron called but the Saint of the Lord. They muſt be Aarons, or ſuch as he in point of repute) viz. Saints who ſhall be found able to bear up the hand of Moſes whilſt he is conflicting with Amaleck. I mean with any great oppoſition, or difficulty; nor can our Aaron be well ſpared whilſt Amaieck is yet unabdued.
No perſons more able to make the people for any good purpoſe than thoſe prophets for whom they have great reſpects; which can be only ſuch as are generally owned, and accounted of as good, and holy men.
Therefore they that are ſuch, ought in Point of prudence, as well as upon other conſiderations, to be obliged, and incouraged when any great work is in hand; that by their means, and by virtue of their intereſt, others may be brought in, even the body of a nation, to help forward with it. Such men are certainly the Chariots of a Nation and the horſemen thereof: as was ſaid of Elijah. They that have a great intereſt of their own, they, and they only, can make a conſiderable intereſt for others alſo, if obliged thereunto. They that are really holy can do much with God, and men, they that have but a great name to live, or for holineſs, can do much with men: they that can do either, are or may be of great uſe to them that ſhall imploy them; but they that can do both, will (where they take) be incomparably ſerviceable.
If any ſhall object, and ſay, that they of all men are moſt dangerous, if touched with the leaſt diſſatisfaction, who for their piety, and parts, are had in great veneration with the people; and that ubi mali nemo pejus, is moſt applicable to them, that if they have an ill reſentment of things, none can do worſe things than they, nor yet ſo bad: to that objection, I reply. We ought not to look at what men can do, and to uſe them accordingly, but at what men will, or are inclined to do. Doubtleſs God himſelf, could do more hurt to the world, than all the Devils in Hell, put together in reſpect of his omnipotency, but becauſe of his unchangable holineſs, righteouſneſs, and goodneſs, he can do the world no injury at all. Good men will not dare to do the hurt they could (yet neither ſhould they be tempted to do it, if they durſt) Miniſters that are pious, and capable of doing worthy ſervice, ſhould be treated as friends, and to be ſure they will never hurt their friends, who are taught of God to love their very enemies, they will never render evil for good, who make conſcience of rendring good for evil. Paul and Apollo and Cephas are yours, if you be Chriſts: uſe them as your own, and you will never have cauſe to fear them, nor much cauſe to do it howſoever they be uſed, ſith they have learnt to pray even for them that uſe them deſpightfully.
Good men have a power to do miſchief, but no will, but to do good they have both will, and power: therefore the miſchief they can do is not ſo much to be feared, as the good they are able to do, is to be hoped for and incouraged.
Surely a bleſſing from Heaven is wont to attend the labours of a good Miniſtry, and the incouraging of thoſe labours, (as well as a curſe to wait upon the contrary) And if the bleſſing of God will not help to build the City, I know not what will.
Time was, that David himſelf was afraid of the Ark of God, and therefore would not remove it unto him into the City of David, but carried it aſide into the houſe of Obed-Edom, 2 Sam. 6.10. but in three months time he ſaw that he was worſe ſcared than hurt, v. 11. It was told King David ſaying, the Lord hath bleſſed the houſe of Obed-Edom, and all that pertaineth is him, becauſe of the ark of God. So David went and brought up the ark of God, from the houſe of Obed-Edom into the City of David with gladneſs. He concluded that that which had bleſſed the houſe of Obed-Edom would bleſs his City, and doubtleſs ſo it did.
That building work may be promoted by good prophets, or miniſters, I ſhall prove by one text more, and ſo conclude this Chapter, viz. Ezra 5.2. Then roſe up Zerubbabel and Jeſhuah, and began to build the houſe of God which is at Jeruſalem, and with them …ere the prophets of God helping them.